seeing the Law Prophets Evangelists and Apostles workes and writing are so universally preached unto all SECT 2. Of Prodigies and in what veneration they were amongst the ancient Romans BEing loath to trouble the Reader with the tedious definitions of Prodigies nor with the severall and many opinions of Writers concerning them I will relate onely some storyes of them and of the times wherein some of them happened of all which as the most part of the Roman Writers make mention so particularly Sabellicus in his Rhapsoeticall history of the world and that from the 11. or 12. Booke of his 4. Aeneid unto the end of his Worke. During the first Punick Warre which was the first betwixt the Carthaginians and Romans under the Consulship of Appius Claudius and Marcus Fulvius Flaccus which was the foure hundreth and ninety yeare after the building of Rome the Roman Histories were then both more frequent and did savour more of truth and possibility than their former Wherefore to begin with that time I observe that there never happened any remarkeable Prodigie either in the Ayre Water or Earth after which there were not presently Expiations Lustrations Prayers or offerings made unto their Gods to whose Temples and Altars people of every sex age and condition did flock and runne to pacifie and appease their incensed wrath which may serve to condemne the neglect and contempt that is in Christians of the like Prodigies and teach us as these Heathen did when they chanced to repaire to our true God and implore for mercy and forbearance of wrath at his hands To begin then as I said with Prodigies observed in the time of the first Punick or Carthaginian Warre of those many admirable ones recorded by Sabellicus I finde this most worthy of relation In the Picenean Territory Cneius Domitianus and Lucius Annius being Consuls a River was observed for the space of a whole morning to runne red blood no accident that might cause it being perceived by any for which and some others the like the Romans intituled their Novendialia sacra or expiations for nine dayes and Livius likewise in the time of Tullus Hostilius their third King relateth that the like propitiatory Sacrifices were ordained for the like causes In Hetruria also which is now the Florentines bounds the heavens were perceived to burne In the Citie of Ariminii three Moones at once were one night seene by the Inhabitants all which Prodigies appeared about the end of the foresaid first Punick Warres Shortly after about the beginning of the second warre after Hanno was overcome by Scipio a Childe of a moneth old was heard to crie in the Streete Triumphi Triumphi In the fields of Amitermin neere Rome ships were discerned in the skie and men in long white garments were perceived to march towards one another but never to meete In the Picen Territory it rained stones and the Sunne and Moone were seene to joust as it were at one another and in the day time two Moones appeared in the heavens At Phalascis the heavens seemed to bee rent asunder And at Capua the Moone seemed to burne and as envolved in a showre of raine to tend towards the Earth Civitas ob haec prodigia saith Sabellicus lustrata est lectisternium supplicatio indicta aliaque aliis diis placamina decreta SECT 3. A continuation of Prodigies which happened in the time of the second Punick Warre with many others that were seene under the times of severall Consuls of Rome IN the first yeare of this second Carthaginian Warre under the Consulship of Fabius Maximus Marcus Claudius Marcellus a green Palme tree in Naples tooke fire and burn'd away to ashes At Mantua a litle Rivulet or stripe of water which ranne into the River Mincio was turned into blood And at Rome it rained blood An Oxe was heard there to speake these words Cavetibi Roma Afterward in the Consulship of Quintus Fabius sonne to Fabius Maximus and Titus Sempronius Graccus the similitude or likenesse of great long and tale ships appeared to bee upon the River of Taracina in Spaine At Amiternum in Italie a litle Brooke ranne blood for severall dayes In Albano monte in Rome it rained stones The Sunne at divers times was seene of a bloody colour Many Temples and holy houses in Rome were beaten downe with Thunderbolts from heaven some of the Citie Ensignes or field Colours were observed to sweate blood two Sunnes appeared in the Heavens at one time it rained milke at another stones During the Consulship of Cornelius Cethegus and Sempronius at what time the Africane Warres were appointed to Scipio two Sunnes at one time were seene in the Heavens and the night which is by nature darke appeared extraordinary light A Comet in forme like a burning torch was discerned to reach from the East to the West and it rained stones after that notable overthrow given to Hanniball by Scipio which was the last to Hanniball and at the time when the Consull T. Claudius was appointed to prepare for Africk to appease some mutinies that had risen there upon his setting out to that voyage the Orbe and face of the Sunne was visibly discerned to be lesse than usuall Moreover in the Veliternean fields the Earth rent asunder in so huge and frightfull gappes that trees and whole houses were swallowed up in it after which there followed showres of stones In the Consulship of â—n Belius and L. Aemilius Paulus it rained blood for two whole dayes together And the Statue of Iuno in the Temple of Concord at Rome was perceived to shedde teares SECT 4. Of Prodigies that happened during the civill warres betwixt Marius and Sylla of some in Iulius Caesars time as at his passing the River of Rubicone the Pharsalian warres and at his death c. AT the beginning of the Civill warres betwixt Martus and Sylla a Mule by nature barren did foale The Capitoll tooke fire and which was lamentable it being a worke of foure hundreth yeares standing famous through all the world was destroyed the whole Citie was so shaken with Earth-quakes that the face of it was wonderfully defaced and a woman conceived and was delivered of a Serpent When Iulius Caesar had cross'd the River of Rubicon contrary to the decree of the Senate the heavens as foreseeing what imminent danger was to ensue thereupon rained blood The Statues and Images of their Gods in the Temples did sweat great droppes of blood and many faire buildings in the Citie were beaten downe with fire and thunder from heaven On the same day that the Pharsalian battell was strooke the Statue of Victoria which stood in the Temple of Minerva at Eulide was seene to turne its face towards the Temple doore whereas before it beheld the Altar At Antioch in Syria such great noyse and clamours were heard twice a day about the Walls of the Towne that the people
annus aetati notam imprimit wherefore the 7. 14. 21. 28. 35. 42. 49. 56. and 63. the great Climactericke yeare are counted dangerous for all Firmian adviseth all to take great heede to themselves in these yeares Octavianus Caesar having passed this date writ to his Nephew Caius to congratulate with him that he had yet seven yeares more to live There are seven Liberall Sciences Grammar Dialect Rhetorick Musick Arithmetick Geometrie and Astronomie Gram. loquitur Dia. vera docet Rhet. verba colorat Mus. canit Ar. numerat Geo. ponderat As. colit astra Seven Roman Kings Romulus Numa Pompilius Tullus Hostilius Ancus Martins Tarquinius Priscus Servius Tullius Tarquinius Superbus Rome was built upon seven Hills Palatinus Capitolinus Quiritalis Caelius Escalinus Aventinus and Viminalis There were seven wise men of Greece Solon Thales Chilo Pittacus Cleobulus Bias and Periander There were seven kinde of Crownes amongst the Romans 1 The Triumphall first made of Lawrell there after of Gold given to their Emperours by the Senate in honour of their Triumphs 2 Obsidionall given by Souldiers to their Emperours for delivering them from a Siege and it was made of grasse gathered from about the trenches of that Siege 3 The Civicall Crowne which was bestowed on any Souldier that had releeved a captived Citizen 4 A Murall Crowne which was given to any man that first entered a Towne or had scaled the Walls of it 5 Castrensis a Crown given to the first enterer into the Enemies Campe or Trenches 6 The Navall Crowne bestowed on him that first had boorded an Enemies Vessell 7 Was called Ovalis or a Crowne of rejoycing made of Myrtle which was put on the heads of their Emperours in â—vatione as they said or in signe of rejoycing at his admittance to that dignity SECT 11. Of the Worlds Continuance and Ending THat subtle and excellent Philosopher Leo Hebreus expatiating in the meditation of this Number of seven admiring and speaking of the worlds rest saith That after six thousand yeares are expired in the seventh thousand this elementary world shall rest which God thereafter will renew seven times betwixt every seven thousand giving one thousand yeares rest after all which saith hee this elementary world the Earth and all beneath the Moone the Celestiall world also shall take an end which Proclus also the Academick secondeth when hee saith that the life of this world is septenary its parts proportion and circles are septenary and with them many other Philosophers have dived too deepe into these mysteries yet I cannot passe by Charon who in his History bringeth in Elias the Iew not the Thesbite affirming that the world shall last but six thousand yeares viz. two thousand before the Flood 2000 from it to the comming of the Messias and from that two thousand more to the Consummation of all things which in all amounteth to 6000. Wherto S. Augustine in his first Booke on Genesis ad Manichaos some way enclineth yet Hesychius ingeniously confesseth his ignorance of it since neither to the Sonne of man as he was man nor to the Angels that knowledge was revealed Origen adheareth to Leo Hehraeus opinion of 7000. yeares continuance in his Homily Quòd Mundus cum tempore caeperit in this third Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and goeth further saying that after this world is ended another shall begin and that before this world there was another which hee would strive to approve with Authorities out of holy Scripture which doeth savour a little too much of presumption for in all the Scripture there is no expresse mention to bee found either of the one or other But wee are commanded not to pry too farre in these and the like mysteries which concerne not our salvation and which God hath kept onely to himselfe Mitte arcana Dei coelumque inquirere quid sit Yet indeede this Father in his Homily de fine vel consummatione ingeniously confesseth that he only handled those matters by way of reasoning than any wayes to conclude an infallibility of them for in the end he acknowledgeth that hee wrote them in great feare and suspensive trembling OF PRODIGIES AND MIRACLES Which are true which false SECT 1. The definition of Miracles with their distinction In what time they were requisite in what not c. SAint Augustine that famous and reverend Father of the Church in his 6. Booke de utilitate credendi ad Honoratium defineth Miracles to bee things beyond the expectation and power of the beholder Whereof there are two kindes True and False The false are such Miracles as are not in effect the thing they seeme to be or if they be they are not of any power that excelleth nature but meerely of and by the power of nature though obscured and hid which the bad spirits as well as the good can performe True Miracles are done by the power of God beyond all faculty of created nature partly to draw the beholder to a due and true admiration of him in them and partly to confirme their saith such as these were the bringing back of the shadow ten Degrees in the Diall of Ahaz for Ezechias A Virgin to conceive with childe and yet remaine a Virgin To draw water out of a hard Rock To make the Sea to part in twaine the Sunne to stand still to turne water into wine to cause Manna fall from heaven and many of the like kinde comprehended in holy Scripture which indeede were miraculous things of themselves if we consider the nature of their doing where on the other side false Miracles may in a manner be thought miraculous but not so much for the nature of their doing as for the manner how they are done Neque enim saith one constant miracula magnitudine operum so these Miracles are not so much to be measured by the greatnesse of the worke as by the way of doing of them and such as these bad spirits cannot bring to passe because how wonderfull soever their miracles appeare to be yet they doe no wayes exceede the reach of Nature Itaut mirabi lia quanquam sint non proinde sint Miracula Neither is it to be denied but that God serveth himselfe with and permitteth the false Miracle-workers intending thereby rather to trie the faiths of the beholders of them than any way to allow or confirme their doings as Deut. cap. 13. vers 3. may be seene Now where it is said before that true Miracles are for the confirming as false ones are for trying of our faiths this must be understood to be when the workers of them doe teach withall so sound doctrine that his Miracles may bee judged by it not it by them Hereby I intend not to enforce a necessity of miracles perpetually for confirming our faith for though during the Churches infancie they served some way towards the establishing and confirming of the weake and wavering faiths of the hearers yet now they are not so requisite
discovery of these Mysteries and secrets of Nature I answer not the vast expectation of the overcurious the more modest and discreet Reader will rest satisfied that I inferre the most approved Reasons of the more Ancient and Moderne Philosophers and such men as have most Copiously treated of them thereby to ease thee and all men of the like paines and turmoile that I have had in the search of these secrets which if they bring thee that content satisfaction that I desire and intended for thee I am assured of a favourable applause and have the reward I expected Section 1. Of the matter whereof the Heavens are composed with the confutation of various opinions of Philosophers concerning it ALthough the world and all comprehended within its imbraces is the proper subject of Physicke and that Physiologie is nothing else but a Discourse of Nature as the Greek Etymologie sheweth and so were a fitting discourse for this place yet because the questions which concern a Christian to know against the Philosophicall conceits Of the Worlds eternity his pre-existent matter that it had a beginning but shall never have an end if there be more worlds than one If the world be a living Creature in respect of the Heavens perennall and incessant rotation and the Ayres continuall revolution the Seas perpetuall ebbing and flowing the Earths bringing forth oâ— conceiving fruit alternatively c. Because I say these questions of the World together with these if there was a World before this which is now or if there shall be one after this is consummated if there bee any apart by this are handled in the Chapter of the World in this same Booke I passe them for the present and betake me to the more particular questions more necessary to be knowne and lesse irreligious to be propounded And because the Heavens of all the parts of the World are most conspicuous as that wheretoever we bend our eyes being the most glorious Creature of all the Creators workes at it I will begin but as I said I would alwayes have the Reader to understand that I propound these questions not so absolutely of mine owne braine to solve them as to give him a view of the variety of opinions yea of the most learned in these high and sublime questions whereat we may all conjecturally give our opinions but not definitively while it please the great Maker to bring us thither where we may see Him and them more cleerely Quest. First then I aske of what matter are the heavens composed Answ. Diverse have beene the opinions of Philosophers upon this subject For Averroes in his first booke of the heavens and there in Text 7. and tenth holds it to bee so simple a body that it is free from all materiall substance which opinion of his by this may be refelled that with Aristotle in the eight booke of his Metaph. chap. 2. and in his first booke De coelo and Text 92. What ever things falles under the compasse of our senses these same must bee materially substantiall But the heavens are such and therefore they must be materiall Besides that all movable Essences consist of matter and forme as Aristotle in his second booke of Physicke chap. 1. holdeth But so it is that the heavens are movable therfore they cannot be free of matter Quest. Seeing then it is evinced by argument and concluding reasons that the heavens doe consist of matter I aske now what kinde of matter are they compounded of Answ. The Philosophick Schooles in this point are different Some of them maintaining a like matter to be common with them and the sublunarie bodies that is that they were composed of the foure elements of which all things here below doe exist Neither lacked there some Sects that gave forth for truth that the heavens were of a fierie and burning nature which opinion Aristotle confuteth by many reasons in his first Book De coelo chap. 3. establishing his owne which have beene held for truth not only by his Sectaries the Peripateticks then but ever since have beene approved which is that the matter of the heavens being distinct in nature from that of the foure elements of which all other sublunarie things are framed must bee composed of a quintessence which opinion of his he thus maintaineth against the Platonists and all others who maintained that it was framed of the most pure and mundified part of the foure elements for saith hee All simple motion which we finde in nature must belong unto some simple body But so it is that we finde a circular motion in nature which no wayes appertaineth unto any of the elements in regard that in direct line they either fall downeward as the waters and earth or else they ascend upward as the ayre and fire And it is certaine that one simple body cannot have more proper and naturall motions than one Wherefore it followeth of necessitie that seeing none of the elements have this circular motion as is before verified therefore there must be a distinct simple body from them to which this motion must appertaine and that must be the heaven As for those who enforce identitie of matter in kind betwixt the heavens and these elementarie things below and consequently would involve them under corruption which is peculiar to all other things their warrant is of no validitie for although they take upon them to demonstrate by their late Astronomicall observations in the Aetherian region new prodigies not observed nor remarkable heretofore which both Ruvius and the Conimbricenses give forth to proceed from a corruption and defect of the first cause from whence they flow They mistake in so farre as they are rather extraordinary workes of the great maker threatning mortalls by their frownings then other wayes Symptomes of the Celestiall Pâ—râ—xysmes and corruption Neither must you understand that I doe so adhere unto the heavens incorruptibility that I thinke it free from all change but contrarily rest assured that at the last conflagration it shall suffer a change and novation but no dissolution as the low elementarie world Quest. You conclude then that the heavens are of a fift substance not alembecked out of the foure elements but an element by it selfe having it 's owne motion severall from the others which is a circular one Answ. Yea truly I doe Quest. But now seeing all circular motion is such that it hath some immoveable thing in the middle of it whereabout it whirleth ever as we see in a Coach Wheele and the axeltree What is this immovable thing whereabout the heavens circular rotation and perpetuall motion is Answ. The Globe of the earth which whatsoever fond conceit Copernicus had concerning the motion of it yet remaineth firme and immovable And the heaven doth rolle still about this earth and hath still as much below it as we see round about and above it Sect. 2. Of the Starres their substance and splendor where also of the
monuments of his workes shall find that not without reason hee hath beene so styled for all other sects of Philosophers have but like men in Cimmerian darkenesse gropingly stumbled now and then upon the nature of the true God-head and every nation in those dayes had their severall and those strangely imaginarie Gods distinguished in so many rankes imployed in so many businesses appointed to so many different and sometime base offices that their number in fine became almost innumerable In the meane time this man soaring above them al hath more neerly jumped with our beliefe touching the God-head In so farre that Amuleus that great Doctor in Porphyre his Schooles having read Saint Iohn the Evangelist his proeme was strooke with silence and admiration as ravished with his words but at length burst out in these termes by Iupiter saith he so thinketh a Barbarian meaning Plato that in the beginning the word was with God that it is this great God by whom all things were made and created Now that this is true This much I find in his Parmenides concerning the nature of the God-head That there are three things to bee established concerning the maker of all which three must be coeternal viz. That he is good that he hath a minde or understanding and that he is the life of the world Section 2. Of Gods Creating and conserving of all things in an orderly order Plato's Reasons that the world hath a life Aristotles opinion of God hee is praysed and at his dying preferred before many doubtfull Christians THis King or father of all which is above all nature immoveable yet moving all hath in him an exuberant and overflowing goodnesse From the Father and goodnesse the minde or understanding proceedeth as from the inbred light of the Sun commeth a certaine splendor which minde is the divine or Fathers Intelligence and the first borne Son of goodnesse From this minde the life of the world floweth a certaine brightnesse as from light which breatheth over all distributeth yeeldeth and conteyneth all things in life So that the world which consisteth of foure principles or elements comprehended within the compasse of the heavens is but a body whose partes as the members of a living creature cohering and linked together are moved and doe draw breath by benefit of this life or spirit as he thinks This Virgil in his sixth of the Aeneids aymed at when he saith Principio coelum terras camposque liquentes Lucentemque globum lunae Titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet By his opinion here as all animalls and living creatures doe live every one by their owne life so the world as of greater dignity then any of the rest hath a more noble life whereby it moveth then they And in effect many pithy reasons he produceth both in his Epimenides in Timaeo and in the 10. Booke of his Lawes to prove the world to bee an animall both from the constant and perpetuall course of the heavens from that naturall heat of the Sun seeing the Sun and man ingender man to which as to all the Starres he attributeth a soule by which they live but so that as they are of a delicate and transparent body so live they a most blessed life yet not that they are moved with an other life then the whole world is For as in the body of man the soule whereby our sinewes bones flesh bloud and all are moved is one and the same notwithstanding all the members be not alike vivificated so is it there For what reason is there saith he that man who is called a little world and encompassed of the foure elements as well as the great world is should be said to live and in the meane time to deprive the greater one of life Seeing the motion of the heavens and of her lights the moving of the Seas the seasons of the yeare all keepe their equall and constant courses Alwayes as Plato here before setleth a Trinity in the God-head the Father the minde or mens which is the Son and the life of the world flowing from them as the Spirit and as brightnesse from light So in his Timaeo he avoucheth that there is in the heavens one certaine Ens which is ever alike unto it selfe without beginning or ending which neither needeth nor taketh helpe of any which can neither be seene by mortall eye nor yet perceived by any mortall sense but onely to be contemplated by our minde and understanding So Aristotle in his Metaphysicks and in his workes De mundo esteemeth this Ens sempiternall unmeasurable incorporeall and individuall not resting in this habitable world but above it in a sublime one unchangeable not subject unto any passion or affection who as hee hath of himselfe a most blessed and perfect life so without errour may it be said of him that he giveth life unto all other things below and it is to be observed that as in his writings hee acknowledged this God so in his dying-houre he made his writings and words jumpe together Which is so much the rather to be remarked because whereas many Christians did professe a sort of religion in their life-time which on their death-beds they did disclaime yet this man as he acknowledged God in his writings so dying he recommended his soule unto him in these words Ens entium miserere mei And particularly in his Booke of the Heavens the 9. cap. as is cleere there saith he without the outmost heavens there is no place vacuity or end because those that are there are not apt or meet to bee in place neither yet maketh time them any older nor are they subject to change or alteration being exexempted from all passion affection or change they leade a most blessed and eternall life And in the 12. of his Metaphysicks cap. 7. but more especially cap. 10. De unitate primi motoris In God saith he is age and life eternall and continuall which is God himselfe Section 3. Platos opinion concerning the Creation of the world seconded by Socrates and Antisthenes Opinions of Plato Aristotle and other Philosophers confirming God onely to be the Creator of all things AS the Philosophers doe agree with us herein and in sundry other places about the nature of God so doe they likewise that this God made the world and all that is in it governeth it and sustaineth it And first Plato in Timaeo if saith he this world be created and begotten it must necessarily be by some preceding cause which cause must be eternall and be gotten of none other Now what this cause is in his Epimenides thus he expresseth I saith he there maintaine God to be the cause of all things neither can it be other wayes And in that dispute which is betwixt Socrates and his friend Crito let us not be solicitous what the people esteeme of us but what hee thinketh who knoweth
equity from iniquity who is above and the only verity who cannot be knowne nor pourtrayed by any image or representation saith he because no eye hath or can see him who whilest hee moveth all things yet abideth unmoveable who is knowne to be mighty and powerfull and who is onely knowne by his workes to be the Creator of this world as Socrates so his disciple Antisthenes acknowledged this yea Plato in Epimenide maintaineth these Gods to know all things to heare and see them then that nothing escapeth their knowledge whatsoever mortall things they be that live or breathe And Aristotle in his booke De mundo proveth that all things which it comprehendeth are conserved by God that he is the perfecter of all things that are here on earth not wearied saith hee like man but by his endlesse vertue indefatigable By all which we may discerne that hee acknowledgeth I may say religiously this visible world and all things therein to be created of God as in the 2 Book and 10. chap. of his Worke of generation and corruption at large appeareth To which authorities we may adde these of Galenus lib. 2. De foetu formando and of Plato Deum opificem rectorem nostri esse and that of Aristotle Deum cum genitorem tum conservatorem nostri esse quorum principium medium finem continet Of Theophrast Divinum quiddam omnium principium cujus beneficio sint permaneant universa Of Theodoret Deus ut Creator naturae sic conservator non enim quam fecit naviculam destituet but chiefly Galen Eum qui corpus nostrum finxit quicunqueis fuerit adhuc in confâ—rmatis particulis manere Now although in these particulars they agree both with us and amongst themselves yet in one point as may be seene in the subsequent section they differ Sect. 4. Opinions of Plato Aristotle and some Hebrewes concerning the worlds eternity The consonancy of opinions betwixt some ancient Philosophers and Moses about the worlds creation ARistotle would conclude the eternity of the world saying that as it had being from before all beginning so that it should never have an end to which opinions some of the Hebrewes particularly Leo the Thesbite seeme to assent so far howbeit they speake not of the ever durancie of it that after six thousand yeeres expired they understand it shall rest one thousand which then ended it shall begin of new againe and last other seven And so by course last and rest till the revolution of that great jubile of seven times seven be out runne At which time then this elementary world and nature the mother of all things shall cease To which opinion some way Origen in his worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod mundus cum tempore coeperit did incline Yet for all this I say Plato in his Timaeo speaking of the procreation of the world and of the vertues of the heavens proved that the world had a beginning and consequently that it shall have an end And that this is true saith he it is aspectable and may bee seene it may be handled it hath a body whence followeth that it hath beene begotten and seeing it is begotten it must bee by some preceding cause Now saith hee as it is a great worke to search out this causer of it so by our enquiry having found him to divulge him unto the vulgar is not altogether convenient Further he saith that God willing to beautifie this world as his chiefe worke made it a living creature subject to our sight containing within the inclosure of it all other living creatures according unto their severall species and kindes whereas he approcheth neerer the minde and sense of our profession than his fellow Aristotle so directly in his Timaeo he maintaineth that as God created or begat the world so he infused in it a procreative power which by divine or heavenly heate induced from above might propagate and procreate every thing according unto the owne kinde of it whether living or vegetable whether above or below And as the great Prophet and servant of God Moses bringeth in God speaking unto his creatures after their creation was finished Increase and multiply c. So Plato in his Timaeo bringeth in God speaking of the world and all contained therein in these words All ye who are created by mee give eare to what I am to say I will give you seed and a beginning of being wherefore doe ye for your parts beget and bring to light living creatures after your kinds augment and nourish them with food and when they shall cease to be let the earth receive them back againe from whence they came And to this Aristotle in his 2 Book De generatione corruptione cap. 10. giveth way where preferring in that place generation unto corruption hee saith that it is more worthy to be then not to be seeing properly to be appertaineth onely unto God and not unto creatures After the fabrick of the universe was accomplished it should have beene for no purpose if creatures had beene wanting in it therefore lest God should seeme to have forgot it he infused in every one according unto their owne kind a procreative power by which the generation of things might be perpetuated But how did he this saith hee First generally having spread abroad in the Heavens and Starres his divine seed for they claime a part in our generation Then particularly in every thing the owne proper seed of it all which he avoucheth in the 12. Booke of his Metaphysicks cap. 7. Section 5. Ancient Philosophers attributed the framing and continuance of all sublunary Creatures as we Christians doe unto God with a recapitulation of severall consonancies betwixt us and them IN which places and severall others of their workes as these worthy men have ascribed the cause of the being of all things unto God contrary to the opinion of these other frivolous preceding Philosophers who imputed the cause of it unto the concourse of Atomes So ascribe they the government of all these sublunary things unto the powers above with us Christians and not unto chance or fortune as these former Philosophers did Thus Aristotle in the first of his Meteorologicks It is necessary saith he that this whole world which environeth the earth should be continuated with the superior conversions or revolutions of those celestiall circles and bodies which roll and wheele above because the whole vertue of it dependeth from thence Neither is it probable that he who hath created the world and all that is within it should abandon and leave it so but that as the frame of the fabricke was his so likewise the guiding and ruling of it should be ascribed unto him also Which is more cleerely exprest by the said Aristotle in his booke De mundo Where he saith that it is an old saying and left by tradition from our forefathers that all things both are of God and likewise sustained by him and that there is
Spaine Portugall France Italy Greece Thracia Germany Hungary Rusland Poll Sweden Denmarke Gothland of the Ilands lying in the Ocean as Brittaine Ireland Island Greeneland In the Mediterr anean as Cicilie Rhodes Malta Cyprus Corsica Sardinia Candia Majorica Minorica and some few others if we shall but overlooke the large plentifull bounds of Asia illustrious in this that the History of the Creation and Redemption of the world was especially accomplished in it with the places wherein were the largest Monarchies so much blazed in Histories in all this I say shall be found litle or nothing of Christianisme For to divide it in five maine Principalities or rather Monarchies whereof now it consisteth to wit in that of the great Dutchie of Muscovia or Russia a good part whereof is in Europe in the great Cham of Tartary his Empire both these two lying or reaching to the North In the Empire of China whose Lord by them is called the Soveraigne of the Earth the Sonne of heaven In the Monarchie of the Sophie of Persia lying in the bosome of that part of the world and in the Turkish Empire together with the Indian Monarchie To omit the Emperour of Germany SECT 13. With what Religions and Sects all the Easterne and Northerne Countries are possessed and in what places Christianity is most professed c. WHat in all these I say of our Christian Religion but little and where there is any it is so mixed with Iudaisme and Paganisme as is a wonder for in Iappan and thorough all the East Indies howbeit the Iesuites indeede have laboured to draw them to Christianisine yet their Histories record how and what way they are mixed And to winde about againe towards Aethiopia and Prester Iohn his estate reputed Soveraigne and Monarch over forty or fifty Kings and Provinces There are there also some footesteps of our profession but as else-where so intoxicated with Iudaisme that besides divers other points they are promiscuously circumcised and baptised Then to passe by Egypt next neighbour how it is all enslaved to the Mahumetans all know In what better case are the Africans the Numids Maures Barbars and then in and about the Atlantick coast these of Fez and Marroco and so forth So it hath pleased God the Maker to chastise the world for the sinnes of men in which although light hath cleerely shined yet they have delighted more in darknes than in it I will not say but in Musco Tartary China and Persia there be some Christians also but these are commonly Greekes by profession and yet so farre rent asunder and eclipsed from the true doctrine acknowledged by S. Paul to the Corinthians Ephesians Philippians and the rest as is pittifull divided amongst themselves in divers Sects as Nestorians Iacobites Georgians Armenians Copits c. thus dispersed thorough all the Easterne Church they obtrude unto us of the Westerne too that we are Schismaticks and severed amongst our selves likewise as Papists Anabaptists Lutherans Calvinists c. Nether are the Negro Princes of Africk the Turkes and Mahumetans and all the other idolatrous people and Nations of the South so in accord amongst themselves that they are free from division for Leo After in the third Booke of his Historie quoteth particularly their differences and divisions for the Turkes foure great Doctors and Mahomete successors are divided in 72 severall Sects which are extended and dispersed thorough all the Turkes Dominions in Europe Africk Asia alwayes the rest of the World as Terra Australis and all America except in such parts where the late Conquests are made by the Spaniards English and French are so farre from Christianity that they dwell all in the profoundest darknes of most grosse Paganisme serving and adoring the Devill and his excruciating spirits sacrificing their children and those of the best sort either to pacifie their ire or to conciliate their favour SECT 15. America and the New-found-lands briefly described and some opinions about what time of the yeare the world had its beginning I Can speake nothing of Terra Australis or Incognita as for America I finde in the Mappe of the new found world that although it be almost all continent yet in a manner it is divided in two Ilands but so that they are made contiguous by nature by a little Tract of Land or Isthmos where their principall and Metropolitane Citie standeth called Mexico a brave Citie indeede lying in that Bay The Peninsule or Northerly part of this America containeth in it Hispanianova the Province of Mexico Terra florida Terra nova Virginia nova Francia nova Scotia further North is not yet discovered The Southerne Peninsule againe reaching towards Magellane and that part containeth Peru Brasil c. This is the whole world as yet knowne of which Plinius in the second Booke Naturalis Historiae which you may be sure was long before the discovery of this America speaketh when hee raileth against the covetousnesse of Princes who incroached upon others limits and mens ambition in conquering pieces and lumpes of inheritances here and there not taking heede that so little a piece of ground must containe the best and worthiest Monarchy in the end Which world hath neither beene made over againe and recreated as a thing with time worne and growne old needeth restauration of which opinion was Philo Hebreus out of Theophrast neither yet was it from all eternity which Aristotle in his 3. cap. lib. 1. de caelo giveth way to saying that to be created and to be from all beginning are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de numero impossibilium But on the contrary wee have a warrant that it is and was created and that consequently it shall have an end when it shall please the Maker thereof to bring on that period of time at which howbeit both Divines and Philosophers have conjectured yet punctually to say when the Angels of heaven know it not much lesse they uncertaine it is likewise at what time of the yeare it did begin although the Rabins and many Christians following them as Bodin in his Republick and his Apologetick friend Herpinus accurately maintain that it began in September which September is with them mensis Nisan and I could be induced to that same beliefe yet more probably the Spring of the yeare may be thought to bee the time when the world began as the day beginneth with the morning and as the sunne riseth upon our Horizon with the day And howsoever the authority of fabulous Poets should not serve to instance a matter of so high an importance yet Virgill his testimony in his fourth Georgicks is not wholly to be slighted Haud alios prima crescentis origine mundi Illuxisse dies aliumve habuisse tenorem Crediderim ver illuderat ver magnus agebat Orbis Hybernis parcebant flatibus Euri. SECT 15. Wherein is to be seene some things concerning the time when it is thought to take an end DIvers you see have beene
Secondly seeing man in respect of the constitution of his nature is participant both of things bodily and materiall as also of things immateriall and spirituall for which cause by Philo Iudeus in his Booke de opâ—ficio mundi he is called nexus Dei mundi and rerum materialium immaterialium horâ—zon were great sottishnesse or stupidity in man to labour for the knowledge of materiall and bodily things with which he symbolizeth in respect of his baser part that is his body and not to care for knowledge of spirituall and immateriall things to which he is like and as it were of kinne in respect of his better part to wit his soule Thirdly seeing the happinesse of man I meane his contemplative or speculative happinesse standeth in the knowledge and contemplation of these things which are most excellent and most sublime he would come very farre short of that happinesse if he were ignorant of these things which are handled in the Metaphysicks for they are spirituall and immateriall and consequently are most excellent and also most sublime and difficult in respect they doe farre exceede the reach of all sense and sensitive knowledge SECT 4. The excellencie and dignity of the knowledge of Metaphysick that onely free and sublime mindes not distracted with worldly cares are fit for this studâ—e and the Reasons wherefore I Have spoken already of the divers names and titles of this Science of the reasons wherefore it was invented as also of the necessity of it Now in the last roome I will speake something of the excellencie and dignity of it Aristotle in the 1. Booke of his Metaphysicks 2 chapt saith two things which serve very much for manifesting or declaring the excellencie of this Science first hee saith that it is a Science more fit and suitable for God than for men or to give you it in his owne words that ejus possessio non existimari debet humana that is that man is not sufficiently worthy to possesse or enjoy this Science and that because this Science of all Sciences is most free yea it onely is free from all subjection to other Sciences and from all reference to any higher or more eminent knowledge for all naturall knowledge can equall and much lesse exceede the sublimity of Metaphysicall speculation and therefore this Science requireth a minde free and sublime that is a minde not depressed with base cogitations nor distracted with worldly cares as ordinarily the mindes of men are in respect of the manifold wants and necessities into which they are subject in this life Seeing then God only is free from such distracting and depressing cares therefore in Aristotles judgement this Science is more suitable for him than for men Secondly hee saith that this Science is amongst all Sciences the most honourable because it is most divine And that it is most divine hee proveth by two very forcible reasons first because this Science versatur in rebus divinis it contemplateth divine and heavenly things and this hee proveth because it considereth God himselfe as he is the first principium and the supreame cause of all things Secondly because Haee Scientia maximè à Deo habetur the perfect and exact knowledge of this Science most truely and properly is attributed to God for this Science in a manner vieweth and considereth all things it hath an especially eye to spirituall and invisible substances and amongst these it especially and chiefly contemplateth God himselfe as the highest degree of entity and the supreame cause of all things Now to take a full view of all the rankes orders and degrees of things to have a positive and distinct knowledge of that invisible world the world of Angels and above all to have a perfect and comprehensive knowledge of that boundlesse Ocean of beeing and goodnesse which is in God it requireth not a finite ingine or understanding but an infinite capacity and an unspeakable sharpenesse of wit SECT 5. For three respects the Metaphysick is called the most excellent Science and the most necessary to be understood by Christians BY these things which are said by Aristotle in that chapter and in other parts of his workes for the commendation of this Science wee may see this Science to be most excellent in three respects First because of the universality and amplitude of the object or subject of it for in the Spheare or circuite of it all rankes orders and degrees of things are comprehended so that looke how farre the knowledge of the whole celestiall Globe exceedeth the knowledge of one constellation and the knowledge of the universall Mappe or table of the whole Earth exceedeth in dignity the knowledge of the Mappe of one Province or Countrey as farre doth Metaphysick which is as it were one universall Carde or Mappe presenting to our view all rankes orders and degrees of beeing exceede in dignity these particular delineations and descriptions of things which are set downe in inferiour Sciences SECT 6. The first respect for the universality SEcondly because of the dignity of the subject of it for not onely is this Science exercised about the speculation of the highest and most generall causes principles and attributes of things but also it descendeth into a speciall consideration of the most noble and excellent things of the world that is of God and of his Angels for not onely doe Christian Philosophers now in the Metaphysicks dispute of them but also Aristotle himselfe in his Metaphysicks especially in his 12 Booke doth most excellently discourse of them And truely it is more than marvellous that an Heathnick or Pagan-philosopher should by the light of Nature have penetrated so farre into the knowledge of God For to passe by that which he writeth in the 10. chapter of that Booke De unitate Dei proving and demonstrating unum esse principium gubernatorem universi and concluding his discourse with that saying of the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To omit I say this discourse of his De unitate primi motoris or as he calleth God in that Booke primi moventis immobilis in the 7 chapter of that Booke he sheweth that God is primum intelligibile primum appetibile that is he is ens omnium aptissimum dignissimum quod intelligatur appetatur as Fonseca commenting upon that place doth expound it that he necessariò existit caetera omnia ab co pendent that perfectissimam beatissimam vitam degit that ejus beatitudo est perpetua sine intermissione aut alteratione that Dei beatitudo ex sui contemplatione nascitur that ejus contemplatio est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jucundâ—ssimum quid optimum that not onely vivit vitam beatissimam but hee is ipsa vâ—ta beata or as he speakes himselfe vita sempiterna optima Truely this Pagan Philosopher hath found a wonderfull joy and delight in this his speculation of the essence and happinesse of God