is made not of one bone but of seuerall bones the better thereby to bend himselfe Some of which bones are greater some lesse of all which euery one hath that particular magnitude shape firmenes and connexion which the strength of the body the facility of mouing and the vse of the members require These bones especially the greatest of them do further serue in Mans body to support the same with the like vse as the great columnes and beames do vphould an Edifice or buylding And euery bone is couered with a peece of flesh which is called Musculus which Muscle endeth in a sinewy-matter called Tendo By the Tendo the Muscle and consequently the Bone belonging therto is moued We will in this next place consider the three principall parts of mans body to wit the Hart the Liuer and the Brayne It is a principle in Anatomy that all Veynes proceed from the Liuer and giue nourishment All Arteries from the Hart and giue Life All Sinewes from the Brayne and giue Motion and sense The meaning hereof is that the grosse bloud in the veynes doth giue nourishment The spirituall Bloud in the Arteries Lyfe And the Animall Spirits in the Nerues or Sinews do giue sense and Motion Now the Arteryes Veynes and Sinews are of a reasonable greatnes as their first proceeding from their sources or heads but then they deuide themselues almost into infinite branches and in the end they become so small as that therefore they are called Capillares with reference to the smalnes of the hayre of a Mans head They are so generally dispersed throughout all the parts of a Mans body as that therefore there is no part of the Body but that it hath nourishment life and sense or Motion Add hereto that motion of the Hart which is called Systole and Diastole is most admirable By Diastole or Dâ—â—atation of it selfe the Hart drawes in new Ayre to temper the Heate refresh the Spirits by Systole or compression of it selfe it expells all fuliginous vapors And thus are the Arteries throughout the whole body euer moued with an incessant and continuall vicissitude in dilating and contracting themselues euen for the said End And this â—ystole and Diastole of the Arteries through the body is that which vulgarly is called the beating or Motion of the Pulse Animaduersion CLXXXXVI IN this next Animaduersion I will descend more particularly to the Structure of two principall Organs or members of mans body To wit the Eye and the Hand in the framing of either of which there appeareth an vndoubted câ—rtainty of a Diuine prouidence or deity by whom they were so miraculously made and compacted I will begin with the Eye the knowledg of which Instrument is of such worth as that it hath purchased a peculiar Name or appellation to it selfe It being called Arâ— Opticâ— The Art concerning the eye sight Now touching the Eye First we may obserue the bearing out of the forhead the nose seruing to beate back all sudden entrance of things hurtfull to the Eye Next the Hayres of the Eyelids placed in precise manner seruing to the foresayd End Then the Eye-lidds themselueâ— which do shut and open either for the preuenting of the entrance of things domageable or for the receauing in of pleasing Obiects Next are to be considered the many Tunicae or Skins which do encompasse and fortify the Eye The Tunicae are these First and the outward most Adnata otherwise called Alba. Next Jnnonimata Then Cornea Next Vuea by which the eyes of seuerall men appeare to be of seuerall colours Then Retina and lastly Aranea it being a most thin skin and nearest to the Eye In this next place are to be considered the thrâ—e Humor of the Eye to wit Aquâ—us which is the vttermost part of the Eye Christallinus which is placed in the Middle of the Eye and this humor is almost the chiefest Instrument of seeing and therefore it is called Simulacrum visionis The third Humor is Vitreus which is placed in the inmost part of the Eye Thus the Chrystaline Humour is betweene the Aqueus and the Vitreus By the help of these Humors the Eye receaueth nourishment as also by them it purgeth away all hurtfull ordure filth Next are presented to our consideration the two Optick Synews which serue to conuay the Species of Obiects from the Eye to the Common sense They are called Nerui visibiles Now touching the figure of the Eye it is partly Round that so the Eye may see not only straâ—ght forward but also somewhat on both sydes as we obserue it doth Lastly concerning the manner how we see The opinions of the learned are two to wit either Extramittendo as they speak that is the eye sendeth forth certaine visibiles Spiritus to the Obiect which it seeth and then they returne back againe to the Eye with the true forme of the said Obiect Or els it seeth intromittendo which is the more common opinion that is the Species or formes of the Obiect are spherically multiplyed in the Aire or water and are receaued into the Eye per modum Conoidis vz. in a pyramidall manner Thus much touching the Eye To come to discourse of the Hand and of the admirable Artifice discouered therein Three things are chiefly to be considered in the hand to wit The number of the fingars The number of the ioints of euery fingar and the different length of ech fingar Touching the Number of the fingars They are fyue with the Thumbe Here then we may obserue the fitting number of them For if there were more fingars then fiue then what is more then fyue would be superfluous for we cannot conceaue to what vse that fingar exceeding the number of fyue could be put vnto Yf fewer then fyue then the number would be defectiue and so the hand could not perfectly perform iâ—s operation as we see it falleth out in such men who by misfortune haue lost one or more of their fingars To proceed to the Number of the ioynts of ech fingar All the foure fingars haue three ioynts whereby they exercise so many inflexions The Thumbe hath only two Yf any fingar had lesse then three ioynts then could not the hand so aptly performe its faculty as we may obserue in those persons who haue any of their fingars growne stiffe through any disease Yf the Thumbe haâ— three ioynts that third ioynt would be meerely superfluous and of no vse To descend to the different length of the fingars the Thumbe We are here to call to mynd that the whole hand performeth its faculty by drawing and closing as it were in a circular forme either all or some of the fyue fingars together for by that manner it best graspeth or houldeth any thing within it Now here I say that if either the long fingar were shorter then it is with reference to the other fingars or the little fingar and the Thumbe longer then they are then this supposed shortnes
it may be sauâ—d Put agaiâ—st the Pâ—â—itans they thus writâ— The (b) M. â—owâ—â— in his considerat Puritans are notorious and manifest Schismatiks cut of from the Church of God And againe The Puritans (c) M. Fâ—â—ks in his Epist dediâ— p. 3. seeke to vndermine thâ— foundation of fayth Now in requitall of this â—roceeding the PuritaÌ„s prefer the Roman Religion before the Religion of the moderate Protestant for thus with a ioynt consent diuers of them do affirme in a (d) Intituâ—eâ— A Christian and modest off r c. p. 11. booke by them written Jf we be in Errour and the Prelation the contrary syde haue the truth we protest to aâ—l the world that the Pope and the Church of Rome and in them God and Christ Iesus haue great wrong and indignity offered vnto them in that they are reiected Thus they Now what other deduction from these their seuerall censures can be drawne then that the Catholike Religion is the only true Religion the Relgiâ—on both of the Moderate Protestants and the Puritans is false For in that ech of them prefers his owne Reâ—igion before any other this may be presumed to proceede from partiallity and preiudice of iudgment in their owne behalfe But where they hold the Catholike fayth and Church rather to be imbraced then their Aduersaries fayth and Church this riseth from a cleare and imâ—artiall iudgment and from the force of all probable credibility And thus in this busines that most warrantable and receaued sentence takâ—th place Cui caeterae partes vel Sectae secundas vnanimiter deferunt cùm singulae sibi principatum vendicent melior reliquis videtur Animaduersion VIII IT is a point of great iudgment to vrge a passage of Scripture by way of illation in that sort in which the illation is of force not in any other only seeming inference I will exemplity my meaning in texts vrged both by Protestants and vs Catholikes And first the Protestants do insist in those words of our Sauiour against the reall Presence Palpate (e) Luc. 14. videte quia spiritus carnem ossa non habent sicut me videtis habere Handle and see for a spirit hath not flesh and bones as you see me to haue To argue thus Jt is felt and seene Ergo it is a body is a good consequence and this is the force of our Sauiours words But â—t is no good sequele to argue thus Negatiuely as our Aduersaries from this text do it is not felt nor scene Ergo it is no body For it may be that a true hody may be present yet neither seene nor felt because God may hinder that it shall not transmit any Species sensibiles to the sense of sight Besides it may be effected by diuine power that a body may exist indiuisibly after the manner of a Sâ—irit as we Catholiks do hould in a sober coÌ„struction that the body of Christ doth in the blessed Eucharist and yet we teach that it is impossible that a Spirit should exâ—st after the manner of a true and naturall body or be extended in place And the râ—asâ—n hereof is this To wit because a Spirit hath no extension of parts at all and therefore it is indiuisible For seeing to be extended in place â—s a formall effect proceeding from its formall Cause of extension in it selfe if therefore a Spirit should be extended in place we should admit the formall effect without the formall cause which cannot be since the formall effect is later in Nature then the formall Cause and cannot be without the Cause To instance in our vrging of some passages of Scripture In prooffe of temporall punishment after this life we produce that passage (f) Math. â— Luc. 1â— Non exies inde donec reddas vltitauÌ„ quadrantem Thou shaâ—t not goe from thence till thou repay the last farthing FroÌ„ which words we do not thus immediately inferre as our Aduersaryes would seeme to haue vs donec c. vntill thou payâ—t the last farthing Therfore â—fter thou shalt goe from thence which inference we grant is not necessary seing by so arguing we might endeuour to proue that Christ should sit at the right hand of his Father only vntill and no longer he make his enemyes his footstoole according to that text (*) Psal 109. â—ede a dext ris meis donec ponam inimicos scabellum peduÌ„ tuorum which words only proue that aâ— the length the Enemyes of Christ shal be vnder his feet So heere we only thus immediatly inferre Thou shalt not goe from thence till thou payest the last farthing Therefore the last farthing may be payed and consequently that then thou shall goe from thence This kind of vitious arguing might be instanced in diuers other passages of Scripture impertinently vrged by our Aduersaries and falsly obâ—ruded vpon Catholikes Animaduersion IX WHen we Catholikes complayne of the great Persecutions against the Catholikes only for their Religion in Q. Elizabâ—ths raigne our Aduersaryes seeke to choake vs herein by way of recrimination in auerring that as great or greater was practized in Queene Maryâ—s tyme against the ProtestaÌ„ts of those dayes But admit for the tyme so much yet there is great disparity herein and there are diuers reasons more warranting the â—rocedings of Q. Mary in that kind then of Q. Elizabeth Among which reasons these following may seeme to be the chiefe First touching Q Maryes tyme the Lawes whereby Sectaryes were punished for their Religion were instituted some Eleuen or Twelue hundred yeares since those tymes not hauing any foreknowledge that Protestancy should sway rather in these dayes then any other erroneous Fayth In Q. Elizabeths tyme the statutes against Catholikes were made at the beginning of her comming to the Crowne which is fresh yet in the memory of mâ—ny hundreds of Men in England yet liuing Those Lawes wherby Q. Mary punished the Protestants were enacted by Popes and Generall (g) Concil Laodicens can 31. 32. Concil Carthag Can. 16. Councels to whosâ— charge and incumbency the burden of Religion is pâ—culiarâ—y by God committed seconded otherwise by the secular authority of Emperouâ—s and particularly of Valentinian and Marcian of which their seconâ—ing herein peruâ—e the Councell of Calcedon (h) Act. 7. Thâ—se other Lawes were first inuented by a Woman and a Parliament of Lay Persons the incompetent Iudges of Faith and Religion Lastly by the former Decreâ—s a Religion confessed by the chiefe Professours of it to be neuer heard of at least for fourteene hundred yeares together and therfore to be an annihilation of faith which is held by Catholikes to be a destruction of faith necessary to Saluation is interdicted prohibited And according hereto D. Fulke thus confesseth (i) Fulke in his answ to a counterfeyte Cath. p. 35 The true Church decayed immediatly after the Apostles tymes By these later Decrees a Religion coÌ„fessed by its greatest Enemyes and particularly (k) M. Napper thus confesseth in his
by his owne learned Brethrens Confessions or else he must rest silent And this is the reason why the Protestants are so loath to dispute of the Church Since this Question compreheÌ„deth in it selfe diuers points of fact as of its continuall Visibility Antiquity Succession Ordination and Mission of Pastours c. All which Questions receaue their proofes from particular Instances warranted from History by shewing the particular Tymes Persons and other circumstances concerning matter of Fact Animaduersion XXI WE Catholikes charge the Protestants with a vicious Circle of dispute between the Scripture and the spirit and in requitall hereof the Protestants do reciprocally insimulate vs Catholiks within the said vicious circular argumentation betweene the Scripture and the Church Now let vs see whether of vs stand truly chargeable herewith That the Catholikes are free from this kind of arguing I thus proue The Catholikes touching the Scripture and the Church do euer make their proofes in seuerall kinds of Causes and by a partiall manner of proofe and therby do still proue one thing by another more knowne to those persons to whom it is to be proued The actuall assent and beliefe it selfe is wrought wherby we infallibly belieue the Mysteries reuealed though we belieue the verity of the Scriptures reuelation by the authority of the Church propounding the Churches proposition for the authority of the Scriptures reuealing wherby the Scripture reuealing doth giue vs testimony of the Church propounding againe the Church propounding of the Scriptures reuealing Neuerthelesse this reciprocall testimony and proofe is not any proper vicious circle First because it is in diuerso genere causae in diuers kinds of causes for the testimonies of the Scriptures reuelation to the infallibility of the Churches proposition is causa formalis the formall cause by the which we assent to the Churches proposition But the Churches proposition is only Causa conditionalis or as we vse to speake Conditio fine qua non to know the Scriptures Reuelation and so they are reciprocall in a different manner of proofe the one that is Scripture à Priori as including diuine reuelation the other that is the Church à Posteriori required only as a condition The former as a formall precedent Cause the later as a subsequent annexed condition Secondly this reciprocall proofe is not adomnino idem as Aristotle requires to a Circle that is the one is not the totall and sole cause of knowing the other for the Churches proposition is not knowne only by the Scriptures reuelation and not otherwise but also by other proofes signes and testimoâ—ies to wit Miracles Consent Sanctity c. all which conuince that the Churches authority is necessary and infallible to distinguish the true sense of the Scripture from false and to end Controuersies about Scripture But now to cast our eye vpon the Protestants Circle prouing the Scripture by the priuate Spirit and the priuat Spirit from the Scripture it is euident that they proue the Scripture by the Spirit and Spirit by the Scripture in one the same kind of Cause and by one sole whole manner of proofe For demaund of a Protestant how and by what meanes he vnderstaÌ„deth the Scripture He answeres by the Spirit and so knowes the Scripture by the Spirit And aske him by what meanes he knowes he hath the true spirit he answeres the Scripture assures himselfe therof since he is one of the Elect. And thus this his proofe is truly Circular and vicious as being deliuered in eodem genere Causae and omnino ad idem Animaduersion XXII IT is most certaine that Protestants deny all Authorities of all affirmatiue heads making their last refuge to their owne priuaâ— Spirit and Iudgement For example if we insist in the affirmatiue Notes and Marks of the Church to wit vniuersality visibility vnity c. ouâ— aduersaryes as is aboue said discard the testimonyes of all these heads by erecting for Notes the preaching of the word and administration of the Sacraments so reducing to their owne iudgment only when the word is truly preached and the Sacramâ—nts rightly administred Yf in matters of fact we recurre to History I meane concerning visibility Succession vocation c. they reiect this authority by saying Sufficit (g) Whitak contra Duraeum l. 7 p. 478. nobis c. To vs it is sufficient by comparing the Popish opinions with the Scrâ—pture to discouer the disparity of faith betweene them and vs. And as for Historiographers we giue them liberty to wryte what they will If we produce the testimonyes of particular Fathers of the Primitiue Church marke how Luther depresseth them (h) Luth. de seruo arbis 1551. pag. 434. The Fathers of so many ages haue beene plainly blind most ignorant in the Scriptures they haue erred all their life time vnlesse they were amended before their death they were neither Saincts nor pertayning to the Church If we produce Generall Councels they answere saying (i) Petâ—â— Martyr l. de votis pa. 476. As long as we insist in Generall Councels so long we shall continue in the Popish Errors If we passe to Apostolicall Traditions Cartwright in depressing Traditions maintained by S. Austin thus wryteth To (k) Sâ—â— Cartwright in whitgifts defence p. 103. allow S. Austins saying touching Traditions is to bring in popery If we alledge diuers passages of Scripture as out of Toby Ecclesiasticus the Machabees the Protestants with full voyce deny them to be Canonicall and style them only Apocriphal If we take our authorityes out of such books of Scripture as are acknoledged for Scripture on both sydes the Protestants deny the Translation of the Scripture to be true sincere which point appeareth both from the Protestants mutual condemning one anothers translation of Scripture as also from the most bitter censure giuen by our English Puritans against our English Translaiion whereof seuerall books writteÌ„ by them are yet extaÌ„t If we Catholikes proceed further in insisting in the Originall of both the Testaments the Protestants deny that the Originalis are at this present true Thus for example in Math c. 10. we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Peter Beza (l) Beza in Annotat noui Testam 1556 denyeth the Originall herein mantayning that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was inserted into the text by some one fauoring the Popes Primacy In like sort (m) Beza vâ—i supra Beza denyeth that the Greeke Originall in Math. 22. is at this present the same as it was penned by the Euangelist mantayning that it is corrupted in fauour of the Realâ— presence If we yet ascending further entrench our selfe in such books of Scripture whose Originals Translations are accepted on ech party as true and incorrupted and tel our Aduersaryes that the whole Church of God in her primitiue and purest tymes interpreted the passages of Scripture in that sense in which they are at this present by the Catholikes alledged the Protestants
not the word of God which doth or possibly can assure vs we do well to thinke it is his word Nâ—w if the Scriptures be confessedly vnable to afford vs certaine proofe of themselues then in all true consequence of Reason much lesse are they able to direct exempt vs in case of doubt and question infallibly from Errour the rather as D. Reynolds truly confesseth in (h) Confer c. 2. Diuis 2. pag. 68. that it is not the shew but the sense of the Scripture that must decide Controuersies Now from this I infer that if according to the learned (i) The Authour of the Treatise of the Scripture and the Church cap. 16. fol. 75. Whita con Staplet l. 2. c. 4. p. 203. Kempn in Exam. part 1. pag. 69. and diuers others Protestants here cited it is to be determined to vs which is Scripture by the iudgment of the Church which confessedly hath the assistance of the Holy Ghost in infallibly discerning to vs which Books of Scripture are sacred and which not then necessarily followeth the Churches no lesse needfull assistance of the same Spirit in her like discerning vnto vs the sense of the said Scripture for what auayleth it vs to be made certaine of the Bookes and least vncertaine of the Sense Or what reason can our Aduersaries alledg whereby to acknowledge the Churches priuiledg in the one and deny it where it is no lesse needfull in the other This inference being granted vtterly ouerthroweth the Priuate spirit in its interpretation of Scripture Animaduersion XLIX IT is a demonstration in confutation of the Priuate spirit interpreting the Scrippture to obserue the different or rather contrary constructions which Luther and Caluin and others giue of that short sentence Hoc est Corpus meum c. Hic est sanguit meus And yet they all do vant of their enioying the said Spirit And therfore it is the lesse wonder that S. Austin (k) Austin cont Maximum Arian l. 1. affirmeth that it hath euer beene the custome of all Heretikes to flie to Scripture alone as it is interpreted by this Priuat Spirit The absurdity of which opinion more euidently appeares since it is certaine that among diuers meere contrary or coÌ„tradictory pointâ— of fayth the Scripture condemneth the onâ— And yet both the maintainers of the said contrary doctrines do flie to the Scripture as Iudge Now what madnes is it for 〈◊〉 man willingly to couet to appeale to that Iudg by whom it is certaine his cause shal be condemned Neither can either of the Litigants put any confidence in the meanes of truly interpreting the Scripture to wit Prayer Conference of places of Scripture knowledg in the Tongues c. since all these meaneâ— are most vncertaine euen by the Confession of D. Whitaker thus writing (l) Whitak l. 2. de Eccles cont Bellar. contr 1. quaest 4 Medâ—â— interpretandi â—oca scripturae sunt incerta c. The meanes of interpreting the obscure places oâ— Scripture are vncertaine doubtfuâ—l and ambiguous Therfore it cannot be otherwise but the interpretation it selfe must be vncertaine Si incerta tum potest essâ— falsa if the interpretation be vncertaine then may it be false Thus far the said Doctour Animaduersion L. TOuching the depressing of General Councells Peter Martyr thus writeth As long (m) L. de votis pag. 476. as we insist in Generall Councells so long we shall continue in the Papists Errours with whom D. Whitaker conspires in these words Generall (n) Lib. de Concil cont Bellar. q. 6. Councells may erre Now let vs see the great and many disparities wherby a Generall Councell is infinitly aduantaged in respect of not erring aboue the Priuate Spirit of any one man First then a Councell I heere only speake of Generall Councells is in S. Austins (o) So doth S. Austin terme a Generall Councell Ep. 161. iudgment The supreme Tribunall in the Church of God The Priuate Spirit hath but his owne braynes for the Seate of his Iudicature A CouÌ„cell receaues its promise from (p) Where two or three are gathered together in my name c. Math. 18. Christ that his assisting presence shall not be wanting thereto The priuate Spirit euen by Gods (q) No prophesy is of any priuate interpretation 2. Per. c. 1. owne sentence wanteth the certainty of expounding the Word truly A Councell is much reuerenced by the ancient (r) Ierom. l. cont Lucifer Ambr. Ep. 32. Athan Epist ad Epicterum Fathers and acknowledged by diuers of our learned (s) D. Couel in his modest Exam. p. 110. c. Aduersaries to be the only certaine meanes of determining Controuersies The Priuate Spirit it that of which we are (t) Dearely beloued belieue not euery Spirit c. commanded to doubt and of whose seducing (u) These things I haue written to you concerning those who deâ—eaue you Iohn 1. c. 2. God himselfe in Scripture premonisheth vs And which is much condemned euen by the more moderate (x) D. Couell in his defence of Hooker p. 86. D. Sarauia contra Respons Bezae pag 306. and others Protestant A Councell consisteth of many hundred venerable Doctours Pastours gathered from the most remote nations of Christendome and therfore the lesse subiect vpon such their meeting iointly and with mutuall consent 〈◊〉 stampe any Nouelismes in Doctrine presenting that only to be belieued in theâ—â— Canons which is decreed by the mutuaâ— consent of all or the greatest number of them The priuat Spirit is but its owne only weening oftentimes dissenting from others of his Brethren in diuers points of fayth To conclude A Councell as being composed of seuerall hundreds of Bishops Doctours hath many members of it most eminent for vertue readines of the Scriptures skill in the Tongues they all besieging the eares of God with their daily prayers accompanied with many corporall austerities and all to the end that God would be pleased so to guyde their tongues and pens as that they may decree only such doctrines as are agreable to Gods holy Word The Priuate spirit as being but one man doth want for the most part not only Vertue but also those other gifts of the Vnderstanding aboue specified as Learning knowledg in the Scriptures c. And as for Prayer and other meanes of pleasing God it reiecteth all this as superstitious and Papisticall relying in lieu therof vpon his owne Enthusiasmes illuminations from the Lord. And thus much touching the balancing of a Generall Councell with the Protestanticall Priuate Spirit Animaduersion LI. IF you attempt to charge a Protestant-writer with Corruptions or lyes in their wrytings of which Impostures their books are most luxuriant rather insist in a few those manifest and vnanswerable then in a great number seing if your Aduersary can make shew to salue but three or foure of a greater number the which he may the more easely do by how much the number of his falsifications is greater
in the longest fingar and length in the little fingar and Thumbe would cause the hand to be far lesse apt fit for compressing it selfe together or houlding of any thing within it Now here who doth contemplate all these things touching the hand in the curious frame whereof nothing is superfluous and redundant nothing wanting or defectiue how can he rest otherwise persuaded but that all this is framed by a Diuine Prouidence which is God who worketh all things with most admirable exactnes in Mensura Numero Pondere as the wiseman sayth Sap. cap. 11. To come to another most obseruable point which is this following As it appeareth in the Fabrick of the Eye and of the Hand so also in all bodyes whether they be the Heauens the foure Elements the Plants Beasts and mans body euery thing is made with reference to some extrinsecall End to the which end the whole structure of the thing as also all it parts and faculties of it parts are after a wonderfull manner disposed and framed Therefore of Necessity there must be some one most wyse Mynd oâ— 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 not endued therewith as it cannot conceaue or comprehend the End of things so neither can it dispose or set downe sutable meanes to the said Ends since this is a chiefe worke of Art and wisdome I will exemplify this for breuity only in the Sunne The Sunne is not made for it selfe for it cannot appreheÌ„d or reflect vpon its owne Beauty and Fayrenes but for the good and benefit of other things to wit that it may enlighten the world cherish all things with its heate This then being thus the Sunne ought to haue a certaine proportion or measure of light and quantity as also a determinate Place in the world lest that the light being ouer radiant shyning and great or it selfe in Place ouer neare it should burne the Earth or on the contrary syde the light being too remisse and small or too farre off from the Earth should not sufficiently lighten it or heate it Now this disposition of fitting Quantity light and place cannot be assigned by Any but only by such a Mynde or Spirit as is able to consider the End and the Meanes of Iudgment to set downe a sorting and conuenient proportion betweene them And this Spirit or Mynd we call God The same might be exemplifyed in all other things herefore for breuity omitted For there is nothing idle in this world but all things tend and direct their operations to some End And they incline and bend to their End so ordinatly and with such conuenient wayes and passages as that it cannot be bettered by any Art whatsoeuer Wherefore seeing the things themselues as voyde of Reason can neither perceaue the Ends whereunto they are directed neither the Meanes nor the proportion of the Meanes by the which they are directed it is therefore most certaine that all things are directed by some Superiour power who seeth and considereth both the Meanes and the Ends and this Superiour power is God to whom be all Glory and Honour for all Eternity Animaduersion CLXXXXVII THe diuersity of Faces and Voyces of Meâ— is a strong Argument to proue the carâ— of a Diuine Prouidence And touching thâ— first The diuersity of Faces is so multiplicious and almost so infinite in Man so ordayned to be by God as that it affordeth an vnanswerable argument of a Deity For without this variety of Faces neither could Iustice be obserued neither could any forme of a CommoÌ„wealth subsist For suppose men to be in Countenance a like as sheep Oxen kye Crowes sparrowes and many other Creatures of the same nature or kind are then most ineuitable perturbations and tumults would ensue For neither could maried Men discerne their owne wyues from other women nor their wyues their husbands from other men neither the parents their Children neither the Creditours their debtours the friends their Enemyes nor the Magistrate the delinquents nor the subiects the Prince And therefore ech Commonwealth would be infested with adulteries incests frauds proditions murthers and all wickednes whatsoeuer since euery one through a resemblance of Faâ—e might giue himselfe forth for whom 〈◊〉 would It cannot be replyed that this difference of Faces commeth not from any Prouidence so disposing the same but only by chance and casualty This is absurd to say since vpon this answere it would follow that all Iustice and true Policy which is found among men should be grounded only vpon Chance Furthermore what proceedeth from Chance is not perpetuall but rarely hapâ—eth as the Philosophers do teach But we find that difference of Countenances and Faces is not a thing strange and rare but most ordinary and common Therfore this difference of Faces is not ascribed to chance but to some high Prouidence which hath ordayned the same the better to preserue Iustice and Ciuill Life among Men. 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 Men in sound of Voyce then in Countenance For seeing a precise and distinct knowledg necessarily conduceth to the preseruing of Iustice Therefore the Diuine Prouidence God I meane hath so disposed that there should be a disparity and 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 concur and meete it is almost impossible that men herein should be in both deceaued Thus far of the Diuine Prouidence most clearely manifested in oâ—dayning the diuersity of Faces and voyces iâ— Men for the preseruation of Iustice anâ— mantayning of a good Commonwealth Animaduersion CLXXXXVIII THe vndoubted Truth of a Deity is alsâ— demonstrated from this ensuing Reason It is euident euen by infinite Examples and long experience that there are certaine Inuisible Substances endued with aâ— Vnderstanding and penetrating all thingâ— through their subtilty of Nature whicâ— do transcend exceed all humane power wisdome This is manifest by the Oracâ—â— and Answeres which were giuen in formeâ— tymes by the Idolls in all Countryes For those Statues and Jmages as wanting altogether lyfe and sense could not returne anâ— Answere but it was the Spirits or deuills entring into those Statues which so answered Such were the Oracles of Apollo at Delphoâ— and of Jupiter of Mammon and diuers others in former ages and by this meanes the Deuills did propagate Idolatry Anâ— euen at this day the deuills are in this manner honored in India China Iapon Tartary Brasill Peru c. The same point of being of deuills is further made euident from the doctrine