wee doe not speake of the absolute power of God whereby all things were created of nothing we doe not dispute of the absolute will of God who might haue vsed many infinite meanes and might haue appointed many infinite kindes and infinite degrees of the creatures but of the conformitie which creatures had in the beginning to the following and succeeding course of their nature as for example that the heauens and the earth should first seuerally be created how the confused elements were diuided wherefore was light first ordained and in the fourth day the celestiall bodies appointed and such like Vpon due deliberation and examination hereof I dare confidently auouch that to the iudgement of an heathen man who hath any knowledge of Philosophie there could not possibly be a more orderly and methodicall course obserued in the creation such as might well argue one and the same wisdome power prouidence in the producing or birth which now appeares in the continuance and preseruation of nature then is here recorded by Moses Supposing the necessitie of a creation there can bee but one Creator for all nature is directed to one end the World is circular which best resembleth the figure of one all the streames are reduced to one head all the degrees of things still tend to the highest there being in nature a prioritie posteriority euery gouernment tends and ends in a Monarchie Nature will not indure many Competitors order and decencie requires as much in effect all heate is reduced to one first heate all bodies to one first bodie Philosophie beates vpon this axiome that nature desires to worke with the fewest instruments and therefore euery thing is to bee reduced to the fewest principles in the constitution of any thing she requires but a couple for the effecting of any thing one will suffice to admit of more would rather hinder and distract the worke then any way further or helpe the action Thus to acknowledge one God the workemanship and fabricke of the whole world will testifie as much in effect wherein the footesteps and impression of one and the same God doe most eminently appeare all of them giuing sufficient demonstration of one and the same wisdome and prouidence which appeares alike in all grounding all his workes and all his actions vpon the same principles and rules of his owne wisdome There are not gods of the mountaines and gods of the vallies gods of the Land and gods of the Ocean for the fishes of the sea the birds of the ayre the beasts of the fielde haue alike fashion and forme for their outward feature and a like inward instinct and prouidence for their course and direction which similitude of nature must needes proceede from the same grounds of wisdome the voice and verdict of nature will likewise testifie as much which being to admit some infinite power transcending reason and the course of all creatures will therefore tie it selfe to admit of the least inconuenience rather of one then of a multitude From the generall creation of all things I come vnto man that he was created in a more excellent manner then now he is it shall not here neede any proofe for it was the principall intent and scope of my whole speech I will forbeare to speake of originall grace vntill I come to our sanctifying grace which supplies her want I will passe ouer the degrees of his sinne vntill I come to the steps in his regeneration I will not open the wound vntill I haue already prouided the salue and this I haue reserued for the third branch of of my text Here let vs consider the wisdome of God that hauing giuen an vndoubted token of his mercy in the creation of man imparting himselfe according to the nature of goodnesse calling those things which were not as if they were inlightening their darkenesse â—with the infinite lampe of his owne light it stoode with the same wisdome to appoint a law since his glorie our obedience was the end and scope of our creation for himselfe being the chiefe and greatest good all must be directed to him neither could hee bereaue himselfe of that honour no more then he could alter or change his owne nature and thorough the obseruance of that lawe either to multiplie and increase his owne mercies in a further confirmation of our blisse and happinesse or by the breach of that lawe to giue vs some taste of his iustice yet so that the miserie of our fall might be some further occasion to manifest his goodnesse And to this end some things were adioyned as necessarie and essentiall to our nature whereof God in his mercy and in the constancie of his owne will would neuer bereaue vs some things againe were added onely as gifts and as ornaments without which our nature might subsist and these we holde durante benè placito during his good pleasure and liking that as our sinnes or deserts should require wee might haue them enlarged or diminished or indeede might bee wholly depriued Againe the condition of man is such that being a creature he could not be independent as not in his beginning so not in his continuance for God cannot impart this his owne royal prerogatiue and being a creature made of nothing there still remained in this creature a power to returne vnto nothing being made a reasonable creature and hauing a spirituall soule he had likewise a libertie and freedome in his own choice either to stand or to fall And thus the wisdome of the maker and the state of man did require as much in effect that man might haue a mutable and changeable condition whereas all other creatures which were at first determinated by God as they are only carried by a naturall instinct so in themselues they are of an inferior degree directed for the vse and seruice of others and are therefore wholie vncapable of any further blisse Herein did appeare the rule of Gods mercie lest man in the pride and presumption of his owne heart might obiect against God that he was created indeed but onely created for Gods seruice and therein God might seeme to intend onely his owne honour therefore God hath appointed all other creatures to serue man that so there might be some kinde of recompence or restitution made vnto man while hee himselfe with his continuall prouidence and power intends the protection and preseruation of man and that it might for euer appeare that the seruice of God is more honorable to man then was the first appoyntment of his state and condition for herein consisteth the height of mans happinesse Triall being thus made of mans obedience before I come to the sinne I must first speake of the tentation the nature of man was innocent and incorrupt as being Gods owne immediate workemanship his condition was great his vnderstanding perfect and pure where then shall we finde the first roote seede and occasion of this corruption to make two different gods
this appeares not only in the seuerall persons of men whoÌ„ you may taxe with affections who might mistake in their ends but consider whole mankind and you shall obserue that some nations thinke other nations to be happy in respect of themselues stockes families kindreds do the like and generally all the states of men seeing no iust cause in themselues wherein they might glory begin to commend and desire an other state and condition of life nemo sua sorte contentus The Marchant commends the life of a scholler a schollar desiring some practicall imployments in his speculatiue studies desires the life of a souldier the souldier crieâ— dulce bellum in expertis and hee desires the lawyers gowne and that his combat might only consist in words and his quarrel be tried at the bar Tâ—us we finde a dislike in our owne and suppose some contentment in theirs like sicke men who sometimes turne on the one side sometimes on the other now in the chaâ—â—e then in the bed straight in this roome immediatly in that roome seeking ease and rest but faile in their purposes Seeing we are thus well perswaded of other mens states and courses of life though otherwise wee are in some dislike with our owne I cannot sufficiently discharge mine owne dutie and conscience vnlesse I shall speake of those miseries which are proper and peculiar to euery state in particular As I hope I shal not prouok whole mankind against me when I discouer their fall and corruption so without exception I may speake of the vices and miseries of each state in particular For it is proper to misery to groane proper to sinne for to cry for vengeance neither misery nor sin can long be concealed and it is our greatest misery that we thinke it a shame and a disparagement to our selues to haue them discouered We are not ashamed of the corruption but that it should be made manifest here is our griefe whereas the first degree to the cure is the right knowledge of the disease Heauen and earth standing in opposition to each other the deeper you sinke in the one the more remote you are from the other Suppose these worldly ioyes to be the shadowes of true ioyes as indeed they are no more then the shadowes if I set the shadow before me then the light is behind me if the light be before me the shadow is behind me respecting the one I neglect the other the loue of heauen and of earth cannot together subsist no man can serue two masters The shadow of the earth causeth the eclipse of the Moone and the Moone very fitly resembles the state of man as being the lowest of the celestiall Orbes and in regard of her mutable and changeable condition If I desire to prepare man for a heauenly blisse needes I must first weane him from the moderate loue of his owne flâ—sh laying open the miseries which are incident to whole mankind from which no state is exempted herein I shall follow the example of God himselfe who mixeth all our ioyes with the spice of sorrow and in the last clause of our liues before our death desiring then especially to draw vs to himselfe his prouidence hath so appointed that long diseases should better instruct vs of the true state of this world then all our experience in the whole course of this world Then we see our weakenes our miseries and what we are in our selues then we see the vanity of all our worldly ioyes that so detesting and abhorring them esteeming them no otherwise then indeed they are our whole comfort might reside in the onely hope of his mercy and we be as willing to forsake this world as euer we were to enioy it Thus necessity may seeme to enforce me that I leaue nothing vnsearched where happines might be concealed or hid consider likewise the principall intent of this Treatise for I did propose vnto my selfe foure things in this second part 1. That in discouering our miseries both in our selues and in respect of the creatures we might truly confesse them to be the punishments of sin 2. That our miseries being once discouered and we our selues being truly acquainted with the state of our nature wee might take some dislike and distaste in nature whereby from the depth of our sorrow we might haue safe refuge to the depth of Gods mercy 3. Least there should bee any obstacle in the way to hinder our approch vnto God I thought fit to set our owne tents and Tabernacles on fire to make our home-bred ioyes and delights vanish in smoake for they are but vanities such as should not withâ—hold vs from the pursuit of our happines 4. That being touched with the miseries and no way puffed vp with the vanities we might acknowledge God in both expecting a time of liberty and freedome when God shall wipe away the teares from our eyes and according to his mercy in stead of this shadow shall impart the truth of his happines Intending to speake of the sâ—uâ—râ—ll states of men to search where I might finde out true â—oy and contentment in nature I must confesse that as in all other things so here especially I shall be most defectiue least an offence should be taken where an offence is not giuen God forbid that I should so far wrong mine owne soule and mine owne conscience as that I should iustly offend the least of my brethren though true it is that sore backes must not be touched yet if I shall intend the cure needs I must lance the impostume Suppose I should speake of their miseries with great diligence and good obseruation yet certaine it is that as the actuall sinne of euery man in particular is much more grieuous then his originall so assuredly the iudgements which befal euery priuat man in particular are much greater then these which are incident to the whole nature in generall And of these particular punishments I cannot take any due knowledge but must leaue them tanquam terram remotam incognitam to be searched out by the godly and daily meditation of euery religious and deuout man who in the clause and latter end of the day calling himselfe to the account of his forepassed life together with the actions of that present day shall therein finde the vndoubted fruit oâ— Gods iustice and if our sins haue past without remorse of conscience then this examination wherein we call our selues to account shall serue as a sufficient occasion to stir vs vp to repentance and sorrow vnà cum nube testiâ—â—â— with a cloud of witnesses all our distilling teares all our sobs and our sighs confessing our sins For the common sort of men I might well reckon them among beasts vulgus hominum inter vulgus animalium they are alwayes carried with shewes and neuer apprehend the truth their delights are al beastly they seeme not to haue the least sparke of a spirit this common sort is likewise the poorest sort so
in the Serpent for the enmitie seemes greatest betweene the most noble and basest creatures Man and the Serpent and that for the continuall remembrance of the first tentation Howsoeuer I doubt not but that it better appeares in those easterne countries wherein Paradise was first planted and wherein the kindes of Serpents doe much differ from ours yet I will now speake according to our Climate and Meridian Behold when in the pleasant moneth of May thou desirest to take the fresh ayre and to delight thy senses with the odoriferous breath of sweete flowers when the beautie of the Lilies and the pleasant varietie of colours shall allure thy sight as thou walkest securely by the way side or when thou dost solace thy selfe in the groue or the shade and there crownest thy selfe with the garlands of nature see see a stratagem a stratagem treason treason against thine owne person the base Serpent which neuer durst once appeare in thy sight to encounter thee now begins to trace out thy pathes and to bite at thy heeles a part which thou least suspectedst where thy hands cannot stoope down to helpe thee yet therein the strength and poyse of thy whole body consists if thou touchest or treadest thou defilest thine owne flesh And thus is euery man now become Iacob before hee can be Israel first his thigh-bone must be broken to acknowledge his owne weaknesse before he can partake of the blessing Wilt thou set vpon this Serpent and by opposing her seeke to defend thy selfe thou shalt finde it a very dangerous and difficult combate for see the guile and subtiâ—tie of thine aduersarie thinkest thou to insnare and intrap her with thy charmes and inchantments as birds and wilde beasts are taken with seuerall notes and cries she hath this property one eare she stops with her taile the other with the earth O the deafe Adder that will not harken to the voice of the chaâ—mer charme he neuer so wisely Dost thou expect that this poysonous creature should at length burst with her owne poyson she is priuiledged for her poyson serues to offend thee and not to annoy her venenum expâ—it vt bibat in the taking of her food and her sustenance she first disgorgeth her owne poyson and then againe resumes it as being prouided against man Wilt thou draw out thy sword and hew her in peeces see how she will stand in her owne defence totum corpus in orbem circumuolâ—it vt caput occultet her whole body must serue as a buckler to protect her head wherein life doth principally reside suppose she were cut and dismembred yet is she no way dis-inabled or impotent she may well leese part of her length and yet be no creeple If thou puttest her to flight habet viam tortâ—osam she will make such indentures in her passage that thou knowest not which way to follow and wheresoeuer she goes if she can make the least entrance with her head she will winde in her whole body the earth is her castle the hedges her buiwarkes take heed of thy selfe in the chase danger doth euery way appeare and yet no hope of a booty if thou hâ—st the conquest sometimes the sprinkling of her blood will infect thee but thou shalt neuer receiue any the least price of thy labour If time leisure would sâ—rue me I could proportion these seuerall properties of the serpent to the qualities of sinne and the deuill which first made choice of the serpent to be his agent and instrument against man but I will leaue this to euery mans priuate meditation as likewise on the contrary wherin our comfort consists that this serpent luâ—king about the heeles we shall one day tread on the head It may well feed vpon impâ—re and poysoned bloud but when it shall taste the pure and innocent bloud which shall issue foorth from the seed of the woman then behold byting at the frailtie of our flesh she shall bee insnared with the hooke of the God-head when both God-head and man-hood shall be linckt together by an inseparable vnion in the person of Christ who is that brazen serpent prefigured out to the Iewes A serpent appearing in the true shape and condition of sinfull man and yet a brazen serpent without sting without poyson reserued for continuance and perpetuitie the looking and beholding wherof being once raised vp in the wildernesse faith apprehending Christ crucified shall cure all those which haue bin stung by the serpent Thus you see the great encounter betweene man and the creatures the strange antipathie and discord betweene both Now let vs examine how the earth and the elements stand affected to man in this great diffention and to what party they incline not to speake of the burning and consuming fire the boysterous and vnresistable winde or ayre the roaring ouer-whelming seas or the earth which seemes to be the foundation of the rest to support this reeling world yet sometimes is strangely moued toffed whole cities are swallowed great foundations shaken nothing vntouched the fruites the hearbes and the flowers are tainted as if hell which consists in the bosome of the earth sent forth a flash of brimstone to infect this world I will passe ouer all these great generall iudgements but me thinkes in my passage I am detaind incompassed and apprehended by thornes that I cannot winde my selfe out of the snare or the bryars and therefore in the neâ—t place I must speake of the third punishment of mans corruption terraâ—ariet tribulos spinas Gen. 3. 17. 18. Cursed is the earth for thy saâ—e in sorrow shalt thou eate of it all the dayes of thy life thornes also and thistles shall it bring forth to thee c. Why should the earth bring forth brâ—ars and bâ—ambles vnprofitable thistles prâ—cking and hurtfull thornes noysome and vnsauory weedes are these the fruites of the garden doe the heauens sowe no better seede or is this crop worth the reaping to what vse hath nature ordained them suppose â—here were any vse yet could not nature furnish the earth with better prouision And this vse whatsoeuer it be is wholy vnknowne and therfore they seeme needlesse and vnprofitable to vs and certainly would much detract from the diuine wisdome and goodnesse were it not that they are rooted in that earth that earth which is accursed for sin and therefore brings forth bryars and brambles as tortures and torments for the iust punishment of sinne The earth was first created of nothing and as the earth was nothing in her production so if God had left the earth to it selfe it should haue produced nothing there should haue â—ollowed a priuatiue iudgement but no positiue punâ—shment poenadamni but not sensus It should haue bin like the fruitlesse sands or the barren rockes as not apt for graine so not plentifull of weedes or of thistles nothing should haue bin the fruite of that which is nothing in it selfe and was nothing in his first
infidelitie vpon all fit occasions he is ready to reuolt and dares vndertake nothing for feare of his death which hee holds for his greatest woe Thus I haue proportioned the seuerall punishments of the first sinne to the tenne plagues of Egypt I haue contracted them to the number of tenne though further happily I could haue extended them were it not that I desire to speake al things according to some rule and proportion But now I call to minde the last punishment in Egypt was mors primogeniti the death of their first begotten and this hath likewise some reference to the last punishment of sinne mors primogeniti the death of the soule which is the first begotten in man and Scripture doth intimate as much in effect for this very phrase morte morieris thou shalt dye the death might seeme to include a needlesse repetition or tautologie were there not a first death and a second death and both of them brused brayed and beaten together in this one morter morte morieris thou shalt dye the death Which words â—ound to my eares as if they did intimate the truth of a double death both proposed to man and man himselfe made subiect and liable to both yet the necessitie seemes to be imposed only for one The first iudgment hath relation to the first death thou shalt dye the death if you tell me of the Hebrew phrase and the manner of their speech then I doe much more magnifie God who hath so ordained the tongues and languages of men to expresse such a mysterie If you please to consider the circumstances and â—orerunners of the last and generall iudgement they cannot but greatly astonish man when the world shall now be growne to that old age as that her sight shall begin to faile her or sicke of a dangerous and desperate disease vndoubtedly approching to death her light shall be put out which was the first token and signe of life and therefore was created in the first place when the Sunne and the Moone shall be darkened and in this darknesse as if nature were poysoned with mans sinne not any part thereof shall be able to performe her owne office and dutie but all shall stand in an vprore the heauens with the elements the elements with the heauens and all together confounded Luk. 21. vers 25. Then there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie the Sea and the waters shall roare c. These things might seeme strange and terrible to the carnall man but here is the least part of his terrour for when hee shall see the wrath of God hanging ouer his head hell opened beneath him damnation before him his persecuting foes behind him on his right hand the whole number of his sinnes accusing him on the left hand all the creatures witnessing against him within him nothing but feare tormenting himselfe with the sting of his owne conscience without him nothing but torture and the crie of his owne sinnes together with Gods iustice calling for vengeance O what a fearefull thing it is to fall into the hands of the euer liuing God! When as al the plagues of Egypt which certainly were strange and wonderfull yet by the confession of the Egyptians and by the testimonie of Scripture it selfe were onely wrought by the finger of God digitus dei hic est alas what proportion is there betweene the whole hand and the little finger But shall I tell you how to to auoide the hands of this euerliuing God then let vs first fall into the hands of a dead God amor meus crucifixus est Christus meus crucifixus est his blood is shed and therefore he will not require our blood he is weakened and cannot hurt his hands are nailed and cannot strike he is not fit to punish but to commiâ—erate here wee may safely approch without feare and vnder the shadow of his wings we shalâ— finde protection Hebr. 4. vers 15. 16. Wee haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let vs therfore goe boldly vnto the throne of grace that we may receiue mercie and finde grace to helpe vs in this time of our necessitie Let vs call to minde what effects the preuision and premeditation of this last and great iudgement hath wrought vpon the dearest Saints of God the righteous Iob can testifie in the 21. Chapter What shall I doe how shall I escape when God shall come vnto iudgement The beloued Disciple though otherwise he had leaned vpon the bosome of Christ yet seeing Christ comming in iudgement he fell downe vnder his feete Apocal. 1. S. Ierome sets vp a stage and makes a liuely representation of this iudgement supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares Surgite mortui venite ad iudieiuÌ„ Arise ye dead come vnto iudgment S. Basill lets foorth this iudgement in place of a schoole-master to teach vs our selues and our owne wretched condition S. Chrysostome makes it a bridle to keepe vs from sinne within the lists of obedience Cyprian makes it a remembrancer of sinne for our repentance Vaepeccatis meis cum monti dicturus sum c. Woe be vnto my sinnes when I shall say to the mountaines couer me and to the deepe waters hide and conceale me to the earth swallow and ouerwhelme me that I may find some refuge in the day of Gods wrath Whither shall I goe from Gods presence if I flie vp to heauen hee is there if I goe downe into hell he is there also if I take vp the wings of a Doue and flie to the vttermost parts of the earth euen there also shall his power follow me and his iustice pursue mee whither shall I flie from Gods presence I will flie from God to God from the tribunall of his iustice to the seate of his mercie here is my appeale Call to remembrance O Lord thy tender mercie and thy louing kindnesse which haue been euer of old O remember not the sinnes and offences of my youth but according to thy mercie thinke thou vpon me O Lord for thy goodnesse Thus much for the expectation but I dare not proceede to the tortures and torments of hell S. Austine excuseth himselfe in speaking of that subiect and for my selfe I am afraid to thinke of them and therefore I pray' beare with me if I follow S. Austins example I had rather sound foorth the trumpets of Gods mercie then poure downe the viols of his wrath God preuent that in mercie which otherwise in iustice he might and should inflict vpon vs. If I should enter into this subiect I know not ho◠〈…〉 disquiet and perplexe the thoughts and consciencâ—◠〈…〉 â—â—â—nners quorum ego sum maximus of whom I am the chiefest and the greatest sinner But here is my
we conceiue them to be such simple men so fondly mistaken at their owne homes being neighbours and bordering vpon these hot climates where a few daies sayling would discouer the truth a truth so manifest and palpable as that they could not pretend any grosse ignorance let vs doe them no wrong but so esteeme of them as we desire our poâ—â—â—ritie may regarde vs. What a shame and dishonour were it to vs if future ages shall condemne vs for fooles and lyars and that our testimonie should be reiected in such things as concerne our times whereof triall and experience might informe vs without further reason or discourse Rather let vs wonder at the prouidence of God when the world was yet in her infancie and youth no maruell if heate did abound the earth as yet was vnpeopled and therefore men in those dayes had roome enough to make choice of their habitation and dwelling but now the world grones vnder the multitude and number of people the heauens doe likewise decay in their wonted strength And therefore now at length new Ilands appeare in the Ocean which before neuer were extant other Ilands and Continents are daylie discouered which were concealed from antiquitie places formerlie knowne to be excessiue in heate are made habitable by the weakenesse and olde age of the heauens the colde Zones are tempered either thorough thicke misty ayre or the stipation of coldnesse God preparing their bodies and giuing them food and clothing accordinglie Thus God in the beginning of the world out of his owne foresight and goodnesse did fit and temper himselfe according to the times and occasions giue mee leaue to speake after the manner of men though otherwise I know the immutabilitie of Gods nature as long as there was vse of Paradise so long it continued in state and perfection being once forsaken and destitute then followed the dissolution If the Ancients were strangers abroade and might easilie mistake yet in their owne dwellings and habitations their sense for want of reason would serue to informe them certaine it is that there was a great burning in Phaetons time though grounded I confesse vpon a fabulous historie yet for the truth of it signes and tokens thereof did appeare for many subsequent ages and strange it is among the heathen what preuention of fire did hereby insue inuenting a kinde of slate which might resist the violence of fire and therein reseruing and laying vp the hidden treasure of their writings and records against such a generall combustion whereas in these daies we neuer found the heate of the sunne to be such we neuer sustained any such dammage but that the coldnesse and moysture of the winter could easilie recompence our losse nay rather we haue iust cause to complaine of the sunnes weakenesse and that he is defectiue in heate notwithstanding that in this time of his olde age God hath appoynted that the sunne should enter into the hot signes yet both sunne and signes are defectiue in their power and cannot ripen our fruites in that manner which formerly the sunne alone did in the waterie constellations What a strange difference appeares in our seasons more then in ancient times we can not promise vnto our selues the like certaintie neither in our seede time nor in our haruest nor in the whole course of the yeere which they did for a wonder it is to heare the relation of old men in this kinde how they all seeme to agree in one complainte which certainely betokens a truth If you tell me of our corrupt computation of the yeere my answere is that the change is so insensible not a day in an age as that it makes no sensible difference yet herein I cannot excuse our selues for if the world should continue many ages our Christmas would fall out in haruest whereas certaine it is that the day was first appoynted according to Christs birth and Christ was borne neere solstitium brumale when the dayes were the shortest and then began to increase as Iohn Baptist was borne at Midsommer when the dayes were at the longest and then began to shorten to be a figure as Saint Ambrose obserueth that Christ should increase as Iohn Baptist decreased but now in these times our dayes are increased a full houre in length before the Natiuitie If still thou proouest wilfull and wilt not beleeue the Ancients but talkest onely of thine owne experience and particular knowledge it were to bee wished that thou shouldest trie all conclusions in Physicke vpon thine owne bodie that so thou mightest see onely with thine owne eyes and take nothing by relation from others if thou iudgest of times past by thine owne little experience thou canst not truely iudge of the workes of nature which haue in themselues insensible changes and alterations thou canst not see thy selfe growing yet at length thou perceiuest thine owne growth Suppose there were little alteration in this world it would then argue the newnesse of this world that it was created but this morning for as yet the Heauens haue not once seene their owne reuolutions it would likewise argue the excellencie of the workeman as in the framing so in the continuance of his worke for if the heauens should alwaies want some repayring and mending we might well thinke that the state of the Church triumphant were not vnlike the state of the Church militant alwaies requiring and calling for dilapidations yet in reason you shall easilie discerne the vndoubted tokens of the worlds ruine Now that I am falne to the generall dissolution of this world which shall bee performed by the rage and violence of fire according to the receiued tradition of the Ancients whereunto Scripture agrees and according to the opinion of the best learned Philosophers who ascribe the greatest actiuitie to fire and were it not for the situation as being aboue the rest of the elements and for that naturall inclination which it hath in it selfe arising out of an inbred pride as knowing his excellencie aboue the rest that being once out of his owne proper place it will not thus be supprest but will ascend with the greatest swiftnesse and expedition carrying the forme of a pyramise for the more easie penetration assuredly all the rest of the elements together conspiring could not incounter the fire Now fire hath this propertie congregare homegenea segregare heterogenea and therein doth figure out the last and finall iudgement wherein a separation shall be made of the Goates from the Lambes of the corne from the chaffe of the iust from the reprobate I cannot nor dare not prescribe the day and houre of that iudgement rather with patience I will waite on Gods leisure with my assured hope will expect to see my Redeemer in his flesh and in my flesh so descending as he ascended for herein we haue the testimonie of Angels This Iesus which is taken vp from you into Heauen shall so come as you haue seene him goe into Heauen Acts
1. 11 the same in nature the same in power the same in mercy the same in true loue and affection Iesus the sonne of Dauid Iesus the sonne of Marie who was the propitiation for our sinnes and shall come againe in glorie to iudge both the quicke and the dead Yet sure I am that the time cannot bee long absent for all the signes of his comming doe already appeare when the hangings and furniture are taken downe it is a token that the King and the Court are remoouing nature now beginning to dacay seemes to hasten Christs comming to let passe many strong presumptions of our Diuines concerning the approach of that day these three proofes drawne from naturall reason doe easilie induce mee to beleeue it First looking to the generall decay of this world which argues the approach of this iudgement secondly to the great preparation for fâ—â—e which must then serue for the execution of Gods wrath thirdly the fit occasions seeming to hasten this iudgement c. Most certaine it is that if the world should continue many thousand yeeres and that wee should suppose that nature would decay in such sort as we are able to proue by demonstratiue euidence already she hath done assuredly nature of her selfe thorough her owne weakenesse would come to nothing and the world should not bee able to supplie mens necessities Suppose this one kingdome besides the generall barrennesse which hath befalne vs whereof wee may iustly complaine if we should commit the like waste in our woods as formerly wee haue done in this last forepassed age assuredly we should bee left so destitute of fuell of houses of shipping that within a short time our land would proue almost inhabitable for such things as require a great growth wherein man cannot see the present fruites of his prouidence husbandrie and labour for the most part they are alwaies neglected and it lies not in the power of one age to recouer her selfe thus out of the decay of nature we may almost expect a dissolution as by the signes and symptomes we iudge of a dangerous and desperate disease Thus you may obserue almost a like distance from the creation to the deluge from the deluge to Christ from Christ vnto vs as God ordaines euery thing according to rule order and measure after fifteene generations â—xpired you shall alwaies note in Scripture some great alteration and change Saint Matthew was therefore called from the receite of custome to cast vp this account in the genealogie of Christ as it appeares in his first chapter now at length in Gods name what may wee expect should befall vs Whatsoeuer concernes the kingdome of Shilo consummatum est it is already perfited wee must not looke for any further addition that which remaines it is the sound of the trumpet vt consummetur seculum that the world may be destroyed by fire Secondly fire shall bee the second ouerthrowe this Scripture and reason confirmes now certaine it is that God who hath first instituted nature hath so ordained her as she may best serue to be an instrument to worke his owne ends and purposes to shew a conformitie of the effects with the cause thereby to manifest his owne empire and rule which still he retaines in the creatures as likewise the obedientiall power whereunto the creatures are subiect that so may appeare how absolute and powerfull he is first to appoint the creatures then how gracious and mercifull he is to impart himselfe and to ioyne with the creatures in the same action Thus the waterie constellations did then gouerne and rule when the world was ouerwhelmed with waters now at this time and for a few hundred yeeres yet to continue the fierie constellations shall haue the predominancie and therefore credible it is that within the compasse of this time there shall happen the generall combustion Thirdly the dissolution of this world betokens a generall punishment the iudgement accompaning hath reference to our transgressions as in the first permission of sinne appeares the goodnesse of God who can turne our sinnes to his glorie either for the manifestation of his mercy or iustice so in this great tolerating of sinne appeares Gods patience and long suffering But now our sinnes are come to a full ripenesse now is the haruest and the weedes choake vp the wheate and therefore necessitie seemes to inforce and to hasten the approach of this iudgement that at length there might bee a separation of both though hetherto they haue growne vp together Thus Christs first comming in the flesh was to restore the decaied state of the Iewes for then hee was borne into this world when charitie was growne colde the Priesthood bought and sould for a price the Kings office extinguished the tribe of Iuda neglected the synagogue diuided into sects and schisâ—es and this is in some sort resembled by the barâ—â—â— of the earth for hee came in the winter season and hee was borne at midnight to argue the worlds vniuersall darknesse and ignorance So must it bee for his second comming he hath giuen vs a watch-word that the sonne of man will come at an houre when hee is not expected Luk. 12. vers 40. Now is that time when we doe not expect him we neuer thinke of iudgement of hell of fire of damnation Religion hath taken vp wings and is returned to heauen from whence she descended Men are now growne carelesse in their profession and liue after a sensuall manner like beasts we are now growne to the height and top of all sinne our sinnes our crying sinnes now crie for vengeance and therefore the time of his comming cannot be farre absent hee will take the best opportunitie like a theefe in the night we may then expect him when wee doe least expect him But I will leaue this as being not so pertinent to my purpose and grounded onely vpon coniectures c. Now I haue brought man to his graue and together with man the whole fabricke of nature you would thinke that at length I should discharge him I haue buried him deep enough I confesse for I haue cast the heauens and the earth vpon him and together with man intombed the whole world Yet giue me leaue in the last place to preuent one obiection for some will say that if the fall of man should appeare by the light of nature how should those great Sages and Secretaries of nature the ancient Philosophers be so much mistaken for the Schooles and all our Diuines hold that they were deceiued in the state of man supposing man to be in puris naturalibus without any thought of his fall without any hope of his recouerie I confesse indeede that the ancient Philosophers haue not mentioned the fall of man for they did onely looke to the present course and order of nature as liuing in the middest of Egypt they considered Nilus the depth of the waters the violence of the streame the ebbings and flowings but they regarded not
must be watered and digged the earth mellowed and mended mettals purified and clensed and by whom shall all this bee performed if by a superiour agent then might it be done without disparagâ—ment but if a base and inferiour should vndertake to controwle and correct nature in her actions this were a high contempt and indignity Here are not second causes which require the concourse and influence of their first mouers but nature is to bee taught and instructed by her handmaid to receiue her last and finall perfection from her vassall and slaue that ill-fauoured ape mistrisse Arte forsooth the learned gossip which doth all things by imitation taking her grounds and principles of action from nature she must be sent for as a mid-wife to help the deliuerie and hence issues such numbers and troupes of Artes together with such infinite inuentions of men and among others the Chemicall Arte though it deserues high commendation being rare and wonderfull in her operations yet with her vaine-glory and ostentation shee hath greatly wronged and prouock't nature in so much that if nature were not wholly cast downe and deiected rather then she would endure the intolerable boasting and bragging of Mountebankes shee would attempt the vttermost of her power To conclude this one poynt considering first that nature so much aboundeth in euill secondly and is so much enclined vnto euill thirdly considering how the heauens stand affected to the earth fourthly how elements amongst themselues fifthly how mixt creatures one to another sixthly and in themselues what defects and imperfections there are seuenthly how Art serues like a cobler or tinker to peece vp the walles and to repaire the ruines of nature I hope it wil sufficiently appeare that she is corrupted and much declined from her first perfection which certainly was intended by the founder and by all probable coniecture was imparted to her in her first institution I could bee infinite in this point but indeed it is not so pertinent nor doth it so nearely concerne my text I haue already alleaged seauen arguments to this purpose seauen is a perfect number as I challenge a rest on the seauenth day so heere I will rest in my seauenth argument Now in this great vprore and tumult of nature when heauen and earth seeme to threaten a finall destruction giue me leaue with the Marriners of Ionas ship to cast lots and search out the first occasion of this euill Alas alas the lot falles vpon man man alone of all other creatures in regard of the freedome of his will and the choyce of his owne actions being onely capable of the transgression the rest of the creatures are wholly excluded from the offence the punishment I confesse appeares in them but chiefly and principally in man I will therefore descend from the great world to this little world which first set on fire and inflamed the whole for I should greatly wrong my selfe if I should loose so much time as to take a generall suruey of nature to wander in the desarts and caues of the creatures to search out their imperfections I will therefore tie my selfe to man and by man alone the fall corruption shall manifestly appeare My proofes and arguments I will dispose into three seuerall ranks first for such things which seeme to bee proper and peculiar to man in regard of his constitution whereof all nature cannot furnish vs with the like example and president and therefore wee may well suppose that they are the peculiar punishments of mans sinne Secondly I will speake of mans condition in generall and compare man with the beast of the field whereby it shall appeare that our misery is far greater then theirs contrary to the first intent and institution of nature wherein she gaue vs a greater dignitie and so consequently should impart a greater measure of happinesse Thirdly I will insist in those particular punishments of sinne which are related in Scripture to bee the punishments of the first sinne wherein I will shew the truth the certainty and I will examine them by the touchstone and light of our naturall reason Speaking of mans coâ—stitution it must be supposed that he consists of seuerall and different parts which appeares by his composition and dissolution the seuerall faculties resident in seuerall vessels the seuerall senses tied to their seuerall organs whereas if his nature were simple and not compounded it should admit no such variety of parts no such diuersity of functioâ—s but shall haue a state constant and stable homogeneall euery way like vnto it selfe If then man be compounded then assuredly nature requires the fewest principles as there appeares onely action or passion in man so more is not required in man saue onely the two seuerall fountaines of action or passion then let me spare my selfe a needlesse and vnprofitable labour for the whole world did euer acknowledge in man as in all other creatures matter and forme I will therefore lay downe this as a ground-worke or supposition that man consists of two parts a body sensible materiall corruptible and a soule intelligent spirituall and incorruptible for his body I will referre him to the triall of all your seâ—ses that hee is no shadow or phantasie but really consisting of a true body and such a body as tends to corruption if any man doubt of it I could wish that his pasport were made that with the whip and the scourge he might bee conueyed to Golgotha where he should finde sculles of all sizes For his soule that it is intelligent not guided or carried by the streame of nature as a dumb beast but able to discourse to gather one truth from another containing in it selfe the seedes of all knowledge If any man seeme to denie this I will not argue or conuince him by reason for hee is not capable of a reasonable discourse but for his punishment I will ranke him in the number of vnreasonable creatures among the bruit beasts c. Now if this soule bee intelligent then certainly spirituall as not consisting of any earthly matter which well appeares by the quicke apprehension the strange and admirable operations conceiuing things immateriall able to abstract things from their owne nature vnderstanding the grosse and earthly substance in a spirituall manner and howsoeuer the inclination of the flesh or the disposition of humours stand for these may moue and affect yet still shee retaiâ—es the Lordship and gouernment of her owne actions not violently carried by an instinct of nature but hauing a free-will in her owne choyce and election which vndoubtedly argues a higher descent a greater petegree and linage then these base elements can afford her or can proceed from a well tempered body That there should bee spirituall substances in generall let vs first flie aboue the conuexitie of the heauens where elements and elementarie bodies cannot ascend Can you conceiue that there should bee a vast wildernesse vnhabited vnpeopled lie naked and empty or rather
a tower of Babel heere vpon earth God confoundeth their tongues and brings their worke to confusion The best kind of intaile is to haue his goods honestly gotten to bring vp his children in Gods feare not to acquaint them with any wastfull course of expense to leaue a good report behind him the good wishes and furtherance of all his bordering neighbors and kinsmen to leaue his estate not intangled nor to ouer-trouble himselfe with these new strange conueiances to leaue it to the sole protection prouideÌ„ce of God Domini est terra plenitudo eius Lord I giue thee humble thankes for mine owne vse and employment and if my sonnes according to the flesh shall not succeede me then let thy sonnes according to the spirit be heires of thy promised land c. Me thinkes I see our Lawyers hold fast to the gentrie and therefore I must speake of them in the next place If the earth it selfe were stable constant assuredly they haue laid a very strong and sure foundation For as long as hedges and Cottages endure so long seisâ—â—es tenures and trespasses shall continue But here is the misery lex terrae simul cum terra ruet at the generall earth-quake and dissolution of this world when all hedges and Cottages shall fall then where shall we sue for a trespasse Notwithstanding that I am verily perswaded that they are as iust as vpright as free from briberie and extortion and euery way as sufficient and painfull in their owne profession as any other state in the kingdome For generally I can excuse none we must not expect a state of innocency in a world of corruption yet assuredly no state is more enuied or maligned then theirs which I cannot altogether ascribe to the corruption and ill disposition of others but euen their profession it selfe seemes in some sort to produce it As God speakes Vae Assur virgae furocis mei the instruments of iustice are alwaies fearfull but seldome doe stirre vp true loue and affection This enuie and hate to their persons hath raised vp many malitious slanders and hath laid many false imputations vpon the profession For thus it hath been the complaint of all ages leges esse telas aranearum vel quia iuridici sunt araneae vel quia muscas capiunt vespas dimittunt But I am not of their mind for I thinke that God in his prouidence hath so fitly ordained it as prophecying or prescribing a lesson that the timber in Westminster Hall should neither admit cobweb nor spider and God make vs thankfull for the free course of our iustice God forbid that other mens reproches and slanders should make them miserable Enuie may follow but shall neuer be able to suppresse or to ouertake the vertuous and innocent Then let vs consider them in themselues in their persons and in their profession The nicities and subtilties of Law as they doe infinitely exceed for number so they come neare euen for the difficultie of knowledge to the highest and profoundest mysteries of our Christian faith and religion The study it selfe is very difficult and harsh for the actions of men together with the circumstances being both infinite needs the course of their studies must likewise be infinite And as the â—â—ions of men are voluntarie casuall and on the one side â—â—oceed from an errour so this infinite course of their studies can neuer admit a right order or method which in all our naturall knowledge giues vs the greatest ease and contentment but heere onely the method of time according to the variety of accidents as things haue fallen out as cases haue been adiudged so their bookes of reports must serue to informe them Somtimes again the iudgements of those great Sages doe much differ and the Law doth altar and varie as it were ebbing and flowing according to the condition of the times and the seasons notwithstanding the root and foundation still continue the same in the heart Whereas nature can admit no such variety but is the same from her first infancie and institution and therefore our naturall knowledge our Philosophie hath descended to vs through a continuall succession of all ages without impeachment or contradiction Their practice may truly be called practice and nothing but practice for no state of life is so troublesome and laborious as theirs such daies of essoyne such daies of appearance so many writs so many actions so many offices so many courts so many motions such iudgements such orders that I protest before God if there were such trouble in purchasing heauen and procuring my eternall happinesse as there is sometimes in the recouering but of a rood of ground I should halfe despaire to attaine it What throngs and multitudes of Clients daily attend them I commend the wisedome of our forefathers who close by the hall erected a Church where they might take the open aire and find it as emptie as they left the other peopled and furnished How are they continually busied I could hartily wish that there were more minutes in the houre more houres in the day more daies in the weeke more weeks in the yeere more yeeres in their age that at length they might find out some spare time to serue God to intend the actions of nature to take their owne ease and recreation For now they are ouer busied in their brickes and their straw to lay the foundation of their owne names and gentility that teaching other men their land-markes and bounds they may likewise intend their owne priuate inclosures Welfare the Schollers contentmeÌ„t who if he enioy nothing else yet surely he doth enioy himselfe valuing himselfe aboue the price of the whole world and therin consists the greatnesse of his wealth vsing the turbulent waues of his owne passions and the sweet calme of his intellectuall faculties not distracted with any wandring imployments besides himselfe Before I can be dismissed the Court I pra'y giue me leaue to make one motion to the Iudges When they ride to their Assises all the whole countrey attends them for they beare the Kings person the Sheriffes the vnder-Sheriffes Bayliffes Constables Headboroughs all must waite vpon them with Halbards Pikes Billes while all the people stand gazing and beholding them Assoone as the great Assises are ended and their Lordships gone and departed then all this goodly retinue doth presently attend the condemned prisoners to guard them and to see the execution When I viewed and considered this me thought the Iudges were either like the condemned prisoners or the prisoners like them for both are attended alike we gaze and looke vpon both and both are alike carried to the place of execution The Iudges I confesse haue somewhat the greater distance and this distance is the sole difference for certainly they are carried the further they goe the neerer they approch to the place of execution notwithstanding they ride in their circuits yet they shall come to a period In euery great
sacrifice of beasts among the Iewes was an occasion of the idolatrous worshipping of beasts among the Gentiles Alas how many are perplexed with the variety and diuersity of sects not knowing how to resolue themselues whereas in truth and verity there can be no greater certainty or infallibility then in the immoueable foundations and grounds of religion if we shall detract from the wauering vncertainty of our own fancies and relie vpon the diuine testimonies the exposition and true meaning whereof by the daily practise of the Church consent of Fathers verdit of counsailes hath continually visibly and successiuely from Christ and his Apostles descended to vs. O happy happy thrise happy are the beasts of the field that are exempted from all these differences I will from henceforth betake my selfe to the woods and the groues and when I heare the chirping birds sing in stead of the communion of Saints I will ioyne with them in their quier they shall sing their notes and I will frame this dittie to the father to the son and to the holy Ghost three persons in Triâ—ity one God in vnity be honor and glory now and for eâ—er This difference in religion I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine the one receiued the other refused hence proceeds the enmitie between both as betweene the seed of the woman and the seed of the serpent the truth of religion the more it is pleasing to God the more it is vnpleasing to man in so much that no cruelty torments or persecutions shall bee omitted in the cause of religion Abel the first that died or was slaine suffered martyrdome for religion because his gift was acceptable to God he himselfe was more acceptable then his gift the one being accepted for the others sake and therefore he himselfe was to be offred vp in sacrifice to be the figure and type of him who was the propitiatoâ—ie sacrifice for our sinnes whose bloud speakes better things then the bloud of Abel who as he was the head of the Church so opened he the way as to heauen so to tribulation and persecution thorough which he ascended vp to heauen and if we looke to climbe thither we must passe the same way there must bee some conformity between the head and the members and thus God in his goodnes and secret wisdome permits that his vine-yard which his owne right hand hath planted and is bewatred with his owne blood yet the wild-boare out of the wood doth root it vp and the wild beasts of the field do deâ—oâ—re it Here you haue seene religion died in her own bloud but now I will tell you a greater mischiefe religion not persecuted which makes for her honor but maskt disguised and counterfeited which discouers her shame For many there are who colour all their sins and impieties vnder the faire cloke of religion thus not only our soules and our consciences our faith our hope our saluation but our liues our bodies our freedome our goods and whatsoeuer els may concerne vs all are subiect to ship-wracke vnder this religious tempest What murthers thefts treasons treacheries gun-powder plots massacres haue past among men for commendable actions vnder the vaile of religion what breaking of leagues among Princes what dispensing with othes what alteration of gouernments and last of all what infidelitie hath past between men vnder the colour of faith Caesar Tacitus Macchiâ—uel they were but babes and fooles in policy for they neuer learned this lesson how to lay the foundations of policie and to build vp the tower of iniquity with Church-stones To ground all factions in religion this is a monster newly hatched in our dayes in this last and worst age of the world as if the kingdome of grace did cleane ouer-throwe all naturall rights as if heauen could not subsist with the earth as if the Morall law were together abrogated with the Ceremoniall But O blessed Lord God keepe thy sheepe keepe thy shepheards keepe them as the aple of thine owne eye let Cain be accursed let him answer for his brother Abels bloud let him be a runnagate and neuer dare to approch neere thy vine-yard protect O Lord the tribe of Iuda and let not any violent bloâ—dy and trayterous hand touch thine annoynted My intention here is only to speake of the curse the vndoubted token of mans fall and corruption but I cannot stay my self needs I must craue pardon hauing opened the wound if I apply the salue while it is fresh and greene I may with great ease keepe it from festering heere I will giue thee some little tast of that which hereafter I may discouer more largely For if it shall please God that together with our most happy forefathers the great Magi I shall once safely arriue at Bethelem where I may but heare the child Iesus crie in the manger I will neuer leaue or forsake him but instead of the stâ—r which first conducted me to the place of his birth I wil then follow him as my ruler my guid and protector I will attend him in his flight vnto Aegypt thorough places of darknesse and ignorance and in the middest of persecution from thence I will returne againe vnto Galile where I will wait vpon him and set him before mine eyes to order my wayes and my footsteps and if in any solemne feast or great assembly I shal leese him then presently I will make inquisition I will goe backe againe to Ierusalem where I wil make search for him in the temple and there vndoubtedly I shall finde him sitting in the middest of the Doctors in medio Doctorum hauing his casting voyce and directing the Catholicke concent of many let me not therefore here preuent this happy occasion Only in a word the controuersies of religion assuredly they are such that if a man be of the least vnderstanding setting the feare of God before his own eyes and that he hath no turbulent spirit but intends charity piety and deuotion they doe not any way frighâ—en or molest him for necessary it is that there should bee scandals and woe bee to him by whom there are scandals Let it suffice that the faith of the Church of England which heere we professe was not framed yeasterday to serue the present turne and occasion by new vpstart and heathenish innouators when as Clearkes did seeme very learnedly to dispute yet a secret close policy did ouer-rule the conclusion but such a faith as all the Fathers imbraced all the councels approued all the learned Diuines confirmed in the Greeke Church in the Latin Church which all the Martyrs haue sealed with their bloud al the Confessors witnessed with their torments a faith confirmed by so many miracles taught by the Apostles first opened and reuealed by Christ qui erat splendor patris who was a light to enlighten the Gentiles and the glory of his people Israel This faith was prefigured in the law with sacrifices
deales with man deceitfully so God frames out his iustice according to measure and rule that man might bewaile his owne punishment for committing the like offence for assuredly many tongues doe much hinder the diligent search of the truth It were to bee wished that we might speake the language of Adam where names were imposed according to the nature of things but now it should seeme there is a great difference for the most pleasing speech adorned with Metaphors and Figures is not the fittest for the discouerie of a truth and on the contrarie all the schoole learning which indeed is the very touch-stone of all truth and in it selfe is most wise and farre transcending the ordinarie capacitie yet suffers the shamelesse and malicious reproch of barbarisme for want of the elegancie of stile and all the first parents and authors thereof who indeed were the lights and lampes of all true learning as Lumbard Sanctus Thomas Scotus Occam yet are contemned and neglected by this poeticall and phantasticall age which delights more in words then in substance To giue an euident proofe of this confusion of tongues how plentifull are the schooles and how doe they abound with multitudes of distinctions all answers must end with distinctions which assuredly wel argueth that if the branches must necessarily be diuided to serue the present turne and occasion yet still the roote is confounded a great iudgement of God that man hauing forsaken the first fruite and hauing associated himselfe to the beasts of the field therfore he proues a stranger to himselfe to his brethren and forgets his owne mother tongue Indeede I haue heard it reported by authors that if a man were taught no other language then hee should speake Hebrew the same language which Adam spake in the beginning but I should as easily beleeue that if a man wanted all possible meanes to sustaine life that then hee should instantly recouer Ierusalem from the hands of the Turks and that God should there call all the tribes together or raise vp Adam there to conuerse and talke with him in the Hebrew tongue as that he should speake naturally Hebrew for the curse was generall in the confusion of tongues though speech be proper and naturall to man yet this or that language followes the franke and free imposition of man and hath no ground-work in nature That which gaue occasion to this opinion was this what language men should speake in Paradise or after the last resurrection supposing that language to bee naturall to man and certainly of all the toâ—gues extant Hebrew is the likeliest for it was of Gods owne imposition and framing before sinne had defiled man it contained the greatest and highest mysteries and of all other tongues seemes to bee the fittest arke to containe them Christ and his Apostles were Hebrewes first sent to the Iewes and then to the Gentiles Vpon the Crosse Christ vsed his owne tongue Eloi eloi lamasabacthani notwithstanding the tongue was vnknowne to the souldiers And in the Apocalyps although the booke was first written in Greeke yet the Angels song in heauen is there recorded in Hebrew but when I consider that man shall haue a higher state then was the state of Paradise and that his bodie shall be much more spirituall and his vnderstanding more illuminated then euer before for we shall then be like the Angels of heauen who speake to each other by directing the edge of their vnderstanding to each other as it were opening the glasses and casting foorth a light to each other Considering I say the different condition of renewing to a better state and continuance in the same state they must pardon me if I doe not affirme this as an vndoubted truth in mine owne priuate opinion From this diuersitie and varietie of tongues you shall obserue a great disorder both in the State and in the Church whence proceedes the enmitie betweene nations and the first occasion of reproch where doe they first begin to discouer themselues but onely from the diuersitie of the garbe and the language To see a poore Northerne man with his gaping wide mouth vsing his broad and flat speech brought vpoÌ„ the stage heere is a subiect of laughter for the multitude but I feare that this hate and enmitie betweene nations doth nourish and adde fuell to the hot strife and contention of the Church in the point of her controuersies or at least I may truly say that infinite are the contentions of the Church about words all which proceed from that curse of man the confusion of tongues which we cannot auoide but seeme rather daily to increase our own shame we fight about shadowes wee contend about words many doubts in Christian religion seeme to be grounded vpon the signification of words and tearmes of art how many Sacraments hath Christ ordained in his Church a question of words doe Sacraments conferre grace ex opere operato a question of words is honour due to the Saints a question of words and such like infinite questions Sometimes in the very exposition or interpretation of words being simple and first notions as the schoole speakes and no tearmes of art there are many great controuersies in Christian religion whether Christ in his sole and humane nature did really and truly descend into hell if wee could agree vpon the exposition of the word it would sufficiently resolue the controuersie or will you see an infernal state here vpon earth whether presbyteri should signifie lay elders or not it hath been much disputed by some men whose zeale is not according to knowledge Thus the holy Ghost being the pen â— maÌ„ of Scripture giuing the stile the words the method as well as the sense if any one of these be altered or changed it loseth the streÌ„gth of the Canon and therefore he that shall take vpon him to interpret Scripture doth only giue his owne exposition of Scripture which exposition being priuate and proper to himselfe I will regard it no more then the opinion of one priuate man so that if in my reading of the Fathers I shall obserue some generall agreement together with their learned iudgements though Scripture be not instantly quoted to that purpose yet I will respect it as much as I will the Geneua translation Lest other professions should thinke much of our iarres I will therefore in the second place instance in the wisedome of the Law what infinite suites are daily commenced when as the whole doubt ariseth from the extent and signification of words A Lordship hauing faire demaines a beautifull house many tenants great seruices and homage sold at a valuable price yet now recald againe caâ—t vpon the heire at common law for want of sufficient words to conuay it As I haue remembred the iust punishment for our sinnes so giue me leaue in thankefulnesse of minde to consider Gods prouidence in this our confusion of tongues And that especially to vs for God in his mercy intending