mâ—n forcible to wring out Confession then any racâ—â— torment For the proofe of this verity I refer the studious Reader to the Booke of the Protestants Apology where beginning at the Page 684. sâ—quentib at the letter M. in the margent he shall find fyfty at least of our Affirmatiue and Catholike Doctrines defended and maintayned by the most learned Protestants that euer did write I will here only reckon the tiles of diuers of the said Articles so belieued and taught by the Protestants viz. 1. Real presence 2. That Sacraments do confer grace 3. The sufficiency of Chricts corporall Death 4. That Christ descended in soule into Limbus Patrum 5. The continuall Visibility of the Church 6. The Necessity of Good works to Saluation 7. Euangelicall Counsells 8. The Doctrine of vniuersality of Grace 9. That God doth only permit sinne but decreeth it not 10. That men are not certaine of their Election 11. That to Children of the faythfull dying vnbaptized saluation is not promised 12. Free-will 13. That in regard of Christs Passion and promisse our Good works are meritorious 14. TeÌ„porall punishment reserued by God in Iustice after the sinne is remitted 15. Peters Primacy 16. Intercession of Angells 17. Intercession of Saincts 18. Jnuocation of Saincts 19. Vowed Chastity 20. Voluntary â—ouerty Chastity and Obedience 21. Prayer for the Dead 22. Purgatory 23. Limbus Patrum 24. Images in Churches 25. Worshipping of Images 26. Reuerence and bowing at the name of Jesus 27. That the good Works of one may help another 28. Power of a priest to remit sinnes 29. Confession of sinnes 30. Distinction of mortall and veniall sinne 31. The indifferency of Communion vnder one kind 32. Sacrifice of the New Testament according to the Order of Melchisedech 33. The possibâ—lity of the Commandements 34. Transubstantiation 35. That Christ is God of God 36. Thaâ— Christ as Man was from his Natiuity free from Ignorance and was full of knowledg 37 Baptisme of Women and Lay persons in tyme oâ— Necessity 38. Seauen Sacraments 39. Implicitâ— fayth called Fides implicita 40. That Antichrist is yet to come 41. Patronage and protection of certaine Angells ouer certaine Countryes and Kingd mes 42. That the Obseruation of Sunday for our â—abaoth is not alterable 43 That the alteration of the â—aboth from Saturdâ—â— to Sunday not proued by Scripture 44. Set tymes of fasting 45. The true visible Church cannot erre 46. Externall iudgment and not onâ—y Scripture appointed for determining of Contrâ—uersies 47. That the gouerment of the Church is Monarchicall 48. Which is true Scripture determined to vs only by the Church 49. That the Church of Rome is a part of the house of God 50. Vnwritten Traditions besides some other Catholike points taught by the learned Protestants Here now I demand that if the Protestants Proselyts and followers do belieue their Grand-maisters in diuers points of their owne Religion why then should not they belieue the learned Protestants maintayning our Catholike doctrines â—ntâ— abstracting from the authority of the Church both the said seuerall sorts of Protestants do maintayne their contrary Tenets euen with equall and indifferent priuiledg of their owne Priuate Spirit Animaduersion CLXXXVIII AS aboue I compared Luther being Catholike touching manners and Conuersation of Lyfe with Luther being Protestant So heere I will make another comparatiue betweene the Liues of Catholikes and of Protestants And here it is to be obserued that I will not compare the most pious men in former tymes with the best of the Protestants nor the worst men for life of the one Religion with the worst of the other but for the greater confronting of our Aduersaries and aduantage to our Catholike Cause I will compare the declining state of Catholike tymes with the best tymes of Protestancy which is presumed to be at the first entrance and beginning of Protestancy when the first Protestants enioyed the â—rimitiae and first fruites of their Religion This point will be made euident euen from the confessions of the Protestants themselues First then we fynd Luther himself thus to write From (n) Luth in postill super Euangel Dominiâ—ae primae Aduentus the tyme in which the pure Doctrine of the Gospell was first reuealed to light the world hath growne dayly worse Men are more reuengefull couetous licentious then they were euer before in the Papacy With whom Musculus agreeth thus complayning hereof Vt verum (o) Musculus in loc com in cap de Decalog pag. 62. essâ— fateor c. To confesse the truth men are become so vâ—â—ike themselues that whereas in the Pâ—pacy they were religious in their Errours and Superstition now in the light of the knowne truth they are more prophaâ—â— then the very Sonnes of the world I wiâ—â— conclude with the testimony of Erasmus thus discoursing of this point Quos (p) Erasmus Ep. ad fratres Inferioris Germaniae aâ—tea noueram c. Such men as I knew to be before vpright candid modest and sincere in theâ— Conuersation after they had embraced thâ—â— new Sect meaning of the Gospell they iâ—stantly begun to talke of young Women to playâ— dice to leaue of prayer to be most impatient reuengfull of Iniuries and to conclude to abaâ—don all humanity expertus loquor Thus far â—rvsmus And thus much of the balancing oâ— men of these two seuerall Religions Noâ— I heere refer to an indifferent Iudgmenâ— whether it be not a great blemish to Protestancy that it is confessed by the Protâ—stants that the Professours thereof euen 〈◊〉 their best tymes were far worse and moâ— wicked in manners then the Catholikâ—â— their worst and most declyning tymes Animaduersion CLXXXIX THe Protestants much solace themselâ—â— in alledging certaine Texts of Scriptâ—â— in proofe of Iustification by fayth only whâ—â— passages being truly weighed are found 〈◊〉 be most weakely or rather impertineâ—â— alledged as in Math. 9. Thy fayth hath sâ—â— thee Iohn 3 Who belieueth in the Sonne hâ— eternall Lyfe Finally to omit some oâ—â— such seeming Texts Rom. 5. We being â—â—â—fyed by fayth let vs haue peace towards God Tâ— these and such like I answere and deny that it followeth That Fayth only iustifyeth though only Fayth be named For sometymes also other Vertues are only named or the Sacraments For example Luc. 7. we read Many sinnes are forgiuen her because she loued much Iob. 12. Almes deeds freeth from death Rom. 8. By hope we are saued Finally Titus 3. He hath saued vs by the Lawes of regeneration besydes many other such passages And yet no man will gather from theâ—e authorities that Charity or Almesdeeds or Hope or Baptisme do iustiâ—y without Fayth Therfore when many different causes concur to produce one Effect the Scripture ascribeth the same Effect sometymes to one Cause sometymes to another and yet the Scripture doth not intend thereby to signiâ—y that one cause is sufficient without the other causes Now the reason why the Apostle more frequently attributes Iustification to fayth
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
Mat. 14. most firmely vpon the liquid Element so as the vnstable Water did then support him who supports the Heauens Yf then Nature did so often subâ—ect and humble herselfe to this sacred body how can we Christians doubt of the infallible certainty of those words of Christ concerning his body Hoc est corpus meum proceeding from our true and powerfull Lord since Truth acknowledgeth not Falshood nor Omnipotency Deficiency Animaduersion CXXXIII TOuching the doctrine of Freewill I haue thought good to set downe these fâ—â— Animaduersions following especially for the vse of such as are scollars Here then we are to know that liberum arbitrium or Freewâ—â— is not only a passiue power neither partly passiue nor partly actiue but is simply and onâ—â— an Actiue power Secondly by Freewill nâ—â— things Euill but only things Good are desâ—red For the proper obiect of the Will is that which is good or at least that which is apprehended vnder the shew of God 〈◊〉 Noâ— that which is euill doth not belong to the obiect of the will but only secondarily anâ— per accidens so far forth as we will 〈◊〉 that which is Euill and therefore we wâ—â— not because Euill is contrary to the goâ—â— which properly we will Thirdly Freewâ—â— hath reference as well to things Present a to things to come The truth of which Thesis is thus proued Yf Freewill could noâ— consist touching things that are present then would it follow that God should 〈◊〉 be in his Actions truly free the reason is because to God nothing is past nor nothing to come but all things are present Foâ—â—thly the obiect of Freewill is not the 〈◊〉 but only the meanes to the End Heere 〈◊〉 speake of the chiefe Act of the Will whiâ—â— is Election where the Freedome of the Will doth respect only the Media but not the Finis And it may be said to respect the End only as the End may inducre rationem medij vndergoe the shew or forme of the meanes Fiftly the Subiect of Freewill cannot be any thing but an Intelligent Nature that is nothing is endued with Freewil which hath not intelligency vnderstaÌ„ding And hence it is that Beasts cannot be said to haue free-will because they haue their iudgement determined by Nature against the which they cannot reluctari or striue and they cannot conferre one thing with another which is the foundation of freewill And thereupon it riseth that all Beasts of the same kind do euer worke after one and the same manner Sixtly it is to be obserued that there is a double fredome of Nature for there is a freedome which is opposed to a simple coaction and constraint and those things are said to be freely donne froÌ„ this simple constraint the which though necessarily they be donne and cannot be but donne yet they are freely and voluntarily done according hereto we all will wish â—o be happy and cannot in any sort will to â—e vnhappy There is also a freedome or liâ—erty of the will to the which not only coâ—ction but also necessity is repugnant And â—hose actions are said to be free from necesâ—ity the which we can will or not will as when we do walke or speake we might notwithstanding haue not walked or haue beene silent Now the freedome of will which the Catholike doctrine requireth it a freedome from necessity and not only a freedome from coaction or constraint Animaduersion CXXXIV OVr Aduersaryes hâ—uld it impossible that Liberum Arbitrium can stand with the Diuine Operation affirming that the Cooperation of God doth take away and destroy the Freedome of will But the Catholike Schoole Deuynes (n) Gregorius Ariminensis Scotus Gabriel and others in secund Sencent distinct 37. do mantayne that they both may stand together and they explicate it in this sort They teach that the Cooperation of God in any worke performed by Man with Freedome of will beareth it selfe with reference to the Effect not with reference to the Cause that is that the concourse of God doth not determinate our Will neither doth worke or imprint any thing vpon it but that it immediatly flowes into the Effect and doth produce the same in the very same moment in the which it is produced by the Will And hence say they it followeth that God doth neither determinate or necessitate the Will nor the Will God since both giue freely their concourse and if the one will not concurre the Action will not be done Euen as say they when two men do beare a great stone the which the one of them is not able to beare nether of these men do add force to the other or impell the one the other and it is in the liberty of either of them to leaue the burden Although God except he would extraordinarily worke some miracle doth euer concur when our Will doth concur because he hath in a certaine manner bound himself thereto when he did create mans Freewill From which it followeth that though God and Mans will euen in the same moment of tyme do begin to worke yet God worketh because the Will worketh not contrariwise Animaduersion CXXXV OVr Aduersaries for the impugning of Freewill say that it destroyeth Gods prescience or foreknowledg seing both these I meane mans Freewill and Gods foreknowledge cannot stand together for God doth foreknow all future things necessarily and it cannot possibly bâ— that God should be deceaued therefore all things haue their euent out of a certaine Necessity I answere hereto that the Prescience of God is most certaine yet doth it not impose any necessity to things future This is thus proued according to the iudgment of S. Austin (o) Austin l. 3. de libero Arbitrio and others Yf the foreknowledg of God doth impose a Necessity to future things the reason hereof should be taken from Prescience or foreknowledg as it is considered in it selfe or els from Prescience as it is the Prescience of God But neither of these are true For first if Prescience of God because it is Prescience should impose a necessity to future things then it would follow that not only the Prescience of God but also the Prescience of Man should in like manner impose a necessity to future things But this is false for the foreknowledge of man is not the cause of things neither doth it worke any things that are future For exaÌ„ple if by diuine reuelation I should know that it will raine to morrow neuerthelesse I should not be the cause of the rayne and yet without doubt it would rayne but no lesse contingently then if I had knowne nothing thereof Now why those things which certainely are foreknowne do euer haue their Euent when as notwithstanding they come to passe contingently and in respect hereof may not come to passe the cause hereof is Because who foreseeth a thing to come doth in his vnderstanding anticipate and preuent the effecting doing of the same thing and so behouldeth the thing already done before it be
peeces of siluer 3. Touching the Variety of Creatures we are to conceaue that though the Multitude of things created doth argue a multiplicious perfection of one God notwithstanding the Variety of things which appeareth in this multiplication is far more admirable and sooner leadeth man to the knowledge of God Seing to vary formes almost after an infinite manner which God hath done in the Creation of things is a most diuine worke and most worthy of admiration I do omit the kynds and species of things which are most various and diuers How great a disparity is there in the Jndiuidua of hearbs plants flowers fruites Are not the formes colours smels sapours or tasts of them diuersifyed almost after an infinite maner And is not the like to be obserued in liuing Creatures To speake only of Men In a huge Multitude of Men there cannot be two found altogether like The which poynt is in like manner obseruable in Starrs and Angels for we reade (3) 1. Cor. 15. Stella à stella differt in claritate And S. Thomas (4) 1. Part. quaest 50. act 4. affirmeth that the Angels though they exceed all corporall things in number do diffâ—r among themselues not only Indiuiaua Numero but also forma specifica Here next followeth to speake of the vertue and efficacy which God hath implanted in all things created that thereby we may better ascend to vnderstand the infinite vertue of the Creatour seing there is nothing created which hath not an admirable vertue or power or efficacy A peece of earth or stone falling downe from a great height with what a force doth it descend The water which gently and mildly slydeth vpon the superficies of the earth when it swelleth in flouds or torrents ouerthroweth all things in its way as houses wals of Cittyes and the like The Wynds which at other tymes most sweetly breathe do cast great ships vpon the Rockes and pull vp by the rootes Old huge Oakes In lyke sort the fyre doth instantly increase into so great a flame as that it euen deuoureth houses and woods in a moment of tyme. To descend to Hearbs How various are their vertues Touching stones and particularly the Loadstone what admirable vertue is discouered therein To conclude touching liuing Creatures we see some of them to be most strong as Lyons Beares Buls c. Others though most litle yet most witty as Aunts spiders Bees Apes and the like I here omit the power of the Angels the vertue of the Sunne and Stars and rest in the wit of Men by the which so many Arts are inuented as that we haue some Reason to doubt wheâ—her Nature doth surmount Art or Art Nature It remayneth that in this place we take into our consideration the pulchritude beauty of things created according to those words of the psalmist (5) Psal â—1 Delectasti me Domine in factura And truly as all things are good which God made so also are they all fayre For example the beauty of a springing Garden of an Orchard well cultiuated is great great also is the beauty of the calme Sea of Riuers of a cleare Element or Ayre of the Heauens shyning with innumerable stars as adorned with so many precious gems Great also is the beauty of the formes of seuerall kynds of beasts the flying of Byrds and sporting of fishes What shall a Man say of the pulchritude of the Stars and Moone but especially of the most cleare and most great light of the Sunne which exhilerateth cherisheth the whole world with its Rysing To conclude how great is the beauty forme of Men and Women Many Men otherwyse graue and wyse haue beene euen bewitched with the fayre faces of women according to those words Propter (6) Ecclesiâ—st cap. 9. speciem multerum multi perierunt In like sort many modest women haue descended vnto that madnes as that for the beauty good personage of men they haue endangered their states dignityes reputation children parents life it selfe yea their owne soules for the loue and enioying of such men as they did hould to be fayre of comlines of grace Thus farre of these fiue poynts to wit of the Magnitude Multiplicity variety vertue Beauty of things created the intense and serious consideration whereof may much further Man as aboue is said to the conteÌ„plation of God from whom onely all these do streame and flowe Animaduersion CC. THe Regall psalmist admonisheth vs in these words Quaerite (1) Psal 68. Deum viuet anima vestra True it is that during our peregrination here we are not able to fynd out and perfectly discerne what God is since we read that God (2) 1. Timoth 6. Lucem habitat inaccesâ—ibilem Neuerthelesse the nearest meanes for vs to discerne what God in his owne Essence is may be taken from the contemplation of Mans Soule In regard then hereof I will in this Animaduersion brieffly contract what the learned Cardinall Belarmine hath deliuered of this poynt making the consideration of the Soule of man his (3) Iuâ—â—â— booke â—e ascensione ad DeuÌ„ per sâ—alaâ— rerum Creatarum Eight Degree or scale to arriue in part to the knowledge of God in regard of the great similitude in many poynts which the soule of Man beareth to God And to beginne with these Resemblances First then the Soule of Man is a spirit that is an incorporeall Substance so God is a spirit for we reade (4) Ioan. 4. Spiritus est Deus Yet here is the difference that God is a spirit increated the Creatour The soule of man a spirit also but Created Secondly The soule of Man because it is a simple Spirit is therfore immortall since it hath nothing in it selfe from whence it may receaue its corruption coÌ„trary to the soules of beasts or irrationall Creatures yet the disparity herein also is that the Soule of Man sometymes was not and only through the will pleasure of God arriueth to its essence and being and by the will of the same God may be reduced to nothing though in it selfe it hath not as aboue is said any cause or principle of its Corruption But God himselfe is not only Jmmortall but also sempiternall and therefore with reference to sempiternall Immortality as I may tearme it it was truly said of the Apostle speaking of God Qui solus 5 habet immortalitatem Thirdly The soule of man is endued with the light of Vnderstanding and Reason For it knoweth not onely colours sapours smels sounds Heate Cold and the rest which lye open to the senses of the body But it doth also iudge of the substance of things and of things not onely singular but vniuersall and doth not know things only present but also coÌ„iectureth of things to come and by discourse ascendeth to the Heauens obseruing and demonstrating the particular phaynomena or Apparences of their Motions In like sort she searcheth the effects out of the Causes and from the
effects recurs to the Causes Thus we here see that the soule of man is lyke to God and vnlyke to Beasts Now here the soule of man differeth from God for the soule of man is as is said endued with the light of Jntelligence or vnderstanding but God is the Intelligence or light it selfe The soule runneth by discourse from the Causes to the effects and from the effects to the Causes and thus not without great labour getteth some knowledge God with one simple view or aspect behouldeth all things perfectly The soule of man vnderstandeth those things which do exist and already haue a Being and therefore his knowledge dependeth vpon the being of things God by vnderstanding maketh that things be and herein the existeÌ„ce of things dependeth vpon the knowledg of God The Soule doth with an vncertainty only coniecture of things future God doth no lesse euideÌ„tly discerne things future then things past and present The soule needeth many things to exercise the faculty of vnderstanding as the Obiect the Species the Phanthasma and the like God needeth nothing for euen his Essence it selfe is all things to him and which is more his Essence is to him his vnderstanding To conclude the Soule whiles it is in the Body doth not only see not God neither doth she see the Angells nor herselfe neither doth she properly and truly see any Substance though corporall and in many things she is ignorant and hath a true knowledge but of few things God is ignorant of nothing neither is he in any thing deceaued or erreth according to those words Omnia nuda sunt aperta oculis eius Hebr. c. 4 Fourthly there appeareth in Mans Soule another kind of knowledg which consists not in Speculation but in Action And from hence proceed so many Bookes of Philosophers touching vices and vertues so many Lawes of Princes Magistrats to teach a man to liue well in all which there is discouered an admirable light of Reason in man by the which he most far differeth from Beasts But all these are nothing to the Eternall Law which flourisheth in the mind of the Creatour from whom as from a most streaming fountaine do flow all Lawes and decrees according to those words Vnus (6) Iacob 1. est legislator Judex Deus Fiftly the Soule of Man doth possesse a third kind of knowledg resting in ingâ—niously fabricating and working of things For whereas Beasts do make their Nests Denns c by a certaine instinct euer after the same manner The soule of man as being indued with reason and iudgment hath inuented innumerable Arts by the which she so ouer-ruleth and commandeth ouer all other liuing Creatures as that neither Wings can be safty inough to Birds nor the depth of the water to fishes neither strength to Lyons or Beares but that they all are subiect to be taken by the wit of Mans Soule In like manner the light of the wit of Mans Soule wonderfully shineth in inuenting the Art of Nauigation where it hath taught ships loaden with most heauy burdens not only by the help of Oares to runne as it were but also by meanes of the sayles as with wings to flye Finally to omit diuers other points what dexterity of mans wit appeareth in the Art of picturing or drawing by the which things are so liuely expressed to the Eye as if themselues did truly enioy lyfe But here we may turne our Eye back to God in whom there is the true source of Wisdome the Causer of things what wit appeareth to be in Man all the same is deriued from the said fountayne for if we wonder at mans wit in that it can maister and rule ouer beasts much more we are to admire God to whom all things are obedient And if it seeme strange that man should inuent so many Arts of sayling building of Edifices c. much more strange should it seeme that God by his wisdome power did create Heauen and Earth and all things therein Finally if we rest astonished at the Art of paynting or drawing mens faces and fauours much more cause haue we to rest astonished at the Art of the Creatour who of Earth framed a true liuing Man and from the Rib of the man made the first Woman And this we are to admire with more reason in that what things Man doth make he cannot make without God cooperating with man whereas what things God maketh the same are made only by him without the cooperation or assistance of any other Sixtly The Soule of Man is indued with Freedome of Will which is common to him with God and the Angells and by which man differeth from all other things created This Freedome of Will is an admirable dignity in Mans â—oule yet the worth thereof is far more noble in God For first the freedom of Manswill is weake it also is easely enclined to choose things that are Euill wheras the Freedome of the Diuine Will is most stronge and cannot possibly encline it selfe to any Euill Furthermore our Freedome of wil is indeed so free as that it is able to will or not to will but it is not of power euer to effect that which it willeth or to preuent that which it selfe willeth not according to those words of the Apostle Rom. 7. Non quod volo bonum hoc facio sed quod nolo malum hoc ago But the Freedome of the Will of God is so conioyned with a full and absolute power as that of him it is said Psalm 113. Omnia quaecunque voluit fecit Seâ—uently and lastly The soule of man is after a wounderfull manner in mans body For since the Soule of man is an indiuisible Spirit it is therefore whole in the whole body and whole in euery part therof contrary to the being of the soules of Beasts which are Materiall and extended to the extension of their bodyes Thus the Soule of Man replenisheth the whole body yet it possesseth no place in the body and when the body doth increase the Soule doth not increase but beginneth to be there where afore it was not And if a member of the body be cut of or become withered dry the Soule is not lessened nor dryed but ceaseth to be in that member wherein afore it was without any detriment or maymednes thereof This is the true glasse of the existence of God in things created for God is an indiuisible Spirit and yet replenisheth the whole world and all the parts thereof yet possesseth he no place but is whole in the whole world and whole in euery part therof And when a new creature is produced God beginneth to be in it neither yet is God moued â—nd when any creature is destroied or dyeth God is not thereby destroyed or dyeth but ceaseth to be there this without any Motion of place Thus in these former pointe God and the Soule of Man do agree But in many other points God as there is iust Reason hath the prerogatiue and preheminence