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
stands like a blind man and knowes not how to make choice of his own wayes How vnfitly hath nature disposed of mans will it seemes that al other mans faculties are finite contained within very narrow bankes The wisdom of man is foolishnes and serues onely to giue him occasion to see his owne ignorance hoc vnum scio me nihil scire this only I know that I know nothing The power of man is weaknesse all his wealth seemes to be meere beggery but the desires and appetites of man are infinite and boundlesse So that in his greatest abundance poore man is discontented and much perplexed with his owne wants What shall I say of man where shall hee seeke contentment and rest or whom shall I accuse for man himselfe I finde him thus ordained by nature I will therefore make my complaint against nature she is corrupted and hauing no true contentment in her selfe she will not confesse her owne basenesse but desires to conceale it and to delude man And to this end obserue her subtiltie she giues man an infinite desire intimating that she hath an infinite treasure but our desires are therefore infinite because wee receiue no contentment at all and so still wanting still â—e desire For nature that first brought vs together and made vs importunate sutors to haue the creatures in a plentiful measure hath on the other side very cunningly set such a difference and disparity betweene both that we shall neuer obtaine our request As for example man desires wealth by his labour and industrie together with Gods blessing wealth is purchased and gained this wealth is laid vp in the purse the chest or the treasure house very safely I confesse but not so fitly disposed for the minde is still emptie and therfore still may desire If I were hungrie and that for my sake you would fill another mans belly I might pine with your charitie But in the meane 〈◊〉 nature will excuse her selfe for who is the coffereâ— Either 〈◊〉 your minde together with your treasure and locke them vp both in your closset or else lay vp the treasure in your minde and so stay your appetite This counsell will not serue nature is to be blamed for there is a disproportion betweene both who euer saw a bushell filled vp with learning or a pottle-pot stuft vp with wisedome Things spirituall cannot replenish materiall vessels neither can bodies penetrate and satisfie the desires of a spirit Herein consists the corruption of nature that she hath giuen or permitted the appetite notwithstanding the disparitie either she should â—orbeare to desire or else prouide plenty and store of such condition as that she might be able to satisfie the request of her sutors who now for want of supplie seeme to be meere cormorants It is not sufficient for nature to conspire against the soule in generall and euery facultie in particular but she doth further practise to set the seuerall faculties of the soule in opposition to themselues A good wit neuer agrees with a good memorie I speake not in regard of the multiplicitie of inuentions which thereby might seeme to ouerpresse the memorie though commendable and good in her selfe but it ariseth from the very constitution A moist braine full of spirits is aptest for inuention but the cold and drie temper longest retaines the impression Good wits cannot agree among themselues but fall to banding and factions and the wittie professions seeme to oppose each other the one desiring to make the other hateful and odious and the other striuing to make it poore base and contemptible Sometimes you shall discerne wit without discretion and heere that inestimable treasure of wit seemes to bee wholly vnprofitable and vnseasonable being committed to a fooles keeping and here nature makes man a wittie foole giuing him the substance of wit but denying the right vse and application Thus doe the faculties iarre among themselues which in effect is as much as if I should say The soule did disagree with it selfe for the faculties are the soule and the soule is the faculties And as it is in our selues so likewise in others The wittie Poet will breake his iests on the Constable but here is the mischiefe his memorie will serue him to remember and to reuenge this iniurie and wrong Againe the same wits will not suffice for all studies the superficiall Rhetorician with his colours Allegories shall neuer fadome the grounds and depth of Philosophie He that is naturally addicted to Mathematicall Engines and lines shall neuer be able to comprehend within the circles of his sphere the notions and abstractions of the Metaphysicks Practicall arts can neuer be attained vnto by speculation but must bee learned by experience If learning be not fitted to thy capacitie suppose thy weake braine should be imployed in the Metaphysicks it will make thee a learned foole beyond thy selfe And generally the best naturall wits can hardliest endure any painfulnes in studie but expect to receiue all by infusion and lest they should ouer boldly aduenture vpon learning at the first entrance they are scared away with words of art and with notions If still they proceede then much reading or plodding duls the vnderstanding night-watchings and candle light distemper the body and dazle the minde On the other side the best wits are soonest abused and seduced and most easily corrupted the greatest iudgements take the deepest discontentments c. Before I can descend from the inuisible faculties of the soule to the apparant actions of the body I will first speake of the neighbourhood and sociâ—tie betweene both whether the perfections of bodie and minde were euer maâ—ched together in one person You shall obserue then that nature hath set a great difference betweene them the fairest complection is seldome accompanied with the best wit women may be proud of their beautie but not of their wisedome The best temper and constitution are not the fittest for the vnderstanding the purest sanguine complection is apter for daliance and loue-toyes then for night watchings and studies The strongest and best compacted limbes and ioynts doe argue more abilitie to be admitted of the Kings guard then to bee sworne of his Counsel as formerly you heard that the same disposition would not suffice for the right vse and exercise of all the seuerall faculties The clowne for his cariage who cannot vse any ceremonies of curtesie but will sooner talke treason then complement with his pale and darke skinne with a cloude in his forehead hollow eyes churlish lookes harsh language hoggish gesâ—ure frowning fretting and fuming Here is the rare the excellent and the most angelicall vnderstanding all nature cannot yeeld such a most incomparable iewell sometimes a crooked backe a limping thigh â—quint eyes lame legges or some monstrous defeature doth accompanie the rare gifts of the minde As if nature had râ—pented her selfe and to abate the insolencie of maâ— should clothe this rich iewell with some base 〈◊〉 that being
whole world if I lose mine owne soule or who shall deliuer me from this body of sin Of whom should I expect comfort and succour but of thee O Lord thou that died'st for my sinnes and rose againe for my iustification Iesu thou sonne of Mary Iesu thou sonne of Dauid Iesu thou sonne of God thou Lambe of God that takest away the sinnes of the world haue mercy vpon me for thou art my God my Sauiour my Iudge in whom I doe trust thou art my Aduocate with the Father not to pleade my right but in thy pleading to purchase my right for thou art the propitiation for my sinnes If there were any ioy or contentment here in this life the dumbe creatures who onely looke to the present should receiue a farre greater measure and portion then man Who hauing a presaging minde and well considering that sorrowes shall ouertake the greatest mirth extrema gaudij luctus occupat setting before his owne eyes the frailty shortnesse and vncertainty of his life and that in death his honour his wealth and all his delights must forsake him torments himselfe with thought and expectation hereof before the sentence be past or the blow strucken like poore prisoners who are more then halfe dead before the Iudges approch And hitherto hath appeared our torments consisting onely in the foresight the fearfulnesse and preuention of euill now in the present sustaining therof I shall not need to speake of the torture It may seeme to make for natures perfection that a man knowes not how to forget the more hee striues to forget the faster it stickes in the braine the more he desires to blot out it makes the greater impression like the bird which is insnared with the lime-twigges the more it struggles the surer it is held And this truly I doe ascribe to the infinite mercy of God for seeing man is by condition sinfull therefore according to the condition of his nature hee should suruay and view his owne actions both for his repentance and for his amendment And being not able to forget hee might much better conceiue that there is no forgetfulnesse with God and therefore still hee stands accountable he is not discharged nor cannot procure his quietus est out of Gods Exchequer and therefore must alwaies be ready to giue an account of his stewardship From this tenacitie of memorie together with his discoursiue reason proceeds such a sorrow that still he thinkes hee is tortured hee cannot endure to see the place of his torment hee hates the instruments together with their first occasion and his memory serues him much better for sorrow then for any other subiect of what nature soeuer The scholler when he hath forgotten all his lessons together with his play-daies and sports at schoole yet still hee remembers the least correction as the vessell longest retaines an ill sauour so you shall not easily release the mind of sorrow though the torture be past It should seeme that the soule being eternall in her selfe desires to make all things eternall or at least to prolong their continuance and being naturally more enclined vnto sorrow then vnto ioy according to her iust merits and deserts being therein conuinced by the euident proofe of her owne conscience shee laies vp heere for her selfe a treasure of sorrow as willingly vndertaking a state of mortification and penance that seeing and feeling the heauie rod of Gods anger she might safely and securely escape the seething pot of his wrath Thus our daily calamities seeme to haue the nature of serpents whose poyson consists in the fore parts and in the hinder parts they spit out poyson before they can creepe and this appeares by our fearfulnesse and expectation of euill they carrie poyson in their taile and leaue it behind them and this appeares by the strong apprehension of the sorrow past which renewes mans griefe when the griefe is declining In so much that I haue knowne diuers suddenly to faint and to be much perplexed calling to minde those dangers which they haue already safely and securely escaped and this is as proper and peculiar to man as is his reasonable soule From the powers and faculties of mans minde I will come to his passions doe not all these tend to his sorrow Loue is accompanied with ielousies suspitions and hate hope breeds enuie feares and vexations euery delight leaues griefe and remorse behinde it If a tragedie were made of all the seuerall passions of man which indeed are like so many factions or furies in the State all banding and trouping hauing both their fauorites and their opposites assuredly it would proue the most cruell and bloodie tragedie that euer past betweene tyrants especially considering that they are the houshold seruants of man and in a priuat family much more in one person there should bee the most perfect and best Monarchicall gouernment Not to speake how easily man is moued to these passions or how these passions stand in opposition to each other how they doe degenerate betweene themselues looke to the fruites and effects of each passion and you shall easily discerne the torment As for example immoderate loue alwaies begets the greatest neglect and contempt and being once prouoked it turnes to the deadliest hate As out of the most wholesome hearbs you may extract the worst poyson so in loue if the spirits begin once to euaporate and the fire decline by degrees there will follow such a coldnesse such a petrification as that the immoderate loue will turne to immoderate hate And herein I doe acknowledge the wonderfull workes of Gods prouidence for seeing that this totall and excessiue loue with all our heart with all our mind with all our soule is only due vnto God fecisticor nostrum domine propter te inquietum est cor nostrum donec veniat ad te if therfore man shall diuert the course turne the streame of his loue and wholly surrender it vnto the creature then hath God ordained that such loue being vniustly imparted should be iustly recompensed with hate I shall not heere need to insist in the variety of passions take any one of thē seuerally by it selfe Doth not choller exceedingly disquiet man shortens his dayes occasioneth many diseases and sometimes prouokes man to attempt such a rash and headie action as that in the whole course of his life following he shall neuer be able to make any due recompence or satisfaction Take the melancholie man do not his owne thoughts dreames and fantasies exceedingly torment him can he containe his owne imaginations but as if wee had not sufficient outward cause of sorrow he frames monsters to himselfe and these proue fearfull and horrid in so much that his haire stands vpright and a cold sweat possesseth his limbes when no outward danger appeares then he is frighted with his owne thoughts hee sees armies fighting together and thinkes hee is haunted with spirits and then hee cries out for helpe we are
willing ready to affoord it but we know not where to apply it for the disease consists in the phantasie Good counsell is the best helpe but alas he is vncapable of counsell he complaines that his head is all made of glasse that hee feeles his heart now melting away like waxe that mice are now eating and consuming his bowels Not much vnlike the simple pure sectaries of our age who in the point of the Eucharist beleeue things to be because they beleeue them Crede quod est est crede quod habes habes the body is there truly and really present because they apprehend it so by faith O the wonderfull power of their faith O the excellent curiosity of their wits which hath almost brought them to a fit of a phrensie And it is the more to bee lamented that the best wits should bee most subiect to these fits and in the most noble and deepest vnderstandings you shall most easily discerne some tokens and signes of melancholie But you will say that these are therefore the lesse because they consist in the phansie nay rather much greater for it is not the flesh but the mind which is capable of griefe and of sorrow the mind conceiuing them as true shee is alike affected therewith as if they were true indeed For all contentment consists in the minde and according to the apprehension thereafter followes the contentment but the iudgement together with the dignitie of the reasonable soule seemes to bee exceedingly disparaged as boasting of light and yet afraid of her shadow So that if with much labour and good persuasion you shall recall this wandering man it is to be feared that for euer he will bee ashamed of himselfe to thinke of his errour and will hide himselfe in sobriety hauing laid himselfe open with his madnesse and follie Not in himselfe alone shall man finde the fruites of these turbulent passions but being a sociable creature you shal obserue how they daily burst forth in his actions and conuersation among men If two cholericke men should conuerse together you might thinke that fire and brimstone consuming all others would likewise at length deuoure themselues Suppose that the cholericke and melancholie should enter a league you might as well conceiue that the two extreame elements the fire and the earth should moue together in one sphere The melancholie with the sanguine can haue no more affinity betweene themselues then dancing with mourning or feasting with fasting If melancholy bee coupled with melancholy assuredly at length there will follow a gangraena they will putrifie with sorrow and discontentment From this variety of temper and passions you would wonder at the great hate and enmity betweene men sometimes betweene Nations The Spanish grauity and staiednesse seemes to neglect and contemne the French leâ—ity and complements the fine and wittie Italian cannot endure the dulnesse homelinesse of the Dutch Nation somtimes naturall affection cannot asswage these passions From hence ariseth the disagreement and iarres between the old father the young Gallant his sonne for there are different inclinations proper to mens different complections and ages Youth strong in body wanting true wisedome and discretion to guide his owne strength age ripe in iudgement and true wisedome but hauing neither power nor ability to put her owne proiects in execution From hence obserue the different inclination of both the young man not considering the blessing and plenty of peace or the necessarie prouision for warre or the danger and casualtie of battell desires nothing more then the noyse of the drumme or the sound of the trumpet whereas the old counseller that intends nothing but safety and values other mens labours according to the weakenesse of his owne crasie body will accept of peace vpon any the basest conditions Thus hath God set a distance or difference betweene the powers of the body and the faculties of the soule whether it were to denie all men an absolute perfection in both so to abate the pride of our nature or else to tie al men together in a mutuall bond of loue by a necessitie of each others helpe that the blind might carrie the lame and the lame might direct the blind in his passage Well howsoeuer sure it doth argue that there is some antipathie and disproportion betweene the flâ—sh and the spirit which being coupled together in marriage and neither of them well able to subsist and liue of himselfe and both of them adding luster and beauty to each other assuredly this enmitie hath fallen since the first contract or solemnization of mariage Man being a sociable creature what is there in this world which he should esteeme more then his credit and reputation among men Pride was the first sinne of man and euery man is naturally enclined vnto pride as well knowing the dignitie of his condition and his height aboue other creatures and truly in right reason a generous and noble minde without spot of basenesse is most commendable For there are degrees of men and euery man in his owne place should bee most respectiue of his same and report then what a corrosiue were it to a vertuous and noble minde to sustaine wrongs iniuries reproches contumelies most vndeseruedly Notwithstanding many mens great deserts and endeauours yet shall they neuer attaine the loue and good will of the people for the multitude bellua multorum capitum like one vnreasonable creature with many heads hath herein the condition of dogs alwaies to barke at those whom they know not and where one whelpe begins all the rest will follow the crie Seldome shall you see any man deiected and cast downe whom they doe not instantly persecute and tread vnder their feete insulting vpon those who cannot resist and being like patient Asses to those who scourge abuse and delude them and thus they are iustly recompensed for their malice and follie Man being a sociable creature hee carries a greater reference and relation to others and therefore not in our selues alone not in our selues are the causes of our griefe but as if we were stubble very apt for combustion euery outward sparke serues to inflame vs. See how the poore mother laments for her gracelesse and dissolute child how the father bewailes the losse of his daughter which without his counsell or priuitie hath matched her selfe by the practice of his owne seruants to a knaue and an vnthrift how the parents mourne for the death of their eldest and most hopefull sonne how the vnkle is perplexed with thought of the poore orphants committed to his trust how the children finde want of their parents forsaken and desolate left to the wide world and to Gods onely protection the comfortlesse widow teares her owne haire when shee thinkes of her deare husband the whole kindred and family groane to see the waste of woods and the ruines of that ancient house from whence they are all descended but now fallen into decay by wardship or ill
not so comely in their outward 〈◊〉 â—hey are enforced to conceale their owne inward worth and if they be bold and aduenterous then natuâ—e will giue vs a caution caue quos natura notauit and the infâ—mie of their personage sildome procures loue especially among the multitude But if this wise man proues neither hard fauoured nor monstrous yet fleame and melancholy whereof his temper especially consists what Rhumes Catarres and diseases doe they cause in his body How do they breake out into issues and gowtes and seeme to hasten old age Odi puerum praecoci ingenio I hate a childe of a forward wit either he is already come to his last temper or else his climate must alter What is it or who is it that thou canst loue in nature on whoÌ„ thou might'st settle thy affection If faire and beautifull to fight Phisiognomie will tell thee that thou seest the whole man thou canst expect no further vse or imployment of his seruice if otherwise wise and deformed how canst thou loue him in whom nothing seemes worthy of thy loue We may call thy iudgement in question whereas in all other creatures the comelines beautie and fit proportion of the outward limbes signifies the good inward conditions Now at length to speake of the actions of mans body I will giue them the same entertainment which formerly I did to the faculties of the soule for as I am not malitious so I will not be paâ—tiall I doe heere accuse and challenge all the naturall actions of mans body to be tainted and defiled with corruption and in all of them the punishment of this corruption shall manifestly appeare All punishments may be reduced to these three heads 1. Dedecus sâ—u infamia 2. Poena seu castigatio 3. Serâ—itium seâ— captiuitas By the first he suffers losse in his credit good name and reputation and is put to open shame and infamie By the second he suffers detriment and losse in his owne flesh or in his owne substance and goods being chastised according to law By the third he seemes to be imprisoned and suffers losse in his freedom and libertie being tied to serue as a slaue These are the three generall heads whereunto the exercise of iustice doth vsually extend it selfe and to these three heads I will reduce all the naturall actions of mans body For the infamie and shame Whatsoeuer nature desires to be concealed hidden and dares not attempt it in the presence of others certainly she will neuer stand to iustifie the action but rather at first sight will easily confesse her infamie and shame Take the most naturall workes of man and you shall obserue that man is most ashamed of them as eating drinking sleeping yawning c. I will not speake of the most vncleane and secret parts some things may bee conceiued which may not be spoken Who euer held it any part of his commendation to bee a great eater or to sleepe while his bones ake Who euer went out into the open streete or to the market place to take a meales meate but rather would prouide a close cabinet for such necessarie imployments of nature Is nature ashamed of her most naturall actions then certainly it betokens a guiltinesse But you will ascribe it to the strict and austere profession of Christianitie which seeming ouer proud and haughtie for mans present estate disdaines to inhabite the earth lookes vp to heauen and therefore brandeth these actions with shame and contempt True indeed of all the sects in the world Christian religion hath alwaies been most famous and eminent for strictnesse of life and mortification of flesh which in my conscience as it hath formerly giuen the greatest growth to religion so the neglect and decay thereof in these our daies will be the greatest blow to religion But herein I will excuse our selues for not the Christian alone but the Turke and the Heathen both say and practise as much in effect You will then say that religion in generall agrees in this one point as teaching all men a maidenlike modestie to forbeare the outragious lusts of the flesh and therein sets the difference betweene man and beast and thus along continued custome may at length seeme to bee nature I cannot rest in this answere but I must fasten this shame immediatly vpon nature her selfe Obserue then not onely in man but likewise in the dumbe creatures Are not those parts which serue for excrement or generation concealed and hidden either in place and situation or else with feathers with haire or some other couering which nature hath prouided for that purpose in so much that you shall hardly discerne their sexe â— Hath she not appointed the shade the groue and the close night to couer and hide them she is ashamed of them they are vncleane to the sight but most absurd in the speech and both taught vs by a naturall instinct Wilâ— thou defile thy mouth with 〈◊〉 talke and shall that appeare in thy tongue which nature hath concealed in her basest parts Be not so base remember the noblenesse of thy birth and thy condition farrâ— aboue beasts stoope not so low as to touch or to kisse with thy lips and thy tongue those vncleane parts whereof nature her selfe is ashamed The infamie of these actions shall better appeare by this one instance Call foorth the incestuous or adulterous person I will here checke and correct him Thou beast worse then a beast for many beasts seeme to obserue the Rites and sanctitie of mariage seest thou not how thou hast sinned against heauen and against thine owne soule Doth not thine owne conscience accuse thee or thinkest thou that the close night or darknesse it selfe can couer or conceale thy sinne c. I haue no sooner spoken these words but behold his hart faints his speech failes him he trembles quakes all his blood appeares in his face as if the blood being guiltie to it selfe should step foorth and either excusing or accusing it selfe should wholly acquâ—â— the spirit For I see another law in my members rebelling against the law of my spirit Or as if it were naturally ingrafted in man that without the effusion of blood there can be no remission of sinnes and therefore as farre foorth as the skinne will permit it the blood desires to make some recompence for the offence Suppose I were to examine a guiltlesse innocent man and to charge him with such crimes which he neuer attempted yet sometimes there will appeare the same tokens of modestie and shame Nature can be no lier she will neuer accuse her selfe vniustly though she may be innocent of this crime yet she acknowledgeth the roote to bee corrupted and thereby argues a possibilitie to commit the like offence she will not wholly excuse her selfe though she deâ—ies the particular fact Or as if there were such a society and mariage between sinne on the one part and flesh and blood on the other part that if sin
in the blindnes and sudden assault of their lust when their bodies are happily vnited yet their mindes are separated and distracted there is no agreement in their disposition and this seemes rather a linking together of dead carkasses or beasts then an honorable estate of marriage eleuated to the hight of a mysterie in our christian religion There is nothing which breedes that distast in marriage setting only iealousie aside as when either of them do inâ—ermedle with the proper duties belonging to each other either to the distrust of the honesty or to the great disparagement of the wit and iudgement of each other both which must vtterly be abandoned and auoyded in marriage For man and wife liue in an excellent society they haue all things in common as wee should haue had in the state of our innocency and therfore no maruaile though marriage were first instituted in paradise and yet notwithstanding this community the offices of the house ought to bee diuided between both and neither of them should intermedle with the others affaires to the preiudice of either Which if we should admit we should not haue a perfect vnion according to order but the one should be swallowed vp and both be confounded as the parts of a mans natural body they haue their peculiar offices and duties notwithstanding they are parts of one man and as in the law there were diuers and distinct garments beloâ—ging to both and a sinne it was for a man to put on the womans attire whereby is signified the seuerall offices of both that there being a necessity of each other receiuing mutuall helpes from each other it might serue as a surer bond of their loue Thus in nature the man hath strength of limbes for his labour the woman hath weaknes yet cleanlines wherby is signified the seueral duties of both whereunto nature hath disposed them which ought to be reserued whole and entire to themselues thou that art a husband make thy selfe no Hermaphrodite to busie thy selfe and to prie into euery action dost thou distrust the honest and iust dealing of thine owne wife then blame thy selfe for thine owne choice remember that thou hast made a solemne act before God and the congregation which now thou canst not reuoke or recaâ—l wherin thou hast endowed her with all thy worldly goods For iealousie which so much disquiets and sets such a difference betweene the married couple I haue full often obserued that the loosenes of the husbands life giues him occasion to suspect his innocent wife as being guilty to himselfe and fearing least by the course of iustice his owne sinne should bee recompensed with his owne shame in the same kinde supposing his owne vncleannes to bee a naturall in-undation which hath ouerwhelmed whole mankind others though chast thorough the impotency and weaknes of their owne bodies yet their minde is impure and therfore they feare that in others which they do not finde in themselues Now for their punishment it â—â—ood with the iust iudgements of God that according to their adultery and fornication conceiued in their owne minde so they should perplex and torment themselues with their owne thoughts There is yet a third sort of men who out of the immoderat loue of their owne wifes doting vpon their beauty being totally carnall vxorissimi neither regarding the brightnes and glory of the heauens nor yet the shame reproch of this world they begin to be fond and iealous of their wises the excesse of their loue turnes vnto iealousie their greatest comfort proues their deepest discontentment and thus God laughes at the counsels of men who being the only true Good in whom and to whom â—ll our loue and affections should be tending and ending we diuerting the streame of our loue forsaking this onely one good as we are distracted in the truth of our loue so sometimes wee are distracted in the soundnes of our owne mindes and leese our selues in our owne loue when the fruits of our loue proue the fits of our frensie but O blessed Lord God who art the ioy and loue of our hearts leaue vs not to our selues for heere we offer vp our selues vnto thee take vs away from our selues into thy most holy protection let thy loue bee with our whole heart and without measure as thou thy selfe art good without measure and let the loue of the creature be guided by rule and proportion still to thy loue c. If this iealousie be conceiued vpon iust grounds yet stil I cannot excuse the husband for certain it is wherof we haue examples in Scripture that there may bee a foule abuse in marriage notwithstanding the holinesse and sanctitie of that high and excellent state yet there may be vncleannesse adulterous thoughts and actions may passe betweene the married couple and it is already concluded among the casuists that plures mariti abutuntur magis abutuntur statu suo quà m coelibes suo I fâ—are least the wantonnes of marriage may breed an ill disposition if thy wife be somewhat light and of euill report then I feare she hath bin brought vp in thy schoole she hath learned it of thee thou hast taught her this lesson I would not willingly defile my speech with this subiect only giue me leaue to taxe an ill custome of this world that in the seeking of our wiues we vse such speeches such gestures such actions such ribaldrie letters c. that it is to bee feared least yong woemen do heereby first learne to be harlots before they are wiues and therefore no maruaile if in the course of their liues they giue some cause of iealousie for heere the husbands haue giuen a bad example and laid an ill foundation c. Thus assuredly the greatest cause of complaint is in the husband who hath the gouernment of his wife who might in wisdome preuent his owne shame and should teach her a modest and chaste carriage but I know not what ill spirit hath set them at enmity whom God hath coupled together sometimes indeed the streame of the husbands loue being carried another way is apt to cast any aspersion vpon his wiues honesty and then he begins to practise with heretickes and to commend the law of liberty that after a diuorse it should be lawfull to marry againe and againe Heere you shall see large expositions written in defence thereof and the opinions of certaine Diuines Ministers Pastors SuperinteÌ„dents of the separated coÌ„gregations or the new Churches from beyond the seas thus they would seeme to haue a Catholicke consent together with such bitter inuectiues against all superstitious fasts calling all chastisements of the flesh sins against the body Here are their wholsome and sound doctrines their manifold and good vses their learned and excellent applications thus because God was incarnat appearing in the basenesse frailtie of our flesh though free from the sinfulnes and pollution of our nature therefore do these men desire to make religion not incarnat
cognizance of the sinne so it leaues it not vnpunished omnis qui inuenerit me occîdet me Gen. 4. vers 14. Heere is our feare and notwithstanding that we proue runnagates that we shelter and hide our own lookes yet we carry a worme in our bosomes that accuseth vs and layeth these sinnes to our charge disquiets the thoughts and will not permit the soules rest and hauing thus committed and being thus tormented whereas reason should teach them that the only way to recompence for the sinne were to be sorrowfull and contrite to aske pardon and forgiuenes euen for his sake who died for our sins yet they will rather continue in their own filth and sin against the holy Ghost with a finall impenitency and say with that cursed Cain maâ—us est delictum meum quà m vt possit remitti my sinne is greater then it can be forgiuen And thus wheras before they sinned against the rule of Gods iustice now they begin to sin against the measure of his mercy to dispaire of his mercy as if his mercy were not infinit as well as their sinnes are infinit as if the price of our redemption were not sufficient to recompence for their sinnes though they haue lost all possible meanes wherby they might be saued yet God hath not lost that absolute power wherewith he might saue a penitent sinner This curse of man is so generall that whatsoeuer is or can bee spoken for the misery and punishment of man may well be included within the compasse of this curse peâ—ty Princes may well boast in the number and multiplicity of their dignities and stiles whereas the great Roman Emperour could content himselfe with the bare title of Caesar Augustus Sometimes a plenty breedes want and diuersitie of matter when men seeme to be distracted with multitudes of thoughts imposeth a silence many dishes and much variety of good cheere rather chokes then prouokes the appetite I must therefore limit my speech and setting a side all other fruits of this cuâ—se I will only insist in those two qualities which are proper and peculiar to man his reason which sets him aboue creatures his religion which makes him equall to Angels the one guiding nature the other sanctifying nature mans excellency consisting in both and if in both mans frailtie and corruption shall appeare then needes you must acknowledge the curse and such a curse as cannot descend to the dumbe creatures nor cannot ascend to the Angelicall state and therefore must needes be proper and peculiar to man For reason God hath giuen it man for these two vses first for discourse that men grounded vpon the same principles of reason should concur in iudgement and discerâ—e better see more and search further theâ— for the instant appeares to the outward sight therfore it is a shadow of Gods eternall prouidence and prescience wherwith God creating man made him according to his owne Image but now see the curse that hath befallen our reason quot homines tot sententia so many men so many mindes as if reason were not the same in all but that there were different and distinct rules and grounds of our reason As their are fiue senses according to the fiue seuerall obiects in our sensible nature so our reason forsooth must be infinitly multiplied according to the number of mens braines and the capacity of each vnderstanding our reason serues rather to discouer the diuersitiâ— of our opinions and iudgements then to inforce an vnitie of consent wheras all the rest of the creatures they haue senses alike they see alike feele alike taste alike and for their outward actions they are all carried with one and the same instinct of nature only in men their wayes are inâ—init their iudgements infinit in so much that you might well doubt whether they all consist of the same reasonable soule and for the dumbe creatures if you wil take their whole kinde together with their naturall actions they are much more reasonable more wise and prouident in their owne kinde then is man notwithstanding his reasonable soule You will suppose that I speake only of the promiscuous multitude and of such only whose wit will serue them to stir vp a difference or doubt but whose iudgement is too weake to reconcile the controuersie or you will thinke that I speake only of neighbours and woemen alwayes iarring and dissenting out of their enuie or of friends and kindred alwayes in suites of law in a point of their profit No verily but I will instance in the thrice renowned profession of learning how many sects of Philosophers haue the schooles afforded what infinit variety contrariety of opinions as among the ancients according to the number of elements there were Aristotelians who out of their puritie their light and eminency aboue the rest did seeme to resemble fier which hath now at length consumed the rest then followed the Platonists who like the element of ayre inclose all their light in the clouds or rather indeed do obscure and conceale it then comes the Stoicke who with the stricktnesse of his life seemes like a sea-â—aring man lies vpon boards and feeds vpon water and fish at length vp starts the Epicure who like a glutton runs ouer the face of the whole earth from market to market to make his best prouision to offer vp a fat sacrifice vpon the all-deuouring altar of his belly-god Heere are the foure first elements and from hence proceedes as great a difference in the opinions of men as there is variety in nature in so much that in the ancient monasteries what iars haue past between the Scoâ—ists and Thomists between the Reals and Nominals c. And at this time it is not vnknowne how Petrus Ramus a man of meane knowledge without any ordinary parts either of nature or learning yet through his owne impudency and pride desiring an innouation of all Arts to cast all things in a new mould to build his own fame in the ruins of others hath opposed himself not against any particular opinion but against the whole streame and current of all ancient learning ouerthrowing the grounds principles and rules of that most illustrious thrice renowned Aristotle whom all ages doe reuerence and acknowledge to haue bin natures chiefe secretary or best counseller of estate the father of all humane knowledge and that which is yet more strange this Ramus hath left followers and Disciples behind him who seeme to be like affected to the ancient learning reducing all things euen the very scope foundation of arts to their own fond inuention and barbarous innouation A shame it is that Colledges and ancient foundations should giue harbour to such a wretched brood who as they are first nourished vp in obstinacy and wilfulnes so they will proue to bee fire-brands in the Church who neglecting the fathers and all ancient orders and decency shall with their owne furious and witles conceits set the whole world in combustion
their counsell and experience Our owne forefathers committing their workes to writings they seeme aliens and strangers vnto vs we cannot vnderstand them without the vse of Dictionaries and Commentaries To let passe how nations haue issued out of nations and all men descended from one whereby they might retaine the same speech and language for the learning and perfection of the reasonable soule as they doe the like foode for preseruation of their bodies and the same seede for propagation of their kind But for this varietie of tongues I would gladly aske Doe not all other creatures of the same kinde agree in one and the same language of nature wherby they testifie to each other either their ioy or their sorrow Haue not many birds as much varietie in their notes and tunes and yet all are the same in the same kinde as there are words and syllables which passe betweene men I pray' doth it not appeare in all other workes of nature that the inward forme doth naturally of her selfe discouer her selfe by some outward propertie and why should not the reasonable soule make her selfe knowne by a naturall speech and language that wee might see the inward man as well as the outward feature for speech is the only companion and witnesse of reason Consider the instruments of speech the throate the tongue the teeth the lips and the pallat are they not the same and alike in all men Is not the ayre and breath the same which frames the sound of this voyce Take all instruments of musicke and being fashioned alike you shal find a like sound they consist of a meane a treble a tenour a base c. they haue so many strings so many stops they giue the same musicke that is the same language in effect though the lessons doe varie that is the difference consists in the diuersitie of their speech or their conference Are there not many naturall notes which are alike common to all languages our laughter our sighing our sobbing our sneesing caÌ„ the passions of the bodie thus naturally discouer theÌ„selues and yet cannot the minde naturally disclose her owne secrets Is there any thing so proper and peculiar to man as societie and fellowship and yet for want of one common language the kind cannot conuerse with it selfe and yet you may obserue in all languages how there is a necessitie of the same alphabet for there are but fiue vowels and more or lesse there cannot bee which proceedes from the opening or contraction of the mouth will Nature lay the foundation and yet God in his wisedome forbid to finish this building then is it euident that contrarie to the first intent of nature wee are changed and altered by sinne God confounding our tongues brings our workes to confusion But I pray' consider the occasions which might serue â—or the retaining of the same language Are not all men deriued from the loines of one and the same man haue not nations issued foorth out of nations and is it possible that they should retaine the same seede remember their beginnings obserue the same rites customes and manners and yet forget their owne language In Pembroke-shire certaine Dutch-men being anciently permitted to inhabit their posteritie vnto this day retaines the luxurie and riot proper to that nation and yet they haue forgotten their language Thus the tongue serues to be instrumentum gustus loquelae the instrument of taste the instrument of speech the one she stil practiseth the other she hath cleane forgotten and in both you may acknowledge the corruption of mans nature and the iust punishment of mans sinne If our beginning bee forgotten and that wee haue learned a strange language yet me thinkes the noble and braue conquest of Princes especially the great Monarchs of the world should haue reduced all things as to the vniformitie of gouernment so to the vniformitie of tongues that all being ruled and guided by one law hauing recourse to the Emperours court doing their homage and seruice to his person this might be an excellent meanes to auoyd barbarisme and to re-unite the tongues of men in one speech as the bodies of men are knit together vnder one yoake of subiection But all will not serue against the diuine prouidence for he confounded their tongues who hath likewise confounded their Monarchies sooner you may suppresse a state and put them all to the sword then that you can bridle their mouthes bring them to schoole and teach them a new tongue If the sword cannot preuaile yet me thinkes the necessity of trading and commerce should inforce a necessity of the same language especially considering that there are certaine fruits proper to nations and as their soyle yeelds them as their country affoords them so the inhabitants first impose the name and this name should accompany the fruits and be together transported to those nations to whom these fruits are imparted for assuredly the name would no way increase the burthen or price of the commodities but it should seeme that together with the change of our windes and our sailes in the passage we must alter these names or els we haue forgotten the ould names and remembring only the vâ—e and valuation we do well hope that a new name may make a new price supposing that it lies in our power being now masters of the commoditie to giue it a name at our pleasure and thus you see the confusion of tongues But of all other meanes to reduce the world to one language me thinks the greatest consists either in the necessity of the same lawes which in ancient times haue gouerned the whole world or els from the vniformity and concent of religion which vnites and knits together the hearts of all men in one league of faith the tongues of all men in one confession of faith the actions of all men in one seruice of faith and in the same bonds of charity and deuotion So that there is notwithstanding the separation of persons time and place a perfect communion of Gods Saints If generall councells should meete and assemble together necessary it is that they should confer in one common language concerning such things as may generally tend to the good of the whole Church or if we should be inforced to trauell it were to be wisht that we might not be destitute of the meanes for our soules health but that wee might bee fit to ioyne with all congregations in prayer yet God forbid that wee should pray in an vnknowne tongue which in effect were to offer vp vnto God the calues of our lips vitulos labioruÌ„ without the burning incense of the heart which should set on fire the sacrifice and make it acceptable and heere you may well obserue the curse of God in the confusion of tongues This punishment doth not only argue how tongues are confounded among themselues that from one naturall and instrumentall tongue there should proceed infinit notes and numberlesse tongues and
negation but a priuation is when a thing is capable to be and ought to be but is not Therefore priuation being numbred among the principles supposeth that all things should haue been and should haue much sooner attained the height of their perfection and not so leisurely haue proceeded by degrees as now they do were it not that some curse had altered the course of nature whereby that which formerly was onely a bare negation should now be conceiued to be a naturall priuation From the huge Continent of nature let vs draw neerer home and discouer the vnknowne region of the reasonable soule alas how few sparkes of reason doe appeare in this reasonable soule The Philosophers thinke it to be a table-booke wherein nothing is written and looking more narrowly they finde indeede some blinde characters certaine obscure darke hidden secret notions which are the principles of al our knowledge As for example Contradictoria non possunt esse simul vera Omne totum est mains sua parte and such like palpable verities which in my iudgement seeme rather to belong to the cognizance of common sense then of the reasonable soule And hence it is that there is much more difficultie in adorning the inward minde and couering the nakednesse of the soule then in the outward members and shame of the body Thus at length all Arts and Sciences in generall seeme to suppose this for their ground-worke and foundation that in regard of mans fall and his ignorance contracted by his fall therefore necessitie inforced the occasion of their births and beginnings And hence it is that those long courses of studie those night-watchings and great labours in the Vniuersities are only vndertaken to supply natures defects We haue no naturall voyce no naturall tongue wee cannot speake to the vnderstanding of each other but Grammar must direct vs and teach vs construction our soule though reasonable and discoursiue yet wants she the helpe of Logicke to ranke things in their seuerall order to knit them together in a proposition thence to draw the inference or conclusion Man as if he were a sauage and wilde creature cannot speake pleasingly with a smooth phrase and gracious deliuerie as is befitting the sociable nature of man without the helpe and vse of Rhetoricke Mathematickes must teach him how God hath framed his works in number in weight and in measure the consideration whereof seemes to haue been the principall intent and scope of our creation The Metaphysicks will attempt to discourse of first mouers intelligences and separated soules yet in truth and veritie they doe but onely point at them and so leaue them with a Supersedeas acknowledging natures infirmitie and that the due cognizance of them doth not properly belong to that Court And whereas God hath giuen all things for our vse and seruice certainly it stood with the same wisedome and goodnesse of God to discouer and lay open the vse let vs not conceiue God like an vnwise and negligent father who left indeed behinde him great quantitie of treasure but so buried and concealed that it neuer turned to the profit of his heire to giue an vnknowne iewell though it be a sufficient argument of bountie yet it seemes to detract from the wisedome of the giuer Suppose an Apothecaries shop were furnisht with exquisite drugges yet if the boxes want names for direction or there want a Physitian to prescribe the medicine it is to be feared that in such a confusion poison should be taken for cordials The principall proprietie and substance of euery thing consists in the vse without due knowledge of the thing there can bee no vse and therefore it stood with the same diuine wisedome as to giue the creatures outwardly to supply our necessitie and delight so inwardly in the minde to imprint a due knowledge how man should vse and dispose them Euery other facultie hath this knowledge and instinct toward his obiect the eye easily conceiueth all colours and in a moment without further aduice iudgeth of them by their outward appearance all other creatures know what is profitable to themselues only the reasonable man is the foole he is defectiue and therefore must intend a long course of Philosophy to supplie his owne wants Howsoeuer I doe commend naturall Philosophie aboue all other humane Arts and Sciences yet I haue often wondred that after so long a time of studie sixe thousand yeeres experience for so long the world hath continued that there should bee such imperfection such want of knowledge such contrarietie of opinions in such a noble and most excellent Science But if wee shut our eyes not looking to other creatures but returning to our selues wee shall finde farre greater cause to complaine lament the soule though otherwise an vnderstanding nature yet she knowes not her selfe but by reflection she knowes not her owne beginning nor her faculties and actions nor the extent and bounds of her essence Blessed God were it not sufficient that all other creatures should bee vnknowne but that the soule must bee couered and concealed from her selfe Herein appeares an admirable guile and subtiltie which well argues the high wisedome and iustice of God for as the first sinne was the immoderate and presumptuous desire of knowledge eritis sicut dij scientes bonum malum so God in reuenge of this sinne contraria curans contrarijs punisheth man with the heauie yoake of ignorance yea of the ignorance of himselfe which herein seemes to bee more intolerable considering that man still retaines as the same corrupt nature so the same immoderate desire of knowledge Let the naturalist here confesse that since God hath herein been more mercifull to other creatures then vnto man therefore this hath befallen man since the first institution of his nature as a punishment for some offence and since euery facultie hath reference and some knowledge of his obiect vndoubtedly our blindnesse and ignorance is a particular case contrarie to the generall current and course of nature and nature will not varie her course without great and iust occasion the beleeuing man will easilie acknowledge this considering that Adam before his fall was able to giue a name to euery creature answerable to his propertie and the vnbeleeuing man by the light of his owne reason shall be inforced to the same confession Giue me yet leaue to insist in one thing Nature hath made man aboue all other creatures the most sociable as appeares in that man cannot subsist without a common-wealth without lawes without gouernment and the like and yet in this one poynt of association you shall finde man aboue all other creatures the most vntractable hence it is that hee must frame and square out his life by art morall Philosophie must guide and direct him for if yee looke into the soule ye shall onely finde one generall and obscure principle which is this in effect quod tibi non vis fieri alterine
wee doe not speake of the absolute power of God whereby all things were created of nothing we doe not dispute of the absolute will of God who might haue vsed many infinite meanes and might haue appointed many infinite kindes and infinite degrees of the creatures but of the conformitie which creatures had in the beginning to the following and succeeding course of their nature as for example that the heauens and the earth should first seuerally be created how the confused elements were diuided wherefore was light first ordained and in the fourth day the celestiall bodies appointed and such like Vpon due deliberation and examination hereof I dare confidently auouch that to the iudgement of an heathen man who hath any knowledge of Philosophie there could not possibly be a more orderly and methodicall course obserued in the creation such as might well argue one and the same wisdome power prouidence in the producing or birth which now appeares in the continuance and preseruation of nature then is here recorded by Moses Supposing the necessitie of a creation there can bee but one Creator for all nature is directed to one end the World is circular which best resembleth the figure of one all the streames are reduced to one head all the degrees of things still tend to the highest there being in nature a prioritie posteriority euery gouernment tends and ends in a Monarchie Nature will not indure many Competitors order and decencie requires as much in effect all heate is reduced to one first heate all bodies to one first bodie Philosophie beates vpon this axiome that nature desires to worke with the fewest instruments and therefore euery thing is to bee reduced to the fewest principles in the constitution of any thing she requires but a couple for the effecting of any thing one will suffice to admit of more would rather hinder and distract the worke then any way further or helpe the action Thus to acknowledge one God the workemanship and fabricke of the whole world will testifie as much in effect wherein the footesteps and impression of one and the same God doe most eminently appeare all of them giuing sufficient demonstration of one and the same wisdome and prouidence which appeares alike in all grounding all his workes and all his actions vpon the same principles and rules of his owne wisdome There are not gods of the mountaines and gods of the vallies gods of the Land and gods of the Ocean for the fishes of the sea the birds of the ayre the beasts of the fielde haue alike fashion and forme for their outward feature and a like inward instinct and prouidence for their course and direction which similitude of nature must needes proceede from the same grounds of wisdome the voice and verdict of nature will likewise testifie as much which being to admit some infinite power transcending reason and the course of all creatures will therefore tie it selfe to admit of the least inconuenience rather of one then of a multitude From the generall creation of all things I come vnto man that he was created in a more excellent manner then now he is it shall not here neede any proofe for it was the principall intent and scope of my whole speech I will forbeare to speake of originall grace vntill I come to our sanctifying grace which supplies her want I will passe ouer the degrees of his sinne vntill I come to the steps in his regeneration I will not open the wound vntill I haue already prouided the salue and this I haue reserued for the third branch of of my text Here let vs consider the wisdome of God that hauing giuen an vndoubted token of his mercy in the creation of man imparting himselfe according to the nature of goodnesse calling those things which were not as if they were inlightening their darkenesse â—with the infinite lampe of his owne light it stoode with the same wisdome to appoint a law since his glorie our obedience was the end and scope of our creation for himselfe being the chiefe and greatest good all must be directed to him neither could hee bereaue himselfe of that honour no more then he could alter or change his owne nature and thorough the obseruance of that lawe either to multiplie and increase his owne mercies in a further confirmation of our blisse and happinesse or by the breach of that lawe to giue vs some taste of his iustice yet so that the miserie of our fall might be some further occasion to manifest his goodnesse And to this end some things were adioyned as necessarie and essentiall to our nature whereof God in his mercy and in the constancie of his owne will would neuer bereaue vs some things againe were added onely as gifts and as ornaments without which our nature might subsist and these we holde durante benè placito during his good pleasure and liking that as our sinnes or deserts should require wee might haue them enlarged or diminished or indeede might bee wholly depriued Againe the condition of man is such that being a creature he could not be independent as not in his beginning so not in his continuance for God cannot impart this his owne royal prerogatiue and being a creature made of nothing there still remained in this creature a power to returne vnto nothing being made a reasonable creature and hauing a spirituall soule he had likewise a libertie and freedome in his own choice either to stand or to fall And thus the wisdome of the maker and the state of man did require as much in effect that man might haue a mutable and changeable condition whereas all other creatures which were at first determinated by God as they are only carried by a naturall instinct so in themselues they are of an inferior degree directed for the vse and seruice of others and are therefore wholie vncapable of any further blisse Herein did appeare the rule of Gods mercie lest man in the pride and presumption of his owne heart might obiect against God that he was created indeed but onely created for Gods seruice and therein God might seeme to intend onely his owne honour therefore God hath appointed all other creatures to serue man that so there might be some kinde of recompence or restitution made vnto man while hee himselfe with his continuall prouidence and power intends the protection and preseruation of man and that it might for euer appeare that the seruice of God is more honorable to man then was the first appoyntment of his state and condition for herein consisteth the height of mans happinesse Triall being thus made of mans obedience before I come to the sinne I must first speake of the tentation the nature of man was innocent and incorrupt as being Gods owne immediate workemanship his condition was great his vnderstanding perfect and pure where then shall we finde the first roote seede and occasion of this corruption to make two different gods
meditation of the last iudgemeÌ„t hath wrought vpon many The author comforteth himselfe against the feare of damnation Antidotes against desperation A transition from the death of man to the death of the whole world The kinds and species of creatures do decay Three reasons why all the creatures doe decline The clothing and apparell of the Ancients compared with ours The Ancients more giuen to their sports then now we are Our food compared with the food of the Ancients The vse of Tobacco in these dayes Heretofore the constitution of mens bodies was better theÌ„ now it is Gods prouidence in mans actions A great change doth appeare in mans owne disposition The adoption of sonnes The resolution of the AncieÌ„ts Triall by combats There may be a change in the naturall instinct The Ancients were not so subiect to diseases as wee are The Ancients more apt to ingender New diseases proceeding from coldnesse and weaknes The difference betweene the Ancients and vs in the cures of our diseases The wits of former times did exceede ours A foolish comparison answered The small account which some make of the Fathers It cannot staÌ„d with the dignity of Christian religion to forsake the Fathers The Prophets confirme the doctrine of the Fathers The length of our liues compared with the Ancients The seas doe not affoord the like quantitie of fish as heretofore they haue done Mr Camden The earth is growne barraine As in the parts so in the whole A particular instance for this kingdome We haue not the like quantitie of hony now as heretofore Our grapes come not to that ripenes now as heretofore An obiection answered in Philosophie The excessiue prices of things and the scarcitie of these times A comparison betweene our times and the former for the number and multitude of men Bangor in Wales neere Wreâ—am Gods prouidence in â—â—e Turkish â—oâ—minions The great plenty of coine and of siluer and gold among the Iewes How the coine here amongst vs hath daily decayed in weight The great wealth of the Ancients The â—osts charges and fines were very large heretofore The great house-keeping of the Ancients Wine was dearer in ancient times then it is The plentie of their coyne appeared in their almes The corrupt dealings of this age in respect of former times We dissent from the Ancients in a case of conscience The materiall heauen tend to corruption The hot Zones made habitable The wonderfull worke of Gods prouidence The burning of Phaeton Naturall alterations are insensible Fire doth resemble the last iudgement The last iudgement approacheth The generall decay of nature hastens the iudgemeâ—t An equall distance of time in Gods iudgements The last iudgement shall be while the fierie constellations doe rule The necessitie of iustice in regarde of our sinnes seemes to hasten thâ—s iudgement Our fall is examined by Philosophâ—e A Science may presuppose her owne subiect The fall of maÌ„ is intimated in Philosophie The â—â—parated Idea of the Platonikes The transmigration of soules Our learning is a kinde of remembrance Proofes out of Aristotles Philosophie Bonum est transcendens Why priuation should be one of the first prâ—nciples All Arts and Sciences take their beginnings by occasion of mans fall Grammar Logicke Rhetoricke Mathematikes Metaphysicks The studie of naturall Philosophie supposeth our naturall ignorance The imperfection of Philosophie The reasonable and vnderstanding soule knowes not her selfe Morall Philosophie supposeth mans fall The complaint of Philosophers against nature The Metaphysicks are very imperfect How nature is corrupted appeares by Chimicall operations Chiâ—istrie shewes the ouerflowing of euill Proofes of the fall of Man borrowed from Poetrie The golden age did signifie Paradise The first sinne is shadowed forth in many of their fables The conclusion of this third part How this corruption of nature serues to instruct vs. Why the Author adioyned this Corollary Why by our reason we can not conceiue the manner of mans fall How we may be assured of the manner oâ— mans â—all How we must expect miracles Proofes of the Deitie and the creation Reason in vnreasonable creatures Impossibilities in the worlds eternitie Accidents which would follow the worlds eternitie The creation of the world proued by an instance The proofe of Moses his creation The time of Moses his creation An instance to proue the time of the creatioÌ„ Three vses of Phiâ—losophie The order obserued in Moses his creatioÌ„ There can be but one Creator The same wisdome appeares in all the creatures The end of mans creation The condition of man Other creatures ordained for man as man was for God There can be no God of Euill Man though innocent yet capable of euill That God might iustly suffer man to be tempted How we may discerne an outward tenâ—ation Where wee might finde the first fountaine of sinne The Angels might faâ—l The fall of the Angels Coniectures what mighâ— moue the Angels to sinne The sinne of the Angels was vnpardonable Man may repent but the Angels can not The office and ministerie of Angels The difference of good and bad Angels How all the creatures are knit together Why God did suffer man to be tempted The great separation betweene man and the diuell The Diuel and the Serpent enter a league That the Serpent should speake The degrees of this first sin Testimonies of the heathen concerning the speech of dumbe beasts The greatnes of Adams sin What sinnes Adam might then haue committed The wisdom of God must satisfie for the 〈◊〉 committed against it selfe Pride is the first sinne of the minde Gluttonie is the first of all carnall sinnes The punishment was the occasion of our blisse How it stood with iustice to punish the posteritie of Adam The measure of Gods iustice How the sinne is conueied to the postcritie of Adam Sinne is in the whole man not so properly in the parts There may be a generation among spirits An anima sit ex traduce How the soule should together worke with the seede As in heauenly bodies so in spirits A thing may be generated and yet not be corrupted It sufficeth that the soule was at first created The authors opinion is that anima creatur ex traduce The reasons which moue him Sinne is like an infectious disease The conclusion of this Treatise
leisure of others for his inheritance but he will sell his state in reuersion The Student no sooner looks on the title but presently turnes to the Index wee seeme like posts in our iourney and expect a like speedie passage for our sight and our flight Thus in attaining perfection the minde is stretched out vpon the rack of expectatioÌ„ and sometimes the heate of our desire is abated before things come to the ripenesse As if in the spring wee should long for the fruites of the haruest when in the summer season either wee forget our owne longing or hauing tasted the fruites the sweetnesse seemes to bee alreadie past and spent in the expectation Suppose that the vnderstanding either not possest with error or not hastening to be resolued should not torment it selfe with expectation nor the will should be disquieted by prolonging her hopes but that the one were enlightened with true wisdome and the other setled with constant and quiet affections then behold the foresight and knowledge of such euils as may daily befall vs strikes vs with terrour and fearfulnesse Haue I escaped one danger I confesse mine own merits I acknowledge thy mercy sweet Iesu what hath thy wisedome reserued in the second place to assault me Me thinkes I see the state and condition of euery man liuely set forth in the first Chapter of Iob Wheresoeuer or howsoeuer the wind blowes from any quarter of the world it still serues to bring vs some heauie tidings concerning our selues our health our children our kindred our substance our seruants all are subiect to shipwracke euery thing falles to decay and must be repaired not with restitution but with patience and long suffering See you not the Merchant how carefull he is twice euery day to meete at the Burse It is to enquire what ill newes hath befallen him poore wretched man that should be thus subiect to so many ill accidents The very thought and feare of many euils doe perplexe the mind as much in effect as doth the sustaining of any one in particular for neither of them doe immediately touch the reasonable soule and both of them are alike apprehended in the vnderstanding and it is the vnderstanding which is onely capable of ioy or of sorrow Suppose a man to bee carelesse and dissolute of his worldly estate or suppose his estate to be such and so great that hee feares no casualties or dangers Extra fortunae iactum If the Sunne and the Moone doe arise quoth the Vsurer my daies of payment will come if the Common Law of England stand in force I haue him fast bound in a statute or recognizance Heere is good security I confesse but thou foole this night thy soule shall be taken from thee where are thy goods where is thy substance Suppose thy honour or wealth should encrease yet thy life which is the foundation to support all the rest whereby thou art made capable of the rest of thy blessings daily decreaseth euery day thou leesest a day of thine age and in euery moment thou standest in feare of a sudden death O mors quà m amara est memoria tua homini pacem habenti in substantijs suis O death how bitter is thy memorie to him that reposeth trust in his owne wealth If man were sufficiently prepared to die and that he did not respect the shortnesse of his owne daies in hope of a better world to succeed yet the very thought and commiseration of others whose standing or falling depends vpon his life or his death would greatly perplexe him The poore husband sitting at meate accompanied with his louing and beautifull wife who indeed is the ornament of his table and like a fruitfull vine vpon the walles of his house together with all his hopefull children like Oliue branches round about his table in the middest of his mirth and feasting begins to consider what if God should suddenly take me away as the least crumme heere is able to choake me what should become of my fatherlesse children who should take thought of my desolate wife Alas poore widow alas poore orphants I haue heere brought you into a miserable world and if I should now forsake you better it were that the same earth should together intumbe vs. Men are deceitfull kindred are negligent friends are forgetfull I know not to whose custodie and charge I might safely commit you My state is very vnsetled my Testament not made for I know not how God may encrease my charge or daily alter my state I know not whether a posthumous child may succeed me alas poore widow alas poore orphants to God I commit my soule to the earth of his sanctuarie I commit mine owne body and for the remainder of my flesh part of my selfe my deare wife together with the fruits of my loynes my sonnes and my daughters as branches budding from a decayed root I leaue you to Gods safe custodie and protection Hee that brought vs together coupled vs in marriage and shall then separate vs by my naturall death bee an husband to my desolate and forsaken wife he that gaue me my children and then shall take me from them be a father to the fatherlesse Heere indeed is ioy to the Christian man but a cold comfort to the naturall man whose heart is full of distrust and infidelity I know not how other men may stand affected to death but in truth this very thought doth more perplexe me then death it selfe which thought I should reserue as my daily meditation vpon my first approch into my naked bed poore wretched man that I am when at length without strength without reason or sense hauing no power of my selfe no vse of my limbs or my members when I shall lie in the pangs and agonie of death when my friends and acquaintance shall leaue me my little substance forsake mee when mine owne flesh shall be spent and consumed and nothing shall remaine but skinne and the bones when euery part is tortured with griefe the soft bed seemes hard to my wearisome limbes when mine eyes grow heauie my breath noysome my heart faint then behold I shall enter a combate an impotent souldier I confesse and yet not a single combate but here shall stand the vglinesse and multitude of my sinnes together with an exact remembrance and the ripping vp of the whole course of my life there the palenesse of death the vncertainty of my future abode and habitation then the feare of Gods iudgements shall terrifie me the thought of hell fire and damnation shall â—amaze mee to see my selfe thus forsaken and destitute And notwithstanding my naturall inclination and desire of life yet to be hurried and carried away with the streame of the time no respite or leisure shall be allowed me my houre-glasse is runne and of all my liues labour and trauell I shall receiue no portion onely my sinne shall accompanie me and shall attend mee to Iudgement what shall it profit me to win the