pray' dig and when ye are once gone 3500. miles hence for all is mine then you shall come to the center of the earth heere you shall trie admirable conclusions of nature how after so great a descent the earth shall still be aboue you still be aboue you for indeed it is alwayes aboue you and you are slaues to the earth where it shall fall of it owne accord and so shall ease you of a great part of your labours Here if Archimedes were liuing he would apply his engines and tooles for mouing the earth but stay your hands hould hould let vs not vniustly incroach vpon the boundes of our neighbours the Antipodes if we should contend in suite I feare it would proue a leading case and I would not willingly spend my selfe in their demurres But now I call to minde we shall not need to trespasse vpon them when their owne bounds shall fall of themselues Heere thorough a hollownes of the earth you may with some labour creepe into another world a new sound and vnknowne world happily vnpeopled and vnhabited but if otherwise furnisht and stockt with people yet like sons of the earth terrae filij hauing past thorough the wombe and bowels of the earth you may well claime your right of inheritance Here one began to enquire of this religious man who should keepe them and how they should liue in the meane time whereunto hee replied that it was prouidently spoken and yet hee doubted not but in their digging they should finde out a myne of siluer or gold which might well pay for their labours As yet he neuer made triall and therefore could say nothing to the contrary only in conscience he was bound to suppose and to beleeue the best but it should seeme that the concourse of people was great for euery man came to the marte expecting large possessions in this franke distribution the time was likewise prolonged and many meetings were appointed for euery man hoped that this man generally reputed religious should be as good as his word and performe his promise Now in the meane time one of them died heere this religious man tooke iust occasion to shew them the vanity of their desires and first hee points at the breathlesse carcasse vncouers it how pale and horrid it lookes can you behold it without fearfulnes Where is the blood where is the fresh colour the curl'd lockes the proud lookes the aspiring thoughts the soft cheeks the cherrie lips the gripple hands the greedie heart What shal you neede to desire such large possessions when the length of a few feet shall serue to containe and inclose you Here I will stop his mouth with earth that he shal not be able once to aske or to crie for more earth Here let vs open a pit see how the creeping and the crawling wormes come forth to expect their bootie his mouth shall be filled with earth his bellie with earth all is earth and nothing but earth For it is the property of true loue to vnite and couple together His loue to the earth shall conuert his whole body to earth Heere let vs burie him and heere is the end of all your vaine hopes onely our comfort is that hee is gone to another world where wee shall follow him there hee doth now rest from his labours and here we must only labour for that rest and so my tale is ended Now recalling my selfe I will draw to a conclusion my intent in this second part of my Treatise was first to open mans miseries to himselfe that seeing his condition he might flie to his maker to change or relieue his condition For certainly as the state now stands creatures are onely subiect to sorrow no creature so wretched as man no man so miserable as is the Christian man with his fastings repentance and passions were it not for the hope of his happinesse Secondly lest man might flatter himselfe and be deluded with a fond conceited opinion of his owne ioyes I discouered all our worldly pleasures to be but fansies that hauing no true ground of happinesse in our selues wee might cast vp our anchor of hope vnto heauen and so stay our selues from falling expecting Iacobs ladder and Angels descending and ascending that Christ being once exalted in power might draw all vnto himselfe Heere was the scope of my intent for I did obserue the strange actiuity of mans soule which could not be contained within it selfe but must bee necessarily diffused if not to the Creator then to the creature And I did perswade my selfe that if I could but sufficiently repaire the bankes and hinder the violent intrusion of waters that then the riuer would keepe it owne channell and runne to the Ocean for thus man is onely directed to God And therefore as at all times we ought to detest the immoderate and excessiue loue or abuse of the creatures so somtimes wee should forbeare the tolerable and lawfull vse Though God may bee worshipped in them yet lest they should steale our selues from our selues and cast a mist vpon our sacrifice the frailty of our nature being so easily led and carried away with the outward allurements of the world and with the inward strong temptations of the flesh lest being associates they might bereaue God of his honour and though in themselues they are meanes to stirre vp loue and thankfulnesse to God yet through our abuse they might bee an occasion of our fall and therefore it were to bee wished that they might not come nearer within the compasse of our sacrifice then is befitting the naturall ceremonies to set forth the honour and dignitie of the seruice This shall appeare by the counsell of God himselfe though otherwise he allowes and approues the honest callings and professions of men yet he appointed a day free from all worldly labours to the memorie and seruice of himselfe So for the place of his worship he appointed a Temple separated from all worldly imployments to make it a house of Merchandize though Merchandize be an honest calling were to make it a denne of theeues to exchange money there though otherwise it be for the vse of the Temple were to rob God of his honour Yet this was not in sancto sanctorum in the holiest of holies where no man had accesse but onely the high Priest and that but once in the yere this was not in the Temple but in atrio templi in the court of the Temple As much in effect as if I should say to sell things in the Church-yard which are for the vse of the Temple were a great prophanation of the Temple So God requires the whole and entire heart and no part thereof must be left for the creature primogenitum the first begotten must be consecrated to God and the heart of man is the first begotten in man The practice of the Church doth follow the counsell of God in our prayers we are called vpon sursum corda to lift vp our hearts
furnish't with heauenly and spirituall substances according to the condition of that place as is this elementarie world with bodies grosse and terrestriall the Philosophers shewing the worlds perfection by the diuersitie of creatures some materiall some spirituall c. as likewise by the various and strange motion of the heauens which being simple bodies should haue one simple motion and yet their motion being not simple not for the preseruation of themselues and that in their owne proper places where euery other creature hath rest peace and contentment doe hence vndoubtedly conclude that the heauens are moued by intelligences and in token hereof there are influences qualities not materiall the operation whereof cannot bee preuented by application of any other elementarie or contrary qualitie and such is the force of these influences as that the Moone being the weakest of all other planets in power yet is able to moue the huge Ocean without any corporall engine or instrument And surely the heauens can bee no otherwise moued then by intelligences which in effect are Angels for in nature no reason can bee assigned why they should moue not mouing for themselues but for others and therefore are moued by others or looking to them and to their outward forme no reason can be assigned why they might not as well moue from the West to the East as from the East to the West and the motion it selfe is so strange and so wonderfull that the minde of man being an intelligent spirit notwithstanding our studies our circles excentric concentric epicicle and the like yet wee cannot possibly describe the motion and trace out their paths but we must be inforced to vse impossible suppositiōs that the earth should turne vpon wheeles and moue with her owne weight or that there should be penetration of bodies which is a farre greater absurditie and therefore this strange and wonderfull motion must needs be effected by some intelligent spirits Thus the schoole of the Heathen did acknowledge as much in effect concerning the truth and certaintie of Angels as our Christian faith doth oblige vs for our beleefe Let vs descend from heauen vnto earth Consider how the elements themselues doe exceede each other in finenesse and rarietie and therein come neerer and neerer the nature of spirits insomuch that the fire and the aire are scarse sensible the sight not apprehending them Are there not motes which cannot be discerned but in the Sunne-beames and in euery dumbe creature is not the forme spirituall as being the more noble part of the creature though hidden and concealed hauing both wombe and tombe in the matter and therefore being impotent of her selfe wants a naturall instinct for her guide and direction If this forme were not spirituall then what penetration of bodies should be admitted how slowly should the actions proceed considering little wormes which in themselues and in their whole bodies are scarse sensible What should we thinke of their forme they haue varietie of senses of motion they haue varietie of parts of members of limbes and of ioynts or why should all qualitie bee immateriall were it not because they proceed from the forme which is immateriall as on the contrary quantitie is therefore extended and seemes to be grosse and terrestriall because it proceeds from the matter and i◠applied for dimēsions but of all qualities it doth more manifestly appeare in the obiects of our sight as colour and light which are diffused in a moment thorough the compasse of the whole world and finde no opposition in their passage Thus certainly the formes of things are substances immateriall but most especially for mans soule which is reasonable were it not freed and exempted from any elementarie composition it could neuer iudge aright of all bodies but according to her temperature thereafter should follow her censure thereafter her appetite and inclination so that the freedome of mans will should suffer violence If then you will suppose in man a true iudgement of things and a free libertie in his choice you must conceiue the soule as a spirit which is the ground and foundation of both whereby hauing onely the diuine concourse and assistance she is not carried with any naturall instinct as a dumbe instrument but is the roote and fountaine as of her faculties so of her actions If this soule bee spirituall then certainly immortall as being exempted freed from the opposition and contrarietie of elementarie qualities whichis the only motiue and inducement to corruption she comprehends and vnderstands things immortall some of them being bare and dumbe instruments ordained only for her vse and seruice suppose the Sunne the Moone and the Starres and therefore wee cannot thinke that she should be of lesse perfection as touching her time and continuance The desires of the soule are infinite shee intends nothing so much as eternitie this is naturally ingrafted in all of vs and nature cannot faile in her ends Consider the maine infusions which euery man findes in himselfe sometimes his minde either in dreames or in the strong apprehension of his owne thoughts seemes to presage euill and this euill vndoubtedly followes Seldome or neuer doe any great accidents befall vs but the minde seemes to prophecie and foretell such euents Consider againe the many visions and apparitions which from age to age haue bin discouered among the dead whereof the best authors the most learned and iudicious make mention For as I cannot excuse all superstition in this kinde so absolutely and simply to denie this truth were heathenisme and infidelitie The course and order of the whole vniuerse requires as much in effect For as the power of God hath alreadie appeared in the creation his wisedome in the disposing his prouidence in the preseruing of nature and so for the rest of his attributes c. so there must be a time when the iustice of God shall reueale it selfe which iustice as it is most commendable in man so is it much more eminent in God This iustice in respect of the whole world must onely bee exercised vpon man for all the rest of the creatures are carried with the violence and streame of their nature only man hath a discoursiue reason whereby he may consult of his owne actions and being once resolued he hath a free will for his owne choice and election and therfore man aboue all other creatures must be accomptable for his actiōs And to this end God hath giuen him this propertie that hauing once performed a worke he begins to reflect and examine things past that so it might serue either as a sampler for amendment or as a corosiue for repentance Vpon this due examination there followes either such a ioy and contentment as cannot arise from a sensitiue part nor cannot bee imparted to a dumbe beast or else such a terror such a feare such a sting of conscience as makes man aboue all other creatures the most miserable Now I confesse with the heathen that in the
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
Halleluia Hallelâ—ia I haue no sooner ended my song but me thinkes I am fallen into a cold sweare and am suddenly stroken with great feare and confusion as indeed this world subsisting betweene Heauen and Hell partakes the nature of both the extreames and allaies the excessiue ioyes of the one with the feares and terrors of the other making a strange mixture betweene hope and feare for when I obserue the course of things the seuerall actions and inclinations of men when I consider the diseases of these times together with all the signes tokens and symptomes alas alas I feare a relapse I feare a relapse lest the world in her old doting age should now againe turne infidell and that the end of vs be worse then the beginning The sicke patient indeed will not confesse her disease but this doth not acquit her rather it makes her state more dangerous neuer so much boasting of faith as there is at this day for to many it serues as a soueraigne medicine an excellent antidote to exclude the necessitie of good workes or if any one should professe open heathenisme and infidelitie what reward should hee haue of his follie But when I consider that nothing is of such difficultie as to induce faith and to perswade man beyond the course and streame of his owne nature to beleeue the mysteries of religion considering mans naturall infidelitle and distrust the infinite windings and turnings of his mind to lay hold on it to imprison it and to chaine it to the pillar of faith considering I say that all the markes and tokens of infidelitie doe sufficiently discouer themselues a generall want of zeale and deuotion a great neglect of all Christian mortification and discipline the ouerflowing and ripenesse of sâ—nne in this last age of the world and certaine it is that in euery sinnâ— there is a mixture of infidelitie auersio à Deâ— and of Idolatrie 〈◊〉 ad crâ—aturus the greater the sin the more is the infidelitie for would ye count him an Infidell or Idolater that offers vp but two graines of incense to an Idol â—nd will ye suppose him to be lesse who offers and spends his whole life and consecrates himselfe to the worship seruice and the immoderate vse of the creatures without any thought or reference to the Creator Considering again the nature and efficacie of faith for if the vnderstanding be sufficiently informed and throughly resolued the will must necessarily follow her directions and to their rule and gouernmental our outward actions must be squared out and measured accordingly for euery tree is knowne by his fruits and euery thing according to the inward existence so hath it an outward operation if our hearts were inlighâ—ned they could not produce such workes of darknesse if the fire were kindled it could not bee accompanied with such coldnes of charitie And therfore I pray' pardon me if I haue not so much faith as to beleeue the faith of many that make an open profession of faith or at least giue me leaue as in all actions and policies of state so in religion sometimes to suspect and preuent the worst and therefore while others labour in repairing the walles some in erecting and couering the roofe some in beautifying and adorning the Temple giue me leaue to search the foundation which though it â—â—and vpon a Rocke Christ Iesus being the head corner stone of the building against whom neither storme nor tempest no not the powers of hell can preuaile yet if I shall in some sort discouer the strength of this building we our selues may better secure our selues in the certaintie and infallibilitie of our faith the deepe and sure foundation will keepe vs from wauering and it may likewise serue to preuent the assaults and attempts of the heathen Herein I shall follow the practise of wise husbandmen who sometimes digge and lay naked the roote that so the tree may fructifie and bring foorth fruite in greater abundance Especially for the honour of our progenitors to iustifie the proceedings of those great Magi together with the iust motiues and grounds of their happie conuersion I wil follow their steps runne the same course and take the same pilgrimage with them guided by a starre the light of reason the contemplation of nature I will direct my course to Ierusalem the place of Gods worship where the law of God which giues the best testimonie of God is kept in safe custodie there I will make a great outcrie a solemne proclamation Vbiest quinatus estrex Iudaeorum then after due search of the Law and the Prophets I will hasten to Bethelem where I will adore God in the manger the Sonne of God in a cradle Thus in this great world you may obserue that first there was a state of nature which was the forerunner to the Law then followed the Law which was a preparatiue to the Gospell now at length succeeds the Gospell wherein there is the fulnesse of knowledge as much as is befitting our nature and present condition if an Angell from heauen shall teach any other way let him be accursed and yet we may expect some further reuelation of the mysteries of Christs kingdome when wee our selues shall be more capable thereof which shall be in the state of happinesse and glorie Thus vndertaking to search the ground-worke of religion I will claime vnto my selfe these two priuiledges First in the foundation no man sets iewels or pretious stones rubbish or vnhewen stone will suffice when wee looke only to the strength of the building If I could vse many quotations of Fathers Councels Canons Schoolemen or humane learning I would forbeare to doe it these shall serue to polish and beautifie the Temple but I will neuer admit them to the ground-worke left in stead of props they might seeme to vndermine and weaken the foundation if religion should relie vpon such incertainties Secondly in laying the foundation no man is ouer curious in the workmanship caruing and cutting may well be spared when we regard only the strength of the building Pardon me if my stile be vulgar and that I doe not obserue a right methode for I will take vnto my selfe this libertie and in liew thereof I will only intend demonstratiue proofe I will bee more sparing in alleaging Scripture though it be authenticall and sufficient in it selfe yet here I will not expose it to the battell for I am to deale with the heathen her seruants and handmaides Reason and common sense shall stand in the forefront and beare the whole brunt of the combat Arts and Sciences they doe not proue their owne principles but as they are linckt together in a golden chaine so they do mutually and reciprocally performe this dutie to each other especially the Metaphisicks which as a superintendent takes no particular charge but visits her whole prouince confirmes the principles of Arts appoints their circuits and bounds and giues them their due approbation Such is the force and efficacie
death but must patiently expect a time for his dissolution as there was a iust time appointed for his birth and natiuitie The only comfort in all bodily afflictions is the comfort of the soule to the members the patient forbearance and hope of amendment but if the soule her selfe be once distressed or distracted it lies not in the power of the dull and heauie flesh to asswage her but she will rather increase her paine vpbraid her moue her to impatience as the righteous Iob was strongly tempted by his wife to curse and forsake God Speaking of the diseases of the minde I cannot forget that I haue alreadie proued the eternitie and immortalitie of the soule and therfore am tied as it were by promise to iustifie my former assertions to excuse the same soule from all sicknesses inclining to death See here the wonderfull prouidence of God the naturall man by force of his owne reason acknowledgeth the immortalitie of the soule as touching the life and continuance and by the same reason hee likewise acknowledgeth the sicknesses and diseases of the soule morbi animi languores animi nothing is so commoÌ„ and triuiall among the heathen Philosopher as if I should say in effect that nature discernes a second death a death of sinne though not a second birth a generation to righteousnesse to the one nature is inclined and very fitly disposed and therefore sets it before her owne eyes in the other nature is defectiue and no way prepares man and therefore as blindfold she cannot behold it our inward corruption leades vs to sinne only sanctifying grace recalles vs from sinne man here rests vpon the face of the earth heauen is aboue hell is beneath set vp a ladder and he shall hardly climbe giue him wings it will not auaile him dâ—â— but open a pit and he shall fall with great ease though hee finde little ease in his fall In discouering the diseases of the minde I will tell you a greater miserie Suppose that any one man should turne franticke in a hot burning feauer and should perswade himselfe that his violent and vnnaturall heate did only proceed from his own strength of nature then he begins to buffet his keepers and will not lie still in his bed here is a double cause of griefe not so much for his sicknes as for his error and impatiencie Thus it befals many that are sicke in their minde who glorie and boast in their vices making their own shame their commendation either supposing â—â—others to bee like vnto them and sanctitie to consist only in the outward appearance or else condemning all others they will maintaine their own practice Populus me sibilet at mihi plaudo I care not what the poore people say of me quoth the Vsurer my substance shall vphold me when they goe a begging The adulterous man pleaseth himselfe with vncleannesse and begins to doubt whether a naturall act can be a sinne against nature The glutton will make strong arguments in defence of his riot Wherefore should nature supplie such plentifull prouision if he might not take it in abundance If he cannot wholly excuse himselfe yet he will lessen his sinne nihil non mentitur iniquitas sibi Whereas vertue is placed betweene the extreames vices doe now cluster together in such multitudes and throngs that vertue is either prest to death or wholly excluded vertue no longer appearing vices sit in the throne and vsurpe the chaire of estate On the contrarie vertue is sometimes reputed for vice and so loseth a great part of her happinesse which consists in due esteeme and reputation besides her attractiue power to draw all others to the imitation of her selfe The most reuerend Fathers of the Church haue been â—axed with ambition by the rude and base multitude the most strict mortified and seuere men haue been charged with a deepe hypocrisie and dissimulation the most magnificent and bountifull with popularitie and wastfulnes the most vpright and sincere in iustice with vaine glorie and pride Herein as I doe excuse the innocencie of one so I doe condemne the corruption of many they looking thorough painted glasses their own hearts being defiled cannot rightly iudge of the colours Hitherto we seeme to doubt of the diseases now at length if we conclude in generall that vertue is vertue that sinne is sinne and vice is vice then here is a second miserie that whereas all bodily diseases doe suddenly discouer themselues by their symptomes and signes and inforce the sick patient to confesse his owne griefe onely the diseases of the minde as are the inward thoughts of the heart they are secret they haue learned the language of equiuocation they walke disguised and will neuer acknowledge themselues to bee themselues for that euill spirit which hath taken away shame in the sinne hath put a shame in the confession of sinne The proud man feares nothing so much as left he should abase himselfe with too much humilitie charge him with pride and hee will make bitter inuectiues against it then he begins to apologize for himselfe how curteous and kinde he is in his entertainment how affable thus still he deceiueth himselfe for therein consisteth his pride And so for al others the diseases of the mind they are not open assaults but priuie conspiracies and therefore are secret such as will endure the wrack before they will discouer theÌ„selues or their own ends If the diseases once appeare and are made manifest sometimes there falles out a pitifull and a lamentable accident I haue seene many vertues resident in one heart like many Iewels all contained in one casket and yet all of them tainted deiected and cleane cast downe with one vice An excellent wit accompanied with honest and faire conditions attended on with comelinesse and beautie of members yet through a tractable nature is easily led away with ill companie and all his good parts are ouerwhelmed with a deluge of drunkennesse The braue courage and resolution which leaues nothing vnattempted that may tend to the seruice and honour of his countrie yet sometimes is inraged set on fire and all his good qualities are burnt and consumed with the furie of his own lust The great Clerke with his night-watchings and studies pining himselfe not vnlike his owne taper where the head wasteth the whole body in lightning others he consumes himselfe who indeed doth best deserue both of Church and of State laying the foundations of truth and pietie in the Church and building vp the walles of ciuilitie and obedience in the State yet sometimes with a fond affectation of singularitie he makes himselfe ridiculous Not to speake of any single encounter of vertue to vice many vertues knit and combined together may be foyled deiected and cleane cast downe with one vice sometimes they are choked vp with gluttonie incombred with couetousnesse grow rustie and dustie with sloth swolne and puft vp with pride cancard with enuie stretched vpon the racke of
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