do still remayne at one tyme though far remote one from another whereas these Precedent and future tymes in both which one and the same Jnstant of Duration or Eternity is are euer in a flowing and departing Motion and consequently cannot by any possibility remayne together For we see that the tyme past doth euer giue place to the tyme to come Thus far of these former Animaduersions in this place to shew that it is possible that Christs Boâ—â— may be in seuerall places at one and thâ— same tyme. Animaduersion LXXXXIV IN all Positiue and Affirmatiue Points oâ— fayth the Protestants do agree with the Catholiks the Protestants borrowing thâ— said Affirmatiue points from the Church of Rome According hereto we find Luthâ—â— thus to wryte We (y) Luther lib. Contra Ana. baptist confesse that there is vnder the Papacy most of the Christian Good yâ—â— rather all the Christian Good and that from thence it came to vs. We confesse that there is iâ— the Papacy true Scripture true Baptisme the true Sacrament of the Altar the true keyes to the remission of sinnes the true office of preaching true Catechisme c. I say further there is in thâ— Papacy true Christianity or rather the truâ— kernell of Christianity Thus Luther To the former position I adioyne this following In such points of fayth wherin Protestancy dissenteth from the Roman Church all the said points are merrely Negations to the contrary Affirmatiue Articles belieued by the Church of Rome As for example Deniall of Reall Presence Deniall of praying to Saints Deniall of Freewill and so of the rest Now from these two propositions do result these Inferences or Conclusions following The first that the Protestant as he belieueth any affirmatiue Articles with the Church of Rome in that respect he is not a Protestant but rather a Catholike as â—king the beliefe of them from the Caâ—â—olike Church as is aboue said The seâ—ond Inference That Protestancy as Proâ—stancy consisteth in Deniall of such Affirâ—atiue points which the Church of Rome â—ffirmes to be true and not in belieuing â—ith the said Church certaine chiefe points â—f Christianity The third Inference Seeing â—he reduplicatiue formality of Protestancy reâ—teth in Negations or priuations of an Affirmatiue fayth and seing Negations or priâ—â—tions haue no Entity subsistence or reall being that therfore Protestancy as Protestancy hath no reality of Being but is in it selfe a meere Non-entity or nothing consequently it followeth that Protestancy cannot proceed from God who is the Authour of things and of that which is but not of that which is not or is Nothing The last Inference shal be That Protestants by their Deniall of so many Affirmatiue Articles of Christianity may seeme to beare great Reference to Antichrist who at his comming shall by his Deniall of all points of Christian Religion seeke what in him lyeth to annihilate and ouerthrow all Christian Religion And for such his proceeding some ancient Fathers do coÌ„iecture that his name shal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Nego as Hyppolitus Martyr writeth in Oratione de consummatione mundi And this both by reason that this Greeke Word maketh vp the number to wit 666. which is ascribed peculiarly to Antichrist in the Apocalyps cap. 13. as also in that Antichrist his Ministers at his comming both in their Dâ—nialls and workes shall labour mightely to euert Christian Religion Animaduersion LXXXXV THough Protestancy seeme to maintaine some Affirmatiue Positions as Parity of Ministers Mariage of Priests and other Votaries Reprobation Christs only Mediatorship by way of Jntercession Christ suffering in Soule yet it is euident that these poutions are only Affirmatiue in words but merely Negatiue in sense since they are Negatiues to the Monarchy of the Churches Gouermentâ— to vowed Chastity to vniuersality of Grace to the Intercession of Saincts and to the all sufficiency of Christs Corporall Death All which our Catholike points are Affirmatiue Such is the subtility of Innouation in Doctrine as for the greater honour to inuest their Negatiue Tenets in Affirmatiue Titles Animaduersion LXXXXVI THough in shew of words Falshood as is aboue shewed may be deliuered in Affirmatiues so I here say that Truth sometimes is deliuered in Negatiue Words notwithstanding Truth is euer Affirmatiue and Falshood Negatiue and therfore the Schoolemen truly teach Intellectus (z) S. Thomas part 1. q. 17. decipituâ— non circa quid est sed circa quid non est To exemplify this Animaduersion To say God is cruel or Man is blind though these sayings be deliuered in Affirmatiue termes and false yet they are in sense and vnderstanding meerely Negatiue since Cruelty is exclusiue to Mercy and blindnes to sight so on the contrary to say God is not Cruell and Man is not blynd though they be in termes Negatiue true yet they are in sense Affirmatiue only as denying the Negation of Mercy in God and of Blindnes in Man Animaduersion LXXXXVII OVr Aduersaries cannot agree among themselues what Doctrines be Protestancy and who ought to be truly termed Protestants Can their Religion then be true and descend from Heauen Here then I will first shew within what narrow Limits our Aduersaries do confine Protestancy and the members of the Protestant Church Next then I will discouer such is the fluctuating and wauering iudgment of them herein how they are content at other times to extend and enlarge those bounds by affording Protestancâ— and the members therof a greater space or compasse as I may say to expatiate and walke in And to begin D. Whitaker thus sayth of the Papists J will (a) L. 2. contra Duraum Sect. 1. not allow the very name of a lawfull Church vnto the Roman Church because it hath nothing which a true Chuâ—â—â— ought to haue The Confession of Ausburg excludes the Anabaptists in these words we (b) Cap. â— condemne the Anabaptists who disallow the Baptisme of Infants and thinke them to be saâ—â—â— without Baptisme to which sentence the Confession of Switzerland (c) Cap. 20. subscribeth The Arians are excluded from being Protestants by the foresaid Confession of Ausburg in these termes We (d) Act. 1. condemne all Heresies rising against this Article meaning the Article of the Trinity as the Manichees Arians Eunomians c. All Heretikes are excluded out of the number of Protestants for thus D. Suâ—cliffe teacheth Heretikes (e) In his first Booke of the Church c. 1. are not of the Church meaning of the true Church and consequently in his iudgment of the Protestant Church With whom agrees D. White saying All (f) In his way to the Church pag. 10. Heretiks teach the truth in some things yet we deny them to be of the Church of God That Schismatikes are not of the Protestant Church is taught for thus writeth D. Fulke (g) Of the succession of the Church What skilleth it whether one being drawne by Heresy or Schisme from thâ— body of Christ be subiect to eternall
mâ—n forcible to wring out Confession then any racâ—â— torment For the proofe of this verity I refer the studious Reader to the Booke of the Protestants Apology where beginning at the Page 684. sâ—quentib at the letter M. in the margent he shall find fyfty at least of our Affirmatiue and Catholike Doctrines defended and maintayned by the most learned Protestants that euer did write I will here only reckon the tiles of diuers of the said Articles so belieued and taught by the Protestants viz. 1. Real presence 2. That Sacraments do confer grace 3. The sufficiency of Chricts corporall Death 4. That Christ descended in soule into Limbus Patrum 5. The continuall Visibility of the Church 6. The Necessity of Good works to Saluation 7. Euangelicall Counsells 8. The Doctrine of vniuersality of Grace 9. That God doth only permit sinne but decreeth it not 10. That men are not certaine of their Election 11. That to Children of the faythfull dying vnbaptized saluation is not promised 12. Free-will 13. That in regard of Christs Passion and promisse our Good works are meritorious 14. TeÌ„porall punishment reserued by God in Iustice after the sinne is remitted 15. Peters Primacy 16. Intercession of Angells 17. Intercession of Saincts 18. Jnuocation of Saincts 19. Vowed Chastity 20. Voluntary â—ouerty Chastity and Obedience 21. Prayer for the Dead 22. Purgatory 23. Limbus Patrum 24. Images in Churches 25. Worshipping of Images 26. Reuerence and bowing at the name of Jesus 27. That the good Works of one may help another 28. Power of a priest to remit sinnes 29. Confession of sinnes 30. Distinction of mortall and veniall sinne 31. The indifferency of Communion vnder one kind 32. Sacrifice of the New Testament according to the Order of Melchisedech 33. The possibâ—lity of the Commandements 34. Transubstantiation 35. That Christ is God of God 36. Thaâ— Christ as Man was from his Natiuity free from Ignorance and was full of knowledg 37 Baptisme of Women and Lay persons in tyme oâ— Necessity 38. Seauen Sacraments 39. Implicitâ— fayth called Fides implicita 40. That Antichrist is yet to come 41. Patronage and protection of certaine Angells ouer certaine Countryes and Kingd mes 42. That the Obseruation of Sunday for our â—abaoth is not alterable 43 That the alteration of the â—aboth from Saturdâ—â— to Sunday not proued by Scripture 44. Set tymes of fasting 45. The true visible Church cannot erre 46. Externall iudgment and not onâ—y Scripture appointed for determining of Contrâ—uersies 47. That the gouerment of the Church is Monarchicall 48. Which is true Scripture determined to vs only by the Church 49. That the Church of Rome is a part of the house of God 50. Vnwritten Traditions besides some other Catholike points taught by the learned Protestants Here now I demand that if the Protestants Proselyts and followers do belieue their Grand-maisters in diuers points of their owne Religion why then should not they belieue the learned Protestants maintayning our Catholike doctrines â—ntâ— abstracting from the authority of the Church both the said seuerall sorts of Protestants do maintayne their contrary Tenets euen with equall and indifferent priuiledg of their owne Priuate Spirit Animaduersion CLXXXVIII AS aboue I compared Luther being Catholike touching manners and Conuersation of Lyfe with Luther being Protestant So heere I will make another comparatiue betweene the Liues of Catholikes and of Protestants And here it is to be obserued that I will not compare the most pious men in former tymes with the best of the Protestants nor the worst men for life of the one Religion with the worst of the other but for the greater confronting of our Aduersaries and aduantage to our Catholike Cause I will compare the declining state of Catholike tymes with the best tymes of Protestancy which is presumed to be at the first entrance and beginning of Protestancy when the first Protestants enioyed the â—rimitiae and first fruites of their Religion This point will be made euident euen from the confessions of the Protestants themselues First then we fynd Luther himself thus to write From (n) Luth in postill super Euangel Dominiâ—ae primae Aduentus the tyme in which the pure Doctrine of the Gospell was first reuealed to light the world hath growne dayly worse Men are more reuengefull couetous licentious then they were euer before in the Papacy With whom Musculus agreeth thus complayning hereof Vt verum (o) Musculus in loc com in cap de Decalog pag. 62. essâ— fateor c. To confesse the truth men are become so vâ—â—ike themselues that whereas in the Pâ—pacy they were religious in their Errours and Superstition now in the light of the knowne truth they are more prophaâ—â— then the very Sonnes of the world I wiâ—â— conclude with the testimony of Erasmus thus discoursing of this point Quos (p) Erasmus Ep. ad fratres Inferioris Germaniae aâ—tea noueram c. Such men as I knew to be before vpright candid modest and sincere in theâ— Conuersation after they had embraced thâ—â— new Sect meaning of the Gospell they iâ—stantly begun to talke of young Women to playâ— dice to leaue of prayer to be most impatient reuengfull of Iniuries and to conclude to abaâ—don all humanity expertus loquor Thus far â—rvsmus And thus much of the balancing oâ— men of these two seuerall Religions Noâ— I heere refer to an indifferent Iudgmenâ— whether it be not a great blemish to Protestancy that it is confessed by the Protâ—stants that the Professours thereof euen 〈◊〉 their best tymes were far worse and moâ— wicked in manners then the Catholikâ—â— their worst and most declyning tymes Animaduersion CLXXXIX THe Protestants much solace themselâ—â— in alledging certaine Texts of Scriptâ—â— in proofe of Iustification by fayth only whâ—â— passages being truly weighed are found 〈◊〉 be most weakely or rather impertineâ—â— alledged as in Math. 9. Thy fayth hath sâ—â— thee Iohn 3 Who belieueth in the Sonne hâ— eternall Lyfe Finally to omit some oâ—â— such seeming Texts Rom. 5. We being â—â—â—fyed by fayth let vs haue peace towards God Tâ— these and such like I answere and deny that it followeth That Fayth only iustifyeth though only Fayth be named For sometymes also other Vertues are only named or the Sacraments For example Luc. 7. we read Many sinnes are forgiuen her because she loued much Iob. 12. Almes deeds freeth from death Rom. 8. By hope we are saued Finally Titus 3. He hath saued vs by the Lawes of regeneration besydes many other such passages And yet no man will gather from theâ—e authorities that Charity or Almesdeeds or Hope or Baptisme do iustiâ—y without Fayth Therfore when many different causes concur to produce one Effect the Scripture ascribeth the same Effect sometymes to one Cause sometymes to another and yet the Scripture doth not intend thereby to signiâ—y that one cause is sufficient without the other causes Now the reason why the Apostle more frequently attributes Iustification to fayth
of (z) Theodoret Dial. 3. Jgnatius hâ—â— tyme. How Zenaias (a) Niceph l. 16. ca. 17â— Persa impugned all worship due to the Images of Christ and his Saints Finally to passe ouer many other Protestant Doctrines first introduced by the old Heretikes how the (b) Ierom in Explic. Symbol ad Damas Ausâ— de Temp. serm 91. Possibility of the Commandements was condemned in certaine ancient Heretikes In the condemnation of all which points we are to obserue that the Heretikes of those ancient tymes and our Protestants did without any difference or disparity at all belieue the same Heresies or Negatiue Conclusions as being in no sort varied through any Circumstances or other Collaterall respects Now by way of recrimination the Protestants seeke to inuolue vs Catholikes within in the said fault of teaching ancient Heresies But obserue the difference betweene what the Catholikes do teach and those old Heretikes touching the obiected and alledged points and thou wilt wonder good Reader at our Aduersaries for their so charging of vs. I will exemplify this for breuity in this one point and so ex vno discite omnes D. Fulke insulteth against the Catholikes thus saying Of the (c) D. Fulke in his answeâ—e to a Counterfeyte Catholike p. 22. Heretikes Caiani you haue learned to call vpon the Angells he producing Epiphanius in proofe hereof Now Epiphanius his true words of this point are these Non (d) Epiph Haeres 38. posse aiunt aliquos saluari c. The Heretikes Catani taught that not any could be saued till they had gone throughout all sinne and committing therupon wicked things and actions they called vpon the name of such as were true Angells and of such as were by them vntruly termed Angells referring to this Angell or that Angell proprian actionem their peculiar action saying when they committed their wickednes O tu Angele vtor tuo opere O Angell I now vse or perform thy worke c. Now who can with any shew of truth charge vs Catholikes with the Heresy of the Catani herein since it is the vnvariable Jdentity of an Heresy conspiring in all circumstances which must insimulate seuerall men within the beliefe thereof But do we Catholikes teach or belieue touching praying to the Angells such beastly points as these Caiani are here charged by Epiphanius to haue done Animaduersion LXV IT is a mayne point to obserue whether Protestancy or our Catholike Religion do more enclyne by force of their doctrine their different professours to Vice Turpitude of manners or to Vertue and Piety in conuersation Since we read (e) Luc. 6. Vnaquaeque arbor de fructu suo cognoscitur Let vs then take into our consideration diuers positions of both the Religions First then touching the Protestants principles Luther (f) Serm. de Moyse sayth that the Ten Commandements appertaine not to Christians with whom Fox conspireth in these words The ten (g) Fox Act. Mon. pa. â—335 Commandements were giuen vs not to do them This being supposed as true why should a man be punished for breaking any or all of them The Protestants doctrine of Iustification by fayth only much encourageth a Man to sinne since thereby neither Good workes are necessary nor sinne can any way endanger our Saluation For we find Luther thus to teach It (h) Luth. vpon the Galathians Englished c. â— is impiety to affirme that fayth without Charity iustifieth not And Conradus Schlusselburg (i) In Catal. Haeret. in Epist Dedicat. will not admit good works to be necessary to Saluation only Necessitate praesentiae Now that committing of sinne is not preiudiciall to Mans Saluation is auerred by D. Whitaker thus writing Si quis (k) Contra Bellar controuers 2. q 5. p. â—0 actum fidei habet ei peccata non nocent Sinnes are not hurtfull to him who hath an Act of fayth Againe D. Whitaker thus further teacheth Christiani (*) Whitak contra Camp rat 8. p. 153. execratione legis liberantur if so why may not a Christian without feare breake the ten Commandements And according hereto Fulke thus teacheth Dauid (l) In his Tower disput with Edmund Camp the second dayes Conference euen when he committed adultery was remained the Child of God To be short Luther thus encourageth Man to sinne saying A (*) Luth tom 2. wittenb de captiuit Baâ—il fol. 74. and Luth. in loc Com. Class â— c. 27. Christian baptized is so rich that though he would he cannot loose his Saluation by any sinne how great soeuer vnlesse he will not belieue and againe as nothing iustifyeth but beliefe so nothing sinneth but misbeliefe To proceed the Protestants doctrine of Reprobation which teacheth that some Men are condemned to Hell euen from their Mothers Wombes though they labour neuer so much in exercise of Vertue tendeth to the same effect according hereto Caluin Instit l. 3. c. 23. paragr 6. sayth God by his Counsell and Appointment doth so ordaine that among men some be borne destined to certaine Death from their Mothers wombe who by their perdition may glorify his Name In like manner the infallible Certainety of Saluation of others worketh the same effect since it teacheth that he that is predestinated to be saued is assured of his Saluation notwithstanding the greatest facinorous Sinnes whatsoeuer which he shall at any tyme perpetrate Which Certainty of Saluation by our Aduersaries Doctrine is most infallible euen during the committing of Sinne Since otherwise if vpon the new committing of any Sinne the party should begin to be vncertaine of his saluation then followeth it that his former certainty was no true certainty at all But now to turne our eye vpon some of our Catholike Theoremes and to obserue whether they intend either to the increase of Vice or Vertue We teach that workes accompanied with a true fayth as they receaue their price and vertue from the promisse of Christ and from the dignity of his Pashon do iustify which Doctrine therefore must needs greatly encourage the belieuers thereof to the exercise of Good works We further reach restitution for wrongs committed We teach Confession of sinnes an Act otherwise most vngratefull to Mans Nature and this not to be efficacious except it be attended on with Repentance and with a full Resolution not hereafter to commit the like Sinnes confessed We maintayne the doctrine of Purgatory which much curbeth a Man from committing of Sinne since this Doctrine teacheth that a sinner if so he make not satisfaction in this world before his death must suffer temporall torments after his Death We in likâ— manner teach and allow Fasting and yet D. Willeth sayth Neither is (2) Willet in Synops pa. 243 Wittenberg in Exâ—g Poâ—â—d cap. 7. God better worshipped by eating or not eating We also approue the Doctrine of Single life and Chastity to which doctrine Luther (3) Luth. tom 5 1. Cor. fol. 107. is so aduerse as that ht thus writeth Mariage is
with the Innouatours of these times Animaduersion CLXIII I Grant that certaine Fathers forbearing somtymes vpon iust reasons though at other tymes they are most cleare therein do not speake so plainly of the Reall Presence but that some of their sayings might stand subiect to mistaking to such as conceaue not the true reason of their affected obscurity in wryting Yet cannot the ProtestaÌ„ts with any shew of integrity insist in such darke Sayings My reason is this For vpon the same ground I bouldly affirme that we may with better reason insist in the sayings of the Protestants deliuered in shew in defence of the Real Presence seing many more and more plaine seeming sayings may be alledged out of Caluin Beza and their followers in pretended proofe of our Catholike Docteine of the Reall Presence then our Aduersaryes can alledge against it out of all the Fathers For ExaÌ„ple Caluin thus saith (1) Calu. Instit l. 4. c. 17. sect 10. Etsi autem incredibile videtur c. Although it may seeme incredible that in so great a distaÌ„ce of places as of Heauen and earth the flesh of Christ should penetrate vnto vs that it may be meate for vs we must yet remember how much aboue all our senses the secret power of the holy Ghost can shew it selfe Beza sayth (2) So saith Beza with other Deuines of Geneua in their Apologia modesta ad Acta Conuentus 15. printed Geneuae 1575. Our manner of the presence of Christs body is a more admirable and euident testimony of the Diuine Omnipotency then that reall and orall manducation of the Papists Finally to omit many other such sayings of our Aduersaries D. Fulke thus hath left written The Creatures or Elements are blessed or consecrated that by the working of Gods spirit they should be changed into the Body and Bloud of Christ after a diuine and spirituall manner to the worthy receauer Now here I demand will our Aduersaries insist in some darke sayings of the Fathers for the impugning of Christs reall and true body and bloud in the Eucharist Then I auer we may with more shew of colour vrge the Protestants Testimonies euen in defence and proofe of the Reall Presence I add to this former Animaduersion a thing most worthy of obseruation that all such Sectaries as denied the Reall presence before Luthers dayes did maintaine diuers Heresies for such confessed both by Catholiks and Protestants Now the men impugning the Reall Presence were these following Berengarius Waldenses Albigenses Henry Bruts Peter Abaylardus Almericus and lastly Wicleff all maintayners of diuers Hereticall positions and opinions in the censure both of our Aduersaries and our selues Animaduersion CLXIV BOth the (3) Caluinists as D. Couell in his defence of M. Hooker art 24. p 96. D. Bilson in his true difference c. par 4. pa. 539. 592. 368. D. Whitak contra Caâ—â— rat 9. besydes other Caluinists Caluinists and Lutherans (4) Lutherans as Kempnitins in his exam part 2. p. 17. p. 53 Lobecchius in his disputat Theol. p. â—31 3â—2 and diuers others teach that the Godhead Christ Passion the Sacraments concurre in their degrees in working of Grace The Godhead as being the Principall Agent and without dishonour to Christ Passion Christ Passion as being the Instrument conioyned to the Godhead and working without dishonour thereto Lastly the Sacraments as being the separated Jnstruments conferring Grace truly in their kind by power vertue from the Godhead and Christ Passion and this without dishonour to either Now then I here vrge that if our Aduersaries do truly and according to the Scriptures acknowledg thus much due to the Sacraments and without iniury to Christs Passion why then should not the doctrine of the Masse and Sacrifice being grounded vpon euident Scriptures be holden freed from all imputation of being dishonorable vnto Christ or his Passion and yet this is one mayne obiection vrged by our Aduersaries against the B. Sacrifice of the Masse Therefore I conclude that as the Sacrifices (5) Exod. 29.36 Leuit. 7. Num. 28. c. for sinne and other Sacrifices of the Old Testament receaued their force from Christs death and Sacrifice of the Crosse then to come and without all dishonour thereto So likewise in the New Testament which is (6) Hebr. 8. established in bâ—tter promisses our now Sacrifice of the Masâ—e doth without any dishonour to Christ confer more abundant efficacy and vertue from his said death and Passion now past Animaduersion CLXV WHen the Fathers ioyntly teach that the Sacrament of the Eucharist is a true Sacrifice our Aduersaries labour to auoydâ— their authorities seuerall wayes but all in vayne First they say it may be termed a Sacrifice in that the prayers and the exercise of Fayth Hope and Charity being vsed in the celebration of this Sacramâ—nt are spiritual Sacrifices to God But this answere auayleth nothing in that the ancient Fathers plainly teach that the body and bloud of Christ is the Sacrifice which is offered vp in the Church As for example Ambrose sayth Etsi (7) Ambro in Psalm 38 Christus nunc non videtur offerre tamen ipse offertus in terris cum corpus eius offertur Againe the Fathers teach (8) See hereof the Councell of Nice Ierome Epist ad Euagrium Tertull. l. de velandis virg that only Priests and no others can offer vp this Sacrifice but it is manifest that Prayers Lauds Exercise or fayth hope and charity may as spiritual Sacrifices be offered vp by any Man or Woman Our Aduersaries further reply say that the Eucharist may be called a Sacrifice because it includeth in it selfe a certaine commemoration or representation of a true Sacrifice to wit of the death of Christ We heereto say that it is true that the Action of the Eucharist is a similitude or memoriall of the Sacrifice of the Crosse yet hence it followeth not that the Fathers thought not that a true proper sacrifice was offered vp in the celebration of the Eucharist First because Baptisme is a sacrament representing the death of Christ as the Apostle Rom. 6. teacheth yet no one Father doth tearme Baptisme a Sacrifice Secondly The Fathers do often adioyne certaine Epithets peculiar only to a true Sacrifice as Chrisostome calleth it Sacrificium verum plenum horroris But these Adiuncts are fondly giuen to a mere representiue Sacrifice Thirdly the Fathers do often vse the words Victima (9) So Cyprian lib. 1. Ep. 1. l. 2. Epist. 3. c. Sacrificium in the p urall number But this phraze of speech is most improper if it should be vnderstood of the Eucharist as it is only a commemoration of the death of Christ For since only one thing is here represented therefore the name thereof is to be deliuered only in the singular number Animaduersion CXLVI IN like manner where we read that the Fathers do ascribe great reuerence to the Eucharist to wit either of
then the soule of Man as being a simple Spirit hath nothing in it selfe froÌ„ which it should receaue any distraction or extinguishment contrary to the sensitiue soule of other liuing Creatures which haue within it selfe the grounds of its owne Mortality therfore it followeth that the soule of Man is immortall and liueth after it is diuorced from the body Another argument in prooffe hereof is taken from the worth and dignity of Mans Soule which dignity is cheifly discerned to vs by its owne seuerall Operations For first the knowledge of the soule is altogether illimitable For it apprehendeth all kinds of things As also it conceaueth the vniuersall reasons of things as they are abstracted from particulars from sensible matter from place and tyme c. It searcheth into the reasons causes effects and proprieties of all things All which Action and operations beare no Reference to thâ— benefit of the Body but are ornaments only of the Mynd and belong only to the Mind Secondly The desire of Mans soule is in like sort infinite and boundles For the Soule doth not only desire such things as belong to the Body to wit to satisfy the sense of tasting and feeling as Beasts do but it stretcheth it selfe forth to euery Truth desiring the knowledg and contemplation of euery Verity Neither is the desire of the Soule I euer meane the soule of man enlarged only to ech Truth but also to euery thing that is Good Here then appeareth how much the power of desiring in man is eleuated and aduanced aboue the Matter and condition of his Body Thirdly the same is further confirmed from the Delights and Pleasures wherewith the Soule solaceth herselfe For she is delighted chiefly with the contemplation of Truth She is delighted with the Pulchritude and beauty of all things and in admiring the Art and skill which appeareth in euery thing She is delighted with Proportions and Mathematicall disciplines She is delighted with the works of Piety Iustice and exercise of all other Vertues Finally she is delighted with Fame Honour glory rule domination Now seeing none of these belongeth to the benefit of the Body but all are touching spirituall obiects or at least concerning such things which are estranged from the benefit of the Body and seeing the soule esteemeth these things far more then any corporall Good It therefore is most euident that the Soule is of a far higher and more worthy disposition then the body and of such a diuine Nature as that it dependeth not at all of the commerce and entercourse which she hath with the flesh Fourthly This verity is warranted from the Dominion which the soule hath ouer the Body and from the Soules enioying of Freewill For the Soule doth so direct gouerne ouerrule the body in her affections and passions as that neither the expectation of rewards or feare of torments can force the body to say or do any thing then what the Soule wâ—lleth Now the reason hereof is because the Soule dependeth not of the Body but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sui iuris whereupon it riseth that the Soule so smally valeweth those things which appertayne to the Body as if they did not belong vnto her Fiftly Yf the Soule should haue her dependance of the Body and could not consist the body being once extinct then shold she haue against nothing a greater horrour and auersion then against death For death of the body depriuing the Soule supposing it to be mortall of all good should become her greatest infelicity and euill and present life her greatest good and happines But now daily experience teacheth the contrary for many do make so small account and estimation of lyfe as that they willingly spend it for prayse fame liberty auoyding of reproach and dishonor yea some there are who for auoyding of disgrace or affliction of mynd stick not to become their owne Homicides so much do those things which appertayne to the Mind ouer ballance all that which appertaineth to the Body Sixtly Yf the Soule of man be extinguished together with its body then nothing is attended on with greater Calamities then mans Nature for in this life mans nature stands subiect to many afflictions from which Beasts are most free For it is incessantly solicited with cares vexed with feares burning with desires sorrowing and complayning neuer content with its owne state nor enioying any tranquility of mynd Besides it often endureth pouerty banishment imprisonment disgrace the yoake of Matrimony losse of goods repentance of things past a care of things to come c. from all which Beasts are free Yf therefore the Soule be extinguished with the body then almost all kinds of Beasts would be more happy then Man Therefore it remayneth that the soule must expect its felicity after its departure from its body consequently that it dyeth not with the body but is immortall For how absurd is it that that which is of the highest Nature in â—his world should in its state and being become more miserable then things of a far meaner Nature Seauently That sentence which is the source and welspring of all Iustice Piety Vertue cannot possibly be false But this Article which teacheth the Soules immortality and that after this life it is to be rewarded or punished is the ground-worke of all Iustice and probity therefoee the article of the soules immortality is most true as on the contrary part that Opinion which teacheth the soule to be mortall and corruptible doth subuert and ouerthrow the foundation of all probity and vertue therefore that Opinion must of necessity be false since it promiseth a man that let him liue neuer so wickedly he shall not suffer any paynes after this life Eightly to remit the Reader for his fuller satisfaction herein to the foresaid booke of Rawleighs Ghost I say that Nature which is intelligent is the worthyest nature of all others which are in the world HeÌ„ce it is gathered that it is absurd to maÌ„tayne this nature vtterly to perish and to be mortall For if the earth sea and starres all which were created for the vse of this intelligent nature I meane for man do neuer decay but continue eternall then how can it be auerred that this intelligent nature should become mortall and passible Certainly it is altogether vnlawfull to affirme that nature to wit Mans soule to be mortall to which things that are immortall become seruiceable and for whose only vse and benefit the said immortall things were first created Animaduersion CLXXXXV THe Consideration of the fabrick of Mans body most irresistably conduceth vs to the knowledge of a Deity And theâ—efore not vndeseruedly is the body of man stiled by the Philosophers Microcosmus the lesser world Meaning lesser in Quantity then all this great world contayning in it the vniuersality of all sublunary things but farre greater with reference to the many mysteryes discouered in the framing therof First then Mans body but briefly to runne ouer some chiefe obseruations