dissolued with fyer ought to be corporeall and more grosse and corpulent then the fyre it selfe or that into the which it is dissolued It may be further added hereto that the foundation of the Stoicks wherupoÌ„ they grounded theÌ„selues that soules were to suffer no euill after this life notwithstading their great sinnes and enormities here committed was because they were perswaded that our soules were certaine particles or relicks of a diuinity And this diuinity they did hold to be anima mundi the soule of the world from which soule they further taught as being the common and vniuersal soule of al things that the particular soules of liuing Creatures chiefly the soules of men were decerpted takeÌ„ the which being after freed of their corporeall bonds and chaynes were to returne to that principle from whence they are deryued meaning to that vniuersall soule of the world with the which they finally close themselues All which assertioÌ„s are in their owne nature so absurd as that they need not any painfull refutatioÌ„ For if the soules be parcels of God how can they be dissolued with fyre Or finally how caÌ„ they be depraued with so many facinorous crymes and impieties Yea it would from hence follow that Diuinity it selfe should consist as bodyes do of parts and should be obnoxious to all euils and inconueniences whatsoeuer Therefore this vayne imaginatioÌ„ of the Stoicks is to be reiected which heretofore hath bene well refelled by Tully Origen did indeed confesse that soules were immortall and that they were neuer to lose their owne proper kind and nature notwithstanding he taught that the punishments of them were not sempiternall but were to take an end after certaine ages The same he in like sort affirmed of the paynes torments of the Diuels But this errour of Origen which he borrowed of the Platonicks was further accoÌ„panied with many other errours 1. First that all Soules Diuels Angels were of the same nature and consequently that soules were as free from all corporall commere as Angels were 2. That Soules before they were adioyned to the body did sinne and for guilt of such their sinnes were tyed to bodyes and inclosed in them as in prisons 3. That soules were coupled with bodyes in a certayne prescribed order As first with more subtill bodyes then if they continued sinning with grosser bodyes lastly with terrene and earthly bodyes further Origen taught that these seueral degrees of these soules desceÌ„ding into bodyes were represented by the ladder which appeared to Iacob in his sleepe Genesis 24. 4. That all soules as also the Diuels should after certaine ages be set at liberty and restored to an Angelicall light spleÌ„dour to wit when they had fully expiated their sinnes with condigne punishmeÌ„ts 5. That this vicissitude and enterchaÌ„ge of felicity misery should be sempiternal for euer in reasonable creatures so as the same soules should infinite tymes be both blessed and miserable for after they had continued in heauen for many ages blessed and happy then as being againe satiated and cloyed with the fruition of diuyne things they should contaminate defyle themselues with sinne for the which they were againe to be detruded into bodyes in the which if they liued wickedly they were to be cast into the paines of hel which being for a tyme suffered they were to be restored vnto Heauen This condition state Origen imposed vpon euery reasonable creature by what name soeuer it was called whether Angels Principalities Powers Dominations Diuels or Soules See of this poynt S. Ierome in his Epistle ad PaÌ„machâ—um against the Errours of Iohn of IerusaleÌ„ and Augustin l. de hâ—resibus c. 43. But Origen extremely doteth in these things 1. As first in affirming that all spirituall substances are of one nature and condition 2. That Soules are not the formes of their bodyes but separated substaÌ„ces which are inclosed in the bodyes as in certaine prisons 3. That all soules were created from the beginning of the world 4. That blessed spirits could haue a fastidious cloyed conceit of diuine contemplation and that they could sinne 5. That for such their sinnes they were sent into bodyes there for the tyme to be detayned as in prisons 6. That the torments of the Diuels of all soules are once to be expired and ended 7. That all the damned are at length to be saued 8. Finally that this Circle by the which the Soule goeth from saluation to sinne from sinne into the body from the body to damnation from damnation to saluation is perpetuall and continueth for euer Al which dreames of Origen might be refuted by many conuincing and irrefragable reasons but this is impertinent to our purpose would be ouer tedious to perform Only it shall suffice at this present to demonstrate out of holy Scripture that the paines of the wicked and damned are to be most grieuous neuer to receaue a cessation and end Of the Punishments of the life to come out of the holy Scripture CHAP. XXV ALTHOVGH it be most sorting to naturall reason that Gods diuine Prouidence should allot after this life to euery one a iust retribution according to the different comportment of each man in this world Notwithstanding what this reward shal be whether it be conferred vpon the good or the bad and of what continuance neither can mans reason nor the disquisitioÌ„ and search of the best Philosophers giue any satisfying answere hereto The cause of which inexplicable difficulty is partly in that it dependeth of the meere free decree of God and partly because the nature of sinne and consequently the puuishment due to it is not made sufficiently euident and perspicuous by naturall reason Therefore to the end we may haue some infallible certainty herein we are to recurre to the diuine Oracles of Gods written word in the which we are able to see what the holy Ghost by his Prophets other pious men haue pronounced of this point and especially of the paines of the wicked whereof we now intreate 1. The first testimony then may be taken out of Deuteronomy c. 23. in that most admirable and propheticall Canticle or song of Moyses Ignis succensus est c. Fire is kindled in my wrath and shall burne vnto the bottome of hell and shall consume the earth with her encrease and set on fire the foundation of the mountaines In which words fiue things are to be considered First that the fire with the which sinners shal be punished is already kindled both because the fire of hell is prepared from the beginning as our Lord insinuateth in Matth. 25. and the like is in Esay 30. as also in that though that fire with the which the world shal be consumed be not already enkindled yet it now existeth in Gods most certaine prescience and preordinance For what is certaine to come by the force of Gods decree is said after a propheticall manner now to exist or to be
for the preuenting of Death for Death of the body depriuing the soule supposing it to be mortal of all good should become her chiefest infelicity and euill and present life her greatest good and happynesse And therefore it followeth that the soule should feare nothing so much as Death and on the other side affect desire and defend nothing so much as present life But now daily experience teacheth the contrary for many do make so small an estimate of life though abounding with all the goods of fortune as that they willingly spend it for prayse fame liberty auoyding of reproach and dishonour and for the exercise of vertue Yea some there are who for the declyning and shuning of disgrace or griefe and affliction of mynd or for the purchasing of a very little reputation sticke not to become their owne parricides murtherers So much more do those things which belong to the soule or mind preponderate ouerballance al that which appertaines to the body THE SIXTH REASON CHAP. VII SO great is the capacity and largnesse of the soule or mind as that no riches no dignities no Kingdomes not the Empire of the whole world no pleasures briefly no finite and limitable good can quench her insatiable thirst and desire but to this end it is needfull that she enioy some one immense infinite and boundlesse good and such as containeth in it selfe by way of eminency or preheminēcy the fulnes of all good whatsoeuer This the Prophet Dauid insinuateth Psalm 16. when he saith Satiabor cum c. I shal be satisfyed and filled when thy glory shall appeare as if he would say no other thing can giue me full contentment except the manifestation of thy glory which is an infinite and illimitable good And to the same end S. Austin saith Fecisti nos c. Thou hast made vs like vnto thee and our hart is vnquyet till it rest in thee Now if the Soule were restrained to the narrownes of the body it should not be capable of an infinite good neither should her desire be extended to any thing but what were conducing and accommodated to a corporall life as it appeareth in other liuing creatures For the Body and the matter doth restraine the appetite desire and capacity of the forme From whence it proceedeth that by how much the forme of any body is more materiall by so much it is more narrow and lesse capable but the more spirituall and more eleuated the forme is the more ample and the more enlarged it is and extendeth it selfe to more things thereby the better to perfect it selfe For bodyes wanting life as stones and metals as also their formes because they are materiall and grosse in the highest degree do desire nothing out of themselues neither do they endeauour any thing to further their perfection but rest in themselnes quiet and dead But Plants because their forme is more pure and perfect do couet after their manner nourishment and do attract it from without as also they change it distributing it through the whole body and conuerting it into their owne substance Besides they send forth flowers fruits and seedes so they continue dayly working to the augmentation conseruation perfection propagation of themselues but because they haue no sense or feeling of their nourishment they therfore receaue neither pleasure nor griefe thereby Liuing Creatures in that their forme is in a higher degree do not only performe all those operations which plants do but with all they haue knowledge and sense of their nourishment yea they mooue themselues to it they seeke it from the vse of it they take pleasure and from the want of it they receaue griefe and molestation Notwithstanding all their knowledge and affection or liking is limited within certaine narrow bounds for it only extendeth it selfe to the profit or hurt of their bodyes so as they apprehend no other thing they couet and fly no other thing they are delighted and grieue at no other thing which is a manifest demonstration that their Soule depends only of their body for their soule therfore perceaues and desires nothing but what conduceth to the rest good of their corporall life because their soule dependeth of the felicity of their body Aboue all other liuing Creatures is man indued with a reasonable soule or mind whose knowledge affection is not limited to things belonging to the body but is altogeather illimitable extending it selfe to euery truth to euery kind of good as is aboue said both which beare no reference or respect to the body And from hence it followeth that the Souls capacity or ability either in knowing desiring or in taking delight is infinite no otherwise then the ability of spirits or celestiall Intelligences which is an vnanswerable argument that the soule of man is not wholly depending of the body and necessarily tyed to the same This point is further thus confirmed Substantiae separatae as they are called that is incorporeall substances do therfore enioy the force of vnderstanding and do extend themselues ad totum ens to euery thing and ad totum verum bonum to euery verity goodnes because they are simple formes eleuated aboue all matter not depending of the same as Philosophy teacheth And hence it is that there is no spirituall substance but euen in that respect it is intelligent and vnderstanding Therfore seing the Soule of man is endued with the faculty of vnderstanding and is in her selfe of that expansion and largnes as that she stretcheth her selfe to the whole latitude of Ens in generall that is to euery truth and euery thing that is good by vnderstanding what is true and affecting and louing what is good no otherwise then spirituall and separated substances do it followeth that the soule doth not depend vpon any matter or bodily substance For where there is effectus adaequatus there is also causa adaquata that is where there is a proper and peculiar effect there also is to be found a proper and peculiar cause from whence the effect riseth But in the Soule of Man the effect is found to wit the force of vnderstanding and the capacity of euery truth and euery good therefore the cause also is to be found that is a spirituall nature independent of matter or of a body THE SEAVENTH REASON CHAP. VIII THere are in the nature of things some liuing formes which are separated from all matter both in their essence and manner of existence with the Philosophers do cal Intelligences or substantias separatas separated substances and Christians tearme them Spirits or Angels There are also some others which both in their Essence and existence are altogether tyed and immersed in the matter wherin they are and such are the Soules of beasts Therfore there oughtto be some other formes betwene the former two which in regard of their Essence may not depend of their body that so they may be like vnto spirits or Angels yet for their
same sympathy agreement proportion Againe the Planets sometymes are more neare to the earth other tymes more remote and distant now they are stationarij then directi and after retrogradi to the demonstration of which poynts are inuented the Eccentrick Circles and the Epicycles Furthermore many other obseruations in the Heauens most wonderfull and vnknowne for somany ages to all antiquity are lately discouered by the helpe of a Perspectiue glasse inuented by a certaine Batauiā As for example that the body of the moone is spongious consisting of some matter resembling little locks of woll that the star of Venus doth increase and decrease in light like the moone crooking it self into hornes as the moone doth and when it Orbe is full of light it is not opposed diametrically to the Sunne as the Moone is but is in small distance from the Sunne from which obseruation it may seeme to be necessarily inferred that the starre of Venus is carryed in a huge Epicycle about the Sunne so as it is sometimes far higher then the Sunne other tymes much lower In lyke sort by the former instrument there are obserued about the starre of Iupiter 4 small stars sometimes going before sometimes following Iupiter at one tyme they all appeare at another tyme but some of them and at a third tyme other some from whence also we may gather that the said starres do moue in little Epicycles about the starre of Iupiter Againe in the body of the Sunne there appeare certaine spots which notwithstanding do not euer retaine one and the same place in the Sunne but daily change their situation and at one tyme they appeare more in number at another fewer From which it is easily gathered that these spots do not inhere in the body of the Sunne but are little starres which interpose themselues betweene the Sunne and our sight and are moued in Epicycles about the body of the Sunne I my selfe haue often obserued these varieties with wonderfull admiration of the wisedome and power of God who hath disposed the course of the starres with that stupendious art and skill as that they are in no sort subiect to the apprehension of mans vnderstāding I here omit the infinite multitude of Starres which being neuer discouered to the Astronomers vntill this tyme are by the helpe of the foresaid instrument most distinctly seene in the Heauens To cōclude in the eight Sphere wherin the fixed Starres are there is obserued a triple motion The first from the Fast to the West absoluing its whole course in 24. houres The second from the West to the East which is thought to go one degree in a hundred yeares The third from the South to the North and contrariwise by force of which motion the beginning of Aries Libra of the eight Sphere doth descrybe certaine small circles about the beginning of Aries and Libra of the ninth Sphere which course is perfected in 7000. yeares Now who will maintayne that so multiplicious and so various a locall motion should proceed from nature and not from some one most Wise and Excellent an Vnderstanding or Power thus gouerning all the heauēs for the benefit of the sublunary or earthly bodies and particulerly of man to whome the rest are subiect and seruiceable Neither conduceth it any thing against our scope whether it be replyed that these motions are performed by diuers trāsient pushes euen as the rowling about of a potters wheele is occasioned by the Potter or els by certaine stable firme permament forces impressed in the celestiall Orbes as some do affirme for by whether meanes soeuer it is caused it necessarily proceedeth from some incorporeall cause indued with a mynd and vnderstanding not from any peculiar propension and inclination of nature Now this Cause which with so powerfull a hand and so many wayes turneth about the heauenly Orbes we call God who either worketh this immediatly of himselfe which is the more probable opinion or els by the ministery and help of inferiour Spirits and Intelligences as many do hould THE THIRD REASON TAKEN FROM that that Corporall substances and such as are subiect to the eye and sight cannot haue their being by Chance or Fortune CHAP. V. IN the whole course of the nature of things there must needes be some one cause of which all therest in respect of their substance do depend and that we call God That there is such a cause is proued in that corporeall and bodily things do proceed either from themselues or casually from fortune or from some incorporeall cause endued with a mynd vnderstanding and reason For neuer did any Philosopher set downe any other efficient cause of the world then some of these three neither can any other cause differēt from these be suggested or imagined except one will say that this world is produced of another world and that other of another and so still infinitly which assertion is in it selfe absurd seing it implyeth an infinity interminable progresse and proceeding Now it is manifest that things haue their beginning neither from themselues nor from Chance or fortune therfore it followeth necessarily that they receaue their production and being from some Mynd or Spirit endued with reason That they proceed not from Chance to wit from a casuall concourse of Atomies or smal bodies as Democritus Epicurus Lucretius and some other did teach appeareth both from the structure and forme of all things in the world as also from the great order and constancy which is discouered in the motion of the heauens and in the function office of other things for what man that is endued with reason will be perswaded that those thinges whose making are accompanied with the fulnes of all reason in that respect exceedeth the wit of all art and knowledge should notwithstanding be produced of a meere casual concourse of Atomies without reason and without art Since to say thus were as much as to defēd that some one most faire sumptuous and stately pallace were not made at all by any artificer with art but only by a suddaine mingling and meeting together of certaine peeces of stones into this curious and artificiall forme fallen from some huge rocke of stone shaken a sunder by an Earthquake or that the Annales of Ennius or Commentaries of Liuy were not cōposed by any wryter but by a strange and casuall concourse of letters for if the parts of the world and disposition of parts and the bodyes of liuing Creatures plants in the making wherof is found all reason art skil in the highest degree can be produced only by a meere cōcourse of Atomies without art without reason then by the same reason why cannot Pallaces Temples Cittyes vestmēts bookes epistles and the like in all which is discouered much lesse art skill and wit then in the former take also their making and being from Chance Therefore let that foolish absurd opinion of the concourse of Atomyes be abolished which seemeth to be inuented to
no other end then that the maintainers thereof should not be forced to acknowledge the world to be gouerned by diuyne Prouidence against which Prouidence they had a mighty auersion it selfe of necessity being most formidable and dreadfull to a mynd wallowing in all wickednes voluptuousnes as is euidently gathered out of Lucretius and Pliny That the world and the parts thereof cannot receaue their being from themselues is no lesse euident First among subblunary bodyes as all those be which are vnder the Moone those which are most perfect as Man other liuing Creatures cannot be of themselues for how can those things receaue their being frō themselues which need a preparation and concourse of so many causes that they may be borne and so many externall helpes and furtherrances that they may liue Or how can that be of it selfe which is extinguished perished with so great a facility Here perhaps it may be replyed that those bodies which be Indiuidua as particuler men are not of themselues but that the humane nature in generall as being eternall or for euer is of it selfe and that the like may be said of other Species or kindes of things But this is spoken ignorantly seeing the Species of any creature or body is not a thing separated from the Indiuidua as certaine Platonickes dreamed but doth exist in the Indiuidua neither hath it any esse or being in rerum natura but only by reason of the Indiuidua Yea for exāple species humana or the whole kynd of men is nothing els but the whole multitude of particuler men which haue beene are and may be as they all beare a liknes of nature among themselues Now then if Indiuiduall and particuler Men do depend of another cause then must also the whole Species or kynd which is not distinguished à parte rei as the Philosophers speake from the Indiuidua depend also of another cause This point is further manifested in that the whole Species or kynd may vtterly be extinguished or perishd But what dependeth not of another but hath it being only of it selfe cannot be extinguished for what is of it selfe did neuer begin but had euer its existency and therefore cannot cease or desist to be That it neuer begun is proued in that what once did begin sometimes was not and therefore it is produced as the phrase is à non esle ad esse from the not being of a thing to the being of the thing it selfe Now a thing cannot produce or cause it selfe and the reason is because that which doth produce ought to precede or go before that therby it may draw that which is to be produced à non esle ad esse Therefore whatsoeuer beginneth once to be is produced of another consequently receaueth not it s being of it self for to haue its being of it selfe is to haue its essēce without the influxe of any other efficient cause Therefore it is auident that what is of it selfe did neuer begin therefore shall neuer end and on the contrary syde what did begin hath not its being from it selfe but is necessarily produced of another Furthermore euery thing compounded of matter and forme cannot be of it selfe but necessarily is produed of some efficient cause which must dispose the matter and produce the forme and ioyne the forme to the matter for the matter neither receaueth those dispositions nor the forme from its owne essence since they may be separated therefore this vnion of the matter the forme is occasioned by some extrinsecal cause The same may be said of euery thing consisting of parts for seing the parts are not through any necessity vnited among themselues but may be mutually separated one from another it must needes follow that this vnion proceedeth from some cause which ioyned the parts togeather From these premises afore it appeareth that also the Elements as the earth the water the ayre and the fire are not of thēselues but haue some efficient begining for if those things which are most perfect for their nature among these sublunary bodyes haue not their being from themselues but from some other cause then much more those bodies which are most imperfect as the Elements are must for their being depend of another for to be of it selfe and not to depend of another is a signe of greatest perfection seing what is thus in nature is to it selfe the origen and fountaine of all good and standeth not in need of any thing externall Furthermore the Elements are not for themselues but for others I meane as they are parts of the world and as they afford matter to compounded bodyes therfore they haue not their being from themselues for that Axiome in Philosophy is true to wit Quod habet causam finalem ad quam ordinetur habet etiam efficientem à qua ordinetur What hath a final cause to the which it is directed and ordained the same hath also an efficient cause by the which it is so ordained for nothing is of it selfe to the end that it may serue another but that it may enioy it selfe Therefore euen in this respect that any thing is non propter se sed propter aliud not for it owne self but that it may conduce and be seruiceable to some other thing it followeth that the same thing is ordained by some one which hath intended the good of another Besides in that the Elemēts do enioy this or that magnitude or greatnes this place or that place in respect of the whole space and place in the world they receaue not this from thēselues seing their essence necessarily exacteth none of these circumstances therefore they take them from some extrinsecall cause which appointeth to euery one of the Elements their measure or greatnes their place or situation To conclude the Elements are subiect to so many mutations and changes and to so great a need of extrinsecall causes as that in regard hereof how can it be possibly conceaued that they should be of themselues or be at their owne fredome and liberty and in respect of their being not to depend of another These former reasons do conuince that Materia prima whereof the Philosophers do teach that all things were first made hath not its being from it selfe but from some other cause For this Materia prima either is not distinguished from the Elements as many auncient Philosophers did should who taught that the Elements are mere simple bodies without composition of matter or forme and the last subiect of all former or els if it be distinguished from thē as Aristotle with his followers maintained then is it far more imperfect then the Elements as seruing but for their matter whereof they are made Therefore seing this Materia prima is most imperfect and next to Nothing being subiect to all mutations and as it were a seruant to all natural causes and being of it owne nature depriued of all forme wherwith to be inuested and
borrowing all its perfection from other things it therefore cannot haue its being of it selfe indepeÌ„dent of all other causes Now then from all this heretofore obserued it followeth demonstratiuely that no Sublunary body hath its being and essence from it selfe but that all things receaue their being from some efficient cause Now that this cause is incorporeall and intelligent or enioying Reason and Vnderstanding appeareth seuerall waies first because Materia prima could not be produced by any corporeall cause seing that euery action of a corporeall thing euer presupposeth the subiect into the which it is receaued as Aristotle and all Philosophers do teach but before Materia Prima was no subiect can be imagined seing it was the first and as I may tearme it the deepest and most fundamentall subiect Againe if this Cause were corporeall theÌ„ doubtlesly the heaueÌ„s should be this Cause since there remaineth no other corporeal Cause to the which it may be ascribed But the heauens could not produce this Materia prima both by reason that the Heauens worke not but by the mediation of light influence of the stars both which qualities require a subiect into the which they may be receaued as also because before this production the whole space in which now the Elements are was voyde as being destitute of any corporeall body and then it followeth that the heauens should produce this Materia prima in vacuo not hauing any precedent subiect matter to worke vpon and therefore should create it of nothing but this doth transcend the power and force of any corporall nature Therefore in regard of this absurdity it followeth that the cause of this Materia prima must be incorporall and most powerfull as being able to giue it an essence and being euen from nothing From which Collection it further followeth that this cause ought to be also intelligent as knowing what it doth or worketh both because euery incorporall substance is intelligent as the Philosophers teach as also in that it did not produce this Materia prima after a blynd and ignorant manner but with a certaine finall intention and determination to wit that of it all other things should be made and that it should be the subiect of all formes This poynt is made further euident in that to a cause which is so perfect high and potent the most perfect manner of working is to be giuen but the most perfect manner is by the vnderstanding and the will Againe the same is become more cleare in that there ought to be contained in the cause all the perfections of the effect and this magis emiâ—â—nter more eminently then is in the effect I meane when the cause is of a different nature from the effect Wherefore seing Mans nature which is endued with reason and the diuers kynd of liuing Creatures which enioy sense are the effects of this incorporeall or spirituall cause it most consequently may be concluded that all the perfection of these to wit reason and sense are after an eminent manner contayned in the said cause That the heauenly bodies haue not their being from themselues appeareth first from their motions for if their motions do depeÌ„d of some other superiour Cause and that spirituall as is afore proued then can it be but acknowledged that their substance and figure are produced of the same cause for who is so voyd of consideratioÌ„ as to thinke that that Supreme cause should enter into the world as into an ample and maisterles house wherunto it can pretend no right or title and should challenge to it selfe the gouernment thereof Can it be thought to be so impotent as not to be able to frame to it selfe as it were a proper house of its owne If this house of the world belong not to this Cause why then doth it assume the regiment thereof Or why hath it stored this our inferiour world with such opulency abundance of riches of al kynd as of metals pretious stones hearbs trees birds fishes earthly creatures and all other variety of things whatsoeuer To conclude if thou considerest the stupendious power which this cause sheweth in the motions of these celestial Orbs thou canst not doubt but that the same Cause is the authour of this whole worke For although the Sunne be incomparably greater then the vniuesalâ— Globe of the earth and water as is euicted from the poynt of the shadow of the earth which reacheth not to the Orbe of Mars yea according to the iudment of the Astronomers the Sunne is an hundred sixty six tymes greater then the earth and water notwithstanding the SuÌ„ne with its whole orbe is carryed about with such a velocity and swiftnes that in compasse of one houre it goeth in its motion aboue ten hundred thousand myles wherupon it is certaine that in the same space of tyme it equalleth the compasse of the earth in its course aboue fifty tymes Among the fixed starres there are many which are 50. 70. 90. or 100. tymes greater then the whole earth as the Astronomers teach there is none of them which is not 18. tymes greater then the earth and yet they are carryed about with their whole Orbe with such a swiftnes as that such starres as are neare to the equinoctiall lyne do moue euery houre more then 40. millions of myles euery million being ten hundred thousand and so in one houre moueth more then comes to two thousand tymes the coÌ„passe of the earth Now who is he that will not here fall into an astonishing admiration of his boundles power who turneth about such vast and immense bodyes with so incomprehensible and impetuous a celerity Or what greater prints or intimations of Omnipotency can be then these are If any one of the starres should be carryed about neare vnto the earth with the like speed presently all things would be dissipated shiuered asunder the mountaines would be shaken and pulled vp as it were by the roots and turned with the earth and the sea into very dust The swiftnes of a bullet shot out of a great peece of ordinaÌ„ce seemes great and yet if one consider attentiuely supposing the bullet to be carryed the space of a hundred houres with one the same swiftnes yet would it not go so far as once the compasse of the earth For experience sheweth vs that in one minute of an houre it is carryed scarce three myles therefore in one houre 180. myles in an huÌ„dred houres 18. thousand myles which wanteth of the compasse of the earth its circuÌ„ference according to the more true iudgmeÌ„t of Astronomers being 19. thousand myles and 80. Wherfore from this we gather that the Sunne performeth a farre greater course in one houre theÌ„ a bullet would do in fiue thousand houres Now the celerity speed of the fixed starres about the Equinoctiall is forty tymes greater then the celerity of the Sunne Therefore that incorporeal power and vertue which doth so gouerne sterne the celestiall Orbes as that
it is able to driue them about with such a facility with such an incomprehensible velocity and so long a tyme without any slacknes or wearines doth sufficiently discouer it selfe to be the maker and Lord of the said heauens to whose good pleasure they are so seruiceable and obedient and thus it appeareth that from whence they receaue their most wonderfull motion from the same cause also they take their nature and being Doubtlesly no man who entreth into a serious consideration hereof can be otherwise perswaded seing there cannot be a greater argument and signe that a body is not of it selfe but dependeth of another then to shew that it enioyeth not it selfe but is made seruiceable and obedient to another The same poynt is also proued from the consideration of the diuersity of the parts wherof these Orbes do consist For seing these are altogether distinct in themselues and haue different qualities they could neuer meete altogether for the making vp of one and the same Orbe except there were some higher power which did vnyte the said parts distributing to euery one of thē their place their magnitude their measure proprieties and influences And this is further confirmed in that this different situation and disposition of parts whereby for example this Sarre is in this place of the Orbe that starre in another place c. is not of the essence of them nether doth it necessarily flow from their essence therefore it proceedeth from some extrinsecall cause so disposing them THE FOVRTH REASON FROM THE beauty of things and the structure and composition of the parts in respect of the whole CHAP. VI. THE very beauty of things which consisteth in a due proportion of parts both among themselues and with referēce to the whole manifestly sheweth that there is one most wise mynd or intelligence which first conceaued weighed measured and conferred with himselfe all these proportions and then after externally produced them out When we see any magnificent and sumptuous pallace wherein a most precise proportion and symmetry of parts is obserued so as nothing which belongeth to the exact skill of architecture is there wanting no man doubteth but that the same was builded by some one or other most artificiall architect How then cā any one call into question but that this world first had a most excellent and wise artificer and workeman seeing the parts thereof are so perfect and disposed and conioyned together with such an exact proportion sympathy and whose beauty is such as that it is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifyeth adorning beauty or comlines The heauen being extended aboue like vnto a vast and most large vault couereth and imcompasseth all things least they be seuered and dispersed It is for greater admiration beauty and ornament distinguished with an infinite number of starres as with so many Iewels certainly a most faire and pretious vault or couerture of this worldly pallace Now what is more pleasing to the eye of Man then those blewish and purple colours of the Heauens What more pure then those shining gems pretious stones What more solide then that adamantine firmnes of the heauēly Orbs which being neuer worne nor growing old haue continued so many ages inuiolable What is more admirable then the radiant body of the Sunne being the fountaine of light and heat What Nature hath imparted to all these their forme situation splendour and this celestial and vnchangeable beauty fairnes They do not receaue them from themselues since they haue not their being from themselues but from another And if from some other thing they take their essence then from the same they also take their beauty But this other thing cannot be corporeall since no corporeall thing can be more powerful and fayre then those heauenly bodyes are Therfore that which doth impart to them all these qualities must needs be a certaine incorporeall or spirituall substance whose infinite puissance and incomprehensible fayrnes we are partly able to glasse and see as it were by reflexion in so great a worke The Earth also though it be seated in the lowest place seruing as the flore or pauement of this princely and imperiall pallace or rather as a channell wherinto the excremēts of the elements are disburdened yet what pulchritude and beauty hath it What delight is discouered in the moūtaines and the vallies thereof in the springs floods gardens woods fields of pasture and graine orchards and plaines couered with all kind of colours exceeding al tapistry or other such artificial hangings whatsoeuer through its various and diuers vestment of hearbs flowers and groues Who can once dreame that all things are thus disposed of a Nature voyd of reason and vnderstanding seeing that the soule or mynd of man is not able to excogitate or imagine to it selfe any thing more admirable or beautifull Neither auayleth it any thing here to reply that the Sunne and the starres seeme to be the cause of all these things For although without the heat and influence of the starres wherby the generatiue and seminall power or vertue is stirred and the vegetatiue humors are prepared all these things cannot grow increase and come to their perfectiō notwithstanding these bodyes take not from the Sunne and starres their originall Cause and reason of their particular structure forming and making but from some intelligent mynd or spirit which hath impressed in the seeds a certaine power or vertue being as it were the image of its owne cōceit by the which as by its instrument it disgesteth disposeth and frameth the body that it may be altogether answerable and sorting to the intended forme For nether the Sunne nor the starres can know of what kynd euery tree for example will be or what temperature colour tast smell or medicinable vertue for diseases it will haue or with what leaues it is to be couered with what flowers to be adorned or beautifyed and with what fruites to be enriched finally what measure it ought to haue what figure extensions diffusions connexions and innumerable other such obseruations all which appeare in euery such particuler body with admirable artifice and wisdome for there is in euery worke of nature as their phrase it so great cunning skill and subtility as that no art can attaine to the thousand part thereof nor any wit can cōprehend the same Who then is so voyd of reason that can be perswaded that such bodies in whose making so eminent reason and wisedome is discouered could yet be made by any Cause that enioyeth not reason The Sunne of its owne nature imparteth its light and heat and in these two sorts in one and the same vniforme manner it cooperateth with all seedes to wit in heating the earth nourishing the seedes stirring vp the seminall spirit or vertue and in preparing the humours therefore this infinite diuersity of things and this proportion pulchritude which is in them cannot proceed from this Sunne seing his operation and working is vniforme
and a like vpon al bodies but it ought to be reduced to some principle or begining which may contayne distinctly al these things in it selfe through the force of a most working reason which beginning can be no other then some one most excellent spirit which is the Inuentour and workeman of all these things This poynt wil be made more euident if we take into our consideration the body of liuing Creatures Good God how much art is in their structure and making how much wit Each particular liuing Creature consists almost of innumerable parts yet these parts haue a most exact proportioÌ„ both among themselues as also in relation to the whole which consisteth of them which proportion is precisely found in all creatures of the same kynd except some deformity therin happen either out of the aboundance or defect of the matter or by the interuention of some external cause As for example in mans body there is that proportion as that the length of it with reference to the breadth is sixfold as much to the thicknes which is taken from the superficies of the back in a right line to the superficies of the breast ten fould to the Cubit foure fould to the stretching out of both the armes equall to the foot six times to the breadth of the hand 24. tymes to the breadth of the thumbe 72 to the breadth of a finger 96. times The like proportion it beareth to the eyes the nose the forehead the eares to the seuerall ribs to the seuerall internall parts to the bones the bowels the sinewes the arteryes the veynes and the muscles The like certaine proportions do all these parts beare among themselues in so much that there are seuerall thousands of proportions in this kynd which are to be coÌ„sidered in the fabricke of mans body For not only in longitude but also in thicknes in conformation in distaÌ„ce and vicinity in strength and in temperature there ought to be a due proportion in all parts in this symmetry and proportion of parts among themselues and in respect of the whole consisteth all the comlineâ— beauty of the body in so much that â—f but any one due proportion among so maâ—y be here absent then is there something waÌ„ting to the concurrence and making vp of that pulchritude and fairenes which is naturally incident to mans body We may also fynd the like proportion in all other creatures which consisteth in that structure and forme which is most agreing to their natures in so much that the very flyes the gnats and the little wormes are not destitute thereof For the making of euery one of these small creatures is according to their owne kynd so perfect so admirable and so beautifull as that if the wisedome of all men liuing were contracted in one and gathered together it could not find any one part which might be corrected or amended and which is more it were not able in its owne retyred thought and imagination to apprehend the reason wisedome and prouidence which appeare in the structure in any of al these or other creatures Wherupon we may further infer that supposing any one man were so powerfull and mighty as that he were able instantly to make or produce outwardly what he did conceaue inwardly in his mynd yet could he not forme any one flye bycause he could not comprehend the reason of the outward and inward structure composition of the said flye much lesse could he animate it or giue the vigour of sense and motion or plant in it phantasy and naturall inclination since what euery one of these are cannot possibly be imagined or conceaued But to descend to Plants what exceeding beauty is in all kynd of Plants How pleasingly do they apparell and cloath the earth How wonderfully doth the earth thurst them out of her bosome and yet detaynes them by their rootes least they be torne a sunder with the violence of the wynds How great variety is found amoÌ„g theÌ„ of so many trees so many youÌ„g sprouts so many kinds of corne and graine so many hearbs growing in orchards fields and mountaines and to conclude so many fragrant flowers in gardens orchards And touching the vse of these plants the commodity is manifold some of them seruing for building and making of diuers instruments others for the nourishment of man and beasts others againe for the making of linnen cloath as also to burne and for other necessities of mans life Touching flowers they do also delight vs with their seueral formes colours smels as that they deseruedly driue vs into admiration of their maker For there is not greater profusion and wast as I may say of prouidence and diuyne art in any body so base and instantly fading then is in these For what diuersity of formes are found in them They are continued together diuided deepe open or displayed hollow rising in forme of hayre formed like little flocks of wooll winged hooked horned eared like corne spherically bearing their leaues enuironed thicke with leaues like clustered grapes and many other such like different formes In like sort they are of one leafe three leaued foure leaued or of more leaues which leaues bearing themselues in seuerall manners do occasion infinite other formes of flowers Neither is their variety of colours lesse theÌ„ the variety of formes as whyte yellow red bloudy purple ceruleous or blewish and finally all mingled colours whatsoeuer which in regard of their seuerall mixtures are many in number and therefore they al become grateful to the eye To conclude euery particular flower is wonderfull fayre and the seuerall parts of any one flower is disposed in such variety for the greater beauty of their forme according to their nature and the different tymes of their growth as they cannot by any art possible be bettered or amended Now who considering these things with a serious meditation will not acknowledge the infinite wisedome of the artificer and will not admire prayse and reuerence the sâ—me Touching the odour and smel of the flowers there is also great variety and the smell in most of theÌ„ is sweet there is scarce any one flower which hath not a peculiar smell to it selfe different more or lesse froÌ„ all others In some that are the fayrest to the eye a poynt which may serue as a documeÌ„t to vs meÌ„ the smell is lesse pleasing and yet in some others there is an equall strife and contention betwene the excellency of their forme or shape their smel Now from all these obseruations we coÌ„clude that it is a truth more radiant cleare and perspicuous then the Sunne beames are that all these things cannot haue their beginning from a nature or cause voyd of reason but from a most wise and most puissant spirit or Intelligence which conceaued all these things afore in its mynd which also conferred weighed together al these particulers to wit the quantity or greatnes of euery plaÌ„te their figures or formes their
proportions temperatures vertues colours and smels Now then this Spirit impresseth all these in the seeds of things as the image of his conceite and then worketh and frameth them according to the same For the vertue impressed in the seeds do not otherwise worke then if it enioyed reason the cause hereof being in that it is a footstep of a diuyne conception and as it were a sealed impression thereof Therefore from this supreme Intelligence or Spirit as being the first inuenting and informing cause the beauty proportion and perfection of all things doth take its emanation flowing and proceeding Neither only this visible fayrnes and all variety which is subiect to the eye is to be ascribed to this cause but also all inuisible beauty which is inwardly hid in those visible things can be apprehended only by reason is to be referred therto For froÌ„ this inuisible pulchritude the externall and visible doth ryse since what appeareth externally in these corporall things either in respect of forme proportion colour kynd c. it cometh altogeather from the internall and inuisible substance which substaÌ„ce is so much the more fayre and to be admired by how much it containeth in it selfe more highly and simply the reason cause of those externall perfections In the vegetatiue soule by the vertue whereof trees hearbs flowers and the like according to their seuerall kynds do lyue the reason or cause of their structure whole forme or shape which so much delighteth the eye is latent and vnseene In like sort in the sensitiue soule which animateth all liuing Creatures the whole reason of the fabricke or forme of the body lyes hidden imperceptible by the eye the same is also latent in the genitall vertue or power by the which all these things are formed Therefore how great bewitching is the pulchritudâ— and splendour of these soules in whom all these perfections are secretly and simply included And how stupendious wonderfull are these soules in their owne nature which after one vniforme manner contayne in themselues so great multitude and variety of formes and figures Furthermore in the sensitiue soule is not only comprehended the entyre reason of the structure of the body but also of all the senses the imagination the sensitiue appetite all naturall instincts and operations euery one of which in respect of the wonders discouered therin transcends maÌ„s apprehension For how great is the power of the senses How far of doth the eye penetrate in a moment viewing all things apprehending the formes of them and expressing them in it selfe How forcible is the power of smelling in dogs Vultures many other such like And as touching the imaginatiue faculty it is neuer idle still reuoluing with it selfe and variously compounding the formes and shapes of things which it receaueth by the ministery of the externall sense The appetite draweth and inuiteth the soule to those things which the Imagination afore conceaued if they be conuenient and auerteth it from them if they be dangerous and hurtfull To conclude the motiue power obeyeth the appetite with incredible celerity and speed as appeareth euen in the motion and flying of flees It were ouer laboursome to prosecute al things in this kynd Euery power or faculty hath its obiect instrument operation its peculiar maÌ„ner of working so occult secret and wonderfull as no man is able to apprehend it and yet the reason of all these is contained inwardly in the soules of the said liuing creatures so as whosoeuer could perfectly penetrate the nature and the misteries of the soules should fynd the reasons of all the rest more clearly Wherfore I am fully perswaded if one could attayne the perfect knowledge of one small flye the pleasure of that knowledge would ouerballance and weigh downe all riches honours and dignities of Kings For if Pythagoraâ— as is written of him at his finding out of a mathematicke demonstration did so immoderatly reioyce as for the tyme he perfectly enioyed not himselfe then how much ioy exultation of mynd will a cleare knowledge of so many and so great misteries bring which are in themselues discouerable in the making euen of the least flye they being such as yet the most eminent Philosopher that euer was could not apprehend them and such as may serue to entertaine a most sweet and serious speculation of theÌ„ for the space of many yeares Verily touching my owne priuate censuâ—e I am of this former opinion as I said and I doubt not but all such as attentiuely consider the workes of God would conspire and agree with me in iudgment herein But now to speake something of the reasonable soule it transceÌ„deth in beauty worke and dignity the former by infinite degrees in the which not only the reason of the structure or making of the body and of all the senses but also the faculty of vnderstaÌ„ding of recordation or remembring and of imbracing or reiecting any thing freely in the which is included true electioÌ„ freedome of will is contained By the vnderstanding the soule coÌ„ceaueth the whole world and frameth to it selfe certaine inuisible images or pictures as it were of al things By the memory it retaineth al those images of things wrought by the vnderstanding and when occasion is ministred it maketh practise and vse of them Now how vast spacious are those entrances which are capable of so innumerable formes By the will the soule taketh fruition of all things disposeth of them according to its best liking yea and which is more it maketh to it selfe election or choyce of any course of life Neither is the difference here much to be regarded whether the soule performeth al these things immediatly by its simple substance or by distinct faculties powers seing the reason of all these are contained in its simple essence Therfore it necessarily followeth that the reasonable Soule is of wonderfull pulchritude splendour and perfection in so much that if it were to be knowne perfectly as it is in it selfe it would seeme to be a kynd of diuinity in the contemplation whereof the mind would be as it were absorpt and swallowed vp with an incredible pleasure delight seing the essence of it surpasseth by many degrees all corporeall things as also the vegetatiue and sensitiue soules of Plants and liuing creatures in worth and dignity Therefore out of the premises we may gather that there are foure degrees of beauty of things in this world The first which is lowest is of bodyes which are seene by the ye the secoÌ„d of the vegetatiue soule the third of the sensitiue soule the fourth of the Rationall or reasonable soule Therefore it is euident that not only the first but also the rest are formed by some most prudent and skilful intelligence or mind For if the beauty which is found in bodyes be to be ascribed to some such spirit or diuine power for the wonderful proportions appearing in them then much more the glorious
fayrenesse which is in the seuerall kynds of soules which comprehends in it selfe the reason and cause of the bodyes beauty and which is much more admirable then it ought to be refered to the same celestiall power Furthermore I would here demaÌ„d how it can possibly happen that any cause not capable of reason wisedome and vnderstanding could forme and make in the beginning so many diuersities of vegetatiue and sensitiue soules seing euery one of theÌ„ is so aâ—mirable and is the Effect or worke of so great a wisedome as that no humane wit is able to penetrate into the seuerall misteries of it or beget in his mynd the true and proper conceit or image thereof To conclude All the pulchritude and perfection of an Effect ought to be contained in the cause for the cause cannot giue that to the Effect which it selfe enioyeth not wherupon it followeth that all the perfection of liuing creatures and all the vigour and naturall working of the senses ought to be comprehended within that cause by the which they were first framed and this not after the same manner as they are in the creatures but after a more excellent eminent sort to wit as the worke is contained in the mynd or art of the workeman This poynt is further confirmed in that there is no cause excepting a mynd or intelligence in the which so great a diuersity of things can rest but in a mynd or intelligence it may well reside euen as the forme of a house and all the measures and proportions of it are said to be in the phantasy or vnderstanding of the artificer Ad heereto for the greater accesse increase of reason herein that himselfe who framed the soule of man endewing it with reason vnderstanding and frewill cannot possibly want reason vnderstanding and frewill but must haue them in more perfect and excellent manner For how can he want reason vnderstanding and will who first made and gaue reason vnderstaÌ„ding and will The Prophet therfore truly said Qui plantauit aurem c. He which planted the eare shall he not heare Or he that formed the eye shall he not see especially seing these are such perfections as the hauing of them is not any impediment to the fruition and enioying of greater perfections since it is far better to be indued with vnderstanding and frewill then to want theÌ„ or to haue any thing which may be repugnant to them from all these considerations then it is most euident that there is a certaine supreme Intelligence or Spirit which is the inuentour authour and architect of all these visible and inuisible beautyes in which spirit as in its cause al pulchritude splendour doth eminently exist this spirit we call God who be eternally blessed praysed and adored THE FIFTH REASON DRAVVNE FROM the structure and disposition of the parts of the world with reference to their ends CHAP. VII EVEN as not any of these things which are subiect to our sight taketh its being from it selfe but from some efficient cause so nothing is made for it selfe but with respect to some extrinsecal end to the which end the whole structure of the thing as also al its parts and faculties of its parts are after a wonderfull manner disposed and framed Therefore of necessity there must be some one most wise mynd or spirit which aforehand conceaued in it selfe all those ends and ordayned proportionable and fitting meanes to the said ends For Nature which is not capable of reason nor endued therwith as it cannot conceaue or comprehend the ends of things so neither caÌ„ it dispose or set downe sutable meanes to the said ends since this is a chiefe worke of art and wisedome we will make this manifest first in heauenly bodyes The Sunne excelling in fayrenesse all visible things is not for it selfe for it can not apprehend or reflect vpon its owne beauty but for the good benefit of other things to wit that it may enlighten the world and cherish al things with its heat not much vnlike as the hart is in man and other liuing creatures which is not for it selfe but for the good of the whole body for as the heart is in the body endued with life so the Sunne is in the whole body of the world which wanteth life This then being thus the Sunne ought to haue a certaine proportionable measure of light and quantity as also a determinate place in the world least that the light being ouer radiant shyning and great or it self in place ouer neere it should burne the earth or on the contrary side the light being too remisse smal or too far of from the earth should not sufficiently lighten it or heat it Now this disposition of a fitting quantity light and place cannot be assigned by any but only by such a mynd or spirit as is able to consider the end and the meanes and of iudgment to set downe a sorting and conuenient proportion betweene them But if the Sunne be made not for it selfe but for some external end then much more the same may be verifyed of the rest of the starres of the heauenly Orbes and of all other corporeal natural bodyes This poynt may be further fortifyed by this ensuing reason That which is for its owne selfe ought to be of that excellency and perfection as nothing can be more excellent for the good whereof this other may be ordained This is euident euen in reason since otherwise it should not be for it self but for that for the benefit wherof it is disposed Furthermore it ought to be of such a nature as that it may conceaue enioy its owne goodnes for if it hath no sense feeling hereof it is nothing aduantaged by such its excellency For what can the domination and gouerment of the whole earth profit a maÌ„ if he neither can take any pleasure therby nor knoweth that he hath such a principality or rule belonging vnto him Therefore it is an euident signe that what caÌ„ not perceaue its owne good is not made for it selfe but for some other thing to the which it becomes profitable But to apply this now no corporeall nature is so excellent but it may be ordained to some other thing more excellent more worthy for the degree of a reasonable nature transceÌ„ds and exceeds much in worth the degree of a corporeall Nature and this to the former for many vses becomes seruiceable Againe a corporeal nature cannot haue any feeling of its owne good but resteth only in being profitable and expedient for some other thing Therefore it followeth that not corporeall or bodily nature is made for it selfe but euen of its essence being is ordained to some other thing to wit to a reasonable nature for whose behoofe and good it existeth From which it may be gathered that if there were no reasonable nature then all the corporeall nature should exist as in vayne bootles as not being able to bring
mountaynes which teacheth that the first proceeded of Earthquakes by reason that the ayre and other such spirituall substance which being included in the bowels of the earth did aduance and lift vp the higher part therof This opinion might with some probability be maintayned if it were deliuered only of some certayne little hils But it cannot with any show or colour of lykelyhood be verifyed of that great multitude of most huge mountaines possessing many mediterranean places and extending in length 800. or 1000. myles But omitting many other strong reasons by the which this fiction is refuted I conclude that the saltnes of the Sea was first giuen to it by the authour and maker of it who as he implanted contrary to the course of nature a fecundity in the earth for the bringing out and nourishing of plants and liuing Creatures so the like the bestowed vpon the sea for the production ingendring and feeding of fishes From all which speculatioÌ„s it is most necessarily gathered and inferred that al these things aboue mentioned were so disposed and ordained for the vse and benefit of Man by some most wise and most powerfull Intelligence since all things euen besides their naturall condition do serue and become obedient to the vse of mans life and al do finally propend and are directed to this end Neither can there be rendred any other reason why they should be ordered in such sort as they are but only for the emolument commodity and seruice of Man Neither it is in any sort preiudicial to the being of a diuyne Prouidence that by reason and meanes of impetuous wynds hayle thunder earthquakes infection of the ayre inundation of waters drouthes the like men do often suffer great calamities miseries since these things do more euidently demonstrate the being of the said prouidence For as it is the property of a Prouident and wise Prince so to dispose his lawes tribunals or Iustice seats towers prouision of warres c. that they may be directed to the good and security of his subiects as long as they liue in due allegiance and duty towards him and the same things also to turne to their chastisings and punishments if after they should once endeauour to shake of the yoke of subiection Euen so although that supreme Power or spirit hath finally created the heauens the Elements for the seruice of man yet hath he so tempered these things that withall they may serue as scourges for the castigation of sinners which chasticement may neuertheles be beneficiall to such who know to make true vse thereof as hereafter we will shew Some here may obiect contrary to our former doctrine that such things wherof we haue intreated before haue not their eueÌ„t from any particuler end to the which they are by any intelligent cause directed but only by reason as the Philosophers phrase dialect here is necessitâ—tis materiae through the nature of the matter forcing or causing such effects as for example it is naturall that through the heat of the Sunne vapours and exhalations be attracted from the Earth the Sea the which being eleuated aboue are repelled backe by the cold of the midle Region so do cause wynds or els being gathered into clouds do minister matter for fayne snow and haile from which spâ—ngs and flouds do after take their souâ—ce and beginning I answere hereto and confesse that some of those things may seeme to take such their euents from their matter whereof they are made But this discouereth a greater and worth ver disposall of the diuyne Prouidence by the which the vniuersall cause of things to wit the motion of the Sunne staris is â—o ordayned and gouerned as that without â—â—e câ—course of any other efficieÌ„t cause it can occasioÌ„ the foresaid things as wynds â—â—â—â—e and the like at such tymes and in such sâ—â—soâ—s as are most conuenient for the producing and nourishing of plants and liuing creatures and for the benefit of man And therefore these effects do thuâ— fall out not only throgh the â—â—â—oâ—â—emeÌ„t of the matter but withall through the various aspect and applicatioÌ„ of the vniuersal cause Aâ—d herto for the greater fulnes of our answere herein that the disposition and placing of the Sea and the earth the first beginning large extension of mountaines the channels of riuers c cannot be referred to any necessity of matter or force of nature but are necessarily produced by art and Prouidence as is aboue shewed And thus it falleth out that for example Egipt being destitute of raine is in the summer tyme so watered with the inundation of Nilus therby so couered ouer with a fat vnctious â—ly me as it becometh most fertill In like sort one of the Iles of the Canaryes caâ—led Ferrâ— wanting altogether sweet water is supplyed heerein by diuyne Prouidence from a tree there growing whose nature is such as that it daily distilleth like vnto a spring or fouÌ„taine a certaine sweet humour which serueth for drinke both to man and beasts Now besides the heauenly and Elementary bodyes of which we haue spoken afore there are found three perfect kynds of mixed bodies to wit liuing Creatures Plants and all such things as are to be digged out of the bowels of the earth al which no doubt were first created and made for the vse of Man considering that we see they are subiect to Man he ruling ouer theÌ„ and applying them at his pleasure to his owne vse and benefit From all which this one true resultaÌ„cy or conclusion may infallibly be gathered that all this aspectable world with all the things which it containeth was first made for the cause of Man and that it serues for the tyme as a most ample and fayre house furnished with all things seruing either for necessity or pleasure and delicacy in the which man is placed to the end that he acknowledging a diuyne and supernaturall power to be the authour of this world may loue reuerence and adore the said power and that he may vse these things according to the true vse and prescript of Reason whether they conduce to the maintenance and sustentation of his body or solace and comfort of his mynd or to the health and increase of knowledge For seing the ranke of things intelligible and enduâ—d with Reason is the highest and most worthy among al things created it followeth that man as being an intelligent and reasonable creature is of a more eminent nature degree and order then any other thing in the whole world Therfore man ought to be the end of all things in the world and they to exist and be for his vse For man only considereth al things in the world apprehendeth all things and vseth and enioyeth all things Man only also feeleth and discerneth the sweetnes beauty of al things who being as it were a certaine secondary Numen or diuyne power doth produce and create by the help of his vnderstanding al this
whole body that they may carry nourishment as also vitall and animall spirits to all parts In the meane ty me euery small portion or part of the body doth attract bloud and conuert â—t into its owne substance the spirit still forming euery thing by little and little and giuing each part its due figure measure proportion and connexion with other parts so as from the seauenth day after the conceptioÌ„ the forme of the whole body and distinctioÌ„ of all parts euen of the fingers doth appeare Now how manifold and various is this labour in framing of so many bones veynes arteryes sinewes and Muscles in the apt distribution deduction or drawing out termination or ending of euery part each of them keeping its due forme temper measure place ioyning together and incision What mynd or vnderstanding can be intent to so many things at once What Art may in the least part seeme to equall this Who therfore considering all these things can doubt but that there is some one most wise most potent Mynd or Soule by whome all this operation and working is directed and to whoÌ„ all this admirable artifice is to be ascribed If an indigested informed heape of stones tyles lyme and wood should begin to make to it selfe a house directing it selfe in the doing thereof and framing all parts thereof as the Art of Architecture requyreth who would not affirme that a certaine VnderstaÌ„ding skilful of building were inuisibly and latently in the said things that they could so artificially dispose themselues Or if a pensill being imbued with diuerse colours should moue it selfe and first should but rudely draw the lineaments of a mans face after should perfect euery part therof by framing the eyes drawing the cheeks figuring the nose mouth eares and the other parts seruing in them all a due proportion and fitting colours as the exact science of painting requireth no man would doubt but that this pensill were directed herein by an intelligent spirit But now in the framing of euery liuing Creature far greater art and wit is desired then in any humane worke whatsoeuer since the skill whereof transcendeth by many degrees all mans skill and artifice for it arriueth to that height of perfection as that the worke cannot in that kynd be possibly bettered neither can the parts of it whether internall or externall haue a more pleasing proportion and connexion Therefore who is so voyd of Reason that can enter into any dubious and vncertaine consideration with himselfe whether all this molition and laboursome endeauour in framing a liuing Creature be directed by a power indued with reason wisedome or no Furthermore there are three things here to be considered among which there ought to be a great proportion to wit the Soule of the liuing Creature the body and the Sâ—â—inall vertue And first the Soule ought to be most proportionable to the body For such ought the small body of any little Creature to be as the Anima or soule of the same doth require to performe its proper functions wherfore how great the difference is of Soules so great also the discrepancy is of bodyes if we insist in the figure the temperature and the conformation of the Organs therefore in the nature of euery soule the whole formall reason is contained so as that if a man did perfectly know the nature of the soule from it he might easily collect what the habit figure and temperature of the body ought to bee But who is ignoraÌ„t of the nature thereof must consequently be ignorant of the other for in some one particular or other he shall euer be wanting and neuer attaine to the due proportion in knowledge thereof As for example if the question be touching the small body of a flye how many feet it ought to haue how many flexures or bendings in their legs or thighes what difference betwene euery flexure what temperature proportion connexion how many â—inews in euery thigh how many veines what proportion to its little nayles of which things many are for their smalnes not to bee discerned by the eye for in the small body of the flye there may be found seuerall thousands of proportions as necessary that its soule may rightly sort to the body to all which no man can attaine except the first doth penetrate and consider in his mynd the nature of the soule in the which the reason of all these as in the root dothâ—y hidden and secret Againe the Seminal power ought to haue most perfect proportion with the body that it may produce such a body in al respects as that soule doth require Therefore who first caused and made this seminall power ought afore hand to haue the whole structure of the body exactly knowne vnto him that so he might sute and proportion this seminall seed to the body For as in the soule as in the finall cause the whole reason of the fabrick of the body lyeth and therefore the body ought in a perfect proportion to be accommodated and made fit to the soule In like sort the reason of the making of the same iâ— latent and hidden in the seminall vertue oâ— power as in the efficient cause Wheruponâ— it followeth that there ought to be as aâ— exact proportion betwene the structure oâ— the body and the seminall vertue as is betwene the efficient cause the adequate effect of the said Cause Now from all these premisses it is mosâ— clearly demonstrated that these three to wit the Soule of euery liuing Creature the structure of the body and the seminall vertue haue their source from one and the same beginning which beginning cannot be any nature depriued of reason vnderstanding seing a beginning voyd of reason could not among different things set downe congruous proportions much lesse so exact and so infinite proportions as are betweene the body and the soule and the seminall vertue and the making or fabricke of the body For to performe this requireth a most perfect and distinct knowledge Therefore it is concluded that there is an intelligence or spirit both most wise and most powerfull which through its wisedome is able to excogitate and inuent through its power is of might to performe all these things The reason why this seminall vertue might seeme to be indued with a mynd or vnderstanding is because this vertue is a certaine impression and as it were a foot step of the diuyne art and skil and therefore it worketh as if it had a particuler art and knowledge in working Euen as if a painter could impresse in his pensill a permanent power and vertue of his art and that therupon the pensill should moue it selfe and draw the images as if there were an art and vnderstanding in the Pensill Furthermore it may be here presumed that this diuyue spirit or Intelligence doth conserue this impressioÌ„ with his continuall influxe and doth cooperate with it thus working with his generall concourse Euen as in liuing creatures
No man would vndertake any laborious and painfull taske nor be seruiceable to any other since no man would performe these things were he not forced therunto through want penury And so we should want all rich attyre all fayre and stately edifices all costly furniture for houses all magnificent temples and Churches all Cittyes Towers Castels and other such fortifications In like sort then would cease all agriculture and tilling all nauigation fishing fowling all trafficke for merchādize againe there would be no nobie and potent men as being destitute of all seruāts and followers Moreouer all differences of degrees and orders which are necessary in euery common wealth would be taken away and consequently all reuerence and obedience◠Therefore whatsoeuer in the whole course of mans life is faire gorgeous magnificent and to be desired all the same would be wanting if men were not poore and nothing would remayne but rudenes barbarisme and sauagenesse To this former inconuenience may be adioyned another of greater importance to wit an extreme corruption of manners and an opening the sluce to all disorder dissolution of life For it is obserued that such lasciuious courses do commonly accompany idlenes and abundance of wealth an example of this we may borrow from the men liuing before the deluge whom lasinesse opulency and fulnes of temporalities did ouerthrow as also from the inhabitantes of Brasile who by reason that the country afforded them abundantly without labour through the natural temperature of the Climate all things necessary are altogeter become mancipated and slaues to Epicurisme lust and all vicious sensuality Two things then there are which chiefly hurt depraue all conuersation of life to wit idlenes and affluence of riches This later ministreth matter to all vices the first giueth opportunity and tyme for the practizing of thē But both these are taken away by pouerty the one to wit abundance immediatly seing want is nothing els then the want and not hauing of riches the other I meane idlenes in that whiles penury afflicteth and presseth men they are for the further preuenting thereof willing to vndergo any labour and paines Therfore penury serueth to man as a spur wherby a flothfull nature is pricked and stirred vp to industry and toyle which while it is wholely imployed bent and intent vpon its designed worke and taske is freed from dangerous and vicious cogitations and consequently hath not leasure and tyme to spend the tyme in sensuality From this then it is euident how healthfull and medicinable Pouerty is to mankynd since it extinguisheth and cutteth away the nourisher of all vices possesseth and forestalleth the mynd with hurtles thoughts and filleth the world with all ornaments and commodityes For what in humane things is to be accounted as fayre excellent and to bee admyred is the handy worke of pouerty and is chiefly to be ascribed to it Therefore it was truly said of one authour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Penury and want begetteth wisedome This argument is handled copiously by Aristopahnes in Pluto and we do euidently discouer in it Gods prouidence by the which he so sweetly and moderatly gouerneth mankynd THE NYNTH REASON IS FROM Miracles CHAP. XI TO the former argument we may adioyne this next which is drawne from miracles which do irrefragably demonstrate a diuine power for if euents haue and do happen which cannot be ascribed to any corporall cause then is it euident that there is some one inuisible greater vertue or power from whom all such stupendious actions do proceed and this power we call God Now that there are and haue bene many such which transcend the limits and bounds of nature is most cleare from reason it selfe from the frequent testimonyes of most approued histories and from the ioynt confession◠and acknowledgment of al countryes Among which great number I will heere insist in the most remarkable and notorious of those which haue bene effected either before or since our Sauiours Incarnatiō First then may be the creating of the world of nothing for seing this cannot be made of it self as is proued aboue in the third fourth reason then must it necessarily be made by some other agent but it is an incomprehēsible miracle to wit the producing of so huge a worke out of nothing and such as could be accomplished only by that power wisedome which is most infinite and illimitable The second may be the framing and making of so many liuing Creatures and Plants and the first institution of so many seuerall seedes by the which they are propagated increased as also that great fecundity of the earth and the sea by the cooperation whereof one Creature or seede is multiplyed in a short tyme into seuerall thousands The third The most swift motion of the heauens and the gouernement and disposall of this inferious world by meanes of this rotation and speedy turning about of the said celestiall bodies For by this is occasioned the most pleasing and gratefull alteration and change of day and night with the secret and stealing increase and decrease of them in length By this also are effected the seuerall tymes of the yeare so as all creatures plants are by this meanes brought forth after become mature rype and perfect in their due tymes In like manner by this motion of the heauenly Orbes the fieldes are beautifyed and enriched with flowers the pastures with grasse the woods with trees and leaues and the trees with fruit finally by the mediation of the foresaid motion is wrought the flux and reflux of the sea the blowing of wynds the darcknesse of the clouds the conueniency of showers the benefit of snow the first rising of springs the current of riuers the wholsomnes serenity of the ayre and the benefit proceeding from thunder diuers other Meteors To these may be addressed the deluge and inundation of the whole world the safety of men and beasts by the Arke the cloud or burning Sulphur with the which the Citty Pentapolis was consumed the plagues of Aegipt the diuision of the sea the submersion drowning of the Egiptians the pillar of the cloud and fyre the heauenly meate or Manna giuen to the people of israel for forty yeares space the wels springing out of rockes through the striking of thē with a Rod the infinite multitude of quailes sēt into the Camps so many apparitions of God euident to all men so great castigations and punishment of rebellious incredulous and misbeleeuing people destroyed sōtymes through the opening of the earth other tymes through fyre or touch of serpents so many admirable and vnexpected victories To these in lyke sort are to be adioyned the staying of the Sune in the midle of its course for the space of ten howres the retrograde or going back of it diuers degrees the force and burning of the fyre suspended and restrayned and the preseruation of the seruāts of God put into a burning fornace the fury of Lyons
kynds of diseases restored the dead to life effected many other such supernaturall things as appeareth from the acts of the Apostles From the Apostles tymes euer after there passed not ouer any one age which was dâ—stitute of miracles if we do belieue Ecclesiastical historyes Now nothing can be answerable hereto to take away the authority of these miracles but that they were not true but only forged or if true performed by the helpe of the deuill But with what colour or shew of truth can it be said that they were meere forgeryes seing this answere is not wartanted with any reason For from whence is it knowne that they are forged belyke because they are miracles and being miracles they seeme impossible to be wrought But here the Atheist is to proue that they are impossible which he caÌ„not since the performance of them implyeth no true and reall contradiction That they are not accomplished by the force and power of nature we all grant and from thence do proue that there is a diuyne and inuisible power more potent then nature by the hâ—nd wheâ—of all these are wrought Furthermore to say that they are feigned is implicitly to take away all credit of histories all memory of antiquity and all knowledge of former ages since by this answere all ancyent historyes whatsoeuer shall be said to be forged and to be reiected as mere fables seing no historyes are written more accurately diligently with greater inuestigation search of truth then are the miracles aboue recyted especially since the Church hath bene euer most sollicitous and carefull that false miracles should not be ventilated and giuen out for true for here we speake only of those miracles which the Church acknowledgeth for certaine euident Thirdly who condemne all these miracles for fictions do charge all Christian Princes magistrates and all the Christian world of madnes and extreme simplicity in suffering innumerable fictioÌ„s lyes to be obtruded vpon theÌ„ for so many truthes they not hauing so much perspicacity and clearnes of iudgment as to be able to discouer the deceit They also no lesse do charge all Ecclesiasticall Prelates generall Councels all Deuynes all wise men of sacrilegious imposture in that they do commeÌ„d such commentitious lying narrations for true miracles they by this meanes most egregiously deluding the whole world Fourthly diuers of these miracles are recorded by so graue authours indued with learning and sanctity and with so many particuler circumstances as that all possibility of fraud is taken away In things that are forged the forgers are accustomed purposely to declyne and auoyde the circumstances of names and especially of tymes and places for the better concealing of their lying Fiftly there was presented no iust and vrgent cause why these should be falsly inuented For why should the authours willingly stand obnoxious to so great a sacriledge Or with what hope or reward should they vndergo the aspersion of so foule a blemish No man doth any thing but there is some reason which induceth him so to do What then was the motiue that incyted so many Authors to wit Eusebius Socrates Sâ—zomene Ruffiâ—â—â— Gregory Nissene Basil Ierome Austin Sulpitius Gregorius Turonensis Optatus Theodoret Damasus Gregory the great many others who haue written of miracles to perpetrate so heinous a wickednes Certainly no true cause hereof can be alligned for what graue and religious man had not rather suffer death then deliberately to wryte one lye especially in these things which belong to religion since thus doing he doth not only purchase an eternal infamy among men but also is most wicked hateful and abhominable in the sight of God Sixtly if the foresaid miracles were but inuented then might the authours of them be easily conuinced of forgery by the men then liuing in that age since the lyues and aâ—â—ioÌ„s of Saints were for the most part diuulged throughout the whole world at that tyme when they were wrought for the radiant splendour and light of such extraordinary vertues cannot be obscured much lesse wholy eclipsed But there can be alledged not any one Man who either in the dayes of those Saintes or in the tymes immediatly ensuing durst charge the wryters of the said miracles with any fiction therein Seauently Mans nature is of it selfe incredulous and full of suspicion when it questioneth of any new miracles and hereupon it examineth all things concerning the same most precisely and particularly least there be some imposture latent hidden therein Besides there are neuer wanting meÌ„ which are emuious of the glory and honour of others who prying into each particuler do euer labour as much as in them lyes either wholy to call in question such miracles or at least to depresse and lessen the worth thereof Now to come to the second branch of the former answere If it be said that they are performed by the worke of the deuils then in thus answering it followeth that there are spirits or incorporeall substances which are more excelleÌ„t then these visible things and consequently it is to be granted that there is one supremâ— Spirit excelling all the rest in power and wisedome this we call God as hereafter shall be proued But to proceed further against this second part of this Answeare I say that these stupendious workes cannot with any shew or protext of reason be referred to the power of the deuils for to restore sight to the blynd going to the lame to cure the paralitcks only with their word and to raise the dead to life do far transcend and exceed the power of the deuils who cure diseases only by the mediation of naturall causes to wit by applying the vertue of hearbs and other medicinable things as philosophers deuynes do teach Furthermore those holy men by the ministery of whoÌ„ these miracles are performed were euer in most deadly hatred with deuils and they were so far from vsing them as a meanes as that they proclaimed open war against the Deuils for they ordinarily dispossessed mens bodyes of them ouerthrew their worship discouered their deceites confuted their doctrines scorned contemned all their prestigious artes and finally destroyed their kingdome and gouerment Such were in the beginning all the Apostles and their successours and infinit others For against these and such others no power of Deuils no Arts magicke no machinations and endeauours of wicked spirits nor any prestigyes or sleights could preuayle Besides how can we with any probability thinke that so many learned Doctours so many Prelates so many Princes finally so many wise and prudent men were become so stupid and blockish as not to be able to discerne true miracles from adulterate and forged wonders and the illusions of the deuill from the hand and worke of God Belyke only the Pharisyes the heathen persecutours prophane Atheists haue this guift of distinguishing miracles from the prestigyes and deceites of the deuill and all other men are blynd foolish and in this poynt
depryued of all sound and perfect iudgment This indeed was long since the calumny of the Pharisies against our Lord of the Heathens against Martyrs who when they were clearely conuinced with supernatural signes and miracles as plainly seeing them daily wrought and being then conscious of their owne inward wickednes did burst forth into horrible blasphemyes attributing those things to the deuill and art magick which were effected only by the mighty hand of God Now the Reason why God vouchsafeth to worke miracles in diuers places is manifold First he doth this that hereby he may manifest his presence prouidence to al men For if during the space of many ages whatsoeuer was wrought was encompassed within the limits of Nature then might men perhaps be induced to thinke that there were no diuine Power who had a care of humane affaires vpon whome the charge of them were property incumbent but that all things had their euent by a secret impulse and force of nature For although this is euidently disproued by many reasons as from the motion of the starres from the fabricke and making of bodyes from the innate direction of euery particuler thing to its certain end as is shewed aboue yet many do not sufficiently seriously penetrate these matters but are as it were blynded here in through the daily and continuall seeing of them for how admirable a thing is it that from some few graines of corne so great an increase should rise From a formeles seed so fayre and so seuerall kynds of bodyes both of liuing Creatures and of Plants should be framed From a small roote so huge trees should grow And yet few there are who do admyre these things and few who do acknowledge Gods wonderfull power and prouidence in them Therefore it was necessary that some workes might be effected which should transgresse the bounds of nature least otherwise men might thinke that there were no power aboue the nature and condition of corporall things for by reason of the exorbitancy and the vnaccustomednes of such stupendious euents men are often stirred vp to thinke of the Authour of them and to prosecute him with true religion reuereÌ„ce and honour Secondly Miracles are effected to the end that men may be confirmed in other poynts of religion giuing a full assent therto without any hesitation or doubtfulnes and making vse of them with all due reuerence Thirdly that the doctrine and lyues of those who worke miracles may hereby be fully warranted and so with greater certainty of truth may be commended to vs. For miracles are certaine diuyne testimonyes both of the infallibility of doctryne and of sanctity of life especially where the life is conformable to the doctrine Fourthly that by this meanes the seruants of God may be honoured for there is nothing which maketh holy men more celebrious and famous throughout the whole world and which more incyteth the mynds of others to loue worship and imitate theÌ„ then the exhibiting of miracles For as God wil haue himselfe belieued of Men aboue all things and our neighbours not aboue al things but euery one in his degree so doth he expect himselfe to be worshiped aboue all things to wit as the first efficient last final cause of all things and his seruants not to be honoured after this supreme manner but in their peculiar degree and in that respect which they beare towards God that is as they are his adoptiue sonnes partakers of his kingdome and his most deare friends Thus from hence it appeareth that there is no feare of Idolatry in honouring here Gods Saints for where there is Idolatry committed there is supreme honour giuen by the which a Creature is worshipped as the Creatour and first beginning but no worship is ascribed to the Saints in this sort Fiftly Miracles are wrought that men through occasion of corporall benefits obtained therby may the sooner be stirred vp to repentance amendment of life for where miracles are wrought there is to that place for the most part a great confluence and concourse of many thousaÌ„ds of grieuous sinners who being afore contaminated with alkynds of vices and hauing conceaued a remorse of their former licentious lyues do vndertake an amendment change of their former courses and thus by this meanes it hapneth that the soules of many thousands are saued which otherwise had perished euerlastingly To conclude this poynt by miracles all men are stirred vp to reuerence praise of God to the giuing of thankes spirituall ioy and exultation and the minds of all are raised vp to a confident erected hope as conceauing the expectation of the like help in their future calamityes and afflictions THE TENTH REASON TAKEN FROM Prophesyes CHAP. XII I Heere call prophesying a prediction of things to come which do depend of the liberty of mans free will This predictioÌ„ is a manifest signe of a Deity or Diuinity for that Mynd which through its owne strength power knoweth things future must also a â—ortioâ—â— know all things present and past and consequently must kâ—â—w all things absolutly I meane all those things which are intelligible and may be vnderstood Now that Mynd which knoweth omnia intelligibilia knoweth also omnia poâ—â—â—â—â—lia all things which are poshbâ—e therupon must be omniscient oâ— know al things and omnipotent 〈…〉 knowledge Idea or Notion of things is the cause of things therfore what of it â—eâ—â— hath al knowledge must â—e â—as be omnipotent For who is prescient and knoweth thinges to come doth herein far exceed the faculty of al mortall men according to that saying of Pindarus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Humane mindes are blind in thinges to come Therfore there is an inuisible intelligence far more noble and worthy then mans mynd to which euer through its owne proper force this prenotion and fore knowledge agreeth and this is God Which poynt is the more true seeing this prenotion is so sublime high and difficult as that it seemeth to exact an infinite power of vnderstanding for things future do neither exist or terminate in theÌ„selues nor in their causes neither is there any reason from whence it may be certainly gathered that they rather are to be then that they are not to be How then is that Intelligence of Mind able determinatly and certainly to foresee what is to come and what is not but that its â—â—tuitiue power â—ight is so perfect the efficacy of its light so great as that it is able to extend it selfe to all things future as they shal be in themselues in their due tyme this as certainly as if they did now really exist or had existed from all eternity Now it is râ—oâ—isite that this power be infinite both because there cannot be imagined a greâ—â— worthyâ—â— manner of seeing as alsoin that it stretcheth itselfe â—orth to all future things seing there is the same reason manner and height of knowing all things From which it followeth
the Immortality of the Soule THE SECOND BOOKE WHEREIN Is proued the Immortality of the Soule CHAP. I. IN the former booke we haue demonstrated that there is a God and a diuine Prouidence In this second the Immortality of the soule is to be proued For these two Articles are in themselues so linked together as that they do reciprocally presuppose the one the other for admitting the one for true the other doth ineuitably follow For if there be a God and a Prouidence it is necessary that the Soule after this life be immortal that it may be rewarded according to its merits and if the Soule doth liue after death it then must needes be that there is a God and a Prouidence which is to dispense to euery one answerably to the deserts of ech mans life as incideÌ„tally we haue shewed out of Chrysostome Againe supposing that there is no Prouidence or deity then is the immortality of the Soule taken away and supposing no immortality of the soule then is the being of a Deity denyed of which point we shall heearefter speake Now because this sentence of the Soules Immortality may be fortifyed and strengthned with many other reasons and that there are not few who do doubt thereof although perhaps they may seeme not altogether to doubt of a deity or of a Prouidence I hould it worthy the labour to discusse this point more elaborately and particulerly And here we dispute of the Soule of maÌ„ not of beasts for it is euident that this is mortall and corruptible since it desireth nothing nor reposeth its delight in any thing but what belongeth to the benefit and pleasure of the body Therefore that the soule of man which as it is endued with vnderstanding and freewill is called Animus or Mens is immortall may be demonstrated by many arguments which we will here briefly and clearly set downe And first if authority should sway or determyne the point herein it is certaine that whosoeuer haue bene at any tyme noted for eminency of wisedome haue belieued the soule of man to be immortall to wit the Sagi and wisemen among the Hebrewes or Iewes among the Chaldeans the Egiptians with their Trismegistus Mercurius among the Indians the Gaules whom they called Druides In like sort the Pithagorians the Platonicks with their first Maisters the Stoicks vnanimously maintayned the Soules Immortality though diuers of them were deceaued in this that they thought al the Soules of men to be certaine partes or particles taken froÌ„ Anima muÌ„di or the Soule of the world which they said was God that they were to be dissolued in the conflagration and burning of the world and being then dissolued they were to returne to their simple forme to wit into the soule of the world like as mixted bodies are resolued into the Elements of which they are framed What Aristotle thought herein is somewhat doubtfull because he speaketh variously and vncertainly yet in his secoÌ„d booke de ortu animalium c. 3. he thus writeth Solam mentem c. Only the soule of Man entreth into the body from without and it only iâ— a certaine diuine thing and the reason hereof is because the operation or working of the body doth not communicate it selfe with the operation of the Soule Now the soules of other liuing Creatures he affirmeth to be ingendred in the matter through the force of the seed in that all their operations depend vpon the body Now heere he euidently teacheth that mans Soule doth not depend of the body and therefore it is not ingendred by the vertue of the seed but proceedeth from without Vpon which ground or reason diuers followers of Aristotle do ascrybe the sentence of the Soules immortality to Aristotle To conclude all men whosoeuer that haue bene illustrious and markable either for sanctity of life the guiâ—t of Prophecy or working of miracles haue euideÌ„tly and indubiously houlden the Soules Immortality and who haue denyed the same were for the mâ—â—â—â—art most impious and wicked men as the Epicureans the Atheists Now if this point should be discussed by Philosophicall reasons the aduerse opinion would â—ynd small firmnes therin seing that reason wherupon it chiefly grounds it selfe is most weake This reason is taken from the similitude of bodyes which is found betwene Man and Beast For we see say the Patrons of this heathenish opinioÌ„ that men and beasts are conceaued formed borne nourished do also increase grow old and dye after one and the same maÌ„ner In like sort they consist of the like parts of the body both internall and externall which like parts haue the like vses in them both Therefore conclude they that wheÌ„ a beast dyeth and breatheth out his last the Soule vanisheth euapourateth it selfe into nothing nor any thing of it remaineth after life so also it may seeme to be said that man dying his soule also dyeth and turneth into nothing But this reason is most feeble and of no force for though there be a great affinity betwene the soule of Man as it is endued with reason is called Mens the soule of beasts the difference is infinite froÌ„ the which great disparity we may deseruedly gather that the Soule of man as being of a high and diuine order or nature dyeth not though that of beasts is absolutly extinguished euen with the body For beasts do not perceaue in any sort those things which belong to men neither is there any communication or commerce of busines or deliberation betwene man and them As for example dogs and horses know not whether their maister be rich or poore noble or ignoble old or young healthfuâ— or diseased maryed or vnmaryed vertuous or wicked an Italian or a Germane None of these I say do beasts vnderstaÌ„d or make difference of whereupon it followeth that they neither conceaue griefe nor ioy of those thinges which happen to men Againe they see the Sunne the Moone trees houses cittyes and villages but they know not nor thinke what they are to what end they are directed or from wheÌ„ce how they proceed All their knowledge is restrayned to few things to wit to those things as are pleasing or displeasing to their nature Of these only they iudge and this after a confused and brutish manner conceauing them vnder the shew and title of being profitable or disprofitable conuenyent or inconuenyent for they loue not their maister for any other respect but because by the help of their phantasy they apprehend him vnder the shew of profit in that he giueth them meat or the like In like sort on the contrary part the sheepâ— flyeth the wolfe for no other cause but by reason that by instinct of nature he conceaueth him as his enemy Therfore seing beasts haue a knowledge so imperfect and limited and apprehend nothing but what appertaineth to the coÌ„seruation of their bodyes and lyues nor are delighted or grieue at any thing but in respect as that thing affecteth their body well or