not see how the most mightie and omnipotent God could make y e first matter of the world for that hee had nothing whereof to make it and iust nothing saith hee though falsely is made of nothing what would hee say to this paradoxe that nothing did of nothing make something yea all things not onely materiall bodies but euen the most pure and operatiue formes But wee knowe that God is eternall that is hee euer was and neuer was not hee was not made by nothing for nothing makes nothing nor by any thing for that which could make God was before god and greater then God and therefore onely God but God made himselfe not by giuing or rather by taking a beginning to himselfe but by being himselfe as he doth still and shall for euer make himselfe Hee was alwaies as hee will bee euermore neuer beginning nor euer ending but alwaies being Hee existeth not of nothing but of himselfe not by another but by himselfe in no other but in himselfe and for no other but for himselfe and so hee is to himselfe all in all Yea as God is eternall so euerie eternall is God for no creature can bee eternall because with the creature there comes in generation and motion with motion time and so eternitie is abandoned for time and eternitie are contraries as are finite and infinite the measure and that which is vnmeasurable But you may say how could God exist without the creature for how could hee exist without working and doing something he being a most actuall and operatiue forme and how could hee worke if hee had no matter to worke on how could God extend his goodnesse there beeing nothing to receiue it or how could hee haue glorie and honour there beeing none to giue it for honour is in the giuer not in the taker or what disparagement would it haue beene to God if hee had made the creature to exist from all eternitie more then it is that hee will make it to existe to all eternitie as wee knowe that hee hath promised in holy scripture yes surely God is not pind vpon the sleeue of the creature that hee could not exist and that in perfect happinesse and glorie without the helpe or company of any creature the which howsoeuer it do set foorth the glorie of God after another manner then that wherby God was glorious in and to himselfe ftom all eternitie yet it addeth nothing to the perfection of Gods glorie which before was absolute although not in the same manner Neyther can wee doubt but that this eternitie of the creature would bee a great blot to the glory of God wherof his eternitie is now a notable part but should not bee if that the creature were eternall as well as God And therefore it must bee content to bee a degree beneath him rather then to striue in vaine to fetch the pedigree from so auncient a stocke eternitie must be left to God as a royall prerogatiue proper to his house and crowne for the antiquitie of a fewe thousand yeares may serue to make y e creature noble Now that obiectiō which saith that God could not exist without the creatures because without thē he could not worke is easely answered for before the creation God did no way mooue or worke yet he was not idle for hee did as hee doth still giue himselfe to the contemplation of himself euen of his own infinit essence and glorie Sect. 4. NExt to the eternitie of GOD commeth to bee considered his vbiquitie which concerneth the stature and greatnesse of GOD as the other did his age and continuance For as in time so also in greatnesse God must bee knowne and acknowledged to bee infinite not inclosed or comprehended within any creature or place eyther in heauen or in earth but silling all creatures and all places both in heauen and earth yea stretching and extending himselfe beyond the compasse of the world by infinite degrees and that not onely by his power his essence beeing in some set particular place as wee knowe that Princes sitting and being contained in a little chaire stretch their power authoritie ouer whole countries and kingdomes farre distant from them but it is not so with God who as in power so also in his substance and essence is euery where in al things and in all places for hee is not by any thing either kept or put and as it were iusled out and dispossessed of his place but is in all places euen where the grossest bodies are as well as where is neyther place nor bodie We see how the ayre to the which wee haue before compared the vbiquitie of God is desirous to inlarge his dominions and therefore assoone as euer it findeth any place emptie it straightway taketh possession but if there be any bodie in it to keepe possession it is kept out a doores and can haue no title to it and so in all other bodies wee see that the weaker giueth place to the stronger for it is impossible that two bodies should bee togither in one place But it is not so with God for no creature is able to put him out of any place hee doth suffer the creatures to haue their seuerall places but not to vsurpe his place the which is euery place as well where the creatures are as where nothing is For their being in place doth not hinder him from being there for he is there as well as they and euen where they are Hee is where the earth is for hee is in the earth and both heauen and earth are in him and subsist in him as in their subiect and foundation vpholding and containing them And therefore his title is better to that place which they haue then is theirs for hee was there in peaceable possession of it before they were any where existing and so he will bee there when they are consumed to ashes and gone Gent. I do easely beleeue that God is euery where and that his exceeding greatnesse is more then sufficient to fill a thousande worlds but I pray you shewe mee how God is present euery where whither he bee partly in one place and partly in another or rather as I haue heard them say wholly in euery place as it is said of the soule that it is tota in toto corpore and tota in qualibet parte wholly both in the whole bodie and also in euery part or member of it Sch. That is indeed the vsuall saying and similitude according to the which god is to bee thought to be wholly in euery Church house yea in the least thing that is as well as in the greatest It is sure that the essence of God is most simple and vniforme without any distinction of partes but the very same euery where yet that common saying is hard to bee vnderstood and therefore may easely by the simple bee peruerted to their own destruction who hearing God to bee wholly in euery place will readely suppose him to bee
diuinitie to be accounted of the same signification and compasse then he is a soule or a bodie what then may you say is the signification of these words Surely they are not positiue but priuatiue they shew not what God is but what he is not namely that hee is not a formall visible and sensible bodie For so they containe in them a refutation of that grosse opinion of the carnall and hypocriticall Iewes who thought that an outward and bodily worship voyde of the spirituall sinceritie of the heart would well ynough fit and please God as if a man hauing to deale with those heathenish idolators that thinke brute beastes or sencelesse stockes to bee Gods should say vnto them you are fouly deceiued in this point for God is not a dead stocke or a brute beast but rather to be resembled to a liuing man So then the meaning of Christes words is this God although in trueth hee bee not a spirit or an angell yet because that nature commeth nearer him and doth more resemble him then any other therefore hee may fitly for your capacitie be so called Sect. 4. YOu remember I doubt not that it was said that there are three things required to the searching out of Gods nature first a conceite of it in the minde gathered by the effects of it secondly a reall example or patterne wherein that conceit doth exist and may bee seene and thirdly the difference betwixt the conceite the example the one being in abstracto the other in concreto the one existing onely in the imagination of the minde the other in some creature and reall subiect The two first wee haue alreadie gotten the one out of the creatures which haue taught vs the nature of God in generall the other we haue found in the angels who are a liuely resemblance of the said diuine nature the third remaineth to wit the difference betwixt the patterne and the thing it selfe For although we haue alreadie ascended and come to the highest steppe of Iacobs ladder for that it is impossible to find any more of the diuine essence in any creature then wee haâ—e alreadie seene in the angelicall nature yet wee are not at our iourneyes ende nor yet halfe waye for although there be as great difference betwixt Angels and men as there is distance betwixt the heauen and the earth yet there is tenne times yea ten thousand times greater oddes betwixt the Angels and God and the space is infinitly greater from the heauen of the Angels and saints to the heauen of heauens where God dwelleth And therefore we are now in the last place to seeke out the difference which exalteth the nature of God thus farre or rather thus infinitly aboue the Angels this is the verie true essentiall forme of God the which if it could bee once named the matter were at an ende the case cleare much labor might be saued which must be spent or rather most profitably and happily bestowed in gessing coniecturing imagining that by many properties attributes actions and effects which by this meanes might be fully knowne all at once But it is not the will of God neither were it profitable for vs that so inestimable a iewell should bee so easily gotten who would esteeme the most precious pearles if so be that they lay in the streetes for the vptaking and if the nature of God were once fully known how could it afterwardes bee so earnestly sought and desired as is mâ—ete Yet we are not to thinke that this impossibilitie of finding out the true forme of God commeth of God as making daintie and daungerous of the knowledge of his nature to make vs eager earnest in desiring to know it although iâ— bee true that hath beene said that it is better to haue our appetite whetted and sharpned by the hardnesse and impossibilitie of attaining it then our stomackes cloyed with the full fruition of it neither are we to think that God doth enuie and grudge vs so great a good and so sweete a pleasure or that in pollicie hee keepeth himselfe close not daring to shew himselfe for feare of being censured or contemned by vs But this commeth of the shallownesse of our braines and the the weaknesse of out capacitie the which making it impossible for vs to conceiue it maketh it impossible for God to reueale it Gent. I was in good hope to haue heard at the next word the very true essential forme of God declared and indeed that had beene woorth the hearing but now I perceiue you will reserue that for another time or rather giue it ouer for euer wherin you deale wisely in my minde for what follie were it for a man to beate his braines in pursuing that which it were more then madnesse once to hope to attaine But I pray you how wil you do to make your proude Lucifer a God Sch. We will doo as we may sir and if all should faile I hope that you will helpe at a dead lift according to your promise but to proceed Seeing that the true forme of gods nature cannot be had we must take in stead of it some essentiall propertie flowing from the forme the which will make those things which are attributed to God differ from the same things as they are in the Angels For example knowledge wisedome might and maiestie haue place both in God and also in the Angels yet they are not alike in both for in the Angels they are although great and perfect yet finit but in god they are absolute and infinit So then if we adde this difference of infinitnesse to the Angelicall nature there will come forth a diuine nature which may not vnfitly be described an angelical nature euery way infinit and so God be defined an infinit Angell as an Angell may be said to be a spiritual man For as surpassing excellencie doth distinguish the Angelicall nature from the humane for although they bee both of one kinde to wit reasonable indued with wit knowledge wisedome and will yet they differ in that the Angelicall nature hath all these in farre greater measurâ— then hath the humane in like manner infinitnesse doth distinguish the diuine nature from the angelicall for they both being reasonable or vnderstanding natures indued with wit and will and with all things belonging there vnto differ in this respect that the one is excellent in vnderstaÌ„ding knowledge wisedome will power puritie and glorie but the other is infinit in all these respects the one hath all these things in an excellent measure the other hath them without measure the one hath much the other hath all And thus by gathering the nature of God out of his workes and word by finding out a patterne of it in the Angelicall nature and lastly by adding vnto this angelicall nature that wherein it commeth short of God we haue in some sort made vp the diuine nature or rather indeuoured to do that which it is impossible to performe for in this case the least
and of maintaining his iust honour against al vniust vsurpers whatsoeuer Thus the scripture teacheth vs that God is not onely carefull but euen curious as wee may say and as it selfe saith iealous of his honour the which he cannot abide that it shuld bee any touched or impared as hee doth openly professe of himselfe Es 48. 11. My glory I will not giue to any other Neither indeed will he suffer any to take it or any portion of it but doth straightway confound them all with all their deuices whosoeuer do any way obscure it much more such as haue most impiously yet more foolishly sought to vsurpe or participate it Thus were the aspyring spiriâ—s throwne from heauen into the place and pit of darkenesse to the which man also treading in the same steps of sacrilegious pride was sent out of paradise to beare them coÌ„pany Thus were the vaineglorious builders of the Tower of Babel confounded in al their deuises and thus the Lord slewe 50000. of the presumptuous Bethsemites who by looking into the Aâ—ke brought the name and presence of God into contempt Thus he made proude Nabuchadnesar who thought that hee might with the maiestie of his person and Pallace outface the sunne in heauen yea God himself whose glory filleth both heauen earth to become as a silly and miserable beast and thus he confounded Herode by a filthy disease that tooke to himselfe the glorious tytle of God which the flattering people ascribed vnto him Neither need we maruell that God is so carefull in maintaining his honour and glory it being the last and chiefe end of the creation of all things all which tend to this one end and euen bend their whole forces to maintaine vphold the glory of God as of the highest and greatest good euen as we see loyall subiects to endeauor nothing so much as to maintaine the maiestie and honor of their Prince as we read Rom. 11. 36. Of him by him and for him are all things to him be praise for euer For if God should suffer any false or fained God any man or Angell to vsurpe any royall prerogatiue belonging to the godhead and so himselfe to be disgraced and his maiestie diminished the confusion of all things as of the streames the fountaine being troubled must of necessitie follow And yet god is not so desirous of aduancing his name and glory but that he can on the other side debase himselfe when hee thinketh meete as beeing endued with humilitie in as great or rather in greater measure Gent. me thinks that humilitie doth not well agree with the nature of God and that there is small vse of humiliation in his doings Sch. As God doth aduance others beeing humble so he doth by his humilitie not debase but honour and magnifie himselfe for as wee see it to come to passe in Princes and other great personages that nothing doth make them to bee loued honoured and extolled so much as doth their gentle and familiar behauiour with their subiects and inferiours so God is exalted in his humilitie and made most glorious in it Psal 113. The Lord is aboue all Nations and his glory aboue the heauens who is like vnto our God that hauing his habitation in the highest heauen doth debase himselfe to behold things on earth Yea not onely to behold them a farre off but also to haue a hand and a part in them Princes do not vse to conuerse much with their subiects but that any of them should so farre debase himselfe as to take vpon him the condition of a subiect and to suffer his owne subiects to rule and insult ouer him yea to vse him despightefully and contumeliously that is a thing neuer heard of neither supposed to be possible to be brought to passe but that they wold rather loose both their kingdomes and their liues then suffer such a disgrace especially at the hands of their subiects But God the King of Kings did leaue his Throne of maiestie in heauen and made one litle Caue or hole of the earth all which before was but his footestoole his chayre of estate yea he tooke to himselfe the forme of weake and fraile man not of a Lord or King but of a base seruant yea of a vile and loathsome sinner hee suffered himselfe to be taunted and reuiled yea which is the greatest disgrace in the world to bee spit on as a most vile and filthy thing who can imagine must lesse alleadge an example of so great humilitie yet herein God is most glorious This one instance of his extreame humiliation maketh it needlesse to alleadge his familiar conuersing with men heere one earth his familiar conferring with Moses face to face as one friend doth with another his answering them to all their demaunds as it were comming at their call whereof wee haue many examples in the scripture as namely in Abraham pleading so hard for Sodome and in the story of Dauid 1. Sam. 29. 8 who there asketh one question after an other of God about his worldly affaires as if he had bene aduising with some familiar friend but that one example of his vnspeakeable humilitie shewed in his incarnation and in suffering all the miseries of our life and in the ende that most shamefull death is so notable that it can neuer bee sufficiently admired Sect. 2. THese two onely which haue bene declared of all those vertues which concerne our selues are attributed to god but of those which tend and reach to others many may very fitly and truly be ascribed vnto him to shew the manner of his dealing with men as namely iustice in recompeÌ„cing indulgence in forbearing faithfulnesse in performing promises and goodnesse in dooing good to men For the first namely iustice it doth belong vnto God in respect of that soueraigne authoritie which he hath ouer al the creatures in the world as well Princes as subiects as well men as Angels hee beeing by vertue of the creation wherein hee made them all of nought their most naturall King and the onely absolute Monarch of the world all other Kings and Rulers whatsoeuer being but his substitutes and vicegerents holding their Crownes and Kingdomes of him as uassalles of their liege Lord and maister and ruling by him from him and in his name and steed yea and by his lawes For howsoeuer God haue permitted the ordering of their subiects in great part to their will and discretion yet he hath giuen and published to the whole world his owne supreme and vniuersall lawes to the obseruing whereof all without any exception are bound by his commaundement and the violating whereof he doth most seuerely punish But as no state or Common-wealth can stand by penal lawes onely which restraine vice by threatnings and punish offences committed by due paines because it is needefull that there should also be rewards appointed whereby the vertuous endeauours of good subiects may be recompenced and encouraged in the right disposing and distributing whereof iustice hath place as well
contained in that place and so to bee finite yea to bee diuided into infinit Gods as the Heathen imagined euery house and person to haue his proper god attending on him And therefore wee may more â—asely and truely imagine God to bee one whole vndiuided and vniforme essence containing and inclosing in it selfe all bodies as doth the ayre yet not excluded out of any place where any body is as the ayre is out of all such places and that God is not in this or that place Church or house but that all places houses churches yea the earth ayre heaueÌ„ it self are in God that in quantitie euen as a pins poynt is in respect of the whole compasse of heauen and that in him the whole world mooueth and hath his beeing Yea his essence extendeth it selfe infinitly without the compasse of the world and aboue the highest heauens and so is to bee thought to bee totally or wholly in any one place and that equally as much in one place as in another Gent. I pray you shewe mee that for I haue alwaies thought God to be after a speciall manner there where hee professed himselfe to bee as namely to bee present with the Arke and the propitiatorie seate more then in the Idoles of the heathen in the temple of Ierusalem more then in any other so likewise to bee in the godly more then in the wicked in heauen the which the scripture doth vsually make the place of Gods dwelling and residencie more then in hell or on the earth and most of all to bee in the humanitie of Christ wherein the Apostle saith Col. 2. 9. That the fulnesse of the Godhead doth dwell bodeâ—y Sch. If you thinke the essence of God to be in any one place more then in another you are greatly deceiued it is euery where alike neither can it possibly bee otherwise for it cannot be gathered or compacted togither into any other forme then is that infinite greatnesse which filleth all places God may indeede shewe his presence by outwarde actions more in one place then in another and so saye and professe himselfe to bee there onely and no where else speaking according to the erroneous conceit of men that thinke him to be no where present in essence but where he sheweth himselfe and his power by some outward signe Thus God was present in the Temple of Ierusalem and more specially in the holy of holiest and in the propitiatorie seate more then in other places not by his essence but by his mercie and goodnesse the which hee did there reueale and shew to the Iewes more then to any other people Thus God is present in his spirit in the faithfull more then in the carnall man not by the essence but by the effectuall operation of it reneuing in theÌ„ his owne image of holinesse and trueth the which thing hee doth not in the other Thus God is present in heauen more then in hell or heere on earth not in essence but in glorie and maiestie the which shineth more in heauen then any where else For euen as a man hauing been kept all his life in a darke dungeon from the light of the sunne and the sight of the creatures in the world if he were on a suddaine brought vppe into the open ayre and suffered to behold all these glorious creatures would not sticke to say and affirme this world to bee the very dwelling place and pallace of God so doth heauen seeme in respect of this inferiour world wherein wee liue But the greatest doubt is of the humanitie of Christ with the which without doubt the Godheade is present farre otherwise yea farre more excellently then euer it was with any creature or in any place eyther in heauen or earth yea so that if it were possible for the diuine esseÌ„ce to be in any one thing or place more theÌ„ in another it would without question bee more in the humanitie of Christ then euer it was any where For God did neuer before vouchsafe such vnspeakeable honour to any creature as to take it into his own person and to himselfe yea to bee himselfe Yet for all this the essence of God is no more in the humanitie of Christ then in other places and creatures and yet it is ioyned yea vnited to it so as it neuer was to any creature Gent. How is that straunge coniunction of the humanitie of Christ to the diuine essence Sch. For that I must craue pardon of you it is not so soone done as desired it is well if I can get done the taske which you exact of mee thogh I do not meddle with other matters especially with such as being very hard and intricate require seuerall and large treatreatises it is better that wee hold our selues to the matter in hande and so seeing in part the trueth of this poynt to proceede to the rest of the externall attributes of god as namely to the omnipotencie of God Sect. 3. Gent. I did not thinke it to haue beene a matter requiring either long time or any greate labour and then I am sure you would not haue stucke with me but I pray you hold on your course seeing you will not bee intreated to digresse Sch. The omnipotencie of God is resembled in man by the strength of his bodie or the power of his person yet there is as great difference as is betwixt the age of man and the eternitie of God or the stature of man and the incomprehensible greatnesse of god For as God is so is his power by the which hee is able and sufficient to doo whatsoeuer pleaseth him as it is defined Psal 135. 6. The Lord is great aboue all Gods and hath done whatsoeuer hee woulde in heauen and in the earth in the sea and in the deeps what neede there to bee more power then will or to what purpose is that power which is without the will So that the obiect of Gods power is the whole world in the which and ouer the which God hath so ample and absolute authoritie that neither the greatnesse strength nor multitude of the creatur is able to resist his wil and power who is able if hee were willing to turne all things vpside down to make the heauen the earth change places the one with the other so that the heauen should rest in the middest the earth turne about in the circle Yea as hee made both heauen and earth and all things in them contained of nothing so hee is able to turne them all to nothing and that without any labour or difficultie euen by the breath of his mouth and the meer inclination of his will But howsoeuer this power of God cannot bee matched by any creature yet it doth both match and ouermatch it selfe restraining it selfe so that it is not able to doo any thing against it selfe for that which God by his power doth at any time hee cannot by his power make it to be not done or vndone at the
reprobate First for the elect we knowe that in the first ages of the world God did reueale himselfe vnto them by many meanes which now he hath laid aside as first in sensible apparitions visions voyces and dreames yea sometimes in as plaine and familiar manner as men vse to talke and conuerse with their frends face to face without any colours shewes or vizards Secondly God did vsually bestow vpon his seruants many temporall blessings and powre foorth vpon the wicked greeuous plagues and punishments This was done in respect of the infancie and weake estate of the Church and the godly who being as yet indued but with a small measure of knowledge and faith the time beeing not come wherein the misterie of eternall saluation in Christ was to be vnfolded would soone haue fallen into distrust and forgetfulnesse of God if that he had beene straunge with them and therfore it pleased him in mercie to visit them often in this sencible manner of bodily apparitions and of temporall blessings that so he might as it were keep his acquaintance with theÌ„ the which otherwise wold soon by reason of that small measure of spirituall graces which they had haue beene forgotten and come to nought But now in this time of the Gospell wherein spirituall graces are plentifully giuen and eternall glorie so certainely promised to the faithfull yea euen poynted at with the finger as being hard at hand and almost in sight should God still dandle them in in his lap with temporall blessings as with lakings to toy and playe with and still appeare in visible maner as if the Gospell could not be either for doubtfulnesse beleeued or for obscuritie vnderstood We see that when as children are growne vp to any stature and strength they are not onely ashamed once to thinke of sucking the dug againe but also are by painfull toyle labor continually exercised for the increase both of strength in their bodies and of patience in their minds howsoeuer it bee greeuous vnto them and make them doubt of the loue of their parents by whom they are tied to so vnwelcome a taske In like manner it pleased God to deale with his children not only in withdrawing froÌ„ theÌ„ these temporall toies yet not leauing them comfortlesse who haue both plentie of spirituall graces in present fruition the instant hope of eternall glorie wherewith to solace themselues but also in exercising their faith hope patience and loue by continuall trials and temptations crosses and afflictions as if he had clean forgotten theÌ„ and cast them off for euer Wheras indeed he doth it onely for the triall and commendation of their faith which by this meanes is found to be firme and sound euen as gold is tried by the fire For if whensouer wee are pinched with any griefe miserie or want God were straightway at our elbowes with comfort and with such things as wee desire either for necessitie or pleasure what great matter were it to depend vppon him and to loue him The most blockish sot in the world would trust that which he seeth with his eies and there is no brute beast in the world of so sauage a nature but would beare good affection to him that did daily ply him with good and pleasant things one in the necke of another neither is it possible for a man to hope for that which hee alreadie hath But when as by faith and hope we take such hold of God and the promises of eternall life that no temptations can make vs let our hold go when as in the most bitter afflictions we feele the sweet taste and rellish of the loue of God when as wee doo steadfastly beholde that which is far out of sight then is our faith found to be not baggage drosse but pure and precious gold fit for the seruice of the king of heauen Thus Christ speaketh vnto Thomas Ioh 2. 20. 29. Thou hast seene felt and therevpon doest beleeue that I am risen from the dead but blessed are they that do notsee or feele and yet beleeue that is their faith is more strong and excellent and therefore their saluation and blessednesse more certaine Likewise in respect of the wicked it is needfull that God should by deferring those plagues that their blasphemies and other outragious sinnes do deserue suffer theÌ„ to go on in hardning their hearts and in filling vp the measure of their sinne For if they sawe God present in the world in temporall plagues giuing to euery sinne the deseâ—ued punishment as hee did in olde times so standing ouer them with the whip and sword of vengeance they would then haue some conscience of sinne and by feare be restrained from that outrage wherevnto now they rush headlong yea the nearer that the vniuersal iudgement wherin euerie one shall recâ—iue according to his workes is at hand the more doth God surcease from temporall rewards and punishments puâ—posing by â—ternall retribution to pay euery one home and to the full And therefore we cannot impute the confusion and abundance of sin which ouâ—â—floweth the world to the want of goueâ—nment in God but to the iust iudgement who suffereth the wicked to â—un on in their seuâ—rall courses of wickednesse to their finall destâ—uction yet not so but that he doth plainly shew his power and prouidence in restraining these floods of wickednesse that they shall not so ouerslow the earth but that alwaies there is a place left to serue and praise him in euen as we see that he keepeth by violence the sea within the appoynted limits which by nature should and if it were not restrained very quickly would couer the face of the whole earth As for the multitude of false religions and the great diuersitie of opinions among those that prosesse the trueth what is that to the purpose The pathway of trueth is one and the same by-wares are infinit the ignorance errors and heresies of men cannot preiudice the substance foundation of it safe and sound in the Church Lastly for the contradictions and vntrueths wherewith the holy Scripture is charged if the spirit of God had vsed in penning the Scripture weâ—ke men who might erre in some circumstance of the storie or some matter of no momeÌ„t as he doth daily vse the ministrie of men who no doubt togither with the trueth of religion haue errors and ignorance should that make the doctrine and substance of religion it selfe to bee suspected or reiected But we know that there is nothing false in the Scripture if be rightly vnderstood and that all the parts of it haue a most perfect agreement consonancie with the other the Lawe with the Gospell the ceremonies of Moses with the substance in Christ the Prophets with the Apostles and each one with other But I maruell why you ioyne the fire of Purgatorie whereat now the whole world doth laugh as at a most ridiculous toy with hell and heauen wherby in Scripture is ment the miserie of the wicked and the
the similitude of the Throne there was as it were a similitude of a man vpon it whereof is said Vers 26. This was the appearance of the similitude of the glory of the Lord and when I saw it I fell vpon my face so Dan. 7. 9. I beheld till the thrones were set and the ancient of dayes did sit whose garment was white as snowe and the hayre of his head like the pure woll Likewise Es 6. 1. the Prophet saith I sawe the Lord sitting vppon a high throne By the which sitting vpon a Throne althogh signifying royall glorie and maiestie God doth not exalt or aduance but rather debase himselfe and that for our sakes that we by this meanes might get some conceit and knowledge of him into our mindes yet if we should continue and rest in these formes without adding the difference vnto them wee should not helpe but hurt and hinder our selues and get not the knowledge but the ignorance of God Sect. 3. NOw let vs go on and see what creature in all the world is to be accounted likest vnto God and fittest to resemble his nature vnto vs as wee gathered it to bee by the consideration of his workes The question is not hard to be answered for this being taken for granted that God hauing made al things is far more excellent then any or all of them it will follow that that creature which of all other is most excellent is the likest and commeth nearest to the nature of God and doth more fitly resemble him then any of the other as we know that among men not any of the raskall sort but some great Noble man or Prince of the blood is most fit in the absence or nonage of the king to hold his place and represent his person For although euery creature bee good in his owne kind as wee reade in Genes 1. 31. yet looke how many diuers kindes of creatures there are so many diuers degrees of goodnesse there are the highest whereof are to bee accounted excellent as we see all the starres to be bright and glorious yet the sunne moone and some other to be the most excellent in light glorie as they were in the beginning called by God himselfe by the name of great lights Thus no man will denie but a common peeble stone is better then a raw lumpe of clay or a handfull of earth that a tree is more glorious then a stone that a liuing beast excelleth a tree that a reasonable man is better theÌ„ a brute beast an Angell then a man and an Archangell then one of lower degree and so will any man consesse that God whose infinit knowledge and wisedome appeareth in the creation of the world is not to be placed among the sencelesse and brutish creatures but to be referred to the kinde of reasonable things And so indeed throughout the whole scripture we see that God is content to take a place among his reasonable creatures to be accounted to be of their nature and kind as hath beene shewed out of Act. 17. 26. to call them to wit both men and Angels his image and simililtude and in that respect his ofspring sonnes and children yea to appeare and shewe himself in the forme and shape somtimes of the one somtimes of y e other But to come as neare the marke we ayme at as we can although both the humane the angelicall nature be notable images similitudes and resemblances of God yet as the Angels are farre more excellent then men so they are in themselues farre more fit tipes and examples of the diuine nature then men are for that they haue many properties of the diuine nature which man wanteth For man is mortall and corruptible but both the Angels and God are immortall and incorruptible hee consisteth of a medley of contrarie qualities continually iarting and fighting togither vntil at length one destroy another but their nature and substance is vniforme not wasting it selfe or wearing away but stedfast permanent and the same for euer he is visible yea grosse and palpable but they are inuisible insensible subtile pure and spirituall hee hath litle strength with much weaknesse they haue great power and might without impotencie or infirmitie hee hath knowledge with ignorance truth with error wisedome with folly will with peruersenesse and obstinacie affection with passion and perturbation loue with lust abundance with many wants contentment with complaint day with night ioy with sorrow glorie with shame and happinesse with miserie but they are perfectly wise vertuous mightie glorious and happie Yea by this excellencie aboue man the Angelical nature is prooued against those who will not beleeue the word of God vnlesse their owne sences say amen to exist as a meane betwixt man and god although farre nearer the lower then the vpper extreame For if there were no nature existing betwixt God and man the distance and downfall would be greater then is meete in respect of that dependance cohaerence which should be betwixt the creature the creator closely combined togither without any such wide and abrupt gappe in order and due proportion The which wide gap betwixt God and man the angelical nature doth fill vp participating somewhat of each nature as it were hanging and houering in the middle region betwixt heauen and earth hauing had a beginning with man and nâ—w being immortall with God voyde of all mixture as is God and yet consisting of matter forme as doth man subsisting in some matter subiect and substance as doth man yet being incorporeal as is God able in a moment to bee any where as God alwaies is euery where yet locall and circumscribed by place as is a man being of wonderful capacitie knowledge as is God yet ignorant of some things as namely of the essence of God as is maÌ„ in one word being euerie way finit as is man yet perfect in al respects as is God Thus we haue by the degrees of the creatures as it were by the staires and steppes of Iacobs ladder climbed vp to heauen and leauing men with the rest of the earthly creatures groueling heere in the dust belowe by the wings of Angels soared aloft to the diuine nature or rather to speake more properly toward it Neither is it possible for vs to goe any higher or to finde more of God in any thing then wee haue alreadie found in the angelical nature Wherevpon our Sauiour Christ doubteth not to put on Gods backe this glorious robe of the angelical naure hauing amongst all the formes and shapes in the world none more excellent wherewith to inuest him and therefore he saith Ioh 4. 24. God is a spirit as he is elsewhere in scripture called an Angell and an Archangell But this saying is warely to be taken and wisely vnderstood least that in stead of true doctrine wee gather out of it a blasphemous heresie For in trueth God is no more a spirit or an angell the which two words are in
glimse of the truth is to be esteemed knowledge Sect. 5. Gent. I Thanke you for this paines which you haue taken in vnfolding this deepe and darke poynt of religion the ground of all the rest Indeede I confesse that as hee that goeth vppe to the toppe of the highest mountain in the world may farre better see and consider the whole course and order of the starres and heauens then hee that lieth in the low valley hauing his sight hindered by trees hils cloudes and other impediments so he that hath his cogitations fixed on the celestiall Angels the highest and excellentest of all creatures may in them behold the diuine nature more clearly then he that looketh onely vpon man and other earthly creatures in whom although there bee some resemblance of God yet the grossenesse corruption and mortalitie of their bodies beeing betweene our sight and the image of God in them doth hinder vs from the cleare and plaine beholding of it Yet for so much as fewe can clime vp to the toppe of this high hil for that fewe off vs that are vnlearned are so well acquainted with the angelicall nature as to haue any certaine idea or notion of it setled in our mindes I doubt that his demonstration of the diuine nature by the angelicall which indeed and to those that are learned is the most fit and direct that can be imagined will to vs who for the most part either doubt whether there bee any such thing as an Angel in the world or if we beleeue the scripture telling vs that there are such spiritual creatures yet we know no further of them theÌ„ as we haue seen them painted on signes with a paire of wings will seem obscurum per obscurum if not per obscurius for that it will be as hard for theÌ„ to suppose what an Angell is as what God is And therefore mee thinkes I could wish that the diuine nature could be declared and shadowed out vnto vs by some other nature better known more familiar vnto vs. Sch. It were dangerous as that which might be an occasion of idolatrie vnto vs to take so great libertie in imagining the nature of God as to resemble him to any visible thing neither were it agreeable to the nature of God who is inuisible we know that of all bodely creatures there is none by nature inuisible saue onely the ayre And surely if we must needs in respect of the vulgar capacitie or rather dulnesse want of vnderstanding haue some familiar and easie example resemblance of the diuine nature in my mind there is no elementarie creature so fit for this purpose as is this which wee haue light on For first as no man doubteth but that this element of y e ayre doth truly substantially exist although it cannot possibly be seene no more are we to doubt but that God doth most certainly exist al though he caÌ„not possibly be visibly seen Thus doth Christ Ioh. 3. 8. by the inuisibilitie of the winde teach Nicodemus the secrecie of the spirit of God The wind bloweth whither it listeth thou hearest the sound of it but knowest not whence it commeth nor whither it goeth euen so is euery one that is borne of the spirit or so secret is the operation of Gods spirit in reneuing men And without question it is the safer and the better course whensoeuer we thinke of God and therfore must of necessitie coin in our minds some idea or forme of him to resemble him to this inuisible bodie then to any beast or man to the sunne moone starres or any other visible creature Againe this element doth the which neither Angell man beast nor any other creature can very notably represent vnto vs the vbiquitie of God for it is euery where in euery open place secret corner in the towne in the fields and in the widest deserts in the bowels of the earth and in the bottome of the sea within without vs yea inseparably closing and compassing vs about So that if we doo but stretch this element vp to the heauens supposing them to be made of this matter as sure the matter of theÌ„ is not much vnlike neither can we more probably compare it to any thing then to a pure and firme kind of ayre so in imagination aboue the highest heauens although in truth there be there neither ayre bodie nor place we shall truly plainly conceiue of the vbiquitie of god A point of doctrine very needneedfull to be plainly declared truly learned for that most men doo greatly and in truth very grossely erre in it by tying god to one certaine place and shutting him vp in heauen as it were a Bee in a Box for that the Scripture doth often assigne vnto him that place not meaning that he in essence is there more theÌ„ in this inferior world but that there his glorie and maiestie do mote clearly shine From this foule error another farre woorse doth spring for by this meanes they exclude both God and his prouidence out of the world cast off all feare â—offending him whom they thinke to be faâ—â—â—â—sent by the wals doores and windowes of their closets and chambers kept from seeing or knowing their doings whereas on the other side if they were perswaded of his vbiquitie presence in all places that he doth immediately compasse them about as doth the aire sitteth as closely to them as their shirts doo to their backes yea that he hath place euen in their minds and hearts as certainly as they do continually drawe the ayre into their brains and bodies it could not bee but that they should continually stand in awe of him So then to let passe without any inlarging diuers other respects in the which this Element doth not vnfitly represent vnto vs some properties and attributes of the diuine nature as that it is most mightie making the verie earth to shake and rocking it too and fro like a little childe in a cradle that it is most subtile pearcing into euery place and passing through the least cracke and narrowest crannie or chinke that it is the beginning of things if we thinke as some Philosophers haue done that it is the first matter whereof being thickned and compacted togither the water and other things were made that it is the preseruer of our life for that without it we caÌ„not continue any space but do presently perish so that we may truly say of it as the Apostle saith of the diuine nature Act. 17. 28. In it we liue we mooue and haue our beeing But to let these things passe thus briefly if wee suppose a thousand worlds one aboue another all of them replenished with thiâ— primarie pure simple subtile pearching inuisible yea insensible for of it selfe not affected or distempered by any accidentall qualitie it is neither seene heard tasted smelt nor felt this mightie large vniuersal creature we shall haue a pretie patterne and resemblance of the infinitnesse
god or doth belong vnto him can be augmented diminished or any way altered for as hee is once at any time so is he alwaies at all times Yet it caÌ„not be denied but that god hath his essentiall properties or attributes and that they are and may be truly and really distinguished from his substance essence or forme and some things I confesse are attributed to God in respect of our weaknesse which are not proper but rather contrarie vnto the nature of God as namely the parts and sences of mans bodie as hands eyes feete going seeing and likewise the passions and perturbations of men as anger furie hatred reuenge repenting forgetfulnesse and diuers other all which are as farre discrepant from the nature of god as darknesse is from light and therefore they are to bee vnderstood as improper and metaphoricall speeches borrowed from our nature to represent make knowne vnto vs the diuers actions of God Againe God is the Creator Preseruer and Redeemer of the world these attributes and many others of the same kind are truly giuen to him yet they are not to bee accounted his essential attributes because they are not coeternall with God therefore not inseparable although creation import omnipotencie and so an essentiall attribute Besides there are diuers other things attributed to God but the true and essentiall attributes of God are those which arise and spring from his essence and forme as naturally necessarely directly continually and immediately as the beames light and heate issue from the sun yea as do the streams from a fountain the twigges and branches from the roote and bodie of the tree as namely vbiquitie eternitie vnitie simplicitie omnipoâ—eÌ„cie these are y â— essential attributes of god arising necessarely from his essentiall forme to wit from an infinit vnderstanding and reason the which we are constrained to make the substitute and vicegerent of the essentiall forme of God the which must of necessitie as hath been said and shewed bee eternall illocall one simple and omnipotent yea omniscient and infinit in many other respects yet these attributes are not the essence and forme of God for they are diuers one from each other as vbiquitie is not vnitie nor vnitie eternitie but the essence of God is not diuers Gent. The difference which you make betwixt the essence and essentiall properties of God as I take it is this that the essence is as it were the foundation fountaine substance head beginning and roote and the attributes the top streames existence inferior members end fruite and in briefe they come from the essence of God is not this your meaning Sch. You say true and I thanke you for explaining it more fully then I could haue done but what of that Gent. Then I pray you let me aske you this question why may you not make some or all of the atttributes the essence and forme of God as well as the infinit vnderstanding of God or at the least why doo you not make the vnderstanding of God one of his attributes as I am sure that vsually Diuines doo who put the knowledge and wisedome of God in the forefront of his attributes I might trouble you with other obiections for by this distinction of Gods essence from his attributes you seeme to make prius and posterius one thing before an other in God and also to take away the vniformitie and equalitie of Gods essence for that the beginning roote and head is more essentiall then the progresse fruites and members but I knowe you would say that I doo but cauill and trifle with you for that it is no absurditie to say that in God one thing is before another in order though not in time as the vnderstanding is to the will and to the other you may say that y e head is no more essential to a man then is the foote nor the roote then a little twig and therefore I pray you resolue mee for that other matter and let these passe Sch. You might haue let that passe too for any great hardnesse that is in it as wil plainly appeare if you consider the same distinction in men or rather in Angels foâ— they haue essentiall attributes proportionable though not comparable to these in God for they haue successiue vbiquitie for they can be any where in a small space of time and for the eternitie or rather sempiternitie of god they haue immortalitie for his simplicitie they haue great subtiltie and for his omnipotencie great power and might yet the beginning and foundation of their essence is in none of these but in their reason or vnderstanding the which onely giueth the denominatioÌ„ of a persoÌ„ to the subiect in the which it is whether it be in the creatures or in god Yea it doth more properly make the subiect excellent then doth any other respect as namely a man indued with vnderstanding hath more of the image and similitude of God and is in that respect more excellent then is the whole earth being but a dead and sencelesse lumpe of clay as it is said Eccles 9. 4. That a quick dog is better theÌ„ a dead Lyon and as wee know that the least bird that flyeth in the ayre is more admired counted more excellent then the hugest mountaine in the world that standeth stone-stiâ— So that liuing things excel those which waÌ„t life as reasonable men excell brute beasts as wise men excell fooles as much as light doth darknesse Eccles 2. 13. as Angels surpasse men as farre as the heauen doth the earth in puritie and subtilitie so doth the infinitnesse of Gods vnderstanding not of his quantitie time or power extoll God aboue all things and in the first place makes him God As for the methode which diuers Diuines vse in putting the knowledge and wisedome of God among his attributes in that they put them in the forefront of them as you saye truly it is plaine that they make them the beginning and foundation of the rest yea I could shewe you some of the latest of them which make the knowledge and wisedome of God to be his life and by life wee knowe that all things are saide to exist And therefore howsoeuer it bee impossible for vs to sound the depth of the diuine essence and to shew fully and plainly wherin the form of it doth consist yet forsomuch as wee need not doubt but that of all that is in scripture attributed to God and said to be in him his infinit vnderstanding hath the first place both in excellencie and also in order of nature we may be bold to make it the roote fountaine and foundation of his essence and the rest of his attributes the branches streames and progresse of it For in the first place God is a substance nature or essence truely subsisting then he is to be accounted not a dead and vnreasonable but a reasonable and vnderstanding nature thirdly not a finit but an infinit vnderstanding whereof it followeth that he is eternall
his essentiall vnderstanding the which we are constrained to put in the place of his forme heereof it coÌ„meth that we are not able to distinguish this essentiall vnderstanding of god from his actuall knowledge And therefore leauing the knowledg of gods forme essence and as wee make it of his essential vnderstanding to himselfe who only eyther doth or can knowe it let vs I pray you proceed in considering this his actuall knowledge Sch. I like well of that you haue said and do thinke you for shewing me wherin I erre yet this I may say for my self that vnlesse you had in a manner compelled me to imagine or coyne this or some such distinction I should not haue mentioned it but to proceed It was said of God that he knoweth all things actuallly alwaies For the first it is plain and not greatly doubted of by any that all the actions of the creatures and whatsoeuer doth any way happen vnto them is as manifest vnto God as is the sunne at noone he doth see with eyes which need no light for darknesse and light are all one to him the heart of man is deepe and deceitfull aboue all things yet hee soundeth the depth of it seeing and perceiuing his most secret thoughts as plainly as if they were things done in the sight of the whole world the which thing although it seeme most impossible and bee incredible to many yet wee knowe â—ssuredly 〈◊〉 â—râ—â—h of it both by the word of God and also by manifolde experience and no maruell seeing that he hath framed and fashioned them hee hath made the eye and care and therfore must of necessitie both see heare Neither doth the infinitnesse as it seemeth to vs of the particulars which happen in the world hinder this vniuersall knowledge of God for they all are to him not onely not infinit but a fewe in comparison of those which he might should know if they were to be knowne that is if they did exist It hath be ene admired in some great men that they haue bin of such capacitie readinesse of wit as to be able at one instant to mind diuers matters and to endite to two or three Secretaries as fast as they could write for why as we our outward sences and inward faculties are not many but one particular so they cannot well stretch themselues at once to many diuers obiects for then Pluribus intent us minor ad singula sensus But it is not so with God who although in trueth he be but one particular nature and essence not many or diuers yet hee is more large vniuersall then the whole yea then a thousand worlds And so if we consider the proportion of his infinitnesse to all things existing wee shall finde that it is farre easier for God to know and minde at once all the particulars which eyther haue beene are or are to bee then for one of vs to thinke on any one particular thing or matter As if that wee may vse the similitude of the diuine essence which was brought before wee should suppose a man or an Angell to bee of so large a braine and vnderstanding as is the whole element of the ayre the which we know to be euery where if it be not kept out by some more solide bodie and that euery part of it were of sufficient vertue to conceiue and knowe we then should not mauell if at one instant hee did know and consider of all the things in the world and that without any confusion of wit how much more then shall we graune this vniuersall knowledge to God who is far more vniuersall theÌ„ the ayre he being not onely about things but euen in the middest also of the most hard and solide stone and not excluded by it or by any bodie out of any place yea hee being wholly euery where with euery man yea with euery piâ—e of grasse on the earth and with euery corne of sand on the sea and how then can wee maruell that hee should bee able to know all things at once In the second place we are to consider that God knoweth himselfe and also the whole course of all things actually that is hee doeth not attaine to the knowledge of it by doubtfull reasoning discourse and consequence of one thing froÌ„ another but seeth it existing as certainly as if it were actually existing and present with him Otherwise if God did attaine to the knowledge of things by way of vncertaine discourse it would follow that his knowledge is sometimes potentiall and imperfect not hauing as yet attained to the thing it aymeth but beeing onely in the way towards it whereas we are to thinke and hold for a most certaine trueth that the whole course order beginning progresse and end of the world is and hâ—th beene alwaies from euerlasting seene and knowne by him and that without successiue discourse by one perfect and compâ—eâ—e act of knowledge the which we say in the third place to be eternall in God not that he needed so long a time for premeditation how to deuise and dispose things so as they should all agree togither in tending to one the same end for the which he decreed them for in this respect y e whole frame and câ—uâ—se of the world may be said to be exteÌ„porall as we vse to say nasci sub stilo that is to be penned and made without any premeditation â—or to him the least time is as good as a thousand yeares for deuise yet we are to thinke that the frame of the world was not deuised when it was made nor a litle before but that the idea and patterne of it hath plainly fully existed in God from all eternitie as the spitit of God witnesseth almost euery where in the scripture speaking of the eternall loue and purpose of God toward his elect Gent. You say that god knoweâ—h all things actually alwaies and I thinke you say true yet I am sure you know the olde exception obiection which hath been alwaies made against this doctrine not onely by heathen Philosophers but also by Christian Diuines who graunt this to bee true in all those actions which God worketh eyther immediately by himself or by the means of those creatures which are not indued with libertie of will in all which they graunt that there may be an appoynted order course wich shal certainly come to passe because the things thus disposed are not at their own disposition so as they might break the order set by God but are wholly gouerned by God who neuer changeth his purpose or determination in any thing which he hath apponted but as for the will of man the which they say is in it selfe most free yea as free as the will of God himselfe because otherwise it is not wil that they say must be exeÌ„pted from the foreknowledge at least from the necessarie foreknowledge fore appoyntment of god for that it is wholly at the owne disposition
And so matter or materiall subsisting the which bringeth with it motion and time passion alteration limitation and impotencie shall bee the badge or cognizance which the creature shall weare that so it may appeare that he is not his owne man or maker but that he serueth and depeÌ„deth on an other by whom he was made and is maintained And on the other side mere simplicitie and pure formalitie to the which eternitie rest identitie operation infinitnesse and omnipotencie are annexed is to bee accounted the royall diademe which aduanceth God in his Throne of glory aboue all creatures whatsoeuer With this simplicitie of the diuine essence we may ioyne the vnitie of it for as it is simple without partes so it is one without kindes neither can we imagin it to be moe then one for many causes For if we suppose two infinits wee make no insinit for each of the two is the limit of the other for it keepeth the other from comming into it selfe otherwise it becommeth one with it and is no longer two but onely one and so from extending it selfe into infinite Besides wee know that the diuine essence beeing the first fountaine from the which all things flowe and the last end to the which they tend must bee the absolute perfection of rest altogither voyd of motion for otherwise things should moue not to rest but to motion and the termini à quo and ad quem should be not fixt but moueable and so vncertaine but if the diuine essence bee many or moe then one there is not absolute perfection which is onely in vnitie as motion is in number So that as it is in ciuil states the which are neuer counted sure and setled in the absolute perfection of gouernment till the whole authoritie be deuolued from the people to many from many to a fewe from a few to one because where there are moe then one in authoâ—itie there is matter of continuall discord and disorder but in vnitie there is perfect concord for no man disagreeth with himselfe so much more we are to thinke that the soueraigne Monarchie of the world is not in motion or possibilitie tending to perfection but already and euen for euer established in perfect vnitie but we neede not insist any longer in proouing the vnitie of the god-head which of it selfe is manifest and therefore we will now shut vp this conference with the last of these external attributes which is the immoueabilitie if we may so speake of God Sect. 5. THis attribute giueth vs to vnderstand that god is not subiect to motioÌ„ which is the mutation of state or place but is in all respects immutable and immoueable he doth not shift his dwelling place wandring vp and downe like a Pilgrime this day in one countrey and to morrow in an oother at one time in heauen and at an other time on earth but continueth where hee is and where hee hath bene alwaies more firme and steadfast then the hugest mountaine or the whole earth like to a Rocke in the sea against the which though the waues do beate and so breake themselues yet they cannot either moue it in or remoue it out of the place where it is euen so it is with the creatures in the world the which doo continually tosse and tumble themselues from one estate to an other but the Lord remaineth the same for euer For why as we our selues must not sit downe but go on till we come to the end of our iourney euen so the creatures when they are in their best estate are not there to rest in theÌ„selues as if they had made themselues for themselues but they must moue and go on towards God and his glory by performing those duties which do naturally belong vnto them and so continually better their estate But it is not so with God whose perfection is and euer was in complete act not in hope possibilitie and therefore hauing all the perfection that he can haue he need not stir for the obtaining of any more or mooue for any mans pleasure his last ende and cheefe good is in himselfe and in no other thing whatsoeuer and therefore hee need not by motion pursue that which he enioyeth already in rest or seeke that from an other which he hath in himselfe Yea it is needefull that God should be immoueable hee beeing the foundation whereon all things whatsoeuer do any way exist do stand and rely so that if it did moue and were fickle and wauering there must necessarely ensue vniuersall confusion disorder in nature in the which respect as was noted in the former attribute God being both terminus a quo and terminus ad quem all naturall motion motion is made must needs be supposed to bee vnmoueable for otherwise both disorder would ensue and also motion should be made to motion as it were in an endlesse iourney and with bootelesse labour Lastly how should wee suppose God to moue whom we know to haue no place whither to moue for hee himselfe is euery where and therefore whither soeuer he moueth hee moueth to himselfe or rather he moueth not at all because he is still where he was euen in himselfe Now sir I haue as I could endeauoured to satisfie your request neither can you require any more of me saue only thanks for your gentlenesse and curtesie in attending so patiently these simple and rude discourses your wisedome is such that I am perswaded you did not expect any perfect declaration of the nature of God especially at my hands and at this time in the which respect I hope that you will take in good part that which hath bene said how rudely and rawly soeuer Gent. If I should tell you how much I thinke my selfe beholden to you for this days worke you would thinke that I did but flatter you I know not when I learned so much good diuinitie in one day but I hope to haue ere we part better occasion and cause too of thanking you Sch. There is no such cause sir these are but ordinary matters Gent. Well I would giue any good I might haue had your company vp to London I would thinke to bee by your meanes a good diuine ere I came thither Sch. So you are already otherwise it were strange that I should make you a good diuine in halfe a score of dayes that could not make my selfe one in a whole score of yeares but to deale plainely with you my purpose is to trauell as farre as London though I tolde you not so much at first but I doubt that my litle weak nag wil not hold out and I am sure that hee cannot hold foote with your strong gelding Gent. I am right glad of it take no thought for your nagge I will assure him to London for the paines that you haue already taken in instructing mee and when wee come to our iournies ende if I might entreate you to go with mee to my house which is not farre off you should be as weleome as your seife could wish and command any thing I haue Sch. You may soone haue a bolde guest of me but we will talk of that sixe or seuen dayes hence In the meane time for that I perceiue y e you are a stranger in this countrey I will be so bold as to bid you welcome to this Northern Towne Gent. I thanke you heartely but doo you know of any good lodging in it Sch. No doubt sir but that we may in many places here in New-castle bee both heartely welcome and honestly vsed for our money but you know that the countrey is plaine and rude and therefore your entertainment will bee but course and homely in respect of that curious ciuilitie that is besouth yet their meaning is good and better then it seemeth Gent. You speake worse of your countrey then there is cause I like plaine dealing best let vs get on and I pray you lead vs to some honest house where you are knowne or acquainted FINIS