that Gods holy and sanctifying spirit seemes to abate the sorrow besides the promises of God and the conformity of this building for the foundations of the Church were laid in the bloud of Christ and therefore necessary it is that in the rearing vp of the walles and the roofe the morter should likewise bee tempered with the bloud of his Saints and they appearing in their own bloud as it were clothed with scarlet should at length sit vpon thrones iudging and condemning the world of impiety For the cloakes and pretenses of religion what should I say the best things are soonest abused and this argues our corruption if thou findest desperat attempts couered with a religious habit then acknowledge in thy selfe how powerfull religion should bee for guiding and directing thee in the whole course of thy life when a counterfeit shew of religion shall moue others to vndertake such dangerous and horrible cruelties not without the losse of their limbes substance life the vtter vndoing of poore widowes and orphants the exposing of themselues to all manner of tortures fearefull to the behoulders and therfore much more terrible to the offendors and malefactors who suffer for their euill doing c. Whatsoeuer els may concerne religion I shall hereafter speake of it more largely to your further satisfaction As man was corrupted and all the creatures forsaking their first and naturall vse did serue for mans punishment and rebelled against him so it stood with the vniformitie of Gods iudgements that nothing should remaine vntouched no not the elements themselues being the first principles seeds foundations of nature for as man was totally defaced and had lost the image of God so this world though comming far short of that most excellent state of Paradise yet being Gods owne immediat work-man-ship and so still continuing God at length in his wisdome for our sins thought fit to deface it and behold the rule of his iustice when as the children of God were mixt with the children of men God sends a deluge of waters to confound them together Death is the punishment of sin that we might heerein acknowledge Gods owne handy worke the iudgement fell from aboue their graues were fashioned in the clouds and the elements did for a time change their situation and these were likewise confounded together and as in the creation the waters did flow vpon the face of the earth so now againe the whole world did seeme to goe backward and to returne to the first nothing Hence began a great alteration in nature and all things were changed to the worst the earth did decay in plenty and goodnes of fruits for immediatly after the deluge God did enlarge Noahs-commission and gaue him free power to feed on the flesh of the creatures the water likewise lost her naturall propertie of goodnesse and therefore Noah immediatly began to plant a vine-yard the ayre was more subiect to vapours foggy mists and darke clouds the fire with hot â—umes and exhalations ascending and turning to meteors was made more imperfect and impure the heauens themselues haue not freely escaped though these sublunary contagions could not infect the stars yet were they able much to hinder the goodnes of their actions and operations as likewise to eclipse and obscure their beauty some of them neuer appearing vnto vs as are those stars in via lactea others seeme twinckling titillantes through the thicknesse opacity and gloominesse of our ayre not giuing passage to their beames and all of them appeare short in beauty lesse in quantitie then indeed they are and assuredly are much hindred in their operations So that this generall deluge was indeed the generall confusion of nature and as it was the death of nature so nature her selfe could neither hinder nor hasten her owne death and being once fallen she could not raise her selfe by her own naturall power for howsoeuer the God of nature might well vse naturall meanes the watery constellations for the effecting of his good will and purpose yet surely these in themselues were not sufficient vnlesse you will thereunto adde Gods infinit power and his absolut authority for certaine it is that there was the lâ—ke coniunction of stars within our memory in the yeeres 1524. and 1588. If we should suppose that God did herein vse naturall meanes they might be numberlesse as the power of God is infinit and his wisdome vnsearchable yet such as reason the schoole of Philosophy do most approue are these First that before the deluge the earth was more leuell and framed according to a better rule of a Globe or a Center and therfore the water might with more ease couer the whole earth 15. cubits deepe this being supposed there might follow a transmutation and change of elements among themselues where the earth might bee turned into water and carrie according to the rule of Philosophy decuplam proportionem that euery ounce of earth might bee turned into ten ounces of water the water likewise might bee summoned to appeare out of the deepe to change her scituation to possesse the face of the earth according to her naturall course the whole element of water might bee raâ—ified that it might take vp a larger compasse and still retayning her nature might serue for our punishment the bordering region of the ayre might be condensed and thickned that it might serue in stead of choking waters and these might be raised and puft vp with hot fumes proceeding from the bowels of the earth which might make the boyling or scalding seas to swell aboue measure Thus infinit are the wayes and meanes which God might vse in this deluge I will here impose my selfe silence rather trembling at his iudgements then presuming to search into the depth of his counsailes I do much more wonder at the staying of this deluge how the floud should cease considering the nature of water is to flow vpon the â—ace of the earth for vs to conceaue that the sea is a sinke or a bottom that the waters are lower then the earth it is much against reason which denies the water and earth to make one perfect globe much against common experience when in the highest parts of their ships they see furthest and fiâ—st discouer the shoare thâ—ugh I confesse that the inequality of the earth is a speciall meanes to reduce all waters to one proper place yet I suppose that the wonders of God do manifestly appeare in euery element First in the earth subsisting in a centre like an immoueable stocke carrying the same distance to euery part of the circumference then the waters notwithstanding their roaring their continuall and strange motion wherein they seeme to threaten the earth yet are kept within their owne bounds not incompassed with a wall of iron or brasse but with a border of sands a weake bulwarke I confesse were it not that Gods power had first prescribed the bounds then followes the ayre strangely and miraculously supporting a
weighty burthen of clouds at length we come to the fire which being kindled and preserâ—ed by the swift and continuall motion of the heauens as it drawes nearer and nearer the poles so is it more and more lessened and giues place to the middle region of the ayre which is therfore â—â—iled from the burning and scalding zoanes wheâ—â— instead of shewers they haue their morning 〈◊〉 and the sweet springs to bewater their drie and scorehed soyle For the truth and certainty of this deluge see how God did dispose in his prouidence that the Arke should rest vpon the mountaines of Ararat amongst which as I finde it reported there are the highest mountaines in the world and the most in number which was an vndoubted argument that this floud did ouerwhelme the whole earth and likewise these mountaines were furthest distant from the sea shoare that so it might appeare to after ages and succeeding generations finding the reninant of this Arke that the labour and industry of man neither would nor could transport the Arke thither but vpon sight thereof they might acknowledge and remember the great in-undation of waters for thus Nicholaus Damascenus an heathen man writeth that in a generall deluge one was carried in an Arke and rested vpon the top of these mountains whereon there continued a long time after certaine peeces and fragments of the Arke and this might bee the same which Moses the Law-giuer of the Iewes doth mention Many signes and tokens doe likewise appeare in nature which as they are the reliques so they serue as most vndoubted arguments and proofes of the deluge at this day there are found both in other nations and as I am informed in the I le of Man certaine trees which serue both for timber and fuell in such plenty and quantity so many fadomes vnder the earth as that by al probable coniecture they were there buried and couered in the time of the deluge God foreseeing the wastfulnes which man would commit in the spoyle of his woods like a prouident master of a family layes vp his store makes his prouision and keepes his wood-yard safe lockt and conceald vntill a time of necessity somtimes likewise in the bottomes of seas and waters where assuredly according to the coast and situation of the country there hath bin alwayes a fluxe of waters supposing the world in the state wherin now the world stands yet therin there hath bin discouered foundations of buildings which assuredly were ouerthrown in the generall deluge vpon the face of the earth I haue obserued rockes and stones seeming to hang in the ayre without any circumiacent earth whereas I did conceaue in reason that these hauing no certaine growth but only per iuxta positionem agglutinationem as the schooles speake the bosome of the earth was the fit wombe to ingender them and standing thus they did daily decay and decline and therfore certainly were not thus from the first creation but the conflux of waters hath vncouered them of earth hath left them there naked and bare to be the immoueable markes of the great deluge When I consider the barrennesse of the earth for many leagues together I cannot conceaue that it should be thus from the beginning being Gods owne immediat workmanship but that the salt waters haue caused this barrennesse and when I consider the strange different mould of one and the same earth as I haue often obserued sand vpon clay clay vpon grauel grauel vpon chalke chalke vpon sand c. Assuredly this diuersity neuer was in the first creation neither hath it since been effected by any influence or operation of stars but some general ouerflowing of waters hath caused this variety of mould and complection obserue how the goodnes or barrennesse of grounds followes certaine veines of the earth not according to the coasts of the heauens from East to West from South to North least you might ascribe it to the motion of the stars but commonly by a wreathed and crooked forme that you might rather ascribe it to the current streames of the waters but let vs dig vp the barren soyles and sometimes we shall finde out marle-pits which do vndoubtedly assure vs that God hauing first created the earth gaue it a fatnes in the vpper crust thereof but in the great in-undation of waters being spread and couered ouer with sand it is now baked and growne to a kinde of ripenes and melownes so that man vsing his labour and industrie God hath now ordained it to bee the compost of the earth to supply the barennesse of nature in this last and old age of the world let vs yet dig deeper and happily we may come to some cole-pits which consist of the oylie vnctuous substance of the earth which is laid and buried so deepe by the ouerflowing of waters in the time of the deluge as not being able to supply â—ap for the root of trees whereunto it was first ordained by nature it gathers it selfe to it selfe and hauing a long time of concoction without any great annoyance of waterie sappe God hath ordained it as a fit subiect for fuell which in these last dayes our wood fayling especially in these colde Northerne countries God hath very plentifully discouered and that which giues credit to this truth I haue obserued this in the cole-pits that where there hath been a moderate fall and descent of water there the cole hath been much weightier brighter and better as for mettals there is not the like reason in them for assuredly they follow the course of the heauens as they are framed by a speciall influence of Starres wherein appeares the goodnesse of God that in so painefull and such a dangerous worke poore man might obserue a greater certaintie in his labours I suppose likewise that the vn-euennes of the earth the hils and the vales were much caused by this generall deluge for ye shall obserue that the highest mountaines vpon earth carrie some proportion to the lowest bottome at Sea for as the greatest height is supposed to be sixe and twentie or seuen and twentie miles vpright so is the greatest deapth that God might obserue some kinde of proportion in the inequalitie seeing that both earth and water should make one perfect globe thus the fish of the Sea resemble in feature and â—orme the beasts of the field that so thou mightest acknowledge the same prouidence of God in both for certaine it is that all the terrible tokens and signes of Gods anger and wrath did accompanie the deluge and as the waters did swell aboue measure so the billowes and waues of the Sea did arise in a wonderfull and fearefull manner and these surely might well cause a great inequalitie in the earth and therefore you shall obserue that the hilles stand not alone but are contiguous and adioyning together as it were shelues raised vp with the waues and carried with the streame that it might
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
one and the same cause serues as a present token of mercy and as a future engine of iustice Fifthly but I should leese my selfe I should long wander in the vast and huge elements let it suffice that none of them are perfect and pure in their owne proper places and wombes I will descend to mixt and compound bodies Here seemes to be the pitch't field the place appointed for the combate and encounter of the elements see how they take aduantage of the times and the seasons desiring to possesse themselues of the best parts as of the strongest holds they haue their seuerall sactions in the body the variety of humours according to the periods of ages and the differences of complections they haue their conquest their rule and their gouernment But let mee stay my selfe for if I should proceed in this subiect I should onely make a compound of that which before I haue spoken simple I will in these mixt bodies select some proper defects onely incident to them I will not here accuse I will not arraigne I will not condemne nature with the Paracelsian for gathering together the cast-away-seedes of the creatures and exhaling them to the wombe of an vpper region doth there bring forth a strange Sodomiticall brood O the abominable filth and vncleannesse of nature For those mixt imperfect creatures the wormes and the flies which seeme to excell all others in the variety and excellencie of glittering colours generantur ex putri they are ingendred of corruption the basenesse of their birth showes their condition they are markes of corruption more imperfect then the elements worse then corruption it selfe being indeed the fruites of corruption notwithstanding their sense their motion diuersity of parts and glorious appearance yet many of them are bred in an instant and die in a moment There is Ephemera whose night is a perpetuall night some with the distemper of the day but all of them with the change of the seasons returne to their first mother and nurse corruption If nature were sound and entire either shee would not busie her selfe to be get such base and contemptible wormes rather she would first preuent the corruption it selfe and giue them a more noble birth and a longer continuance of life but being defectiue and not able to produce couragious Lions braue Vnicoâ—â—es fierce Tigers stout Elephants shee makes it her taske and imployment to be the mother and mid-wife of wormes of gnats and of butterflies wherein she seemes most to abound and to bring forth a very plentifull brood Secondly speaking of things compound giue mee leaue to compound my argument of two reasons not onely in imperfect creatures but likewise in the most perfect You shall obserue a strange imperfection the wonder of reason the astonishment of Philosophie behold behold the cruell and bloodie Antipathie of creatures this cannot proceed from elements or any temper of contrary qualities for the elements themselues in their owne natiue and proper qualities are not so malignant and trecherous the constitution of a body may soone bee altered and changed but you shall neuer be able to separate the antipathie and hate all creatures seeme to bee bred of the same mother earth they feede on the earth and are dissolued to the earth whence is the breach of their loue how came they seuered and disioyned in affections once they were lodged and harboured in one common Arke from the inundation of waters did they there striue for preeminencie and fall to banding and factions seemes it not a great disparagement to the gouernement of nature that whereas all creatures were ordained onely for mans vse yet some of them should play the tyrants amongst themselues and feed onely vpon blood and like common Pyrates and robbers seaze vpon booties and preyes Me thinkes I heare some punie Philosopher say that this antipathie in nature is recompensed by a contrary sympathie if this were so yet were it no sufficient excuse considering that whole nature and all the parts thereof tend and are directed to one end and therefore should quietly and patiently together beare the same yoake without any molestation or annoyance of hornes hoofes tuskes or clawes but I feare that this conceited sympathie coÌ„sists rather in mans apprehension as being a supposed contrary qualitie to antipathie without any true ground in nature or reason this is my priuate opinion for I thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis affectus stands in opposition to antipathie or if there were any such sympathie in regard of the mutuall helpe which they receiue from each other yet this argues their owne proper weakenesse and imperfection and certainly it is not so fierce and so violent as is the current and streame of antipathie Lord how are we fallen how are we fallen from the garden of Paradise to Pâ—ris-garden here you shall see the dogs hailing at Bulles and at Beares or if you please it shall be a stage or Theater where you shall see diuersitie of fashions the changes and variety of fortunes feares and iealousies in loue and somtimes tragicall conclusions all of them the vndoubted markes of corruption You will say that nature to preuent the dangerous issue of Antipathie hath remoued such creatures farre asunder and being dreadfull to each other the very feare serues for a caution I pra'y let vs measure out and runne ouer this distance thinke not your labour lost for I will leade you from sport vnto sport such cruell mercilesse sport as is from the Beare-Garden to the Cocke-pit see how these little imps of Mars Cockes of the same kinde of the same nature how eager they are to be in the combate how brauely and valiantly they fight they will sooner die then forsake the field Degeneres animos timor arguit when wee thinke they are almost breathlesse and past life they take onely a respite to recouer strength and to reuenge their owne wrath and sometimes vnawares vpon aduantage they giue a deadly wound to their foe if their strength courage were imployed against the coÌ„mon aduersarie the Kite it were much more tolerable but see what a dangerous thing it is for a war-like nation to haue a long and continued peace within themselues the inbred choler and naturall lust ingender pride breake into wrath neither pride nor wrath can endure equalles or competitors As in the dumbe creatures so likewise in man O the immortall enmity of mortall men how hardly can States-men be reconciled who hâ—uing once drawne out the sword cast the sheath into the riuer Shall I tell you the reason God is charity and peace set a breaâ—h betweene God and man then farwell charity and peace wee must onely expect continuall warre and dissention as in man in regard of his passions so likewise in the rest of the creatures consisting of the same sensible nature with man as in man in regard of his offence so in the creatures for mans punishment and vengeance it stood
our selues As it is in their diet so in all other actions of the flesh Other creatures though hotter in constitution yet are they not so much inclined to their lust as is man And sometimes the more impotent man the more inclined to the sinne the sinne it selfe not arising from the strong constitution or the abundance of seede but from some outward temptation or by a strong inward apprehension in the phaâ—â—â—e So that seeblenes which in all other creatures giues them some respiâ—e yet in man through a continuall ill habit though it weaken the body it doth not abate the lust Insomuch that for the remedie and cure of this sinne there is not onely prescribed vnto vs fasting but prayer not onely the flesh is to be tempered and allaied with abstinence but the minde distracted with worldly thoughts must conuerse with God and his Angels that so inamoured with their beautie we might forsake our first loue the loue of this world the loue of the flesh the loue of our selues Sponsabo temâ—hâ— in etâ—rnuâ— delectus 〈…〉 ego illi If thou wilt offer vp thy heart vpon Gods altar as a whole burnt offering nothing shall remaine for any secular vse or imployment To speake of the â—oode both of man and of beasts how nature hath supplied their necessities with the daintinesse and delicacie of meates I will not comparâ— the best of the one with the meanest of the other for vndoubtedly a Ladies whelpe or a singing bird in the cage are more daintily kept then a poore mans childe The Hounds eate vp the best part of the venison and the Hawkes feede vpon Partridge while the poore Dutch men like swine digge vp the rootes and the gentleman-like Italian notwithstanding his brauerie and his picking of teeth feeds vpon Sallads The poore people of England are vsually kept with their oates which here we giue to our horses and if their meanes will reach they feed vpon milch-meates which indeed is their ordinarie food doe not calues and lambes do the like Doth not the Bee feede vpon the sweete honeycombe Or is there any delicious tree in our gardens whereof the fowles of the ayre doe not share in the fruite The Kite preyes vpon Chickens the Wolfe vpon the tender Lambe and the Kid the Foxe vpon poultrie and I thinke that Purueiours could hardly make better prouision for a Prince his diet If there were any difference yet certainly their foode is as agreeable to their nature as pleasant and delicious to them as ours is to vs we reiect theirs they reiect ours All men are not delighted with sweete meates the same taste is not alike pleasing to euery palat nature makes their prouision agreeable to their state and condition and therein seemes to bee alike bountifull both to man and to beast Aperis tu manum tuam implâ—s 〈◊〉 animal benedictione Thou openest thy hand O Lord and fillest euery liuing thing with thy blessings Hauing receiued their foode assuredly their digestion is much better then ours nature seemes lesse to complaine in them then in vs and more rarely commits an error For as it is in trees and in plants which drawing sappe by the roote doe yeerely in the spring time send foorth a blossome then a leafe then the fruit and at length brings all to full ripenes obseruing the iust time and seasons for euery action So is it in the feeding of dumbe creatures they seeme to keepe the same station the same course at the same houres they alwaies approch to the same places either for water or shade or for ease iust at the same time they alwaies betake themselues to their rest or their sleepe See here an excellent diet these are singular meanes to preserue health nature seemes to haue set vp a clock and in an equall distance by euen paces to performe her office and dutie Doe you yet require some further experiment I will sooner breake your sleepe then that you should rest vnsatisfied Hearke hearke in the dead night the Cock crowes and points out the time Gallus negantes arguit gallus iacentes excitat He calles the husbandman to his labour the scholler to his studie and alwaies serues for a watch to giue an alarum Philosophie can assigne no other reason of his crying but onely the seuerall degrees and the strict order obserued in his concoction nature hauing finished her taske presently he awakens then immediatly out of his braue courage hauing receiued strength from his rest he begins to insult while others will answere his challenge and here seemes to be a peale of ordinance while the cold night and some raw humours yet vndigested shall bring them to a second rest and inforce a silence And thus it falles out thorough the whole course of the night gallicinium the Cocke crowing seldome deceiues vs onely in the change of weather you shall obserue a change in their naturall actions Being thus temperate in their diet and their foode agreeable to their nature and their nature performing her taske no marueile if they be lesse subiect 〈◊〉 distempers then man distempers I say which are the forerunners to diseases for as yet I will not extend my speech to diseases from whence ariseth all this distemper of our bodies especially of ours more then of all the rest of the creatures You will say from the excellencie of our constitution But how doth this appeare Other creatures haue their senses more exquisite for they can discerne the change and alteration of weather if any one man can doe the like it is to his paine and his torment some old ach or brused sore or crazie bones may make him prouident and wise to his sorrow You will say that man cannot so well intend the actions of his sense as they in regard of his other imployments being taken vp with the weightier affaires of his reasonable soule But suppose that man should turne beast and proue an hireling onely for the seruice of his senses suppose him an ideot or a lunaticke could hee then attaine to the least part of this knowledge No certainly the old shepheard after long obseruation cannot informe himselfe in this kinde but still must bee instructed and taught by his flocke this should argue as perfect a temper in them as in vs. But suppose mans temper to bee the best then there appeares the corruption of nature to make the best the most brittle Suppose this best temper did consist in a mediocritie as indeede it doth then should it be lesse obnoxious to any extreame it should bee able to resist as the biting frost so the melting heate moderata durant as in factions and parts taking the safest and surest course is not to intermeddle with either side vnlesse necessitie inforceth vs but to stand indifferently affected to both The moderate mixture of gold giues it the greatest and longest continuance while other bodies approching neerer the extreames are either nipt with the frost or scorched with the
and pampered with the beast that others should take care and charge over vs and at length before the miseries of old age ouertake vs to end our liues with a thrust or a blow when in an instant we are bereaued of sense of life and of motion then to stay and expect natures best time and leisure when with long lingring and tedious diseases we should be first wrackt and tormented with most exquisite torments for assuredly the torments of tyrants are not so cruell as are the torments of nature being indeede in the more sensitiue parts and yet after these torments at length wee shall not faile to receiue the sentence of execution In regard of my profession I would not willingly intermeddle in causes of bloud rather let all penitent sinners and offenders against law freely escape by the benefit of their Clergie for wee preach mercie and nothing but mercie and all the mercie of the law ought to be ascribed vnto the Clergie Yet here I can doe no lesse then relate a truth I doe therefore call you Sergeants Bailiffes Constables and Iaylers to witnesse how many prisons are there in this one Citie what varietie of chaines of fetters of bolts what dungeons and places of torments what wrackes and strapadoes what stockes pillories and houses of correction how many kinds of death hanging pressing burning quartering Wherefore serues your office or the office of Sheriffes but onely for the execution of these lawes Wherefore carries the Magistrate either sword or faggots before him it is not to keepe away flyes or gnats but that he is the instrument of God vnto vengeance for whō are all these prepared but only for man by whom are all these prepared but onely by man besides the hanging and watchfull rod of Gods anger and the seething pot of Gods wrath You Captaines and Souldiers wherefore serues your plentie of Artillerie such roaring Canons battering Peeces Muskets Petronels Caliuers and Pistols these are not pot-guns for children or haile-shot to kill a wren or a sparrow or birding-peeces for young men wherefore serue so many Black-bils Polaxes Pikes Lances such Swords Daggers Rapiers Poinadoes such variety of weapons and the ancient glory of England the Bowes and the Arrowes for I will not speake of vndermining the earth the opening of sluces when the earth and the water seeme to deuoure whole armies at once I will not speake of other stratagems and snares in warre or the great Massacres in peace I pray' can all the shambles affoord so many kniues beetles axes as there are tooles and instruments prepared for man Iulius Caesar alone who certainly cannot be branded with any note of the greatest crueltie yet in his battailes he is said to vanquish and kill an eleuen hundred thousand fighting men besides his owne souldiers who were slaine in the conquest From the death of man and beast which seemes to be incident and common both to man and to beast giue me leaue to speake one word of their funerals When I remember how the young chickins though continually fed in the chanell without respect should now at length be serued vp in a siluer dish vpon a Damaske tablecloth with much pompe and solemnitie to be foode for their masters neatly handled curiously carued and safely laid vp in their bowels certainly I commend their funerals before mans who is wrapt in a sheete buried in a pit where his carcasse corrupts and is made meate for the wormes Thus behold the glorie of the world the mirrour of nature man for whom the whole fabricke was created to whose vse and seruice all creatures were directed who is a little world epitomized an abridgement of nature man I say so farre exceeding all other creatures in that high prerogatiue of a reasonable and immortall soule yet in regard of the corruption of his flesh his condition is equall if not inferiour to the beasts of the field It should much detract from the wisedome of nature and almost imply a contradiction in the workes of nature if it were not a punishment iustly inflicted on man for his sinne that man so farre exceeding all other creatures should notwithstanding in his end bee accounted and numbred with the basest for so saith the Wise man I haue said to the graue thou art my mother and to the worme thou art my brother my sister my kinsman To conclude strange it is that in the dumbe creatures there should be no miserie proper and peculiar to them wherein we doe not share with them alike and partake in their misfortunes but many ill accidents do daily befall vs not onely in regard of our reasonable soule which is proper to our selues but likewise for our bodies consisting of the same elements with theirs and yet therein they haue neither part nor portion with vs and in those miseries which both sustaine alike mans are much greater in the same kind And hitherto I haue only spoken of such things which concerne man properly in respect of his bodie and in comparison with other creatures now I will single him seuerally by himself and in regard of the difference of his parts the soule and the flesh I cannot fitter resemble him then to the Vniuersitie and towne of Cambridge for in one and the same person as likewise in one and the same circuite of place you shall finde two seuerall Corporations two distinct Charters different statutes lawes each opposing other each accusing other when both may want reformation Now let me come to the more noble part to speake of the diseases of the minde Is it not a sufficient miserie to be thus molested aboue measure by the weaknes and infirmities of the flesh not any one creature being subiect to the like afflictions but that there should bee sorrowes and grieuances which are proper and peculiar to the minde first begun in the minde and therefore only competent to man and from the minde at length bursting foorth in the bodie either by melancholy fits forbearance of meate neglect of his naturall rest as poysons inwardly takē break out into sores And these are much more dangerous then the diseases of the flesh insomuch that sometimes man turnes desperate and commits the most cruell bloudie and vnnatural action that possibly heart can imagine his owne hands shed his owne blood all his parts conspire against nature he is the offender and the partie offended the Iudge the witnesse the Iurie the executioner and the sole beholder to arraigne and condemne himselfe and in an instant bereaued both of life and of sense he makes himselfe wholly vncapable of repentance Contrarie to all forme of iustice and most contrarie to all right of nature which abhorring and detesting blood as in all others so most especially in it selfe as hauing this principle rooted and grounded in the heart that charitie should begin with it selfe and as man doth not giue himselfe life nor cannot continue his life so is hee not Lord of his life or his
production But whence I pray' proceed the thistles thornes the weedes and the briars where is that blessing that euery thing should multiply and increase according to his owne kinde was this blessing equally imparted to all or else where is the kinde where is the seede that it should thus exceedingly ingender of it selfe Take the rich meadow the fruitful corne-ground the wood-land the pasture the clay the chalke or the sand all serue alike for the briars and thornes the difference of mould or complection hinders not their production No maruaile when the woodes meete to chuse them a King that they easily agree in their choise for the briar and thorne seeme to haue vanquished the whole earth and therefore may well claime the gouernment rule by right of their conquest But wherfore serues seede to ingender and multiply if things without seed increase more abundantly nature should saue her selfe that labour whereas her longest time and greatest worke-manship appeares in producing the seed Is it not sufficient to produce them in such a plentifull manner but for their saftie and protection to indue them with prickes and thornes insomuch that their very names are deriued from their offensiue weapons as if they stood vpon their guard and were at open defiance with man offering violence to his person laying hould on his garments as it were apprehending him and arresting him of high treason pearcing his flesh desiring to be bewatered and moystned with mans bloud as it were torturing him to wring out some confession or seasing on man as a prey intending to fasten the roote or at least threatning to doe it in the dissolution of his body or do these thornes serue in defence of the earth that man should not presume to touch the earth as being without the compasse of his ancient inheritance first placed in the garden he hath no right to the chase or the wildernesse being first made Lord of the creatures he should not now descend to be a hedger or ditcher I cannot perswade my selfe that these thornes serue only for defense of themselues seeing theiâ— owne basenesse would sufficiently protect them what theese did euer set vpon a begger or who euer hung vp nets in the ayre to catch butter-flies or how fals it our that nature hath not sensed alike the more delicious fruites the vine the peach the poâ—egrannet but the wilde boare out of the wood may roote them vp the wilde beasts of the field may deuour them Hath nature taken the charge of the least and seemes she to be so negligent in the greatest and best where is the indulgencie and goodnes of nature especially considering that with so great ease she is able to preserue her selfe making her selfe a hedge to her selfe but leauing the rest that is the best of the fruites and therefore best worthy of the keeping to mans prouidence Lord what labour and watchfulnes is required not only in the planting but likewise the same labour is continued in the preseruing Shall I tell you the reason As the minde of man is ouergrowne with bryers and brambles prickt with her thoughts and stung with a sting of conscience so the body by a rule of iustice and equalitie must likewise be outwardly tormented And as man in the pride of his heart presumed to eate the forbidden fruit so on the contrary that it might appeare that he had no right to the least fruite of the garden to the meanest thing in nature but onely by the diuine permission therefore the meanest thing in nature shal reuenge that high presumption and violent intrusion of man But now that I am prickt with the thornes or bitten with the serpent me thinkes my wound cancars alasse alasse I am poysoned I am poysoned and therefore no maruaile if at length I burst forth and lay open my poyson and speake a little of the nature of poyson I speake not improperly for nature hath hatched this poyson and therefore there is a nature of poyson I will onely speake of plants and of beasts and I wil not heere dig vp the earth to search for the minerals I will reserue them for some better occasion The Philosophers who were the best spokes-men in natures defense doe assigne this reason that necessary it was that of the poyson of the earth serpâ—â—ts and plants both poysonous should be produced and being once produced they should likewise feede and consume the remainder of that poyson that so the hearbes and the plants the ayre earth and the water might be the more wholesome and sauoury But heere I will enter the lists with Philosophy I confesse indeed that if you will necessarily suppose a poysonous matter then God hath ordained them for the best who being all good in himselfe can change and alter the nature of euill and turne it to good but heere is the question why should nature admit any poysons for poysons consists in the extremitie of qualities especially of the first qualities Caâ— compound bodies consisting of diuers and contrary elements proceed tâ— such an excesse in their qualities when the elements themselues are not poysonous in their owne natiue and proper qualities or suppose that this might happen in regard of the mixture and concoction as it were drawing out a quintessence pressing and including much qualitie in a little quantitie yet that it should be the end and scope of nature in effecting whereof nature should rest contented as hauing attained her owne end and not rather a passage or a degree of nature directed to some better purpose as for example 〈◊〉 or crudity may wel stand with natures intent as it is directed to ripenesse and some further concoction but to giue poysons that consistencie as if they were essentiall parts belonging to natures perfection it must needes argue that nature her selfe is poysoned and iustly punished for mans contempt in seasing vpon the forbidden fruit the deliciousnes wherof is iustly recompensed with a poysonoussaâ—â—e But cannot the application of any contrary qualitie mitigate the vehemency of this poyson is it possible that it should fâ—ndâ—â—ot such a lurking place 〈…〉 lie stars of the same influence and qualitie should finde out the neaâ—â— and conceale it as close and secret while the rest are otherwise busily imployed that Cancer and Leo should deuide the spoile while Pisces and Aquarius should not share in the bootie that the Sun in the heate and drought of the day should finde no opposition by the Moone in the moysture and couldnesse of the night The fabulous Poets say as much in effect that Mars committed adultry in the absence of Saturne but how can nature excuse her selfe especially considering that the seasons of the yeere mutually succeeding each other are contrary to each other why should they not then vndoe that which others haue done confesse confesse that nature her selfe is poysoned poysoned with sinne poysoned with corruption she offers man a cup of deadly wine a cup of poyson
The second vse of reason is according to the nature of the reasonable soule which is spiritual to raise man from the visible creatures to the inuisible Deity here I cannot but be waile the great curse which hath befalne man for some there are who in their studiâ—s of naturall Philosophy haue had strange flashes of infidelity considering in the Meteors the causes of earthquakes thunders lightnings whirl-winds tempests and the like together with the symptomes signes and fore-runners they begin to doubt of Gods prouidence whether these things befall vs as iudgements or as naturall effects and how powerfull our prayers are for the hindering or hastning of such euents as if the second causes could subsist without their first mouers that parents could ingender without the concurrence of the Sunne Deus in sole te illuminat in igne te calefacit thou takest the free vse of Gods creatures but it is the power of God in the creatures and by the creatures that feeds thee the naturall causes doe not exclude Gods action but rather include it who hath so ordained nature to worke his owne purpose the prognosticall and vndoubted signes doe argue a far greater prouidence of God who before the creation of the world could so dispose of nature as that in his due time hee might worke his owne ends thou seest these signes and behouldest his iudgements a far of if thou shouldest pray thou wouldest thinke it a vaine thing and heere is thy error though God workes by nature and hath in some sort tied himselfe not to make any new creature yet God hath not so bound himselfe to worke only by nature but that sometimes he will interpose his own extraordinary power which is a prerogatiue inseparable from the deity otherwise there should be a far greater certainty in the whole course of naturall and iudiciall Astrology But suppose that man knew Gods full resolution and determinat will yet are not the prayers of the faithfull vneffectuall for we are to pray for the fulfilling of that will fiat volâ—â—t as tua and the reason is giuen by the diuines vt nos possimus capere quod ille praeparat dare that wee may not be found most vnworthy of those blessings which hee himselfe intends freely to bestow if with my prayers I could not preuent his iudgements yet my prayers would alter the nature of those iudgements from iudgements to be fatherly corrections and chastisements and would likewise inable vs with patience and humility to beare our burthen to stay his leisure and to expect our happie deliuerance Others considering the little change and alteration of this world doubt of Gods prouidence and his act of creation whether this world had any beginning but how vnfit are they to iudge of the creation according to the present condition of things in the same state wherein they now stand for all their knowledge is borrowed from the course of nature and not from the birth of nature as if they should consider the riuer Nilus the streame the bankes the â—bbing the flowing yet in regard of the large circuit passing thorough many Prouinces and nations they should neuer be able to search out the spring or the fountaine but doth not reason informe them that there must be a different condition between the beginning of things and their continuance their preseruation nourishment and growth Man is not now daily fed as hee was at first in the wombe there is not the like vse of the nauill which at this time seemes to be almost needles and vnprofitable and serues only to fasten the liuer and bowels there is a great difference between the hatching of egs and the keeping of chickens least man should presume to iudge of the creation by the preseruation of nature therfore hath God taught in euery the least creature a great disparity between both Surely to a right iudgement Gods prouidence and actions doe more manifestly appeare by the little and small alteration in nature for I would gladly aske if a clocke or instrument of iron were made which should daily want mending would ye commend the worke-man but suppose this clocke should continue for â—any yeeres perfect and sound without reparation then certainly the work-man should haue his due praise commendation so is it in the frame of this world which hath now continued for many thousand yeeres without alteration and change and therefore therein Gods prouidence power and protection doth more eminently appeare then if God should daily creat new formes of creatures and should alter and change the present condition and state of this world which he himselfe in his great wisdome hath already contriued supporting and preseruing it by the same power wherewith he created it For otherwise creatures should bee dissolued the earth should haue no stable foundation amidst the ayre and the waters the whole world should reele and tumble in the wast desarts of an infinit vacuum and as nature was made of nothing so it should haue a power to returne againe to the same nothing as being the first matrix or proper place whereunto of it selfe being left to it selfe it is naturally inclined for it is a worke of as great difficulty and of as high excellency to preserue as at first to create non minor est virtus quà m quaerere parta tueri to establish and continue the gouernment is a worke of no lesse glory then at first to obtaine the conquest But alas woe is me that euer I was borne I could heartily wish that my tongue did cleaâ—e to the roofe of my mouth so that I had not iust occasion to make my complaint in this sort for now I will speake of a curse which hath befallen man in the point of his religion a curse of al other curses the greatest that religion which is the sole comfort and solace of man which erects our hopes and in the middest of misery giues vs true ioy of heart and peace of conscience religion I say which proclaimes a new heauen and a new earth consisting only of happines where Princes shall be without subiects and the greatâ—esse of the one shall not inforce a necessity or relation in the other where all shall bee great and all shall bee called the sonnes of the highest Religion religion I say through the diuersity of sects of schismes and of heresies proceeding from the malignitie and curse of mans nature and from that first father of enmity qui super seminauit zizania who will not feare to approch euen to the highest pinnacles of the temple that religion I say should now at length disquiet mens thoughts molest their mindes and almost distract them in so much that they know not which way to take but stand very doubtfull euen in the necessary points of their saluation Christ is become a stumbling blocke the truth of religion by the corruption of our nature giuing occasion to the falshood of religion as in ancient times the
their cloysters of recreation were places of burials for their meditation if they found themselues giuen to immoderate ioy their delight was abated with the sight smell of dead bones Thus liuing they were dead their mind was among the dead they conuersed with the dead and thus the meditation of death did prescribe vnto them answerable to a vale of miserie befitting a sinfull state a course of life in mortification and sorrow O death which doest astonish man with thy sight how fearefull is thy blow when wee shall goe and neuer returne or recouer our owne strength Soles occidere redire possunt at nobis nox perpetua dormienda est O death which in this last age of the world wherin sinne and iniquitie doe abound and religion seemes to haue taken vp wings and euery where to bee put to flight and indeede to haue gone vp to heauen from whence she descended yet death stands like a stoute champion to fight in defence of religion death stands at the backe of religion assuring vs that there must bee an end of this sinful state and of these worldly vanities and death is this end assuring vs that there must be a time for the manifestation of Gods iustice and death seemes to summon vs to appeare at his iudgement seat assuring vs that there is another world to succeede and death is the passage to that other world for otherwise in vaine should wee preach the mercie of God together with his promises in vaine should we teach the law of nature the instinct of nature the moral precepts the mysteries of grace the maiestie of God in vaine should wee preach humilitie to sustaine iniuries with patience to forgiue all offences to make restitution for wrongs in vaine should wee perswade men to spend whole nights in watchings fastings and prayers to repent in sackcloth and ashes alas alas these are all vnprofitable lessons to the worldlings let vs therefore leauing the force of Church discipline Ecclesiasticall censures Excommunications c. let vs implore brachium seculare the helpe of the temporall power to restraine sinne Remember thine owne death remember thine owne death if thou wilt not forsake the world the world shall at length forsake thee here is our last refuge to serue at a dead lift for the conuersion of a sinner here is no faith of things inuisible here are no strict rules of mortification here are no precepts which seeme to oppose the practise of mans naturall inclination but consider the state of thine owne body and the degrees of thine age how thou doest daily decline and learne to dye by the daily precedent experience and example of others Filimi memorare nouissima in aeternum non peribis My sonne remember thy last end and thou shalt neuer perish euerlastingly As it serues for a meanes of our conuersion so is it no lesse cause of great ioy and comfort to a well resolued Christian Cupio dissolui esse cum Christo Life is the only hinderance of our coupling with Christ this old house must first bee taken downe before the new building can be erected now death serues as a bridge or a passage to a better life it is a holie relique which first seazed vpon Christs bodie and at length shall befall vs we must dye with him that wee may raigne with him where the head hath already entred the whole bodie must follow But here is our comfort hee that stood in the forefront hath now abated the strength of our aduersarie he that sanctified all other creatures the earth with his blood the ayre purified with his breath the water washt with his washing the fire purged with his spirit in fierie tongues he hath likewise sanctified death it selfe by his owne death Death is now made a safe harbour vnto vs which before was the terrour of nature for as it was truly prophecied of Christ so is it verified in the members of Christ He shall not leaue his soule in hell nor suffer his holy one to see corruption Thus is death now become the sole sacrifice of a Christian man a free oblation at Gods altar wherein whole man is bequeathed vnto God wee commit our soules to his safe custodie and keeping wee leaue our bodies to be the dust of his Temple all our goods we dispose as he shall direct vs some by the course of nature which hee himselfe hath appointed some to pious and religious vses which hee himselfe hath commanded some to almes-deedes and charitable beneuolence according to that natural compassionate instinct which God hath imprinted in our hearts and as the present necessitie of these times seemes to require and what is so left wee leaue it not behind vs but it followes vs and ouertakes vs at heauen gates And thus is man become a whole burnt offering vnto God and that by the meanes of his death and therefore we may now securely triumph ouer death O death where is thy sting O hell where is thy victorie the sting of death is sinne the strength of sinne is the law but thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ. Death is the sole comfort in all my worldly miseries for it seemes to be the vpshot and period of my woe which if I shal once attaine as needs I must attaine then shall I be like the sea faring man who being arriued in the Hauen hath safely escaped the troublesome waues of this turbulent world the assurance and expectation whereof doth inable me with patience and fortiâ—ude For what can befall me Suppose losse of senses losse of limbes losse of substance losse of honour yet one thing remaines I shall dye I shall dye here is my comfort for here is the end of my woe What if the bloodie Tyrant shall sport himselfe in the shedding of my innocent blood what if the great states-man shall pick out some flawes and finde out some nice errors in my estate and thereby vnder the faire shew of concealements shall make me a bootie Sentiat hoc moriar mors vltima linea rerum My life is a pilgrimage the quicker my expedition is I shall sustaine the lesse sorrow Now this contempt of death giues the true Christian man such an excellent spirit such a braue courage and resolution as that indeede he proues the only good souldier thou maiest repose confidence in him for he will neuer reuolt or forsake a iust cause in his attempts thou shalt finde him valiant aboue measure for this resolution of death is his armour of proofe for conquer hee will and conquer he must though with his owne passion fearefull and terrible hee is to his enemies for hee that regards not his owne life is Lord of another mans life Whereas the worldling who hath placed all his happinesse here in the course of this life is indeed a base coward fearefull vnfaithfull performing his seruice onely to the outward shew carrying a heart full of
is a circumference there is a prioritie and posterioritie and therefore the creatures cannot thus subsist of themselues nor cannot subsist from eternitie I know not how farre I may presume vpon mine own weaknesse in all other things but truly I do perswade my selfe I could be infinite in this kinde of arguments after these reasons I will bring foorth one instance to this purpose True it is that there are certaine places here appoynted by nature for the generation and preseruation of things now if you shall finde any thing as many things there are out of their own proper wombs which you cannot conceiue that the art and industrie of man could euer displace or transport then assuredly these things were thus created from the beginning for by the naturall course euery thing should containe it selfe within his owne naturall habitation and dwelling Againe certaine it is in mines that where siluer and gold haue anciently been found in the same place nature was neuer able to recouer her owne strength and to raise vp new mines notwithstanding the same disposition of the place the same climate euery thing alike and therefore vndoubtedly these mettals were not onely ingendred by a naturall course but either the mettals or at least a fit seede to bring foorth these mettals was there created from the beginning and this I conceiue to be the reason why the East countrie which was first inhabited should be so much impouerished in these daies If we suppose this world to haue a beginning that it should be made by blind chance that creatures should casually meete and by good fortune fall into such an excellent order as now we see things are disposed for mine owne part I doe not thinke this opinion deserues the confutation Supposing then the truth of the creation I will come to the truth of that creation which is recorded by Moses and this shall appeare besides all the miracles and wonders wrought for the confirmation therof by the iust time appointed for the creation and by the course and order obserued in the creation If I shall reduce all things to a generall deluge it is the same in effect as if I should bring them to the first creation for the same author relates both hee deserues a like credit in both signes were wrought in testimonie of both the same omnipotent power did equally appeare in both Now for the time wee must come to the concent of histories if you please to remember the most ancient and first languages as Hebrew Chaldaike c. and how other tongues doe borrow some proprietie from theÌ„ if you will consider the first Monarchies and gouernments how nations haue issued out of nations and haue deriued their customes and manners if you will obserue where the world first began to be inhabited and how vpoÌ„ the multiplying of people men were inforced to seâ—ke out forraine habitations together with the inuentions of all Arts and Sciences which we are able to point out and their first authors the building of Cities Townes and such other monuments and memorials which seeme to serue for eternitie the iust computation of yeeres and times the first great battels and warres betweene nations the first Histories Philosophers and Poets which are extant and such other remarkable accidents you may vndoubtedly conclude that all these doe point out one and the same instant time which serues for the birth and natiuitie of this world beyond whose circuit and comprehension no author no monument no memorie is extant and to this iust period of time all Histories sacred and prophane doe together ioyntly conspire and witnesse one and the same truth of the creation here described by Moses There are likewise reliques in nature which may seeme in some measure to point out the same time of the creation if yee consider the daily decay of nature and haue relation to the seuerall degrees of this decay you may in some sort gesse at the birth and beginning of nature Suppose wee were vpon the highest mountaines then thus I would argue that mountaines vndoubtedly were from the beginning or at least from the deluge for since that time the face of the earth was neuer changed or altered Here I would make a diligent search and inquisition for fountaines and springs for so it pleaseth God to moysten the drie and high hils with sweete waters Now fountaines I confesse may both begin and cease in one age for as many things may cause their production so many things may stop or hinder their passage as immoderate drought great earthquakes boysterous winds trenches made by mans labour the growing vp of young springs woods and the like I would not therefore much insist in the fountaines but thus I might conclude in reason that from the beginning there hath bin alwaies the same fall and descent of waters then let vs conceiue what surrowes and gutters the fall of waters hath made and looking to the difference which might happen in any one age wee cannot suppose but that the world was created much about that time which is related by Moses From the time I come to the manner of this creation and Gods order in framing wherein if I should not impose my selfe silence I thinke my whole life would hardly suffice to speake of this Subiect for here is seminarium Philosophiae some things ought to be referred to the honestie credit and truth of the reporter It is not vnknowne to those who are acquainted with the course of our Vniuersities that before wee professe Theologie there is more then a prentiship spent in the studie of humane arts and sciences especially of Philosophie for the vpshot and conclusion whereof wee propose vnto our selues these three seuerall vses first to acknowledge the inuisible God in the visible creatures to beholde the wisdome goodnesse and power of the maker in the framing and disposing of nature the workemanship giues testimonie of the workeman O all yee workes of the Lord blesse yee the Lord praise him and magnifie him for euer Secondly to consider how God hath layed the foundations of nature to support the beautifull buildings of grace wherein consists the agreement and wherein the opposition how the dumbe creatures without change or alteration of their naturall proprietie are sanctified and sometimes made the meanes and conduit-pipes of grace by Gods owne institution and the powerfull assistance of his spirit Thirdly as we desire to confirme the groundes and principles of Philosophie by the rule and square of Diuinitie so wee examine all the seuerall miracles of Scripture which serue for the confirmation of our faith together with all the mysteries of our faith by the touchstone of our humane knowledge to see how farre they are transcendent aboue our naturall reason and therein to acknowledge the height breadth and deapth of Gods vnsearchable wisdome Hereupon wee take occasion to examine this great worke of our creation by the rules and principles of reason