and of man himself appeares vnto man take our ordinarie salutations Wherefore should I in due respect to my superiour to signifie the honour and the reuerence which I beare him vncouer my head and bend my selfe my knees to the ground my body to my knees were 〈◊〉 not that therein I acknowledge the humblenesse of mine owne minde and doe prostrate my body accusing 〈…〉 roote and the fountaine of my pride and rebellion Do you yet require some further testimonie of my seruice Then in the salutation I kisse my hand as it were taking a corporall oath signifying and assuring you that whatsoeuer I shall promise you with my lips I shall be ready to execute and put in practise with my hands vsing the best meanes that I can to secure you of my seruice still supposing my inward falsehood and that you haue iust cause to distrust me considering my rebellious nature and inbred corruption Thus to honour God to honour our superiours we must dishonour our selues punish our owne flesh vncouer our parts bend our selues in subiection Which were it not mans voluntarie punishment of his owne disobedience and sinne it could not stand with the ordinarie iustice of nature or the high dignitie of his condition Now that I haue spoken of his shame and his punishment let his bondage and slauerie appeare and so at length I will end hauing first committed him to sure hold and safe custodie Our soule is imprisoned within our flesh why should she not bee at libertie for her flight and free passage out of this body that she might goe and returne at her pleasure as she is in all other her actions Is there any substance neither flesh nor spirit but betweene both which might serue to chaine and vnite in one linck these different natures together Or why should this priuiledge be denied man that in regard of his spirit he might conuerse with the Angels as in regard of his flesh he partakes with the beasts Is he not here abridged and barred of his good companie and societie Suppose man were dismembred and had lost some of his limbes seemes not the soule to be heere contracted within her selfe lodged in a lesse roome as it were kept close prisoner notwithstanding that she retaines all her faculties whole and entire in as large and ample manner as she did when the bodie was sound and perâ—it hauing not receiued them from the bodie and therefore not lost them together with the bodie which cannot bee said of the sensitiue soule To come to the materiall actions of his body all the honest vocations and callings of men what are they in veritie and truth but only seruices and slaueries Euery sea-faring man seemes to be a galley-slaue euery occupation seemes a meere drudgerie the very beasts themselues doe not suffer the like What a dangerous and painfull labour it is to worke in repairing of sea-bankes some are ouerwhelmed with waters others dye surfetted with cold the very night must giue no rest to their labours How many haue miscarried vnder vaults in working of mines in digging of coale-pits casting vp of sand or of grauell how many haue been buried vp quick and aliue How many haue falne from the tops of high buildings from scaffolds and ladders if some Carpenters and Masons proue old men yet how many shall you finde not decrepit or troubled with bruses with aches and sores How many trades are noysome vnfit for mans health I haue knowne a Student in Cambridge only in the course of his profession troubled with fiue dangerous diseases at once How many trades are base and ignoble not befitting the dignitie of mans condition as Coblers Tinkers Carters Chimney-sweepers But hearke hearke me thinkes all the Cries of London doe not so truly informe me what they sell or what I should buy as they doe proclaime and crie their owne miserie Consider consider whether any other creature could endure the like seruice and yet this is no prentiship that euer we should expect any better condition but the whole time of our life must bee spent in this slauerie It is a truth which will admit no exception and therefore I will forbeare to make any further complaint onely mans nature is corrupted mans nature is corrupted and therefore with patience we must endure the yoke no longer sonnes of a louing mother but seruants and slaues to a stepdame I could be infinite in these poynts but calling to minde that I haue proceeded in a legall course according to the forme of law I haue impaneld my Iurie consisting of twelâ—e reasons I will vse no shifts or delaies but referre my selfe to their verdict I will heere onely rehearse and briefly recapitulate the summe of my proofes considering that in the very constitution of man many things happen beyond the common course of nature without president or patterne such as could not stand with the diuine prouidence were it not that they are the particular punishments of mans sinne As for example 1. That parts of such different condition the spirit with the flesh mortall with immortall should together subsist 2. That the soule being coupled should finde such meane and base entertainment 3. That notwithstanding the contract there should be a continuall disagreement opposition between both 4. That there should be no manner of subordination or subiectioÌ„ such as were requisite in parts for the vnitie of one person 5. That being thus parts of one man yet they should not bee acquainted with each other but haue actions priuate and proper to themselues 6. That the bodie should hinder euery action of the soule the senses faliely informing and distracting the vnderstanding 7. The will deluded with showes vaine hopes false promises receiuing no manner of contentment 8. The body secretly and cunningly coâ—spires with the faculties of the soule to set a faction and opposition betweene them 9. That the comelinesse of parts the gifts of the body will not together accompanie the gifts of the minde but are estranged from each other and that all the actions of the bodie either betoken 10 shame 11 or punishment 12 or slauerie Let these allegations bee duly examined and I doe not feare to come to a triall for I doe here call heauen and earth to witnesse that these things cannot stand with the wisedome of nature the goodnesse of nature neither haue they conformitie to the rest of the workes of nature and therefore they serue as an extraordinary punishment for some offence vndoubtedly signifying the fall and corruption of man And thus much for the very person of man together with his parts and constitution Deo gratias THE FALL OF MAN THE SECOND PART AS in great buildings intended all things cannot easily bee discerned in the platforme it lieth not in the power of mans wisedome art or prouidence to preuent all errors some faults will escape which by vse and continuance of time will better appeare and discouer themselues so is it in
heate or suddenly dissolued by the application of some contrarie qualitie I cannot yet bee resolued from whence come all these distempers more incident to man then to all other creatures the parts of man are the same for number qualitie figure situation with other creatures Mans foode clothing habitation places of rest and recreation seeme to be much better then theirs being all in mans owne choice who will vndoubtedly make choice of the best the means for preseruing his health are much greater then theirs in heate hee can vse the shade the groue and the sellar in cold the fire the lambe-skinne the warme broths besides all the helpes of physicke the studies of many learned men the practise and experience of all ages the farre fetched Indian drugges and all the remedies of art yet all will not serue no creature so subiect no state so obnoxious to all distempers as man It should seeme wee liue vpon the borders betweene God and the creatures and therefore these maladies by God inflicted on nature must first seaze and light vpon vs or we alone hauing tasted the forbidden fruite the raw humours are still indigested they lie heauie on the stomacke the stomacke which serues for our kitchin and is the well-spring of all our diseases The many distempers which happen to man seeme to shorten his age which indeed carries not the same proportion with the age and life of the creatures One and twentie yeeres passe when wee liue vnder the custodie and tuition of others not able to dispose of our selues Hitherto wee are in the cradle now triple this time and it will amount to sixtie three yeeres not one of a hundred doth arriue to that age As you walke in the streetes obserue the number of passengers iudge of their yeeres by their complections or looke into the Register booke of your Churches and you shall finde more liuing vnder the age of thirtie then aboue Now from this age to sixtie three there remaines thirtie three yeeres a long time I confesse in respect of mans age for the wisedome of the law the common course and practise of these times doth proportion one and twentie yeeres to three liues before man comes to the age of fifteene most commonly he hath lost the greatest number of his kinsmen and friends And hence it is that euery man desires to free his lands from wardship though otherwise they are the eldest sonnes of such men who are vsually matched very young and do no way indanger their liues If man comes vnto fortie yeeres then all his acquaintance is among the dead he scornes to conuerse with young men to take their counsell or aduice whom he knew boyes without vnderstanding and are still boyes in respect of himselfe Whereas all other creatures doe attaine to their full perfection of growth and strength long before they attaine vnto the third part of their age and for all other their workes of nature their breeding the soundnes of their bodies the continuance of their liues you shall finde a farre greater certaintie in them then in the condition of man For the length of mans age as some other creatures exceed man so man exceeds the most of the creatures for after the fall and corruption of man yet still the mercie of God hath appeared in the preseruation of mans life to assure vs of that immortalitie which wee should haue enioyed in our integritie and to bee the earnest of that eternitie which hereafter wee shall receiue in our flesh It stood with the power of God and with the honour of our creation that creatures should decline by degrees hereafter as they were more or lesse distant from that first mould made by the immediate hands of God and his owne workmanship And therefore the Patriarkes with their maâ—y hundred yeeres farre exceeded their posteritie but at the deluge it should seeme that God appointed a new computation of yeeres for mans age that hee might be the more terrified from attempting of sinne by considering the frailtie of his owne life and that God might neuer be inforced to punish mans sinne with the like heauie iudgement of waters whereby hee might incurre the breach of his promise Considering all the infirmities of mans nature and the weakenesse which seemes to bee proper and incident to his condition the life of man is farre shorter then is the life of the creatures for here in this world by the course of Gods prouidence there ought to bee a lineall succession the father should liue and take protection of his sonne vntill his sonne should bee able to prouide for himselfe and herein if you shall compare man with the beasts you shal find him farre short and very much defectiue Considering againe the difficultie of many trades of many professions which are necessarily required for the vpholding of mans life the learning whereof takes vp the greatest part of his age for we haue not our workes by a naturall instinct like the creatures neither are we fit to serue fit to learne vntill wee come to the age of sixteene yeeres and then wee must stay out our prentiship Suppose I were to vndertake the profession of a Scholler almost twentie yeeres would runne ouer before I could learne the rudiments of Grammar and then not thirtie yeeres will suffice to attaine to any perfection of Arts. We can make no addition of our owne wee can adde no new inuention vntill a longer time be expired and therefore it stood with the diuine goodnesse that the father might be able to instruct his owne sonne in Gods law that seeing the motion of the heauens the reuolution whereof cannot bee discerned within lesse then the compasse of mans age he might worship the power of the Deitie and hauing a long time of miserie and great varietie of accidents his time might likewise bee prolonged and the occasions often renewed for his true repentance and sorrow and yet in his whole time he should not be able to secure himself the respite of one houre The age makes not for the happinesse of a creature for we must consider not how long we haue liued but how well we haue liued and therefore I will speake of the delights of this life wherein the dumbe beasts seeme farre to exceede man For these are not to be proportioned according to their number but according to the capacitie of their nature They haue no apparell I confesse they haue no houses no furniture for they want none here is their greatest comfort and happinesse Man only that is the stranger and pilgrime he must pitch vp his tent set vp a house or habitation for himselfe the proper and natiue inhabitants are sufficiently prouided for by nature her selfe It would be a disparagement for vs to set vp our seeled houses if our weakenesse and tendernesse would permit vs to liue in the open ayre vnder the faire couering of the heauens bespangled with glorious starres vpon the pauement of the earth matted
Heathen and hence they are called diuini Poetae many of their fables had some reference to the truth of a historie in scripture for as truth is most ancient so falsehood would seeme to bee the shadow of truth and to accompanie her thus all their sacrifices and rites carried some shew and resemblance of the sacrifices and ceremonies ordained by Moses As for example among the Iewes themselues you shall finde some spice of this corruption a brasen serpent was appointed as a meanes to cure their wounds and they fell at length to worship this Serpent a Calfe was slaine in sacrifice to pacifie God and in token hereof they set vp a golden Calfe for idolatrie now if this happened to the Iewes Gods chosen people who had the custodie of the law together with a continued succession of Prophets then what might be thought of the Gentiles let vs therefore search among their Poets what proofes and euidences there are yet extant of mans fall and corruption Certaine it is that they deriued their linage from the Gods and they generally held that the soule was diuinae particulaaurae and yet immediatly they forbeare not to speake of the warres which past betweene the gods and the gyants which well argues the opposition and defiance betweene the heauen and the earth as likewise of the strange opposition betweene the flesh and the spirit wherein the flesh seemes to conquer and vanquish hauing the stronger faction and being more powerfull ouer the will inclination of man video meliora proboque deteriora sequor And generally for the whole state of man it was the common complaint of those times that the world did daily degenerate Aetas parentum peior auis tulit nos nequiores mox daturos progeniem vitiosiorem when the Poets so often mention the golden age what doe they else but point out the state of mans first happinesse integritie and innocencie there they did conuerse with their gods for their gods did inhabit in groues gardens and fountaines as if man did then leese God when hee left the garden of Paradise quorum nascuntur in hortis numina this is not to be vnderstoode of garlike or onions but whose gods are as ancient as was their state in the garden then men were numbred among the gods to shew the conformitie of their wils or as our diuines holde there should haue been no death in Paradise but some happie translation then men liued free from the sweate of their browes contentique cibis nullo cogente creat is there was a sweete contentment and quietnesse of minde free from the disturbance of the bodie the fruites of the earth were not gotten with labour nature was not inforced the creation did still seeme to be continued in the production of creatures Would yee see the first sin of the first man shadowed forth in a fable Daedaâ—us would needes be flying but his wings were melted with heate and great was his fall man in the pride of his owne heart would eleuate and raise himselfe aboue the state and condition wherein he was first created â—ritis sicut dij yee shall be like Gods here is the height or exaltation which hee aimes at now marke his downefall praecipitium the breakenecke of man yee shall not dij but die like the beasts of the fielde here is the fruite of his pride but where is the curiositie of his knowledge Prometheus steales fire from Heauen fire may fitly be resembled to knowledge it kindleth it lighteneth it purgeth and is the highest and purest element these properties may well be agreeable to knowledge though not to the curiositie of knowledge but marke the euent Hinc noua febrium terris incubuit cohors as if the sentence wâ—re past morte morieris thou shalt die the death here you see man in himselfe Now for the rebellion of the creatures Actaeon hauing seene Diana the goddesse of wisdome naked with her nimphes straight he becomes a prey to his owne dogges now for the nature of man how it is altered and changed Deucalion is said to haue made men of the stones here you may see a new mould a hard and flintie complexion to conclude obserue their pleasures in the Elisian fields and you shall finde some reference to the garden of Paradise obserue their paines in hell and you shall see the punishment of sinne set sorth in a glasse wherefore should this be assigned vnto Tantalus vt poma fugacia captet were it not for the iustice and satisfaction of some offence committed in the vniust vsurpation of some forbidden fruite Thus I hope by the light of our corrupted reason it hath already sufficiently appeared not onely to vs Christians to whom our vndoubted beleefe which first wee receiued by faith might in processe of time seeme a naturall knowledge and so wholly possesse man as if it were imprinted in mans owne heart but likewise to the ancient Philosophers who were without the knowledge of the true God by the force of their owne reason as likewise to the ancient Poets in their fables and shadowes hauing first receiued it by tradition that many things doe daily befall man which could not happen in the first integritie and institution of his nature and were they not inflicted on man as the iust punishments of sin it could not stand with the goodnesse and iustice of the Deitie to impose them The consideration whereof may fitly informe vs first of the state wherein we are fixed a miserable and sinfull state and the hope of our happinesse whereunto euery man should aspire not to consist within the preâ—incts of this earthly tabernacle but to extend it selfe to a more eminent state of a higher nature and condition secondly reason discerning mans fall it may serue as an abatement to our pride that we might not presume too farre to prie into the high mysteries of Christian religion considering that corruption hath ouerwhelmed the whole man together with all his faculties both sensuall and intellectuall and therefore hee cannot raise himselfe of himselfe when as the ground-worke and foundation which sustaines the whole building is wholly corrupted thirdly as the first fall of man gaue way and occasion to the whole course of Christian religion so reason discerning this fall giues some testimonie to our Christian faith and as farre forth as shee can laies the foundation prepares the way to religion that so the truth of nature might beare witnesse to the truth of grace the one supporting the other the one tending and ending in the other Here I can do no lesse then magnifie the wonderfull prouidence and goodnesse of God for as the knowledge of a disease is the first degree to the cure so man by his owne nature seeing and discerning the corruption of his nature loathing abhorring and detesting this corruption might take some dislike with himselfe seeke for some helpe search for remedie and ease enquire for the Physitian Hee that opened our eyes to see
affected as well to the one as to the other then might wee claime according to the course and rule of iustice an equall ballance Suppose with the Maniches that there were two distinct principles one of good another of euill yet both of them should be alike bounded in power and should share alike in their actions for otherwise in time the one would deuoure and extinguish the other but considering that there is onely one fountaine from whence whole nature proceeds and that the fountaine onely of good without any mixture of euill certainly this malignitie of nature proceeds not from her first institution but from some after accidentall corruption Secondly if many snares were laid to intrap vs and many euils counterfait and disguised in the habite of goodnesse should assault vs it would then stand with the prouidence and perfection of nature that if shee could not vtterly abolish them yet to frustrate their attempts to decline from those euils and to make the creatures more warie and cautionate but it falles out farre otherwise cleane contrarie whereas being placed betweene generation and corruption shee should equally partake of both according to rule measure proportion obserue the disparitie there is but one way of production one manner of birth a framing and fashioning in the wombe but there are infinite by-waies which leade to destruction and ruine fire water sword famine diuers and seuerall mischances many moneths are required for the constitution of a body but in an instant it is suddenly dissolued Suppose that any part of man were rotted or consumed this part vnles incision be made will vndoubtedly corrupt the whole body but why should not the whole body being greater in quantity indued with that actiue and soueraigne quality of heate rather endeauour and striue to regaine this one corrupted member and to restore it to perfection One man infected with the plague is able to inflame the whole City why should not the whole City rather being perfect and sound recall this one infected member One beast tainted with the murren destroyes the whole flocke and all creatures finde it a rule in their actions that Facilius est destruere quà m componere it is easier to pull downe then to build it is easier to deface then to perfect See here nature discouers her selfe or at least seemes to complaine of her owne wants shee is corrupted she is corrupted and therefore no longer to be held as a louing mother or as an indifferent iudge but to be accounted as a partiall step-dame wholly tending and enclining to corruption Thirdly to descend more particularly to the seuerall parts of nature the heauens and the earth seeme to conspire the one against the other for the greatest part of the yeere these inferiour bodies seeme to be frozen and congealed with coldnesse in the Sunnes absence or else to be scorched and consumed with heate by his ill neighbourhood and nearer accesse the least part of the yeere is temperate as likewise the least part of the earth is temperate and habitable either in regard of the climate or in regard of the soyle barren heathes high mountaines stonieâ—ockes wast desarts and wildernes I speake not of the huge Ocean which with her armes seemes to imbrace the whole earth and farre to exceed it in quantity but I pra'y what might cause the vnseasonable weather excessiue drought in the spring excessiue moysture in haruest the spring alwaies annoyed with an East winde which nippes the tender â—ud and the Autumne alwaies molested with a 〈◊〉 Westerne winde which scattereth the 〈◊〉 before they are ripened it should seeme that in the beginning God did square and proportion the heauens for the earth vsing his rule leauell and compasse the earth as the center the heauens for the circumference the earth as an immoueable stocke still obserues the saâ—â— distance the same scituation and place Whence â—omes the diuersitie the stormes and the tempests the famine the pestilence and the like can Magistrates and Rulers conspire to ouerthrow the State can Princes commit a treasonable act or is there opposition and factions in heauen as well as in earth amongst those simple and pure bodies consisting of the same quinâ—essence and nature and therefore in reason should not admit contrariety in their actions The Starres in generall intend the earths fruitfulnesse each one in particular hath his seuerall office and dutie if vertue be added to vertue and their influence together concurre it should rather further and perfect the action certainly some ouer-ruling hand and prouidence stirres vp these vprores and thereby intimates the reciprocal opposition as of the earth to the heauens so of the heauens to the earth but the root of this dissention first bred and is still fastened in the earth from whence proceeds the first occasion of these tumults Fourthly I will leaue the heauens and come to these lower regions for we are fallen we are fallen from the heauens to the earth and heere I will take a suruey of nature What is it that preserues naturâ— in the same state wherein she consists the Philosopher will tell you Discors elementorum concordia is it possible that a well ordered and a well gouerned state should onely be vpheld and maintained with banding and factions this seemes to detract from the prouidence for it stands with the condition of creatures to bee finite and to receiue bounds and limitations as in their nature so in their actions and qualities neither can it stand with wisedome or iustice that creatures should thus trespasse vpon creatures and offend each other without any sufficient vmpire or indifferent iudge to take vp the controuersie Shall I tell you the reason Man who was principally ordained for Gods seruice as all other creatures for man man I say breaking his owne bounds being nexus naturae vinculum it must necessarily follow that all the rest of the creatures which were bound and knit together in man should likewise be inordinate ouerflow their owne banks if the Captaine and guide first breake the ranke no maruell if the souldiers fall to confusion But in the meane time how stands the Deity affected to this alteration and change Metit vbi non seminaâ—it hee had neither part nor portion in mans sinne yet like an excellent Alchemist hee drawes water out of the hard rocke he turnes this sinne to a further manifestation of his owne glory hee created not the elements thus rebellious but leauing them to themselues then began the insurrection Now God like a cunning States-man so fortifies each partie and faction and in a iust ballance weighes out their strength that being equally matched the combate is so doubtfull as it prolongs the battell and at length in a time best knowne to himselfe hee shall no longer interpose himselfe as an vmpire but vnbridle them and giue them free power to reuenge their owne wrongs and worke their owne wrath and then shall follow the dissolution of nature Thus
haue or to bring with him from Paradise in the state of perfection My answere is that the grace which in the time of mans innocencie did accompanie nature supplied all the defects and was sufficient of it selfe but man being depriued of that grace might iustly claime and challenge according to the excellencie of his own condition something in nature some super a bounding parts in his bodie to betoken the dignitie of his reasonable soule aboue the state of the sensatiue You will say that her prerogatiue consists not in the number but in the goodnesse and qualitie of parts Princes may finde entertainment in priuate mens houses but their state shall appeare in their owne hangings and furniture Certainly man comes short of other creatures for euery sense the Eagle for sight the Hounds for their sent the Buck for his hearing the Ape for his taste the Wormes for their touch and for the inward senses which are the proper and neerest instruments of the vnderstanding he that shall well consider the strange and wonderfull operation of the creatures in their owne kinde how curious the birds are in building their nests how prouident euery thing is for the preseruation of it selfe how admirable the beasts are in their naturall workes the knowledge whereof whereby they are directed in these actions consists in the phansie hee will easily confesse that in their inward senses they cannot but farre exceede man If you replie that mans temper and senses though otherwise none of the best yet are best applied and accommodated for mans seruice and vse as they are the dumbe instrumeÌ„ts of a reasonable soule This is a fond an idle suggestion for who can know or trie the contratie but surely the best should alwaies be fitted for the best and this stands with a right and equall proportion according to iustice Suppose there were such disparitie in the state and condition of both and that the dull flesh could not giue any sufficient entertainment to so royall a spouse yet the weake abilitie and power would be accepted if the flesh did performe what it might For if an honorable Ladle should intend to match with her seruant the greatest motiue and inducement would be that in stead of a husband hee would be her slaue she should haue the rule and sole gouernment and all his care should be to giue her contentment a very forcible argument I confesse Now let vs examine how well the flesh hath performed this dutie and seruice Behold in the parts of man a great opposition and antipathie between the flesh and the spirit as it were encountring each other Can a kingdome diuided in it selfe proceed from nature which intends an vniforme order and course in the creatures I grant there may be contrarietie of qualities in one and the same subiect consisting of contrarie elements for here the subiect is capable of contrarietie but in parts of different nature of different condition where the one by nature is subordinate to the other that there should be such opposition it is exemplum sine exemplo the whole fabrick and course of nature cannot parallel this with a president that man should reflect vpon his owne actions should suruay and view his owne workes and that his owne soule should discerne and condemne the inclination and practise of his owne flesh that man distracted and discontented should say in the agonie of his minde I see another law in my members rebelling against the law of my spirit Doubtlesse non sic fuit ab initio both of them proceede from one God both of them are parts of one man and therefore as fellow yokemen should tend ioyntly together to one and the same end the happinesse and perfection of man as in nature there is no contrarietie betweene the matter forme the one is actiue the other passiue the one apt to giue the other apt to receiue impressioÌ„ the one giuing beautie and splendor the other supporting and vpholding the action There is no difference betweene theÌ„ no more then there is between quantitie and qualitie rather helping and furthering then any way hindring or opposing each others propertie only in man in man alone consists the difference And therefore acknowledge it not as the first intent and institution of nature but as a punishmeÌ„t of sin God requiting mans disobedience to shew the high wisedome of his gouernment the proportion of his iustice sets the parts of man at enmitie with themselues which before did together conspire against their God and creator You will say that this is but a light skirmish some little disagreeing hinders not the loue but rather inflames the affection all this enmitie proceedes from one ground that the parts being of a different kinde must likewise be carried with a different inclination I will therefore further insist that in man there is not that consent and harmonie of parts which is requisite for the vnitie of a person sometimes the soule proues the mint of our actions and brands them with her own stampe and somtimes the bodie ouerrules the freedom of our wils and beares the whole sway mores sequuntur hum res Physiognomie and iudiciall Astrologie take this for the ground and foundation of their truth Is it not yet resolued who should beare rule or must it consist of alterations changes and turnes or doe they seeke to preuent each other Capiat qui capere potest quod nullius est hominis id iure sit occupantâ—s as if they did both striue for the empire which as yet were not intailed to any certaine familie or tribe But obserue a farre greater enormitie whereas the reasonable soule containes in it selfe the sensatiue and vegetatiue faculties why should she not correct their errors mistakings and defects why should not the reasonable soule intermeddle with the concoctions nourishment and growth of the bodie If any thing lies heauie on the stomacke as she knowes the disease and feeles the burthen so why should not the reasonable soule haue power to remoue it Seemes it not a great disorder in nature that in the bodie of man there should bee two subordinate soules and both of them should haue their seuerall and distinct operations as if they should rather constitute two seuerall creatures then ioyntly concurre to the vnitie of one person the sensatiue soule intending the workes of nature the reasonable soule taking only charge of such things as require free choice and election could not all things be more easily performed by one and the same faculty as in al other creatures Then should there be no greater difficultie to cleanse the vncleane blood to purge the grosse melancholie then now we finde in taking away some spot or blemish from the outward skinne then should not the secret causes of sudden death as it were priuie conspiracies suddenly assault and attempt man but man in his owne wisedome should timely foresee and preuent them Wherefore serue fibres muscles or tendons for receiuing
retaining or expulsion of foode if the soule hath no power to apply them The perfectioÌ„ of nature especially consists within her most secret pauilions shall the soule bee able to moue the thigh the legge the arme the whole body and yet the least scruple of poyson lying in the ventricle shall she not be able to disgorge and expell it In other creatures I confesse there is an ordinarie course of nature as in all their actions an ordinary instinct of nature they haue a time of rising a period and time of setting they can no more order their steps or their waies then they can change their coÌ„plectioÌ„ or growth But it should be otherwise in man who as he is Lord of his outward actions so he should haue the full power and command of himselfe and of the most inward and secret operations of his own body for the same reason would sufficiently serue to direct both alike But see see whole man is corrupted and therefore neither body with soule nor soule with her faculties can together consist all is in an vprore since wee forsooke him who is the very bond of all peace and agreement If neither opposition betweene both nor want of subiection and right gouernment seemes strange then I will tell you a greater wonder The soule and the body though parts of one man and mutually subsisting together yet are they strangers one to another not any way acquainted with the counsels and secresies of each other Whatsoeuer is proper and peculiar to the soule for her faculties her nature and powers she doth not any way impart it to the whole man but only by way of reflection looking vpon the actions wee iudge of the substance and so wee might doe if wee liued among strangers and heathen though certainly the soule cannot be ignorant of her self Againe whatsoeuer is proper to the body as forme figure the vse and disposition of the inward parts notwithstanding that the soule first squared out the body and fashioned the members for her owne vse and seruice anima fabricatur sibi domicilium yet she knowes them not and therefore must learne them againe by inspection and dissection of mans body a cruell bloody and mercilesse spectacle I confesse yet such as must be admitted in schooles rather then wee should be ignorant of our owne bodies Thus farre as the soule and the body are the obiects of our knowledge now in their owne operations see how they are estranged from each other Parts as they cannot subsist without the whole so neither should they bee able to worke of themselues but in man you shall obserue actions which are appropriated to either part to the soule and to the body and cannot be imparted to both Though the present condition of man bee earthly made of the earth feeds on the earth and is dissolued to the earth and therfore the soule doth lesse discouer her selfe by her proper actions then doth the materiall body yet it is not vnknowne to Philosophie that there is an extasis of the soule wherein she is carried in a trance wholly and only intending the intellectuall functions while the body lies dead like a carkasse without breath sense motion or nourishment onely as a pledge to assure vs of the soules returne And vpon her returne hauing talked with God or been transfigured in the mount shee giues the body no such intelligence or message but deemes it as a dumbe beast not fit to bee acquainted with so high mysteries so that the whole man is ignorant what hath befalne the better part of himselfe Now see how the body requites this vnkindnesse and diseurtesie It is naturall to euery forme that if it be extant it should bee alwaies in action especially the more noble forme finds the greater imployment but obserue the difference in man for many yeeres after his birth he is like an vnreasonable creature feedes on the pappe and lies in the cradle intending only the actions of nature and giuing no outward appearance of his reasonable soule in so much that were it not for the feature and forme of his body you should hardly discerne his kinde whereas in all other creatures you shall instantly discerne in the first moment of their birth actions proper and peculiar to their state and condition But I will passe ouer our infancie we haue forgotten those daies being now arriued to our full age I will therfore make a second instance once within the compasse of a naturall day in the time of our rest and our sleepe where is there any appearance of a reasonable soule There is nourishment I confesse for nature will haue her course in the â—euerall concoctions there is sense I confesse for the body being easily toucht presently it awakens there is likewise an inward sense as appeares by our dreames and the renewing of our decaied spirits but for the reasonable soule there is a sleepe indeede a dead sleepe euen the true image of death without any shew or appearance of life Lest I should be thought a theefe or a coward thus to steale vpon man in the time of his sleepe to stop his winde to strangle and choke him in his naked bed that he should not be able to speake for himselfe and to denie his owne corruption I will therefore goe from his naked bed to Bedlam where you shall finde men naked out of their beds poore sillie wretches poore sillie wretches some of them with outragious fits arising from heate and from choler others with melancholie deepe impressions frame vnto themselues fancies of all kindes some with night watchings and studies hastening to bee wise lost their owne wits others in their loue-passions imparted themselues and now rest in their rage and their furie besides themselues how are they tormented tied to the stakes whipt with cords dieted with hunger tempered with coldnes The irons enter into their flesh they are vsed in the nature of wild beasts but their greatest miserie is that they haue no feeling of their owne miserie Thinke not this punishment to be casuall and accidentall to man for these are Lunatickes the heauens haue their actions and God hath his prouidence in them see how the rebellious flesh hath cleane vanquisht the spirit O what is man if man be left vnto himselfe Of all thy temporall blessings and graces O Lord I doe giue thee most humble thankes for the right vse of my wits and my senses I dare not long conuerse with mad men I confesse indeed that once they were sober and gaue some token of a reasonable soule I will now come vnto them who are of a milder constitution with whom I may more freely conuerse and to whom I may approch with lesse feare for these are innocents and ideots let vs heare how wisely they will answere for themselues But I will spare them that labour for if you can teach them to aske meate in their hunger drinke in their thirst to complain of
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
be conceiued in the heart thither flocks all the blood to helpe and further the conception Or if it be laid before the eyes thither is all the blood conuaied to meete it and to giue it the best entertainment Here is a shame here is a confession thou canst not be ashamed but of thine owne act and therefore needes thou must acknowledge thine owne corruption Indicio tuo quasi sorex perijsti Thou haddest no grace to commit sinne and thou shalt neuer haue grace to conceale sinne Hitherto we haue only enioyned man penance wee haue discouered his nakednes that so in a white sheete we might put him to shame Now let vs implore brachium seculare the temporall power for his chastisement and correction I will not speake of punishment imposed by mans law but willingly vndertaken by nature her selfe Why should fearefulnesse so much possesse man together with a continual expectation what euill might befall him were it not that it proceedes from a guiltinesse of conscience How often vpon any relation of the least mischance do we strike our breasts our thighes wring our hands stampe on the earth and then suddenly looke vp to heauen as if these outward annoyances could not any way concerne vs were not the roote of this corruption within our selues And therefore nature seemes to punish the roote to curse and defie the earth to acknowledge the guilt together with the iust and due vengeance of heauen If any greater misfortune befalles vs then we begin to teare the haire to bite the flesh to forbeare the societies of men to refuse the vse of our meate to neglect our naturall rest to denie all comfort to our selues and sometimes it proceeds vnto death When suddenly wee lay violent hands vpon our selues wee desire nothing so much as a perpetuall separation and diuorce betweene the soule and the flesh like the infinite hate of a deadly foe who could be content to wound his owne enemies thorough his owne sides No other creature did euer murther it selfe but onely man for no other creature did euer deserue it so much as man You will say that this ariseth from passions which are not incident to the wisest meÌ„ but who hath such absolute power in himself as that he can promise to himselfe staiednesse and constancie in his affections Or is it not a propertie of wise men that they should alwaies call themselues to accounts and accuse themselues as the wise man saith Sapiens est semper accusator sui This cannot be without a iust ground first presuming and presupposing an inward and secret corruption they are apt to suspect themselues whereas the foolish and ignorant conceiuing a casualtie and chance neuer dreame of iust iudgements But I pray' marke the disposition of mans body and you shall finde that our armes and our hands are fitter disposed to buffer our selues then to reuenge our enemies they are bent to our bodies and yet we cannot embrace our selues as if we were our owne greatest enemies whereas in all other creatures their owne hornes their tuskes their clawes their hoofes can no way offend themselues I will not speake how subiect and liable our nature is to many ill accidences and chances I will passe ouer all those diseases which doe not arise from any distemper or riot but euen from the complection it selfe and seeme to be hereditarie to whole mankinde as other proper diseases are intailed to certaine families and tribes Old age seemes to be a continued disease and therefore vndoubtedly is a naturall punishment of nature to her selfe My second part shall 〈◊〉 of this subiect But punishments should be publike and open both for the example of malefactors as likewise in natures defence to iustifie her actions Behold then wee are made a spectacle to God to Angels to men our punishment is therefore laid open and manifest to God to Angels to men How falles it out that by an instinct of nature in all our religious worship and seruice of God we first begin with the punishment of our selues Sacrifice I thinke is naturall to man that in liew of our hearts and for the sparing of our own blood we should offer vp the blood of others Before the Law was giuen in Mount Sinay there was a sacrifice for God hath imprinted this knowledge not onely in the Ceremoniall law but in nature her selfe that both nature and law might guide and direct vs to the sacrifice of his sonne so that a sacrifice is common to all nations common to all religions The Heathen at this day vse in their sacrifices the launcing of their flesh the spilling of their owne blood the scourging of their bodies appearing naked before their Altars The Idolaters of old time how cruelly they tormented themselues offering vp together with the best part of their substance their owne sonnes and their daughters in a bloody sacrifice The Iewes how strict were they in obseruing their fasts how curious in their washings putting on their haire-cloth and ashes The Christian in his seruice of God prepares himselfe with inward mortification and outward ceremonies the one serues as a potion of bitternesse to purge his inward vncleannesse the other as a plaister or salue to couer his vlcer as truly acknowledging that inwardly and outwardly wee are wholly corrupted and therefore both tend to edification For the Angels there are two sorts of them either good or bad but we scarce heare any mention of the good Angels of our guardian Angels for so Scripture saith God hath giuen his Angels charge ouer vs and Angels are appointed as Gods messengers for our ministerie If any extraordinary good doe befall vs we will rather choake it vp with vnthankfulnesse or attribute it to some secret and hidden cause in nature sometimes to a meere casualtie and chaunce rather then we will ascribe it to them as being guiltie to our selues that through our sinnes and corruptions wee doe not deserue mercie and compassion but iudgement and vengeance Whereas on the contrary for those euill spirits the firebrands and instruments of Gods wrath these are they which wee feare vpon euery occasion we can say apage apage auoide auoide abrâ—â—unciâ— tibi Sathana Many there are Wâ—â—ches Sorceâ—ers which haue entred a league and fellowship with those bad spirits and more are suspected to be of this confederacie and combination then happily there are For we are apt to suspect the worst in this kinde as being priuâ—e to our selues that wee deserue nothing but vengeance and generally these bad spirits they are the tempters and tormentors of whole mankinde And thus we seeme to bee ignorant and wholly vnacquainted with the instruments of Gods mercie but are daily frighted and astonied and indeed much perplexed and endamaged by them who are appointed for the execution of his iustice as if we did rather conuerse with them then with Angels of light which doth surely argue the fall and corruption of man How this punishment of nature
please you to consider the difference in handling each miserie and you shall likewise easily obserue the different narration Speaking of mans miseries I will begin with mans first beginning or birth Man only besides his naturall birth is conceiued in sinne and death is the wages of sinne sometimes the wombe prooues likewise his tombe and sometimes in his birth being of a viperous kinde hee proues a murtherer and causeth her death which first gaue him life comming out of the wombs prison occisipotius quà m nati imaginem gerit he carries the image rather of a flaine and a murthered man then of a man newly borne for he is borne with the effusion of blood And being thus borne hee is not set at libertie but foorthwith carried to the place of his torments and execution and as hee came so shall hee returne borne with sorrow and griefe he shall dye with paine and lamentation He is carried I confesse not on the hurdle but first in the armes then in the cradle it may be in a coach sometimes in a chariot but certainly at length it will be a coffin sleeping or waking be the waies neuer so many neuer so different neuer so crooked yet still he is carried on his iourney howsoeuer the winde blowes the tide will carrie his vessell Our life is a kind of dying for when it is gone then we are dead the wine is in spending when first it is broached then wee begin to dye when fâ—â—st wee begin to liue Looke vpon me looke vpon me beloued I am more then halfe dead in truth in truth I am more then halfe dead Me thinkes I see some compassionate men calling for hot waters fearing lest I should suddenly faint I doe humbly thanke them for their loues but I will spare them that labour for I am not wounded I confesse I hope I am not poysoâ—ed I know no dangerous disease that lurkes in my body vnlesse you will suppose mine owne nature which indeed is corrupted and therefore tends to corruption yet in truth I am more then halfe dead Others conceiue this as spoken in regard of the great difference betweene my dull and deaâ— flesh and my quickning spirit or else in regard of the diuersitie of elements whereof some are actiue and betoken life others passiue and betoken death Alas alas I doe not loue that any one with his subtilty and tricks of Logicke should play with my miseries in truth in truth I am more then halfe dead for heere is my death my infancie is dead vnto me my youth is dead vnto me the ripenesse and fulnesse of my age is dead vnto me that which remaines it is the worst part of my age the dregges of my age wherein I can expect nothing but sorrow griefe and vexation Thus man at his first comming into this world incurres the penaltie of a flatute statutum est hominibus mori no sooner hee comes but presently hee must prepare to returne He is the sole pilgrime and stranger and all other creatures are the natiue inhabitants hee hath no terme of yeeres assigned him by lease and if hee liues out the full scope of his time yet when hee hath once attained old age and then can best iudge of the time past as hauing had it once in possession all his whole life seemes like the dreame of a shadow as a tale that is told as yesterday though to others it may seeme a long time as all things seeme great in expectation And of his age let him cast vp his accounts and deduct the time of his infancie the times of his sleepe the times of his sicknesse and other times of his sorrow and griefe and he shall finde that the least part of his age hath past with any contentment But why should I speake of the course of his life when seldome or neuer hee attaines to that period which nature hath appoynted rising by degrees and falling againe by the same steps and degrees according to a iust rule and proportion And this is most common and vsuall as in plants and in trees so in the dumbe beasts if you will exempt them from mans crueltie and slaughter But for the life of man here is the greatest vncertaintie we are outwardly and inwardly euery way assaulted and sometimes our life is dissolued with a poysonous breath without any thunder-bolt or cannon-shot and marueile not for wee consist of the earth and the earth is soone scattered and easily dissolued with the winde Clockes and instruments of iron are alwaies out of square and still want mending I doe much wonder how mans body lasteth so long were not the same mercie and goodnesse of God in the continuance which did first appeare in the creation and yet vpon so weake a foundation as is the life of man wee build vp huge towers and conceiue great mountaines in our imagination Assoone as man comes into the world he begins to discouer his nakednesse and impotencie he is not able to goe not able to speake he can neither helpe himself nor desire the helpe of another only his trade is not to sing but to crie thereby to testifie his miserable state and condition Whereas all other creatures are no sooner brought foorth but are likewise apparelled by nature as she giues them their foode so likewise she prouides them a liuerie some a strong hide others a warme fleece the fowles of the ayre she deckes with soft feathers wrought about with diuers colours to the plants and the trees she giues a rinde and beautifull leaues These are all apparelled by nature and that in a much more sumptuous manner then man for Salomon in all his roabes was not to bee compared to one of the lilies of the field All other creatures are borne with weapons both offensiue as hornes hooffes tuskes clawes or defensiue as swift slight a skill and subtiltie to hide it selfe a strong hide onely man though most obnoxious to dangers yet wants both Which vndoubtedly argues a guiltinesse in vs an innocencie in them for howsoeuer the dumbe creatures groane vnder the burthen of sin yet is it vnder the burthen of mans sinne All other creatures are fed from aboue God feedes the Rauens from heauen and nature makes their prouision in the first houre of their birth they seeke their portion of victual without any guide or direction they know the way to the teate and thus they are able to helpe themselues Only man wants a keeper or a nurse to hold him vp in her armes left hee should bee stroken dead with his first fall then must he be held to the breast wrapt vp in swadling clouts laid in a cradle for of himselfe he hath no meanes to preserue himselfe but would vndoubtedly perish if the same mercie of God which first appeared in the wombe did not stirre vp pitie and compassion in our tender hearted parents to take the care and charge ouer vs. And thus is man in his birth
wonder of nature the astonishment of the Physitian in his elder yeeres the stone the gowte the strangullion then ruptures aches and coughes at length the dead palsie the apoplexie the lethargie giues him his deadly wound Thus man stands to be baited while all the diseases like so many furies some gnaw at his throte others thâ—ust at his liuer some dart at the kidneys others aime at the heart all nature cannot supplie the like president And therefore giue me leaue though I offend much against the rules of art to compare man to man himselfe the generall state of man to the picture of that man which stands in the forefront of an Almanack the Lion strikes at the heart and the back while Cancer nips the breast and the stomacke Sagittarius shootes at the thighes Capricorne buts at the knees and here you haue the liuely representation of man Euery time and season hath his proper and peculiar diseases In the spring time when nature seemes to make restitution for the cold winter that as wee were formerly exiled from a garden so now a garden should be brought vnto vs which indeed is an excellent embleme and figure of mans resurrection and his restitution to Paradise then begins the cold winter in our bodies a time of stormes and of tempests then begin the lurking and hidden diseases first to appeare together with the fruites of the earth as a principall fruite of the earth heere is worke and imployment for the Physitian then the Summer approcheth which seemes to draw all heate out of our bodies and leaues them impotent and weake we are wearie and sweate with our idlenes and while the little Bee labours and whole nature is busied in making her prouision then wee desire immoderate sleepe as if the worke did little concerne vs. But when we awaken and see nature in her full beautie and prime how she is crowned with garlands and varietie of flowers how she boasts of the fruitfulnesse of her owne wombe in producing so many such excellent and delicious fruites then foorthwith begins our sorrow for with the fall of the leafe we begin to complaine of old aches See then we cannot couer our nakednesse with leaues but here is the fruite of the first fruite that euer we tasted Autumne is the time of the greatest mortalitie and this proceeds especially by eating of fruites an vndoubted token and remembrance of that first forbidden fruite Thus is poore man alwaies sicke with continuall fits he begins with the spring for in the spring the world had his beginning hee findes some abatement in summer for then hee is smothered and choaked vp with heate but in Autumne his fits are renewed vntill winter approch which hath resemblance not to old age as some suppose and this were sufficient for old age is a continuall sicknesse and infirmitie but to death it selfe consisting of barrennesse making no difference betweene the fruitfull vine and the vnprofitable sallow all woods must then serue alike for the fewell as all the whole world shall at length be consumed in a generall combustion From the diseases let vs come to the cure and first for the dumbe beasts All the beasts of the field know what is profitable for their food their sight their sent their owne knowledge sufficiently informes them according to the season and time thereafter they proportion their diet as is most befitting their nature you shall finde their habitation and dwelling if sicknesse attach them they seeke no further helpe but only their owne naturall instinct they begin the cure with forbearance and abstinence that so nature might strengthen her selfe then they seeke some physicall hearbe they know where it growes they know in what dosis to take it and the manner of application here is short worke I confesse But come wee to man and I feare I shall proue tedious in my discourse Man alone notwithstanding the diseases whereunto hee is subiect doth infinitly exceed theirs both for number and danger yet wants he all those helpes which nature hath supplied to all other creatures in a plentifull manner and therefore man must intend a long course of studie very harsh and very difficult to supplie his defects ars longa est vita breuis When I consider those large volumes of Galen Hippocrates Auicen c. me thinks it would aske a mans whole life to peruse them It were wel if the Physitian might be priuiledged and dispensed withall for his health vntill he had finisht the course of his studies but commonly in the middest of them sicknesse preuents him setting the nature of diseases before his own eyes they sease vpon his flesh notwithstanding his great learning and the strong bulwarke of his physicke Is it possible that all these huge and large volumes farre exceeding mans body in largenesse and weight should not bee able sufficiently to describe it but that euery yeere should finde out some place part of mans body for a new incroaching disease vnknowne to the Ancients and wondred at by the professors In prescribing their physicke obserue how curious they are it appeares by their dosis their waights ounces dragmes scruples graines as if they were able to square out and to proportion nature to a iust rule and leuell to poyse and to ballance her to the inch consider their innumerable Recipe's their compositions coÌ„sâ—sting of varioâ—s and infinite ingredients whereas certaine it is that there are but foure first qualities euery one of them may be allaied by his contrary Wherfore I pray' serues so great varietie I had thought that it had been to hide and couer the mysteries and secrets of their art to make it seeme wonderfull and incomprehensible or else to raise the price of their physicke to make their own wares sale-able But shall I tell you the reason In truth I feare they doe but guesse at their physicke Philosophie whose search is deeper in nature seemes ingeniously to confesse as much when as in euery creature she placeth certaine hidden and secret qualities which the reason of man cannot finde out as likewise not the degrees of those qualities and therefore euery Physitian is an empirick his learning is gotten by experience and not by reason or discourse though otherwise Scripture can giue him this testimonie that the profession it selfe is very honourable as being the appoynted meanes vnder God for recouering and retaining our health From the Physitian let vs come to the Apothecaries When I see their shops so well stored and furnisht with their painted boxes and pots in stead of commending the owner or taking delight and pleasure in the shop I begin to pitie poore miserable and wretched man that should be subiect to so many diseases and should want so many helps for his cure I could wish that his pots were only for ornament or naked and emptie or that they did but onely serue for his credit for he is the happie man that can liue without them
ambition insnared with the hooke of blinde fancie and selfe-conceited opinion if but a sparke of choller or furie fall on the stubble it will inflame all and thus one flye serues to infect a whole pot of sweete oyntment For the seuerall diseases of the minde compare them to the sicknesses of the body Pride seemes to be an inordinate swelling like a dropsie which with wind waters or ill humours puffes vp the flesh for good blood which serues for our strength and our nourishment will containe it selfe within his owne bounds Wrath is like a plurisie when the heart and the lites are all on a fire nothing can quench it nothing can asswage it but the effusion of blood then wee begin to be mercilesse and cruell and if the Sunne goe downe in our wrath then is our case desperate the criticall houre is dangerous for if it will endure the light it will neuer flie in the darknesse Lust is like a burning feuer which with shaking fits puts man into diuers inordinate passions and giues him the shape of a beast for beasts doe naturally desire the propagation of their owne kinde and in their kinde the eternising of themselues but man should looke to the immortality of his soule the resurrection of his flesh which together with Gods law his owne conscience and the vncleannesse of sinne should serue to bridle his lust Enuie is as a corrosiue or as a worme bred in the spleene which consumeth it selfe in maligning others it feedeth not on the best but on the worst things in nature and so at length bursteth it selfe with his own poyson Sloth seemes as a lethargie which brings man to a dead sleepe it buries him vp quicke and aliue it consists onely of earth stands immoueable without any sparke of fire here is the dulnesse of the flesh without the agilitie of the spirit here is a carcasse of man without any vse of his limbes or his members Suppose there were some innocent men not tainted with these vices then must you conceiue that I do not speake of the persons but of the nature in generall for I will not dispute how powerfull in the heart of man is the working of Gods spirit but sure it is that such vices there are some in some persons and al in the whole kinde for otherwise we could not haue knowne them wee could not haue discouered them the suspicious minde of man could not haue raised such slanderous and false accusations against himselfe without some ground-worke of truth These are no exotick or forraine drugges but weedes growing in our owne gardens issuing from the corrupted roote of our nature sometimes in one man you shall obserue them in full number and plentie the mysterie of iniquitie shadowed in the vaile of our flesh and in the most sanctified man you shall discerne an inclination to sinne If there were no other punishment of vice but vice it selfe this were sufficient for nature hath imprinted in euery man a hate and detestation of sinne but God in his iustice as he hath framed man of a soule and of a bodie and both of them doe mutually receiue together their portion of ioy or of sorrow so by an especiall ordinance God hath decreed that the vices of the one should burst foorth to the miseries of the other The young drunkard shall in time lament the dropsie and palsie to preuent his age surfeits shall follow riots the gowte shall ouertake idlenesse the lustfull gallant shall in time perceiue that a French disease hath disfigured his beautie and weakened his bones Euery disease of the minde hath a proportionable disease of the bodie if thou regardest not the staines in the soule yet thou shalt finde the smart in thy flesh and therefore in both acknowledge the corruption of thy nature Notwithstanding the punishment of sinne and the vncleannesse of sinne yet I will spare my selfe this labour to speake of mans seuerall vices For howsoeuer they are generally acknowledged as the diseases of the minde seeing that mans owne reason and his naturall instinct will therein testifie against himselfe and therefore they should be the greatest torments to nature for corrupted nature cannot sleep securely but for her own punishment discernes her owne corruption Yet some there are who delight in vncleannesse like swine wallowing in the mire and here is a miserie of all miseries the greatest that I should now at length be inforced to make a difference betweene the disease and the miserie I will therefore passe ouer all the diseases of the mind the whole number and rable of vices which are the strongest the most forcible and pregnant arguments to proue our inbred corruption For as it is in trees and in plants so likewise in man if any one leafe doe miscarry assuredly the roote is vnsound the least vice argues nature corrupted but I will generally tye my selfe to those qualities which are common to all wherein there is no appearance of delight and therein shall appeare our wretched condition It hath pleased God for the continuall memorie of mans first offence still to permit in man an inordinate desire of knowledge notwithstanding his naturall ignorance The first thing which the states-man requires not without his great labour his charge and his perill is to haue iust notice and true intelligence the vulgar people runne wandring after newes they will not forbeare to speake though they forfeit their long eares they will abuse their licentious tongues the young Student will make tapers of his owne mâ—rrow and together with his oyle spend his own flesh and pine himselfe with his night-labours to prie into the secrecies and mysteries of nature Thus is the vnderstanding perplexed and tormented with his owne error and assuredly to a generous and braue minde the bondage of Aegypt is not so intollerable as is the captiuitie of ignorance Who can patiently endure that the soule being quick sighted and piercing for want of perspectiue glasses should be imprisoned within the bounds of our sense mewed vp in a darke dungeon of blindnesse here is the torture of error but if once we escape if once we approch to the light then followes the curiositie of knowledge wee are dazled with too much light and being not able to behold the Sunne still wee fasten our eyes till at length the spirits are dissolued and wee fall againe into darknesse From the error in the vnderstanding let vs come to the will in the actions Strange it is that there should be no coÌ„formity in man the vnderstanding or thoughts doe not alwaies accompanie the speech or the gesture The will most commonly ouertakes the actions and then are we tortured with long lingring hope and expectation we know not how to proceed by degrees as nature prescribes vs a rule in all her actions but wee must haue our leaps and our skippings and cannot obserue an equalitie in our proceedings The young heire will not endure to stay the respite and
Let vs leaue the policies of men the extent whereof I will leaue to Gods permission and prouidence and to their owne consciences Doe not the lawes of men made by the whole body of the kingdome wherein euery man seemes to haue his voice and free suffrage do they not suppose mans nature to bee wholly corrupted wherefore should they preuent murther treason thefâ— Sodomie wherefore serue so many penall lawes so many prouisoes were it not that mans nature is generally esteemed to be wholy corrupted and that men might well be suspected for heathen paganes and infidels who would attempt sins against God against nature against the state and therefore there must be a punishment for euery offence and in enacting our statutes are not the law makers inforced to vse their best wits all their cunning and skill with multitudes of words and long repetitions least the crochets of mans braine being apt to cauill should finde out some starting holes I forget my selfe I forget my selfe for speaking of mans corruption I am so far entangled that I cannot easily release my selfe being corrupted as wel as others me thinkes whatsoeuer I see whatsoeuer I heare all things seeme to sound corruption But recalling my selfe I cannot forget that I haue allotted this third part to treat onely of those punishments which are generally related in Scripture to be the punishments of the first sinne neither can I speake of all the punishments for so I should vndertake an infinit taske I must therefore tye my selfe to a certaine number and considering that the state of this life is a sinfull state I will resemble it to the state of the Israeâ—â—tes in Aegypt where they were borne in slauery and could not be deliuered but by their passage thorough the red sea which is a figure either of our baptisme by water or of our baptisme by bloud either of our entrance to grace or of our entrance to glory Now answerable to the plagues of Aegypt I will proportion the number of our punishments ten plagues of Aegypt according to the breach of Gods ten Commandements this number of ten being the most perfect number obserued in our punishments shall sufficiently argue the perfection of Gods iustice and our imperfection in sinne And first for the Serpent which was the first cause of our sinne and therefore was first accursed of God consider how the serpent onely and the serpentine kinde feed more immediatly vpon the earth and lie groueling on the bellie which certainly would much detract from the beauty and perfection of nature were it not that a iudgement and a sentence past super pectus gradieris terram comedes seemes to excuse the basenesse of the serpent in respect of the worlds perfection see how the antipathiâ— still continues betweene both vir conterit caput serpeâ—s insidiatur calcaneo the one strikes at the head and the other bites at the heele and thus betweene mortall creatures there is an immortall enmity But I must not thus run ouer the punishments I will therefore desire you to obserue in the serpent first her basenesse in her selfe secondly the enmity towards man super pectus gradieris Gen. 3. 14. Then the Lord God said to the serpent because thou hast done this thou art cursed aboue all cattell and aboue euery beast of the field vpon thy belly shalt thou goe and dust shalt thou eatâ— all the dayes of thy life c. Will nature giue it a head the perfect vse of all senses a swift and able motion exquisite variety of colours and will nature refuse to supply the meanest and basest parts feete to support this body Especially coÌ„sidering that in three extraordinary priuiledges aboue all other beasts of the field she may best glory in the indulgency of nature 1. A great subtilty and wisdome for her owne defense against all charmes and inchantments 2. The most dangerous offeâ—siue poysonous weapon 3. Euery yeere a new coate while other creatures with their wrinckled skins carry their scars to the graue and neuer haue change of their rayments Hath nature repented her selfe and doth she now begin to repine at these blessings and for the vpshot leaues it vnfinisht or dismembers and cuts of the feete can it consist of foure elements and yet three of them should carry no proportion but all the whole body should lie on the earth Or if the brest be the noblest part in regard of the residencie of the heart must it needes sustaine the burthen and poyse of the wholeâ—body and can no other part be assigned for that office It is a maine difference betweene the sensitiue and the vegetatiue creatures that trees haue their mouthes or their stomach fastened in the earth but sensitiue creatures if they haue sight fit it is that their watch-tower should be erected aloft to view and behould their owne wayes to order their steps then why is it not thus in the serpent shall I tell you the reason It stood with the iustice of God in the forme figure and shape of this serpent to intimate first the enmity to man that as man alone aboue all other creatures hath an vpright figure and lookes vp to heauen so the serpent alone of all other creatures lies creeping and groueling on the earth 2. This serpent hath bin the instrument of Satan and therefore obserue still the conformity hell is supposed to be in the heart of the earth and the serpent lies with her heart to the earth 3. The state of the earth procured by the serpent the earth is round somewhat in the forme of an egg if it produce euill assure your selfe that the serpent hath hatched it is the sole nurse of the brood Higher then the earth to the state of Angels and Saints the poyson of this serpent cannot ascend for it lies and incompasseth the earth the serpent is already cast downe downe to the earth heere she is permitted to inhabit and to bite at the heele but her principall strength is abated and at length as she hath no feete to support her so she may be easily vanquisht and cast into darknesse where notwithstanding her gliding and slippery condition she shall be tied vp in chaines c. From the basenesse of her person let vs come to the basenesse of her food is it possible that any creature of such wisdome and prudency should search for the most noble things to hurt and annoy them and yet should make choice of the meanest and basest for her owne foode and sustenance This is an excellent embleme of enuie and worthily describes the malicious accuser of his brethren but what a league of friendship and amitie hath past betweene the earth and the serpent how deerely and tenderly doth the serpent loue and embrace the earth she layes her breast to the earth feedes on the earth layes vp the earth in her bowels inhabits the earth that so she might binde her selfe to the earth and the earth might wholy
light yet his minde is in continuall motion climing vp from earth vnto heauen a strange and violent ascent I confesse whereunto he shal not attaine without great labour and difficulty not without great perill and danger For his body is dried vp and withered before the approch of his age as if he had passed through the element of fire now at length hauing fast hould on the sun and the heauens he is carried round about the world with their motion viewing whole nature sed caâ—eat prâ—cipitium let him take heede least with the violent turning he bring himselfe to a gidinesse and leese himselfe in his generall search of the whole world Thus that profession which the trades-man and plow-man suppose to be the idle loytering profession assuredly it is the most painfull and laborious The Lawyer in opening the cause and deciding the right as it were appointing the iust bounds of euery mans possession shall finde it a more difficult labour then doth the husband-man in hedging and ditching his sences The magistrat in his gouernmeÌ„t is not excluded from toyle no man can bee freed from the curse in sudâ—re vultus nature her selfe seemes to teach vs this principle and to infuse it in the heart of man for in our idlenesse we are alwaies most imployed but it is in ill doing Nihil agendo malè agere discimus 〈◊〉 seemes to rouse and inforce vs to action in so much that all our sports and pastimes are in veritie and truth labours howsoeuer we may repute theÌ„ for recreations sports And therefore our natural rest or sleepe we must esteeme it a death we are laide in our winding sheetes our senses fayle vs somno sepulti wee are couered with darkenesse here is our death and after death beholde our resurrection wee were sowne in weakenesse wee shall rise againe in power the decayed spirits renewed our bodies strengthened and then wee returne to our seuerall callings and professions and thus our rest tends to our labours nature is defined to bee the mother of motion motion is the companion of life and an inseparable accident to the creatures in generall But I will tie my selfe more strictly to speake of the curse see then the correspondencie of Gods iudgements to the creatures in generall but especially to man in particular for the whole curse must fall vpon man and therefore God hath appoynted that the earth should bring forth briers brambles that so maÌ„ might be tied to vse his own labour for his sustenance and foode see here the same wisdome and prouidence of God appeares in both now I would gladly aske why should the earth bring forth naturally fruite fit for the nourishment of beasts and yet mans body consisting of like flesh should bee destitute of like foode Why should not the earth as well bring forth of her selfe graine corne wheate barlie rie without the yearely labour tillage and husbandry of man as grasse Apricocks Pomegranates Cherries which seeme to be as rare in nature and as difficult in production how shall man onely intend the glorie of his Maker and returne due thankefulnesse to his God and Creator for all his blessings which was the scope and end of his creation if these base offices this kitchen-businesse and seruice shall giue him a sufficient taske and take vp his time with imployments certainely Gods seruice was the end of mans making and this after-drugerie proceedes from the corruption of nature an accessarie punishment accompaning our sinne But I pray' let vs examine why should not the earth bee as beneficiall to man for his foode as to the rest of the creatures at first the earth without plowshare or harrow brought forth these graines suppose Barlie or Wheate why should not the beneuolence of nature appeare as well in the preseruation of them as in other fruites You will say that it proceedes from the excellencie of the graine this is your error for at first there was no greater difficultie in their production for there was nothing and therefore there could be no resistance of Gods power as not in the least so not in the greatest as it was in the production so should it bee in the preseruation the blessing was equally imparted to all crescite multiplicamini if more be required nature as she affoords the excellencie so she should supplie the defects and in their owne proper places and wombes you shall finde as easie generation of the sweete Almond the delicious Date the wholesome Nutmeg as you see in our common hedges of Crabs Slowes Blackberies and the like if all places serue not for their plantation acknowledge natures defect which is the scope and marke that we shoot at That a perfect drugerie might appeare in man suppose that a poore mans childe were now borne into the world at first either with his fathers labour or at the parish charge together with the charitie of well disposed people he must bee kept and sustained now hee is in the forme of a Beads-man in his blew coate and his blew cap holding vp his innocent hands vnto Heauen to pull downe a blessing vpon the heads of all his good benefactors and founders O all yee rich men of the world if euer pittie and compassion could mooue your hearts looke vpon these sillie poore innocent babes who neuer offended either God or man but onely in the sinne of their conception heere your charitie bestowed shall bee without exception for they cannot counterfeite they are young beginners giue them a stocke and like seede sowne vpon good ground it shall againe returne vnto you with full measure and thankefulnesse when at length hee comes to the age of ten yeeres then hee beginnes his taske hee must worke to purchase his owne foode to buy his rayments to get his strength his growth and his nourishment for nature onely supplies life she laies onely the foundation and this life must bee continued and prolonged by such meanes which he himselfe hath bought with his own labours now no man can worke without tooles the plough the mattocke the spade and these tooles must first bee prouided with his owne labours hauing both strength and tooles there must be a skill and cunning to worke and this skill is gotten by experience learning and his owne labours now he is sufficiently prepared of himselfe but where will hee worke either hee must first purchase his timber his stuffe or his ground or else he must drudge for another to worke in his vineyeard as if he were to create a new world for himselfe before he could take the possession of this world Let vs with compassion descend to the lowest degree and state of men that a man might be a drudge not onely to other men of the same kinde in the nature of a seruant that he might haue worke to imploy himselfe that with his owne honest labours hee might get his owne liuing but I say that he might bee a drudge to the dumbe
was defectiue through loue parents did only vse soft weapons compassionat perswasions little able to suppresse sinne Not long after issued forth primo-genitura as being accompanied with the greatest number of yeares for discretion so claiming the greatest part of inheritance and the highest honor for gouernment in memory heereof still wee retaine these words elders seniors for gouernours Senatâ—s the counsell table and the Italian hath his Signior and Signiori Then as families increased so cities were builded countries adioyned and aâ— length we came to Kingdomes and Empires that God might shew vs some token of his own and only gouernment when an entire nation shall vnite and ioyne it selfe together that being men of the same kinde they might be members of the same body going hand in hand by euen paces whereby they might receiue the fruits of obedience the blessings of peace sustaining all burthens and grieuances alike and ready to fight in defence of each other But to returne to the punishment it selfe which primarily and especially appeareth in marriage is it not sufficient that all the creatures should conspire against man the earth it selfe should discouer her own hate and seeme to nourish this enmity but euen flesh of our owne flesh two Persons in one body man and wife should be seuered in their loue and affections for you shall obserue factions and distaste in marriage not betweene strangers not betweene neighbours not betweene seruants not betweene brethren but in the married couple liuing vnder the same roofe fed at the same table resting in the same bed that sleeping and waking they might be a helpe to each other hauing first made the free and voluntary choyce of themselues their possessions alike imparted to both their bodies made one the weaker vessel layd vp in the bosome and yet their minds are distracted they cannot be ioyned in affections Of all other passions loue as it is the first and most naturall so is it the strongest and most violent me thinkes all little and slight offences should be hindred and ouerwhelmed with the streame current of loue me thinkes the mutuall kinde offices and helpes receiued from each other should not long harbour the disâ—ention what should I speake of the sweet comfort of yong children and babes the fruitfulnes in their owne kinde which indeed is the highest perfection of nature and to a christian man the mysteriall vnion and excellency of marriage eleuated from a naturall contract to the height of a mistery solemnized in the Church made a religious action God and his officers knitting both their hands and their hearts signifying the strong and indiuisible bonds between Christ and his Church the God-head and man-hood in the person of Christ the soule and the body in the nature of man the matter and forme in the creatures and thus the whole world consisteth of marriage and the vniting of couples Do any other creatures of the same kinde differing only in sex stand in such enmity to each other especially such creatures in whom nature seemes to obserue the lawes of marriage and makes them presidents and examples for vs as doues and the like is man alone so quarellous that he fals out with his owne flesh not the flesh with the spirit for heere were some disparitie but the flesh with the flesh ipse ante se positus contrariatur sibi is this his entertainment to her that was first ordained for his helpe like a mad man who strikes and buffets his keepers but cannot all the motiues and allurements of nature serue to appease him she is the weaker vessell and therefore forbeare all violence and wrong she deserues rather pity and compassion thou wert once borne of a woman to her great sorrow and greife learne now to commiserat and to vse them respectiuely She is the mother of thy children make her no seruant in dishonouring her thou dost disparage thy selfe and thy issue thou didst first â—ake suite to her with many protestations of thy loue and kind vsage since thou hast made a couenant before God and his holy congregation that forsaking all others thou shouldest cleaue only vnto her giuing her a bodily worship and endowing her with al thy worldly goods so that God and the congregation are both engaged in thâ—s cause they shall witnesse against thee take heed least thou make a breach of thy promise Hard harted man cannot all the prouocations of nature and the necessary duties of marriage soften thy stony heart cannot her beauty allure thee the tender flesh smooth skin cleare visage faire complection flaxen haire soft voyce quick eye smiling countenance mâ—ndis omnia munda I need not bee ashamed to speake of this subiect for God hath sanctified mariage and therin hath taken away the vncleannes of lust and the filth of sinne behould the mirror of nature the most beautifullest creature vnder the degree of Angels whereas thou art vnhewen haâ—sh and ill fauoured all hayrie like the beasts of the forrest in thy health she is the only ornament of thy house to giue thy friends the best entertainment to furnish adorne and beautifie thy table like a fruitfull and pleasant vine together with her oliue branches that neither wine not oyle might be wanting to thy promised land and in thy absence she layes vp thy store and keepes it in safe custody prepares thy food washes thy linnen and makes thy house sweet and neat against thy returne in thy sicknes she makes thy bed she mournes and laments together shewes her compassion sâ—ekes for all possible helpes of physicke to giue thee some ease thus being abroad thou art at home being sicke thou art in perfect health by vertue of this happy vnion Hitherto I haue counseld the husband now giue me leaue to informe the wife in her duty for both may bee faultie hath God made her the weaker vessel then she wants the protection of her husband is she more impotent and weake of counsell then ought she to be instructed and taught by her husband hath she committed her owne person to his custody and charge then certainly the disposing of her estate the managing of her busines of right beloÌ„gs vnto him The wife receiues her honor from her husband let her honor the stocke and she shall be found more honorable she receiues her plenty and meanes of liuing from him for he is lyable for the payment of her debts then certainly shee ought to follow his example for the course of her â—â—â—rge and expense but nature hath made the woman gentle flexible and compassionat I shall not need long to instruct her only I feare when I see strife and differences betweene the married couple least there were neuer any perfect vnion somtimes indeed their wealth is heapt vp together their substance vnited when matrimony becomes only a matter of money and heeâ—e they seeme to be in the nature of partners or factors ioyning only their stockes or their treasures sometimes againe
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
so agreeable to the state of our bodies as is that humor calor radicalis which wee receiue from our first birth heere I will reply how fals it out that our bodies should impart semen ad procreandum wherin that radicall humor is resident and both seede and humor arising from our food and our nourishment yet nature should seeme in the preseruation of our bodies to refuse the best making it an excrement of the third concoction and taking for her owne foode and sustenance the worst part of the substance See then the generall intent and scope of nature tending to corruption must likewise argue that nature her selfe in generall shall at length be tainted with the same corruption First for the apparell of the Ancients if you please to obserue the fashion of their garments you shall finde them to be such as no way inforcing nature nor made onely for comlinesse they might best serue for the exercise of the agilitie of their bodies which well argues a greater actiuity in them then in vs though I suppose they would not suffer any to practise for danger much lesse to get a dishonest liuing by vaulting tumbling or any such apish toyes yet generally they were more actiue and had lesse vse of horses then we haue in these dayes For the substance of their garments our clothing is much more gentle and soft then theirs for they had not that vse of linnen which we haue which well argues the weaknes and tendernes of our flesh in respect of theirs their garments being courser were likewise much weightier and heauier then ours which bâ— tâ—kens the strong foundation of their bodies for in these dayes wee could hardly indure their burthen or weight it should seeme they did accustome themselues to much hardnesse for amongst the common sort of men stockings and shooes were not then grown into fashion indeed for the trunke or bulke of their bodies they were more warmely clothed then wee are as committing themselues more to the weather and as the heate of a mans owne body being kept in with warme clothes is much more naturall more healthfull and cordiall to man then is the burning scorching and consuming heate of the fire therefore the Ancients did more desire warme clothes and apparell then the vse of fire for among them you shall finde little preparation for fire their houses built with very fewe chymnies they were very sparing and thriftie in their woods their chambers very close and warme desiring rather to keepe out the cold winde then to let in the fresh ayre whereas our wantonnes appeares in large windowes high roofes as if we made no difference of being without doores and being within doores or that we did neuer purpose to vse our limbes to goe and take the fresh ayre but that the fresh ayre should be brought vnto vs their lying or bedding was very hard few of them knew what feather-beds meant and assuredly their bodies would better indure it then ours as likewise for their lodging in campes or professing a strict and austere life as many religious men did and as they were more apt for their labours so were they more giuen to their pastimes their sports and their games then we are which I suppose did neither argue lightnesse in them nor any counterfeit grauitie in vs but the state of their bodies were such as did require them and the weaknenesse of our bodies is such as we dare not attempt them for according to the disposition of the body the minde is affected From the apparell let vs come to the foode now it should seeme is the ould age of the world which appeares by the pampering of our selues for take our ordinary foode it was neuer heretofore so delicat so daintie so tender as it is at this day the vsuall ould and accustomed food not agreeing with our weak stomackes we must haue warme and delicious brothes to comfort our decayed nature exquisite sauces to prouoke our appetite such purboyling such helpes and remedies of art to prepare our meates for digestion which assuredly do wel argue that the world is either dangerously sicke or come to her ould age that she should be inforced to vse or indeed can admit such a physicall diet For during the strength of nature while things were in their perfection a stronger foode did better be fit them did more agree with their bodies cookerie was then wholy vnknowne they could be content with the bare vse of the creatures without any further delicacy or preparation water did then serue for their drinke and they did feede much vpon hearbes milch-meates and course bread as the world grew elder so they did daily more more decline in the strength of their nature fasting and eating of fish in succeeding ages did not so well agree with the state of their bodies and therefore you shall finde euen in Church-discipline a greater conniuencie toleration and dispensation vpon any reasonable cause and we that are now falne in this last period of times we are now growne to that faintnesse that hot waters and strong drinkes were neuer so much vsed hot spices were neuer brought ouer in such plentie as may well appeare in the custome-house yea such is the continuall weaknesse of our stomackes that for remedy and helpe thereof this last age hath found out an Indian drug the vse of Tobacco which at all times vpoÌ„ all occasions to all complexions the full stomacke the emptie stomacke in any measure or quantitie taken must serue to cure the rawnesse of the stomack to extenuate and exhale the ill humors to help the vndigested foode but you will say that the vse or at least the immoderat vse of this hearbe proceeds from the wantonnesse of these times which truely I do easily confesse yet assuredly the temper and constitution of our bodies would neuer admit such a wantonnes were it not that it proceeds from the weaknesse of our nature for if wee should presume as far vpon hearbes in the extremity of coldnesse suppose the iuyce of Oranges or Limons which by the art and cunning of man might bee made euery way as delicious and delicate certainely wee should feele the smart of our owne follie The clothing and foode doe much betoken the soundnesse and constitution of our bodies yet I cannot content my selfe with them but I will descend to speake more immediately of our bodies it should seeme that death is not onely competent to euery person in particular but euen the whole world and all the seuerall kindes of creatures tend to confusion there is a great decay in euery species men come not to that strength nor to that growth nor to that ripenesse of wit nor to that fulnesse of yeeres which they did in former times the world hath his period and his determinate course of yeeres now is the olde age or decay of this world The growth and strength of men seeme to proceede from the same causes and
1. 11 the same in nature the same in power the same in mercy the same in true loue and affection Iesus the sonne of Dauid Iesus the sonne of Marie who was the propitiation for our sinnes and shall come againe in glorie to iudge both the quicke and the dead Yet sure I am that the time cannot bee long absent for all the signes of his comming doe already appeare when the hangings and furniture are taken downe it is a token that the King and the Court are remoouing nature now beginning to dacay seemes to hasten Christs comming to let passe many strong presumptions of our Diuines concerning the approach of that day these three proofes drawne from naturall reason doe easilie induce mee to beleeue it First looking to the generall decay of this world which argues the approach of this iudgement secondly to the great preparation for fâ—â—e which must then serue for the execution of Gods wrath thirdly the fit occasions seeming to hasten this iudgement c. Most certaine it is that if the world should continue many thousand yeeres and that wee should suppose that nature would decay in such sort as we are able to proue by demonstratiue euidence already she hath done assuredly nature of her selfe thorough her owne weakenesse would come to nothing and the world should not bee able to supplie mens necessities Suppose this one kingdome besides the generall barrennesse which hath befalne vs whereof wee may iustly complaine if we should commit the like waste in our woods as formerly wee haue done in this last forepassed age assuredly we should bee left so destitute of fuell of houses of shipping that within a short time our land would proue almost inhabitable for such things as require a great growth wherein man cannot see the present fruites of his prouidence husbandrie and labour for the most part they are alwaies neglected and it lies not in the power of one age to recouer her selfe thus out of the decay of nature we may almost expect a dissolution as by the signes and symptomes we iudge of a dangerous and desperate disease Thus you may obserue almost a like distance from the creation to the deluge from the deluge to Christ from Christ vnto vs as God ordaines euery thing according to rule order and measure after fifteene generations â—xpired you shall alwaies note in Scripture some great alteration and change Saint Matthew was therefore called from the receite of custome to cast vp this account in the genealogie of Christ as it appeares in his first chapter now at length in Gods name what may wee expect should befall vs Whatsoeuer concernes the kingdome of Shilo consummatum est it is already perfited wee must not looke for any further addition that which remaines it is the sound of the trumpet vt consummetur seculum that the world may be destroyed by fire Secondly fire shall bee the second ouerthrowe this Scripture and reason confirmes now certaine it is that God who hath first instituted nature hath so ordained her as she may best serue to be an instrument to worke his owne ends and purposes to shew a conformitie of the effects with the cause thereby to manifest his owne empire and rule which still he retaines in the creatures as likewise the obedientiall power whereunto the creatures are subiect that so may appeare how absolute and powerfull he is first to appoint the creatures then how gracious and mercifull he is to impart himselfe and to ioyne with the creatures in the same action Thus the waterie constellations did then gouerne and rule when the world was ouerwhelmed with waters now at this time and for a few hundred yeeres yet to continue the fierie constellations shall haue the predominancie and therefore credible it is that within the compasse of this time there shall happen the generall combustion Thirdly the dissolution of this world betokens a generall punishment the iudgement accompaning hath reference to our transgressions as in the first permission of sinne appeares the goodnesse of God who can turne our sinnes to his glorie either for the manifestation of his mercy or iustice so in this great tolerating of sinne appeares Gods patience and long suffering But now our sinnes are come to a full ripenesse now is the haruest and the weedes choake vp the wheate and therefore necessitie seemes to inforce and to hasten the approach of this iudgement that at length there might bee a separation of both though hetherto they haue growne vp together Thus Christs first comming in the flesh was to restore the decaied state of the Iewes for then hee was borne into this world when charitie was growne colde the Priesthood bought and sould for a price the Kings office extinguished the tribe of Iuda neglected the synagogue diuided into sects and schisâ—es and this is in some sort resembled by the barâ—â—â— of the earth for hee came in the winter season and hee was borne at midnight to argue the worlds vniuersall darknesse and ignorance So must it bee for his second comming he hath giuen vs a watch-word that the sonne of man will come at an houre when hee is not expected Luk. 12. vers 40. Now is that time when we doe not expect him we neuer thinke of iudgement of hell of fire of damnation Religion hath taken vp wings and is returned to heauen from whence she descended Men are now growne carelesse in their profession and liue after a sensuall manner like beasts we are now growne to the height and top of all sinne our sinnes our crying sinnes now crie for vengeance and therefore the time of his comming cannot be farre absent hee will take the best opportunitie like a theefe in the night we may then expect him when wee doe least expect him But I will leaue this as being not so pertinent to my purpose and grounded onely vpon coniectures c. Now I haue brought man to his graue and together with man the whole fabricke of nature you would thinke that at length I should discharge him I haue buried him deep enough I confesse for I haue cast the heauens and the earth vpon him and together with man intombed the whole world Yet giue me leaue in the last place to preuent one obiection for some will say that if the fall of man should appeare by the light of nature how should those great Sages and Secretaries of nature the ancient Philosophers be so much mistaken for the Schooles and all our Diuines hold that they were deceiued in the state of man supposing man to be in puris naturalibus without any thought of his fall without any hope of his recouerie I confesse indeede that the ancient Philosophers haue not mentioned the fall of man for they did onely looke to the present course and order of nature as liuing in the middest of Egypt they considered Nilus the depth of the waters the violence of the streame the ebbings and flowings but they regarded not
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
creatures of a different kinde and condition the diuell could not immediatly seduce his vnderstanding delude his senses stirre vp a commotion in his flesh for all things were sanctified herein his power was limited he could not vse the ministerie and helpe of the most noble and best creatures as being sunke to the bottome vnder the degree of all creatures Thus being destitute of all meanes which in probabilitie might well succeede hauing no right or interest to enter vpon mans body or to stirre vp in mans fancie the least tentation to sinne yet hee could not forbeare to tempt out of his enuie to man as being heire of that happinesse which at first did belong vnto him Out of the malice to God man bearing Gods image and God taking a speciall care and charge ouer man and therefore no marueile if he first makes triall of those baser wormes as it were giuing the first onset the first attempt vpon nature making the first breach or entrance into nature to see whether by their meanes and procuring he might stirre vp and kindle commotion Thus as if hee were newly crept out of hell here lately arriued and durst not appeare in sight but would dissemble his comming he makes choice of the Serpent claimes neighbourhood kindred acquaintance and familiaritie for both are the basest of all creatures and both together inhabit the bowels of the earth here they enter a league that if they could but cunningly seduce man and draw him within the compasse of high treason make him subiect to death by the breach of Gods law then they would begge his goods and his substance betweene them they would share all his estate the one should take his body the other his soule for a bootie Thus at length hee perswades the Serpent to be his Agent and factor desiring to inuert and ouerthrow the whole course of nature when the basest creature shall giue aduice and direction to the best in the highest point of religion and that the Serpent should deceiue the woman the woman her husband the feete must guide and direct the head notwithstanding Gods forewarning and threatning to the contrary That this spirit should thus talke by the Serpent doe you not conceiue how pipes and musicall instruments doe yeeld a iust and fit found being plaied vpon by the hands of a curious Artsman Doe not the wilde forrests and woods yeeld a proportioned eccho according to the last clause of the sentence Do not many birds speake perfectly and distinctly many words very sensible and significant being taught by the art and industrie of man and shall we ascribe no more to the subtiltie of Satan who being a spirit is apt to penetrate all bodies and well knowing the nature and vse of all instruments and parts can fitly begin the motion Now if any thing seemes strange in respect of our parents you must consider that as things were then newly created so their experience could not be great as their innocencie did keepe them from attempting euill so it kept them from the least suspition of euill the sin it selfe taking growth by degrees first the woman was tempted who happily might be ignorant of Gods commaund for the precept was not giuen vnto her This woman tempteth her husband alas what might you ascribe to the loue of a wife she was not of his owne choice but appointed by God for his helper and therefore marke his excuse Gen. 3. 12. The woman which thou gauest me gaue me the fruit he might haue supposed that both proceeded froÌ„ God whereas all other things were made onely for him and giuen onely to him so that he alone had the full possession of al this one fruite only excepted his wife now bringing and prouoking him to eate of this fruite hee might suppose it to bee part of his wiues portion that God had inlarged his commission that now being a couple the vse of this fruite was likewise permitted But I cannot excuse Adam for his wife was giuen as his helper and therefore the sinne is much greater that she should be a meanes to entice him in the breach of Gods law though man shall leaue his father and mother and cleaue to his wife yet of any man hate not his wife and children yea and his owne life also and come vnto God he shall not be accepted Luke 14. 26. and he that shall forsake wife or children or lands for his sake shall receiue an hundred-fold more and shall inherit euerlasting life Matth. 19. 29. Now for the speech of dumbe creatures let vs search what testimonies hereof wee shall finde among the Gentiles Plato reports in his Politico Seculo aurâ—â— regnante Saeturno homines cum bestijs sermocinaripotâ—isse here is the iudgement of an heathen man concerning the speech of dumbe beasts which certainly hath some relation to the speech of the Serpent in Paradise and hence all the fictions of Poets the metamorphosis and change of the creatures tooke their originall More especially for the Serpent let vs heare the testimonie of an heathen Pherâ—cides Sirus dixisse fâ—rtur daemones à Ioue deturbatos è caelo corumque principem cognaminatum esse Ophioneum id est Serpentiuum and S. Austin seemes to make this instance that Serpents are therfore insnared with inchantments because they did first deceiue with inchantments and herein seemes to be some proportion of iustice Thus reason and the experience of all ages doe teach vs that there are certaine ominous creatures which without all superstitious conceit though they are not the causes of euill yet do vndoubtedly presage and foretell vnfortunate euents can you then conceiue how these senselesse and dumbe creatures should haue such notions and phantasies as to giue some outward token were it not that they are guided and directed by some diuining and presaging spirit From the manner of his tentation I come to the sin the tasting of the forbidden fruite God gaue man the full possession of Paradise all other fruites were giuen for his foode onely one is excluded that it might serue for his soules food that man might be nourished and strengthened by the keeping of Gods holy lawes and Commandements If it seemes strange that God for so small an offence should condemne not onely the first man but the whole stocke and posteritie of man small indeede it may seeme in mans eyes but if you consider those many blessings which God had imparted to man the happinesse wherein hee was created the large measure of his knowledge insomuch that he could not easily be deluded the strict commaund of God only excluding this one fruite permitting the free vse of the rest these things well weighed will vndoubtedly lay open the sinne for the smalnes of the thing makes the greatnesse of the offence If you thinke that God in his person or in his attributes may any way be endamaged or suffer eclipse through mans sin ye deceiue your selues for the whole world is but a point
THE FALL OF MAN OR THE CORRVPTION OF NATVRE PROVED BY THE light of our naturall Reason WHICH BEING THE FIRST GROVND AND OCCASION OF OVR Christian Faith and Religion may likewise serue for the first step and degree of the naturall mans conuersion FIRST PREACHED IN A SERMON since enlarged reduced to the forme of a treatise and dedicated to the Queenes most excellent Maiestie By GODFRFY GOODMAN her Maiesties Chaplaine Bachelor in Diuinitie sometimes a member both of Trinitie Colledge in Cambridge and of Saint Peters Colledge in Westminster Ne laeteris quia cecidi resurgam MICH. 7. 8. AT LONDON Imprinted by Felix Kyngston and are to be sold by Richard Lee. 1616. TO THE QVEENES MOST EXCELLENT MAIESTIE OVR MOST GRACIOVS Soueraigne Lady and my most honoured Mistris Queene ANNE May it please your most excellent Maiestie THE scope and intent of Christian Religion seemes onely this to raise vp man from the deapth of miserie and sinne to the state of happinesse and saluation from whence he is fallen in effecting whereof the onely powerfull and all-sufficient meanes is Christ crucified God in our nature our nature with God God man reconciled in the person of Christ who was both God and man here is the great propitiatorie sacrifice For particular application whereof there is requisite in euery one Faith which supposing our naturall blindnesse and ignorance takes our selues from our selues placeth vs in God seeing him and beholding him we see no more then he himselfe hath reuealed Hope supposing our naturall distrust and fearefulnes notwithstanding the number and weight of our sinnes yet casts a sure and strong anchor vp into Heauen and there laies holde on Gods promises Charitie supposing mans naturall disobedience and rebellion desires a conformitie of the head to the members and of the members betweene themselues Thus Faith looks to the wisdome and truth of Gods nature stands astonied at the mysteries and takes all the articles of our Creede for her lessons Hope fastens on the mercy and goodnesse of God by the feruencie of Praier and the strong apprehension of the spirit making the Lords Praier her patterne and president Charitie considers the rule of Gods iustice desires to square all our actions according to leuell and lookes to the tables of the Lawe as her obiects Here is the fabricke of the Church Faith laies the foundation Hope buildes vp the walles Charitie giues it a couering for Charitie doth couer a multitude of sinnes but how shall mans naturall weakenesse attaine to these Theologicall vertues As in all great buildings so likewise here there are instruments and tooles appoynted to supplie our defects and these are chiefely and principally Sacraments and whatsoeuer else God hath commanded for his reasonable seruice This is in effect the summe of Christian Religion this is the summe of our ordinarie Catechisme Thus before wee can raise man he must first acknowledge his fall he that shall intend to make any buildings in Gods Church must lay the foundation in mans fall for this is the porch or first entrance which leades vs to Christian Faith and therefore speaking hereof I thought fit to speake to the capacitie of the naturall man herein I shall not need to straine his vnderstanding to impose a yoake of faith when as his owne reason shall reueale it in the substance though not in the circumstance This fall of man appeares in the miseries of man which being truely discouered may teach vs what wee are in our selues The greatnesse of our woe shewes the large extent of our sinne this world which we inhabit is but a vale of miserie the happinesse of this world is onely a painted miserie in this miserie we may acknowledge the great mercy of God who first created vs in happinesse and notwithstanding our sinnes hath still ordained vs to happinesse and in these miseries he hath giuen vs some ease as much as is befitting our present state and condition in sustaining these miseries hee hath inabled vs with patience and the holy comfort of his spirit and euen our greatest miseries hee hath taken vpon himselfe the more to teach him compassion and with his miseries to satisfie for ours Thus not onely the blessings and good gifts of God but likewise our miseries set forth his goodnes And thus as I haue endeuoured to shew the mercy and prouidence of God in generall to whole mankinde especiallie for our soules health and saluation so here making bolde to write vnto your Maiestie I could doe no lesse then take some notice of the temporall blessings wherewith God hath blessed vs aboue other people This blessing especially consists in gouernment whereby we receiue the fruites of peace of plentie of happines and liue securely vnder the protection of our Princes this blessing seemes to bee proper to this nation proper to this present age wherein wee liue for I will not speake how in former times this our Land was distracted with small principalities and gouernements when it should seeme the greatest part lay waste in borders and confines when the strength was diuided within it selfe I will onely beginne with the last age of our forefathers When as the dissention had long continued between the two houses of Yorke and Lancaster it pleased God so to permit that the house of Yorke staining it selfe with his owne blood when a cruell and mercilesse tyrant did murther most innocent and harmelesse Children and thereby vsurped the Crowne this tyrannie being likewise extended to others and a most reuerend Bishop being committed to safe custodie God remembring Ioseph in all his troubles his prison was his castle of defence and his close keeping did serue as a counsell-Chamber for secrecie where this reuerend Prelate together with the greatest lay subiect as it were a representatiue Parliament consisting of Lords Spirituall and Temporall Church and state together conspiring did there contriue the happy means of their deliuerie to bring in Henry of Richmond to suppresse this tyrant And God blessed the successe accordingly that so still the same goodnesse of God might appeare vnto vs which was once manifested to the Israelites vnder the tyrannie of Pharaoh where the poore innocent children were likewise put to death the crie of my afflicted people is come vp vnto my eares Exod. 3. 7. This Henry of Richmond being descended from the house of Lancaster did therein seeme to promise vnto the world all happie successe for men were well perswaded of that familie being all of them most eminent for great vertues and qualities as may appeare Hen. 4. for his behauiour and courtesie the Fifth for his valour and magnanimitie the Sixth for his iustice and pietie Now in the person of this Henry it is strange to obserue the prouidence of God whereas the Cambro-Britaines whom we improperlie call Welsh were the most ancient inhabitants of this Iland being excluded and exiled into the most remote and barren parts and there not suffered quietlie to rest but brought vnder yoake and subiection
couenant made with vs hath so happilie contriued that the meanes for our perpetuall peace might be for euer continued that Nation which heretofore hath been at our backs to pursue vs now stand like sure friends to backe and to ayde vs. For our most noble Prince Charles considering that the continuance of our happinesse depends vpon his hope and expectation I will forbeare to speake onely thus much I may say that being descended from such noble Progenitors as he partakes their nature so their vertues carrying a name which hath beene most fortunate to the Christian world his naturall disposition and education being such as seemes to promise the enlarging of our happinesse My prayers shall be that of this fruite wee may receiue fruite and that from his loâ—nes these kingdomes may bee for euer established and knit together as long as the Sunne and the Moone shall endure To returne to your Maiestie to whom I doe owe my particular seruice howsoeuer your Maiestie is no way desirous to heare your owne due praise and commendation chusing rather to practise then publish your vertues yet I can doe no lesse then acknowledge with great ioyfulnesse of minde with great thankefulnesse to God the many blessings wherewith it hath pleased God to adorne your Maiestie For what can bee required in a Princesse which God hath noâ— most plentifullie and in a full measure imparted to your Maiestie so royallie and noblie descended so religious and deuoute in Gods seruice hauing such excellent gifts of nature for your wisdome and vnderstanding and being euery way and in euery kinde most vertuous in your selfe your Maiestie did neuer fauour any but those that were trulie vertuous and alwaies haue fauoured those most who were indeede most vertuous in so much that being most free from all affectation of popularitie which sometimes proceedes not from the best grounds yet your Maiestie hath alwaies been most highly honoured as generallie of all so especiallie of those who are truely vertuous for your bountie charitie and magnificeÌ„ce which appeare as to all vpoÌ„ occasions so more particularlie in helping relieuing giuing large and yeerely pensions to the seruants of the late most noble Prince Henry for your iustice equitie c. not any Princesse in the world did euer loue iustice more truely and entirely then your Maiestie doth taking onelie the protection of iust causes insomuch that whereas many thousands are bound dailie to pray for your Maiestie yet I may boldlie speake it that the corruption of mans minde could neuer frame vnto it selfe the lest seeming or supposed occasion of complaint or grieuance These blessings being such and so great I could doe no lesse then remember them to Gods glorie your Maiesties honour and to our great comfort beseeching God to continue them daily to inlarge them and to make vs thankefull for them and here I doe most humblie desire your Maiestie to pardon my boldnesse in presenting these my vnworthie labours and together with them my selfe and all my endeuours to your most gracious seruice and protection most earnestly beseeching your Maiestie to accept of them though I doe truely and from my heart acknowledge that they are all most vnworthie of your acceptation yet in recompence thereof I will humbly beseech God in my dailie prayers to blesse and preserue the Kings Highnesse your Maiestie our noble Prince Charles the Prince and Princesse Palatine with their issue together with that most royall stocke and familie from whence your Maiestie is descended that God in his mercie would giue vnto you all the blessings of nature abundantlie the present earnest of his grace and the future possession of his glory Your Maiesties most humble seruant and Chaplaine Godfrey Goodman To the Reader CHristian Reader there is nothing which I can so fitly recommend to thy dailie and continuall thoughts as is the meditation of Gods eternall prouidence how God many infinite ages before the foundations of the earth were laid hath so ordained the course of this world that according to his owne iust appointment all things might succeed and fall out in their due times and seasons either for the manifestation of his 〈◊〉 or iustice and this prouidence not including aâ—one the great necessary and naturall causes for the preseruation of this vniuerse suppose the motion and course of the heauens the preseruation of elements and the â—ike but also to comprehend the voluntarie and free actions of man so that God working in man works according to the condition of mans nature the freedom of mans will subsisting with the ouer-ruling hand of Gods prouideÌ„ce for thus the causes are subordinated and God working in nature doth no way destroy his owne workes and that excellent order which he himselfe hath appointed from the beginning This prouidence doth not onely extend it selfe to the great and most noble actions of man suppose the gouernment of kingdoms Empires and whatsoeuer else may concerne the life and saluation of man but it descends much lower and as it coÌ„prehends the care and protection of dumbe beasts so it stoopes euen to the meanest and basest action of man as the falling downe of his haire c. for wheresoeuer God begins the action and makes a creature of nothing there the same God with his preuenting and subsequent prouidence must continue his own worke for if it be left to it self it will againe returne vnto nothing For euery man daily to consider how God hath dealt with him in his prouidence I suppose it is a most Christian and godly meditation free from all superstitious vanitie such as I doe greatly recommend to thy practise such as I my selfe sinfull and wretched man that I am haue coÌ„tinually found in the whoâ—e course of my life what neither blind fortune nor the trickes and subtilties of wit nor the power and strength of man could euer haue compassed I haue found that God in his prouidence hath freely wrought and effected To let passe all other things which are proper and priuate to my selfe if thou pleasest to peruse this homâ—ly Pamphlet I thinke it not vnfit to acquaint thee with this one accident When first I made choice of my text I had thought to haue finished it within the compasse of one houre and hauing waded into it supposing it to be a subiect which did well deserue my labours God did so dispose of it that this whole treatise doth onely containe the first part or branch of the text Secondly hauing gathered some obscure and straggling notes for mine owne priuate vse wheâ—â—as I may boldly say that no man did euer more abhorre the Presse then my selfe solemnly protesting that I would sooner bee rackt or prest to death for silence rather theÌ„ any wâ—rds of mine should once hinder the Presse wishing from my heart that there might be some generall vacation that new bookes might for a time cease that wee might finde at length some leisure to peruse reuiew and reprint the old Fathers not contenting our selues
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
of truth that wheresoeuer or howsoeuer disposed still she carries the same stampe and stands alike affected to the maintenance of her selfe and is alwaies readie prest either to fight or to bee deposed in defence of her owne right Since man according to his condition is naturally lead by sense for want of a better guide I will take vpon me to conduct him from sensible obiects by the light of his owne reason to the knowledge of things spirituall and to this end I haue made choice of this text The naturall man cannot comprehend the things of the spirit of God Wherein I will shew first the insufficiencie of nature in attaining the least part of this heauenly knowledge Secondly how nature may rest satisfied contented and yeeld her assent to the mysteries of faith notwithstanding her owne ignorance this shall be the scope and intent of my speech But how shall I that am a naturall man presume to approch vnlesse I be guided by Gods spirit Now the meanes to obtaine this spirit is inuocation and prayer Prayer which is a naturall sacrifice taught vs by a naturall instinct and serues as a preparatiue to grace nature supporting grace tending and directed to grace the vessell and instrument of grace hath first ingrafted in vs preparatiue and disposing qualities to grace He that seasoneth and sanctifieth nature powre downe his grace and touch my tongue with a coale from his altar he that plaies the sweete musicke first tune the instrument let vs draw nigh vnto God and he will draw nigh vnto vs. Blessed Lord God c. IT hath been a long obiection of many wordlings and Atheists who conforming themselues to the loose condition of these times seeke by all possible meanes to weaken the grounds and foundations of our Christian faith that religion seemes too much to inforce the reason and vnderstanding of man that whereas by nature we haue some inward instinct some inbred principles and seedes of knowledge froÌ„ whence the reasonable and discoursiue soule drawes her certaine conclusions for our guide and direction here in the course of this life yet religion especially Christian religion seemes wilfully to oppose it selfe against the current and streame of mans nature it propounds precepts and rules of practise contrary to mans owne inclination mysteries of faith ouerthrowing the grounds of reason hope beyond all coniecture and probabilitie as if man could conspire against himselfe or that the testimonie of the whole world could preuaile against the cabinet-counsel and knowledge of his own soule as if that God which reueales the mysteries of grace were not the same God which first laid the foundations of nature To whom shal a man giue credit and trust if the inward light of his owne soule shall serue as a meanes to delude him vse the best motiues and perswasions yet still the Schoole holds that Iudicium vltimum practici intellectus determinat voluntatem Man according to the measure of his own knowledge giues his assent or dissent to be credulous and easie of beleefe is no token of the greatest wisedome If reason should be altogether silenced in the points of our faith theÌ„ God should moue maÌ„ not answerable to his state and condition but as a stocke or as a stone not any way concurring no labourer or fellow woâ—kman in the action Take away the groundwork of reason and discourse we shall neuer be able to put a difference between the infusions of grace and the delusions of error but all must be admitted alike for signes miracles and prophecies haue ceased which were wont to be the seales for the confirmation of the truth now to admit this were to leade the vnderstanding captiue a thing farre more detestable then was the slauerie and bondage of Egypt If this their accusation and complaint were iust if 〈◊〉 grounds of faith could not together subsist with the gâ—â—unds of reason but that there were an opposition and contrarietie betweene both howsoeuer I could not altogether excuse them for then I should vpbraid God with his owne workmanship how shall the vessell say vnto the Potter why madest thou mee thus yet certainly their case would seeme much more fauourable to the eares of an indifferent man and for my selfe I would humbly surcease my duty calling and desire God to vse the ministery of Angels for the conuersion of man for flesh and blood cannot preuaile against the naturall inclination of flesh and blood nothing can struggle or striue against nature the current and streame is so violent for nature is the foundation whereupon wee must build now if the walles or the roofe seeme ouer great or ouerthwart to the foundation no maruell if the whole building fall to decay The Philosopher will testifie as much Natura intus delitescens prohibet alienum bee the water neuer so scalding hot yet will it returne to her first and naturall coldnesse The Poet wil say as much in effect Naturam expellas furcâ— licet vsque recurret set the naturall man vpon the racke yet is it impossible that euer he should beleeue any thing contrary to the light of his owne reason this is a naturall inclination of nature to her selfe and it is no way contradicted in Scripture for the naturall law the Ceremoniall law and the Iudiciall law might together subsist and at this time the Morall law imprinted in mans owne heart is no way abolished now as is the will of man inclined to our actions so is our vnderstandings disposed to our faith both of them defectiue and neither of them opposite and therefore the Apostle doth heere place spirituall things much aboue nature farre transcending nature beyond the Sphere of nature but no way contrary or opposite to nature Thus by the grace of God it shall well appeare that reason and mans naturall vnderstanding are so farre from ouerthrowing the principles of Christian religion as that they seeme rather greatly to confirme and strengthen them See here the goodnesse of God though God needs not the testimonie of man the Sun at noone day needs not to bee discouered by the light of a candle yet for mans owne satisfaction and contentment hee requires the witnesse and testimonie of man Tabernaculum posuit in sole legem in corde truth is not repugnant to truth nature supports grace and as both of them proceed from one fountaine so the same God who is the author of both will not destroy his owne workes Sed agit secundum modum vnius cuiusque naturae If God requires faith in the vnderstanding conformity in the will then vndoubtedly the same God hath first infused in them an inclination to both Compare the vnderstanding to the eye suppose you were to apply some medicine some plaister or salue at the first indeed it seemes to put out the sight but at length it purgeth and cleanseth the eye naturall reason I confesse of it selfe is defectiue and cannot apprehend the mysteries of faith but being once cured
one and the same cause serues as a present token of mercy and as a future engine of iustice Fifthly but I should leese my selfe I should long wander in the vast and huge elements let it suffice that none of them are perfect and pure in their owne proper places and wombes I will descend to mixt and compound bodies Here seemes to be the pitch't field the place appointed for the combate and encounter of the elements see how they take aduantage of the times and the seasons desiring to possesse themselues of the best parts as of the strongest holds they haue their seuerall sactions in the body the variety of humours according to the periods of ages and the differences of complections they haue their conquest their rule and their gouernment But let mee stay my selfe for if I should proceed in this subiect I should onely make a compound of that which before I haue spoken simple I will in these mixt bodies select some proper defects onely incident to them I will not here accuse I will not arraigne I will not condemne nature with the Paracelsian for gathering together the cast-away-seedes of the creatures and exhaling them to the wombe of an vpper region doth there bring forth a strange Sodomiticall brood O the abominable filth and vncleannesse of nature For those mixt imperfect creatures the wormes and the flies which seeme to excell all others in the variety and excellencie of glittering colours generantur ex putri they are ingendred of corruption the basenesse of their birth showes their condition they are markes of corruption more imperfect then the elements worse then corruption it selfe being indeed the fruites of corruption notwithstanding their sense their motion diuersity of parts and glorious appearance yet many of them are bred in an instant and die in a moment There is Ephemera whose night is a perpetuall night some with the distemper of the day but all of them with the change of the seasons returne to their first mother and nurse corruption If nature were sound and entire either shee would not busie her selfe to be get such base and contemptible wormes rather she would first preuent the corruption it selfe and giue them a more noble birth and a longer continuance of life but being defectiue and not able to produce couragious Lions braue Vnicoâ—â—es fierce Tigers stout Elephants shee makes it her taske and imployment to be the mother and mid-wife of wormes of gnats and of butterflies wherein she seemes most to abound and to bring forth a very plentifull brood Secondly speaking of things compound giue mee leaue to compound my argument of two reasons not onely in imperfect creatures but likewise in the most perfect You shall obserue a strange imperfection the wonder of reason the astonishment of Philosophie behold behold the cruell and bloodie Antipathie of creatures this cannot proceed from elements or any temper of contrary qualities for the elements themselues in their owne natiue and proper qualities are not so malignant and trecherous the constitution of a body may soone bee altered and changed but you shall neuer be able to separate the antipathie and hate all creatures seeme to bee bred of the same mother earth they feede on the earth and are dissolued to the earth whence is the breach of their loue how came they seuered and disioyned in affections once they were lodged and harboured in one common Arke from the inundation of waters did they there striue for preeminencie and fall to banding and factions seemes it not a great disparagement to the gouernement of nature that whereas all creatures were ordained onely for mans vse yet some of them should play the tyrants amongst themselues and feed onely vpon blood and like common Pyrates and robbers seaze vpon booties and preyes Me thinkes I heare some punie Philosopher say that this antipathie in nature is recompensed by a contrary sympathie if this were so yet were it no sufficient excuse considering that whole nature and all the parts thereof tend and are directed to one end and therefore should quietly and patiently together beare the same yoake without any molestation or annoyance of hornes hoofes tuskes or clawes but I feare that this conceited sympathie coÌ„sists rather in mans apprehension as being a supposed contrary qualitie to antipathie without any true ground in nature or reason this is my priuate opinion for I thinke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturalis affectus stands in opposition to antipathie or if there were any such sympathie in regard of the mutuall helpe which they receiue from each other yet this argues their owne proper weakenesse and imperfection and certainly it is not so fierce and so violent as is the current and streame of antipathie Lord how are we fallen how are we fallen from the garden of Paradise to Pâ—ris-garden here you shall see the dogs hailing at Bulles and at Beares or if you please it shall be a stage or Theater where you shall see diuersitie of fashions the changes and variety of fortunes feares and iealousies in loue and somtimes tragicall conclusions all of them the vndoubted markes of corruption You will say that nature to preuent the dangerous issue of Antipathie hath remoued such creatures farre asunder and being dreadfull to each other the very feare serues for a caution I pra'y let vs measure out and runne ouer this distance thinke not your labour lost for I will leade you from sport vnto sport such cruell mercilesse sport as is from the Beare-Garden to the Cocke-pit see how these little imps of Mars Cockes of the same kinde of the same nature how eager they are to be in the combate how brauely and valiantly they fight they will sooner die then forsake the field Degeneres animos timor arguit when wee thinke they are almost breathlesse and past life they take onely a respite to recouer strength and to reuenge their owne wrath and sometimes vnawares vpon aduantage they giue a deadly wound to their foe if their strength courage were imployed against the coÌ„mon aduersarie the Kite it were much more tolerable but see what a dangerous thing it is for a war-like nation to haue a long and continued peace within themselues the inbred choler and naturall lust ingender pride breake into wrath neither pride nor wrath can endure equalles or competitors As in the dumbe creatures so likewise in man O the immortall enmity of mortall men how hardly can States-men be reconciled who hâ—uing once drawne out the sword cast the sheath into the riuer Shall I tell you the reason God is charity and peace set a breaâ—h betweene God and man then farwell charity and peace wee must onely expect continuall warre and dissention as in man in regard of his passions so likewise in the rest of the creatures consisting of the same sensible nature with man as in man in regard of his offence so in the creatures for mans punishment and vengeance it stood
with the diuine iustice to set his owne enemies at enmitie within themselues and this serues as an vndoubted token and signe of corruption Hitherto you will say that I haue only insisted in generals and this supposed corruption did only appeare in reference and relation to others for true it is that euery thing chiefly intends his owne proper happinesse and perfection now as a meanes to obtaine this it desires to ouertop others that suppressing them it might exalt it selfe though I doe not approue this obiection for nature should be a well gouerned corporation consisting of many members and branches euery part according to his owne kinde should be ranked in his seuerall order and euery one in particular should principally and chiefly intend the perfection and preseruation of the whole as appeares by daily experience for the earth will ascend or the heauens will bow downe and descend rather then an emptinesse or vacuitie should bee admitted in nature and therefore euery thing should containe it selfe within his own bounds and not endamage his neighbours yet for your further satisfaction and contentment I will descend to particulars within themselues Are there not monsters in nature either defectiue or superabounding in parts or differing from the ordinarie kinde The Philosophers who fight most in natures defence to iustifie her actions say indeede that monsters doe much detract from the perfection of that particular nature but not of nature in generall A monstrous defence I confesse as if the generall did not implie the particular as if the whole could subsist without parts or that there could be a different condition of the whole from the parts But I pray' how doe they excuse nature in generall Forsooth though deformitie appeares in the error yet the varietie serues for the ornament then it should seeme that the Sunne consisting only of light for want of diuersitie should bee base and contemptible while euery plant and weede of the fields were highly esteemed for the various and delectable colours It should seeme that nature can no way set foorth her owne beautie but she must bring vgly deformed mis-shapen monsters vpon the stage of this world that so other creatures base in themselues yet comparatiue in respect of others deformitie might seeme beautifull Monsters are rare and seldom appeare to vs though Affrica be a fruitfull mother of monsters I will therefore come to the seuerall kindes in nature of the two sexes Certainly the males are the more noble as consisting of greater heate and of a better constitution but nature being more and more defectiue brings foorth the females in a farre greater number whereas in the time of mans innocencie in the state of perfection the number should haue been equall Not to insist in the sexes I will descend to their actions in the dumbe creatures You shall hardly discerne any tokens or signes of ioy solus homo est risibilis but for sorrow and griefe you shall finde very many and pregnant testimonies There is in euery creature vox naturae inclamantis dominuÌ„ naturae the voyce of nature calling vpon the God of nature vpon any wrong or iniustice sustained they seeme to complaine with their cries to the God and creator of nature And obserue how apt they are to complaine in so much that the very breathing inspiratio exspiratio seemes to my eares to haue the sound and note of a groane Scripture doth likewise witnes as much in effect the creatures being subiect to vanitie groane vnder the burthen of sinne Some creatuâ—es there are which out of compassion and pitie seeme to bee true penitentiaries as Doues quarum vox gemebunda est oculi lachrymabâ—les whose voyce is a groane whose eyes are fountaines of teares A worthie patterne for our example estote serpentes be wise as serpents to preuent the voyce of the Charmer but if once insnared estote columbae then let the sighes of a contrite heart the teares of a sorrowfull soule together with the flood of Iordane wash thy vncleannes thy filth and leprosie of sinne If the actions as fruites betoken corruption then I will further proceed and search out the roote of this corruption which I finde to be in nature her selfe for euery thing containeth in it selfe the inbred seedes of corruption and the more perfect the creature is the more apt for corruption as if corruption did belong to the perfection in this corrupted state of the creature or that nature were enuious and would not afford the one without the other The finest wooll soonest breedes the moth the most delicious fruite is aptest to perish the fairest beautie hastens to wither the strongest oake is most annoyed with the â—uie Lest thou shouldest thinke that outwardly the creatures were only annoyed and that the roote were sound and entire behold nature discouers her selfe and shewes the impostume to haue first bred in that radicall humour which is the foundation of nature for as it is in trees and in plants if any one branch or leafe doe miscarrie the roote is vnsound so is it in the outward workes of nature these being corrupted doe vndoubtedly argue the corruption of nature But you will say that all this doth onely argue a weakenes or imperfection but no punishment or corruption in nature for it stood in the will of the founder to make it more or lesse perfect as are the seuerall parts in respect of themselues Now suppose that all these imperfections were absent and that God should ordaine nature better by many degrees then now she is extant yet still there should bee limitations and bounds of her goodnesse and for want of a greater height of perfection wee might still challenge her to be in the state of corruption This obiection will faile if the premises be duly considered for my reasons are grounded vpon nature supposing the state wherein she consists and not in reference to any higher condition wherein she might haue been first ordained by God and therefore for the vpshot and conclusion I will vse this last reason Nature is able to bring nothing to perfection I speake in her owne kinde and in the state wherein she stands and therefore acknowledge euen in the same state her corruption and punishment for at first it stood with the wisedome of the founder according to the scope and marke aimed at and intended in the creation to impart vertue and strength to the creature hauing directed nature to these ends she should of her owne selfe attaine to those ends But see the corruption see how she failes in her purposes Man without education is like the dumbe beast sauage and wilde the dumbe beasts of themselues are meerely vnprofitable the horse must be taught to hold vp his head to learne his pace and must bee trained vp for the seruice of warre the trees want lopping pruning grafting the sweete and the bitter Almond doe not differ in kinde but onely in husbandrie and vsage plants
must be watered and digged the earth mellowed and mended mettals purified and clensed and by whom shall all this bee performed if by a superiour agent then might it be done without disparagâ—ment but if a base and inferiour should vndertake to controwle and correct nature in her actions this were a high contempt and indignity Here are not second causes which require the concourse and influence of their first mouers but nature is to bee taught and instructed by her handmaid to receiue her last and finall perfection from her vassall and slaue that ill-fauoured ape mistrisse Arte forsooth the learned gossip which doth all things by imitation taking her grounds and principles of action from nature she must be sent for as a mid-wife to help the deliuerie and hence issues such numbers and troupes of Artes together with such infinite inuentions of men and among others the Chemicall Arte though it deserues high commendation being rare and wonderfull in her operations yet with her vaine-glory and ostentation shee hath greatly wronged and prouock't nature in so much that if nature were not wholly cast downe and deiected rather then she would endure the intolerable boasting and bragging of Mountebankes shee would attempt the vttermost of her power To conclude this one poynt considering first that nature so much aboundeth in euill secondly and is so much enclined vnto euill thirdly considering how the heauens stand affected to the earth fourthly how elements amongst themselues fifthly how mixt creatures one to another sixthly and in themselues what defects and imperfections there are seuenthly how Art serues like a cobler or tinker to peece vp the walles and to repaire the ruines of nature I hope it wil sufficiently appeare that she is corrupted and much declined from her first perfection which certainly was intended by the founder and by all probable coniecture was imparted to her in her first institution I could bee infinite in this point but indeed it is not so pertinent nor doth it so nearely concerne my text I haue already alleaged seauen arguments to this purpose seauen is a perfect number as I challenge a rest on the seauenth day so heere I will rest in my seauenth argument Now in this great vprore and tumult of nature when heauen and earth seeme to threaten a finall destruction giue me leaue with the Marriners of Ionas ship to cast lots and search out the first occasion of this euill Alas alas the lot falles vpon man man alone of all other creatures in regard of the freedome of his will and the choyce of his owne actions being onely capable of the transgression the rest of the creatures are wholly excluded from the offence the punishment I confesse appeares in them but chiefly and principally in man I will therefore descend from the great world to this little world which first set on fire and inflamed the whole for I should greatly wrong my selfe if I should loose so much time as to take a generall suruey of nature to wander in the desarts and caues of the creatures to search out their imperfections I will therefore tie my selfe to man and by man alone the fall corruption shall manifestly appeare My proofes and arguments I will dispose into three seuerall ranks first for such things which seeme to bee proper and peculiar to man in regard of his constitution whereof all nature cannot furnish vs with the like example and president and therefore wee may well suppose that they are the peculiar punishments of mans sinne Secondly I will speake of mans condition in generall and compare man with the beast of the field whereby it shall appeare that our misery is far greater then theirs contrary to the first intent and institution of nature wherein she gaue vs a greater dignitie and so consequently should impart a greater measure of happinesse Thirdly I will insist in those particular punishments of sinne which are related in Scripture to bee the punishments of the first sinne wherein I will shew the truth the certainty and I will examine them by the touchstone and light of our naturall reason Speaking of mans coâ—stitution it must be supposed that he consists of seuerall and different parts which appeares by his composition and dissolution the seuerall faculties resident in seuerall vessels the seuerall senses tied to their seuerall organs whereas if his nature were simple and not compounded it should admit no such variety of parts no such diuersity of functioâ—s but shall haue a state constant and stable homogeneall euery way like vnto it selfe If then man be compounded then assuredly nature requires the fewest principles as there appeares onely action or passion in man so more is not required in man saue onely the two seuerall fountaines of action or passion then let me spare my selfe a needlesse and vnprofitable labour for the whole world did euer acknowledge in man as in all other creatures matter and forme I will therefore lay downe this as a ground-worke or supposition that man consists of two parts a body sensible materiall corruptible and a soule intelligent spirituall and incorruptible for his body I will referre him to the triall of all your seâ—ses that hee is no shadow or phantasie but really consisting of a true body and such a body as tends to corruption if any man doubt of it I could wish that his pasport were made that with the whip and the scourge he might bee conueyed to Golgotha where he should finde sculles of all sizes For his soule that it is intelligent not guided or carried by the streame of nature as a dumb beast but able to discourse to gather one truth from another containing in it selfe the seedes of all knowledge If any man seeme to denie this I will not argue or conuince him by reason for hee is not capable of a reasonable discourse but for his punishment I will ranke him in the number of vnreasonable creatures among the bruit beasts c. Now if this soule bee intelligent then certainly spirituall as not consisting of any earthly matter which well appeares by the quicke apprehension the strange and admirable operations conceiuing things immateriall able to abstract things from their owne nature vnderstanding the grosse and earthly substance in a spirituall manner and howsoeuer the inclination of the flesh or the disposition of humours stand for these may moue and affect yet still shee retaiâ—es the Lordship and gouernment of her owne actions not violently carried by an instinct of nature but hauing a free-will in her owne choyce and election which vndoubtedly argues a higher descent a greater petegree and linage then these base elements can afford her or can proceed from a well tempered body That there should bee spirituall substances in generall let vs first flie aboue the conuexitie of the heauens where elements and elementarie bodies cannot ascend Can you conceiue that there should bee a vast wildernesse vnhabited vnpeopled lie naked and empty or rather
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
course of this life Gods iustice doth not sufficiently appeare and rather then this iustice should suffer the least eclipse or imputation I will shake the foundations of the earth and proclaime a new heauen and a new earth And in the mean time to finde out the infallible effects of this iustice I will rake vp the ashes and in the dead embers of mans putrified and corrupted carcase I will extract an inuisible and immortall soule which being the suruiuor shall be liable to the paiments of debts and according to the sins or deserts according to the measure and extent of Gods mercie or iustice shall be a subiect capable of punishment or glorie Hauing spoken of the seuerall parts of his constitution now at length wee haue agreed vpon man wee haue laid hold on him and apprehended the partie now let vs proceed in our plea put in our bils and our articles and take our exceptions against him My first obiection is this All other creatures subsist as long as their forme subsists for the matter and the forme are both twinnes concelued in the same instant vnder the same constellation and therefore should haue the like continuance of being and the like successe in their actions Only in man you shall obserue the difference his soule is immortall made of a most durable metâ—all and yet contained within the brittle vessell of his weak flesh as if she were no part of man but did inhabit in Tents and in Tabernacles in the wildernesse alwaies remouing and changing her dwelling hauing no certaine mansion house to containe her What things are coupled in nature should necessarily symbolize and bee tied together by some band which should equally partake of both Here is the flesh and the spirit vnited but where is that band which being neither flesh nor spirit should partake of both and couple both where is the league or the amitie Here are no intelligencers assigned to their celestiall orbs no Angels conuersing with Angels but the flesh with the spirit corruptible with incorruptible mortall with immortall liue together vnder one roofe they are the household seruants of one man and are linckt together in one person whereas the Philosopher saith Corruptibile § incorruptibile differunt plusquam genere Things corruptible and incorruptible they do not differ in number they doe not differ in kinde but they seeme to belong to a diuers and a different world the world of eternitie and the world of corruption and therefore in reason should not admit any fellowship or societie betweene themselues much lesse be the members of one and the same corporation Me thinkes I call to minde the practise of the tyrant who was wont to couple the liuing bodies of men to the dead carkasses of others impar coningium that being not able to quicken and reuiue each other they might together corrupt and consuâ—e Here is the like tyrannie for it is strange and wonderfull much against the ordinarie course of nature either how such seuerall and different parts should be linckt together to make vp one subiect visible corruptible earthly according to the flâ—sh inuisible incorruptible heauenly according to the spirit or being once knit together and a league of amitie consisting in a mutual sympathie betweene both concluded what should at length cause the dissolution That man should die when the better part of man is yet extant that for want of the more ignoble and base part the vse of the bodie the soule should not be able to exercise her faculties either of growth and nourishment or of sense and motion but like a comfortlesse widow should be strictly tied to her thirds only the intellectuall part being her owne proper dowrie hauing gotten no surplusage to her estate by vertue of her mariage When the husband is once dead then is the wife let at libertie from the law of her husband but the soule is excluded from any second mariage and cannot couple herselfe to another she is inforced to a widowhood and cannot obtaine the like fredome in her choice which formerly she had in the time of her virginitie All nature the whole world cannot affoord the like president and therefore acknowledge that it proceedes from the corruption of man as a proper and peculiar punishment to man You will say that this property makes the difference of his nature as differing from all other creatures from the Angels in regard of his flesh from the beasts in regard of his spirit and therefore no marueile if this be proper and peculiar to himselfe as being the speciall difference of man and not any punishment of sinne This obiection proceedes from an error for the difference of man consists in the reasonable soule and not in the mortalitie or immortalitie of parts so I will proceede to a seconde argument If it seemes some kinde of disparagement that the immortall soule should bee contracted in mariage to the mortall flesh for mariage should alwaiâ—â— suppose an equalitie then me thinks nature should make some recompence in the noblenesse of mans birth Behold then I will describe the solemnitie of these nuptials after her first approch and infusion for many moneths the soule is kept prisoner in the wombe a place noysome for sent vncleane for situation a dungeon for darknesse As man himselfe is conceiued in sinne so is the soule concealed in shame the eyes will not dare to behold chaste eares would bee offended to heare let not any tongue presume to speake the vncleannesse of mans birth see how he crouches with his head on his knees like a tumbler wallowing in his owne excrements feeding vpon the impurest blood breathing thorough the most vncleane passages in so much that Christ who came to be spit vpon to bee whipt to bee troden to bee crucified onely for mans sake yet would neuer endure the basenesse of his conception I speake not of the foulnesse of mans sinne and concupiseence but of his naturall vncleannesse being the vndoubted token and signe of his sinfull condition I will no longer defile my speech with this subiect let the Anatomist speake for himselfe in his owne art En qui superbis homuncio terra cinis inter excrementa natus inter intestinum rectum vesicam Now when all things are fully accomplished ad vmbilicum vsque perductus I had thought that there should haue been some more conuenient dwelling and fitter for the entertainment of the reasonable soule for as the sensatiue hath more noble faculties then the vegetatiue so hath it more parts and more offices assigned for her seruice then why should not some difference and some addition bee made betweene reason and sense Man consists of a liuer for his nourishment of an heart for his vitall spirits of a braine for his sense this is all and all the beasts of the field haue as much But you wil answere me that man hath in this time of corruptioÌ„ as many parts as euer the first man is supposed to
coldnesse when it pincheth them here is the height and top of their learning as yet they are not arriued to common sense yet commonly they are men of sound bodies sanguine complections good health long life nothing is wanting but onely that in man you shall not finde man A president without patterne a punishment onely proper and peculiar to man no other sensible creature either in his birth or his sleepe or in his madnesse much lesse in the whole course of his life did euer appeare without sense who euer saw a quick plant without sappe in the roote But in token that the first sinne of man was the curiositie of knowledge for the penaltie of this sinne God hath reserued in his owne power the free disposing of mans reason that notwithstanding his reasonable soule his education learning or discipline yet God hath not tied himselfe to concurre with man in the action a benefit which being in the same kinde and seeming naturall and essentiall to the same kinde God neuer denies to the rest of his creatures I will now alter and change my course for hauing spoken in generall of the nature of the soule and of some particular persons and states of men vpon particular occasions I will now speake in generall of whole mankinde and of the particular actions both of the soule of the body The soule though reasonable yet in her selfe as from her selfe seemes to haue no vnderstanding she hath no infusions as the Angels haue no ingrafâ—ed knowledge as other creatures haue in their owne kinde but only a power and capacitie to vnderstand In the vse and exercise whereof sometimes the minde is distracted with varietie of her own thoughts and cannot intend to direct the edge of her vnderstanding but our wits are wandring and a woolgathering here the soule is growne impotent and weak and hath not the power of her selfe and yet in the meane time how is she perplexed and tormented with ignorance possessed with an immoderate thirst of knowledge with a curiositie of knowledge And on the other side what great difficultie and labour appeares in the purchase of wisedome It is gotten by long experience and the triall of many conclusions all ages are not come to that staiednes which is requisite for the attâ—ining of wisedome When it is gotten when it is at the height then our memorie begins to faile vs wee know not how to keepe such a treasure or else you shall discerne a sensible change in our nature for being old we grow young againe not in yeeres but in affections there is no difference betweene the toyes and fondâ—es of youth and the forgetfulnes and dotage of age both are the same in effect and here wisedome seemes like a motheaten garment which hath been heretofore of some value but now for want of repâ—iring or trimming serues for no further vse or imployment Thus farre the soule in her selfe Now let vs see what comfort and furtherance she receiues from the body Parts should haue the greatest reference to themselues as wanting each others helpe and supporting each other so that it stood with the wisedome and intention of nature in the beginning to fit and to square them one for the other so that the body in reason should further the actions of the reasonable soule But it falles out otherwise a full stomacke sends vp grosse fumes which intoxicate the braine the largest and best diet can spare the least and that the worst nourishmeÌ„t for the sensatiue spirits the fattest soile yeelds the foggiest wit while the fruitlesse sands the heath the rockes the mountaines seeme to make some recompence for their barrennesse with a plentifull inuention But to come to the immediate actions of the vnderstanding what greater obstacle or hindrance can be then is the burthen and weight of the body our mindes distracted with senses the senses not rightly informing sometimes deluding with snowes sometimes deceiuing with fancies neuer apprehending things in their true value and proportion and when they are best disposed yet their bill of information must be further examined for we doe not receiue the things themselues but the species or images of things which being presented to our vnderstanding most commonly wee iudge according to our passions But what doe we receiue from the senses surely sensible obiects and not intelligible obiects for the senses are onely imployed in particulars which doe not belong to the court or cognizance of the vnderstanding which onely conceaues the generals as if the sense should speake in an vnknowen tongue or in a strange language And therefore the vnderstanding must first eleuate and giue them a new tincture before they can come to his censure hence proceeds that distinction of schooles intellectus agens and intellectus patiens whereas all sense consists in one passion You will say that although the vnderstanding bee inforced to make his owne obiects yet is it donne with the greatest facilitie and ease a naturall action For the soule out of her owne actiuitie is able to abstract her owne obiects from the matter and to giue them a like condition to her selfe assuredly all the difficulty in knowledge consists in raysing these obiects Wherfore serue all the rules of Logicke why should we striue so much for a right method were it not that the difficulty consists in the discouery of the truth The Lawyer deserues high commendation if he can truly open his cause though hee neuer passe his iudgement From whence ariseth all the diuersities of mens opinions when as reason is the same in all men We doe not differ about coulors we do not differ about sensible obiects onely the difference is in the discouery of a truth which in effect is asmuch as in raising these intelligible obiects for if the truth lay open and naked all men would easily assent vnto it Me thinks it should stand with right reason that as sense hath sensible obiects so things themselues should present themselues to the vnderstanding that the minde should not busie her selfe to make her owne obiects intelligible but should onely passe her iudgement and censure This is the condition of dumbe beasts in regard of their sense this is the state of the Angels in regard of their infusion and this should haue bin the state and condition of man were it not that man is falne from the state of his first integrity and happinesse to a state of corruption From the vnderstanding let vs come to the will strange it is to obserue the intestine warre which man wageth with himselfe possessed with contrary iudgements insomuch that he proues a stranger to himselfe not knowing the resolution of his owne minde And thus breaking forth into contrary wils not knowing how himselfe stands affected sometimes hee will sometimes he will not one and the same action it being the selfe same giuing no cause of the alteration and change of his will Thus not guided by nature as all other creatures are hee
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
or rather fringed with greene blades Whether would you iudge him that is already satisfied with foode or the hungrie and rauenous cormorant that still requires more and more foode to be the happier Whether would yee preferre him that hath all the helpes of physicke being sicke or him that in perfect health requires no physicke at all and this is the condition of dumbe beasts in respect of man For the pleasures and sports belonging to bruite beasts you see that Princes and Nobles take their greatest pastime in those royall games of Hawking and Hunting I would gladly know whether the Faulcon receiues more delight in the sport or the Faulconer the one being an actor in the businesse it being more agreeable to the nature thereof the other a bare spectator in the game Heere is no violence no coaction but a free and a voluntarie flight and commonly without resistance without danger or perill When the sport is ended then is the Hawke carried vpon the hand as it were in triumph an honour well befitting the state of a Prince neither will she entertaine into her seruice men of the meanest condition and place but such as expect other mens attendance and take vnto themselues the highest titles of dignitie do notwithstanding make themselues seruants and slaues to their Hawkes As much may be said for the Hounds who sometimes besides the benefit of their sports share in the best part of the Venison I would not here willingly haue you suppose that I were a Proctor entertained to speake in the behalfe of dumbe beasts neither doe I here purpose to acquit or excuse them from their miseries but onely to lessen theirs in proportion to ours giue me therefore leaue further to compare them together in such heauie accidents and dangers as happen to both First from the elements themselues the ouerwhelming inundations of water the vnresistable violence of fire the ayre with anoysome and infectious breath bringing a pestilence the earth not yeelding her fruites causing a famine the inward diseases which are common to both the outward wrongs and grieuances which they sustaine from each other the seruices and slaueries whereunto they are subiect and lastly their slaughter Suppose that man together with a dumbe beast should fall into any danger of waters all the beasts of the field of what condition soeuer doe naturally swim to saue themselues onely man who seemes to be better disposed for it then any other land creature in regard of his vpright straight figure as it were resembling the forme of a vessel a broad and spatious breast-plate that so the greater quantitie of water supporting it might vphold it the better extended armes and legges together with the palmes of his hands and the soles of his feete as it were in stead of oares his bones not so massie or weightie as theirs the rest of his bodie being like vnto theirs yet only man is defectiue herein and must learne that by art practise and experience which they haue by a naturall instinct though otherwise man of all other creatures is onely inforced to commit himselfe to the danger of waters But obserue and you shall finde it in a farre greater wonder as long as heate continued in the body which by all likelihood should eleuate and lift it vp to preserue the body together with life then behold the waues and the deepe striue against nature the one swallowing the other ouerwhelming mans body but when his dead carkasse for a few daies hath rested in the waters whether it be to disgorge him lest otherwise he might taint the sweete sauour or desiring to make some recompence for his death that he might haue a Christian buriall whom the sea thought vnworthie of life at length she returnes him and sends him to the shore when his body is breathlesse and cold much heauier then it was wont and therefore with the stockes and the stones might well haue sunke to the bottome and there haâ—e continued in a tombe of waters were it not that the liuing should receiue some instructions from the dead and be admonished by the feare and terror of death Hauing diued into the waters now giue me leaue to approch to drie my selfe by the fire only man of all other creatures findes vse of this element for his foode and for his warmth other creatures seeme to liue in a temperate zoane clothed sufficiently against the winters cold blast and shaded sufficiently against the scorching heate of the summer They haue their dennes and their caues without any chimneyes or stoues only man stands in want of fire and therefore if wee looke to receiue the benefit first let vs acknowledge the infirmity to be proper and peculiar to vs and especially to the weakest of vs to women children and old age and as we receiue the benefit so must we stand to the danger sometimes the losse and consuming of all our substance and goods sometimes the burning of our owne flesh neither members nor liues are alwaies secured sometimes contraries together conspire against man the water serues to carrie the violence of heate and scaldeth our hands and our shinnes sometimes the very foode or sustenance of man being ouer rashly taken in stead of a delicious taste burnes the tongue and the palate O happie other creatures that are exempted as from the vse so from the danger of fire When I consider these accidencies of water and fire I must necessarily conclude that both the deluge of water and the future dâ—ssolution by fire both of them are first and principally directed for man as the fruites of his offence so the effects of his punishment though secondarily they might intend the dumbe creatures as they serue for mans vse and ministrie To come to the neerer elements which are more familiar vnto vs and wherewith wee are better acquainted First for the contagious ayre no creature is so subiect to a generall infection and pestilence as is man In this one Citie we haue buried three thousand a weeke and so for many weekes together much about that number when the plague hath continued within the kingdome for many yeeres This plague it doth not arise from the food or any distemper of our bodies but from the ayre it is a poyson which workes vpon the vitall spirits and seeming to neglect other baser and inferiour parts first sets vpon the heart striking at the roote of life and suddenly in a moment it brings vs to ruine If the partie himselfe shall happily escape yet still the infection continueth though the garment bee worne out with vse consumed with the moath yet in the bare threads the poyson will priuily lurke the open ayre cannot sufficiently pearce the fire cannot cleanse mans prouidence cannot preuent but it findes out some lurking hole some shelter or couering to hide it selfe vntill at length it bursts into vengeance to the wonder and astonishment of nature Summer and winter both serue alike to harbour such an
But here I can doe no lesse then take some notice of their physicke most commonly the medicines are more fearefull then the disease it selfe I call the sicke patient to witnesse who hath the triall and experience of both As for example long fastings and abstinence a whole pint of bitter potion pils that cannot be swallowed noysome distastefull and vnsauourie vomits the cutting of veines the launcing of sores the fearing vp of members the pulling out of teeth here are strange cures to teach a man crueltie the Surgeon shall neuer be of my Iurie In fetching this physicke these Indian drugs thousands doe yeerely endanger their liues through the diuersitie of the Climate going to a new found world they goe indeed to another world where as I suppose that the physicall hearbe of euery countrey is most proper and fit for the inhabitants of that countrey according to the course of Gods prouidence and according to the Physitians owne aphorisme that a cure gently performed according to naturall degrees is alwaies most commendable Their hearbes doe not agree with our constitution yet such is our wantonnesse that sometimes with taking their physicke wee ouerthrow the state of our bodies and in stead of naturall we make our selues artificiall stomackes when our English bodies must proue the store-houses of Indian drugges There is a great distance in the Climat and therefore we should not rashly vndertake such a iourney to ioyne together things so farre separated in nature Sometimes againe with taking too little physicke we doe but onely prouoke and stirre vp those humours which we cannot expell sometimes the curing of one disease is an inducement to another lest there should be an emptinesse or vacuitie in nature there must be a succession of diseases in mans body The diseases of our bodie come to vs in poste or on horsebacke but they depart from vs on foote very leisurely and softly and in our cures nothing so easie as to commit an error and being once committed nothing so dangerous If the bodie be scalded with the heate of thy bloud in a feauer and that thou desirest to giue it some vent take heede for if thou doest it not in a iust measure it will straight turne to a Dropsie Is thy stomacke ouerloaded with ill humours and that thou desirest a vomit sometimes it will draw on a phrensie Doest thou desire to purge thy distempered bodie take heed of crampes and conuulsions Notwithstanding all physicke and all other meanes which God hath appointed for the recouerie of our health yet is it generally acknowledged that there are certaine incurable diseases Here the Art discouers the weakenesse of her strength and yet doth seeme to boast of the foresight of her skill being able to effect nothing not able to rouse vp nature she seemes to complaine of nature and by incurable diseases concludes that the wound and corruption of nature by the strength of nature is incurable For if there were such a state of mans health as could not bee annoyed with sicknesse this were some recompence but now all things seeme to sound corruption We iudge of the state of our bodies by the excrements and when our bodies are at the best they must needs be defiled since of the best nourishment they make the worst excrement and thereby doe giue a sufficient token of their owne corruption What a miserable comfort is it to the sicke patient to heare his Apothecarie Surgeon or Empirick very learnedly to discourse in the commendation of health to tell of their former cures of their soueraigne medicines And yet at length forsaking their patients to wil them to prepare themselues for it lies not in the power of Art alwaies to prescribe a remedie From the inward diseases let vs come to the outward wrongs and iniuries which we sustaine from each other and these seeme to proceede for want of good order and gouernment But for the absolute gouernment among the dumbe creatures hee that shall well consider the common-wealth of the Bees how strict they are within the territories of their owne Hiues how iust they are in putting those statutes in execution concerning idle persons and vagabonds and likewise the employment of day labourers what an excellent order there appeares betweene them how great the obediēce is from the inferiour to the superiour he will easily confesse that the greatest temporall happinesse of man which consists in a good gouernment whereby he is secured of his person and state is much more eminently discerned amongst beasts then amongst men I will not onely insist in the Bee who seemes to teach vs a platforme and president of a perfect Monarchie it is long since agreed and concluded in Philosophie that such disorder such difference and disagreement such hate and enmitie as is between man and man cannot bee found in the rest of the creatures nisi inter dispares feras vnlesse it be in beasts of a different kinde and in the deserts and wildernesse where rauenous creatures doe together inhabite Such is the prouidence and gouernment of nature that they liue as peaceably as wee doe in our best walled fortresses and townes the Citie gates though shut yet sometimes threaten as dangerous home-bred conspiracies as they doe secure vs of outward forraine inuasions Howsoeuer I would not taxe any law or kingdome in the world with a conniuencie and toleration of iniustice yet certaine it is that as in the naturall body of man the parts neerest the heart are aptest for inflammation and in the remote parts nature seemes to exclude and expell all excrements and filth so is it in the gouernment of kingdomes it is not alwaies safest to liue neerest the heart nor is it secure to liue in the furthest distance For euery kingdome hath his skirts and his borders where the poore and pettie gouernours liuing out of the sight of the world and making some counterfeit shew of their owne greatnesse doe so purloinc and presse vpon the poore commons that indeed their life seemes to be a thraldome most intollerable which to a generous and braue minde that truly values the naturall right of his owne libertie is a yoke vnsufferable For to liue vnder a Monarchie is no thraldome but libertie for in this corrupted state of the creature there must be a gouernment and this gouernment inforceth a subiection when this subiection is onely to one it admits of the least inconuenience and therefore is to be admitted as in nature so likewise in reason But I may speake it to Gods glorie and to our owne comfort there is no nation vnder the Sunne wherein iustice hath a more free and current passage then heere amongst vs. Our Commons haue their voyces and suffrages in making their owne lawes matters of fact do passe by the verdict of a Iurie we are not acquainted with the taxes and pillages which are vsed in other nations and indeed we are wholly vnacquainted with our owne happinesse
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
husbandrie if any one of the stocke doe miscarrie the shame shall be impured to all Not vnlike the state of the Citizens if one breakes others must crack there must be a fellow-feeling of the blow how happy are they whose state is whole entire and absolute within themselues and this is the condition of dumbe creatures in respect of man Suppose any man were freed from these annoyances as indeed few there are whom neither kindred nor friends nor followers did any way grieue or molest yet in the streetes or high way side we shall not need to visite the Spittles or Hospitals how many lame how many blinde some vpon crutches some vpon pallets what broken bones maimed limbes seared armes mangled legges vlcerous heads scortched flesh some without chinnes some without noses some without hands to receiue or feete to follow yet still begging your almes Will you not vouchsafe to behold them Behold they shall waite and attend vpon you at your owne door eseither you must put on hardnesse and despise your owne flesh or otherwise you must melt in compassion You may thinke that I am driuen to some great exigent that now at length I should speake of the outcast of men as if I were to visite some Hospitals or to make a diligent search or inquisition for all those miserable creatures in whom the frailties and infirmities of our flesh doe most eminently appeare But in truth I haue here onely spoken of them as the present occasion did offer it selfe I met them in the streete or by the high way side and therefore I will slightly passe by them and I will hasten to ouertake whole mankind whom I will intangle in one common depth of our miseries I will acquit none from the highest to the lowest And because hitherto I might seeme to haue sunke to the bottome I will therefore now recall my selfe and leauing such miserable states of men I will runne ouer all those actions and qualities wherein our pleasure may seeme to consist or wherein there may seeme to be any appearance of happinesse and therein shall appeare our miserie and wretched condition The qualities I will thus diuide They are such as either are in our selues 1. as are the gifts of the bodie the beautie and comelinesse of parts 2. or the gifts of the minde as profound learning and true wisedome or else they are such as stand in relation to others and outwardly concerne vs 3. either in our possessions wherein I will speake of our wealth and abundance 4. or in our esteeme and reputation among men wherein I will speake of our honour 5. or in our actions our pastimes and sports wherein I will speake of our pleasures First for beautie for it appeares first to the sight and carries the best glosse the fairest beautie and complection though proudest of her selfe yet she neuer enioyes her selfe and if in a glasse onely by way of reflection yet she presently forgets her selfe it serues as a white garment aptest for soile and in old age proues the most wrinkled and withered If a Feuer but for a few daies possesse a faire Ladie then you shall best iudge of her complection a pale countenance hollow eyes leane châ—â—â—es fur'd mouth panting breath slow speech weake and trembling ioynts all which could hardly allure or entice her fond wooer When beautie is at the best yet if it bee not adorned and set foorth with Iewels with silkes with colours which rich and costly attires if it were naked and desolate clad in homely weedes it would hardly moue thy affection and when thou beholdest it at the best thou seest but onely the outside for beautie is but skinne-deepe if thou couldest discerne the vncleane maw the noysome bowels the vnsauourie parts thou wouldest finde it a painted sepulcher But suppose the face were besmeared with bloud thou couldest not endure the sight suppose it lay rotten in the graue as one day it shall and then goe young man please thine owne fancie reioyce with the wife of thy youth see how louing and amiable she lookes This was the Hermites practise to abate the heate of his lust and let it serue for thy example and imitation In truth I doe much pitie many who seeme neither to regard their owne ease nor their warm'th so that they may adorne their owne beautie which beautie might aswell bee adorned with their ease with their warm'th not indangering their health not indamaging their bodies if it stood with the fashion and condition of the times How costly how chargeable how troublesome is their beautie vnto them dum comuÌ„tur dum pectuntur annus est all their whole time must bee spent in their dressing You may assoone furnish an armie as supplie all their trickets and toyes there are more fashions extant then there is varietie in nature the French attire the Spanish band the Dutch coller the Flemish bodies you would wonder of what countrie or nation they were c. What an excellent sight it is to see the old mother Matron-like full of wrinckles and withered leading the way as it 〈◊〉 to the graue but the young daughter following her a faire damosell of a fresh and a beautifull colour and yet both of them consisting of the same flesh like one and the same tree rugged and harsh in the rinde or the barke but faire and delicious in the fruite and both take sappe from the same roote and both together tend to corruption From the beautie and comelinesse of members let vs come to the inward light and beames of the vnderstanding The world is a Sophister and frames a fallacie à bene compositis ad malâ— diuisa making a strange difference and separation betweene true wisedome and learning whereas indeed there is no difference at all but they are one and the same facultie wisedome is learning and learning is wisedome and he that found out this distinction between them was indeed an enemie to learning and in himselfe the sonne of ignorance Learning I confesse of it selfe is eleuâ—ted aboue the vulgar capacitie otherwise it should not require mens studies and labours but being tempered with discretion and experience may well bee accommodated and applied to many good vses euen in the meanest capacitie For certaine it is that there is no true learning which is not grounded in nature neither can it receiue any iust rule and direction but only from nature for Grammar is only a step or an entrance to learning he that shall doubt of the wisedome of nature must needs confesse himselfe an ignorant foole I confesse that the great Clerke may be ignorant of the meanest and basest things or happilie of their price their vse or valuation doth this any way disparage his wisdome his learning his iudgment As if a priuie Counseller should therefore be reputed an vnwise man because he hath no skill in husbandrie and tillage when his leisure will not serue him to intend such drudgerie But for
Schooles This is an infirmitie which is not onely incident to Vniuersitie learning but to all other professions in generall for the nicities and trickes of law are as foolish in their owne kinde as are the subtilties of Schooles were it not that a Writ directed to the Sheriffe for the execution of their lawes doth mitigate their follie When the penne and the sword doe meete together then who dare stand in defiance but make a separation between both and then strength will proue brutish and wit ridiculous not vnlike him that should dart a goose quill as learning is figured out by the pen of it selfe it will neither pierce nor make any long flight but if the Archer shall cunningly take the least part of it and glew it to his shaft then it will proue a very fearefull and dangerous instrument in warre but thankes to the iron and not to the feather Wee can discourse of the heauens and the earth when as yet we know noâ— how to alter the proprietie they can transport the inheritance when as yet they know not the substance conceiue the happinesse of the one in respect of the other and here you haue the difference The benefit which all professions seeme to receiue from schoole-learning is such and so great as that they being not able with due thankfulnesse to make any kind of recompence they requite it with iniuries reproches and wrongs or seeking to conceale what they haue borrowed that it might seeme to be their owne they say with the tenants in the Gospell Heere is the heire come let vs slay him and the inheritance shall be ours To let goe all other meaner professions and to insist in the wisedome of the law it were a foule disparagement to compare the learning of all ages the learning of the whole world the knowledge of God and nature with any priuate or prouinciall lawes but I do heere generally insist in all the lawes of the world Assuredly all their wisedome is onely borrowed from schoole-learning they haue indeed proper and peculiar to themselues their particular customes the formes of their writs the manner of their proceedings the nature of their Courts the extent and signification of their words all which are framed as well as possibly the wisedome of man could inuent but the ground and reason of their law is onely taken from schoole-learning Whereas our temporall lawes are squared proportioned according to that eternall law which makes much for the dignity and certainty of our lawes I would gladly aske who should take notice of that â—ternall law to whose profession doth the knowledge thereof most properly belong but to the Philosopher who by the inspection of nature viewing the course of Gods prouidence considering the soules actions and thereby iudging of her inclination is able to make a large volume and treatise of that subiect If question be made what circumstances doe alter the action here presently wee enter the lists of Morall Philosophiâ— which is able to direct vs for our selues in the Ethicks for our houshold and families in the Economickes for the kingdome or Empire in the Politickes Now in regard that the Church and the State are together combined and therefore must necessarily symbolize if any doubt be made in regard of a Christian Common-wealth here the Casuist Diuines take place and must giue his direction accordingly To conclude our schoole-learning doth as farre exceed all the lawes in the world in the excellencie of their wisedome and knowledge as the lawes of God and nature are much wiser then the lawes of men From the person and inward gifts of man let vs come to his substance which doth most moue the common sort of men as being most sensible and therefore I cannot but take notice of it Wealth giues no manner of contentment but rather like the dropsie prouokes the appetite for the mind still continueth empty and therefore still may desire when the purse or the coffer swallowes vp the treasure If this wealth bee excessiue in some then is the pouerty of others as excessiue for the enriching of one is the impouerishing of another there is no new creation of nothing we doe but robbe and purloine from each other and so at length make our selues a fit and a fat bootie In the greatest abundance yet naturall temperance prescribes a moderation and a sober vse of the creatureâ— Noâ— tâ—us hic capiet venter plusquam meâ—s Nature hath not giuen thee a broad backe and an emptie belly according to the measure and proportion of thy wealth thou canst take no more of thy great wealth then wee can doe of our little here is thy comfort indeed that thou takâ—st it from a greater heape and pleasest thy selfe with a conceite of thine owne pleâ—tie But Christiâ—n religion whose God appeared in basenesse and pouerty descends much lower both for the imitation of Christ that God beholding vs hee might discerne in vs not onely his owne imâ—ge but likewisâ— the image of his deare sonne who sustained our infirmities and wants as likewise for penance it prescribes a more strict mortification in the midst of our plentie and abundance we are enioyned our fastings our sackcloth our ashes and wherefore serues thy great wealth vnlesse thou wilt with the superfluitie of thy wealth as it were with the haire of thy head wipe the feet of thy Sauiour comfort the comfortlesse and helpe the distressed members of Christ If thou hadst nothing then if thou canst learne to contemne and despise wealth thy state is much more glorious and happie then if thou enioyedst all the treasures the whole earth could affoord thee Pouerty in spirit Goe and sell all that thou hast and giue to the poore it is a state Angelicall best befitting Christ and his Apostles The richest man vpon some occasion at one time or other shall stand in need of some necessarie commodity either the yeere will not serue for his plentie or the season will not affoord it or the market cannot furnish him sometimes his prouision for his owne priuatâ— household and family may faile him though otherwise he may haue it in store If a Prince were at sea he must content himselfe with a marriners foode and in our 〈◊〉 by land sometimes wee light vpon cottages where all things are wanting and what is this but to be poore in effect and in very deed when we lacke all these necessaries which our nature requires I haue knowne a great man in this kingdome who might haue spent many thousand pounds by the yeere and yet the report goes which I doe easily beleeue for I was not farre absent that hee died for want of a peniworth of Aquauitae which at that time might haue bin a great meanes vnder God to haue preserued him from such a sudden death There is a generation of men who notwithstanding their owne abundance yet denie vnto themselues necessarie prouision for this life who doe not choake but staâ—ue
seemes to be nothing vnlesse it be set foorth with ceremonies with rich and costly apparell the Haroldâ— attending with bannors scutâ—heons and armes counterfeit and supposed titles many Pages Vshers and officers of honour appointed such chaires and cloathes of estate cups of grace serued on the knee the seruants rankt in their order such strict and precise formes of salutation and if all this will not serue then open and plaine flatterie and all manner of lying and grosse cos'ynage But I pra'y looke to their persons and you shall finde them some old crasie bodies troubled with gowtes and with palsies who take little ioy or contentment in al their honour and would very willingly exchange it for a little health Heere then I see that a poore mans condition is farre better then theirs and much to bee preferred before theirs little would you thinke that men of such account so much talked of should be of such a stature and personage Thus it should seeme that the Ceremoniall law is no way abolisht but onely translated from the Temple of the Iewes to the palaces of our Nobles All their honour consists in shewes and in ceremonies and therefore wee may well feare that they haue but onely the shew of honour For there was true honour indeede which appeared in the basenesse of this world and imparted honour to the most dishonourable creatures God and man power and weakenesse Maiestie and humilitie together subsisting the homely manger was a fit subiect for the song of Angels and the most ignominious crosse must be the onely signe of victorie and triumph for â—ee wanted no thrones to set foorth his greatnesse being all glorious in himselfe though shadowed in the vaile of our flesh hee wanted not the helpe of the creatures though otherwise he might haue commanded many legions of Angels to attend him his honour was in himselfe and not in him that ascribed the honour And therefore being not able to look vp to his Throne I will heere fall downe at his foote-stoole here I will worship for I had rather be a doore-keeper in the house of my God then to dwell in the Tents of vngodlinesse Thus setting true honour before mine owne eyes I will yet a little further discouer the vanities of our worldly and temporall honour Suppose that a stranger or one vnacquainted with these honourable courses should bee admitted in the time of some great feast as the manner is to see the fashions and conditions of the place I pra'y obserue with what state and formalitie their meate is serued vp what exquisite dishes varietie of sauces how many courses how well it is ordered what banketting stuffe and plentie of sweete meates The English fowle embalm'd with the Indian spice the delicious Carp swimming in a sea of sweete broth the red Deere harbour'd in a nut-browne coffin the Phesant onely commendable for her price here are the creatures I confesse in abundance But now where is the vse of these creatures See how this honourable Lord sitting in all his state calles at length to his Caruer for the legge of a Larke or the wing of a Partridge and so rests satisfied complaines of his weake stomacke vseth his hot waters c. How much are wee bound vnto God whose condition though meane and inferiour yet wee haue a sufficient plentie of Gods creatures in stead of their sauces wee haue our hunger and good appetite and to these creatures God hath giuen that hidden qualitie as that they are fit to nourish our bodies a strange wonder in nature that dead creatures should preserue life and hauing thus both substance and qualitie God hath giuen vs the free vse of these creatures that wee may take them in full measure with moderation while he himselfe sanctifies both them and vs and giues a blessing to both As it is in their feasts so it is in their funerals as it is in their liues so it is in their deaths nothing but dumbe shewes I neuer see Sir Christopher Hattons tombe because I haue named the Gentleman and that I desire that all things may bee spoken without offence I will giue him his due praise and commendation in his time he was a very honourable minded man no practising statesman first contriuing and then very wisely discouering his owne plots but of faire and ingenious conditions highly fauoured of his Prince and generally beloued of the people and one to whom the present Church of England is as much indebted in true loue and thankfulnes as to any lay subiect that euer liued in this kingdome when I see his tombe me thinkes hee should not bee like the ordinarie sort of our men such huge commendations such titles such pillars such gilding such caruing such a huge monument to couer so small a body as ours it cannot be Send for the Mazons will them to bring hither their instruments and tooles their mattocks spades hammers c. let vs pull downe this tombe see his excellencie and greatnesse let vs take his proportion But stay your hands I will saue you all that labour for I will tell you in briefe if my tale were worth the telling what you shall finde a few rotten bones and a handfull of dust some crawling wormes which haue deuoured this great little man whom we supposed to haue bin as great vnder the earth as wee see his monument statelie mounted aboue ground Is there deceit and cosonage among the dead or rather doe the liuing heires and suruiuors intend their own glorie in the tombe of their ancestors Well howsoeuer liuing or dead man is altogether vanitie deluding the world with shewes and making great appearance of things which are small in themselues Thus we deceiue and wee are deceiued the world is growne old her â—ight begins to faile her she hath put on spectacles and the things of this world seeme farre greater then they are in veritie and truth and greater to vs then they seemed to the ancients Wee carrie I confesse a greater glosse and varnish then they did but certainly for true honour and noblenesse of minde they did farre exceede vs not descending to those base offices and pillages which haue been since practised not so wholly intending their owne lucre as now wee doe Our honour seemes to adde nothing to our cariage our port or expense a Lord with his page a Knight with his lackie here is sufficient attendance pitie it were that a house should stand emptie when a chamber will serue a set table and an ordinarie diet were ouer troublesome some Tauerne or common Ordinarie shall make their prouision to runne in debt with the Mercers and to vndoe the poore tradesmen it is now growne to bee the fashion of the times to carrie an high minde and yet to stoope low and to bite at euery baite these are the fruites of our honour and herein wee dishonour our selues I reuerence true honour acknowledging it a thing onely proper to man the speciall and
must of necessity borrow their information from others now here is an excellent point of wisdome when vnder colour of aduise and good counsell wherein they shall haue thankes for their labour and rewards for their good seruice their seruants shall so cunningly ouer-rule an action as that they may worke their owne ends No maruell if Princes be very tender in the point of their prerogatiue which indeed is so necessary and so essentiall to gouernment as that without it gouernment cannot subsist and therefore it were high presumption to examine this prerogatiue for as it is in the gouernment of nature so should it be in mans gouernment God indeed hath prescribed certaine bounds to the creatures datur maximuÌ„ minimum in vnoquoque genere but what these bounds should bee for the iust measure and limitation we are wholy ignorant there are giants there are dwarffs the Ocean sometimes incroacheth vpon the land and sometimes the land wins ground of the Ocean And thus it is in mans gouernment there are arcana imperij certaine hidden secrets of state which ought not to bee discussed or expostulated to prescribe a limitation of power would argue a kinde of subiection in a free Monarch If euer question be made of their power I will fall downe on my knees and desire God to preuent the first occasion that Princes in their gouernment may intend Gods glory the good of his Church the comfort of his people and that subiects knowing whose power and authority they haue may worship God in the Magistrate with all humility and obedience For if the parts should oppose themselues to the head if the hand or the foote should contend with the eye what a miserable distraction should you finde in the whole man Gouernment should rather tend to vnity then be an occasion of strife and disagreement let all parts rather striue to gaine each other and to preuent each other with mutuall kinde offices of loue then contending with needlesse questions to disquiet themselues before any iust cause be offered I say not to examine the prerogatiue of Princes or to what lawes they are subiect for I will easily yeeld that where they are not expresly mentioned and doe binde themselues by their owne royall assent there they are to be excluded according to the president and plotforme of nature semper excipiendum est primum in vnoquoque genere Yet sure I am that they are not exempted from the miseries and sorrowes of our nature which seeme to be incident and common to flesh and bloud for nature in making her lawes requires no royal assent and this shall appeare by this one instance I haue obserued this in my reading that most of the Princes and especially the greatest if they escaped the cursed attempts of cruell murtherers and traytors I say in most of them you shall finde that their death hath bin seasoned or rather hastened with a griefe of minde a deepe melancholy and a great discontentment That God might make it appeare that there is no true ioy in nature that God might let them vnderstand their owne pride who being flattered by their seruants and slaues did expect that the winde and the sea should obay them Hauing neuer learned true christian patience and humility though they conquered their enemies yet the least griefe did vanquish them though they subdued great nations and ruled great kingdomes yet could they not rule their owne passions It is impossible that a mortall man should be freed from all causeâ— of griefe though hee were an absolute Monarch of the whole world Princes must learne patience for amongst all their prerogatiues they shall finde none whereby they are exempted and excluded from sorrow which indeed is incident to the whole nature of man Thus heere I haue briefly runne thorough all the happy states of men that so I might say with the Apostle omnia factus sum omnibus vt aliquos lucrarer and truly I do finde that God hath inclosed all men in one common depth of misery For if ioy and true ioy could bee competent to this our corrupted nature then certainly God would neuer haue expelled man paradise for heere was the wisdome of God that whereas blessings and happinesse could not containe man within the bounds of obedience therefore man being thrust into a vaile of misery his owne sorrow might inforce him to crie for succour and releife That so the iustice of God might appeare in the iust punishment of sinne that so it might serue as a more forcible meanes for mans repentance and conuersion for in this sinfull state man is more moued with feare and sorrow then with thankfulnesse or hope Though I cannot peirce the clouds and open the heauens to shew the maiesty and glory of God for no man could euer see God and liue though I cannot allure and entice man with a true relation and discouerie of those heauenly ioyes though I cannot oblige and binde man vnto God in the chaines and linkes of true loue and thankfulneâ— by a serious and weighty meditation of all the blessings receiued from God which might concerne either body or soule this life or a better life his creation preseruation redemption sanctification c. Yet am I able in some sort to anatomize the state of man to lay open his miseries and griefe that being once out of the arke and seeing these turbulent waues hee might finde no resting place but againe returne to the arke taking a dislike and a distaste in nature he might be thinke himselfe of his flight and so finde safe refuge and shelter in Gods onely protection and comfort himselfe in the hope and expectation of a better world to succeed as all those run-agates which were discontented with the gouernment of Saul were very apt and easily inclined to flie vnto Dauids campe From the seuerall states of men let vs come to the seuerall dispositions of man in himselfe obserue the changes and reuolutions of our mindes for if you please we will trace them by degrees from the time of our inâ—ancy how they alter with the course of our age First wee begin to delight in crackers and toyes some little bable hung about the necke some corall with siluer bels or a little Christall but these seeme to be the proper implements belonging to the cradle they are indeed the Nurses ornaments and together with the cradle they must be left for succession We are no sooner hatched but presently wee must haue a feather in the cap a dagger at the backe then in stead of a true paradise we are brought into a fooles paradise wee are made to beleeue that all is ours the land is ours the house is ours the goods possessions all are ours seeme to take away any thing and the whole house shall not bee able to containe vs exclude but any one fruite it shal grieue vs more then the enioying of all the fruites of the garden can asswage vs. Now at length
contentment I suppose either 1. in his sweete conuenient dwelling and habitation 2. or in his apparell and clothing 3. or in his diet and foode 4. or in his goods and his substance 5. or lastly in the comelinesse of his own person These are the things wherein the mind of man seemes to delight which if you please to obserue you shall finde that the fansie doth ouerrule all and as men doe perswade themselues according to those ends which men doe propose vnto themselues thereafter they frame and fashion to themselues some kinde of contentment supposing that in the creature which indeed is bred in their fansie Certainly of al worldly contentments there is none like to the home-contentment wherein the Master disposeth all things to his best liking nothing can displease him all his seruants are bound to obey him he is as a Prince in his familie it were pettie treason to offer violence to his person his house is his castle if he takes the refuge of his house and his enemie pursues him he may lawfully kill him in his owne defence for heere is his last refuge This not only our law allowes but nature seemes to imprint it the least bird in his own nest the weakest creature at his own denne and in his own home will set vpon the greatest and strongest and put him to flight There is no contentment to the home-contentment and therefore those creatures which carrie their tents or houses about them these are supposed to be the happie creatures as Snailes Tortoyes Oysters c. But suppose that the Magistrate should inforce me to keepe mine own home that mine own house should proue mine owne prison Lord how I should be perplexed to lose mine own liberty all my places of pleasure should giue me no contentmēt my seruants would seeme to be my keepers and iaylors and mine owne doores would seeme to bee the prison gates then I should want elbow-roome complaine for want of fresh ayre what a torment it is to be incaged what a happinesse it is to conuerse and to liue in the societies of men See here there is no change or alteration in nature the house is the same the furniture the same the lodging and dwelling the same only the difference is in the minde and the fansie before we conceiued our state to be a libertie and now we thinke it a thraldome and slauerie here is the difference and all consists in the fansie Againe if I were a mercilesse Vsurer and that any one of my debtors for feare of an arrest should keepe his owne house I would gladly aske what difference there is betweene his condition and his imprisonment and truly this very thought should moue my hard heart to compassion Why should the laitie so much oppose themselues to Church-Sanctuaries which might still haue continued in a tolerable sort for what were the Sanctuaries but religious prisons where true penitentiaries in the thraldome of their bodies with mortification and sorrow might exercise the actions of pietie and deuotion On the contrarie side leauing the thraldome of prisons let vs come to the sumptuous and magnificent buildings If a King or a Nobleman shall commit the keeping of one of his best and fairest houses to the trust of his seruant the house cost many thousands in the building the seruant makes choice of his own roomes and takes al the delight that the house can affoord him the gardens well dressed the houses repaired all at his Masters charge and himselfe well paied for the keeping yet all this will not serue his life is a slauerie hee holds himselfe a drudge for another mans seruice and lookes vpon this beautifull building as his charge or his trouble but not as his pleasure Whereas the good old Master that liues in the Citie fansies to himselfe a pleasure in his countrie-dwelling and being merily disposed loues to discourse of the conuenient walkes and of the neate-contriued buildings it should seeme hee sees it with some strange opticke glasses for his gowte will not permit him to trauell and to enioy these pleasures or rather he conceiues the platforme and builds in his own fansie and imagination It were to be wished that rather he would looke vp to heauen and there conceiue an earnest of that ioy which by the speciall mercie of God shall be imparted vnto him in a full measure and consummation For our apparell see how the whole world runnes wandring and gadding in the strength of their owne imaginations euery moneth brings foorth a new fashion which for a time seemes to be the best I must not stay long vpon fashions which alwaies alter change lest I my selfe might proue out of fashion Let vs search out for some new stuffe euery nation though proud of her selfe and boasts of her selfe and esteemes her self aboue others yet she scornes to weare her owne natiue and home-bred commodities The English cloath which here we neglect at home when it hath inriched the Merchant discharged the custome and paied for the carriage then the Dutchman esteemes it at a high price while wee on the other side desire to clothe our selues with the Naple silke with farre fetcht and deare bought outlandish wares Thus other Countries like ours and we like theirs it may be we intend to deceiue each other in the sale sure I am though wee differ in iudgement yet wee agree in the vanitie and all of vs grow wanton in our owne dispositions As it is in our clothing so it is in our food for fooles must haue their ladles aswell as their partie-coloured coates When we liue in the Inland countries then we begin to long for sea-fish as is the scarsitie and price so is our longing and desire where there is plentie there we neglect it Me thinkes the Colchester Oysters neuer taste so well as when they are bought in Northampton fresh Salmon at Newcastle is meate for seruants and colliers for no man of worth will respect it the Phesant in Wales eates no better then a Pulle◠in London wee desire to feede vpon poultrie and in our countrie houses we thirst for a cup of neate wine wee temper our sweete meates with sowre sauces and thus we are growne wanton Sometimes when we haue not whereof to complaine we will long for fruites out of season a few cherries in May shall be sold for their weight siluer when in the latter end of Iune they shall not be worth the gathering And thus we desire a new course of nature and will not conforme our selues to Gods appointed good order For our goods or our substance what great varietie appeares in our choice and estimation Sometimes the siluer is raised sometimes the gold is inhaunced and both of them though otherwise the principall treasures yet they follow mans owne valuation if money were made of leather it would be as currant as if it were made of the most refined gold As in numbring we vse counters
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
Notwithstanding that God is euery where yet for feare of annoyance which might redound vnto vs from the creatures wee are admonished to worship God aboue the sphere of the creatures our Church men and Priests as being a whole burnt offering consecrated to God are separated from the secular condition of men And in confessing our sinnes lest there should be some kind of delight in the remembrance of some sinne we are therefore enioyned a silence though otherwise confession seemes to bee necessarie to repentance To conclude the truth of our misery shall speak and discouer it selfe with our cries our grones and complaints and the vanity of al our worldly pleasures herein appeares when wee purpose to bee most merrie and iouiall then must wee lay aside our owne persons and grauity we must alter and change our owne shapes to make our selues capable of pleasures and delights Wee vse masking mumming enterludes Playes some strange and anticke daunces all which I commend as being honest harmelesse and lawfull sports though otherwise it may appeare that vsing these shewes wee haue but the shewe of true ioy and are very miserable and wretched in our selues that are inforced thus to transforme our selues to find out some pleasures Againe suppose that a mans whole life were spent in a continued shewe suppose that man wanted neither foode nor raiment and perswaded himselfe that hee were none of the ordinary sort of men none of the common ranke and condition but some great honourable Peere some grand-child descended from the great Oneale that Princes and Ladies haue died with their modesty for loue of him that all men doe either admire or enuie his vertues that with his wisedome he is able to settle and establish the gouernment of kingdomes I would gladly know what difference there were betweene this counterfeit and a true Peere All honour consists onely in reputation and esteeme and hath little ground-worke in nature the one is as confident of his honour as the other and both alike are perswaded animus cuiusque est quisque it is the mind which according to her owne apprehension giues al the contentment Now where is the difference There is as much I confesse as there is betweene errour and truth but all consists in the imagination and were there not some difficultie in a man thus to perswade and to flatter himselfe it were an excellent kind of delusion Thus truly acknowledging our miseries we are likewise enforced to confesse the rewards of our sinne and the fruits of Gods iustice yet calling to mind the mercies of God which ouerflow all his workes miserationes domini super omnia opera eius in this our wauering and slipperie state being fallen into the depth of sinne wee erect and lift vp a pillar of faith and hope which laying hold and apprehending the mercies of God doth assure our owne soules that there is a better world to succeed where true happinesse and a crowne of glory is reserued for Gods Saints And therefore these worldly pleasures being but shadowes and all our delight consisting onely in the fansie should not withhold vs in the pursuite of that true happinesse Herein I doe magnifie and acknowledge the goodnes and prouidence of God that as man in his condition is rather spirituall then carnall for his minde according to right reason should gouerne his flesh and as the last end of man the happinesse whereunto man is ordained and directed is wholly spirituall as is the knowledge the loue and the vniting with the Godhead so lest man should proue too much a slaue to his sense and his carcasse it hath pleased God still to permit that all mans delights and pleasures should reside in the fansie which is but onely a shadow of our true vnderstanding rather then any earthly ioy or contentment should truly and really possesse vs. And that you might not conceiue that this is my priuate opinion I will therfore in one word take a view what the Gentiles the Iewes and the Christians haue thought of this truth and what effects the meditation here of hath wrought vpon thē You shall then obserue that the consideration of mans present state condition moued the ancient Heathen Philosophers to take whole nature and to set it in a limbecke so to distill it wherein they found by the force of fire the vnresistable power of reason that all nature did either euaporate to a fume or a smoake which indeed is the vanity of the creatures or else did settle downe as the grosse and earthly part in the bottome and this is the misery of the creatures from hence proceeded two seuerall sects of Philosophers of different and contrary dispositions the one laughing at the vanity the other weeping at the miserie and both of them esteemed very wise in their owne generation But when the naturall light of reason is left to it selfe it is but a kinde of darkenesse for nature is partiall to her selfe and out of her owne loue to her selfe cannot wholly condemne herselfe I will therefore come to the Iewes whose eyes were better enlightened with Gods Law though they had but shadowes of mysteries and only types and figures of a true sacrifice yet were they sufficiently instructed how to condemne nature and they proceeded further then the Heathen Philosophers drawing nature to a greater height and making some better extraction and therefore they doe not content themselues with vanities but they acknowledge that there is a vanity of vanities when man doth please himselfe with his owne vanities So likewise there is not only misery vexation but vexation of spirit when man considers that these miseries heere vpon earth are the fore-runners of Gods heauie iudgements to come and therfore Salomon their great wise and potent King concludes I viewed mine owne workes to take some contentment in mine owne actions yet I found none but all was vanity of vanities and vexation of mind I am a Christian man and therein I doe humbly hartily and daily thanke God who of his mercy hath called me to this state of saluation And heere I doe constantly affirme that there is no ioy or comfort to man vnlesse it be to the Christian man whose God appeared in basenesse and misery And therefore for example and imitatton of that miserable God being all parts and members vnder such a mysticall head that there might be a conformity between the head the members ne sit membrum delicatum sub capite spinoso hee desires the like miseries and would willingly and readily imbrace the same passions as being the holy reliques of his God and in the course of his miserie acknowledgeth a diuine prouidence Gods holy hand correction and permission He is well assured that hee is the miserable man who offers wrong and iniustice to his innocent brother who hath iust cause to reioyce if he suffers the greatest misery vndeseruedly and considering that all miseries are tending and ending in death desiring
death as a passage or gate to a better life cupio dissolui esse cum Christo hee will bee thus faithfully resolued non sunt passiones huius vitae condignae ad futuram gloriam c. The miseries and passions of this life are not to bee respected in regard of that crown of glory which God hath prepared for his Saints Deo gratias THE FALL OF MAN THE THIRD PART OVt of the deepe haue I cried vnto thee O Lord Lord heare my voyce one deepe cals vp an other the depth of my sinne cals for the depth of thy goodnes the depth of my misery cals for the depth of thy mercy in stead of all my worldly vanities giue me O Lord the sweet comfort of thy spirit and the solid foundation of thy ioy guide me in these my darke and slippery wayes by the assistance of thy power Open my lips and my mouth shall speake forth thy praise kindle my heart that I may enlighten and enflame others conuert and confirme me that I may strengthen my brethren forsake me not O Lord in mine old age when I am gray-headed vntill I haue shewed forth thy glory and praise to succeeding generations heare me O Lord for thou art my God and my sauiour in whom I doe trust thou art the strength and horne of my saluation If there were no other argument to perswade me of the naturall corruption of man but onely the implicite and secret confession of man himselfe concerning himselfe together with the daily practice of his actions this were sufficient For in what course or condition of life would you suppose man wherein you should not finde an euident proofe of his corruption If man be solitarie and alone then you shall finde him melancholy discontented and in some dislike with himselfe as it were for want of others picking quarrels and fighting with himselfe now place him in the company and society of others and presently hee falles to banding and factions Wherefore serues such a number of fencing-schooles or the nature of combates and duels now at length reduced to the rules and forme of an Art and such as will not aduenture their bloud in a quarrell they must contend in suites of law to the impairlng of their substance Histories are daily written which discouer the subtilties and trickes of state but sure it is that there is as much false dealing close practises cunning suggestions dissimulation breach of promises and euery way as much dishonesty in a petty poore base paultry Corporatiō for the choice of their towne-Clearke their Bailiffe or some such officer as you shall finde among the great Bashawes for the vpholding and supporting of the Turkish Empire The whole world is distracted with factions and therefore surely the ould time was much to be commended in tolerating or rather giuing occasion to some countrey may-games and sportes as dancing piping pageants all which did serue to asswage the cruelty of mans nature that giuing him some little ease and recreation they might with-hould him from worser attempts and so preserue amitie betweene men Vpon the abolishing of these you could not conceiue in reason were it not that we finde it true by experience for sometimes things which are small in the consideration are great in the practise what dissolute and riotous courses what vnlawfull games what drunkennes what enuy hatred malice and quarelling haue succeeded in lieue of these harmlesse sports and these are the fruits which our strict professors haue brought into the world I know not how they may boast of their faith for indeed they are pure professors but sure I am they haue banisht all charity In our dealings and contracts with men sometimes we blame the complections and lookes of others solemnly protesting that we dislike their visage and will admit no dealings with them sometimes wee dislike their names sometimes the whole kindred the stocke and the familie sometimes the whole nation is condemned Whereas all this time we are much mistaken and deceiued for either the hate and dislike should be extended and generally comprehend whole nature whole mankinde for God sawe all the counsels of men that they were full of impietie and wickednesse or else we should contract our hate and begin first and principally to hate our selues as consisting equally with them of the same corruption But behold for our selues wee haue found out some lurking holes some retiring places some speciall priuiledge and indulgence proper to vs if all other goodly and godly pretenses doe faile then we can boast of our ancestors that we are descended from honest noble parents Which certainly we would neuer doe were it not that implicitly we confesse the basenesse and vilenesse of our owne nature in generall and therefore we seeke to couer and conceale our owne shame in particular Heere we vse scutchions and armes beasts forsooth must discouer our conditions and qualities they must shew our parentage whereas indeed the Prophet hath better described it radix tua generatio tua ex terra Canaan pater tuus Amoreus mater tua Cethea tuque ex corrupto semine thy father was an Amorite thy mother was a Cethit and thou art borne and conceiued in sinne all thy other coates are but counterfeit sometimes bought with a price let thy armory consist of a Lyon and of a Lambe the Lyon of the tribe of Iuda to enable thee with fortitude and courage and let the lambe of God teach thee true humility and meekenesse Now in our actions consider the enuie and malignitie of our nature how apt we are to offend each other and being once prouoked how readily we returne euil for euill how irreconcileable is our hate we crie for nothing but reuenge to preach of mercy and forgiuenes durus hic sermo this seemes to bee a hard saying though indeed it should soften our hard hearts habet musca splenem the meanest and basest vassall will meditate and thinke of reuenge if he sustaines the least supposed wrong from his master and Lord. It should seem◠that our nature being wholly inclind vnto euill we cannot forbeare to doe euill and in the suffering of euill we must needs repay euill according to the similitude and likenesse of our nature when both action and passion are performed by one and the same qualitie for heate working vpon heate the greater will allure and draw forth the lesse and it is onely christian religion which takes away the corruption of our nature and giues vs this precept to ouercome an other mans euill with our own good But you will say that common iustice requires as much in effect to returne euil for euil that the reward might be agreeable to the desert heerin consists your error that you suppose iustice which is a commendable vertue that it can reside betweene vices There is a proportion I confesse but an euil proportion in things that are wholy euill iustice would rather square out malum culpae to
malum poenae the euill of punishment to the euill of transgression but sinne to be recompensed with sin heere is no iustice I will therefore make a sâ—cond instance which shall be beyond all exception It is proper to the corrupt nature of man to turne all the best qualities into the worst part like a spider that turnes the best substance into poyson as if an Alchimist should breake his owne glasses waste his oyle and lay vp onely the drosse Thus great learning tends to confusion the best courage is tainted with rashnesse but in our actions betweene men suppose wee receiue great benefits from our benefactors such as cannot easily be recompensed certainly nothing is so proper to man nothing so commendable in man as thankfulnes for nature prescribes it in euery creature the earth according to thy labour shall yeeld thee a crop heere is her thankfulnes the beasts according to thy keeping shall bring thee a profit heere is their thankfulnes God likewise commands it and seemes to be principally ingaged in our thankfulnes for it is God that hath giuen vs all ours our selues and more then our selues the meanes of our redemption the sonne of God incarnat is more then our selues our expected happines is more then our present possession Thus man though finite in himselfe yet is infinitly indebted to God is to be tied to his thankfulnes accordingly but God as by himself so likewise by others imparts these his blessings Now for our thankfulnes and recompence will ye heare the course of the world O the cursed and corrupted course of this world we must not be indebted for such kindnesse which cannot easily bee recompensed and therefore our manner is not onely to suppresse them to forget or deny them but to reward them with all reproch and dishonor as desiring to free our selues from the bondage and captiuity of thankfulnes whereby wee stand obliged to others The best actions of man doe they not argue the corruption of man I will not descend to that question in Theology whether the morall vertues of the heathen were not splendida peccata varnisht and glorious sins but among vs Christians do not many religious and charitable workes proceed from vaine glory Somtimes the good and preâ—erment which we intend to an other proceeds not from our loue towards him but in the course of our faction out of the hate and enmity which we beare to our aduersaries well hoping that his aduancement may serue to abate their pride Thus the condition of man being wholly sinfull and corrupted we seeke to preuent sinne with sinne we can be content to doe ill offices to our superiours to set them at iar and contention thereby to secure our selues and to purchase our owne peace And thus the corrupted dealings of men seeme in some sort best to agree with their corrupted nature seldome or neuer shall you finde any action which doth nâ—t faile either in substance or circumstance and where there is the least spice of euill there the whole action is euill a little soure and corrupted leauen seasons the whole masse For as it is in our vnderstanding the conclusion of syllogismes must alwayes follow the worser part so is it in our morall actions the least euill changeth the whole nature of the action and this proceeds from the strong inclination of our nature vnto euill If it lies not in our power to returne euill for euill or to recompense good with euill or to doe good with an euill intent yet are we still delighted with euill wee reioyce to see the hard chances and mis-fortunes of others O what a pleasant thing it is to stand on the sea shoare and to see the poore â—â—riners tost vp and downe with the waues alwayes in danger of ship-wrackellow many men doe continually attend and waiâ—e vpon the execution of poore prisoners Thus are wee delighted with euill out of the sympathy of our nature inclining to euill little ioy shall ye finde vpon relation of other mens good but sometimes great triumphes in the downe-fall of others Whereas a feeling of one and the same greife should teach vs compassion to others and the right knowledge of our selues it fals out far otherwise our ioyes we desire to be whole entire to our selues that none should part or share with vs in our happy aduentures but in our sorrowes and griefe it is our greatest comfort to haue companions solamen miseris socios habuisse doloris the sicke man when hee can be no otherwise eased yet if an other shall complaine of the same greife heere is his comfort An other mans griefe doth not ease the griefe of his body but thorough the euill and corruption of his owne minde in the torments of others he fansies to himselfe a kind of ease and contentment not looking to the distemper of his owne body and senses which as they come nearest so they should more immediatly concerne him but sporting himselfe with other mens woâ— c. Take the particular actions of man I would gladly know what is the ground of alâ— Machiauâ—lian policy but onely this that sâ—ppâ—sing the inward corruption of mans nature it suspects and preuents the worst for the best will easily helpe and relâ—iue it selfe desiring to secure it selfe though by the worst meanes and to purchase her owne safety though it must bee inforced to wade thorough a bath of mans bloud and proposing certaine ends to it selfe answerable to the câ—rrupt inclination thereof as honor wealth pleasure c. it respects not the goodnes or the lawfulnes of the meanes to attaine it but onely how they are fitted and accommodated to the present vse and occasion In the actions one thing is intended an other pretended what glorious shewes of piety what colour of religion freedome of conscience the liberty of the subiect the good of the commons the profit of the state the reformation of abuses and grieuances verba audio wee are weary and hoarse in speaking of these excellent delusions how in all ages proiects haue bin found out to serue for the present turne and at a dead liâ—t these are now growne so thred-bare common triuial that the poore tradesmen can discourse of them Thus certainly being inwardly corrupted therein we discouer our nature and making some faire outward glosse we seeme implicitly to acknowledge the corruption though otherwise like bould liers we desire to varnish and paint ouer our rottennesse But policy is a Secret of state which must be hidden and concealed like a mystery the rules must not bee diuulged least they giue way to the practise the actions cannot be iustified non laudantur nisi peracta they will not dispute of them but being once performed then they will finde out some probable colour to excuse the offence they will drop downe their fauours that so distilling their gifts the memory of their former cruelty may be abolisht vntil they finde some fit oportunity for a second massacre
production But whence I pray' proceed the thistles thornes the weedes and the briars where is that blessing that euery thing should multiply and increase according to his owne kinde was this blessing equally imparted to all or else where is the kinde where is the seede that it should thus exceedingly ingender of it selfe Take the rich meadow the fruitful corne-ground the wood-land the pasture the clay the chalke or the sand all serue alike for the briars and thornes the difference of mould or complection hinders not their production No maruaile when the woodes meete to chuse them a King that they easily agree in their choise for the briar and thorne seeme to haue vanquished the whole earth and therefore may well claime the gouernment rule by right of their conquest But wherfore serues seede to ingender and multiply if things without seed increase more abundantly nature should saue her selfe that labour whereas her longest time and greatest worke-manship appeares in producing the seed Is it not sufficient to produce them in such a plentifull manner but for their saftie and protection to indue them with prickes and thornes insomuch that their very names are deriued from their offensiue weapons as if they stood vpon their guard and were at open defiance with man offering violence to his person laying hould on his garments as it were apprehending him and arresting him of high treason pearcing his flesh desiring to be bewatered and moystned with mans bloud as it were torturing him to wring out some confession or seasing on man as a prey intending to fasten the roote or at least threatning to doe it in the dissolution of his body or do these thornes serue in defence of the earth that man should not presume to touch the earth as being without the compasse of his ancient inheritance first placed in the garden he hath no right to the chase or the wildernesse being first made Lord of the creatures he should not now descend to be a hedger or ditcher I cannot perswade my selfe that these thornes serue only for defense of themselues seeing theiâ— owne basenesse would sufficiently protect them what theese did euer set vpon a begger or who euer hung vp nets in the ayre to catch butter-flies or how fals it our that nature hath not sensed alike the more delicious fruites the vine the peach the poâ—egrannet but the wilde boare out of the wood may roote them vp the wilde beasts of the field may deuour them Hath nature taken the charge of the least and seemes she to be so negligent in the greatest and best where is the indulgencie and goodnes of nature especially considering that with so great ease she is able to preserue her selfe making her selfe a hedge to her selfe but leauing the rest that is the best of the fruites and therefore best worthy of the keeping to mans prouidence Lord what labour and watchfulnes is required not only in the planting but likewise the same labour is continued in the preseruing Shall I tell you the reason As the minde of man is ouergrowne with bryers and brambles prickt with her thoughts and stung with a sting of conscience so the body by a rule of iustice and equalitie must likewise be outwardly tormented And as man in the pride of his heart presumed to eate the forbidden fruit so on the contrary that it might appeare that he had no right to the least fruite of the garden to the meanest thing in nature but onely by the diuine permission therefore the meanest thing in nature shal reuenge that high presumption and violent intrusion of man But now that I am prickt with the thornes or bitten with the serpent me thinkes my wound cancars alasse alasse I am poysoned I am poysoned and therefore no maruaile if at length I burst forth and lay open my poyson and speake a little of the nature of poyson I speake not improperly for nature hath hatched this poyson and therefore there is a nature of poyson I will onely speake of plants and of beasts and I wil not heere dig vp the earth to search for the minerals I will reserue them for some better occasion The Philosophers who were the best spokes-men in natures defense doe assigne this reason that necessary it was that of the poyson of the earth serpâ—â—ts and plants both poysonous should be produced and being once produced they should likewise feede and consume the remainder of that poyson that so the hearbes and the plants the ayre earth and the water might be the more wholesome and sauoury But heere I will enter the lists with Philosophy I confesse indeed that if you will necessarily suppose a poysonous matter then God hath ordained them for the best who being all good in himselfe can change and alter the nature of euill and turne it to good but heere is the question why should nature admit any poysons for poysons consists in the extremitie of qualities especially of the first qualities Caâ— compound bodies consisting of diuers and contrary elements proceed tâ— such an excesse in their qualities when the elements themselues are not poysonous in their owne natiue and proper qualities or suppose that this might happen in regard of the mixture and concoction as it were drawing out a quintessence pressing and including much qualitie in a little quantitie yet that it should be the end and scope of nature in effecting whereof nature should rest contented as hauing attained her owne end and not rather a passage or a degree of nature directed to some better purpose as for example 〈◊〉 or crudity may wel stand with natures intent as it is directed to ripenesse and some further concoction but to giue poysons that consistencie as if they were essentiall parts belonging to natures perfection it must needes argue that nature her selfe is poysoned and iustly punished for mans contempt in seasing vpon the forbidden fruit the deliciousnes wherof is iustly recompensed with a poysonoussaâ—â—e But cannot the application of any contrary qualitie mitigate the vehemency of this poyson is it possible that it should fâ—ndâ—â—ot such a lurking place 〈…〉 lie stars of the same influence and qualitie should finde out the neaâ—â— and conceale it as close and secret while the rest are otherwise busily imployed that Cancer and Leo should deuide the spoile while Pisces and Aquarius should not share in the bootie that the Sun in the heate and drought of the day should finde no opposition by the Moone in the moysture and couldnesse of the night The fabulous Poets say as much in effect that Mars committed adultry in the absence of Saturne but how can nature excuse her selfe especially considering that the seasons of the yeere mutually succeeding each other are contrary to each other why should they not then vndoe that which others haue done confesse confesse that nature her selfe is poysoned poysoned with sinne poysoned with corruption she offers man a cup of deadly wine a cup of poyson
concâ—â—iscentiam carnis concâ—piscentiam oculorum superbiaÌ„ vitae And thus nature proues euery way to be a fruitfull mother of poyson and in token heereof euen in the bodies of some men of some complections she hath layed vp poyson for her treasure for certainly there is a naturall witch-craft arising from the very constitution in so much that the touch the breath the fight of diuers is infectiou◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is no necessity of poysons consider that there are great kingdomes in the world which are exempted and priuiledged from any poysonous hearbe or beast suppose Ireland and least you might ascribe it to their bogs or their vermin which seeme to consume to swallow vp that seed which should ingender the poyson I would gladly aske why should not nature be as wise and as prouident in other nations to preuent the like mischiefe though by the same meanes others not sticking in their bogs nor eaten vp with their lice flie to their climate but doe not other countries adioyning and bordering stand in the same climate I will therefore make a second instance heere in England the Roodings of Essex a very handfull of ground are freed from all poysonous matter heere are no bogs nor no vermine or how will you suppose any difference of climate not any part of this kingdome is generally more annoyed with venemous creatures then is the country adioyning being a wood-land a deepe could clay and heeretofore the whole country was forrest I confesse indeed that any forged or supposed reason framed and fashioned vpon all occasions within the minte of mans braine may serue to excuse his owne ignorance munduÌ„ tradidit disputationi eoruÌ„ My opinion is that as poysons do argue the corruption of nature in generall so nature in particular is sometimes priuiledged by an especiall warrant and protection vnder Gods owne signet though otherwise I doubt not but it is by naturall meanes for God doth not exclude nature but rather include her as being his owne appointed ordinance the course rule and lawe of the creatures And thus God permitteth nature both to shew her integritie and to boast of her perfection that although she be corrupted yet is it onely some accidentall corruption and being thus corrupted she seemes to make some recompence with the pleasant change of variety That the punishment of nature may further appeare I would gladly aske that if there be poyson so horrid as that in an instant it can sodainly kill why should there not be a right contrary quality which might preserue in an instant and be as beneficiall to nature as the other is dreadfull and horrid I haue heard much speech of AuruÌ„potabile but I see it confuted by a whole Colledge of physitions Now I will begin to tell you a mysterie it seemes as impossible to prescribe a iust time and period of death as it is to pâ—eserue life the houre of mans death being as vncertaine as is the frayle course of his life Yet such is the natureâ— and working of poysons that being taken they shall not discouer themselues they shall not bewray their owne treacherie but as if they were confederate with the nature of our bodies they shall lie hidden and secret vntill they may worke their owne ends Posuit sibi iniquitas gradus as if they were part of our nourishment part of our bodies or had entred a league of amitie and friendship with vs they shall worke at leysure and by degrees vndermine the foundation of life so that poysons now taken after many moneths or many yeeres shall appeare in effect and operation Because this may seeme strange to diuers therefore I will lay open the reason certaine it is that there are medicines appropriated onely for certaine parts which notwithstanding their passage and conueyance thorough the trunke of the whole body yet will stay their operation vntill they meete with that fit obiect whereunto they are directed by nature and helped by the cunning and skill of the Physitian This is the ground and foundation of all Physicke for otherwise all the receiâ—s should worke onely and immediatly on the stomacke and liuer without any further relation to the parts or disease now as it is in medicines so is it in poysons which haue their antipathie to certaine parts of mans bodie Cantharides to the bladder the Diamonds to the Lungs seuerall purgations which are remissiuely poysons to the seuerall humors Now considering that there is a great difference in the parts of mans body some are more ignoble and base than others such as we may best spare and are of the least vse and therefore may daylie consume and yet the decay not appeare in the vitall faculties suppose the lungs or the spleâ—ne and yet the poyson being once harboured in those parts shall carrie in it selfe an vnresistable power and by degrees obtaine the victorie and conquest Some thing likewise may bee ascribed to the remotenesse of the parts in regard of the great distance and hard accesse of the poyson thus is man subiect to the outward and inward annoyance of the creatures as was the abuse so is the punishment Of whom shall we expect for redresse but of thee O Lord thou that wert crowned with a garland of thornes and fedde with vineger and gaule vpon the holy altar of thy crosse thou that diddest take vpon thee the person of whole mankinde take away this cup of our poyson feede vs with thine owne flesh refresh vs with thine owne blood and being made liuely members of thy mysticall bodie let this cup passe from vs this cuppe of bitternesse and sorrow take away the poyson of our nature the poyson of sinne and sow in our hearts the seede of eternitie that so we may rise againe with bodies immortall incorruptible freed as from the poyson of sinne so from the poyson of the creatures the one being the vndoubted token and punishment of the other Now let vs come to man and consider man in himselfe seeing the creatures doe thus combine against him let vs see how fitly man is disposed to resist and to encounter their assaults let vs see his armour his weapons his furniture What Prince warring against another doth not first consider his owne strength and the power of his aduersarie Behold then this great champion how he enters into the combate Nudus egreditur de vtero matris sue nudus illuc reuertitur Naked he comes out of his mothers wombe and naked he shall returne againe Here you see the whole course of his passage so that his nakednesse is his punishment Gen. 3. 10. 11. Because I was naked therefore I hid my selfe and God said who tolde thee that thou wast naked c. For in the time of his innocencie though hee should haue been naked without clothing yet shame should not haue accompanied his nakednesse as hee should haue bin without vesture or garment so there should haue bin no
receiue fit weapons from thy armorie to fight in thy battailes For the outward nakednesse of his bodie it should seeme that man is dismissed of Gods seruice hauing now lost his liuerie his badge and his cognizance or naked he is that thou O Lord mightest entertaine him to thy seruice naked hee is that hee might wholy distrust in his owne strength and hauing no shelter of himselfe he might desire the protection and shadow of thy wings naked hee is to shew his condition that whatsoeuer he hath he hath it by begging and therfore naked he is to moue thy pity and compassion hee is a pilgrime heere vpon earth and hath no permanent city and therefore naked he is and must hasten to runne his race and in another world must expect the change and variety of his garments for heere naked he is he is falne among theefes and is robd of his garments as he descended from Ierusalem to Ierico naked he is and therfore cannot conceale the spots of his nature naked he is and therefore fit to be washt fit to be dipt in the lauer of Baptisme or if he shall offend thee O Lord naked he is and may easily be scourged with the rod of thy vengeance naked hee is that being clad with the garments of dead creatures feeding on the carkasses of dead creatures he might call to minde his owne death and run a course of mortification and sorrow For naked he is and thus nature hath disposed him and yet he is ashamed of his owne nakednesse and therfore he must be ashamed of his owne nature and so consequently accuse the corruption of his nature Will you yet heare some further corruption which appeares in our nakednesse in stead of confessing our crimes loe heare our abuse whereas apparell was only ordained for the necessity of our bodies and for the decencie of our members now it serues as an occasion of our wantonnes pride Nature her selfe makes a difference betweene creatures of diuers regions and places but our curiosity is such that we must borrow from seuerall nations the variety and forme of their attires So nature hath fitted euery nation with garments best for their vse The English cloth is the only good shelter against the could Northern blast and the Camels haire yeelds a better shade in Sowthern regions but we cannot thus content our selues with natures appointment and whereas by the orderly course of nature there should appeare some difference of mens conditions in their outward habits for so the horse appointed for the seruice of war is better shaped then the hackney or cart-horse yet the abuse of man is such that whereas his clothing should only couer his shame now it must serue to discouer his pride and bee a token of his brauery and boasting so that considering the ould world and their homely attyres you would suppose in these dayes all men to be Princes were it not that if there be Princes then must there be slaues by a necessity of relation Nature hath appointed two seuerall features differing in quantitie lineaments beauty and proportion to the two seuerall sexes but strange it is among men how the one doth incroach vpon the other much against the leuitical law which forbad the like garments to both you shall finde viros molles effoeminatos as likewise woemen Viragines like Amazons men in their pouders perfumes false haires and paintings exceeding the wantonnesse of woemen and woemen in their habits and vestures seeme to exceede their owne sex to the strange confusion of nature Againe the garments should suppose a congruity to the foundation of mans body but I feare nature is somtimes inforced for heere she is pend vp and encaged to make the body seeme fine and straight and by and by with loose sailes wee seeme to make waste in the blessings of nature I shall not neede to spend much time in speaking of our abuse in this kinde it hath bin the common complaint of all ages but especially of ours which exceedes all former times and shewes her owne vanity from the costly attire of the head to the golden rose on the shooe though we can neither eate nor drinke gould with Midas yet we can wastfully spend it in wearing and sometimes our whole treasure appeares on the backe and thus man out of the poyson of his owne nature turnes that punishment which God inflicted for mans correction and amendment to be a further occasion of his sinne I will onely put him in minde that of himselfe he is naked his cloathes are but borrowed moâ—eat cornicula risum furtinis â—udata coloribus will he be proud of the feathers the silke or the wooll of dead creatures can he finde nothing in himselfe better then these dead reliques wherin he might glory if his plentie and abundance be such if his change of rayments be such then when he sees the naked poore man let him acknowledge his owne condition and learne pitie and compassion to others by the weaknesse and nakednesse of his owne flesh From his person let vs come to his office which as it should seeme is very fit and agreeable to his nature for naked he is and therefore you cannot expect any high dignitie and calling some plow-man or day-labourer heere is his profession That the same iudgements of God might appeare in all his workes whereas the earth according to his first institution should bring forth eâ—ery hear be that seedeth seed according to her kinds Gen. 1. 11. but now thorough the course it seemes to be ouergrowne with thornes and with thistles Gen. 3. 18. therefore Gods sentence is likewise past vpon man iâ— sudore vultus tui comedes pâ—neâ— tuum In the sweat of thy browes thou shalt eat thy bread Gen. 3. 19. Heere it should seeme that all trades and honest courses of life are erected for euery man is a labourer and should intend some course of life if his hand be not fitted to the plowe yet he must ouerlooke his owne seruants command them their taske and manage his owne priuat estate Heere is his carefulnesse heere is his husbandry and tillage and assuredly the seruâ—nt liues sometimes more at harts-ease then the master who sâ—emes to bee imployed in euery mans labour and to yeeld strength and vertue to their hands and actions Thus to be man it is to enter a seruice and to binde himselfe prentise to all drudgery while other creatures liue at harts ease they neither sowe not mowe but keep a continual holy-day they sit downe to eate and to drinke and rise vp to play only man must take care and thought both for them and himselfe and therin must giue an account of his steward-ship Not only the body must be clothed and fed but the minde must likewise bee taught and instructed and heere we seeme to run through an infinit course of our studies The Philosopher though his body rest though he sits in his study by a candle
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
The second vse of reason is according to the nature of the reasonable soule which is spiritual to raise man from the visible creatures to the inuisible Deity here I cannot but be waile the great curse which hath befalne man for some there are who in their studiâ—s of naturall Philosophy haue had strange flashes of infidelity considering in the Meteors the causes of earthquakes thunders lightnings whirl-winds tempests and the like together with the symptomes signes and fore-runners they begin to doubt of Gods prouidence whether these things befall vs as iudgements or as naturall effects and how powerfull our prayers are for the hindering or hastning of such euents as if the second causes could subsist without their first mouers that parents could ingender without the concurrence of the Sunne Deus in sole te illuminat in igne te calefacit thou takest the free vse of Gods creatures but it is the power of God in the creatures and by the creatures that feeds thee the naturall causes doe not exclude Gods action but rather include it who hath so ordained nature to worke his owne purpose the prognosticall and vndoubted signes doe argue a far greater prouidence of God who before the creation of the world could so dispose of nature as that in his due time hee might worke his owne ends thou seest these signes and behouldest his iudgements a far of if thou shouldest pray thou wouldest thinke it a vaine thing and heere is thy error though God workes by nature and hath in some sort tied himselfe not to make any new creature yet God hath not so bound himselfe to worke only by nature but that sometimes he will interpose his own extraordinary power which is a prerogatiue inseparable from the deity otherwise there should be a far greater certainty in the whole course of naturall and iudiciall Astrology But suppose that man knew Gods full resolution and determinat will yet are not the prayers of the faithfull vneffectuall for we are to pray for the fulfilling of that will fiat volâ—â—t as tua and the reason is giuen by the diuines vt nos possimus capere quod ille praeparat dare that wee may not be found most vnworthy of those blessings which hee himselfe intends freely to bestow if with my prayers I could not preuent his iudgements yet my prayers would alter the nature of those iudgements from iudgements to be fatherly corrections and chastisements and would likewise inable vs with patience and humility to beare our burthen to stay his leisure and to expect our happie deliuerance Others considering the little change and alteration of this world doubt of Gods prouidence and his act of creation whether this world had any beginning but how vnfit are they to iudge of the creation according to the present condition of things in the same state wherein they now stand for all their knowledge is borrowed from the course of nature and not from the birth of nature as if they should consider the riuer Nilus the streame the bankes the â—bbing the flowing yet in regard of the large circuit passing thorough many Prouinces and nations they should neuer be able to search out the spring or the fountaine but doth not reason informe them that there must be a different condition between the beginning of things and their continuance their preseruation nourishment and growth Man is not now daily fed as hee was at first in the wombe there is not the like vse of the nauill which at this time seemes to be almost needles and vnprofitable and serues only to fasten the liuer and bowels there is a great difference between the hatching of egs and the keeping of chickens least man should presume to iudge of the creation by the preseruation of nature therfore hath God taught in euery the least creature a great disparity between both Surely to a right iudgement Gods prouidence and actions doe more manifestly appeare by the little and small alteration in nature for I would gladly aske if a clocke or instrument of iron were made which should daily want mending would ye commend the worke-man but suppose this clocke should continue for â—any yeeres perfect and sound without reparation then certainly the work-man should haue his due praise commendation so is it in the frame of this world which hath now continued for many thousand yeeres without alteration and change and therefore therein Gods prouidence power and protection doth more eminently appeare then if God should daily creat new formes of creatures and should alter and change the present condition and state of this world which he himselfe in his great wisdome hath already contriued supporting and preseruing it by the same power wherewith he created it For otherwise creatures should bee dissolued the earth should haue no stable foundation amidst the ayre and the waters the whole world should reele and tumble in the wast desarts of an infinit vacuum and as nature was made of nothing so it should haue a power to returne againe to the same nothing as being the first matrix or proper place whereunto of it selfe being left to it selfe it is naturally inclined for it is a worke of as great difficulty and of as high excellency to preserue as at first to create non minor est virtus quà m quaerere parta tueri to establish and continue the gouernment is a worke of no lesse glory then at first to obtaine the conquest But alas woe is me that euer I was borne I could heartily wish that my tongue did cleaâ—e to the roofe of my mouth so that I had not iust occasion to make my complaint in this sort for now I will speake of a curse which hath befallen man in the point of his religion a curse of al other curses the greatest that religion which is the sole comfort and solace of man which erects our hopes and in the middest of misery giues vs true ioy of heart and peace of conscience religion I say which proclaimes a new heauen and a new earth consisting only of happines where Princes shall be without subiects and the greatâ—esse of the one shall not inforce a necessity or relation in the other where all shall bee great and all shall bee called the sonnes of the highest Religion religion I say through the diuersity of sects of schismes and of heresies proceeding from the malignitie and curse of mans nature and from that first father of enmity qui super seminauit zizania who will not feare to approch euen to the highest pinnacles of the temple that religion I say should now at length disquiet mens thoughts molest their mindes and almost distract them in so much that they know not which way to take but stand very doubtfull euen in the necessary points of their saluation Christ is become a stumbling blocke the truth of religion by the corruption of our nature giuing occasion to the falshood of religion as in ancient times the
weighty burthen of clouds at length we come to the fire which being kindled and preserâ—ed by the swift and continuall motion of the heauens as it drawes nearer and nearer the poles so is it more and more lessened and giues place to the middle region of the ayre which is therfore â—â—iled from the burning and scalding zoanes wheâ—â— instead of shewers they haue their morning 〈◊〉 and the sweet springs to bewater their drie and scorehed soyle For the truth and certainty of this deluge see how God did dispose in his prouidence that the Arke should rest vpon the mountaines of Ararat amongst which as I finde it reported there are the highest mountaines in the world and the most in number which was an vndoubted argument that this floud did ouerwhelme the whole earth and likewise these mountaines were furthest distant from the sea shoare that so it might appeare to after ages and succeeding generations finding the reninant of this Arke that the labour and industry of man neither would nor could transport the Arke thither but vpon sight thereof they might acknowledge and remember the great in-undation of waters for thus Nicholaus Damascenus an heathen man writeth that in a generall deluge one was carried in an Arke and rested vpon the top of these mountains whereon there continued a long time after certaine peeces and fragments of the Arke and this might bee the same which Moses the Law-giuer of the Iewes doth mention Many signes and tokens doe likewise appeare in nature which as they are the reliques so they serue as most vndoubted arguments and proofes of the deluge at this day there are found both in other nations and as I am informed in the I le of Man certaine trees which serue both for timber and fuell in such plenty and quantity so many fadomes vnder the earth as that by al probable coniecture they were there buried and couered in the time of the deluge God foreseeing the wastfulnes which man would commit in the spoyle of his woods like a prouident master of a family layes vp his store makes his prouision and keepes his wood-yard safe lockt and conceald vntill a time of necessity somtimes likewise in the bottomes of seas and waters where assuredly according to the coast and situation of the country there hath bin alwayes a fluxe of waters supposing the world in the state wherin now the world stands yet therin there hath bin discouered foundations of buildings which assuredly were ouerthrown in the generall deluge vpon the face of the earth I haue obserued rockes and stones seeming to hang in the ayre without any circumiacent earth whereas I did conceaue in reason that these hauing no certaine growth but only per iuxta positionem agglutinationem as the schooles speake the bosome of the earth was the fit wombe to ingender them and standing thus they did daily decay and decline and therfore certainly were not thus from the first creation but the conflux of waters hath vncouered them of earth hath left them there naked and bare to be the immoueable markes of the great deluge When I consider the barrennesse of the earth for many leagues together I cannot conceaue that it should be thus from the beginning being Gods owne immediat workmanship but that the salt waters haue caused this barrennesse and when I consider the strange different mould of one and the same earth as I haue often obserued sand vpon clay clay vpon grauel grauel vpon chalke chalke vpon sand c. Assuredly this diuersity neuer was in the first creation neither hath it since been effected by any influence or operation of stars but some general ouerflowing of waters hath caused this variety of mould and complection obserue how the goodnes or barrennesse of grounds followes certaine veines of the earth not according to the coasts of the heauens from East to West from South to North least you might ascribe it to the motion of the stars but commonly by a wreathed and crooked forme that you might rather ascribe it to the current streames of the waters but let vs dig vp the barren soyles and sometimes we shall finde out marle-pits which do vndoubtedly assure vs that God hauing first created the earth gaue it a fatnes in the vpper crust thereof but in the great in-undation of waters being spread and couered ouer with sand it is now baked and growne to a kinde of ripenes and melownes so that man vsing his labour and industrie God hath now ordained it to bee the compost of the earth to supply the barennesse of nature in this last and old age of the world let vs yet dig deeper and happily we may come to some cole-pits which consist of the oylie vnctuous substance of the earth which is laid and buried so deepe by the ouerflowing of waters in the time of the deluge as not being able to supply â—ap for the root of trees whereunto it was first ordained by nature it gathers it selfe to it selfe and hauing a long time of concoction without any great annoyance of waterie sappe God hath ordained it as a fit subiect for fuell which in these last dayes our wood fayling especially in these colde Northerne countries God hath very plentifully discouered and that which giues credit to this truth I haue obserued this in the cole-pits that where there hath been a moderate fall and descent of water there the cole hath been much weightier brighter and better as for mettals there is not the like reason in them for assuredly they follow the course of the heauens as they are framed by a speciall influence of Starres wherein appeares the goodnesse of God that in so painefull and such a dangerous worke poore man might obserue a greater certaintie in his labours I suppose likewise that the vn-euennes of the earth the hils and the vales were much caused by this generall deluge for ye shall obserue that the highest mountaines vpon earth carrie some proportion to the lowest bottome at Sea for as the greatest height is supposed to be sixe and twentie or seuen and twentie miles vpright so is the greatest deapth that God might obserue some kinde of proportion in the inequalitie seeing that both earth and water should make one perfect globe thus the fish of the Sea resemble in feature and â—orme the beasts of the field that so thou mightest acknowledge the same prouidence of God in both for certaine it is that all the terrible tokens and signes of Gods anger and wrath did accompanie the deluge and as the waters did swell aboue measure so the billowes and waues of the Sea did arise in a wonderfull and fearefull manner and these surely might well cause a great inequalitie in the earth and therefore you shall obserue that the hilles stand not alone but are contiguous and adioyning together as it were shelues raised vp with the waues and carried with the streame that it might
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
for the lampes must alwaies burne in the Temple Exod. 27. vers 20 The Church must alwaies be visible that men may know where to repaire for their soules health by vertue of the most holy imposition of hands I will not stay my time and in the latter end of my speech craue pardon for all my offeÌ„ces here rather I wil now snatch at the present occasion so fitly offered if I haue spoken any thing or shall hereafter speake in this Pamphlet vnaduisedly illiterately without good order or methode acknowledge I beseech thee the generall punishment of whole mankinde which more especially discouers it selfe in my weakenesse the confusion of tongues I am confounded I am confounded poore silly wretch that I am I am confounded my minde is distracted my tongue is confounded and my whole nature corrupted in me in mee alone see the punishment of whole mankinde learne now to be compassionate and pitifull for I cannot altogether 〈…〉 Nihil humani à te alienum putes here is thy benefite indeed my weakenesse appeares the presse hath proclaimed it this Pamphlet can witnesse it and thine is yet vndiscouered Now in this generall confusion I know not where to betake my selfe or what to speake in the next place for my tongue is confounded I will therefore suppose my selfe to be lost in the woods and that at length after much wandering I should recall my selfe and finding no way for my passage I should haue recourse to my Carde and consider the intended scope of my iourney from whence I came Natus ex muliere my present state and condition I am a soiourner and stranger as all my forefathers were the scope and end of my trauell Puluis in puluerem from dust to dust that so at length I might safely arriue to mine own natiue Country à statu viae ad statum patriae Now certainely right reason would thus informe and instruct mee Vt secundum rectam linâ—am incedam that borne of the dust and tending to the dust I should keep my straight way neither puft vp with pride aboue my naturall state nor sinking downe with despaire beneath my condition that I should not vpon any occasion start out of the way but remembring my beginning remembring my end I should square out my course and trauaile accordingly Intending therfore to speak of the Fall of Man the corruption of nature the punishment of the first sinne I will lay aside all other slighter punishments all chastisements and corrections of sinne which were infinite to repeate and I will onely insist in those two generall iudgements being indeed the extreames the first and the last including all other punishments within their bounds 1. In dolore paries thou shalâ— bring forth with paine and sorrow being spoken to the woman 2. Morte morieris thou shalt dye the death pronounced indifferently against both and thus his corruption shal appeare by his first welcome and salutation into this world and by his last adue and farewell out of his world you shall better iudge of the whole course of his entertainement in this world In dolore paries Gen. 3. vers 16. Vnto the woman God said I will greatly increase thy sorrowes and thy conceptions in sorrow shalt thou bring foorth children c. As the woman first sinned in tasting the forbidden fruite so she is punished in the fruite of her owne wombe here is the fruite of Gods iustice But is it possible that the most naturall action which indeede intends the highest perfection of nature generare sibi simile should notwithstanding proceede with such difficultie danger and torment In all other actions and workes of nature you shall easily obserue how they flow with the greatest ease and delight of the subiect O how sweete and acceptable is sleepe to the wearisome body meate to the hungrie drinke to the thirstie and so for al other naturall workes I will not insist in them take death it selfe as it is natural to man so vndoubtedly it is without sorrow or griefe for the punishment was morte morieris but not in dolore morieris if you will suppose man to rise by steps and degrees and to fall againe by the same steps and degrees suppose him I say growing vnto 25. yeers when the moysture seemes to bridle his heate then increasing in strength vnto 33. yeeres there to come to a state of consistencie vntill 50. yeeres be expired then by the same degrees declining and decaying so that his moysture and heate giues place to his coldnesse and drinesse comming at length to the disease of old age without any vnnaturall distemper assuredly his life shall end as doth a lampe for want of oyle fire for want of fuell without any paine or torment but as the breath proceedes from his nostrels so shall the soule take her flight and leaue the carkase behinde her for heerein consists the difference betweene naturall and vnnatural actions the one performed with the greatest ease and facilitie the other being wrung out with violence carrie in themselues torture and sorrow Thus all diseases proue therefore our torments because they are vnnaturall then why should nature be defectiue in her highest worke that conception and deliuerie should bee with such sorrow whereas the principall intent of nature is to preserue her selfe and to propagate her seed behold the punishment and corruption of nature when she cannot performe the one without the great hazard and danger of the other this certainly cannot consist with the first institution and integritie of nature but is a subsequent punishment accompanying our sinne Consider all other creatures and you shall finde that by the seate and disposition of their wombes by the forme figure and members of the embrion by the proportion and quantitie betweene both there should be as great if not a farre greater difficultie in their production then in the generation of man And yet you shall finde it farre otherwise notwithstanding the numbers which many creatures bring foorth at once and euery one of theÌ„ carrying the like proportion to the damme as the childe doth to the mother yet are they able to worke and continue in their full strength vntill the instant time of their deliuerie they know the iust time of their bearing and doe prepare themselues accordingly they can hasten or prolong the time of their bringing foorth which well argues their strength of nature and the action without paine they are neuer so perfectly sound vnlesse they are bearing some of them bringing foorth by great numbers at once others bring foorth euery day as our common hens and all of them seeme to promise a kinde of certaintie in their bearing and yet in all of them the proportion whether for weight quantitie or figure appeares to be the same with vs and therefore should inforce the like sorrow and difficultie in them as in the woman Yet they crie for no helpe of midwiues they want no keepers or nurses they are
deliuered without paine or sorrow they haue foorthwith strength to make their owne prouision for themselues for their brood yea their courage seems much to be increased that vpon any slight occasion they are so ready to fight in defence of their yong ones Will you see their ioy immediatly vpon their deliuerie hearke hearke the pratling gossip the cackling henne as soone as an egge is laid though at all other times she seemes to be mute yet now she sings and disquiets the whole house either to boast of the fruitfulnes of her wombe or to discouer her hidden treasure lest the goodwife should thinke her barley and corne ill spent behold a free oblation and profit to recompence the losse or to be a president and example to vs to teach women their manner in Churching which ought to be with a song of ioy and thankfulnes to God for the fruits of their wombe and for their happy deliuery If some other creatures seeme to labour in the birth then acknowledge that for mans sinne the whole earth was accursed and the dumbe creatures groane vnder the burthen of our sinne and therfore no maruaile if sometimes they share with vs in the punishment for thence we conclude the great offence the malignitie and infection of sinne but I speake vt plurimum for the most part it fals out among them not in one of a hundred but in mans kinde it doth most eminently appeare and therefore acknowledge vs to be the principals and them only as the accessaries in sinne Againe if some women be of that strong constitution so made and fashioned by nature so helpt and furthered by art that they are easily deliuered yet still are they deliuered with some paine and I speake vt plurimum for the most part generally in the whole kind you shall obserue it a punishment if some do better escape then others it is Gods mercy to them not one of a hundred but suffers a great torment more or lesse griefe alters not the truth of Gods iudgements when sorrow it selfe was the punishmeÌ„t As likewise in that other punishment of death some die without paine as many in their ould age when their body is not so sensible the least stopping of their breath puts out their candle whereas the yong man sicke of the stone or the pluriâ—ie dies in great tortures for heere the paines and torments of death were not the punishment but death it selfe so likewise in child-bearing more or lesse sorrow was not appointed the measure of sorrow was not prescribed but sorrow in generall here was the punishment though Scripture and all ancient writers do number it amongst the greatest torments sometimes indeed Gods iustice is allayed with his mercy and his wisdome permits the workes of nature to passe vncontrolable that so it might appeare that our sorrowes and infirmities proceed not from the necessity of our nature but from the incident malignity of our sinne Reasons I know there are alleaged in Physicke and Philosophy for this great paine in the birth and generation of man suppose it did proceed from natural causes yet would it then argue a great corruption of nature that should thus ordaine the beginning of man with the great sorrow and griefe of his mother as if man were of a viperous kinde and brood gnawing the bowels that first hatched and conceaued him but I do assure you that if you shall well weigh all those causes which seeme to produce the torments you shall find them very much defectiue and such as cannot giue you any satisfaction but herein I must be sparing in regard of my profession and speaking in a common and vulgar tongue these are secrecies proper to woman yet I may boldly say it that nature heerein seemes to outstrip her selfe and to torment the poore woman beyond all natural causes For the trees in producing their fruit seeme then to be most beautifull and do yeerely afford it all the beasts of the field do the like in the time of their greatest growth and best perfection only the the woman notwithstanding her strength and ablenesse of body it will not excuse her notwithstanding her good complection and sound constitution it will not auaile her for she is only subiect to sorrow Sorrow I say for there is no sorrow comparable to the sorrow of a woman in the time of her trauaile from their first quickning or conception you shall obserue them with pale lookes heauy eyes apt to faint vpon euery occasion they are a burthen to themselues their stomackes faile them and the night giues them no rest all the deuouring and rauenous wilde beasts are aptest to seaze vpon them the least knocke or blowe the least ill sauour or bad sight the least sorrow conceiued in the fansie is able to indanger all to hazard the life both of the mother and of the childe in her wombe Not to speake of the naturall greife arising from natural causes sometimes nature seemes with too much expedition to hasten her woe and then ye haue an vntimely brood as if Autum should fall out in the spring sometimes the wombe proues likewise the tombe and the place of conception serues for his buriall after seauen or nine moneths expectation behold hee comes carrying the forme of a slaine and a murthred man and so he presents himselfe to his sad mother to comfort her heauie heart being once thus deliuered the danger is not past but she must be attended on with safe keeping and good diet and thousands daylie miscarry when in mans expectation they seeme to haue ouerpassed al danger of child-birth But heere I will acquaint you with a strange point of crueltie men must become wiues men among wiues men-midwiues I meane who with the strength of their limbes and in the hardnesse of their hearts must execute that which the weaker sex compassionat women durst neuer attempt pittie it were that there should be such a profession of men were it not that necessity inforceth it before I can speake of them with patience I will first fall downe on my knees hould vp my hands lift vp mine eyes and if I can I will shed forth a few tâ—arâ—s and humblie desire God to helpe and comfort all those poore sillie women which shall haue occasion to vse their helpe heere you shall see sometimes the bellies opened the flesh rent the tunicles cut in sunder to finde out a new passage for the poore infant who must come into this world through the bowels of his dead mother and vpon his first approch may be iustly accused and arraigned for a murtherer if his mother escape then sometimes you may see the poore innocent childe mangled executed and quartered in the wombe there was no great offence I confesse vnlesse it were the sin of his first father but indeed I am affraid to speake any longer of these bloudy cruelties I will not lay open my nakednesse I will not defile mine owne neast the punishment sufficiently
appeares and well betokens the corruption As I haue made man the instrumeÌ„t of cruelty so I cannot alwayes altogether excuse him from the paine in her trauell and therfore here in the middest of sorrow I will bring forth a subiect of laughter I will set him vpon the stage I pray' obserue him aright Did you neuer heare of fathers which breed and beare their own children their wiues conceiue and the husbands who shuld be the only comfort in the time of their weaknes first begin to complaine of the sorrow Iuno Lucina fer opem I pray' send for the midwiues and let vs see what this great mountaine will bring forth forsooth his teeth ake his bones are crasie his eye-sight fayles him hee is troubled with rheumes sometimes with the megrime Physicke will not helpe him the times of the yeere will not auaile him but the poore man must expect his wiues deliuerie Hath God ordained this to shew the entire league and compassionat heart that should passe between man and wife and how they are both equally ingaged in the issue hath God appointed this to teach man and wife that the end of their loue should tend to procreation strange it were and wonderfull in nature were it not that the husband is the sonne of a woman and therfore partakes of her weaknes and imperfection partus sequitur ventrem and is in some sort lyable to her curse Heere you would expect of me that I should assigne and point out the causes of this fellow-feeling and strange affection between man wife happily I could guesse at some of them but for certainty I know none rather I would flie to the diuine prouidence beyond the reach and compasse of nature who for assuring man that he himselfe hath coupled them together and that both persons are but one flesh therefore he hath giuen them but one sense feeling of the same sorrow That as in their estate one and the same calamity doth equally befall them so in their persons one and the same misery doth equally attach them which God hath ordained by secret and hidden causes best known to himselfe that as many diseases are infectious and spred themselues by the company and society of others so here the same handie worke of God appeares to the astonishment of naturall Philosophy Will you yet presse me further to lay open the secret causes and hidden qualities of things suppose the sympathie and antipathie of creatures my answere is that these arise from the great conformity or contrariety of temper in the inbred qualities and naturall constitution in so much that you shall obserue that in such liuing creatures in whom there is an antipathie suppose them to be dead yet in their very carkases in the bones and the flesh as long as any spice of their temper remaines the contrariety will appeare in the different and contrary operations Now this contrariety appeares not in the contrary qualities alone but in the degrees of these qualities and in such degrees as they are best fitted and proportioned to each other nature it should seeme hath ballanced them and squared them out fit for the combat Now the degrees of things are infinit as time is diuided into infinite moments quantitie into infinit points so qualitie into infinit degrees and things infinit do not fall within the reach of mans comprehension neither are the formes of things subiect to our knowledge propter nimiam actiuitatem for as things are in nature compounded so in the vnderstanding of man they cannot be found simple the influence of the heauens is wholly vnknowne propter spiritualitatem as being no way materiall or sensible whereas all mans knowledge must presuppose the foundation information of sense And thus it is no maruaile if many things in nature be wholly vnknowne when as the forme is vnknowne the influence vnknowne the degrees of qualities vnknowne that so the first curiosity of mans knowledge might be iustly recompensed with blindnesse and ignorance Philosophy as likewise all other arts and sciences treates onely of things generall and cannot descend to things in particular with their parâ—â—â—ular degrees as for example we diuide this sublunary world into foure elements euery element into three regions here we consider two qualities one in extremitie the other remisse these qualities we diuide into foure seuerall degrees the Physitian he descends somewhat lower doubles his fyles deuides them into eight as may bee best fitting for his purpose and here hee stands and cannot march any further For compound bodies we consider their kindes their formes their constitution their properties their differences and common accidents we reduce nature which appeares confused to mans vnderstanding into a certaine method appointing the bounds of sciences to bee the meares for our gouernment and direction in the course of our studies and in euery science we consider the principles the subiect and the affections as far as God hath inabled man so far hath the industrie of man transported his knowledge yet we cannot descend to particulars God hath denied this perfection as it appeares for the obiects of the sense are singulars the obiects of the vnderstanding are vniuersals as the sense cannot exceed his own bounds and eleuate it selfe to the height of the vnderstanding so neither can the vnderstanding stoope downe to the sense God hath giuen vs an inspection of nature but no absolute and perfect knowledge of nature hauing reserued that for himselfe Hee that shall desire to bee better informed in these hidden and secret qualities I would referre him to those learned authors from whom I suppose he should receiue good contentment and satisfaction as namely Aristotle Albertus Magnus Zimara Fracastorius and others Now for this present instance why the husband should be thus affected in his wiues conception it is not vnknowne to al skilfull Musitians the great concord which is betweene the eights not onely for the sweete harmonie of musicke but if the Instrument shall be thus set and disposed for the purpose the one string being easily touched the other will likewise moue for companie assuredly between man and wife their loue and their affections concurring together there is likewise a greater sympathie and agreement in their naturall temper and constitution and therefore are fitter disposed to worke vpon each others body as kindred descending from one stocke are apter to infect and annoy each other in a pestilent disease Besides their constitution man and wife liuing together feeding on the same meates resting together and conuersing together as at all times so sometimes when their bodies are more apt to be tainted no marueile if some husbands and yet but a few for God gaue man his wife for his help not for his sorrow do partake in their passions Lest the enemies of learning the enemies of religion should here condemne vs and for this one defect being not able to make plaine demonstration of all secrets and hidden qualities
should therefore thinke our knowledge vnprofitable I would gladly aske what inuention in the world was euer more beneficiall to man then was the Mariners Carde to direct him in his passage thorow the huge wildernesse of the vaste Ocean yet can you conceiue that the world could bee exquisitely diuided by 32. parts for so many windes are assigned shall acres miles leagues whole Countries huge Nations make no sensible difference in this Card and yet is the Carde so exquisite and of such necessary vse Or take an Almanacke though it faile in prognostication of weather is it therfore not of excellent vse Learning it is which opens mans eies to all humane knowledge though it cannot or will not vouchsafe to looke vpon the basest things of this life yet it containes the grounds the roots the causes of euery the meanest profession and is able to direct euery man in his owne Trade course and vocation and I may boldly speake it absit inuidia verbo all other professions whatsoeuer if they be not spiced and seasoned with learning they are base and barbarous if they bee not sanctified and hallowed with Religion they are prophane and heathenish I haue forgotten my selfe and whether out of the loue of Philosophie or out of mine owne modestie desiring to conceale these points of secrecie the paines and labours in child-birth I am fallen into this discourse I will now againe retire my selfe and I will instance in the two sexes This punishment was not only inflicted on the woman in the time of her trauaile but it is further extended and generally comprehends all the diseases and griefes of the wombe so that the maid and the widow shall not freely escape for infinite are the diseases and those strange and wonderfull beyond the common course of nature which the wombe of a woman doth make her subâ—ect vnto what strange pangs and conuulsions doth it suffer as if it had no stable foundation in the bodie such rising such falling sometimes prouoked with a sent so strange and miraculous to nature that the ignorant â—ort not considering the naturall causes crie A possession a possession then straight some poore old woman is had in suspition brought before a Iustâ—ce accused for a Witch c. whereas in all other creatures the wombe doth no way offend or annoy them for then certainly it would appeare in their cries their groanes their complaints their feeding their thriuing in flâ—sh somthing at length would easily discouer it but indeede there is none I would I could say as much for the woman but alas here are too many I cannot reckon all some shall appeare and those I will conceale in the habit of an vnknowne tongue Phlegmone abscessus vlcus cancâ—r scirâ—hus mola inflatio hydrops calculus rhagadâ—s câ—ndylomata haemorrhoïdes Will you see the symptomes signes and proper passions mensium suppressio mensium profluuium atque stillicidium albus fluor vterinus gonorrhaea duplex vteri strangulatus ascensus descensus prolapsio conuulsio sterilitas abortus c. To conclude the Physitian as well as the Clergie man is sometimes tied to his secrecie and silence Yet giue me leaue to instance in those parts which appeare to the sight The sweete paps which serue to allure the husband and to put the children in minde of their dutie how apt are they to bee tormented with griefe being spungious parts some ill humours sâ—ttle there and the softnes is turned to a stonie hardnes the fresh and beautifull colour is changed to palenesse and wannesse in stead of sweete and delicious milke the filth breakes out into issues and sores and therein assures man that he is not onely conceiued in sinne and corruption but likewise feedes vpon corruption for what is milke it selfe but onely impure blood the colour changed Now if these parts which border so neere vpon the heart be corrupted then assuredly the heart it selfe is full of corruption the roote of life and nature her selfe is wholly corrupted and therefore those parts which were ordained for the nourishment of poore sucking babes together with life together with foode for the continuance of life doe by a law of necessitie impart their owne corruption For the males they are not excused from the like sorrow what strange and noysome diseases doe befall the generatiue parts lues venerea priapismus gonorrhaea I am ashamed of my selfe and me thinkes my mouth is defiled with speaking of them onely giue me leaue to reckon vp one among the miseries proper to this time among the inuentions and monsters of this last age for the ancients neuer heard of it There is a disease begotten amongst vs and no nation will father it all are ashamed of it we cast it on the French the French on the Italian the Italian on the Spaniard the Spaniard on the Indian as if it were some excellent treasure brought from a new-found world a disease which ariseth from imâ—oderate lust noysome infectious corrupting the bones rotting the flesh loosing and dissoluing the ligaments A iust punishment for mans lust that since beautie allured him his own natural strength prouoked him therfore God wil punish him with the losse of his beautie his fauour shall faile him hiâ— eye-sight shal leaue him his colour forsake him his nose shal drop off his lips shall be eaten his palate shall be cankerd and his strength shall be like a broken staffe he shall goe like a criple shame and reproch shall attend him Fully to describe this disease I will leaue it to the skilfull Physitian let it suffice for me to obserue that although some other creatures seeme to be as much inclining to their lust as is man yet none are tainted with such a noysome disease saue only man as likewise in all former times among the Heathen and Pagans there is no mention of any such disease much lesse of the cure only amongst vs Christians who professe a more strict austere and mortified life this disease first tooke her beginning That seeing God had giueÌ„ vs a greater knowledge of his truth of the foulnesse of sinne together with a larger measure of his grace therefore God punisheth the vncleannes incontinencie of these times with a greater iudgement and vengeance and as the woman partakes in the mans punishment both of them sweating in their labours both of them made subiect to death so man as farre foorth as it will stand with the condition of his sexe partakes in her sorrow These things being duly considered if I were worthy I would giue this aduice to Ladies and Gentle women who now labour in the paines and perill of child-birth that during this time they would better bethinke themselues of the occasion that their danger and sorrow is the iust punishment of sinne for the first offence of the woman and that they would giue God most humble and heartie thankes for that greatest blessing of all other temporall blessings the fruitfulnes of the wombe
whereby it pleaseth God to inlarge his owne kingdome to accomplish the whole number of his elect whereby they might continue their names and their memories and finde some comfort in their olde age leaue their posteritie behinde them to giue them a Christian buriall and to performe all other duties of children to parents This I could heartily wish but see the corruption of these times they turne this punishment to a point of their owne pride vaine-glorie and solemnitie their lying-in or bedding being performed in such state with such pompe so excessiuely costly and chargeable that I feare they haue little thought either of thankfulnes to God or of the punishment of sinne Now giue me leaue to relate some few accidencies which doe accompanie our conception whereof I may speake without offence Consider I pray' how duâ—â—ng the time of their conception while our parents are yet great what a longing and hungrie appetite possesseth them of things hard to be gotten most commonly vntimely and vnseasonable fruites sometimes of things vncleane and impure Is not this an vndoubted token and testimonie of that insolent and vnbridled appetite of the woman which first contrarie to Gods owne precept and ordinance seazed vpon the forbidden fruite But obserue I beseech you how this appetite and longing consisting onely in the fansie and imagination of the mother yet sometimes to the great wonder and astonishment of reason workes vpon the childe in the wombe and makes an impression answerable to the thing conceiued in the fansie the fansie can neither giue sexe nor beautie nor strength to the members yet doth it imprint a character answerable to the strong apprehension See heere a liuely patterne of the propagation of sinne there are hereditarie diseases of the bodie there are wants and defects proper to the minde there are infirmities and sins of both sin is intailed to our nature though it proceed froÌ„ the free-will and consent of man yet is it grounded in nature and therfore al the naturall actions of man are branded with sinne In the time of their deliuerie I haue heard it credibly reported and so I may affirme it vpon tradition that nothing so much asswageth their paine and giues them that ease as the cast-away skinne of a Serpent being fitly applied for that purpose I will not dispute of the naturall reason which assuredly consists in the strange antipathie betweene both only I do here blesse God that hath so ordained nature as it might best serue for a supernaturall end when all naturall meanes shall faile and cannot preuent a naturall griefe yet the remembrance and thought of the Serpent which was the first occasion of this griefe should mitigate this paine Here is a kinde of magicall inchauntment to heale wounds by the application of that sword which first gaue the blow like the Israelites in the wildernesse wounded by the Serpent they are likewise cured by the brasen Serpent It serues also as a memoriall of Gods great bountie and goodnesse that if God in this miraculous manner by changing the skinne renewes the age of the Serpent then certainly man in his issue hath some kinde of eternitie for the young childe seemes to renew the age of his parents And the poore mother calling to minde Gods mercie to the Serpent who was the first seducer and greatest offender may well hope for a greater measure of that mercie and in her greatest torments and griefe acknowledging the iust punishment of sin may expect a better state and condition when God shall renew al things change their old habits and restore them to their first perfection Thus are the present miseries of this life seasoned with the assured hope and expectation of a better world to succeed I cannot thus leaue the punishment in the mother but I must likewise trace it in the infant Comming into the world wee come with our heads forwards as it were stumbling into life which vndoubtedly argues our fall for our birth is praecipitium a break-necke as if we were cast headlong downe from some mount Being thus borne wee carrie the image and representation rather of slaine men then of men beginning to liue such effusion of blood such vncleannesse as could not possibly stand with the integritie of our first nature as if wee were borne vnder that law condition that needs we must dye and therefore wee came into the world that indeede we might goe out of the world Many are borne with caules on their faces which betokens their modestie and shame as if Adam should couer his nakednesse with leaues here wee are fast bound vp with swadling-cloutes for wee are captiues and prisoners borne vnder the slauerie and bondage of Egypt and for a time wee can doe nothing but crie to moue pitie and compassion all our rest consists in motion wee sleepe while the cradle is rockt and so in the succeeding course of our liues wee seeme to flatter our sâ—lues with ease and securitie when as indeede all things are in an vprore At length wee begin to open our eyes and to looke about vs and here we wonder and admire all things as being strangers arriued in a new-found world we are apt to place our loue on euery obiect and cannot direct our selues aright there is nothing which seemes pleasant to the sight nor any prety toy but straight we must crie for it it must be ours we must possesse it otherwise the whole house shall not bee able to containe vs no fruite of the garden must be excluded See heere whether that fruite which was gustu suaue visu delectabile would not againe serue to allure man Not long after our hearing and speech will serue vs then wee begin to hearken after old wiues tales and fables wee cannot be content with our food and our raiment but we must heare some stories of Liâ—â—s of Beares and the like old women and nurses forsooth they must relate them Lord what skilfull teachers wee haue gotten as if Adam were againe to be instructed by Eue and that wee should all learne our lesson and take aduice from the Serpent see how this curiositie of knowledge possesseth young children as much as euer it did the first Adam but more immediatly and especially resides in the womankinde whereas a maide should be mute she is not afraid to dispute she should be a cooke for her sexe she would buy a booke for her sects in liew of a mate she must illuminate if once she proues gossip then she proceeds to a Doctorship and she can be no mistresse vnlesse she know mysteries Thus they haue degrees of schooles among them and therefore may lawfully weare their hoods and their habits they are not content to follow their seuerall callings and professions wherein they might serue God since it was God that ordained them not content with our ordinary Catechisme which they in their wisedome call beggerly rudiments or some implicite faith but as if euery part were
ordained to bee an eye and that women should proue teachers in the Church they begin to enquire of predestination reprobation prelection free-will the state of innocency the time of the generall iudgement c. Here are excellent wits indeed that cannot admit any bounds of their knowledge if there were a tree of knowledge in the middest of Paradise for the triall of their obedience you should easily discouer in them the same disposition And hence follow such monsters of opinions such mishapen conceits together with such neglect contempt and such a base respect of their ordinary Pastor as that you would not imagine such disobedience were it not that the same corruption and curiositie of knowledge did first appeare in the roote which now buds foorth in the branches How credulous and easie of beliefe are the young children as if they were fit subiects to be againe seduced by the serpent how do they rather incline vnto hate then vnto loue out of the malignitie and corruption of their owne nature as it were laying the foundation of that Machiauelian policie that Friendship is vncertaine but hate is irreconcileable see their obstinacy and wilfulnesse if you forbid them any thing the more you forbid it the sooner they will attempt it â—itimur in vetitum see how we follow the footsteps of our forefathers we neede not be taught this lesson aspis à vipera disobedience is now become naturall vnto vs see how these little children will alwayes attempt the most dangerous actions as clyming vp of ladders sliding vpon the ice running ouer bridges playing with edged tooles skipping ouer benches to shewe that the same nature still continues in those little impes which vnder colour of bouldnes and courage proues indeed to bee rashe and desperat suppose them to be weake and faint not able to vndertake such great exployts see then of all other places how they make choice of the basest the sinke the chanell the chymnie wallowing in the mire all daubde on with durt that were it not to signifie the vncleannesse of mans conception and birth I should much maruaile at natures intent herein See see these little children how apt they are to learne all lewdnesse and naughtinesse if there be but a nicke-name or a leud song or some libellous rime you shall finde them so inquisitiue so desiâ—ous to learne so retentiue of memory as that you would thinke it wonderfull whereas in all good learning there is such a dulnesse such a backwardnesse such forgetfulnes as that you would not suppose them to be the same wits Now the first offence for which our parents correct vs it is for the most part the eating of rawe and vntimely fruits see how these children do naturally symbolize with their parents and as of nature so there is a conformitie of wils as soone as our strength serues vs then wee begin to rob orchards to rifle aple-lofts ceasing vpon forbidden fruits as if we could not leaue our ould â—aunt or that we did claime a bad custome by prescription but I pray' marke the euent this eating of fruits ingendreth wormes in their mawe their stomackes and bowels their tender yong bodies become quicke sepulchers a wombe for the wormes to feed vpon their liuing carkases see here the eating of this fruit giues them the first token and assurance of their mortalitie morte morieris But I forget my selfe vnles I should here stay I feare I should againe and againe run through the whole course of his life neither indeed dare I far proceed in this subiect for I know what some will say that bachelors children are euer well taught giue me therefore leaue retiring far backe to make the longer leape from the cradle to the coffin being fast bound vp with swadling cloutes I will exchange them for my winding sheet and so in the last place I come to the last punishment of the first sinne morte morieris thou shalt die the death Gen. 3. v. 19. In the sweat of thy face shalt thou eate bread till thou returne to the earth for out of it wast thou taken because thou art dust and to dust shalt thou returne I confesse indeed I shal incurre a disorderly method if you consider the course and order of nature for nature passeth by degrees natura non facit saltum she takes no leape but when I consider the necessity of death together with the casualtie and vncertainty of all other accidents which may befall man statutum est hominibus mori there is a statute past that al men must die but peraduenture I shall be rich I shall be poore peraduenture I shall grow ould I shall be blind peraduenture I shall be lame I shall be a criple but without all peraduenture I shall die thus there being a necessity of death together with a great vncertaintie of the time I do appeale to the strictnesse and rigour of lawe that if a debt must be discharged and no due time be appointed then we must prepare for a present payment so that it cannot seeme much against method though I speake of death immediatlie vpon our first receiuing of breath If all other creatures were subiect to death yet me thinks obseruing the course and prouidence of nature man should be exempted from death consider the high prerogatiue of man in all restringent and penall lawes the Prince is excluded to shew his high estate aboue the ranke and condition of subiects now man is the king of the creatures let other creatures bee lyable to â—laughter for they were ordained and directed to man let other creatures die of themselues for in them there is nothing but nature nature which hath a certaine course and period a time of rising and a time of setting but the first fountaine of life in man is the inuisible and immortall soule free from corruption free from all change and alteration as in her owne substance so in her actions she cannot bee inforced or determinated but is beyond the Precincts of nature and therefore no way tyed to follow the ordinary course of nature Yet some beasts do far exceed man in life and continuance of being which is the foundation and ground worke of nature to support all other blessings and therfore seems to be the highest prerogatiue of nature wherein notwithstanding man is defectiue other creatures indeed seeme to attaine their perfection in their ends or their death the hearbes serue for the food of beasts and in their bodies and carkases they haue a more excellent being then they had in their greene blades the flesh of beasts becomes the nourishment of man and being made part oâ— mans own flesh heere is the height of all their preferment now in man you shall obserue it far otherwise who of the mirror and miracle of nature by his own death is suffered to putrifie and to be deuoured of the basest wormes as if his body were ordained to be the compost of the earth and did only serue
to make the Church-yard fat with the oyle of his flesh and to paue the high wayes with the sculs and bones of dead men Consider this inferior world consisting of the same different and contrary elements yet still continuing in the same state assuredly it is no greater difficulty to preserue man from death then to preserue the whole world from corruption for the same causes appeare in both the elements and the elementarie qualities and once in euery mans age they are equally tempered as it were the Equinoctial of his age Then why should there not be a state of consistencie in man as well as in the whole world or at least why should not the periods and times of his age the spring of his infancie the summer of his youth the haruest of his riper yeares the winter of his old age goe and returne according to the reuolution of times seasons and changes of the yeere which seeme to bee therefore onely allotted for the continuance and preseruation of mankind Not to insist alone in this sublunarie world strange it is that the heauens themselues which were onely ordained for mans vse should so long continue without change or alteration and man himselfe in the whole course of his life should not be able to see a reuolution that the superiour causes preseruing mans life should moue by a most certaine and vnchangeable rule as the diuine prouidence hath appointed them and yet mans life to which all is ordained should be most subiect and lyable to the greatest hazard chance and vncâ—rtainty But most strange it is that the heauens beiâ—g Gods blessed instruments to continue life quicken sense stir vp motion yet with their malignant and dis-astrous aspects should cause the ouerthrow of man yea sometimes of whole nations and kingdomes consider the end of mans creation which was the praise and glory of his maker which end is eternall as God himselfe is eternall then why should not those things which are ordained only to this end be of like eternitie and continuance God is not like man that he should be altered and changed that he should repent himselfe of his own workes and restore againe that vnto nothing which he himselfe hath once made according to his owne image neither is God the God of the dead but of the liuing being life in himselfe shall the dust rise vp and praise him shall his iustice appeare in the graue or rather shall the prayers the voyces and harmony of men ioynd with the quire and sweet melody of Angels sing prayses vnto him and magnifie his holy name which indeed was the scope and end of our creation thus not onely Christian religion but euen reason it selfe and mans owne knowledge seeme to preach this lesson that the end of nature man to whom all nature is ordained and directed should not end in nature and therefore death it selfe especially to man is a punishment of nature and in it selfe is most vnnaturall to man Especially when I consider how the better part of man the soule is immortal and vnchangeable as in her selfe and in her owne substance so in her qualities and actions now the life of man being only the worke of his soule and the sweet influence of his quickning spirit into the dull flesh I do much maruaile how this immortall spirit should bee the cause of our mortality for it cannot bee denied but that the soule receiues some kinde of perfection from the flesh for without the ministery of the body were not our members the soules vessels and instruments she could neuer exercise those excellent powers of sense and vegetation therefore in her separation though her state may seeme to be more perfect then it was during the time of her mariage or couerture with our flesh our corrupted flesh wherein iars and contentions did daily arise to the great disquieting of both yet certainly the soule hauing these faculties desires the free vse and exercise of them Which desire that it might not be frustrat and vaine doth in some sort by a naturall sequell inforce a last resurrection when the soule shall be re-united to a spirituall body better befitting it selfe and in the interim concludes that either man is vnnaturally compounded or that the separation of his parts must be wholly vnnaturall which I rather suppose seeing it makes much for mans dignitie and natures perfection the soule no way desiring a separation for as the state now stands there is a kinde of correspondencie if the flesh be corrupted the soule is likewise tainted with sinne here is a proportion though an euill proportion between both The â—oule desiring the continuance of this vnion why should she not be able to effect it she frames and fashions in the wombe all the members of mans body for her owne vse and seruice anima fabricatur sibi domicilium though Gods power appeares in our making yet God vseth meanes and these meanes can bee none other then the actions of the soule it selfe a baser agent God would neuer imploy in such an excellent worke and a greater worke-man all nature could not afford him Now the soule hauing thus framed the body if she dislikes any thing she must blame none but her selfe if all things be perfect and sound in the first fabricke and architecture of man then in the succeeding actions of life the soule is the first fountaine and the onely actiâ—â— principle of all seuerall operations for I receiue my temper my constitution my colour my digestion my nourishment my strength my growth and all from my soule If there be an error or fault I must blame and cast the aspersion vpon my soule that notwithstanding her owne eternity yet she should lead me to the paths of mortality for herein I dare bouldly excuse mine owne flesh my flesh is innocent if not of my sinne yet of my bloud and the soule is the sole murtherer for the body is onely subiect to passion as it please the soule to worke so it must suffer as the soule receiues the praise and commendation in the goodnesse of her actions so let her take vnto her selfe the shame and reproch in the defects and imperfections Though there may be I confesse some little difference in the appetites and inclinations of both proceeding from the different natures yet is there no opposition betweene both in regard of destroying qualities both of them being substances of a diuers kinde not capable of contrariety and therefore a wonder it is how they should be ioyned together or being once coupled how they shuld be set a â—under Can the â—oule first build this goodly tabernacle of our bodies and can she not repaire and renew the workmanship decayed seemes it not a worke of lesse difficulty to repaire then to lay the first foundation Can she bring forth a seede to propagate her owne kinde and so giue lâ—fe vnto others yet cannot preserue her owne life is she so prodigall of her best substance
and treasure that impâ—rting it to others she leaues her selfe destitute or how fals iâ— out contrary to the course and streame of nature that the better part of man being priuiledged and hauing a charter for eternitie yet man himselfe should see and taste corruption as if the whole did not inclâ—de the parts or that there were a different condition of the whole from the parts contrary to the whole course of nature and the wisdome of her first institution Suppose the soule should be defectiue in her actions as that for want of a full and perfect concoction the stomake should be filled vp with rawe humors which at length should seaze vpon the liuer and there breake forth like a spring or a fountaine and so bee conuayed in the conduit-pipes of our veines thorough the trunke of the whole body yet cannot the soule instantly recall her selfe and correct her owne error cannot heate bee allayed with couldnesse moysture with drought and euery distemper be cured with the application of his contrarie I cannot conceaue the reasonable soule to be a foole and therefore needs she must be a Physitian you will say that there is a great difficulty in the receiptes and therfore the life of man would hardly suffice to learne the remedy and cure but I pray' marke the art and industrie of man I am verily perswaded and I speake it by experience that mans body by the helpe of feare-clothes powders balmes and oyntments may bee preserued for the space of two hundred or three hundred yeeres in the same state and consistencie wherein now it is at least to the outward shew and appearance then why should not the like medicines inwardly taken preserue life for such a terme of yeeres why should not physicke growe to that ripenesse and perfection that knowing the nature of diseases the course inclinatioÌ„ of humors by application of coÌ„traries as it were vsing the tree of life in Paradise it might prolong mans age if not for euer giue him eternitie But see see corruption consists in the root in nature her selfe for physicke cannot worke but must first presuppose the strength and furtherance of nature left thou shouldest blame the Physitian or thinke the meanes which God hath appointed for thy health to be wholie vnprofitable behold thine owne nature is wanting and defectiue to her selfe If nature might faile in her particular ends yet me thinks the whole scope and generall intent of nature should not bee frustrate and made voide There is nothing so common and triuiall in Schooles wherein nature is best discouered as is this knowne and palpable truth Corruptio vnius est generatio alterius the death of one is the birth of another for nature consists in alteration and change and it would much disparage nature if there were such a death as did wholly make for her losse and no way redound to her encrease In all other creatures you shal obserue this truth Suppose a beast were slaine his body should be dissolued into the bodies of the elements his forme into the formes of the elements as both of them were first composed of the elements nothing should bee lost through the negligence of nature but all should be gleaned vp and very safely reserued for a new succeeding generation Now in the death of man the body is the sole bootie of nature she cannot seaze vpon the soule she cannot retaine such an inestimable treasure the soule is escaped as long as life continued in man the soule was vnder the iurisdiction and power of nature but the body being once dissolued nature hath lost her owne right and cannot intend any new generation by vertue of that soule A foule error of nature that hauing the soule once committed to her custodie and charge she should open the gates or breake downe the prison walles to lose such a iewell which was neuer gotten by her owne purchase nor cannot bee recalled againe with all her might and power so then in the death of man and so man alone the corruption and nothing but the corruption of nature sufficiently appeares I would not willingly speak of a punishment wherein the mercie and goodnesse of God should not together appeare with his iustice but when I haue once spoken of death me thinkes I am then come to the vpshot and conclusion of all beyond which I cannot extend any blessing I meane any naturall blessing for death is the end and period of nature yet giue me leaue to make these foure good vses of death 1. To reproue sinnes 2. To strengthen and fortifie the bulwarkes of Religion 3. As to giue comfort courage and resolution to the true Christian man 4. so to discomfort discourage and put to flight the infidell and heathen First death seemes to instruct man to preach vnto him the reformation of his life and thereby doth witnesse his naturall and inbred corruption the couetous man whose heart could neuer be touched or moued to take pitie or compassion by the cries and prayers of a poore wretch yet at length will howle and lament when hee considers that hee shall dye in the middest of his treasure and all his substance shall leaue him the oppressing tyrant stained with the blood of poore innocents shall knocke his owne breast teare his owne haire readie to shed his owne blood when hee sees the pale and liuelesse carkase of his persecuted foe to shew him his owne state and condition and being dead to threaten his death but it were to be wished if it might be spoken without offence that one might arise from the dead who might relate vnto vs the state of the dead and of the vanities of this life which passe like a shadow And to this end I haue heard it as a tradition of the Church that Christ hauing told the parable of Diues and Lazarus and the Iewes little regarding it to stirre vp faith in them as likewise in some sort to satisfie the request of Diues that one from the dead might instruct his brethren God raised vp Lazarus the brother of Mary Magdalen who might witnesse and testifie as much as Christ had reported I will not stand vpon the truth of this traditon though certaine it is that both these accidents fell out much about the same time The very bones of the dead being serued vp at a banket wil bee a fit sauce to season our immoderate mirth the tombes of the dead are for the instruction of the liuing monumenta monent mentem we tread vpon the flesh of our forefathers which is now become the dust of the Temple Death is an excellent meanes to stirre vp pietie and deuotion the mariners in guiding their ships must sit in the end to hold and gouerne the stearne and the end of euerything is the first in intension though the last in execution Hence it is that the religious persons in al ages were frequentes in cemiterijs alwaies busily imploied about the tombes of the dead
their cloysters of recreation were places of burials for their meditation if they found themselues giuen to immoderate ioy their delight was abated with the sight smell of dead bones Thus liuing they were dead their mind was among the dead they conuersed with the dead and thus the meditation of death did prescribe vnto them answerable to a vale of miserie befitting a sinfull state a course of life in mortification and sorrow O death which doest astonish man with thy sight how fearefull is thy blow when wee shall goe and neuer returne or recouer our owne strength Soles occidere redire possunt at nobis nox perpetua dormienda est O death which in this last age of the world wherin sinne and iniquitie doe abound and religion seemes to haue taken vp wings and euery where to bee put to flight and indeede to haue gone vp to heauen from whence she descended yet death stands like a stoute champion to fight in defence of religion death stands at the backe of religion assuring vs that there must bee an end of this sinful state and of these worldly vanities and death is this end assuring vs that there must be a time for the manifestation of Gods iustice and death seemes to summon vs to appeare at his iudgement seat assuring vs that there is another world to succeede and death is the passage to that other world for otherwise in vaine should wee preach the mercie of God together with his promises in vaine should we teach the law of nature the instinct of nature the moral precepts the mysteries of grace the maiestie of God in vaine should wee preach humilitie to sustaine iniuries with patience to forgiue all offences to make restitution for wrongs in vaine should wee perswade men to spend whole nights in watchings fastings and prayers to repent in sackcloth and ashes alas alas these are all vnprofitable lessons to the worldlings let vs therefore leauing the force of Church discipline Ecclesiasticall censures Excommunications c. let vs implore brachium seculare the helpe of the temporall power to restraine sinne Remember thine owne death remember thine owne death if thou wilt not forsake the world the world shall at length forsake thee here is our last refuge to serue at a dead lift for the conuersion of a sinner here is no faith of things inuisible here are no strict rules of mortification here are no precepts which seeme to oppose the practise of mans naturall inclination but consider the state of thine owne body and the degrees of thine age how thou doest daily decline and learne to dye by the daily precedent experience and example of others Filimi memorare nouissima in aeternum non peribis My sonne remember thy last end and thou shalt neuer perish euerlastingly As it serues for a meanes of our conuersion so is it no lesse cause of great ioy and comfort to a well resolued Christian Cupio dissolui esse cum Christo Life is the only hinderance of our coupling with Christ this old house must first bee taken downe before the new building can be erected now death serues as a bridge or a passage to a better life it is a holie relique which first seazed vpon Christs bodie and at length shall befall vs we must dye with him that wee may raigne with him where the head hath already entred the whole bodie must follow But here is our comfort hee that stood in the forefront hath now abated the strength of our aduersarie he that sanctified all other creatures the earth with his blood the ayre purified with his breath the water washt with his washing the fire purged with his spirit in fierie tongues he hath likewise sanctified death it selfe by his owne death Death is now made a safe harbour vnto vs which before was the terrour of nature for as it was truly prophecied of Christ so is it verified in the members of Christ He shall not leaue his soule in hell nor suffer his holy one to see corruption Thus is death now become the sole sacrifice of a Christian man a free oblation at Gods altar wherein whole man is bequeathed vnto God wee commit our soules to his safe custodie and keeping wee leaue our bodies to be the dust of his Temple all our goods we dispose as he shall direct vs some by the course of nature which hee himselfe hath appointed some to pious and religious vses which hee himselfe hath commanded some to almes-deedes and charitable beneuolence according to that natural compassionate instinct which God hath imprinted in our hearts and as the present necessitie of these times seemes to require and what is so left wee leaue it not behind vs but it followes vs and ouertakes vs at heauen gates And thus is man become a whole burnt offering vnto God and that by the meanes of his death and therefore we may now securely triumph ouer death O death where is thy sting O hell where is thy victorie the sting of death is sinne the strength of sinne is the law but thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ. Death is the sole comfort in all my worldly miseries for it seemes to be the vpshot and period of my woe which if I shal once attaine as needs I must attaine then shall I be like the sea faring man who being arriued in the Hauen hath safely escaped the troublesome waues of this turbulent world the assurance and expectation whereof doth inable me with patience and fortiâ—ude For what can befall me Suppose losse of senses losse of limbes losse of substance losse of honour yet one thing remaines I shall dye I shall dye here is my comfort for here is the end of my woe What if the bloodie Tyrant shall sport himselfe in the shedding of my innocent blood what if the great states-man shall pick out some flawes and finde out some nice errors in my estate and thereby vnder the faire shew of concealements shall make me a bootie Sentiat hoc moriar mors vltima linea rerum My life is a pilgrimage the quicker my expedition is I shall sustaine the lesse sorrow Now this contempt of death giues the true Christian man such an excellent spirit such a braue courage and resolution as that indeede he proues the only good souldier thou maiest repose confidence in him for he will neuer reuolt or forsake a iust cause in his attempts thou shalt finde him valiant aboue measure for this resolution of death is his armour of proofe for conquer hee will and conquer he must though with his owne passion fearefull and terrible hee is to his enemies for hee that regards not his owne life is Lord of another mans life Whereas the worldling who hath placed all his happinesse here in the course of this life is indeed a base coward fearefull vnfaithfull performing his seruice onely to the outward shew carrying a heart full of
comfort the merits of Christ the ransome and price of my redemption is infinit and doe as farre exceede the number and weight of my sinnes as the goodnesse and power of God exceeds my weaknesse and frailtie the mercie of God is infinite able to couer the whole multitude of my sinnes the hate of God vnto sinne is infinite and therefore he will leaue nothing vnattempted which may serue to cut downe the body of sinne the desire which God hath of my saluation farre exceeds mine owne desire of saluation seeing his glorie and the manifestation of his mercie which was the scope and end of my creation is a farre greater good then my particular soules health The greater my sins are the greater occasion may God take to manifest his mercie for God himselfe hath appointed my saluation not to consist in not sinning or to be free and innocent from all sinnes but in the repentance for sinne and in the satisfaction of his deare Sonne and therefore to assure mee of this mercie it is one of the Articles of my Creed which not to beleeue were not to be saued that I should bouldlie and confidently beleeue the remission and forgiuenesse of sins Yet conceiue me aright for some there are who laying hould to soone on Gods mercy as it were snatching at his mercy do indeed loose the fruits of his mercy when laying the whole burthen of their sins vpon Christ as it were making long and deepe furrowes in his backe themselues continuing in their owne sinnes in the impenitency and hardnesse of their owne hearts do indeed dreame of saluation My sinnes are innumerable yet before I was borne before they could be committed God did foresee them notwithstanding his foresight when hee might haue preuented my sinnes and left me to my first nothing yet in his gratious goodnes and mercie hee made and created me he hath giuen me my life my strength my health my senses my wit and al my temporall blessings together with the knowledge of himselfe the plentifull and powerful meanes of my saluation notwithstanding my sinnes be they neuer so great yet these are the tokens of his fauour the pledges of his loue the assurances of his promises and the earnest of my future happines Why should I then despaire of Gods mercy though I haue lost that sanctitie and holinesse wherewith I might be saued yet God hath not lost that vertue and powe â— wherewith he might saue a penitent sinner and behold the fruit of this power if I do but speake or name God it is God that speakes in my heart ipse praesens facit se quaeri I had thought I had lost him but behold he is present and inuites me to a banquet where he himselfe is the feast conuiâ—a conuinium Lord I am not worthy with the dogs to licke vp the crummes vnder thy table yet giue me O Lord that property of dogs that licking mine owne woundes I might heale mine owne sores that my tongue may serue to cleanse my vncleannes confessing my sinnes I may disgorge and cast out my sins where they shall lie as a heauie burthen vpon thy sonne for he hath taken vp my sinnes and borne mine iniquities my sinnes are no longer mine Mea sunt per perpetrationem Christâ— sunt quoad obligationeÌ„ satisfactionis indeed I committed them and so they are mine but Christ alone hath entred into bands for the discharge of them he hath canceld the hand writing of the lawe he hath satisfied the rigour of thy iustice by the shedding of his bloud by his death and passion and therefore O Lord thou wilt not demand a second payment of vs he hath imputed his righteousnesse to vs and thus euery true penitent stands rectus in curia acquitted in thy consistâ—ry Giue me leaue to compare my selfe that am the meanest of all men to Alexander the great and this my present treatise wherein I labour to shew the fall and corruption of man to the conquest of nature me thinks I haue subdued the little world and brought man as a captiue or slâ—ue through much misery and sorrow at length to the place of his execution and hauing now possest my selfe of the fairest fortresse or tower in nature man that is a little world I cannot here content my selfe but I begin to enquire whether there are as yet more worlds to be conquered and behold in the second place I will fall vpon the great world and I will attempt with Archimedes to shake her foundations to threaten her ruine in this generall corruption and dissolution of man for this punishment morte morieris though it principally concernes man yet the whole world cannot be exempted from it being directed and ordained onely for mans vse containing in it selfe the very same seedes and causes of death and destruction and as it is most fit and agreeable to our present condition that being corruptible in our selues we should likewise dwell in houses of corruption For proofe and demonstration wherof I must ascend from the indiuiduals and singulars to the species and kindes of the creatures and among all other kindes assuredly man is the most noble and therfore best deserues to be the subiect of our knowledge wee should be best acquainted with our selues which makes for the certainty of our knowledge and speaking of things which so neerely concernes our selues we should much desire to bee better informed in our owne state and condition now if the whole kinde and species of man seemes daily to decline and decay which shall appeare by the comparison of times past with times present of our selues with our ancestors then assuredly the whole world cannot be excused from corruption but as it dies daily in the singulars so at length it shall faile in the vniuersals and in the kindes of the creatures This truth seemes to relie vpon these three foundations 1. Man as all other creatures being immediatlie created by God as he comes nearer and nearer the first mould so is he more and more perfect and according to the degrees of his distance so he incurres the more imperfection and weakenesse as the streames of a fountaine the further they runne through vncleane passages the more they contract the corruption 2. It would implie a contradiction in nature if the parts and the whole were not of like condition but how wonderfull is the difference if you will suppose a corruption of the singulars and an eternitie of the kinde for whereas the recompence shuld be made by succession or equiualencie we must consider that succession may well prolong the corruption adding more degrees proceeding more leasurely but cannot wholie exclude the corruption 3. The generall intent and scope of nature wholie â—ends to corruption for I would gladly aske why should not nature either renew mans age or preserue him in a state of consistencie the answere is because the iuyce and sap which we receiue from our food or our nourishment is not
to relie vpon the same foundation the bones which according to their massinesse their weight or their length giue the proportion and strength to the whole bodie these bones are yet extant and are daylie taken vp in sepulchers whereof I haue often been an eye-witnesse and hauing duely considered them according to measure and weight I finde by most vndoubted experience that they did far exceede ours their weapons will likewise testifie as much for these are yet extant and are reserued as relikes and trophies of their valour which the strength of man in these dayes cannot mannage or rule many things there are likewise wherein I could instance which were in former times trialls for their strength but now seeme very impossible to our weakenesse Consider all their actions which they did vndertake for therein they did as farre exceede vs as their strength did exceede ours obserue their attempts in erecting stately Cathedrall Churches for the exercise of Religion in building huge Castles for defence of their people in contriuing high waies caus-waies bridges such like which well betoken noble and braue spirits whereas our wits in these daies make their imployments in things of lesse moment some prettie toyes and trifles some new fashion and attire our buildings are paper-buildings made onely to serue the present vse and occasion I am ashamed of our selues we doate we doate though herein I doe acknowledge a wonderfull prouidence of God while the world had some time of continuance when the yeeres were not fully expired then God gaue man a minde and disposition to intend the good of posteritie but now in these latter daies when the world is almost come to an vpshot when the period of time is now approching no marueile if God leaue man to himselfe that out of his own immoderate loue of himselfe neglecting the common good and the good of succession he should onely intend in his buildings in the waste of his woods and in all other his actions his owne priuate and present commoditie Very credible it is that their grear labours and actioÌ„s were more performed by their own only strength for they had lesse vse of instruments and craines in their buildings notwithstanding their huge foundations then we haue at this day But I will not insist in the particular actions rather this decay of nature shall appeare in the general disposition and inclination of men together with the diseases whereunto they are subiect that a change should appeare in the very nature and instinct of man after so great a change in his temper and constitution I am the rather perswaded to beleeue when I consider how many titles paragraphes what large discourses and iudgements haue past in the Ciuill lawes concerning the adoption of sonnes whereof at this day we finde little or no vse being lawes which seldome or neuer come to the practise Certainly as the children of Israel were most carefull to preserue their tribes whole and entire vntill the comming of their Messias and as the Patriarkes were most carefull as of their succession and seede so of their dead bones for Iacob gaue charge that his dead body should be carried out of Egypt as it were going to Ierusalem in pilgrimage there to be laid rest neere the holy Sepulcher but since the comming of Christ you shall finde that their tribes are confounded and in themselues you shall finde no such inclination So was it in the ancient Romanes as long as this world had any time to continue how carefull were they of succession if not from their owne loynes yet by their owne adoption for the continuance of their names and memories but now the world is almost come to an vpshot see the strange change and alteration a change in our nature for nature will neuer faile in her ends and purposes and therfore to desire a continuance of memorie when the world it selfe shall haue no time of continuance it cannot stand with the wisedome and prouidence of nature which hath ingrafted in vs our naturall inclination To shew the change of mens mindes let vs change our profession à togis ad arma from the penne to the speare from the barre to the campe Where is that ancient resolution of the Romanes who desired nothing more then to sow the seede of their owne blood in defence of their countrey thereby expecting the eternitie of their names and memories Infinite are the examples which may be brought to this purpose but wee on the contrarie supposing as it were by an implicite faith some naturall instinct that the world shall not continue the full age of a man we thinke our blood better saued and reserued within the vessels of our owne bodies then wastfully spent in a vaine expectation of honour and fame after our deaths And this I conceiue to bee the reason that cowardize feare hath now at lengâ—h possâ—ssed our mindes in stead of the braue resolution and courage of former times it was theÌ„ thought fit by the wisdome of our lawes to permit a triall by combats and duels as well befitting a warlike nation which notwithstanding at this day if they be not wholly abolished not knowing how things may hereafter succeed or what vse there might bee of such combats vpon some occasions yet assuredly they cease in the practise Let not this change of our mindes seeme strange vnto you for see you not how the little chickens stand fearefull of the Kite whereas the valiant Cocke desires nothing more then the combat In young men and old men you shall not finde a like inclination and men of diuers nations you shal finde them seuered as in their climates so in their dispositions Suppose a change should appeare in the naturall inclination of man it is no more then you may discene in other creatures hereafter as man shall finde out new snares to intrap them assuredly nature giues theÌ„ an instinct accordingly for their own preseruation as desiring to coÌ„tinue the same kinde which was created from the beginning As for example Gun-powder is a late inuention of mans a cruell and mercilesse instrument therefore hath God giuen them a sent and a smell for their owne safetie and defence and as the making and vse of it is a late inuention of ours so the auoiding discouering of it is a late inuentioÌ„ of theirs that so there might appeare as great a prouidence goodnesse and power of God in their preseruation as there was in their first creation From the change in our mindes let vs come to the change in the soundnesse and constitution of our bodies Considering their strength in former times certainly they were lesse subiect to diseases then now wee are for thus the old age of the world as it is a weaknes in it selfe so is it accompanied with many infirmities This may well appeare by their little vse of physicke for in ancient times the common sort of men being wholly vnacquainted with physicall
receipts they suffered nature to worke her owne will and did not ouerloade their stomackes with drugges and potions not a hundred yeeres since the Physitian the Apothecarie and the Surgion did seeme to belong to one and the same calling and profession of men but now the necessitie of the times inforcing vs the Physitian containes himselfe within the bounds of his knowledge prescribes his receipts and giues his direction the Druggist hee turnes an Apothecarie distils his waters and makes his confections the Barber he proues a Surgion with his plaisters and salues searching the wounds and the bones Here are three distinct and seuerall courses of life all set on worke and all sufficiently employed the Physitians haue their Colledge the Surgions their Hall Henry the 8. gaue the first Charters to both and that within our memorie and the Apothecaries are now verie earnest and busie to make themselues a whole entire Companie forsooth a new Corporation the more is our miserie and sorrow For the difference of diseases the Ancients were more inclined to hot diseases such as proceede from the strength of nature and doe accompanie youth then we are as plagues sweating-sicknesses plurisies and all other infectious diseases arising from heate wherein the blood is inflamed so likewise the inclination of men to their lusts arising from the constitution of their bodies was then much greater then now though I doe easily yeeld that the wantonnesse of these daies farre exceeds theirs this appeares by the number of Salomons Concubines for then the world was to bee peopled and their disposition to their lusts was so strong as that God out of the idulgencie of his owne mercie did permit a polygamie This appeares likewise in the dumbe creatures for the alteration of so many kindes such numbers varietie of different creatures did only proceed out of the immoderate heate which causeth the ingendring coupling together of coÌ„trary kinds for assuredly in the Arke al those seuerall kinds were not contained but since haue sprung vp from the mixture of kindes So at this day the Southerne people propter ftatum calorem are more inclined to their lust though the Northerne people propter abundantiam seminis may seâ—me to equall them yet of both the Southerne are more vicious because the vice it selfe ariseth ratheâ— from heate and wantonnesse then from necessitie But generally as was their strength greater in former times so were their infirmities lesse especially such as proceed from the weaknesse and coldnesse of nature and herein we seeme most to abound for proofe wherof there are many diseases onely proper to these times such as were vnknowne to the Ancients I could name many but I will onely iusist in the French or Neapolitane disease which though it be accompanied sometimes with a great vnnaturall heate yet certainly it resides in pituita crassa it may be long harboured in the bodie before it discouers it selfe and works so leisurely by degrees as cannot stand with the efficacie of heaâ—e and therfore it must be a cold disease and argue a great measure of naturall coldnesse and weakenesse such as their bodies in former times could neuer admit From the diseases and infirmities arising out of the naturall constitution of our bodies let vs come to the cure The physicke of former times agrees with ours as in the receipts so for the dosis and quantitie thus wee haue the practise and experience of al ages and though I suppose that their drugges in former times were of farre greater strength and efficacie then ours for so I conceiue that the world is in the declining yet must it follow that in all things it should carrie a like proportion as farre foorth as possibly it could the difference should appeare alike as in the drugges so in mans body Now in this confusion how shall wee discerne the variety of times I will therfore prescribe this course for our direction Certaine it is that we haue the same dosis the same measures and weights for so they agree in all our receipts now take our bodies with the physicke ioyntly together and then they will keepe their proportion but seuer them and them shall appeare the disparitie Most sure it is that in the â—etting of blood which is done according to measure the Ancients did vsually take sixe or seuen times as much as they doe in these daies a strange difference I confesse and yet vndoubtedly a truth for Galen relates it c. From the diseases I will come to the death of both if you please to giue me first leaue to speake a word or two concerning the inward gifts of our mindes for the wits of former times certainly they did farre exceede ours their bodies were better tempered as being neerer the first mould and the minde followes the temper and disposition of the bodie though I confesse that this our age being most proud arrogant and vaine-glorious doth most vniustly claime vnto it selfe the name and title of the learned age shall we ascribe no more to the first founders and inuentors of Arts Was it a worke of small difficultie to hew and square out nature allotting to euery Science her proper subiect her due limitation to reduce all the seuerall starres into constellations to obserue their motion their qualitie their influence Grammar which is the first entrance and the meanest of all Arts seemes to bee most excellent in her inuention that all the seuerall words how different soeuer in sound and signification should be comprehended in an alphabet of foure and twentie letters that cases declensions numbers tenses and the like should figure out the varietie of nature For all Arts whatsoeuer the best authors are the most ancient euen vnto this day I could instance in euery one in particular though wee building vpon their foundations haue added some ornaments yet such as are not necessarie to perfit the Art and generally for the Ancients whatsoeuer you shal obserue in practise amongst them you shall finde that it stood with great wisedome and prouidence if you please to haue relation to the times and occasions And wherein they seeme to be defectiue you may ascribe it to the happinesse of their times for their plentie was such as that they were not inforced to trie all conclusions in husbandrie whereas our wants seeme to require our best inuentions their honest plaine and charitable meaning was such as that they were vnacquainted or at least thought it not fit to discouer the guile and subtiltie of a serpentine generation the hardnesse of their bodies their feare of God and the ioy of his seruice was such as that vtterly detesting all carnalitie searing least the glory and pompe of this world might steale away themselues from themselues and that they might be carried with an immoderat loue to the creatures they thought it fitter to preuent this mischiefe in the root to professe a more homely and strict kinde of life and therein to giue themselues
contentment that so their time and leisure might better serue them for the practise of zeale and deuotion But this great learned age hath found out a comparison wherin we might seeme to magnifie the Ancients but indeed very cunningly do presse them downe making them our foote-stooles preferring our selues before them extolling and exalting our selues aboue measure for thus it is said that we are like dwarfes set vpon shoulders of Gyants discerning little of our selues but supposing the learning and ground-worke of the Ancients we see much further then they which in effect is as much as that we prefer our own iudgements before theirs in truth in truth a very wittie comparison certainely it is either a dwarfe or a Gyant for it will admit no mediocrity But I pray' let vs examine it though I confesse that comparisons are not alwayes the best proofes first how these dwarfes should be exhaled and drawne vp to the shoulders of the gyants here is a point of great difficulty as yet not thought vpon â—or I must tell you my iudgement as in digging the earth some mettals are found and some are vndiscouered so is it in reading and perusing the workes of the fathers we may continually learne and daily finde out new mynes in their writings suppose these dwarfes to bee now set vpon the shoulders it is to bee feared least seeing so steepe a descent they will rather fall to a giddines then be able rightly to iudge of the obiects least they should be confounded with the multiplicity of learning in the fathers not able to fadome the depth of their grounds for wil you suppose that these Gyants should so infinitly exceed the dwarfes in length and in strength and yet will you equall them for goodnes and quicknes of sight I cannot stay long vpon the shoulders of Gyants for heere is but slippery hold nor yet vpon the feete of comparisons for these are but weake grounds and proofes let this one reason suffice it is a difference betweene actions voluntary and naturall that in voluntary such as are the actions of the vnderstanding no man can worke according to the vttermost of his power but when hee hath once spoken hee may speake againe and againe as much to the purpose so that hee which shall make himselfe perfect in an other mans worke yet can neuer therein so fully informe himselfe as the Author This difference likewise appeares in God whose vnderstanding being natural and essential hee vnderstanding and comprehending himselfe doth beget a word euery way equal to himselfe but suppose I pray' that these gyants should stumble or fall take heede of the dwarfe take heede of the dwarfe nay rather cries out the dwarfe I will guide and direct them and keepe them from falling if they will not vphold me then I will vphold them Here is presumption in deede here you shall see some expurgatorie index apostasia patrum errores conciliorum lapsus ecclesiae see here what great account they make of the Fathers and thus they can vse arguments to serue all turnes and occasions I am the more strict to iustifie the wits and learning of the ancient Fathers because I suppose it maks much for the certaintie and dignitie of Christian religion that our faith tooke no aduantage by other mens ignorance to spread it selfe and to get growth in the blindnesse of error but at the time of Christs birth all the liberall Arts did most florish there was a generall peace thorough the whole world the Romane Empire fully setled and established Poets Orators Philosophers Historians neuer more excellent For thus it stood with the prouidence of God that their wits and qualities might serue as trials and touch-stones of his truth to examine the seuerall miracles the mysteries and morall precepts of his law that both in themselues and in others they might be for confirmation of the saith that the power of God might likewise discouer it selfe for the greater the aduersarie and opposition is the more noble is the conquest and therefore God by the weaknes and foolishnesse of preaching confounding the strength and wisedome of this world did therein manifest a miracle to continue for all succeeding ages Now this faith as finding a strong opposition by learning and humane knowledge so in the Apostles it could not be accompanied with ignorance and therefore as God gaue theÌ„ the gift of tongues so vndoubtedly the knowledge of nature the same God being the God both of nature and grace for they could not demonstrate the one without some reference and relation to the other heere you see the Church planted Now in the great world as men came neerer the first mould so were they more perfect both for strength of bodies and continuance of yeeres that so they might intend a propagation of their kinde So was it in the growth of the Church the first Fathers which did neerer approch to the times of the Apostles had a greater measure of knowledge by the imposition of their hands that so they might bee better inabled and instructed for the conuersion of nations Thus the Prophets in the old law speaking of the florishing kingdome of Christ seeme to point at the times of the Fathers and as it were to seale them before hand and to proclaime them to the whole world as Orthodoxall and therefore as fit precedents and examples for all future ages and successions to follow so that to detract from the Fathers and the primitiue age were to detract from Gods prouidence and vnder colour of a naked text which may wâ—ll admit diuers expositions to draw all things to innouation and vncertaintie In the last place I will speake of the life and of the death both of our selues and of the Ancients As man comes not to that strength and growth which heretofore he did so vndoubtedly hee is sooner ripened and comes to that weaknesse which nature hath appointed him theÌ„ heretofore he did and being not of that sound constitution as the Ancients were he hath not that certaintie in the course of his life but vpon all occasions out of his weaknesse he is apt and ready to fall This I conceiue to bee the reason why our Gentrie in these daies should desire to match their children so young and that the children themselues should in the spring or morning of their age be so fit to ingender now for the length of our liues some haue been much mistaken supposing that it might be fitly gathered by the raignes of Princes in former times whereas indeede there is little heede to be taken vnto them seeing the time of their gouernment hath no relation to the yeers of their age but to the death of their ancestors or to the time of their election so that if you will suppose the predecessor to liue long the successor may likewise liue long yet raigne but a short time And heretofore Princes did more aduenture themselues in the danger of their warres then now they
doe and therefore more did miscarrie but if you please to consider their liues together most certaine it is that before the deluge men liued many hundred yeeres and the birth of their children carried a iust proportion to their age since the deluge assuredly the decay hath proceeded by degrees Dauid in his time who liued much about the yeere after the worlds creation 2890 which was twelue hundred yeeres after the deluge or thereabouts confesseth that the age of man was threescore and ten yeeres for then it should seeme they came to that age with ful strength but in these times few men I will not speake of Princes such as Dauid was whose daintie and delicate fare doth certainly shorten the course of their liues doe attaine with much sorrow and griefe to threescore and tenne yeeres though I confesse that this alteration as all other naturall alterations whatsoeuer doth not so easily appeare to the sense but is more fitly gathered by the obseruation of reason for I thinke that seuentie yeeres then had the same proportion that fiftie yeeres haue now at this time From man I will come to the elements and I will insist in the neerest elemeÌ„ts the generatiue elements the water and earth for this change and alteration appeares not in man alone but the very elements themselues are much decaied in their wonted perfection foâ—â—our seas are growne fruitlesse and barraine as it appeares vpon records in our Hauen townes that a farre greater quantitie of fish hath formerly been taken and brought into this land then there is in these daies If you answer me that it proceeds from the loosenes of these times as neglecting all fasts I doe easily confesse our abuse yet I think it not sufficient to cause this scarcitie for our sailes at this time are more in number then euer they were our skill is much better our wants and necessities are farre greater and so our labour and industrie should bee proportioned accordingly I rather thinke it proceeds from the decay of the elements or indeed doe esteeme it as a punishment of God vpon vs as hee sometimes punished the Egyptians with their flesh-pots in the death of their fish Exod. 7. 18. I might heâ—e likewise iustly complaine of the wrong and iniurie which wee daily sustaine from the incroching Hollander or low-countriman who desires to vnite seas as he hath already vnited Prouinces and to make himselfe the great Lord of the Ocean for as in ancient times their golden fleece was made of our English wooll so now their great Fleete must incroach vpon our seas for kingdomes haue a proprietie as in their townes and their soyle so in their coasts and their seas which they cannot neglect with their owne profit or safetie But I may speake it with greater hearts griefe I feare lest their seas and in-undations doe not only reach to our Hauen townes but haue generally ouerwhelmed this whole Iland for as my most deare and louing schoole-master Mr. William Camden now Clarenceux the famous most renowned Antiquarie of our age hath truly wisely obserued in his Chronicle in the time of our seruice in their warres in the Low-countries our Englishmen which of all other Northerne people were euer held the most temperate we haue gotteÌ„ such an habit and custome of drunkennesse that no other nation at this day seemes to be more tainted with that vice then our selues And thus their vnthankfulnesse together with those ill customes which we haue borrowed from them seeme to be the rewards of our seruice From the seas I will come to the land The earth is growne barraine and fruitlesse in her owne kinde I speake not onely of that earth which hath long tasted the plow-share and harrow and must haue a time of respite and ease to recouer her owne strength but the whole earth in generall doth not beare the like burthen and crop which it did in the daies of our forefathers for as it is in a part so it is in the whole Suppose that any quantitie of ground were yeerely employed to medow arable or pasture and that the whole crop of this ground should bee yeerely spent vpon it selfe and so should returne againe in compost certainly this ground would much decay in goodnesse for in vaine shall wee expect the good seasons of the yeere vnlesse the earth carrie in it selfe a kinde of fatnesse Yet I confesse that some grounds there are either rich of themselues or made rich by water-floods that they doe not only preserue themselues but likewise serue to helpe others yet euery husbandman cannot bee so happie to haue them and where they are in greatest abundance yet they cannot supplie the barrennesse of the neighbour and bordering grounds for nature more abounds in the one then in the other so that this must argue a barrennes in generall though not in particular Whereunto I will adde the weakenesse of the elements decay of the heauens and a generall imperfection in al things now in this laâ—t old and cold age of the world therfore those countries which were first inhabited suppose the Easterne countries are very much impouerished at this time the weaknesse of nature discouering it selfe not able to supplie those mines and mettals which formerly they did not able to bring foorth or to ripen those excellent delicious fruits which heretofore they had in great plentie To draw neerer home for this kingdome wherein we liue it is not only the complaint of all old men and our own experieÌ„ce but likewise many reasons drawne from husbandrie not so fit to bee alleaged in this place doe vndoubtedly perswade me that our land is growne barraine and yeelds not that profit which formerly it did in the daies of our forefathers I will make one or two instances following the counsell of the wise man Eccles. 39. 31. The fruitfulnesse of a land especially appeares in the hony and wine the one proceeds from the dew of the flower the other takes a deeper foundation in the earth the one argues the sweetnesse of the grasse or the pasture the other the goodnesse and depth of the mould the one is the worke onely of nature the other requires the helpe and furtherance of husbandrie and art and in both of them it shall sufficiently appeare how this land hath declined When I consider the great vse of hony in former times for their drinkes for their foode and likewise the great quantitie of waxe-lights which were anciently spent in their diuine seruice assuredly our countrey at this day cannot affoord the one halfe of that which formerly it did it is apparent for there was neuer so great scarcitie and yet it is not transported and here at home we haue little vse to imploy it Is it because men neglect the keeping of Bees No certainly the price would allure them for there is no such profit with so little charge but certainly nature in generall is weakned the creatures begin to decay
and God denies his blessing for the increase Secondly it is very credibly reported that in this our Northerne climate we haue had heretofore a vintage in Wostershire and it appeares vpon record that tith hath bin paid for wine pressed out of grapes growing in the little Parke at Winsor in the time being then in the possessioÌ„ of King Edw. 1. But at this time whether thorough the cold mould of the earth or thorough the weaknesse and swift declining of the sun as being not able to bring our grapes to ripenesse and perfâ—ction the grapes being a very lateward fruit containing a great naturall heate which appeares by the strength of our wines and their long continuance and therfore require a hot soyle yet at this time it is thought to be a work impossible the like may bee said for Wales and the North parts of this kingdome in many places where fruits and saffron did anciently growe the places still carrying the names of those fruits within these late yeeres triall being made and all possible diligence and good husbandry obserued yet they faild in their purposes It may be obiected against me that if nature did thus decline yet still the fruits should continue the same though not the same in their strength and their power for wine here in England if euer we had then still wee should haue though more imperfect and weake but Philosophy is well able to answere this obiection datur in rebus maximum minimum nature hath appointed certaine limits and bounds to euery kinde of the creatures beyond which or beneath which the creature cannot subsist Now in the generall declining far bee it that she should appoint new boundes to the vndeterminated essence of the creatures rather she should preserue them as long as it lies in her power and being defectiue not able to produce them there should follow a cessation of their being and no new qualification of their nature and in this declining some things are more limited then others and therfore will admit fewer degrees in their qualities and will sooner perish so that notwithstanding the decay doth equally concerne all yet some things may wholy cease while others shall still be continued out of the large extent of their owne bounds That a generall scarcitie and penury may appeare consider the prices of things how excessiue they are in these our latter dayes and how they are raised aboue measure beyond all expectation heretofore I confesse they haue had as great famins as we haue but I suppose not so vsually and commonly these famins did not arise from any vnseasonable weather or barrennesse of the earth but rather from ciuill warâ—es within themselues making hauocke and waste of natures blessings and of poore mens labours for if you would suppose which God forbid a Campe subsisting of 20000. men to bee lodged within the hart of our kingdome assuredly it would cause an extraordinary great dearth amongst vs but now we seeme to sustaine a continuall famine notwithstanding our peaceable times and our great labours necessity so inforcing vs and therefore we can blame none but nature nor can we thinke that she is casually distempered for then I would gladly aske when at leÌ„gth in Gods name wil she returne to her first temper and constitution for we see no tokens signes or appearance of any recouery and therefore we feare that she daily more and more decayes in her ould age and in vaine may we expect reformation for whereas some suppose the causes of this scarcitie to be either the wonderfull increase of people or the great plentie of coyne wherewith we abound in respect of our Ancestors these reasâ—ns which do so much ouer-sway many I wil brieflie examine For the number of men wee are not able to send forth such huge armies as we read of in former times we dare not vndertake such taskes and infinit labours as they did I confesse indeed that the Cities and townes do now swarme with people and therefore they make the greater shewe of a number but the country which truly and indeed did afford it in a scattered and dispersed Multitude I thinke was neuer more naked and desolat then it is at this day Such depopulation of townes inclosing of villages a shepheard with his dog their inhabiting where formerly many hundred men were maintained many good horses kept for defence of our land and much prouision for our plentie He that shall well consider our lawe-bookes the exact measuring of lands in those dayes the largenes and capacity of their Churches the ould foundations which now are daily raked vp by the plow shall by all probable coniecture conceiue that the world was then as wel peopled as it is in these times The Church-bookes indeed are not extant which might serue for our euidence yet this I can say for a truth that in Bangor which is a small village in Wales 800. yeers ago there were abiding and daily resident there two and twenty hundred Monkes besides seruants and others which did attend them at this day I could see no reliques thereof onely some fewe closes did beare the name of porches and gates and I thinke at this time that both our Vniuersities can hardly equall that number Since it should seeme that our land did surfeit with people and therfore it was to be let bloud in the wars between the two houses of Lancaster and Yorke and he that will conceiue how infinitly the people of Israel did multiply in a short time liuing vnder the bondage of Aegypt will neuer doubt but that this land might haue bin sufficiently stockt and stored with people long since the first plantation Now for the plenty of our coyne because we haue it not from our selues I will therefore first speake of the fountaines before I come to the streames that so according to the ouerflowing of the one you may iudge of the other If the West Indies haue now at length bin discouered the Easterne haue failed otherwise our Marchants should neuer be so much inforced to trade with their coyne and heerein I do acknowledge a speciall prouidence of God who foreseeing in his wisdom that the carnall Mahumetans his owne professed enemies should possesse the land of Promise and as their forefathers the Iewes and the Heathen were guilty of the bloud of Christ so they should seaze vpon the holy sepulchre in token of the bloudy persecution of his Church all which God did permit in his iustice for our sinnes yet hee in his wisedome first suffered it to bee worne out with vse or to decay of it selfe before the cursed Ottomans should conquer it for notwithstanding the large circuite of his territories and prouinces yet in wealth and treasure yea in the power of his countrey and most especially in the strength of his Nauie the Turke is inferiour to some Christian Princes But let vs consider the plentie of coyne as Scripture reports it Abraham gaue
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
been the first fountaines of euill and first to haue infected the world with corruption Here wee must consider the different condition of creatures some bodies some spirits as euery thing is compounded of matter and forme and the forme it is which giues the existencie and indiuiduation these seuerall degrees of creatures make much for the absolute perfection of nature especially when as all bodies seeme to bee contained and continued within the circumference of the first body what should we thinke is aboue the conuexitie of the heauens an infinite vacuum rather acknowledge a want in mans vnderstanding then that there should want inhabitants in such an excellent region where the heauens are their footstooles to tread and walke ouer our heads where they are freed from all annoyance of creatures and partake only of happinesse As in great buildings the meanest and basest offices are alwaies beneath suppose the Kitchin the Seller the Buttrie the Pantrie but for the stately and magnificent roomes for entertainment suppose the dining Chamber the Galleries the Turrets and places of pleasure these are aboue and thus it is with vs in respect of the Angels the truth and certaintie whereof I haue already proued in the first part Now supposing these spirits their condition must bee alike with ours who are in some sort and in the better part spirituall as they were made of nothing so they must â—aue a determinate goodnesse in their nature faculties actions being spirits they had a freedom of wil God did herein make them like vnto himselfe as he was able to create of nothing so they might will when as nothing should moue them to will and hauing a limited vnderstanding which might admit error and darknes through their own pride they might will nothing that is they might will sinne for sinne is a defect a priuation a kinde of nothing in this their willing although they could not will themselues to bee nothing to destroy their owne condition for this were to vndoe that which God alreadie hath done yet they could will or rather bewitch themselues to bee worse then nothing for sinne is nothing and to be the seruant of sinne it is to be worse then nothing Thus in the Angels as well as in man in regard of their limited goodnesse and the freedome of their willes there was a power and capacitie or rather a weakenesse and impotencie to sinne and to fall And many of them sinned accordingly God in his wisedome permitting the sinne and thereby teaching all creatures what they are in themselues for as in the same kind of spirits the best creatures are extant so the worst and most accursed should likewise be found that no creature might boast of an absolute perfection that euery one might know himselfe and suspect his owne fall and that all our righteousnâ—sse is tanquam pannus menstruatus like a spotted and defiled garment Nothing can endure Gods triall and touch-stone for the Angels are not acquitted in his sight c. Now their sin was a dislike of their present condition and the aspiring to be equall and like to their Maker made of nothing hauing nothing of themselues yet they must contest with their infinite Maker for dignitie and superioritie whether it were that they did consider that there were three persons in one most holy blessed and vndiuided Trinitie which being a mysterie farre transcending the reach of all creatures they could not comprehend for fully to comprehend God is indeed to be God but might happily conceiue that the Deitie would admit of more persons or whether by â—he excellencie of their owne knowledge they did fitly gaâ—ther that as the creation was a worke of Gods infinite loue and as God was existent euery where according to the infinite extent of his owne nature so as an infinite effect of that infinite loue God should tye vnto himselfe some creature by an infinite band namely by an hypostaticall vnion and therefore some of them did claime and challenge this high prerogatiue aboue other creatures by vertue of their birth-right But herein did appeare their ignorance and pride for the creature was not to aspire to the height and dignitie of the Creator but the Creator was to descend to the humilitie and basenes of the creature neither was God to bee vnited to the angelicall nature though otherwise highest in order and condition but to descend lower to giue a more vndoubted token of that infinit loue euen to the humane nature and manhood Mans nature being the center in the middest of the circumference a little Microcosme in whom all the creatures are vnited things sensible partake in his body the intelligent spirits are combinde in his soule and thus God taking the nature of man sits in the very middest of his creatures imparting himselfe infinitly to all so farre foorth as it may well stand with the truth of his Godhead and with the state and condition of the creature Thus they might mistake in iudgement supposing there might be some probabilitie to effect it but I must chiefly and principally condemne their vnthankfulnes their pride their presumption which gaue way and occasion to this their error but hauing once committed so great a coÌ„tempt such a foule indignitie against God it could not stand with his iustice freely to pardon their sinne or to intend the meanes of their redemption as in his mercie hee hath performed to man for the Angels were the first creatures highest in dignitie and condition the great measure of their knowledge and graces was such as that we doe not reade that God did euer appoint them lawes but that it might bee supposed that they of themselues should bee wholly conformable to God Againe they were not tempted by others and therefore as the sinne could no way bee cast vpon others so being impotent of themselues to make any recompence they could no way receiue benefit by the satisfaction of others the state of the Angels was created such as that they were not capable of repentance they cannot change their mindes or their willes whatsoeuer they see they see in an instant whatsoeuer they desire their will is confinde to the first motion that they cannot alter or change their desire so that if once they shall make choice of the worser part in vaine may we expect that euer they should returne to the better Whereas the condition of man is mutable and changeable as capable of sinne so capable of repentance as hee falles of himselfe so hee may rise againe by the assistance of grace for God hath giuen him a discoursiue reason proceeding by degrees if now hee mistakes himselfe hereafter hee may bee better informed As the inconstancie of his nature may cause the alteration of his will so God fitly vsing this his inconstancie as it were working in euery thing according to that manner which is most proper and naturall to the thing may make it a meanes for the amendment and conuersion of
man especially being tempted by others laying hold on Gods mercie hee might receiue the full satisfaction for his sinnes by the meanes and passion of another I doe not heere purpose to speake of the creation of Angels their nature their office their blessings their cursings I wil only speake of them so farre forth as they concerne man Supposing then that some of them fell and some of them stood some reprobated and cast into darkenesse some sealed and confirmed in goodnesse most certaine it is that all creatures in generall as they haue what they haue onely from God so are they tied to his seruice and ministerie now in the good Angels God requires not onely the free oblation of themselues but likewise as they are vessels of mercie in themselues so they should be Gods instruments of mercie to others but in the euill Angels as the power of Gods iustice appeares in their reprobation so hee ordaines them to bee the fire-brands of his iustice onely with this difference God stirres vp the good Angels ioynes with them in the action and giues them the high dignitie to bee his fellow-workemen and labourers but in the euill Angels there is sometimes onely a bare permission of God sometimes a power inforcing the execution of iustice but alwaies a prouidence so to limit and bound the actions that it might appeare that the iustice proceeds from God the malignitie from themselues Thus the execution of iustice the torturing of others discouers their owne crueltie their vncompassionate heart their malice their enuie against God and his creatures and these are sinnes which must be punished againe in the instruments and therfore according to the rule of Gods iustice these euill spirits in tormenting others themselues are likewise tormented This diuersitie of Angels some good and some bad the generall consent of the whole world seems to confirme which hath alwaies acknowledged and put a difference betweene bonus genius and malus genius But hearke doe you not heare the Oracles speaking so doubtfully yea sometimes so maliciously as may well argue the truth of a spirit though otherwise the spirit of vntruth falsehood and wrong If your hearing faile you then behold the strange delusions and strong apparitions which from time to time haue been discouered to all nations whereof the naturall Philosopher can assigne no reason and therefore must vndoubtedly flye to causes beyond the precincts of nature If sight and hearing faile yet life cannot subsist without touch neither is there any sense of that certaintie I pray' let vs trie this truth by this touch-stone let vs haue a feeling of other mens miseries some there are which are possessed with diuels others bewitched if any one doubt of this truth let him know that Scripture doth warrant it reason and experience confirmes it how is it possible that the body of man should be heauier then if it did only consist of pure lead can the spirits be so dull the heate so allaied and that onely by the ordinarie course of nature how should the minde presage euil to come without the helpe of some diuining spirit how should they speake languages wherein they were neuer instructed All natiōs in the world can testifie this all the lawes in the world whether amongst Iewes Gentiles or Christians doe witnesse it daily experience confirmes it and for any man to embrace his owne priuate and particular opinion before the generall receiued truth of the whole world it is to play the pure Sectary c. Thus by the meditation of Gods iudgement as likewise by outward and more manifest signes and tokens appeares the truth and certaintie of these euill spirits Now for the tentation I will first lay downe this for a ground-worke that as all bodies are contained within the circumference of one first bodie all the elements adiacent and contiguous together the fire it selfe next and immediatly vnder the spheare of the Moone and therefore this world carries a round figure the forme of a Globe that all things might be better prest and compacted together so it stood with the vnitie and identitie of one the same God that all his creatures should be linckt and tyed together to betoken and point out one workman Thus he himselfe sitting aboue and insfinitly transcending all creatures the holy Angels as they draw neerer and neerer his throne so doe they admit degrees in their order and make one perfect Hierarchie The Angels are knit to this visible world by the mediation of man who consists of spirit and flesh man here conuerseth with the dumbe creatures takes them for his foode vseth them for his labour Now beneath all these creatures as it is credibly supposed in the heart or center of the earth there is the place of Hel where the euill spirits are tormented as in their owne habitation and dwelling God hauing excommunicated thē he appointed a place best befitting their pride most remote and in the furthest distance from himself to teach all the creatures that notwithstanding their naturall right and dignitie yet it lies in his power to cast them downe to deiect them and to make them the basest in degree and condition Here then you see all the creatures knit together now this order appeares not onely in place and precedencie as I may so say but likewise in the mutuall actions receiued from each other In the visible world it sufficiently appeares for al are directed to man now in respect of the Angels as it hath pleased God to appoint the good Angels to bee our guardians and protectors so in his iustice hee permits the euill Angels to bee the tempters and tormenters of man for thus it stoode with the wisdome of God being dishonored by the Angels to make a new triall of mans obedience whom he created in place of the Angels to accomplish the number of his elect to see whether man would grow wise by their fall and for default of mans strength hee purposed to ingage himselfe in the quarell Thus he suffers man to be tempted vntill in his due time hee shall set a wall of separation betweene both by a definitiue sentence or a iudgement past for the setling and establishing of his creatures Here you see a commission graunted and a power giuen vnto Satan to tempt man and that in the time of his innocencie for innocencie is best discouered by the triall of tentation thus Christ was likewise tempted in the wildernesse but Satan had not such an absolute power as was giuen him ouer Iob 1. 12. Loe all that he hath is in thine hand or as it followes in the next chapter verse 6. where his commission is renewed and enlarged and power is giuen him ouer the bodie and person of Iob Loe hee is in thine hand but saue his life Here rather we may admire the wonderfull goodnesse of God that had set such a separation betweene man and the diuell that they could not outwardly conuerse together as being
of Gods graces but iustice is alwaies seasoned with the spice of mercie in so much that in the paines of the damned Gods mercie still appeares for hee could by many degrees increase their tortures and torments as their sinnes and deserts doe iustly deserue and notwithstanding their paine yet still they retaine an entitatiue perfection Now to answere this doubt the father is punished sometimes in his sonnes the shame of the one redounding to the reproch of the other as you see it practised in our lawes where for the fathers offence the whole stock is attainted sometimes the sonnes doe share in the sinnes of their parents as furtherers and abbeâ—tors in his crime being then in his loynes and part of his substance Thus it was with whole mankinde in respect of Adam who was like a politike body and did sustaine the person of vs all and therefore as wee partake of his seede partake of his inheritance so it might well stand with iustice that we should partake in his punishment The punishment being such as hath been the occasion of a farre greater blisse such I say as rather includes a priuation of that originall grace which God first imparted to man then any great inherent malignitie in our nature whereby God intends our destruction and therefore seemes to bee some inferiour degree of our nature that man descending hee might ascend to a higher pitch of his happinesse How this sinne should be conueied to the postâ—ritie of Adam I finde it a very difficult controuersie much questioned by our Diuines and the rather because sin in it selfe is originally and primarily in the soule as being the fountaine of all our actions and therefore the onely subiect capable of sinne Now the Diuines together with the Philosophers agree that the soule is immediatly created of God and therefore being Gods owne worke and nothing but Gods it cannot be tainted with sinne Supposing this for a truth my answere is that sinne ought not to be tyed to the seuerall parts to the soule or to the body separatly but to the parts ioyntly together that is to the whole man and to the whole kinde as wee are the sonnes of Adam and then in his loynes actiuely in committing the sinne so wee are sinners Quid quaeris saith S. Augustine latentem rimam cum habeas apertissimam ianuam per vnum hominem peccatum in hunc mundum intrauit c. Why should we instance in the soule as it is created of God Why should we stand vpon the body as it consists of the elements But take this soule when it becomes the forme of man take this body when it becomes the vessell and instrument of this forme and then both are corrupted actions and qualities ought not to be ascribed to parts but to the compound or subiect Thus whole man is become sinfull the guilt remaines in the whole nature and the fruites of this sinne appeares in the contrarietie and opposition of parts the immoderate desires of the flesh the rebellion of the flesh against the good motions of the spirit serues for an vndoubted euidence to proue the corruption If it might be spoken without offence I would further discusse this one question whether the soule bee created or otherwise doth issue foorth from the soules of our parents an sit ex traduce It is a generall receiued opinion that the soule is immediatly created of God as being a spirit and therefore admitting no feede as being an immortall spirit and therefore free from generation growth nourishment or corruption Saint Augustine alone considering the descent of this originall sinne seemes to doubt of the soules first beginning and originall and therefore shrouding my selfe vnder his protection I may safely say that it is no inconuenience that there should be a generation among the soules of men notwithstanding their spirituall condition Did not God the Father beget his Sonne from all eternitie verbum in intellectu a word in his owne vnderstanding Doth not the holy Spirit proceede from the Father and the Sonne and might not the image of this Trinitie appeare very liuely in the creation of man for Adam God made his body of the earth and for his soule Deus inspirauit c. here was an immediate creation seuerally of both for his naturall temper could not yeeld him a forme as it did to all other creatures producant aquae reptile animae viuentis volatile super terram and againe Producat terra animam viuentem in genere suo reptilia bestias c. Adam thus created and cast into a dead sleep part of hiâ— flesh and why not part of his soule might as wel be taken for the creation of Eueâ— the rather to stirre vp loue and conformitie betweene both that they might be made one soule and one minde as they were made one flesh here God ceased from his labours and therefore wee expect no longer creation Abel being borne partakes of their flesh and why not partakes of their soule for otherwise the sonnes of men should not bee so properly sonnes nor tyed to those naturall duties towards their parents as are the dumbe creatures obliged to theirs Thus that one spirit should beget another it is the highest mysterie of our Christian faith and religion And it makes much for the absolute perfection in the worlds diuersitie for God is a spirit generating his Sonne and creating all creatures the Angels are spirits neither creating nor generating but being once created subsist alone and leaue no posteritie behinde them being all created at once and hauing a state of continuance in themselues the soules of men are created and being subiect to change and alteration in their state may beget other soules according to the condition of man which is to be generatiue in his own kind And thus Christ not onely in regard of his flesh which he borrowes from the first elements and hath his matter common with all the rest of the creatures but more especially and principally in regard of his soule hee is the Sonne of man descended from man to this soule the Deitie was first linckt and vnited and in this soule the hypostaticall vnion still continued notwithstanding his naturall death and the separation of his soule from his flesh this soule did truly locally and really descend into hell and here the prophecie was verified Semen mulieris conteret serpentis caput The Sonne of man hath conquered hell and damnation and lead captiuitie captiue which I could wish might most properly and literally be vnderstood This soule as all other separated soules had in it selfe a naturall desire and inclination to returne to the body which well argues that they are both twinnes and in the time of their separation the soules are still tyed to their naturall duties for Diues after his death could remember his brethren and yet they were not his brethren were it not that they did partake of the soules of their parents for
naturall and hereditarie diseases which seeme to bee intailed to one stocke there are many vices proper and peculiar to one kindred see you not how diuers nations doe differ from others as in their forme and their lineaments so likewise in colour and properties Doth not one man sicke of the plague infect the whole Citie and is not the same infection alwaies aptest to taint the same blood then why should it seeme strange that the first man corrupted with sinne should taint his whole seed why should wee not suppose the poyson and malignitie of sinne to be of as great efficacie c Thus I hope by the light of our naturall reason the fall and corruption of man sufficiently appeares which I take to be the first principle and ground-worke of all our Christian faith and religion as S. Augustine saith in lib. 1. aduersus Iulianum cap. 2. Alia sunt in quibus inter se aliquando etiam doctissimi atque optimi regulae Catholicae defensores salua fidei compage non consonant alius alio de vna re melius dicit verius sed lapsus hominis ad ipsa fidei pertinet fundamenta quisquis in Christiana fide vult labefactare quod scriptum est per hominem mors per hominem resurrectio mortuorum sicut in Adam omnes moriuntur ita in Christo omnes vinificabuntur totum quod in Christum credimus auferre molitur Before I can presume to raise man necessarie it is that man should first acknowledge his fall and seeing his owne fall should therefore distrust in himselfe and in his owne naturall light and from this diffidence in himselfe should desire to be instructed in those waies which concerne his saluation Hee that is sicke wants a Physitian and if hee takes his owne ordinarie nourishment it will increase his disease he that is fallen and wallows in the mire the more he struggles and striues the deeper hee sinkes Let it suffice that being fallen and corrupted in our selues wee may rouse vp our spirits and looking to those few sparkes of reason which now lie raked vp in the dead embers of our nature wee may againe kindle and inflame them at the burning and shining lampe of our faith setting before our eyes that day-starre which springing from an high hath visited vs Christ Iesus our onely deare Lord and Sauiour Christ Iesus who is the way the truth and the life the way to direct vs to the truth the truth to guide vs to life the life to giue vs full contentment of happinesse who is the way the truth and the life in whom wee liue wee moue and haue our being by whom for whom and through whom we hope and expect our saluation to whom with the eternall Father and the most holy spirit three persons and one God be all honour and glorie as before the foundations of the world were laid so in the beginning is now and euer shall bee world without end Amen Amen FINIS The Author to the Reader GOod Reader I must heere let thee vnderstand that the copie was not of mine owne writing wherby many things were defac't and omitted and liuing not in towne I could not be alwaies present at the Presse so that I confesse many faults haue escaped especially in the first sheetes being begun in my absence points displaced words mistaken peeces of sentences omitted which doe much obscure the sense As for example pag. 69. lin 6. these words are omitted viz. For if the horse knew his owne strength then followes but God deales herein with other creatures c. and many such like I was very sorrie to see that which was so meane in it selfe should be made worse but presently I called to mind that the subiect of my booke was onely to proue a generall corruption which corruption I should in effect seeme to disproue and denie vnlesse it might euery where appeare and therefore a necessitie did seeme so to ordaine it that it should first begin in the author then in the pen then in the presse and now I feare nothing so much as the euill and corrupt exposition of the Reader for thus there is a generall corruption How happie was I to make choice of such a subiect which seemes to excuse all the errors of my Pamphlet especially good Reader if I shall finde thy louing and kinde acceptance well hoping that all others will be charitable to me as I am most charitable to al others and so I commit thee to the God of charitie Knowells Hill the 4. of Iune 1616. G. G. The conuersion of the Gentiles The feare of a relapse The grounds of this feare The Magi. Naturall reason shall be our guidâ— The intent of the author A generall obiection Their â—alâ—e supposition A generall Answere The generall diuision of the Text. A more particular diuision of the Text. Who is the Naturall man More euill then good Nature more inclines vnto euill then vnto good The Heauens against the Elements The elements against themselues Of compound bodies Imperfect mixt creaâ—ures The Antipathie of creatures The Antipathie is not recompensed by a Sympathie Enmity in the same kind An obiection answered Females are more in number The actions of the creatures be token her sorrow The more perfect the creature is the more apt for corruption An obiection answered Nâ—ture brings nothing to perfection The summe of all the former reasons A transition to man The three parts of this Treatise That man is compounâ—ed Man consists of a body and soule The soule is a spirit Spirituall substances The Angels are Intelligences All formes are spirituall The immortalitie of the soule Gods iustice doth inferre the immortalitie of the soule That one part of man should be corruptible the other incorruptible The base intertainment of the reasonable soule That maÌ„ shoud haue no more parts then the dumbe beasts Mans senses are worse then the creatures The opposition betweene the flesh and the spirit No manner of subordination The reasonable soule not inâ—â—rmedling in the concoctions How the inward parts are disposed The soule and the bodie are strangers to each other An extasis Our infancie Sleepe Mad men Ideots The soule hath all her knowledge by learning The soule is hindred in her knowledge by the body The vnderstanding makes her owne obiects Our will is distracted How the boundlesse appetites of man do perplex him The disparitie betweene the obiects of the will and the will it selfe The faculties of the soule do disagree amoÌ„g 〈◊〉 Wits are not the same in all studies The gifts of minde and body can hardly together subsist 〈…〉 A 〈◊〉 to the 〈◊〉 of mans body The most naturall actions are shamefull Not religion but natuâ—e makes them shamefull Our blushing The innocent man will blush Man punisheth himselfe Sometimes maÌ„ becomes a self-homicide The punishment of our selues appeares in our seruice of God How our punishment appeares in respect of the Angels How the punishment of our selues appeares to
men suppose our naturall corruption The scope of 〈◊〉 third part The Serpent The punishment of the Serpent The Serpent creepes on the earth Herâ—eâ—dâ—ng on the earth How the dumbe creatures are punished The enmitie betweene Man and the Serpent A generall opposition betweene reason and sense Ominous creatures The Serpent assaulting Man Mins incounter with the Serpent The brazon Serpent The earth brings forth bryars and thornes Bryars seeme to be wholy vnprofitable Their production Nature seemes to be more carefull of thornes then of the best fruits The weeds of the earth argue the weeds of mans mind Of poysons How poysons should be generated or produced All countries do not bring forth poysons All poysons do not immediatly worke but after a certaine time The reason why poysons should so long conceale their conspiracie The punishment of nakednesse Mans clothing should proceed from his food as well as his nourishment Why some pars should be couered and not all Nature is heerin more beneficiall to other creatures then vnto man The inward and outward nakednesse The outward nakednesse of man The abuse of apparell The wantonnes and pride in apparell Euery man is a labourer Mans continuall labours both for the maintenance of his body and for the instructing of his mind Why should not the earth bring forth corne is well as other fruits No such difficulty in the production The progresse and degrees of mans labour Man is a druge to the dumbe creatures His pouerty notwithstanding his drudgery Mens continuall labours in husbandry and tillage Gods mercy and prouidence appeares in our labours All honest callings appointed by God Men must liue by their labours and not by their wits The great hurt and the shamefull abuse of inclosures A prophesie against our inclosures The disagreeing betweene man and wife The large extent of this punishment The branches cannot couple if the root be diuided Man is sometimes subiect to the tyrannie oppression of others Princes haue their authority from God The degrees of gouernment How strange it is that there should be enmity in marriage The motiues to preserue loue How vnnaturall is this enmity in marriage The allurement of beauty should assvvage man The wife is informed in her duty In the house there are seuerall duties belonging to the husband to the wife The fond iealousie of the husband The abuse of marriage may breed an ill disposition A bitter inuectiue against marriage after diuorse Man is accursed of God The limitation of this curse The causes of reprobation The guiâ—tines of crying sins Mans curse appeares in his reason and in his religion The strange different iudgements of men The different sects of Philosophers Petrus Ramus censured Second causes do not detract from the first agent There is a great difference between the birth of things their continuance Gods power doth wonderfully appeare in the continuance of the world Mans greatest curse in the point of his religion Mans greatest curse in the point of his religion The persecution of true Religion The cloakes and pretenses of Religion The Author makes a small digression The controuersies of Religion There are seeming controuersies which may be reconciled Gods prouidence and goodnesse appeares in these controuersies of religion Saint Peters calling and reprehension Persecutions of the Church Pretenses of religion how they should instruct vs. The generall deluge Losses sustained by the deluge The naturall meanes were not sufficient to cause a deluge The wonder was greater in the ceasing of the floud The wonders of God in euery element Proofes of the deluge from the resting of the Arke Reliques of the deluge in nature Trees Buildings Rocks Barrennesse The different mould The veines of the earth Marle-pits Cole-pits Mountaines are shelues vallies are the channels Proofes amongst the Iewes Testimonies of the Gentiles concerning the deluge Of the Rainebow The burning of Sodom and Gomorrha is an earnest of the last generall combustion Thunder and lightning tokens of the last combustion The author recalles himselfe The confusion of tongues How agreeable the punishmeÌ„t was to the offence The punishment is agreeable to mans condition The extent of this punishment The strangenes of this iudgement The strangenes appeaâ—es by way of comparison Meanes to retaine the same language The Monarchies and conquests The necessity of trading and commerce The vniformity of lawes and of religion The punishment appeares not only in the variety of tongues but likewise in the distraction A difficulty for a man to expresse his own thoughts A wise man can hardly be a good speaker The difficulty in learning tongues Defects in Grammar Periury and lying proceed from this confusion The very tongues doe sometimes obscure and hinder our knowledge Whether man should speake naturally Hebrew Whether we shall speake Hebrew after the last resurrection The inconueniences proceeding from this confusion of tongues Great controuersies about words Gods mercie in the vnion of these kingdomes of England and Scotland Ancient and straÌ„ge tongues adde lustre to Sciences Against translations That the title of Christ and Scripture should coÌ„tinue vnchangeable The gift of tongues The holie Ghost came in fierie tongues The Author here humbly craues pardon for all his errors He recals himselfe The punishment in womens conception and deliuery Other creatures are compared with maÌ„ in his birth How this punishment is to be vnderstood Naturall causes cannot demonstrate the paine The continuall danger and paine in conception Men-midwiues Men bearing their owne children Why God so punisheth the husband Why there are secret qualities which cannot be knowne The extent of Philosophy concerning her subiects Why the husband partakes in the wifes passions A defence of Philosophie The strange diseases of the wombe The diseases of the paps The French or Neapoliâ—an disease An aduice to women Womens longing An impression vpon the child in the wombe The skinne of a Serpent Obseruations in the birth of man Obseruations in the infancie of man The curiositie of women taxed The corruption of yong children How exceedingly children doe loue fruits The author iustifieth his method by lawe Mans death is compared with the death of dumbe beasts Mans death in respect of the elements Mans death in respect of the heauens and the Angels The soule receiues a kinde of perfection from the body The soulâ— builds the frame of our body The immortal soule is the cause of corruption How easily the soule may preserue life by a naturall course How the death of man is against the whole scope of nature in generall How death serues to instruct vs. Death is a very powerfull meanes to recall a sinner Death â—ights in defence of religion The Christian man desires death as the meane of his happinesse Death is the sacrifice of our selues Death is our comfort in all our worldly miseriâ—s Death giues the Chrisâ—â—aâ— man an excellent resolutioÌ„ The first and second death The fearefull circumstances of the last iudgement How wee should preuent Gods wrath What effects the
vnkind ghest it will inhabit the bare walles rather then it will be excluded the dumbe creatures the dogs and the mice shall serue to scatter it especially fruite shall nourish it for it was the forbidden fruite which gaue it the first entrance and occasion Marueile not how mans sinne like an hereditarie disease should bee together propagated with his seede when the breath of his nostrils may thus worke vpon thousands at once vpon the strongest and ablest bodies to their vtter dissolution and ruine But plagues are rare and seldome befall vs they sollow either the opening of the earth when a poysonous and putrified breath inclosed in the bowels of the earth doth finde out some vent and infects the plants and the fruites or else they are caused by some strange coniunction or opposition of starres For I will not dispute of Gods immediate and extraordinary actions these I will passe ouer with silence and reuerence trembling at his iudgements but sure I am that God is the God of nature and hee can vse naturall meanes for the punishment of mans sinne thus plagues are sometimes foreseene and foretold But to come to those infections which are vsuall and ordinary how many places are there where Physitians forbid our habitation the hundreds of Essex Rumney in Kent the Fennes of Ely the Marshes of Lincolne the Woulds in the North the Moores in the South the Downes in the West These are all vnhabitable places and cannot agree with mans health as if God had not giuen the whole earth for mans vse They are wealthie I confesse if they were healthie the soile is rich and fat it agrees with the nature of all other creatures makes them plumbe and in good liking man only excepted Let vs leaue those noysome and pestilent countries and come we to the pleasant and healthfull foyle Take this one Citie which certainly is seated as well for health being a sandie drie ground and as conuenient for marchandise in regard of this kingdome as any Citie is or can be in the world yet in regard of commers their close buildings the societies of men for want of fresh ayre sometimes for the noysome trades sometimes for the ditches and vaults how many streetes alleyes lanes are made inhabitable All the Whaâ—ffes of London Stepney and S. Ptooleys will testifie as much in effect Marueile not that the Gentrie make choice of the Suburbs and begin to build in the fields they are wise in their owne generation they desire the prouision and conueniencie of the Citie but the ayre and the breath of the Countrey Me thinkes I am like the Doue which flew out of Noas Atke for hauing been tossed with the waters hauing scorched my wings with the fire not able long to subsist or to houer in the pestilent aire I must search for some resting place here vpon earth our mother earth For wee are made of the earth we are nourisht by the earth and wee shall be dissolued to the earth and yet notwithstanding this earth sometimes for want of other fruites will affoord vs the fruites of a famine as leannesse feeblenesse palenesse wannesse c. In the famine of the creatures wee share with them but they no way partake with vs their sorrow makes for our sorrow for they are directed to our vse but whatsoeuer griefe or want is ours is properly our owne and no way concernes them If God punish the earth with a great drought as it causeth a barrennesse in nature so it argues the barrennesse of our nature in respect of good workes And as the earth opens and gapes for raine so mans guts and bowels like Horsleaches shall suck and not be satisfied for want of due nourishment then the dumbe creatures want sustenance and foode which they testifie with their cries and their groanes And the time shall succeede when man shall finde a want of the creatures and notwithstanding his cryes and complaints though hee could neuer be perswaded to a religious fast yet at length maugre his appetite and riotous disposition hee shall be inforced to an abstinence The creatures vndoubtedly are not so subiect to famine as is man some of them cause a dearth amongst vs when God giues the labours of our hands the fruits of the earth to bee deuoured of the Grashopper and Catterpiller as much better deseruing them then wee wretched sinful men to others as it appeares in the Ant God hath giuen a greater forecast prouidence to make her prouision in due season out of our plentie then man hath or can haue notwithstanding his reasonable soule Some creatures there are which feed vpon the bare elements or other common foode and haue alwaies a like plentie Beares being hungrie will eate earth and stones vntill conuenient time serue to replenish themselues with better foode the Eastridge will deuoure Iron and therefore she lends her feathers to the Campe for their beautie and ornament as being the excrement of their weapons Sometimes the clawes of beasts yeelds nourishment to the stomacke vntill the stomack againe returne it with great thankfulnes thorough the liuer by the veynes to the parts froÌ„ whence it was borrowed As in nature there seemes a kind of circular conuersion the fruites of the earth doe fatten beasts and the dung of beasts doth fructifie the earth and thus it befalles some of them in case of necessitie Creatures there are which sleepe all winter and are committed to the safe custodie and protection of nature returning with the Sunnes returne and freed from the sorrow partake onely in the ioy of his presence Others following as it should seeme the course and direction of the heauens doe alter and change their climate and affoording vs their companie onely in the plentifull times they neuer share in our wants Many of theÌ„ in the hardest times seeme to be in the best plight the white frost fattens the birds and the Rabbets while poore man creepes to the fire and complaines of the weather To conclude if any one of them smart and be pined in their foode it is man that shall taste of that iudgement who feeds on their flesh their punishment lights vpon vs and ours no way concernes them any one of them will serue for our smart the rot of sheepe the murraine of beasts the tainting of fishes and here is our vnhappie condition Leauing the elements let vs come to our bodies consisting of elements Why should man be more subiect to diseases then all other creatures Not any part of man without seuerall and special diseases not any moment of his age wherein sicknesses and infirmities doe not watch and attend their opportunitie arising from the very constitution of his body the small poxe the measles creepe in his cradle the wormes the scabbes and the botches attend him to schoole in his youth hot agues and plurisies like burning seas with their ebbings and flowings going and returning according to their fits their seasons to the
that generally man is very needy and poore though otherwise he is ashamed of his pouerty and seeing that man requires more helpes then the rest of the creatures as clothes for his nakednesse physicke for his health a house for his habitation therefore the wants of men are far greater then the wants of the creatures For I haue often seene and obserued in the streets an ould blinde decrepit man full of sores and inward griefe hungry naked cold comfortlesse harbourlesse without patience to sustaine his griefe without any helpe to releiue him without any counsell to comfort him without feare of Gods iustice without hope of Gods mercy which as at all times so most especially in such distresse should be the sole comfort of a christian man I protest before God that were it not for the hope of my happines and that I did truly beleeue the miseries of this life to be the iust punishments of sinne I should much prefer the condition of dumbe creatures before the state of man For the better sort of men for so the world accounteth them I meane the rich men of this world if borne to great fortunes then they neuer vnderstand their owne happines for contraries are best knowne by their contraries they are right miserable men because they neuer tasted of misery they know not plenty because they know not penury Lands of our owne purchase houses of our owne building are alwayes best pleasing vnto vs what hath descended by inheritance vix ea nostra voco as we know not the paines in the getting so commonly we doe not taste the sweetnesse in the enioying if otherwise from base and meane condition they be raised they shall finde it a great difficulty with the change of their fortunes to change their owne mindes and to forget their first selues they shall hardly learne the art of magnificence And generally in the rich men of this world when I consider the largenes of their meanes how it serues to many of them as fuell to their luxury and riot insomuch that they doe not number halfe their dayes but in the middle course of their age they are tormented with coughes with aches with gouts with dropsies and stones and that which I haue obserued in some of them the greatnesse of their estate entaild and descending vpon them cannot counteruaile some hereditary disease which they likewise receiue from their parents in truth I doe not enuy their estate for I am verily perswaded that there may bee as much contentmēt and happines in the poorest cottage as in the greatest pallace But I will descend more particularly to the states of men only insisting in the more noble professions of men which seeme to be the happy callings here vpon earth and wherein they place their happines I will shew their misery Iudicium incipiat à domo Dei I should first begin with the house of God but I pray' pardon me if I forbeare to speake of the grieuances and complaints of the Cleargy they are many in stead of the ancient priuiledges and liberties of the Church which seeme to be grounded in nature in regard of the high excellencie of their profession and therefore haue bin practised among all nations but principally expressed in the Leuiticall lawe and so translated from the Synagogue to the Church obserued in all ancient times in the Primitiue age It were to be wished that they had but the common libertie of subiects for all others they haue their voyces and suffrages in making their own lawes the husbandmen in the choice of their Knights the Trades-men in the choice of their Burgesses it were to be wished that the Clergy were not wholy excluded being indeed more subiect to penall lawes then any other state in the kingdome Pannormitan saith Laici semper sunt infensi clericis it should seeme that together with the head the members are crucified crucified not alwayes in bloud but with shame and with contempt while souldiers cast lots for our garments the reuenewes of the Church made a prey for the infidell yet I do not doubt of Gods mercy but they shall receiue the full benefit of our labours notwithstanding they hate our persons and despise our profession for so we our selues haue iustly deserued Doe they contemne vs God forbid but wee should more contemne our selues for we preach and professe mortification dust we are and therefore fit to be troden on to sustaine all iniuries and wrongs dust we are and therefore fit to bee scattered with euery winde subiect to the blastes and reproches of euery foule mouth But least our enemies should herein reioyce let them know that it is a part of our duty to despise their despite to neglect their neglect to contemne their contempt And therefore here is our comfort a comfort only proper peculiar to priesthood though we are incompassed with thornes yet we can so winde and twist these thornes as that wee can make them a crowne of thornes wee can extract an oyle of gladnes and ioy out of the middest of affliction and sorrow if thornes tend to our paine yet our glory shall consist in a crowne in a crowne of thornes I will now come to the gentrie which is generally reputed as one of the happie states in the kingdome A strange iudgement hath lately befallen them while they continued in their owne countries kept great houses much hospitalitie attended on with troupes and numbers of seruants their tenants liuing happily vnder their shadow certainly they liued in great honor and plenty But now since they haue so much improued their estates ra'ckt their poore tenants giuen ouer house-keeping and liue retiredlie scarce any of them that liue within the compasse of their owne meanes but euery man outstrips his owne fortunes carrying a saile too great for the burthen of his vessel in so much that forraine nations do iustly wonder at the dissolute gentry of England The trueth is that this retired life of the gentry drawes with it far greater charge and expense then was formerly spent in hospitallity not only because it giues occasion to their dissolute gaming and riot but many houses being kept for the seuerall seasons of the yeere proue very chargeable the furniture belonging to the house neuer so curious and exquisit such cubbords of plate such hangings cushions and needle-worke the apparell so costly and chargeable the diet so delicat as reiecting meate of the shambles and feeding on out-landish fruites spices and wines all their other attempts seasoned with vaine glory and a fond opinion of their owne reputation and honor together with an affectation of titles proue the more chargeable in so much that the fourth part of that charge being spent in home-bread and country prouision would in a far more ample manner suffice And surely it would be more agreeable to our nature for if these outlandish commodities had bin so befitting our bodies certainly God in his wisdome and prouidence would
haue disposed our climat accordingly what a madnesse or folly were it in vs to seeke to equall other nations in their owne waâ—es We must conforme our selues to the soyle and not thinke to reduce nature to our wils and appetites or if in the times of warre when force violence and bloud-shed seru'd for the payment some might haue their commodities in a more plentifull manner yet in peaceable times wheÌ„ things are bought at a valuable price and wares exchanged for wares there being such a difference in the valuation of both it seemes to be intollerable The ancient glory of England did consist in the strength of our Countrie in the multitudes of our seruants and in the most abounding and plentifull prouision and herein wee doe as farre exceed them as they doe vs in their silkes their spices their oyles or their wines A second vanitie in our Gentrie is their needlesse and vnprofitable buildings especially when Citizens turne Gentlemen they will not endure any longer to be incaged within their owne shops they must haue full elbow-roome and their buildings must raise their names continue their memories being as it should seeme otherwise somewhat meane and obscure in themselues Thus they build great houses and keepe small houses which seemes to imply a contradiction were there not an inside and an out-side for an house doth not onely consist of walles and foundations And sometimes they build when they cannot keepe and commonly they are ouertaken with their owne buildings the imperfect worke standing at a stay for want of money to pay the workemen while the neighbours and passengers smile at their indiscretion and improuidence But suppose these buildings were finished whereas the delight should consist in the vse it falles out farre otherwise and argues rather a giddie minde desiring imployment together with a dreame of ioy conceiued in the imagination then any sufficient meanes to giue them contentment for seldome or neuer doe they enioy their owne labours but either tenants suffer them forthwith to decay or else their charge is continued being absent in maintaining their buildings The vnthriftie and prodigall heire is sooner allured to the sale and in his sale hath seldome relation to their charge in the building In their estate of land how exceedingly doe they perplexe themselues with their continuall purchases if they could but procure a more competent demaine they would rest satisfied when they haue gotten this demaine yet still there will remaine a desire to purchase all that lies in one leauell all that holds by one tenure they must enlarge their parkes And being by these meanes alwaies bare and needie wanting for the present though otherwise they may inteÌ„d the plentie and good of their posterity they must straine themselues to take vp money vpon hard termes to purchase their neighbours ground for there is but a hedge that parts it Assuredly vnlesse wee shall first inclose our owne thoughts and hedge vp our willes and our appetites the whole earth can giue vs little contentment the triangle heart cannot bee filled vp and replenished with the circular earth Not onely in their continuall purchases but likewise in their present possessions how are they troubled and disquieted in thoughts For as the mind of man is griple and needie and therefore desires to enlarge his owne substance so is the same mind doubtfull suspitious and fearefull of any ill accident and therefore desires by all possible meanes to secure her selfe of her owne And hence it is that they so exceedingly entangle and inueagle themselues with many writings and conueyances the Scriueners Clerks are alwaies imployed and yet the truth is that in stead of securing themselues through the multiplicity of writings they cause starting holes and giue occasion of strife O happie was the old world when all things past by word of mouth or else a few lines subscribed with the marke of a crosse and the seale of a tooth did suffice when in these daies I am verily perswaded that what with writings conueyances bils of Chancery proceedings of Court the whole land which we inhabite might bee spread ouer and couered as with a garment yet all will not serue for our securitie In their conueyances obserue how curious they are the possession is giuen to one to the vse of another the reuersion to a third in the behalfe of a fourth with such nice clauses and conditions so many prouisoes such feoffees of trust that if a boy or a Sophister in Cambridge should propose such notions and ends to himselfe we should presently condemne them as being the fruits of an idle braine for speculations must not alwaies bee reduced to practice things cannot so well square outwardly in the actions as they doe inwardly in the thoughts Strange it is to separate the vse from the thing as if you would suppose a fruite without a root the creatures are ordained onely for our vse and more we cannot partake of them then the vse so that it is a fallacie in nature to distinguish one from the other Againe whole nature is corrupted the more you intangle your selfe the more you shal finde the corruption the more feoffees of trust alwaies the worser dealing the more executors the slower execution Let your yea be yea and your nay nay nature contents her selfe with the fewest instruments and workes by the easiest and plainest manner and this should be a president for their practice Lastly how doe they trouble and busie themselues with entailes as if they would alter the state and condition of this world which being a world of change and alteration ex generatione vnius fit corruptio alterius They lay deepe foundations and desire a setled state of continuance and perpetuitie here vpon earth but it is already resolued that it is easier to dissolue then to coÌ„pose Nothing can be done by law which by the same law cannot be dissolued thus their intailes are either needlesse or indeed doe cause and stirre vp such feares and ielousies betweene kinsmen and brethren as that they proue to be the only causes both of the breach of their loue and of the sale of their inheritance As for example the least action of the younger brother sometimes his absence or supposed neglect is taken so vnkindly as it is thought to bee done in regard of the intaile but saith the eldest brother it lies in my power to cut that short These words are carried to the younger heere begins the practice of seruants and other kinsmen who hope to gaine by his losse Words multiplying giue way to distastfull actions first the wasting of woods the impouerishing of the grounds decay of the buildings at length it breaks forth to the cutting off of the intaile though it bee chargeable in the doing yet hee will not forbeare it Thus the intaile cannot secure it froÌ„ selling but makes the sale the more chargeable And thus God laughs at the counsels of men who desiring to erect