meditation of the last iudgemeÌ„t hath wrought vpon many The author comforteth himselfe against the feare of damnation Antidotes against desperation A transition from the death of man to the death of the whole world The kinds and species of creatures do decay Three reasons why all the creatures doe decline The clothing and apparell of the Ancients compared with ours The Ancients more giuen to their sports then now we are Our food compared with the food of the Ancients The vse of Tobacco in these dayes Heretofore the constitution of mens bodies was better theÌ„ now it is Gods prouidence in mans actions A great change doth appeare in mans owne disposition The adoption of sonnes The resolution of the AncieÌ„ts Triall by combats There may be a change in the naturall instinct The Ancients were not so subiect to diseases as wee are The Ancients more apt to ingender New diseases proceeding from coldnesse and weaknes The difference betweene the Ancients and vs in the cures of our diseases The wits of former times did exceede ours A foolish comparison answered The small account which some make of the Fathers It cannot staÌ„d with the dignity of Christian religion to forsake the Fathers The Prophets confirme the doctrine of the Fathers The length of our liues compared with the Ancients The seas doe not affoord the like quantitie of fish as heretofore they haue done Mr Camden The earth is growne barraine As in the parts so in the whole A particular instance for this kingdome We haue not the like quantitie of hony now as heretofore Our grapes come not to that ripenes now as heretofore An obiection answered in Philosophie The excessiue prices of things and the scarcitie of these times A comparison betweene our times and the former for the number and multitude of men Bangor in Wales neere Wreâ—am Gods prouidence in â—â—e Turkish â—oâ—minions The great plenty of coine and of siluer and gold among the Iewes How the coine here amongst vs hath daily decayed in weight The great wealth of the Ancients The â—osts charges and fines were very large heretofore The great house-keeping of the Ancients Wine was dearer in ancient times then it is The plentie of their coyne appeared in their almes The corrupt dealings of this age in respect of former times We dissent from the Ancients in a case of conscience The materiall heauen tend to corruption The hot Zones made habitable The wonderfull worke of Gods prouidence The burning of Phaeton Naturall alterations are insensible Fire doth resemble the last iudgement The last iudgement approacheth The generall decay of nature hastens the iudgemeâ—t An equall distance of time in Gods iudgements The last iudgement shall be while the fierie constellations doe rule The necessitie of iustice in regarde of our sinnes seemes to hasten thâ—s iudgement Our fall is examined by Philosophâ—e A Science may presuppose her owne subiect The fall of maÌ„ is intimated in Philosophie The â—â—parated Idea of the Platonikes The transmigration of soules Our learning is a kinde of remembrance Proofes out of Aristotles Philosophie Bonum est transcendens Why priuation should be one of the first prâ—nciples All Arts and Sciences take their beginnings by occasion of mans fall Grammar Logicke Rhetoricke Mathematikes Metaphysicks The studie of naturall Philosophie supposeth our naturall ignorance The imperfection of Philosophie The reasonable and vnderstanding soule knowes not her selfe Morall Philosophie supposeth mans fall The complaint of Philosophers against nature The Metaphysicks are very imperfect How nature is corrupted appeares by Chimicall operations Chiâ—istrie shewes the ouerflowing of euill Proofes of the fall of Man borrowed from Poetrie The golden age did signifie Paradise The first sinne is shadowed forth in many of their fables The conclusion of this third part How this corruption of nature serues to instruct vs. Why the Author adioyned this Corollary Why by our reason we can not conceiue the manner of mans fall How we may be assured of the manner oâ— mans â—all How we must expect miracles Proofes of the Deitie and the creation Reason in vnreasonable creatures Impossibilities in the worlds eternitie Accidents which would follow the worlds eternitie The creation of the world proued by an instance The proofe of Moses his creation The time of Moses his creation An instance to proue the time of the creatioÌ„ Three vses of Phiâ—losophie The order obserued in Moses his creatioÌ„ There can be but one Creator The same wisdome appeares in all the creatures The end of mans creation The condition of man Other creatures ordained for man as man was for God There can be no God of Euill Man though innocent yet capable of euill That God might iustly suffer man to be tempted How we may discerne an outward tenâ—ation Where wee might finde the first fountaine of sinne The Angels might faâ—l The fall of the Angels Coniectures what mighâ— moue the Angels to sinne The sinne of the Angels was vnpardonable Man may repent but the Angels can not The office and ministerie of Angels The difference of good and bad Angels How all the creatures are knit together Why God did suffer man to be tempted The great separation betweene man and the diuell The Diuel and the Serpent enter a league That the Serpent should speake The degrees of this first sin Testimonies of the heathen concerning the speech of dumbe beasts The greatnes of Adams sin What sinnes Adam might then haue committed The wisdom of God must satisfie for the 〈◊〉 committed against it selfe Pride is the first sinne of the minde Gluttonie is the first of all carnall sinnes The punishment was the occasion of our blisse How it stood with iustice to punish the posteritie of Adam The measure of Gods iustice How the sinne is conueied to the postcritie of Adam Sinne is in the whole man not so properly in the parts There may be a generation among spirits An anima sit ex traduce How the soule should together worke with the seede As in heauenly bodies so in spirits A thing may be generated and yet not be corrupted It sufficeth that the soule was at first created The authors opinion is that anima creatur ex traduce The reasons which moue him Sinne is like an infectious disease The conclusion of this Treatise
leisure of others for his inheritance but he will sell his state in reuersion The Student no sooner looks on the title but presently turnes to the Index wee seeme like posts in our iourney and expect a like speedie passage for our sight and our flight Thus in attaining perfection the minde is stretched out vpon the rack of expectatioÌ„ and sometimes the heate of our desire is abated before things come to the ripenesse As if in the spring wee should long for the fruites of the haruest when in the summer season either wee forget our owne longing or hauing tasted the fruites the sweetnesse seemes to bee alreadie past and spent in the expectation Suppose that the vnderstanding either not possest with error or not hastening to be resolued should not torment it selfe with expectation nor the will should be disquieted by prolonging her hopes but that the one were enlightened with true wisdome and the other setled with constant and quiet affections then behold the foresight and knowledge of such euils as may daily befall vs strikes vs with terrour and fearfulnesse Haue I escaped one danger I confesse mine own merits I acknowledge thy mercy sweet Iesu what hath thy wisedome reserued in the second place to assault me Me thinkes I see the state and condition of euery man liuely set forth in the first Chapter of Iob Wheresoeuer or howsoeuer the wind blowes from any quarter of the world it still serues to bring vs some heauie tidings concerning our selues our health our children our kindred our substance our seruants all are subiect to shipwracke euery thing falles to decay and must be repaired not with restitution but with patience and long suffering See you not the Merchant how carefull he is twice euery day to meete at the Burse It is to enquire what ill newes hath befallen him poore wretched man that should be thus subiect to so many ill accidents The very thought and feare of many euils doe perplexe the mind as much in effect as doth the sustaining of any one in particular for neither of them doe immediately touch the reasonable soule and both of them are alike apprehended in the vnderstanding and it is the vnderstanding which is onely capable of ioy or of sorrow Suppose a man to bee carelesse and dissolute of his worldly estate or suppose his estate to be such and so great that hee feares no casualties or dangers Extra fortunae iactum If the Sunne and the Moone doe arise quoth the Vsurer my daies of payment will come if the Common Law of England stand in force I haue him fast bound in a statute or recognizance Heere is good security I confesse but thou foole this night thy soule shall be taken from thee where are thy goods where is thy substance Suppose thy honour or wealth should encrease yet thy life which is the foundation to support all the rest whereby thou art made capable of the rest of thy blessings daily decreaseth euery day thou leesest a day of thine age and in euery moment thou standest in feare of a sudden death O mors quà m amara est memoria tua homini pacem habenti in substantijs suis O death how bitter is thy memorie to him that reposeth trust in his owne wealth If man were sufficiently prepared to die and that he did not respect the shortnesse of his owne daies in hope of a better world to succeed yet the very thought and commiseration of others whose standing or falling depends vpon his life or his death would greatly perplexe him The poore husband sitting at meate accompanied with his louing and beautifull wife who indeed is the ornament of his table and like a fruitfull vine vpon the walles of his house together with all his hopefull children like Oliue branches round about his table in the middest of his mirth and feasting begins to consider what if God should suddenly take me away as the least crumme heere is able to choake me what should become of my fatherlesse children who should take thought of my desolate wife Alas poore widow alas poore orphants I haue heere brought you into a miserable world and if I should now forsake you better it were that the same earth should together intumbe vs. Men are deceitfull kindred are negligent friends are forgetfull I know not to whose custodie and charge I might safely commit you My state is very vnsetled my Testament not made for I know not how God may encrease my charge or daily alter my state I know not whether a posthumous child may succeed me alas poore widow alas poore orphants to God I commit my soule to the earth of his sanctuarie I commit mine owne body and for the remainder of my flesh part of my selfe my deare wife together with the fruits of my loynes my sonnes and my daughters as branches budding from a decayed root I leaue you to Gods safe custodie and protection Hee that brought vs together coupled vs in marriage and shall then separate vs by my naturall death bee an husband to my desolate and forsaken wife he that gaue me my children and then shall take me from them be a father to the fatherlesse Heere indeed is ioy to the Christian man but a cold comfort to the naturall man whose heart is full of distrust and infidelity I know not how other men may stand affected to death but in truth this very thought doth more perplexe me then death it selfe which thought I should reserue as my daily meditation vpon my first approch into my naked bed poore wretched man that I am when at length without strength without reason or sense hauing no power of my selfe no vse of my limbs or my members when I shall lie in the pangs and agonie of death when my friends and acquaintance shall leaue me my little substance forsake mee when mine owne flesh shall be spent and consumed and nothing shall remaine but skinne and the bones when euery part is tortured with griefe the soft bed seemes hard to my wearisome limbes when mine eyes grow heauie my breath noysome my heart faint then behold I shall enter a combate an impotent souldier I confesse and yet not a single combate but here shall stand the vglinesse and multitude of my sinnes together with an exact remembrance and the ripping vp of the whole course of my life there the palenesse of death the vncertainty of my future abode and habitation then the feare of Gods iudgements shall terrifie me the thought of hell fire and damnation shall â—amaze mee to see my selfe thus forsaken and destitute And notwithstanding my naturall inclination and desire of life yet to be hurried and carried away with the streame of the time no respite or leisure shall be allowed me my houre-glasse is runne and of all my liues labour and trauell I shall receiue no portion onely my sinne shall accompanie me and shall attend mee to Iudgement what shall it profit me to win the
verily perswaded that there is some happines though not in the state and condition of life which they themselues doe professe as if there were some common fame or report of some new wonder that should be which indeed neuer was and inquisition being made for the triall of the truth euery man layes it to an other mans charge and no man dares stand to iustifie it He that shall peruse Aristotles Ethickes will wonder how it is possible that there should be so many seuerall opinions concerning happines when as the end of man whereunto euery man is ordained seemes to be that happines And strange it is that man alone should so much mistake himselfe in his owne end and yet Saint Austen sets downe a far greater number of different opinions concerning happines To let passe the heathen Philosophers and to suffer them to oppose each other that so being mutually weakned the Christian man may with more ease carry the triumph Consider I pra'y the daily actions of men some intend nothing but their pleasures and sports others their greatnes and honor some drudge for their wealth others desire to seeme valiant Many men whose pride exceedes their wit will boast of those things in themselues which notwithstanding in others they hould very meane base and contemptible If they haue no good parts of their owne to commend them then they will boast of their bloud and their parentage while others flatter themselues with this conceit that although they carry no great outward shew in the world nor are not much regarded yet their wealth is greater then it is vsually taken for c. Some know how to make themselues 〈◊〉 â—nd trimme and are proud of their beauty and comlines and doe expect wonders in their marriage and sometimes they are proud of their clothes and apparell and therein they commit a point of iniustice to seaze vpon that glory which belongs to another for the worme should brag of his silke as of his owne excrement and the taylor should boast of his fashions And some there are who wanting all these yet supposing themselues to haue a good naturall wit begin to condemne nature that hath not proportioned all her giâ—ts accordingly I could bee infinit in this kinde of vanitie but Poets and Players daily discouer it and therefore I will ease my selfe of that labour Suppose we did agree for the qualitie what it were to be happie then let vs search for the person where is this happie man who might bee said for the present to enioy this happinesse It is a common prouerbe that young men liue in their hopes old men in their memories it should seeme that young men haue not as yet strength to shoot so farre as the marke for all aime at happinesse and it should seeme that old men shoot beyond the marke for they can discourse what they haue been with their bowes and their arrowes at the siege of Bullen Thus young men and old men are generally excluded from happinesse and speaking of young and old I must needs include the middle age or the middle sort of men as according to our naturall course so according to the course of our misery For happinesse is the end of man now if any should attaine his owne end or his owne proper place assuredly hee would rest satisfied and contented therein But it is as proper to man as is the nature of man to bee full of change and variety hee neuer rest but is altering his buildings changing his garments intending new courses as if hee were to find out some new passage a shorter cut vnto happinesse wherof the ancients were ignorant Lord how hee flatters himselfe with vaine hopes sometimes of himselfe sometimes of the young child in the cradle if his debts were but payed he would liue very happily and well if his mother in law were gone his estate would bee great though now he liues in some pouerty and want yet he hath an old kinsman that intends to make him his heire mundus vult decipi men desire to be flattered and for want of parasites they will flatter themselues I haue seene the gray beard gape after the death of his young nenephew and to expect the inheritance for want of issue male to succeed thus waking we dreame and can discourse of the shortnes of mans life expect the departure of others but for our selues we finde little change or alteration in our bodies we deceiue our selues with our owne yeares our constitution or calling to minde the long liues of some of our parents others sickned indeed and died by accident casualty and chance but we will preuent that in our selues Thus is the world deluded with hopes and men goe a whoring after their owne inuentions the person is as vncertaine as is the qualitie for wee cannot resolue what happines is nor doe we know where to finde out that happy man I speake onely of such a happines as may be competent and agreeable to our present condition for as yet I neuer hard any man account himselfe happy but still something was wanting and yet we are well perswaded that there is some happines in nature and therefore we would charge others to be happy in respect of our selues vberior seges est alienis semper in agris alwayes thy neighbours ground is better then thine he is the hapyy man and thou art the wretch Sometimes this preiudicat opinion is not sufficient and therefore the world is full of complaints Princes must erect Courts of request as if therein men did seeme to accuse their owne condition to lay the whole burthen of their griefe vpon others and therefore did flie vnto mercy for succour and reliefe If neither opinions nor complaints will suffice then in others you shall obserue a more malitious and treacherous nature for they are apt to enuie and maligne other mens good fortunes and enuy doth alwayes accompany greatnes our corrupted nature seemes to stir vp a kind of emulation for all things here stand in reference to others the height and greatnes of the one makes for the basenesse and pouerty of the other no prince can subsist without subiects no Lord without slaues no master without seruants the one is apt to wrong and oppresse the other to enuie and reuolt and in both you shall discerne natures corruption Still we desire to comfort our selues that there is some happines that so we might receiue ioy though not in the present possession yet in the hope or expectation And to this end see the cunning subtile â—uaâ—â—on of this world ante obitum nemo supremaque funera foelix Happinesse it should seeme is buried no man is happy before his death as if a man should then account him selfe happy when he is past his account and lies in the graue I speake according to the naturall man this procrastination of happines I suppose to be an absolute deniall of happines for indeed nature cannot supply it And
begins our sports for our recreation we runne puffing blowing sweating and weaâ—ied in hunting after butterflyes here is excellent sport indeed for our callings and courses of life we purchase pinnes poynts and cherie-stones these we adueÌ„ture at seuerall games that so very profitably we might increase our stock our wealth and our treasure this is our trade and course of life and heere is thrift and frugalitie from the cradle But in the meane time giue me leaue to complaine of a point of iniustice I protest it is meere iniustice their parents and schoolemasters whip them for idlenesse idlenesse what idlenesse I would they were no more idle themselues in truth they doe them great wrong for they are as painfull as earnest as attentiue to their own gaine as possibly any man can be in his ordinarie vocation there is as great sorrow in the losse of a poynt and as true ioy in the winning of a few pinnes as if they were farre better merchandize If you tell me of the basenesse of the commoditie my answere is that the whole world is but a point all is but vanitie and all consists in the fansie When our stock after a few yeeres is increased then we desire to trade with the merchant-pedler his packe is opened we come to the mart here wee buy lases and glasses bugles and bracelets ribons and roses O the most profitablest member of the Common-wealth nothing grieues vs so much as that we haue not credit to take vp money at interest to buy these rare and excellent commodities as for the Schooles wee cannot yet be resolued nor cannot possibly conceiue why there should be such places of tormeÌ„ts appointed for so little purpose At length wee are conducted to the Vniuersitie where wee begin to admire the rare and incomparable learning of a Sophister who can so punctually discourse of the elements though hee wants money to buy bookes yet he can dispute of the tincture of gold And thus if I shall runne thorough all the seuerall degrees of Schooles from the Lamb-skinne to the Skarlet or if I should diuert my course and consider any other state and condition of life the profession of Law their Magistrates and officers the Citizens with their Companies and Corporations the Courtiers with their honours and dignities I might conclude all with this one axiome in policie that things which consist in appearance are greater furthest off then neerest at hand But I cannot content my selfe thus to runne through the courses of our liues you shall then obserue the strange different iudgements in one and the same man according to the periods of his age as concerning the delights of his age for as we grow elder and elder so we dislike our former condition and therein seeme to accuse it of follie Before wee come to tenne yeeres of age we haue no iudgement at al and therefore we cannot passe our iudgement but being come to those yeeres wee will not bee handled and dallied like children wee will not be so easily led with faire promises but we grow head-strong and thinke our selues wiser then our teachers If once wee attaine vnto twentie then we make choice of the course of our liues if any one shal tell vs of our childishnes or call vs by the most opprobrious name of boyes wee hold it a great disgrace a foule shame and disparagement to our selues for wee seeme so farre to dislike their sports that wee scorne to conuerse with them Comming once vnto thirtie then wee bethinke our selues that the time is come when we might doe the King and the countrey some seruice that the world might take notice of our sufficiencie we doe likewise thinke of our mariage to what stock and familie we might ioyne our selues and we affect nothing so much as wisdome and discretion that leauing the riotous and dissolute courses of young men we might be reputed Sages When once wee arriue vnto fortie then wee begin to feare and distrust lest all our former vaine hopes will faile vs wee will not so much relie vpon others but looke to our selues be carefull to prouide for our wiues and our children enquire after purchases and desire to enlarge our owne meanes When fiftie yeeres are expired then wee take thought of placing our daughters in mariage taking order to prouide for our youngest sonnes and here we begin to affect gouernment experience hath made vs wise we finde the losse of our former errors and if we were to begin the world againe wee would alter our course c. At length sixâ—â—e drawes on when all our care is to settle our estate that no occasion be left to the wrangling contention of posteritie and here we talke much of the Clâ—mactericall yeere and begin to distrust our owne liues If seuentie yeeres doe passe ouer then we expect the reuerence of fathers we are froward and testie and hard to bee pleased the inward griefe makes euery outward obiect seeme to bee a iust occasion of griefe we condemne of follie and vanitie all the courses of life all the states in the world all the actions of men accusing the times when as indeed the alteration consists in our selues vntill a length we bid adiew to all worldly ioyes and betake our selues to our ease expecting our dissolution Suppose a rich man of this world were now vpon the point of death how often should this man bee moued to make his last Will and Testament to leaue all things in quiet and peaceable possession what writings what sealings what witnesses how many Scriueners how many Lawyers should bee imployed when all this time they seeme to neglect that vnum necessarium the preparation of his soule for God that in his death he might be a true Christian sacrifice an oblation fâ—eely offered vp vnto God Suppose I pray' that a few houres were past and this rich man dead and that I could by some strange inchantment raise vp his spirit or make this dead man speake then I would demaund of him what hee thought of the greatnes and glorie of this world Assuredly he would lesse esteeme of all the kingdomes empires wealth and worldly honour then we doe at this time of the toyes and trifles of children and certainly as it is with the dead in respect of vs so shall it be with vs in respect of our posteritie wee forget them and our posteritie shall forget vs wee looke onely to the present and therein losing the dignitie of the reasonable soule which consists in the foresight we are carried like beasts in the strength of our owne apprehension Thus I haue laboured to shew the greatnesse of mans miserie in the truth of his sorrow while all his supposed ioyes and delights seeme to be meere vanities and to consist in the fansie and in his owne apprehension if you doubt of this I will alleage certaine instances that so it may appeare by experience I would heere gladly aske wherein man receiues his greatest
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
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
infidelitie vpon all fit occasions he is ready to reuolt and dares vndertake nothing for feare of his death which hee holds for his greatest woe Thus I haue proportioned the seuerall punishments of the first sinne to the tenne plagues of Egypt I haue contracted them to the number of tenne though further happily I could haue extended them were it not that I desire to speake al things according to some rule and proportion But now I call to minde the last punishment in Egypt was mors primogeniti the death of their first begotten and this hath likewise some reference to the last punishment of sinne mors primogeniti the death of the soule which is the first begotten in man and Scripture doth intimate as much in effect for this very phrase morte morieris thou shalt dye the death might seeme to include a needlesse repetition or tautologie were there not a first death and a second death and both of them brused brayed and beaten together in this one morter morte morieris thou shalt dye the death Which words â—ound to my eares as if they did intimate the truth of a double death both proposed to man and man himselfe made subiect and liable to both yet the necessitie seemes to be imposed only for one The first iudgment hath relation to the first death thou shalt dye the death if you tell me of the Hebrew phrase and the manner of their speech then I doe much more magnifie God who hath so ordained the tongues and languages of men to expresse such a mysterie If you please to consider the circumstances and â—orerunners of the last and generall iudgement they cannot but greatly astonish man when the world shall now be growne to that old age as that her sight shall begin to faile her or sicke of a dangerous and desperate disease vndoubtedly approching to death her light shall be put out which was the first token and signe of life and therefore was created in the first place when the Sunne and the Moone shall be darkened and in this darknesse as if nature were poysoned with mans sinne not any part thereof shall be able to performe her owne office and dutie but all shall stand in an vprore the heauens with the elements the elements with the heauens and all together confounded Luk. 21. vers 25. Then there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie the Sea and the waters shall roare c. These things might seeme strange and terrible to the carnall man but here is the least part of his terrour for when hee shall see the wrath of God hanging ouer his head hell opened beneath him damnation before him his persecuting foes behind him on his right hand the whole number of his sinnes accusing him on the left hand all the creatures witnessing against him within him nothing but feare tormenting himselfe with the sting of his owne conscience without him nothing but torture and the crie of his owne sinnes together with Gods iustice calling for vengeance O what a fearefull thing it is to fall into the hands of the euer liuing God! When as al the plagues of Egypt which certainly were strange and wonderfull yet by the confession of the Egyptians and by the testimonie of Scripture it selfe were onely wrought by the finger of God digitus dei hic est alas what proportion is there betweene the whole hand and the little finger But shall I tell you how to to auoide the hands of this euerliuing God then let vs first fall into the hands of a dead God amor meus crucifixus est Christus meus crucifixus est his blood is shed and therefore he will not require our blood he is weakened and cannot hurt his hands are nailed and cannot strike he is not fit to punish but to commiâ—erate here wee may safely approch without feare and vnder the shadow of his wings we shalâ— finde protection Hebr. 4. vers 15. 16. Wee haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let vs therfore goe boldly vnto the throne of grace that we may receiue mercie and finde grace to helpe vs in this time of our necessitie Let vs call to minde what effects the preuision and premeditation of this last and great iudgement hath wrought vpon the dearest Saints of God the righteous Iob can testifie in the 21. Chapter What shall I doe how shall I escape when God shall come vnto iudgement The beloued Disciple though otherwise he had leaned vpon the bosome of Christ yet seeing Christ comming in iudgement he fell downe vnder his feete Apocal. 1. S. Ierome sets vp a stage and makes a liuely representation of this iudgement supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares Surgite mortui venite ad iudieiuÌ„ Arise ye dead come vnto iudgment S. Basill lets foorth this iudgement in place of a schoole-master to teach vs our selues and our owne wretched condition S. Chrysostome makes it a bridle to keepe vs from sinne within the lists of obedience Cyprian makes it a remembrancer of sinne for our repentance Vaepeccatis meis cum monti dicturus sum c. Woe be vnto my sinnes when I shall say to the mountaines couer me and to the deepe waters hide and conceale me to the earth swallow and ouerwhelme me that I may find some refuge in the day of Gods wrath Whither shall I goe from Gods presence if I flie vp to heauen hee is there if I goe downe into hell he is there also if I take vp the wings of a Doue and flie to the vttermost parts of the earth euen there also shall his power follow me and his iustice pursue mee whither shall I flie from Gods presence I will flie from God to God from the tribunall of his iustice to the seate of his mercie here is my appeale Call to remembrance O Lord thy tender mercie and thy louing kindnesse which haue been euer of old O remember not the sinnes and offences of my youth but according to thy mercie thinke thou vpon me O Lord for thy goodnesse Thus much for the expectation but I dare not proceede to the tortures and torments of hell S. Austine excuseth himselfe in speaking of that subiect and for my selfe I am afraid to thinke of them and therefore I pray' beare with me if I follow S. Austins example I had rather sound foorth the trumpets of Gods mercie then poure downe the viols of his wrath God preuent that in mercie which otherwise in iustice he might and should inflict vpon vs. If I should enter into this subiect I know not ho◠〈…〉 disquiet and perplexe the thoughts and consciencâ—◠〈…〉 â—â—â—nners quorum ego sum maximus of whom I am the chiefest and the greatest sinner But here is my
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
our selues The imprisonment of the soule The slaueries of men The summe of all the former reasons Man in himselfe and in comparison to the creatures A Prayer Mercie begins Gods actions Miseries are the fruites of iustice Our miseries doe exceed all our ioyes The miseries of a Christian man Mans miseries are gâ—eater theÌ„ the beasts The beast◠〈◊〉 foâ— man Their miseries are together compared The summe of these three grounds He excuseth his method The miserie of his birth Liâ—â—ing we dye The account of his life The shortnes and vncertaintie of his life His weakenes in his birth Man is weaponlesse He wants more helpe then the beasts Beasts thriue better with their food then man The beasts excell man The vncleannesse of man The sweete odors of the creatures The musicke of the creatures The temperance of the creatures Man more inclined to his lust The food both of man and beast The concoctions of the beasts are more perfit theÌ„ ours The dumbe beasts lesse subiect to distempers then man Mans temper The meanes for maÌ„s health cannot preserue him The course of mans age The length of mans age The comparison of mans age with the creatures The delights of the creatures are greater then mans The pleasures of the beasts The dangers of both Man is more subiect to the danger of waters then the beasts Man only subiect to the danger of fire Plagues and infections incident to man Noysome places in Cities The famine of man in respect of the creatures The beasts not so subiect to a famine as man Their famine is ours How man is subiect to diseases The diseases of the season The whole yeere serues for our continuall fits The easie cure of dumbe beasts The difficultie in mans cure Our physicke not so certaine as theirs Our distastfull physicke The Indian drugges doe not agree with our bodies The errors of physicke Some diseases are incurable The good gouernment among the beasts The ill gouernment amongst men The good gouernment of this nation The seruices of man and beast The seruices of man in generall The wrongs which man sustaines from the creatures The creatures may iustly conspire against man Man is subiect to slaughter as well as the beasts Tortures prepared for man Weapons and instruments of warre The funerals of both Mans miseries are either of body or mind The miseries of the minde Selfe-homicide the most vnnaturall sinne The flesh increaseth the miseries of the minde The diseases of the minde may consist together with the immortalitie of the soule The diseases of the minde are not easily discouered Vertue is somtimes reputed for vice No man will confesse himselfe vicious Many vertues are spoyled with one vice The diseases of the minde are compared to the diseases of the body All men inclined to vice The punishment of vice All wil not acknowledge the miseriâ— of sin The torture of ignorance in the vnderstanding The torture of expectation in the will The preuision of euill That we stand in danger of many euils The fearfulnesse of death The Good of others depending vpon our life The feare of hell and damnation The creatures looke onely to the present Man reflects vpon his owne actions The remembrance of euil The application Calamities are like Serpents His passions tend to his sorrow How the passions doe degenerate How euery passion torments it selfe Melancholie fits How passions are in respect of others The seuerall dispositions of men Man must sustaine reproches Mans sorrow and miserie for others The griefe of compassion A passage from the miseries of the creatures to the vanities Wherein ioy may seeme to consist A looking glasse for beautie Beauty is troublesome Learning and wisdome can admit no difference between themselues The misery of great wits The discontentment of Learning Learning is defectiue in her end yet superfluous in her parts An Apology for learning The vse and excellencie of Schoole-learning Of wealth and abundance All men want at some times The miserie of wealth What is wealth or what it is to be rich Wealth consists onely in comparison Honor hath a weake foundation The vaine ceremonies of Honor. The true Honor of Christ. The feast of honor The funerals of honor The decay of Honour A due respect vnto honor Our pastimes and sports The supposed pleasure in Hunting Of Huntsmen The least sorrow spoyles all our ioy One ioy suppresâ—eth another All ioyes are nothing without the nights rest The ascent of the mind vnto God by the ladder of the creatures 3. Grounds to proue that there is no happinesse in this world 1. The variety of opinions concerning happinesse 2. No man accounts himselfe happy for the present 3. Denying happinesse in our selues do suppose it in others Euery man dâ—slikes his owne state of life Miseries in all the states of men The loue of heauen and earth cannot together subsist The author proposed foure things to himselfe in this second part The particular miseries of man are greater then the generall The poorer sort of men The better sort of men The Clergy Their comfort The Gentrie Their miseries Their needlesse buildings Their fond purchases Their many writings Their nice conueiances Their needlesse entailes The best entaile The Lawyers Their slanders Their harsh studie Their troublesome practice The Iudges The Citizens Their wealth Their miseries He recals himselfe The Nobles Their miseries Princes Their danger In their wars In peace Wherein their happinesse consists Their Prerogatiue Their melancholy death Wherefore serue our miseries The seuerall delights of our age The delights of our childhood The delights of our elder yeeres The degrees of our age according to decads The censure of a dead man Wherein mans greatest contentment consists The home-contentment Our houses are sometimes our prisons The pleasure of the house is according to mans owne apprehension Our delight in our apparell Our vanitie in our diet Mans different valuation of his owne wealth The beautie of different complexions We must condemne nature if we iustifie our selues How hardly men are weaned from these fansies The â—oue of God swallowes vp the loue of this world The vanity of the creatures should keepe vs from the loue of the creatures Neuer man found contentment in the creatures The tale of a religious man He satisfies their request Our worldly appetites are satisfied in death The Authors intent in this second part How apt the creatures are to obscure Gods glory How all our ioyes are counterfeit Why all our delights should consist in the fansie Democritus and Heraclitus Salomons censure of this world The conclusion of a Christian man A Prayer Man is vicâ—â—is and corrupted in euery state and course of life Hovv vve accuse each other Man out of his euill disposition returneth euill for euill Man out of his euill disposition tuâ—neth good things into â—uill Our good actions proceed from an euill intent We delight in other mens euils We desire companions in our owne euilâ— The ground of policy supposeth our inbred corruption The Lawes of
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