Maiestie nothing so high that descendeth not to teach vs this veritie It were a labour without ende to goe about in this place to alledge what might be be said in the proofe of this principle that there is a GOD seeing there was neuer yet learned man in the world eyther Gentile or other that acknowledged and confirmed not the same beeing driuen thereunto by the manifest euidence of the trueth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrenensis Bion Borysthines Epicurus and some fewe others that were open Atheists denied God I aunswere that some of these were vtterly vnlearned and rather sensual beastes then reasonable men and consequently might denie any thing according to the saying of holie Dauid the foole saide in his hart there is no God Others that had some smack of learning rather iested at the falshoode of theyr owne Panisme idoles then denied the being of one true God But the most part of these men indeede and such others as in olde time were accounted Atheists denied not GOD so much in wordes as in life and facts such as S. Paule called Atheists in his daies that obeied their bellies and followed their pleasures in sinne and sensualitie not vouchsafing to think of God in this life such was the Epicure and manie other are at this day of his profession but yet as Lactantius well noteth when the same men came to be sober and speake of iudgment as at theyr death or other time of distresse and miserie they were as readie to confesse GOD as any other whatsoeuer But for learned men and people of dyscretion sobrietie and iudgement there was neuer yet any were he Iewe or Gentile that doubted in this veritie but had meanes of probations to confirme the same as more particulerlie in the rest of this Chapter shall be declared Howe the Heathen prooued there was a GOD. SECT 2. AMong the Gentiles or Heathen people those men were alwaies of most credite and estimation that professed the loue of wisedome for that respect were tearmed Phylosophers Who being deuided into diuers sorts sectes had foure principal sciences whereof they made profession each one of these hauing other lower scienâ—es comprehended vnder it The first of these foure is called Natural phylosophie the second Morral the third Supernatural or Metaphysick the fourth Mathematique And for the first three they haue each one theyr proper meanes and peculier proofes whereby to conuince that there is a GOD. The fourth which is the Mathematique for that it hath no consideration at all of the efficient or finall cause of thinges vnder which two respects and consideration onely God may be knowne declared to men in this world therefore this science hath no proper meane peculier to it selfe for prouing this veritie as the other sciences haue but receiueth the same as borrowed of the former THE NATVRAL PHYLOSOPHER THE Naturall Phylosopher among the Gentiles had infinite argumeÌ„ts to proue by the creatures that there was a God but all he reduced to three principall and general heads which he termed ex Motu ex Fine ex Causa efficiente That is arguments drawn from the Motions from the Endes and from the Cause efficient of creatures that wee behold which termes the examples folowing shall make cleere and manifest The argument of Motion standeth vpon this generall ground in phylosophie that what soeuer is mooued is mooued of another Wherein also is obserued that in the motions of creatures there is a subordination the one to the other As for example these inferiour bodies vpon earth are mooued and altered by the ayre and other elements and the elements are moued by the influence and motion of the Moone Sunne and other heauenly bodies these Plannets againe are mooued from the highest Orbe or Sphere of all that is called the first moueable aboue which wee can goe no further among creatures Nowe then asketh the Phylosopher here who moueth this first moueable for if you say that it mooueth it selfe it is against our former ground that nothing is mooued in nature but of another And if you say that some other thing mooueth it then is the question againe who mooueth that other and so from one to one vntill you come to some thing that moueth and is not mooued of an other and that must be God which is aboue all nature This was the common argument of Plato and of Aristotle and of all the best Phylosophers And they thought it a demoÌ„stration vnauoidable and it seemeth they were admonished of this argument by consideraon of the clock whose hammer when it striketh sheweth the next wheele whereby it is moued and that wheele sheweth to another wheele and so from one to one vntill you come to him that was the first cause of motion to all the wheeles that is to the Clock-maker himselfe Aristotle to King Alexander vseth this pretie similitude That as in a Quyar of singers when the fore-man hath giuen the first tune or note there insueth presently a sweet harmonie and consent of all other voices both great and small sharpe and meane so God in the creation of this worlde hauing giuen once the first pushe or motion to the highest heauen called Primum mobile there insueth vpon the same all other motions of heauens planets elements other bodies in most admirable order concorde and congruetie for conseruation and gouernment of the whole And thus is GOD prooued by the argument of motion The other two arguments of the End and of the Cause efficient of creatures are made euident in a certaine manner by this that hath beene spoken of motion For seeing by experience that euerie thing brought foorth in nature hath a peculier ende appointed whereto it is directed by the selfe same nature as we see the bird is directed to builde her nest by nature the Foxe to make his denne and so the like in all other creatures the Phylosopher asketh heere what thing is that which directeth nature her selfe seeing each thing must haue somewhat to direct it to his ende And no aunswere can be made but that the Director of Nature must bee some thing aboue nature which is God himselfe This argument of the finall Ende is most excellently handled by Philo Iudeus in his learned treatise of the worke-manship of the world From the Cause efficient the Phylosopher disputeth thus It is euident by all reason in respect of the corruptions alterations perpetuall motions of all creatures that thys worlde had a beginning and all excellent Phylosophers that euer were haue agreed thereupon except Aristotle for a time who held a fantasie that the world had no beginning but was from all eternitie albeit at last in his old age he confessed the contrarieâ— in his booke to King Alexander This then beeing so that this world had a beginning it must needes followe also
that it had an efficient Cause Now then is the questioÌ„ who is that Efficient cause that made the world if you say that it made it selfe it is absurd for howe coulde it haue power to make it selfe before it selfe was before it had any being at al If you say that som thing within the world made the worlde that is that some one part of the worlde made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of the bodie dyd make the whole bodie Wherefore we must confesse by force of this argument that a greater and more excellent thing then is the whole worlde put together or then any part thereof made the world was the Cause efficient of the frame that we see and this can be nothing els but God that is aboue the world So that heerby we see howe many waies the Naturall Phylosopher is fraught with arguments to proue there is a God that by reason onely without all light or assistaunce of fayth THE METAPHISIQVE AND HIS ARGVMENTS BVt the Metaphysicke or Supernaturall Phylosopher among the Gentiles as hee to whom it appertained most in speciall to handle these high and supernaturall affaires had manie more arguments and demonstrations to proue conuince the being of one God And first of all he saide that it could not stande with any possibilitie in his science that ens finitum a thing finite or closed with in boundes and limits as this worlde and euerie creature therin is could be but from some Maker or Creator For saith hee the thing that in it selfe is not infinite hath hys boundes and limits and consequentlie there must be some thing that assigned these boundes limits And seeing in this world there is no creature so great which hath not boundes and limits wee must of necessitie imagine some infinite supreame Creator or Maker that limitted these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the potte that he frameth This argument the Metaphysicke confirmeth by a ruled principle in his science that euerie thing which is by participation must be reduced and referred to some other thing that is not by participation but of it selfe And he calleth a thing by participation which is not in the fullest or highest degree of perfection in his kinde but may haue addition made vnto it As for example water or any thing else that is heated by the fire is hote by participation and not of it selfe for that it may alwaies be hoter and haue addition of heate made vnto it But fire is hoâ—e of it selfe and not by participation for that it hath heat in the highest degree and in that kind can receaue no addition wherefore the heate of all other thinges which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to theyr originall Nowe then saith the Metaphysick wee see by experience that all the creatures and parts of this world are things by participation onely for that they are infinite in nature and haue limitations in all theyr perfections and may receiue additions to the same and consequentlie they must of necessitie be referred to some higher cause that is infinite in perfection and consisteth of it selfe alone without participation from others and this is God who beeing absolute endlesse and without all limitation of perfection in himselfe deriueth from his owne incomprehensible infinitnesse certaine limitted natures perfections to euerie creature which perfections is creatures are nothing els but lyttle particles and participations of the bottomlesse sea of perfections in the Creator whervnto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A seconde argument vseth the Metaphysicke grounded vpon certain rules of vnitie whereof one principall is that euerie multitude or distinction of thinges proceedeth from some vnitie as froÌ„ his fountaine This he sheweth by many examples of thinges in thys worlde For wee see by experience that the diuers motions or moouing of the lower Spheres or bodies celestiall doe proceede of the moouing of one highest sphere and are to be referred to the same as to theyr fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunne and all the boughes of a tree to one stocke In the bodie of Man which for his beautie and varietie is called the little world the veines which are without number haue all one beginning in the liuer the arteres in the hart the sinnowes in the braine And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments digestions and alterations feeling smelling tasting seeing hearing moouing speaking thinking remembring discoursing and tenne hundreth thousand particuler actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say beeing infinite in number most admirable in order and distinct in euerie theyr office and operation do receiue notwithstanding their beginning from one most simple vnitie and indiuisible substaunce called the soule which produceth gouerneth and directeth them all to so innumerable different and contrarie functions By this concludeth the Metaphysick that as among the creatures wee finde thys most excellent order and connexion of thinges whereby one bringeth foorth manie and euerie multitude is referred to his vnitie so much more in all reason must the whole frame of creatures contained in this worlde wherein there are so many millions of multitudes wyth their vnities be referred to one most simple and abstract vnitie that gaue beginning to them all and this is GOD. A thirde argument vseth the Metaphysicke deriued from the subordination of creatures in this world which subordination is such and so wonderfull as wee see no creature by nature serueth it selfe but another altogether doe conspire in seruing the common Wee see the heauens doe mooue about continuallie without ceasing and thys not to serue themselues but inferiour creatures lesse excellent then themselues We see that water moysteneth the ground the ayre cooleth openeth and cherisheth the same the Sunne heateth and quickeneth it the Moone and Starres poure foorth theyr influence the windes refresh it and all thys not for themselues but for other The earth againe that receiueth these seruices vseth not the same for herselfe or for her own commoditie but to bring foorth grasse wherewith to feede Cattaile and they feede not for themselues but to giue nourishment vnto man Nowe then sayth the Metaphysick if a man that stoode a farre off vppon a mountaine should see in a field vnder him a great huge and mayne Armie of souldiers most excellent well appointed each one in order agreeing with the other deuided into ranks Squadrons Companies and offices subordinate the one to
THE Seconde parte of the Booke of Christian exercise appertayning to RESOLVTION Or a Christian directorie guiding all men to their saluation Written by the former Authour R. P. PSAL. 62. ver 4. One thing haue I requested at Gods hands that wil I demaund stil which is to dwel in his house all the dayes of my life to the ende I may know and doe his will AT LONDON Printed by Iohn Charlwoode and Simon Waterson Anno. 1590. TO THE RIGHT HONORABLE Sir Thomas Heneage Knight vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honourable priuie Councell All happinesse in this life and in the life to come hartilie wished To the Christian Reader health GEntle Reader not manie yeeres since a booke was published of Christian exercise appertaining to Resolution written by a Iesuit beyonde the Seas yet an English-man named Ma. Robert Parsons which Booke Ma. Edm. Bunney hauing dilligently perused committed to the publique viewe of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefite of others Since the manifestation of that booke the first Author thereof named Ma. Parsons hath enlarged the same Booke with a second part and new additions wherein hee hath concluded and finished his whole intent of the Resolution and that vppon some speciall causes as himselfe setteth downe For hauing enlarged diuers poynts which before he omitted and comming to the reasons of this newe supply in his Praeface he saith in this manner Beeing admonished by the writings of diuers that since the publishing of my first booke it hath beene misliked in two principall poynts First that I speake so much of good works and so little of faith Secondly that I talked so largely of Gods iustice and so breefely of his mercie Beside conceiuing by the information of many that diuers persons hauing a desire in themselues to read the former Booke but yet beeing weake and fearfull to be touched so neere in conscience as they imagined that booke did durst neuer intermedle therewith beeing informed there was nothing in the same wherewith to entertaine themselues but onely such vehement matter of perswasion as would greatly trouble and afflict them For remedie of which inconueniencie I haue framed this second part of that worke and therein inserted diuers Chapters and discourses of matters more plausible and of themselues more indifferent wherewith the Reader may sollace hys minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection Heereupon grewe the cause of his framing this seconde Booke which performeth what you haue reade in his owne wryting And considering howe diuers were desirous to haue thys latter part because they had thorowlie read the other after passage the perusing of sundrie learned men who haue thought it as worthy to be seene as the first it is gentle Reader presented to thy viewe reade it indifferentlie and iudge therof as thou findest occasion A necessarie Table guiding the Reader to euery Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the world by inconsideration and how necessarie it is for euerie man to enter into cogitation of his owne estate The seuerall matters handled in thys Chapter THE charitable proceeding of GOD by his Prophets in fore-telling men of their wickednesse and reuealing the causes thereof Page 1. The danger of inconsideration declared in two speciall causes page 2. The complaint of the Prophet Ieremie for inconsideration page 4. The misterie and sealed secrete of inconsideration page 5. Lack of consideration cause of eternall destruction a poynt that fooles wil not consider page 7. Inconsideration the cause of so much sinne at thys day page 8. Wilfull mallice obstinate corruption in the vanities of thys life and idle negligence three speciall causes of inconsideration 10 11 12. How we must stand vpon our watch that consideration is the onely doore to our watch with the many commodities and effects therof 14,15,16 That all vertues are stirred vp and quickned by consideration 17. How holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon and king Ezechias as also what fruite holy Iob gathered by consideration and two principall effects ensuing thereon 18. 19. 20. The importaunce of consideration breefelie described page 22. The second Chapter That there is a God which rewardeth good and euill against all the Atheists of olde and of our time With the proofes alleaged for the same both by Iewe and Gentile The matters handled in thys Chapter are deuided into foure Sections The first Section If there be a God he is a iust rewarder 31. The works of the world declare the workman 31. How the miracles of heauen doe teach to know GOD. 33. In what manner the earth teacheth vs there is a God 34. Howe the Sea dooth wonderfully shewe there is a God 35. The parts of man in body and soule doe amply declare GOD. 36. The second Section Howe the Heathen prooued there was a God by theyr Phylosophie 38. The three argumēts of the natural Philosopher Ex motu ex fine Ex causa efficiente 39,40,41,42 The foure arguments of the Metaphisicke or supernatural Phylosopher The first ens finitū 44. The second that euery multitude or distinction of things proceedeth from some vnitie as from hys fountaine 46. The thyrde subordination of creatures in thys worlde 47. The fourth prouidence in making the verie least creature in the world 49. The fift immortalitie of the soule of man 52. And the meaning of olde Phylosophers touching Anima mundi 53. The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of man there is a dispositiō to cōfesse som God or Deitie 54. The reason why there can be but one God 56. All olde Phylosophers acknowledged one God 59. Cicero his opinion of the Panime Gods how they were made 60. 2. The second argument of Morrall Phylosophie de vltimo fine et summo hominis bono 61 Euery thing in this worlde hath a naturall desire to his ende 61. The contention of Phylosophers about the felicitie of man 63. Howe nothing in this life can be our felicitie page 64. Howe farre Morrall Phylosophie teacheth in determining mans felicitie 65. 3. The thyrd argument touching reward and punishment 66. The third Section How the Iewes were able to prooue God 68. Theyr first proofe of Scripture is antiquitie 70. The manner of writing authorising and conseruing the Scriptures the second proofe 72. Consideration of the particuler men that wrote them and their sinceritie the thyrd proofe 75. Consent and approbation of all later writers of the Bible that ensued after Moses the fourth proofe page 81. The subiect handled in the Scriptures with the ende whereto thy leuell the fift proofe 82. The
369. What we promise in our Baptisme 373. The sixt Chapter Of the onely impediment which is wont to let sinners from resolution which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnesse of their offences Dispaire an ordinarie temptation to the greatest sinners page 377. The shipwrack of soules ouerloden with sin 378. The wofull miserie of desperation page 379 The thing wherein GOD most delighteth is mercie 380. A merueylous example of GODS Clemencie page 381. An other example of Gods wonderfull mercie 382. Iudgment and Iustice to be vsed in true repentaunce that is Iudgement vpon our selues and iustice towards others 383. The deuision of this Chapter into four especiall partes 384. The first part touching the loue that God beareth towards man 384. The first cause why God loueth vs for that he is our Creatour and we are his own workes 385. Euery mā is giuen by nature to loue his own 386. The confidence of Iob in that GOD made him 386. The assured hope Dauid had in that hee was Gods wormanshippe 387 The second reason of assuraunce of Gods loue for that he is our Father 388. What a Father God is 390. Christes most comfortable embassage 390. Howe greatly the respect of a Father mooueth GOD. 391. The Fathers liberall harte to the prodigall sonne 392. What the name of Father doth importe 393. The third argument of Gods loue the giueing of his Sonne for vs. 394. The conclusion of this pointe made by Saint Paule 395. The second part how God expresseth his loue towards sinners 396. Two rare pointes of clemencie in God 397. God that is offended seeketh attonement with vs. 398. Gods wooing of Ierusalem his protestation his cunctation his chiding his fayre speech his complaynt his kinde speech his conference his sweete conclusion 398. 399. 400. A consideration vppon the former treatie of God with Ierusalem 400. Gods tender loue to Ierusalen when he was to destroy it 401. A pitifull complaint vsed by God for the wilfulnes of his people 402. The wonderfull proceding of God with Ierusalem 403. The obstinacie of the Iewish nation 404. Epithetons giuen by God to the people of Israell 404. A wounderfull poin includedt in Gods promise to a sinner 405. What ioy there is made at a sinners conuersion 405. The third part what assuraunce GOD giueth to them that repent 406. The promises of GOD to sinners that repent 407. Foure vniuersalities in Gods promises to sinners 409. Three especiall pointes of great comfort 409. How God hath performed his promises to sinners that haue repented 410. Neuer sinner repented that was not pardoned 411. The reiection of Caine and Esau. 412. The infinite sinnes of the Iewish people and their infinit pardons receiued at gods handes 412. The examples of Manasses and the Niniuites 413. A speech of GOD to be heedefully considered 415. Examples of mercies in the new Testament page 416. The wonderfull clemencie of Iesus our Sauiour 417. Great and many causes of assured hope in Christ. 418. The fourth part being the aplication of all that hath beene said before 420. Saint Paules exhortation to confidence 420. An excellent discourse and exhortation of Saint Chrisostome 421. The speach of the deuill to a soule loden with sinne 422 Saint Chrisostomes counsaile against the Deuilles temptation 423 No time to late to repent 424. An exhortation and admonition of Saint Augustine 425. A similitude of the bodie to expresse the miserie of the soule by multiplying sinne 426. Godly mens wordes ought to mooue vs greatlie 427. A notable ciscourse of S. Augustine touching our conuersion 428. Hell was not made for man but for the Deuilll 429. In this life repentaunce is auaileable but not after 429. FINIS OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLDE by inconsideration And howe necessarie it is for euerie man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD who frō time to time haue been sent by his mercifull prouidence to aduertise and warne sinners of their perilous estate condition for sin haue not onely foretold them of their wickednes and imminent dangers for the same but also haue reuealed the causes thereof whereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceedings of our most mercifull Lord with the children of men And among other causes none is more generall or more often alledged then the lacke of consideration by which as by a cōmon snare deceipt of our aduersarie most men fall into sinne and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue thēselues to banquetting and disport without consideration of their duties towards God repeateth often the threat of woe against them and then putteth downe the cause in these words The lute and harpe and tymprel and shalme good wine aboundeth in your banquets but the works of God you respect not nor haue you consideration of his doings And then ensueth Therefore hath hell enlarged his soule opened his mouth without all measure or limitation and the stout and high and glorious of this people shall discend into it Heere are two causes as ye see two effects lincked together of these Iewes damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of Gods workes and proceedings towards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods works towards sinners brought them to this perrill for that it followeth in the verie same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had said that albeit you will not consider now Gods iudgments and iustice amidst the heate and pleasure of your feastings yet shall he by excercising the same vppon you heereafter be known exalted and sanctified throughout the world The like discourse maketh God himselfe by the same Prophet to the daughter of Babilon and by her to euery sinful and sensuall soule figured by that name Come downe saith he and sitte in the duste thou daughter of Babilon thou hast said I shall be a Ladie for euer and hast not put vppon thy hart the things thou shouldest nor hast thou had remembraunce of thy last end c. Now therfore harken thou delicate daughter which dwellest so confidently there shall come vpon thee an euill whereof thou shalt not know the of-spring and a calamitie shall rush vpon thee from which thou shalt not be able to deliuer thee A miserie shall ouertake thee vpon the suddain which thou shalt not knowe c. Holie Ieremie after hee had weighed with himselfe vvhat miseries for sinne the Prophets Esay Amos Osee Ioel Abdias Micheas Nahum Sophonias and himselfe all which Prophets liued
the other by degrees and yet all tending one way all theyr faces bent vpon one place all moouing marching and turning together all endeuouring with alacritie towards the performance of one coÌ„mon seruice by mutuall assistance wythout discention discorde difference or clamour he that shoulde see this saith the Metaphysicke as he could not but imagine some generall high Captaine to bee among these souldiers whom all obeyed and from whose supreame commaundement and order thys most excellent subordination agreement vnion proceeded so much more vpon consideration of the former coherence consent and miraculous subordination of creatures among themselues in theyr operations must we inferre that they haue som general commaunder ouer them all by whose supreame disposition each creature hath his charge peculier taske appointed which hee must performe for the common and vniuersal seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the meruailous prouidence arte and wisedome discouered in the making of euery least creature within the worlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beautie excellencie in the same this cannot proceede of fortune as foolish Lucretius and some other would haue it for that fortune is casualtie without order rule or certaintie and therefore needes it must come from the wisdome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the worlde and consider the same attentiuelie you shall finde more miracles then parts therein you shall find such proportion of members such varietie of colours such distinction of offices such correspondence of instruments and those so fit so wel framed so coherent and so subordinate as the more ye contemplate the more yee shall meruaile neyther is there any one thing in the world more effectuall to draw a man to the loue and admiration of his Creator then to exercise himselfe often in this contemplation for if his heart be not of stone thys will moue his affection We read of Galen a prophane very irreligious Phisitian who as himselfe coÌ„fesseth in a certaine place taking vpon him to consider of the parts of mans bodie and finding much wisedome in the order vse and disposition of the same sought first to gyue the prayse and glorie therof to nature or to some other cause then to God But in processe of tyme beeing oppressed as it were with the exceeding great wysedom cunning and prouidence which he discouered in euerie least parcell and particle of mans bodie wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he bâ—ake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltrares suas ornare voluit melius quam vlla arte possent Here truelie doe I make a song in the prayse of our Creator for that of his owne accorde it hath pleased him to adorne and beautifie his thinges better then by any arte possible it could be imagined Heereby then doth the Metaphysick gather and conclude most euidently that there is a GOD a Creator a most wise powrful artificer that made all things such a one as exceedeth all boundes of nature of humaine habilitie For if all the worlde shoulde ioyne together they coulde not make the least creature which wee see in this worlde He concludeth also that the fore-sight and prouidence of this Creator is infinite for things to come in all eternitie finally that his wysedome and cogitations are inscrutable And albeit sometime he reueale vnto vs some part thereof yet often againe wee erre therein For which cause a wyse Heathen Platonick concludeth thus after long search about these affayres I will prayse God saith he in those things I vnderstand and I wyll admyre him in those thinges which I vnderstand not For I see that my selfe oftentimes doe things wherein my seruaunts are blinde and conceiue no reason As also I haue seene little children cast into the fire Iewels of great price their fathers writings of great learning and wysedome for that they were not of capacitie to vnderstand the value and worthines of the thing One argument more will I alledge of the Metaphysicke grounded vpon the immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spirit and immateriall substance whose nature dependeth not of the state of our mortall bodie for so by experience wee see dailie that in olde men and wythered sickly bodies the minde and soule is more quicke cleere pregnant and liuely then it was in youth when the bodie was most lustie The same is also proued by the vnquenchable desire which our minde hath of learning knowledge wysedome and other such spirituall and immateriall things wherin her thyrst by nature is so great as it cannot be satis-fied in thys life neyther can the obiects of sence and bodily pleasures or any other coÌ„moditie or delight of this materiall world content or satiate the restlesse desire of thys immateriall creature Which is an euident argument to the Phylosopher that some other obiect contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shall haue in it all wisedome all learning all knowledge all beautie and all other causes of loue ioy and contentation wherein our soule may rest for euer Thys beeing so saith the Phylosopher that the soule and minde of man is immortall of necessitie it must insue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this life here Thys was the true meaning indeed how soeuer some later interpreters haue mis-understood the same of that auncient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras and Plato affirming that all particuler soules of men came sent from one generall common soule of the whole worlde as sparcles from the fire and beames from the common Sunne and that after theyr seperation from their bodies they shal returne againe to that generall soule called anima mundi the soule of the worlde for that it giueth life and beeing to the worlde and so to remaine with that generall soule eternallie Thys was the doctrine of olde Phylosophers which seemeth indeed to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in plainer wordes et spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And thys may suffise for a taste of that which the Metaphysicke or Supernaturall Phylosopher can say
The first what infinite multitudes of all states conditions sexe qualities and age did suffer dailie for testimonie of this trueth The second what intollerable and vnaccustomed torments not hearde of in the worlde before were deuised by Tyrants for afflicting thys kinde of people The thyrde what inuincible courage and vnspeakable alacritie the Christians shewed in bearing out these afflictions which the enemies theÌ„selues could not attribute but to some diuine power and supernaturall assistance And for thys later poynt of comfort in theyr sufferings I wil alleage onely this testimonie of Tertulian against the Gentiles who obiected that wicked men suffered also as well as Christians whereto thys learned Doctor made aunswere in these words Truth it is that many men are prone to ill and do suffer for the same but yet dare they not defende theyr euill to be good as Christians doe theyr cause For that euerie euill thing by nature dooth bring wyth it eyther feare or shame and therefore wee see that malefactors albeit they loue euill yet would they not appeare so to the world but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all and doe scarse oftentimes confesse their dooings vpon torments And finally wheÌ„ they are condemned they lament mone and doe impute their hard fortune to destinie or to the Planets But the Christian what doth hee like to this is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that hee was not taken rather If hee be noted by the enemie for a Christian hee glorieth in the same yf he be accused he defendeth not himselfe if hee be asked the question hee confesseth it willingly if he be condemned hee yeeldeth thanks What euill is there then in the Christian cause which lacketh the naturall sequel of euill I meane feare shame tergiuersation repentaunce sorrowe and deploration What euil I say can this be deemed whose guiltines is ioy whose accusation is desire whose punishment is happines Hetherto are the words of learned Tertulian who was an eye witnesse of that hee wrote and had no small part in the cause of those that â—uffered beeing himselfe in that place and state as daily he might expect to taste of the same affliction To which combat howe readie he was may appeare by diuers places of this his Apologie wherein hee vttereth besides hys zeale and feruour a most confident securitie and certaine assuraunce of Iesus assistaunce by that which hee had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of Iesus then the fortitude inuinsible which aboue all humane reason force and nature he imparted to his Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vpon the spirits infernall Which thing partly may appeare by the Oracles alleaged in the ende of the former Section wherein those spirits fore-told that an Hebrue childe should be borne to the vtter subuersion and ruine of theyr tyrannicall dominion and much more at large the same might bee declared by other aunswers and Oracles vttered after Christes natiuitie and registred in the monuments euen of the Heathens themselues Whereof he that desireth to see more ample mention especially out of Porphyrie who then was liuing let him read Eusebius sixt booke De preparatione Euangelica wher he shall finde store and namely that Apollo many times exclaimed Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto me lament yee wyth me woe vnto me woe vnto me for that the honour of Oracles hath nowe forsaken mee Which complaints and lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet saide diuers ages before Attenuabit omnes Deos terrae hee shall weare out and bring to beggerie al the Gods or Idols of the earth Thys confessed also the wicked spirits themselues when aâ— Christes appearing in Iurie they came vnto him diuers times and besought him not to afflict or torment them nor commaund theÌ„ presently to returne to hell but rather to permitte them some little time of entertainement in the Sea or Mountaines or among heards of Swyne or the like Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vppon Iesus death vppon the preaching of hys name and Gospell throughout the worlde the Oracles which before were aboundant in euerie Prouince and Countrey were put to silence Whereof I might alleage the testimonies of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos do now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dii quibus imperium hoc steterat c. That is the Gods by whom this Empire stood are all departed from theyr Temples and haue abandoned theyr Altars and place of habitation Strabo hath also these expresse words The Oracle of Delphos at this day is to be seene in extreame beggerie and mendicitie And finally Plutarch that liued within one hundred yeeres after Christ made a speciall booke to search out the causes why the Oracles of the Goddes were ceassed in hys tyme. And after much turning and winding many wayes resolued vppon two principall points as causes thereof The first for that in his tyme there was more store of wise men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spirits which were accustomed to yeelde Oracles were by length of tyme growne olde and dead Both which reasons in the very common sence of all men must needes be false and by Plutarch himself can not stand wyth probabilitie For first in his Bookes which he wrote of the liues of auncient famous men he confesseth that in such kind of wisedome as he most esteemed they had not theyr equals among their posterity Secondly in his Treatises of Phylosophy he passeth it for a ground that spyrits nor depending of materiall bodies cannot dye or wexe olde and therefore of necessitie hee must conclude that some other cause is to be yeelded of the ceassing of these Oracles which cannot be but the presence and commaundement of some higher power according to the saying of S. Iohn To this end appeared the sonne of GOD that hee might dyssolue or ouerthrow the workes of the deuil Neyther did Iesus thys alone in his own person but gaue also power and authoritie to his dysciples and followers to do the like according to theyr commission in Saint Mathewes Gospell Super omnia Demonia et spiritus immundos c. You shall haue authoritie ouer all