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
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
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
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
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
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
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
impotent and in his age hee seemes to be the day labourer a very drudge vpon earth in sâ—dore vultus eating the bread of carefulnesse and drinking the cup of sorrow All other creatures if they haue a sufficient quantity of foode will vndoubtedly thriue their profit will be answerable to their keeping The Sheepheard or the Grazier will almost assure himselfe that against such a day his sheepe or his oxen will be fit for the shambles onely man seemes not to liue by bread alone For notwithstanding a good diet a hungrie appetite a large meale yet sometimes the body pines for want of nourishment A good complection and a strong constitution are not alwaies the vndoubted tokens of the largest and best diet the rich men of this world can testifie this though they haue choice of good meates multitudes of dishes and varietie of exquisite sauces to prouoke their appetite yet for the most part they haue not the strongest bodies the ablest constitutions the longest liues or the greatest succession of issue it is not bread alone that nourisheth but the vertue and power which God imparts vnto bread And howsoeuer God doth ordinarily concurre with his second causes yet in man in whom Gods prouidence doth most eminently appeare sometimes to the wonder and astonishment of the Physitian and Naturalist God denies his influence that notwithstanding the application of outward meanes and remedies yet the successe beyond all probabilitie proues contrary to mans expectation Other creatures excell man in euery sense in euery corporeal qualitie as length of yeeres strength soundnes of constitution quicknes actiuitie man cannot be so subtill and ingenuous to insnare theÌ„ but they are as cunning and wittie to preuent vs you may assoone surprise and conquer a State as preuaile against them in this kinde Witnesse many kingdomes and prouinces wherein the forme of gouernment hath often been changed and altered yet could they neuer preuaile against the crueltie of wilde beasts though the English forces haue often put to flight the incursions and rebellions of the Irish nation yet for their Wolues wee could neuer preuaile I speake not of their aptnesse in learning which I haue seene wonderfull in horses and in other creatures for this I might ascribe in some sort to their teacher but I speake of their naturall workes the birds in building their nests with straw in their bils water in their wings earth in their clawes may serue to teach and instruct vs in our architecture in the plotforme and contriuing of our houses No creature so much loathes vncleannesse as man and yet no creature whose flesh is so apt to be tainted with vlcers botches and sores as is the skinne of man what kembing what trimming what oyntments what washings what sweete perfumes what linnen what change of garments and yet all will not serue sometimes the food breakes out into sores sometimes the moysture or fleame is dissolued into issues By the sea-side you shall not faile to haue lepers and in the inland-countries men are troubled with botches and scurfe Ireland is plentiful of vermine and the least neglect of our bodies will make them noysome and vncleane Old age proues balde without the beautie and comelinesse of haire neither coughing nor sneezing can free them from filth Quibene olâ— non bent â—let he that hath the sweetest smell hath not the sweeteâ—t bodie of all the noysome sents there is none so rammish and so intollerable as is that which proceedes from mans bodie whereas the poore shepheard without any other remedies of art only with his Tarre-boxe is able to preserue a huge flocke of sâ—eepe and the Farrier with his drinke and his letting of blood cures all the diseases of beasts Many hearbes many beasts many trees are in themselues odoriferous and yeeld a sweete sauour for God hath ordained them to be natures sacrifice to himselfe But I thinke if man were throughly â—earcht â—earch the very entrailes and bowels and you shal hardly endure the sent I will not speake of his filth issâ—â—ng from his eares his eyes nostrils mouth nauill and the vncleane parts take his very flesh his bones and his sinewes burne and consume them with fire O the sweet smelling sacrifice as loathed of God so hateful and distartfull to man himselfe for what should wee expect of flesh and blood but corruption From the altar of sweete odours let vs come to their quier Hearke hearke the excellent notes of singing birds what varietie of voyces how are they fitted to euery passion The little chirping birds the Wren and the Robin they sing a meane the Goldâ—inch the Nightingall they ioyne in the treble the Blacke bird the Thrush they beare the tenour while the foure footed beasts with their bleating and bellowing they sing a base How other birds sing in their order I referre you to the skilfull Musitians some of them keepe their due times others haue their continued notes that al might please with varietie while the woods the groues and the rocks with a hollownesse of their sound like a musicall instrument sends foorth an eccho and seemes to vnite their song Only man as being a wild and a fierce creature hath no certaine note or tune his painfulnes in learning shal recompence his delight in the hearing his instruments are the guts of dead creatures a token of his crueltie and the remainder of his riot With these instruments he must please himselfe in his melancholie fits take his recreation temper his passions and vse theÌ„ as a meanes to kindle his deuotion O praise God vpon the Lute and Harpe praisâ— him in the sound of the Trumpet praise him in the Cymbals and pipes let euerie thing that hath breath praise the Lord. And thus man seemes to be defectiue and destitute aboue all other creatures euen in that which was the first end and scope of his creation If you regard neither sweete odours nor heauenly musicke nor beautifull colours yet consider the creatures in themselues all other creatures yea the most rauenous seeme to be much more temperate in their diet or foode then is man Sometimes indeede these home-bred creatures through mans ill vsage either in their excessiue labour or through their distempered foode or waters are subiect to surfeits but for those wilde beasts which do not commit themselues to mans custodie they are priuiledged and exempted as from all riots so from all surfeits notwithstanding the abundance and plenty of their foode especially at some seasons And here appeares our corruption no creature so inclined and apt for a riot no creature so subiect to a surfeit and all our diseases for the most part arising from a surfeit intimating the first gluttonie and surfeit of mankinde in eating the forbidden fruite Herein appeares our corruptioÌ„ aboue theirs either nature should haue dieted vs as she doth the rest of the creatures or else she should haue prescribed vs a measure and giuen vs that prouidence to moderate
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