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
of inward Comfort and how copious is here the haruest of eternall glory But not any of these things can be accompliâ—hed but onlâ— by these men who haue been long and much conuersant in these Questions which men by such their labours and diligence haue both fortifyed their Cause with the munition or furniture of the Church as also haue learned to repell and auoyde the weapons of their Enemyes and to turne the edge of them vpon the Enemyes themselues Thus far the learned and zealous Cardinall But to preceede further It is ingrafted in Mans Nature to vse the more diligence and vigilancy in oppugning and resisting his Enemyes by how much the Enemy is more dangerous and cruell where he ouercommeth From hence then may appeare the most exitiable and calamitous effects which the Enemy heere by me meant to wit Heresy produceth where she hath any Domination rule ouer the soules of men Now this point I will in like manner deliuer in the words of the foresaid Cardinall who declaring the most dangerous Nature of Heresy thereby to persuade his Auditours and Readers being capable thereof to the study of Controuersyes of Religion for the better and more easy resisting or extinguishing of Heresy thus writeth Duo (3) â—ellar vbi supra sunt quae pestem prae caeteris morbis meritò horrendam terribilemque efficiunt Vnum c. There are two things which cause the plage to become more fearefull and terrible then any other Disease or sicknes One is that the plage doth diffuse and send forth its venome with great hast and speed euen vnto the Hart and so in a moment of tyme destroyeth a man being but a litle afore most sound The other effect of the Plage is that in killing of one it killeth many hundreds and this is performed in that the plage so quickly creepes and spreades it selfe abroad in diuers places so as if this day it hath infected but one house within a short tyme after it doth inuade the whole Citty replenishing it with dead Bodyes I dipsum omnino est in animis Haeresis quod in corporibus pestis c. Now looke what the plage in the Body the same is Heresy in the Mynd or soule Primum Gratiae munus c. The first guift of Grace which we receaue from our Heauenly Father in our Conuersion and Justification The first pulse or Motion of a reuiuing or renewed Hart briefly the first sense or feeling of a spirituall Lyfe is doubtlesly Fayth Now from Fayth the Mynâ— is after by little and little stirred vp to Hope the Will to loue the tongue bursteth forth into open Confession of true Christian fayth and the hands are ready to the performance of works worthy a Christian â—ow then seeing Haeresy presently aymeth at the Hart of the soule and proceedeth so far in depriuiâ—g herof her gifts and priuiledges af Grace as that it laboreth to forestall or extinguish the very beginning it selfe of all diuine and Celestiall Lyfe I then here demand what pestilence can be thought more domageable or pernicious then Heresy To come to the second point I would to God that the Heretike did hurt but only himselfe and that he had not dispersed his poyson far and abroad But we find it most truly written by the (4) 2. Tim. 2. Apostle J meane that the words and speeches of Heretiks as a Canker do creepe far and wyde Witnesse of the truth hereof is this our age For who is ignorant that the Lutheran pest or plage first being begun in Saxony within a short tyme did possesse almost all Germany and then it made its passage to the North and to the East For it hath allready inuaded Denmark Norway Suctia Gothia Pannonia Hungaria Againe with the like celerity it turning it selfe towards the West and the South hath in a short tyme depopulated or destroyed a great part of France all England and Scotland heretofore most florishing kingdomes for Religion yea it hath scaled the Alpes and penetrated as far as to Jtaly Thus far with great sense and feeling doth the learned Cardinall discourse of the Nature of Heresy But to proceed to diuine Authority from hence then we now may more clearely see that the Apostle speaking of Heretikes had iust reason to say Haereticum (5) Tit. 3. hominem c. A man that is an Heretike after the first and second admonition auoyde knowing that he that is such an one is subuerted and sinneth being condemned by his owne iudgment And againe the same Apostle Certaine (6) 1. Timoth 1. men made shipwracke touching fayth And S. Austin touching Heresy resting himselfe vpon the Authority of the Apostle thus pronounceth Nihil (7) Austin tra 17. in Ioanâ—â—m sic formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his â—hurch and which is One and Catholike for if he be separated from the body of Christ he is not a member of Christ If no memâ—er of â—hrist then he is not strengntned with his Spirit But who hath not the spirit of God the same Man is not of God Thus S. Austin Now then Reuerend Brethren against these men which are mayntayners of Heresy I so much desire you to employ your tyme and studyes O thinke how confortable a Cogitation it will be to any of you lying vpon your death beds and how able it will be through Gods mercifull acceptance therof to expiate many a sinne when any of you may truly say So many soules which afore were infected with Errour in fayth and beliefe and thâ—rein stood obnoxious for the tyme to eternall perdition were by me reduced to the true Catholike and sauing fayth through the meanes vnder God of that small talent in Controuersyes which his Diuine Maiesty vouchsafed to bestow vpon me so as you may say of them in the words of the Apostle In Christs (8) 1. Cor. 4. Jesu per â—uangelium vos genui Yf many yeares since that war was styled accounted most worthy and sacred which was vndertaken by Catholike Princes and their Subiects for the recouery of the Holy Land wherein Christ suffered death wherin were then remayning and extant many memorialls of his Lyfe and Passion And if those Princes and Souldiers were deseruedly endued for such their truly Heroicall and spirituall Resolution and aduenture with many immunities and priuiledges by the then Church of God Yf that War being vndertaken for temporall matters I say was in those dayes reputed so honorable as to deserue such great respect and estimation what shall we then conceaue of this war of yours whereby you seeke to rescue the soules of your Brethren infected with Heresy from out the iawes of the Deuill to implant in them that fayth in which they only can be saued Therfore hold such slouthfull Clergy men among you if so otherwise God hath giuen them sufficient capacity and apprehension but as
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
exhort the Reader to the perusing of the foresaid Booke Animaduersion CLXI GRammaticall and literall construction of the words of Scripture is euer houlden the best and securest euen in the iudgment of our learned Aduersaries for thus D. Whitaker writes of this point Qui (58) Whitak de sacra scriptura coÌ„tra Bellarm controu 1. q. 4 pa. 381. potest Grammaticum sensum Scripturae vbique assequi is optimè proculdubio Scripturas explanabit atque interpretabitur And Melancthon accordeth thereunto saying (59) Melancth l. 1. Epist. Iusto Ionae pag. 455. Multas magnat res antea inuolutas Syntaxis profert expouit The syntax doth explayne many things afore inuolued with difficulties Lastly to omit others (60) Zanchius de sacra scriptura p. 388. Zanchius the great Protestant much relyeth vpon the Grammaticall and Literall sense of the Scripture Now this principle and ground being granted as in reason it ought to be how great is our Aduantage herein against our Aduersaries who reiecting the Grammaticall and literall Sense of the passages of Scripture by vs insisted vpon do euer seeke to interpret them figuratiuely or allegorically For Example we rest in the Grammaticall sense and construction of that passage This is (61) Mat. 16. my body c. This is my bloud c. In like sort for the Primacy of Peter we vrge the literall sense of that passage Thou (62) Mat. 16. art Peter and vpon this Rock I will build my Church and the Gates of Hell shall not preuaile against it Also for remission of Sinnes by man Whose sinnes (63) Ioan. 20. you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned And more touching works Do you not see that (64) Luc. 3. man is iustifyed by Works and not by fayth only Finally to omit infinit other testimonies that perspicuous place for remitting of Originall sinne by Baptisme Except a man (65) Ioan. 3. be borne againe of Water and the spirit he cannot enter into the Kingdome of Heauen In all which places we do vrge the Grammaticall playne and literall sense whereas our Aduersaries seeke to expound all the said diuine Authorities by figures and Tropes Add hereto that the Protestants in their vrging of Scripture against vs do for the most part alledge it not in its literall or immediat Grammaticall sense but in some secondary sense seconded by Inferences and deductions at most but probable though often absurd and false Animaduersion CLXII THe prayses giuen to S. Austin by the Protestants are most great For first Luther thus speaketh of him Since (66) Luther in tom 7. wittenb fol. 405. the Apostles tymes the Church neuer had a better Doctour then S. Austin And againe After the (67) Luth loc com class p. 45. sacred Scriptures there is no Doctour in the Church who is to be compared to Austin D. Fyeld thus extolleth him Austin the (68) Of the Church l. 3 fol. 170. greatest of all the Fathers and worthiest Deuine the Church of God euer had since the Apostles times D. Couell Austin (69) D. Couell in his answere to Iohn Burges p. 3. was a man far beyond all that euer went before him or shall in likâ—lyhood follow after him both for Diuine and humane learning M. Forrester a Protestant styleth Austin That (70) â—orrester in Monas Tessagraphica c 〈◊〉 proaemio par 3. Monarch of the Fathers S. Austin Gomarus another Protestant thus celebrateth S. Austin (71) Gomarus in his spec verae Ecclesia p. 96. Austin of all the Fathers is houlden most pure in thâ— opinion of all Finally Caluin thus writeth Austin (72) Calu. Instâ—â— l. 3 cap. 3. sect 10. only is sufficient to shew the iudgment of the ancient Church Now in this next place let vs take a view of what Religion S. Austin was I meanâ— whether a Papist as we are termed or a Protestant and this euen from the writingâ— and Confessions of the Protestants themselues And first in proofe that Gods foreknowledge doth not necessitate or restrayne the 〈◊〉 in her actions contrary to the Iudgâ—ent of most Protestants Saint Austin is so â—â—ll therein that Polanus (73) Pol. in his Symphonia c. 2. p. 114. the Proteâ—â—ant alledgeth seueral authorities out of Austin in defence thereof 2. Touching the induration of Pharoes hart â—y God S. Austin teacheth that this was â—nly through Permission and not through â—y Positiue actuall working of God and â—â—erefore this Father is reprehended by Calâ—â—s saying (74) Caluin Inst. l. 2. c. 4. sect 3. Austin was not free from that â—â—erstition where he sayth that Induration â—iâ—â—ration pertaine not to the working of God â—â—to his foreknowledg â— S. Austin is so expresse and euident that Gods Commandements are not impossible that â—elancthon forbeareth not to confesse and â—prehend to vse his owne words Imagiâ—â—tionem (75) Melancthon l. 1. Ep. p. 290. Augustini de impletione legis 4. S. Austin taught that Christ from his â—atiuity was free from Ignorance This is â—â—nfessed by Danaeus the great Protestant 〈◊〉 these words (76) Danaeus respons ad Bellarm. ad 2. Controu c. 1. p. 145. Austin l. 2. c. 29. de pec 〈◊〉 denyeth Christ to haue taken Childrens inâ—â—nities and ignorance which to be false with â—â—ue of so great a man J haue shewed before 5. That Christ after his Death descended inâ— Hell Doctour (77) Bilson in his Suruey of Christs suffering pag. 616. 598. 599. Bilson produceth teâ—â—monies out of S. Austin in proofe thereof 6. That Christ penetrated the Dores when 〈◊〉 came to his disciples so as his body at â—ut tyme was without all circumscription (78) RuÌ„gius in disput 11 ex Epist. ad Cor. 1. fol. 83. Rungius the Protestant affirmeth it to be the doctrine of S. Austin 7. That the Blessed Virgin Mary was assumpted vp into Heauen according to the iudgment of Austin is confessed by the Centurists who professing to set downe a Catalogue of Bookes written by S. Austin do number and place among his other Bookes (79) Centur 5. c. 10. col 1122. one booke thus entituled De Assumptione Viâ—ginis Mariae l. 1. 8. In like sort the Centurists do alledge confesse out of S. Austin touching the Blessed Virgin being free from Originall sinne in this manner As (80) Centur 5. c. 4. col 499. touching Originall sinne forasmuch as concerneth Mary Austin writeth Excepting the holy Virgin Mary of whom in honour of our Lord when we treat of sinnes J will haue no question at all c. This therefore Virgin Mary excepted c. Thus much do the Centurists alledge out of S. Austin 9. That Austin taught that the Blessed Virgin vowed Chastity is confessed by D. Fulke who most scornfully chargeth S. Austin therein with a Non (81) Fulk against the Rhemish Testament in Luc c 1. sequitur saying although S. Austin gathered she vowed
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