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
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
little and little and by insensible increasings from the mouthes of the riuers where they runne and disgorge themselues into the sea euen to their springs and to other mediterranean places Now if we insist in the speculation of mountaines we shall fynd that in nature there is no necessity of them but only for the behoofe and benefit of man For they first serue to breake the force of wynds which might be very domageable to all creatures if all coasts were plaine euen and no hinderance were interposed to slacken their strength Hence it proceedeth that wynds are more impetuous and boysterous in the open Sea where all is plaine and eauen without any obstacle then in the middle places of the Earth Secondly Mountaynes high hils serue for bounds of regions and kingdomes for they are as it were the limits or closures of great kingdomes by the which the ambition of men and desire of further enlarging their Regality is bridled and restrained least it should incessantly exercise it selfe in vexing and subduing their bordering neighbours Therefore the safety of kingdomes is much preserued and the infinite miseries and pressures still attending vpoÌ„ wares by the difficult inaccessible passages of the mountaines are much hindered Great hils do furthermore suppeditate and miniâ—â—er matter for building as stones lyme wood tyle or slate with many other things either necessary or at least very commodious to mans life For almost all metals and diuers kynds of pretious stones are digged out of the bowels and veynes of mountaines There also do grow vpon mountaines diuers rootes of great vertue and infinite kynds of hearbs as also most excellent wynes and oliues Lastly they containe the origins and beginnings of springs and riuers and they perpetuate stil continue them by feeding theÌ„ with matter and store of water Now let vs next descend to the quality of the Earth and Sea For this is not found to be such as the nature of these Elements being considered in it selfe doth require but such as may best sort to the preseruation of liuing Creatures and commodity of man For if we precisely consider the nature of these bodyes the Elements ought to be simple or without mixture of other bodies vniforme and in euery place of the same vertue operation affectioÌ„ For the earth in its owne nature is vehemently dry and moderately cold the water extremly cold and moyst the ayre moyst and moderately hot and all these are naturally depriued and voyd of al sapour or tast colour and odour or smell But this poynt is far otherwise for there are many diuersities differences of soyles of the earth for they are hoat cold temperate such as may be cruÌ„led away or brokeÌ„ into small peeces light ponderous fatty vnctious dry In colours blackish reddish yellow whyte as also of seuerall tasts â—nd odours or smels and fit and commodious for the bringing forth of seuerall things according to those verses Hic segetes illic veniunt faeliciùs vuae Arborei foetus alibi atque iniussa virescunt Gramina Nonne vides croceos vt Tmolus odores India mittit ebur molles sua thura Sabaei Therefore seuerall soyles earth haue their peculiar fecundity quality impressed in them by him who first created this Element Neither can we ascribe all this diuersity to the Sunne and the starres seing that vnder one and the same Climate there are some places more desert barren other most fertill and such of these places as are fertill do not bring forth the same kynds of plants other liuing Creatures though they receaue one and the same aspect influence from the Sunne and the starres In like sort the earth doth not produce all kinds of metals and minerals in one and the same place but diuers in diuers places For â—n one place it bringeth forth stones in another chalke red lead in a third brasse tyn and lead in others gold siluer pretious stones Therefore the earth in diuers places receaueth diuers vertues forces and operations that therby it may minister to Man all kynd of riches which not only coÌ„duce to an absolute necessity of mans life but also to a greater conueniency delicacy and splendour thereof which poynt doth turne to the greater honour glory laud of so munificent a Creatour In lyke sort the Sea hath its fruitfulnes altogether most admirable this diuers according to the difference of places For not in each part of the Sea all kynds of fishes are found for some kynds do breed in the North others in the South seas Some also only in the East others in the West seas Furthermore all the sea meere contrary to the nature of that Element is of a straÌ„ge saltnes Now from whence doth this come Or what power vertue gaue this saltnes to it and to what end The reason is ridiculous and absurd which some Philosophers haue inuented hereof to wit that this saltnes cometh by reason of the Sunne beames by the which the bottome of the sea is scorched and burned and that adustion and burning causeth saltnes say they is proued from the experience in burnt ashes That this reason is most insufficient is euident for how caÌ„ the bottome or the grouÌ„d vnder the sea being couered with such an infinite store of waters that in some places it is 500. or a thousand cubits deepe be so burnt by the Sunne as that from them all the whole sea should contract such a bryny saltnes For the Sunne burneth not but only by reasoÌ„ of its light which light doth not penetrate in the water further then 15. cubits as diuers Swimmers vnder water affirme and the light is so faynt that the heat thereof can hardly be felt but a little vnder the water Now that saltnes should proceed of adustion it is required that the adustion be so great as that it dissolueth the matter reduceth it to its beginning as experience showeth Neither doth adustion and burning properly cause salt in other things but rather openeth and discouereth it And therefore we see that of seuerall bodyes the salt is seuerall and taketh its seuerall vertues operations from the bodyes so strayned refyned as the Chymickes do experimentally proue In like manner the spirit of euery thing or the oyle which is extracted out of it by fyre doth aforehand lye hidden in the thing it selfe Furthermore if salsity or brynenes proceed from this adustion then ought the Sea to be dosy more and more salt wherupon it would â—ollow that the fishes as not eÌ„during that temperature would in the end dye as it hapneth in the Lake Asphaltites which is called Mare mortuuÌ„ since the nature of fishes requires a certaine temperature of the waters To conclude the increase of this saltnes in the Sea would be noted at least in seuerall ages but no such augmentation hath hitherto bene obserued Of the lyke improbability is that sentence of the first origin of
ages it hath done seeing it belongeth and is peculiarly incumbent to the office of a Gouernour not to suffer the wicked to rule and sway much but to chastice them with diuers punishmeÌ„ts therby not only to cause them to cease from afflicting the vertuous but also by amending their manners to affect and prosecute a vertuous life And for example heereof let vs suppose any one Citty the which the worst most wicked meÌ„ do daily gouerne who without any feare of lawes coÌ„mit rapyne vpon the goodes of their neighbours do violate and desile the beds of others and without restraint do satisfy their lusts in all things who would say that this Citty eÌ„ioyed a Gouernour that is wise and prouident Wherefore since in the whole world there is such disturbance of order that we can hardly conceaue a greater perturbation then it iâ— to wit the religious worshippers of God to be oppressed to endure extreme want and other calamities to liue in a despicable and contemned state of life and finally most miserably to dy and on the contrary syde the wicked to gouerne sway all to liue affluently abundantly in all riches to insult ouer the vertuous to wallow in sensuality lastly to haue a quyet end and death Now who would here think saith the Atheist that Prouidence by the which all thinges are dispensed and giuen in an euen measure should haue any presidency or power in the vnequall disposall of these worldly affaires For from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and want of order and from this confusion of things the former men did coniecture that there was no supreme gouernour which had any care in the dispensatioÌ„ of temporal busines This argument is the chiefest for the strengthing of this most wicked assertion which preuailed much not only with some of former auncient tymes but also with diuers in our daies Secondly they obiect that it is euident euen by experience it selfe that mens negotiations busines receaue their successe for the most part answerable to the industry endeauours employed in them not according to the right equity of the mater heÌ„ce say they it procedeth that many waging most iniust wars haue obtained the victory either because they were more numerous powerful in souldiersâ— or in that they were more industrious painful in their designments In like sort such men as maintaine vnlawful suites do oftentymes by periuryes and false witnesses purchase the sentence of the Iudge Finally we find that mens owne industry and laboriousnes doth much more predominate and rule ouer all their mutuall commercements then the prouidence or influence of any higher cause Al which obseruations may seeme to intimate that there is no superiour Diuyne Power gouerning and moderating mens actioÌ„s but that euery one is lest to his owne particuler prouidence and watchfullnes Thirdly we see that things consisting of nature do euer proceed after one the same manner keeping one immoueable course order Thus the Sunne euer ryseth setteth ruÌ„neth the same circles occasioning with his approach the Spring and SuÌ„mer with his departure the Autume Winter in like sort things natural do grow and after decay or dye still one thing begetting another without cessatioÌ„ or end to the perpetuating of the same species or kind which is a signe that all things are gouerned by the force of Nature and that there is no other higher power then Nature her selfe by the which all these thinges are effected Fourthly we obserue that man is first begotten formed in his mothers woÌ„be borne increaseth comes to his full groth or vigour growes old and dyes after the same maÌ„ner as other more perfect liuing creatures do and that he consisteth of the said members and organs therfore there is the like end of maÌ„s life as of other creatures and as they do vtterly perish away after death s also doth man Lastly if there be any supreme spirit or diuine nature it is credible that it doth not intermedle with mans affaires nor busieth it selfe with things done among vs. First because this seemeth vnworthy the maiesty of so great a Deity for as a mighty Monarch doth not trouble himselfe with the particuler actions of his Cittizens workemen or bond-slaues litle regarding what they say thinke or do as houlding the care of such small matters to be an indignity to his regall state In lyke sort Men scorne the labour busines of Ants or flees as not regarding their policy or course they hould But now in reference comparison to that supreme power we men are far lesse inferiour then the Ants. Furthermore seing that Diuinity is perfectly blessed containing all sufficiency within it selfe and seeking nothing that is extrinsecall or externall why then should it be sollicitous and carefull of our Actions Finally the former point seemes true in regard that by the meanes of humane things howsoeuer they happen there is neither any more neere approach or further distance from the sayd Deity Other Arguments to proue the same then are here alledged I fynd none and these former arguments are answered solued in the fiue last Chapters of this first booke THAT THERE IS ONE SVPREME Power by whose Prouidence all things are gouerned is made euident by many reasons CHAP. II. BVT the contrary sentence of this poynt is to be acknowledged and set downe as an inexpugnable verity to wit that there is a supreme Diuyne Power by whose prouidence and wisdome all things both humane others are gouerned and this power we cal God Now this truth is not to be belieued only by force of diuine reuelation but also is made most euident by many reasons and demonstrations which are most obuious and familiar vnto vs and are to be apprehended euen by our senses For although a diuine nature or diuinity in respect of it selfe is altogether inuisible notwithstaÌ„ding there appeare so many perspicuous notes and prints thereof in sensible thinges so many footsteps euery where finally so many sparcles of this light or splendour are shining in euery thing as that who will diligently insist in the coÌ„templation of them cannot possibly doubt either of the being of a God or of his Prouidence Fourteene or fifteene reasons do occurre to me from which this truth receaueth its proofe or rather demonstration which I wil briefly here explicate to wit first from the generall confession of all Countryes and wisemen 2. From the motions of the heauens 3. From that that thinges corporall and subiect to sight cannot receaue their first being from themselues 4. From the pulâ—hrâ—â—ude and beauty of things and from the structure and position of parts in respect of the whole 5. From the structure of the parts of the world in reference to their end 6. From the structure and position of parts in liuing Creatures and plants in reference also to their ends 7. From that that the actions and operations of all things most directly orderly tend to their end
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
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
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
stupendious metamorphosis and change their forme is lyke to the garden worme commoÌ„ly called a Canker they eate and feed almost continually only they rest from feeding attend the concoction of their meat two seuerall tymes till they grow greater Comming to a iust quantity or bignes and their body being distented and stretched out with meat they rest againe for better concoction Then they begin to weaue with a continuall paine and indefatigable labour vntill they haue shut vp themselues within their worke The fynenes and yet the firmnes of the threed thereof is strange They draw out the threed with the small nayles of their feet they wynd it into a partly rouÌ„d clue but of an oâ—all figure wherein they close themselues vp Now how great industry and Prouidence is found in this worke And from this their working commeth that so great aboundance of silke wherein the world now offendeth so much in wast and luxury The Hedghâ—g goeth vnder the Vyne tree and by shaking the vyne casteth downe such grapes as are ripe when great store of theÌ„ are falne downe he contracteth his body into a round compasse so tumbling him among the grapes and they sticking vpon his pricks he carryeth great store of them into his den to feed himself and his whelpes withall The lyke he doth for the gathering of Apples Neither is the industry small in Cats for with what silence of pace do they rush vpon birds with what obseruaÌ„t eye do they light vpon myce And it is said that their excrements they hyde and couer ouer with earth lest otherwise they be discouerd and betrayed by the smell thereof In fishes also there is a great shew and outward appearance of reason and prouidence yea euen in such as are thought to be most dull of nature as appeareth in the fish called Polypus as hauing many parts resembling feete or armes being accustomed to feed vpon shel fishes These fishes after they perceaue that his feete are within their shels do presently shut and close them and thus by this violent compression of the shels they cut of the feete of the said fish Now this danger to preuent the Polypus is vsed to cast within the shels a little stone that so the shels not closing together he may without any danger feed of the fishes within them The Whale as diuers ancient authors do wryte being of an imperfect eye sight hath a little fishe as his guyde which goeth before him least he should fall vpon any narrow rocke Many fishes which are more slow of their owne nature to seeke their prey and food haue diuers little things haÌ„ging about their chawes in shape like to small wormes that so the lesser fishes being allured thither vnder the shew of meat may be the more easily taken of other fishes The fish Sepia when she perceiueth her selfe to be touched doth darken the water with a kind of humour and moysture as blacke as â—nke that so hyding her selfe in the darknes thereof she may better escape The shelfish called Pinna â—s euer ingendred in mudy waters neuer goeth without his companion which they call Pinnoter This Pinnoter is a small shrimpe The Pinna desirous of prey and being altogether blynd offereth as it were his body to little fishes to feed vpon The fishes assaulting him in that number as is sufficient for his nourishment and the Pinnoter or his companion giuing him notice thereof by a little touch the Pinna doth kill all the fishes with a hard and violent compression of them so feeding himselfe after vpon them and giuing part of them to his fellow The fish Torpedo being immersed in mud and durt hydeth himselfe that the fishes should not flye from him the which then swimming ouer him and being benumd through an inward quality proceeding from him he after catcheth them Other like relations of fishes are reported by Pliny Plutarch Oppianus and others And next to come to Birds in whom there appeareth no lesse prouidence then in the former creatures And first with how much care skil and forcecast as it were do they build their nests that they may be sitting for their rest in the night tyme for the nourishing and bringing vp of their young ones They worke them for the most part in trees or thickets of brambles and qushes therby to be far from the danger of men and beasts The outward side of their nests are coÌ„monly but playne as of bryars twigs or boughes This matter they dispose â—n forme of a hat turned vp side downe and â—asten one part therof with an other with clay so as it can hardly be dissolued next they lyne the inward part therof with some soft matter as mosse hay or the lyke straitning by degrees the hollownes of it towards the entrance Lastly for the more softning of it and for the greater heat they strow it within with downe of feathers small hayre and the lyke so as the birds may lye therin with ease and heat And although all birds do retaine this forme in generall for the disposall of the matter of their nests yet euery kynd of them hath his owne peculiar frame and different manner of architecture as I may call it as among vs we find seuerall kynds of building to wit the Corinthian Dorick Tuscane Gothick and seuerall other sorts thereof There is besides in birds and many other liuing creatures an extraordinary care of bringing vp and feeding their young ones I meane of such Creatures as being but newly borne cannot prouide for themselues for they seeke out of euery place food fitting for their brood and bring it to their nests yea diuers of them not finding sufficieÌ„t store of meate for themselues and their brood are content to suffer hunger therby to giue the greater quantity to the other Next obserue with what earnestnes of mynd they defend their ofspring from their enemies for they presently raise theÌ„selues interpose their body swell rouse vp their fethers in terrour to their Enemy do oppose to him all their weapons as their beackes teeth nayles hornes clawes and what other instrument they are able to fight withall And some of them where they see their force cannot preuaile do vse strange sleights for diuerting their enemy from their nests somtimes with shew in suffering themselues to be taken that so with short flights they may the better draw their aduersary from their nests and if their nests be found how much then lamentation doth appeare in many With what doâ—efull cryes do they fill the ayre And what incoÌ„solable griefe doth afflict them for the tyme To conclude there is in all liuing creatures a strange industry for their owne preseruation Many haue their safety in their flight others in their weapons and some in deceipts The Hare being in danger and willing to stay securely in some one place will make his last bounces and leapes wonderfull great that therby the dogs by such his iumping may lose their sent of him
thus rather then otherwise or to what end they so doe though all these he who thus taught them well knew Now if man can transfer a certaine imitation and shew of his art vpoÌ„ irrationable creatures to effect certaine functions and for certaine ends proiects theÌ„ how much more easily may that most wise most powerfull spirit and vnderstanding which we call God plant in all creatures a print of his Art and Prouidence which extendeth it selfe to al things necessary to the conseruation of their lyues and future propagation of their kynds Man in that he enioyeth reason and a certaine generall ProuideÌ„ce by the which he gouerneth himselfe setteth downe his owne end and disposeth of fitting meanes for the same end hath no need of these naturall instincts which other creatures haue And although diuers men in regard of their peculiar temperature of body haue peculiar instincts both for the stirring vp of seuerall motions and passions of the mynd as also for inclyning them to certaine artes yet they are not to gouerne themselues by these instincts but by the guyde and force of reason which is granted vnto them But other Creatures because they are depriued of reason cannot gouerne themselues nor direct their particuler operations to sutable coÌ„uenient ends therefore they stand in need of a certaine prudentiall instinct by the which they are to be directed both in the performance of their working as also in the directing and disposing of it to an end Therfore Man hath an vniuersal prudence or wisedome by the which he leuelleth all his actions to his end But other Creatures haue as it were a certaine sparke of prudence or rather a peculiar instinct lyke vnto prudeÌ„ce in certaine peculiar workes of their owne This instinct so far forth as it artificially performeth its worke as the web in the Spider and the hony combe in the Bee is a certaine participation of diuine art this not vniuersally but particularly to wit as it is considered in this or that worke In like sort as it fittingly directeth its working to an end it beareth the shew of diuyne Prouidence Now this instinct in beasts coÌ„sisteth chiefly in the disposition of the phantasy by the which it is brought to passe that it apprehendeth after a certaine manner a thing as conuenient or hurtfull according to tyme place and as occasion serueth Secondly it consisteth in the inclinatioÌ„ of the Appetite and in a certaine dexterity or hability of working From all thâ—se considerations theÌ„ I hould it sufficiently demonstrated that there is one Supreme Intelligence Mynd or Spirit whose wisedom is equally paralelled with his power by whom not only the principall parts of the world were framed and disposed to their particuler ends but also all the members and least parts of all liuing Creatures and plants as also the seed of all things by whose sweet prouidence the operations of al liuing Creatures are most coÌ„gruently and orderly directed to their defigned ends Out of which poynt this resultacy or collection also riseth to wit that his prouidence extendeth it selfe to the least things and that nothing is made without the same seing nothing can haue its being or essence without its vertue or instinct coÌ„municated and imparted by the foresaid Intelligence or Mynd But here it may seeme to be replyed that granting that Gods prouidence hath collated vertue power to all things to worke yet followeth not that his prouidence therfore stretcheth it selfe forth to all the operations and workings Euen as he who teacheth a Dog to dance or a Parret to speake Greeke doth not because he so taught theÌ„ know all things which after they may do by reason of their teaching To this I answere and say that here is a great disparity and difference for Man may be far remoued and distant from his worke and then he knoweth not what his worke performeth But God cannot depart from his worke but alwaies remaineth within the same both because God is euery where filling all places whatsoeuer as also in that he is to preserue support sustaine his owne worke since otherwise it would instantly decay vanishing away like a shadow For though a Wright for example building a house and after departing from it the house remaineth by it selfe to be seene yet neither the world nor any thing of the world can haue its subsisteÌ„ce being after God hath withdrawne himselfe from it And the reason of the difference here is diuers first because the Wright maketh his worke in a matter or substance which he neither made nor ought to conserue but which God made conserueth the Wright doing nothing therin but either by way of adding to or taking from or placing all things in a certaine order But now God worketh in that matter which himselfe only made and he only can destroy or preserue it Secondly because God made all things of nothing eleuating aduancing euery thing to its essence and being and therfore all things may againe reuert turne to nothing euen as a heauy body being by force lifted vp from the earth doth of it owne nature declyne towards the earth againe Wherfore as this body is continually to be supported that it doth not precipitate and fall headlong downewards euen so all things being first created by diuyne power need to be sustentated by the said power that they be not reduced againe to nothing And here I do not vnderstand by the word Nothing any positiue inclination such as the heauens or the earth is but a defect of power or hability to retaine its owne being because it hath no power preseruing it selfe but only from God Thirdly because all things haue their dependance of God after a perfect manner as the light of the ayre depends vpon the Sunne and the intentionall species or formes of Colours vpoÌ„ their obiect or as the shadow vpon the body exposed to the Sunne as the ancient Philosophers do teach and especially the Platonicks for we are not to thinke that there is lesser but rather far greater dependency of things created vpon God being the most vniuersall cause then is of these effects vpoÌ„ their particuler causes Therefore all things do need a continual preseruation and a continual influxe in so much that if God should but for a moment withdraw or diuert this substance-making beame for so doth Dionysiâ—s call it terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then would all things instantly vanish away returne to nothing I omit diuers other reasons which here might be alledged Only it sufficeth here to shew that God can in no sort be absent from his worke from which poynt it necessarily may be concluded that nothing can be concealed and hid from his Prouidence seing that himselfe is most intrinsecally inwardly present to al things THE EIGHT REASON FROM THE diuersity of Mens countenances and voices and from the pouerty of Man CHAP. X. THESE two things I meane the great diuersity of faces and
voyces of Men and the penury that Man is ordinarily borne vnto may be no smal inducements if they be rightly considered to proue the care of the diuine Prouidence And touching the first The diuersity of faces is so multiplicious and almost so infinit in Man as it affordeth no final argumeÌ„t therof for without this variety neither could iustice be obserued neither could any forme of a common wealth consist For suppose Men to be in countenance alyke as sheepe crowes sparrowes and many other liuing Creatures of the same nature are then most ineuitable perturbation and tumults among Men would ensue for neither could maryed Men discerne their owne wyues froÌ„ other women neither the Parents their children neither the creditours their debtours the friends their enemies nor the magistrate the delinquents nor the subiects their Princes and therfore each Common wealth would be extremely inâ—ested with adulteries incests frauds proditions murthers and all other wickednes whatsoeuer since such lewd miscariages might then be perpetrated with all impunity freedome from punishment for euery one might through a resemblance of face giue himself for whom he would neither could the mistaking be easily discouered This poynt is most euident to any that seriously weigheth the same and diuers examples of those men do witnes no lesse who cofyding resting vpon likenes of face and fauour haue attempted to inuade other mens beds patrimonies kingdomes sometime with good euent at other tymes in vayne but euer with great trouble and tumults Therefore it is euident that the difference of faces is most necessary that the lawes of iustice and of the Commonwealth may not be transgressed and peace and tranquility obserued If it be here replyed that this difference of faces commeth only by chance casually and not from any Prouidence so disposing the same I answere that it is absurd to affirme that to haue its euent by chance and fortune which preuayleth so much in preuenting of iniures in coÌ„seruing of iustice among Men since otherwise it would follow that all iustice and true policy which is found among Men should be grounded only vpon chance and that fortune should be the foundation of all Commonwealthes Furthermore what proceedeth from chance is not perpetuall but rarely hapneth and is not found in all but in few only as Aristotle and other Philosophers do teach As for example that a man is borne with fiue fingers caÌ„not be said to come by chaÌ„ce but it may be so said of him who is borne with six fingers And answerably hereto we fynd that difference of countenances faces is not a thing strange and rare but very ordinary and common which almost alwaies and in all places is incident to Men. Therefore it is not a thing to be ascribed to chance but to Prouidence which hath ordained the same the better to preserue iustice and ciuill life betweene Men which without this variety of faces could most hardly be obserued But on the other part if the nature of Man and the propagation of him were so disposed that Men should bee commonly borne lyke in faces and that no dissimilitude should be betweene them theÌ„ might this diuersity of faces well be attributed to chance but the contrary we see falleth out for dissimilitude and vnliknes is ordinary and likenes and resemblance of faces but rare Therefore that Men are like is to be imputed to chance that they are vnlike to Prouidence And here I vnderstaÌ„d by the word Chance a rare and extraordinary concourse of causes which notwithstanding is gouerned by the mighty haÌ„d of Gods prouidence for in respect of his prouidence which incompasseth all things within the largenes of it owne Orbes nothing can be said to be casuall but only in regard of secondary causes whose knowledge and power of working is limited In irrationable Creatures there is for the most part so great a parity and likenes of the indiuidua and particulers of one kynd as that with difficulty any difference can be obserued For seing it importeth not much whether they be like or vnlike nature followeth that which is more easy and therefore maketh them like so as to the eye there appeareth no markable notorious differeÌ„ce or vnlikenes for it is more facile and better sorting to the course of nature that bodyes which internally are of one and the same nature and substance should also be indued with the same externall qualities theÌ„ with diuers and different And when occasion requires that among these creatures one should be knowne from another as in sheepe goates horses c. it is an easy matter to set on them a marke for their better distinguishing Neither among Men is there only this variety of faces for their better discerning of one from another but also of voyces so as there is no lesse difference among them in sound of voyce then in Countenance For seing a precise and distinct knowledge necessarily conduceth to the preseruing of iustice therefore the diuyne Prouidence hath so disposed that there should be a disparity vnlikenes not only in faces but also in voyces that so by a double sense to wit by sight hearing as by a double witnes one man should be made knowne from another For if but one of these disparities were then perhaps some mistaking might be but where both of them do ioyntly concurre and meet it is almost impossible that men heerein should be in both deceaued Only difference of Countenances were not sufficient because matters are often menaged in darknes as also some mens eye sights are so weake and imperfect as that they cannot exactly discerne the lineaments and portrature of the face besides among some men though but seldome there is a great resemblance of visages so as in distinguishing of them the eye may be deceaued And therefore this want is heere fully supplied with the like disparity of mens voyces to the end that such meÌ„ which could not be knowne one froÌ„ another by their faces might neuertheles be easily distinguished by the sound of their tongues But to proceed further in this generall subiect it is euident that the consideratioÌ„ of Pouerty wherwith the world laboureth affordeth a strong argument of a diuyne Prouidence Since Pouerty is that which preserueth all entercourse among Men as furnishing man withal ornaments and delicacyes of this life as on the contrary side affluence and abundance of riches leadeth man to all dissolution and tutpitude of life For suppose that all things which are in any sort necessary to mans life were fully and promiscuously giuen to al men without any labour and industry on their parts then it is cleare that two mayne inconueniences would instantly follow to wit an ouerthrow and decay of all artes and all other splendour now appearing in Mans life and an vtter deprauation and corruption of manners integrity of conuersation For granting the former position no man would learne any mechanicall arts or learning would practice them
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
space of repentance through the length and â—lownes of their punishmeÌ„t for it cannot be doubted but that innumerable persons feeling the dreadfull hand of God in so horrible a castigation had true penitency and remorse of their Sinnes and obtayned mercy and pardon for the same As the like is accustomed to fal out in daÌ„gers of shipwrack where many most wicked men flie to God with great shew of piety who conceauing a deepe remorse of their former iniquities and promising an ameÌ„dment do purchase their soules saluation by the losse of their bodyes All heathen historiographers make mentioÌ„ of this floud and the Arke as witnesseth Iosephus in his first booke of Antiquities c. 4. where he addeth that euen in his tyme the remnants and broken peeces of the Arke were accustomed to be shewed amongst the Armenians The second example of diuine reuenge may be the ouerthrow of Sodome and those other adioining cittyes when God destroyed all that region with their inhabitants for their abhominable wickednes with a shower of brimstone sent from heauen This inexplicable calamity Moyses thus descrybeth Genes 19. Sol egressus est c. The Sunne did rise vpoÌ„ the earth wheÌ„ I oâ— entred into Zoar then the Lord rayned vpon Sodome and vpon Gomorrha brimstone and fyar from the Lord out of heauen and ouerthrew those Citties and all the plaine and all the inhabitants of the Cittyes and that that grew vpon the earth There had scarcely passed foure hundred yeares from the flouds wheÌ„ this hapned by the which they were made lesse excusable who notwithstanding the late and fresh memory of so great a chastisment would ingurgitate themselues into all kind of wickednes chiefly into most filthy and beastly lusts which was indeed the chiefest cause of the foresaid inundation Certainly both the mercy iustice of God did shine most woÌ„derfully in this worke His mercy in that God at the praiers of AbrahaÌ„ shewed himselfe most ready to spare Sodome if therein could be found but ten iust persons Now what greater benignity and fauour can be conceaued then to spare ten thousands wicked persons for the sakes often holy men liuing among them So preciable and estimable is the life of vertuous men in the eye of God His iustice in like sort appeared seeing that so vnexpectedly as not fearing any such matter and in so short a tyme of repentance God oppressed them with so cruell and dreadfull a torment for what is more terrible then an impetuous precipatioÌ„ and falling downe from heauen of burning sulphur or brimstone in so great abundaÌ„ce The waters all round about became so bitter hereby that no liuing thing remained in them yea the neighbour places also by reason of the filthy stench thereof were made sterill and barren so as euen to this day they bring forth nothing but certaine aples full of a stinking dust seruing only as signes and remembrance of Gods ire indignation For God was willing by this example to manifest vnto sinners what they were to expect after this life to wit sulphureous fyer and eternall vastity or destruction The third example may be that manifold castigation of Pharao and the Egiptians for not dismissing and setting at liberty the people of God Moyses describeth this most euidently who was not only present among them but also an arbitratour or gouernour whome God vsed as his instrumeÌ„t both in inflicting continuing and ceasing those punishments First God conuerted all the waters in Egipt whether riuers lakes or welsprings into bloud this thus continued for the space of seauen dayes Secondly he brought into Egipt such an abundance of frogs as that they filled all the houses of the Egiptians infecting all things with a loathsome smell Thirdly next after the frogs the Cimises succeeded all the dust in Egipt being suddenly conuerted into theÌ„ These Cimises were a small kind of Gnats armed with a very sharpe sting in the forhead pricking the skin of a maÌ„s body with payne and sucking bloud though Iosephus l. 2. c. 5. is of opinion that they were lyce breading among so great a multitude of the Egiptians feeding vpon their flesh Fourthly all these seuerall plagues ceasing at the earnest prayer of Moyses and Pharao notwithstanding persisting in his former contumacy God did send whole swarmes of flies with the which the Egiptians were wonderfully molested Fiftly after the flies came a general infection of the beasts by meanes whereof all the Horses Assesâ— Camels sheep Oxen and Kyne throughout all Egipt those only preserued which beloÌ„ged to the children of Israel did perish Sixtly after this plague presently followed the scab or scuruy extremely exulcerating and afflicting the bodies of men and beasts yet remaining Seuenthly ensued a most cruell haile mixted with thunder the like whereto was neuer seene in Egipt before through the impetuous violence whereof all liuing Creatures which were abroad in the fields were killed as also all groues and vndergroaths and the like were pulled vp and ouerthrowne Eightly followed a huge number of Locusts these deuoured euery thing that the hayle and thunder had spared in like sort they wonderfully afflicted mens bodyes with their by â—ings sharp nayles beating of their winges filthy excrements smel Ninthly this chastisement at the intercession of Moyses also ceased but when as Pharao would not stand to his promises succeeded most horrible darknes throughout all Aegypt that place where the Israclites inhabited only excepted this continued three dayes it being such that no man could see aÌ„other neither durst any through feare moue out of the place wherein afore they were Tenthly after the light was restored and the King continuing stil obstinate there fell out a great destruction to wit in the midest of night in the compasse of one houre there were slayne by an Angell all the first borne of men and beasts so as no house or family was without griefe and lamentation as being depriued of that which was most worthy and deare to theÌ„ This plague hapned in the fourteÌ„th moone of the first moneth The memory of this is yet so markable amoÌ„g the Iewes that they euen to this day do celebrate it with peculiar ceremonies to wit with the sacrifice of the Pascall Lambe the vse of their Azimes and the oblation of their first borne of any thing The Egiptians being consumed and wasted with such diuersity of calamities at length gaue liberty to the Israelites to depart away but a little after repenting theÌ„selues of their former graunt they followed the Israelites with a mighty army thereby to bring them backe againe into their seruitude but they being almost ouertaken by the other betweene the sea and the mountaines and when there was no hope to escape God suddenly opened the sea so as a very broad dry way and great inough for the swift passage of an army was made in the channel from one shore to the other on the contrary side through which the Israelites securely passed ouer but the Aegyptians
pursuing them in hast and being all in the middest of the sayd dry chānel God loosed his hand and Moyses at his command stricking the water all those huge hills as it were of waters which being thus restrained and serued as wals on both sides fell downe with a frightfull noyse running into their wonted chanel so ouer whelmed the Aegyptiās with their horses chariots and other prouision as that not one of them escaped These calamities of the Aegyptians persecuting the people of God are as it were a certaine type and adumbration of the tormentes wherewith the wicked after the end of the world whē God shall free and deliuer his seruants from the tyranny of the reprobate shal be punished For after he shall send to them diuers afflictions thereby that they may reclaym◠themselues frō their enormities and sinnes and if notwithstanding they will persist in their former courses then shall they all in the end the whole world being in a generall conflagration of feare be vtterly eternally extinguished Fourthly there do occurre diuers examples of the diuyne prouidence especially of Gods benignity and seuerity shewed to the Israelites whyles they were in the desart For when as he had brought into a vast desart so many of them as amounted to twenty hundred thousand persons and that the meates which they had caryed with them from Egipt were spent then after a new and vnheard manner he prouided sustenance for them for euery day the Sabbaoth only excepted there did rayne downe from heauen vpon them Manna being a substance like vnto a small hayle wherwith for the space of forty yeares they were nourished Next when the waters were salty and bitter God presently made them sweet and potable 3. The fiftith day from their departure out of Egipt he gaue a law in the sight and hearing of thē all making himselfe in a sort visible to all their eyes in the hieght of the mountaine Sinay in the shew of a mighty fyar and a darke cloud with the sound of trumpets and great thunder the earth it selfe trembling the mountaine somewhat mouing and leaping 4. For the space of forty yeares he exhibited his presence to them continually in the day tyme by defending their campes or tents from the heat of the sunne in the forme of a great cloudy pillar by night by lightning their tents with the said pillar in forme of fyre when the Camps were to be remoued from place to place this pillar did lift it selfe high in the ayre going before them with a slow pace that they might know what way they were to goe and staying when where they were to rest in so much that all the profection or going and staying of their camps depended only vpon the prouidence of the highest power 5. Moyses by the commandement of God did build in the first yeare of his egresse out of Egipt a Tabernacle and in the second yeare the first moneth and first day therof erected it in the middest of the cāpe the which was no sooner set vp but that instātly the foresaid pillar cōtinually stood ouer the tabernacle as it were couering it excepting the tabernacle were to remoue and then the pillar aduancing it selfe on high went afore as is sayd to shew whither they were to goe and when to stay When Moyses entred into the tabernacle to pray vnto God then God in the sight of all the people descended downe vpon the Tabernacle vnder that cloud the prayer being ended the cloud ascended vp againe into his accustomed place 6. When the people of Israel were afflicted with the extremity of thirst in the eleuenth mansion in Raphidim Moyses by diuine commandement did strike with his rod a dry Rocke out of which presently gushed great store of water the same also was done in their thirtith three stay in Cades At which place Moyses somewhat doubted in regard of the Israelites incredulity whether God would giue them water or no and was therefore chastised with this punishment from God to wit Thou shalt not bring the people into the Land of promise for thou shalt dye before that tyme. 7. When the children of Israel desired to feed vpon flesh and for that cause coueting after the pots of Egipt murmured against Moyses God though offended therewith promised them flesh and therupon the day after did send into their camps such a multitude of quayles as that they serued them all for a whole moneth after It might be probably thought that there were scarce to be found in the whole world so great abūdance of this kynd of birds But God presently punished this their inordinate desire of eating flesh with the death of many of them and thereupon the place where they were buryed was called Sepulchra Concupiscentiae 8. The spyes being returned which were sent by the Isralites abroad and extolling the strength of their Enemies and calūniating debasing the land of promise the people through feare shewed great diffidence in Gods promises in so much that they disclaymed from al interest in the land of Promise desyred to returne into Egipt For which cause our Lord being angry condemned to death all those who were twenty yeares of age or aboue which number came to 63. thousands of Men and fiue hundred two only excepted to wit Caleb and Iosue which trusting in the assistance of God much animated the people for he decreed that none of them should enter into the land of Promise but that they all as being murmurers against his diuine prouidence should dye in the wildernes for which cause he detained them fourty yeares in the desart leading them now hither now thither vntill they were all consumed and wasted away Yet their children which arriued not to the years of twenty were reserued aliue substituted in their parents places Whereupon it followed that although in the fortith yeare when the land of Promise was to be possessed by them all the murmurers were dead yet in regard of the many thousands proceeding from their children and those of the tribe of Leui which amounted to 23. thousand there were then more to enter into the land of Promise then were in the first yeare 9. Core Dathan and Abiron being the chiefest men among the Israelites seconded by two hundred fifty of the noblest among them raysed a sedition against Moyses and Aaron and thus the mindes of the people were auerted from performing their obedience as if Moyses and Aaron had ambitiously sought the Principality and Pontificality and did not vndertake it at the cōmandement of God Therefore for the indignity of the matter Moyses appealed to the iudgment of God heerein who decyded the cause by inflicting a most horrible chastisement vpon them in the eye of all the rest for Moyses had fearce made an end of his cōminations and threats but the earth vnderneath them began to tremble and as a Sea to floate to and fro And then gaping
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
And for the same cause they sōtimes wil swimme ouer Riuers because their smell stayeth not in the water The like and greater cunning doth the Fox vse for sauing his lyfe In Aegipt there is great store of Serpents for the better remedy of this inconuenience there is by Prouidence of the highest a little creature called Ichneumon lyke vnto a dormouse this being the others natural enemy and ready to fight with it doth first roule tumble himselfe in myre and durt which after is dryed and hardned with the suns heat The Ichneumon thus armed with the dryed myre as with a breast plate cōmeth to his denn and prouoketh him to fight The same little beast also entring into the chawes of the Crocodyle when he is a sleepe and penetrating his body doth kill him by gnawing and eating away his bowels In lyke sort irrationable creatures do know such kynd of meates as are hurtfull and dangerous to them as also the remedy and cure of their diseases and wounds Dogs when they haue surfetted with eating do procure a vomit by eating of grasse so do purge their infectious humour The Ringdoue the Chugh the Vzell the Partridge do purge their yearly corrupt humours by eating of the leafe of a bay tree Swallowes haue taught vs that the hearbe Celandine is medicinable forthe eye sight for they do cure the sore eyes of their young ones by causing them to eate thereof The Hart being wounded with an arrow yet sticking in him doth cast it out by seeding vpon the hearbe Dictamnum and being stroken by a Serpent cures himselfe by eating of crabfishes The Barbarians do hunt the Panther with a piece of flesh coloured with the iuyce of a venemous hearbe but she perceauing her iawes to bee shut vp with the force of the poyson seeketh to feed vpon the bowels of a dead man which is to her the onely cure for this disease I omit innumerable other things touching the customes of liuing creatures which are made knowne to vs partly by the diligent inquisition search of man partly by the oftē experience had of them all which is relaed vnto vs by good and approued authours Now from all these obseruations it is euident that the operations and working of liuing Creatures yea when they perfourme the same by the interuention and help of their imagination do most ordinately and regularly tend to a certaine end But if they ayme to some such destinated end then it necessarily followeth that they are directed thither by some cause But the beast it selfe cannot be this cause in that irrationable Creatures do not know the ends of their owne operations neither can they apprehēd or discourse with themselues that this thing is profitable and conducing to that end or that this is to be done for that respect or the like As for example the Spyder knoweth not to what end his web so wouen is profitable or with what order he is to proceed in making of it Neither do the Bees know why their honycombs are made in such a forme or what benefit and good they shall reape therby Neither doth any other such liuing creature know why he eateth or drinketh or begetteth little ones or feedeth and nourisheth them or flyeth away from his enemy or defendeth himselfe from him finally he knoweth not the end or reason of any thing he doth and yet he performeth his operations in such an order and with so great an industry and reason as if he were indued with the true vse of Reason In so much that some of the ancient Authours maintained that all liuing Creatures had reason though they were depriued of all speach or lāguage which might be knowne to vs. And of this very point and subiect did Plutarch wryte a booke But this opinion is most false and ridiculous Therefore it is necessarily to be granted that there is a certaine Spirit or Intelligence presiding and ruling ouer bruite beasts and gouerning their actions which well knoweth what is conuenient to the safety and defence of their liues and to the propagation of each one of their kynds and by what meanes they are to attaine vnto the same By which Intelligence all the actions of irrationable creatures are directed to their proper seuerall and distinct ends For here is first needfull an exact and distinct knowledge of all these ends which agree to euery one of them according to their species and kynds as also of the meanes conducing to the same ends Secōdly it is requisit to know what proportion ought to be of euery meane to its end Lastly what instinct is necessary to seuerall functions and to the many series or degrees of their functions Now all this knowledge being presupposed granted as necessary it was easy for that supreme Architect Maker of all things to imprint in ech liuing Creature peculiar and accommodated instincts to all these meanes and Ends. Now that beasts and al other irrationable Creatures by force of these instincts do so proceed in their actions as if they were indued with an vnderstanding the reason is because these instincts are certaine impressions of the wisedome and reason of the diuyne prouidence and hereupon those creatures do no otherwise direct their operations then the diuyne Prouidence it selfe if it were planted in them or would vse them as its instruments would direct them For two wayes may a thing be directed by reason art in its working in tending its working to some end One way immediatly as the instrument is moued by the artificer thus is the pensill moued by the paynter A second way by the mediation of some power or vertue impressed which impression is a certaine printe or imitation of reason And in this later manner are irrationable creatures moued by the diuyne Prouidence Therefore these Creatures are guyded by reason in all their operations yet not by reason inhering or really being in them but by reasō inuisibly assisting and gouerning them and not as bare and naked instruments immediatly moued by the workeman but by the meanes of a certaine impressed vertue which vertue retaineth the forme of art in working And in this sense the Philosophers were accustomed to say Opus naturae est opus intelligenti◠because an intelligent spirit directeth nature in all things through a 〈◊〉 impressed vertue The like we fynd that humane art 〈◊〉 and causeth in beasts for we see that Dogs Apes are taught by mans labour to dance with distinct paces to the pleasure of the beholders and gaine of their maisters This dancing is gouerned by Art not that this art is inherent in the Dog or Ape but that in a sort it doth gouerne them hath impressed in their phātasies a certaine print of it selfe through often practice and many other things are dogs taught especially touching hunting In like sort Birds and diuers other Creatures pleasingly performe many things and yet they know not why they performe them or why they do