with patcht peeces and broken sentences but that they might be heard ingeniously to speake for themselues For as we doe recommend the reading of Scriptures so let vs not neglect the best Commentaries and Expositions of Scriptures that so the heate of our zeale which now is wholy wasted in controuersies and oppositions might then be spent in the practise of pietie and deuotion c. Notwithstanding this my resolution yet I was easily moued and the rather because I doe not remember any booke written of this Subiect to publish this treatise Iâ— perusing whereof foure things there are wherewith I thinke fit to acquaint thee first though I confesse I haue herein made vse of other mens workes yet I did forbeare to set downe any quotations not that I desire to wrong them but that I think it vnfit when occasion did not moue me or necessitie inforce me there to vse many needlesse and idle quotations Secondly though the punishment and fall of man appeares chiefly and principally in respect of his preparation to grace yet my selfe supposing at this time that I speake only to the naturall man I thought fit to forbeare speaking of that subiect vntill first I should make it appeare that there is a sanctifying grace which is no way tyed or intailed to our nature which I haue reserued as a fit subiect to bee treated of in the third branch of my text Thirdly in the latter end of the second part speaking of the vanitie of the creatures if therein according to the condition of that subiect I shall somtimes intend though much against mine owne naturall disposition in this my long tedious discourse to giue thee some case and recreation I hope it shall proue no way offensiue no not against the seuerest and strictest discipline of the Church seeing I can therein iustifie my selfe by the practise and president of most deuout Fathers and others most reuerend Diuines in all ages Fourthly speaking there of many worldly vanities my intent is onely to discouer them to be but shadowes in respect of a true blisse that so euery man might fall into some dislike with himselfe yet I confesse that many things may and ought still to be continued considering the state and condition wherein we liue as namely the ceremonies of Honor c. My desire is that thou wouldest iudge of the whole by the whole of the parts by the parts for if the whole be taken together I hope I shall not be found wanting or defectiue to my intended scope If sometimes I prooue somewhat obscure God who knowes the secrets of my heart can beare me witnesse how free I am from the least affectation of obscuritie and therefore you must either blame my weakenes as not conceiuing things aright or not able sufficiently to expresse mine own conceits or else you must consider the subiect matter whereof I write which being very difficult in it selfe must necessarily admit words of Art to vnfold it To conclude I thought fit to continue this treatise in the same forme wherein it was first framed expecting that the God of truth should giue a grâ—â—ter blessing to the relation of a truth neither would my time or leisure permit me to alter it And if it shall please God that this booke finde happie successe so that some little good may thereby redound vnto Gods Church whereby I shall be the more incouraged to proceede in those parts which yet remaine though I purpose to giue full satisfaction as farre foorth as it lies in my power yet if possibly I can I will tye my selfe to the houre-glasse ingeniously confessing that as all other builders are commonly mistaken in their first workes so my selâ—e haue erred in laying the foundations or setting vp the porch of this building Thus being men of the same kind brethren descended from one stocke but especially as fellow-fellow-members incorporated into one body vnder one misticall head Christ Iesus in the most holy communion of his Saints well wishing and praying for each other I doe most humbly and earnestly beseech God that either thou maist receiue some smal profit by my labours or that thou maist bestow thine own labours elsewhere more profitably and so committing thee to his grace prouidence and protection I rest Stapleford Abbats the 3. of Iune 1616. Thine in all Christian duty and seruice Godfrey Goodman THE FALL OF MAN In the name of the Father and of the Sonne and of the holy Ghost our Creator our Redeemer our Sanctifier three persons and one God Amen 1. COR. 2. 14. The naturall man cannot conceiue the things of the â—â—irit of God THere is no mysterie in the whole course of Christian religion wherin I finde my selfe so much moued and affected with true ioy as when I consider the extent of Gods mercie in the calling and conuersion of the Gentiles for alas what aâ—ailes it mee to thinke of Gods maiestie wisedome â—ower iustice eternitie when all these attributes of God may turne to my terror and torture But when I consider the mercie of God 〈…〉 â—here is that transient propertie of God whereby all the rest of his attributes are imparted to the creatures and when I consider this streame of mercie not to be inclosed within the narrow passage of a few tribes not to be appropriated or monopolized to the sonnes of Iacob but to ouerflow the bankes to breake downe the partition wall together with the vaile of the Temple and at length at length at length to be-water the fruitlesse and barren soiles of the Gentiles so that with God there should be no longer any difference or acceptation of persons but together with the Sunne-shine and dew of the heauens his mercie should drop downe with fatnesse here is the sure anchor of my hope the fulnesse and consummation of my ioy And therefore the day of Epiphanie of all other daies in the yeere shall be the day of my greatest mirth and solemnitie wherein those great Magi those Princes and Kings being publike persons representing the whole bodie and state of the Gentiles presented themselues and were accepted of Christ and we in their loines descended from them together with them receiued the lot and portion of our inheritance Iaphet is now admitted to the tents and tabernacles of Shem heere is the kingdome of Shilo which admits no other limits or bounds of his empire then the compasse and circumference of the whole world blessed are the feete of them which brought vs such glad tidings of peace me thinkes I see the Angels descending and renuing their songs vâ—â—ng the same notes and dittie to vs which they did to the sheepheards Natus est vobis saluatoâ— A Sauiour is borne vnto you a generall peace is proclaimed on earth and good will towards all men extended neither can I containe my selfe but my ioy must burst into songs Hosanna Hosanna to the sonne of Dauid blessed be heâ— that coâ—â—s in the name of the Lord Hosanna in the highest sing Halleluiâ—
not so comely in their outward 〈◊〉 â—hey are enforced to conceale their owne inward worth and if they be bold and aduenterous then natuâ—e will giue vs a caution caue quos natura notauit and the infâ—mie of their personage sildome procures loue especially among the multitude But if this wise man proues neither hard fauoured nor monstrous yet fleame and melancholy whereof his temper especially consists what Rhumes Catarres and diseases doe they cause in his body How do they breake out into issues and gowtes and seeme to hasten old age Odi puerum praecoci ingenio I hate a childe of a forward wit either he is already come to his last temper or else his climate must alter What is it or who is it that thou canst loue in nature on whoÌ„ thou might'st settle thy affection If faire and beautifull to fight Phisiognomie will tell thee that thou seest the whole man thou canst expect no further vse or imployment of his seruice if otherwise wise and deformed how canst thou loue him in whom nothing seemes worthy of thy loue We may call thy iudgement in question whereas in all other creatures the comelines beautie and fit proportion of the outward limbes signifies the good inward conditions Now at length to speake of the actions of mans body I will giue them the same entertainment which formerly I did to the faculties of the soule for as I am not malitious so I will not be paâ—tiall I doe heere accuse and challenge all the naturall actions of mans body to be tainted and defiled with corruption and in all of them the punishment of this corruption shall manifestly appeare All punishments may be reduced to these three heads 1. Dedecus sâ—u infamia 2. Poena seu castigatio 3. Serâ—itium seâ— captiuitas By the first he suffers losse in his credit good name and reputation and is put to open shame and infamie By the second he suffers detriment and losse in his owne flesh or in his owne substance and goods being chastised according to law By the third he seemes to be imprisoned and suffers losse in his freedom and libertie being tied to serue as a slaue These are the three generall heads whereunto the exercise of iustice doth vsually extend it selfe and to these three heads I will reduce all the naturall actions of mans body For the infamie and shame Whatsoeuer nature desires to be concealed hidden and dares not attempt it in the presence of others certainly she will neuer stand to iustifie the action but rather at first sight will easily confesse her infamie and shame Take the most naturall workes of man and you shall obserue that man is most ashamed of them as eating drinking sleeping yawning c. I will not speake of the most vncleane and secret parts some things may bee conceiued which may not be spoken Who euer held it any part of his commendation to bee a great eater or to sleepe while his bones ake Who euer went out into the open streete or to the market place to take a meales meate but rather would prouide a close cabinet for such necessarie imployments of nature Is nature ashamed of her most naturall actions then certainly it betokens a guiltinesse But you will ascribe it to the strict and austere profession of Christianitie which seeming ouer proud and haughtie for mans present estate disdaines to inhabite the earth lookes vp to heauen and therefore brandeth these actions with shame and contempt True indeed of all the sects in the world Christian religion hath alwaies been most famous and eminent for strictnesse of life and mortification of flesh which in my conscience as it hath formerly giuen the greatest growth to religion so the neglect and decay thereof in these our daies will be the greatest blow to religion But herein I will excuse our selues for not the Christian alone but the Turke and the Heathen both say and practise as much in effect You will then say that religion in generall agrees in this one point as teaching all men a maidenlike modestie to forbeare the outragious lusts of the flesh and therein sets the difference betweene man and beast and thus along continued custome may at length seeme to bee nature I cannot rest in this answere but I must fasten this shame immediatly vpon nature her selfe Obserue then not onely in man but likewise in the dumbe creatures Are not those parts which serue for excrement or generation concealed and hidden either in place and situation or else with feathers with haire or some other couering which nature hath prouided for that purpose in so much that you shall hardly discerne their sexe â— Hath she not appointed the shade the groue and the close night to couer and hide them she is ashamed of them they are vncleane to the sight but most absurd in the speech and both taught vs by a naturall instinct Wilâ— thou defile thy mouth with 〈◊〉 talke and shall that appeare in thy tongue which nature hath concealed in her basest parts Be not so base remember the noblenesse of thy birth and thy condition farrâ— aboue beasts stoope not so low as to touch or to kisse with thy lips and thy tongue those vncleane parts whereof nature her selfe is ashamed The infamie of these actions shall better appeare by this one instance Call foorth the incestuous or adulterous person I will here checke and correct him Thou beast worse then a beast for many beasts seeme to obserue the Rites and sanctitie of mariage seest thou not how thou hast sinned against heauen and against thine owne soule Doth not thine owne conscience accuse thee or thinkest thou that the close night or darknesse it selfe can couer or conceale thy sinne c. I haue no sooner spoken these words but behold his hart faints his speech failes him he trembles quakes all his blood appeares in his face as if the blood being guiltie to it selfe should step foorth and either excusing or accusing it selfe should wholly acquâ—â— the spirit For I see another law in my members rebelling against the law of my spirit Or as if it were naturally ingrafted in man that without the effusion of blood there can be no remission of sinnes and therefore as farre foorth as the skinne will permit it the blood desires to make some recompence for the offence Suppose I were to examine a guiltlesse innocent man and to charge him with such crimes which he neuer attempted yet sometimes there will appeare the same tokens of modestie and shame Nature can be no lier she will neuer accuse her selfe vniustly though she may be innocent of this crime yet she acknowledgeth the roote to bee corrupted and thereby argues a possibilitie to commit the like offence she will not wholly excuse her selfe though she deâ—ies the particular fact Or as if there were such a society and mariage between sinne on the one part and flesh and blood on the other part that if sin
vacation some of them drop and here the Iudges like condemned men are now brought to the place of execution they that can giue life to others in sparing their liues cannot adde a daies respite to their owne Iudges they are and yet like poore delinquents they shall stand at Gods barre where no appeale shall be allowed them and therein their condition is no more then equall to ours From the suburbes where I will leaue the Lawyers let vs come to the rich Citizens If now they liue in plentie and wealth it is well knowne that in their younger yeeres their wealth hath been gotten by sparing thriftinesse and wants if they please to cast vp accounts they shall finde themselues so much indebted to themselues as that besides the interest they shall hardly bee able to make restitution for the principall Now that their stomackes begin to faile them no marueile if they bee serued vp with full dishes and a plentifull table for if they would suppose the meate to bee painted it would as well suffice their appetites Now that they are troubled with gowtes with palsies and the weaknesse of old age they begin to keepe a stable well furnisht with horses as if they were to grow young againe and did intend to become horsemen or tiâ—ters they conceiue as much ioy to see their seruants vse them as if their owne crasie bodies were thereby exercised In telling ouer great summes of money our fingers grow black as yet I neuer knew any man that by his husbandrie and honest manuall labour could euer attain to an Aldermans wealth The Citizens know how to estimate the laying out of their money their freedome and trade their skill in buying and selling playing vpon aduantage with other mens ignorance and to vnderualue poore mens labours yet they must not take it vnkindly if sometimes their Charters be called in question for the Church hath lost al her priuiledges which certainly were grounded vpon a farre greater right Neither will I examine whether Companies and Corporations bee preiudiciall to a publike state sure I am that such societies of men neuer made lawes or orders amongst themselues preiudiciall to themselues God send that the secrets and mysteries of trades whereof I am wholly ignorant and which are best knowne to themselues may well stand with vpright and iust dealing Indeed being once made Magistrates then they begin to looke vnto measures and weights and therein wee commend their iustice and doe well hope and doe heartily wish that their own wealth had been gotten with like measure But if by ingrossing of wares and monopolizing of commodities they haue exceedingly enriched themselues let them not thinke with a small summe of money bestowed upon Hospitals to make restitution for the punishment must alwaies be answerable to the offence Their daintie liuing makes them the more tender being well fed and warmely clothed yet they cannot preuent all vnseasonable weather and therefore sometimes they are ouertaken they sicken and dye with a little wet or a small cold according to the fashion of the old world euery man ought to accustome himselfe to endure some hardnesse The greatnes of their wealth is not alwaies for the safetie of their persons sometimes it serues to stirre vp ielousies and feares full often haue I seene it scattered by heires and executors I commend their wisedome in getting of wealth if it be by honest and iust meanes but I doe not commend many of their iudgements who know not that the happinesse of wealth consists in the vse Or rather I will proue charitable to thinke them very iust in all their dealings iust I say if not to all others yet to themselues for knowing that they deserue little they desire to bestow little vpon themselues but to leaue it to others who happily may better deserue it And as it is gotten so it is spent we must passe our inheritance with the same right and title wherewith it was purchased if it were gotten with dishonestie assuredly it will bee spent with dishonestie res transit cum suo onere When all their whole life is past me thinkes it is like one of their shewes wherein Pageants are gazed vpon in the day time and in the night are dissolued the day following some little remnant is hung vp in their Halles and the rest passeth away like a shadow without any further mention or memorie Suppose me to be a wandring pilgrime now in the state of the way directing my course vnto happinesse I should lose my selfe in these thickers and groues and should proue very tedious to the reader vnlesse I should haue often recourse to my Carde consider my first intended scope and giue an account of my trauell Hitherto I haue made a diligent search where in this world I might finde out contentment and happinesse or where any true ioy might seeme to inhabite First I began with the Church where I found nothing but ruines all in decay spoyled of her substance From thence I went to the fruitful and pleasant soiles where I found that the Gentrie were likewise very miserable in their owne kinde At length I made bold to speake of the Law as if I had been serued vp with a Processe to appeare at the barre where I found no rest no peace no contentment Then I went to the Citie walles where in euery streete I made inquirie for happinesse at what signe this happinesse might dwell in what trade course and condition of life And receiuing no manner of satisfaction yet hearing much talke and newes of the Court and of the greatnes of our Nobles I will presume to goe and knocke at the Court gates there to enquire whether true ioy and happinesse be a follower and attendant of theirs to what stocke or familie to what state or faction she is chained and vnited whether she keepes her certaine lodging or sometimes vndertakes a progresse yet still resides and is conuersant with them or at least with some of them as the fauour and fortune of the times shall best serue for their greatnesse When I looke vp to the Nobles they seeme at first sight to bee like starres in the firmament all clothed with happinesse and honour but when I come neerer I see that no state of men is so dangerous Some of theÌ„ in their owne proud and ambitiouâ— desires preuenting and supplanting each other in so much that in stead of noble bloud they seeme to consist of quicke-siluer or some spirit of bloud either they must build castles in the ayre or else they will pull downe vpon their owne heads the tower of confusion they know not the state of consistencie that things may exceed as well in their greatnes and growth as in their smalnes and diminution Looke to the framing and constitution of mans bodie all other parts excepting the head must haue their fellowes their associates in like proportioÌ„ with themselues feete legges thighes armes ribs al of them haue
others equall to themselues to exceede and to swell vp were as great a deformitie and as dangerous as to pine and to bee diminished they must all of them keep the same proportion and all come vnder the head by the length of a whole necke Be their estate neuer so great their reuenewes neuer so large yet still their charge and expense seemes to ballance them if not to exceed them and all things deducted little remaines which in effect is as much as if I had little substance and lesse vse and employment for my little substance The last age hath much eclipsed their greatnes reducing as all waters to one fountaine all light to one Sunne so all power and obedience to one stocke obseruing an equalitie of iustice to all the seuerall members vnder one head for you shall obserue that the great offices of the kingdome haue failed whose power did seeme to exceede the fit and due bounds of subiection The highest titles of dignitie and honour haue failed for as in the naturall bodie so in the politicall bodie there should be a certaine distance between the head and the members yet still they continue the spectacles of the world and sometimes to their great charge they purchase the loue of the people which they shall finde if not dangerous yet fruitlesse and wholly vnprofitable But most commonly they are subiect to hate and therefore seruants must be appointed as to carrie vp their traines behinde them so to support their hate that they themselues might be secured from feare and that the least aspersion of words might not touch their honors And sometimes these seruants though innocent in themselues and very well deseruing but Lords must not be ouer much indebted for great seruices they must be made a publicke example of iustice for thus it fals out with nobles euen from the time of their infancie being taught and instructed by their schoolemasters others whom they loue shall smart and be corrected for their negligence From nobles I must ascend by degrees vnto Princes and if there were any true ioy in the creature I do suppose it would be found in their persons for so the world esteemes them happy and great And no maruell for they beare the person of vs all and therefore great reason that as we receiue from them our plenty our peace and our happinesse so we should againe returne and restore vnto them with due thankfulnes as part of our plenty in our subsidies our labours and seruices in performing our homage to recompence their care and watchfulnes so likewise part of our happinesse for nothing should be excluded from the royall prerogatiue And thus wee should conceiue that as the princely estate containes all other states of men within the Spheare of his gouernment so it should paâ—â—ake in a large measure all their happinesse And as it is the highest estate heere vpon earth so it should most freely escape from these earthly contagions while the whole burthen and weight of the miseries doe fall and light vpon others And thus in their persons I might consider all the happinesse which is incident to whole mankind not presuming to speake of Gods annoynted without due reuerence I will briefly touch their miseries First for their persons notwithstanding their continuall intelligence their watchfulnes and care for the security of their owne persons and states yet certainly the poore man in his homely cottage liues with far greater safety and sometimes with much more contentment then they doe in their royall pallaces They haue a guard I confesse many seruants and officers appointed for defence of themselues but here is the mischiefe quis custodiet ipsos custodes who shall guard them from their owne guard or who knowes whether their seruants receiue any pensions from their enemies As they sit highest and in the greatest view and appearance so they serue as the fairest markes to be aimed at And therfore in regard of the eminencie of their estate and the greatnesse of their personage amiddest the throng and multitudes of dangers and perils many things may be allowed and tolerated in them for securing themselues which to a man of a priuat condition were meere iniustice wrong and oppression Suppose the imprisonment or punishment of any one of his subiects by way of preuention or caution to an ensuing mischiefe this is tolerable I confesse but herein I feare least many Princes haue exceeded the boundes of honesty and iustice Yet I may speake it to Gods glory and to our owne comfort the dayes heere in England were neuer so free from feare and suspition as they are at this present vnder the happy gouernment of our most gratious King Iames who herein seemes to excell all other princes that so great learning and such a deepe vnderstanding should bee accompanied with such a harmeles and innocent disposition And this serues for his best sheild of defence against all forraine inuasions or home-bred conspiracies God make vs thankefull for these blessings and long preserue his raigne ouer vs c. In the times of their wars the common practise and desire of Princes is to ad kingdomes to kingdomes which if they should effect with much bloudshed and slaughter of their people yet therein they should not any way increase their owne wealth they should not strengthen their power but should fight with distracted forces and make themselues lesse secure of their owne imperia mole ruunt sua kingdomes must haue their boundes and I hope by Gods grace I shall see the Turkish Empire fall with his owne weight Againe in peaceable times and at their owne homes as all men desire to obserue and to please them so sometimes they desire as much and shall finde it a worke of far greater difficulty to giue contentment to the whole commons in generall as their subiects do to them in particular and heere is some part of requital some kinde of recompence as all to one so one to all If their happines consists in their gouernment and rule for in all other things their seruants do share with them in their diet their garments their gardens their pallaces their pleasures yet all men haue not the like practicall disposition to delight in gouernment sometimes it is committed to others and there may be an angelicall contemplation full of sweet comfort without this worldly and troublesome imployment The last Roman Emperour was more addicted to his priuat studies then to the managing of his owne publicke state But suppose that as Princes are the fountaines of power and cannot bereaue themselues of their power nor cannot impart an independent power vnto others they should therefore take the sole gouernment into their owne hands yet sometimes through a tractable and good nature they are easily entreated I will not say ouer-ruled which is the same in effect by others especially considering that it cannot stand with their owne greatnesse to search all things themselues and therefore they
in the Serpent for the enmitie seemes greatest betweene the most noble and basest creatures Man and the Serpent and that for the continuall remembrance of the first tentation Howsoeuer I doubt not but that it better appeares in those easterne countries wherein Paradise was first planted and wherein the kindes of Serpents doe much differ from ours yet I will now speake according to our Climate and Meridian Behold when in the pleasant moneth of May thou desirest to take the fresh ayre and to delight thy senses with the odoriferous breath of sweete flowers when the beautie of the Lilies and the pleasant varietie of colours shall allure thy sight as thou walkest securely by the way side or when thou dost solace thy selfe in the groue or the shade and there crownest thy selfe with the garlands of nature see see a stratagem a stratagem treason treason against thine owne person the base Serpent which neuer durst once appeare in thy sight to encounter thee now begins to trace out thy pathes and to bite at thy heeles a part which thou least suspectedst where thy hands cannot stoope down to helpe thee yet therein the strength and poyse of thy whole body consists if thou touchest or treadest thou defilest thine owne flesh And thus is euery man now become Iacob before hee can be Israel first his thigh-bone must be broken to acknowledge his owne weaknesse before he can partake of the blessing Wilt thou set vpon this Serpent and by opposing her seeke to defend thy selfe thou shalt finde it a very dangerous and difficult combate for see the guile and subtiâ—tie of thine aduersarie thinkest thou to insnare and intrap her with thy charmes and inchantments as birds and wilde beasts are taken with seuerall notes and cries she hath this property one eare she stops with her taile the other with the earth O the deafe Adder that will not harken to the voice of the chaâ—mer charme he neuer so wisely Dost thou expect that this poysonous creature should at length burst with her owne poyson she is priuiledged for her poyson serues to offend thee and not to annoy her venenum expâ—it vt bibat in the taking of her food and her sustenance she first disgorgeth her owne poyson and then againe resumes it as being prouided against man Wilt thou draw out thy sword and hew her in peeces see how she will stand in her owne defence totum corpus in orbem circumuolâ—it vt caput occultet her whole body must serue as a buckler to protect her head wherein life doth principally reside suppose she were cut and dismembred yet is she no way dis-inabled or impotent she may well leese part of her length and yet be no creeple If thou puttest her to flight habet viam tortâ—osam she will make such indentures in her passage that thou knowest not which way to follow and wheresoeuer she goes if she can make the least entrance with her head she will winde in her whole body the earth is her castle the hedges her buiwarkes take heed of thy selfe in the chase danger doth euery way appeare and yet no hope of a booty if thou hâ—st the conquest sometimes the sprinkling of her blood will infect thee but thou shalt neuer receiue any the least price of thy labour If time leisure would sâ—rue me I could proportion these seuerall properties of the serpent to the qualities of sinne and the deuill which first made choice of the serpent to be his agent and instrument against man but I will leaue this to euery mans priuate meditation as likewise on the contrary wherin our comfort consists that this serpent luâ—king about the heeles we shall one day tread on the head It may well feed vpon impâ—re and poysoned bloud but when it shall taste the pure and innocent bloud which shall issue foorth from the seed of the woman then behold byting at the frailtie of our flesh she shall bee insnared with the hooke of the God-head when both God-head and man-hood shall be linckt together by an inseparable vnion in the person of Christ who is that brazen serpent prefigured out to the Iewes A serpent appearing in the true shape and condition of sinfull man and yet a brazen serpent without sting without poyson reserued for continuance and perpetuitie the looking and beholding wherof being once raised vp in the wildernesse faith apprehending Christ crucified shall cure all those which haue bin stung by the serpent Thus you see the great encounter betweene man and the creatures the strange antipathie and discord betweene both Now let vs examine how the earth and the elements stand affected to man in this great diffention and to what party they incline not to speake of the burning and consuming fire the boysterous and vnresistable winde or ayre the roaring ouer-whelming seas or the earth which seemes to be the foundation of the rest to support this reeling world yet sometimes is strangely moued toffed whole cities are swallowed great foundations shaken nothing vntouched the fruites the hearbes and the flowers are tainted as if hell which consists in the bosome of the earth sent forth a flash of brimstone to infect this world I will passe ouer all these great generall iudgements but me thinkes in my passage I am detaind incompassed and apprehended by thornes that I cannot winde my selfe out of the snare or the bryars and therefore in the neâ—t place I must speake of the third punishment of mans corruption terraâ—ariet tribulos spinas Gen. 3. 17. 18. Cursed is the earth for thy saâ—e in sorrow shalt thou eate of it all the dayes of thy life thornes also and thistles shall it bring forth to thee c. Why should the earth bring forth brâ—ars and bâ—ambles vnprofitable thistles prâ—cking and hurtfull thornes noysome and vnsauory weedes are these the fruites of the garden doe the heauens sowe no better seede or is this crop worth the reaping to what vse hath nature ordained them suppose â—here were any vse yet could not nature furnish the earth with better prouision And this vse whatsoeuer it be is wholy vnknowne and therfore they seeme needlesse and vnprofitable to vs and certainly would much detract from the diuine wisdome and goodnesse were it not that they are rooted in that earth that earth which is accursed for sin and therefore brings forth bryars and brambles as tortures and torments for the iust punishment of sinne The earth was first created of nothing and as the earth was nothing in her production so if God had left the earth to it selfe it should haue produced nothing there should haue â—ollowed a priuatiue iudgement but no positiue punâ—shment poenadamni but not sensus It should haue bin like the fruitlesse sands or the barren rockes as not apt for graine so not plentifull of weedes or of thistles nothing should haue bin the fruite of that which is nothing in it selfe and was nothing in his first
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
been the first fountaines of euill and first to haue infected the world with corruption Here wee must consider the different condition of creatures some bodies some spirits as euery thing is compounded of matter and forme and the forme it is which giues the existencie and indiuiduation these seuerall degrees of creatures make much for the absolute perfection of nature especially when as all bodies seeme to bee contained and continued within the circumference of the first body what should we thinke is aboue the conuexitie of the heauens an infinite vacuum rather acknowledge a want in mans vnderstanding then that there should want inhabitants in such an excellent region where the heauens are their footstooles to tread and walke ouer our heads where they are freed from all annoyance of creatures and partake only of happinesse As in great buildings the meanest and basest offices are alwaies beneath suppose the Kitchin the Seller the Buttrie the Pantrie but for the stately and magnificent roomes for entertainment suppose the dining Chamber the Galleries the Turrets and places of pleasure these are aboue and thus it is with vs in respect of the Angels the truth and certaintie whereof I haue already proued in the first part Now supposing these spirits their condition must bee alike with ours who are in some sort and in the better part spirituall as they were made of nothing so they must â—aue a determinate goodnesse in their nature faculties actions being spirits they had a freedom of wil God did herein make them like vnto himselfe as he was able to create of nothing so they might will when as nothing should moue them to will and hauing a limited vnderstanding which might admit error and darknes through their own pride they might will nothing that is they might will sinne for sinne is a defect a priuation a kinde of nothing in this their willing although they could not will themselues to bee nothing to destroy their owne condition for this were to vndoe that which God alreadie hath done yet they could will or rather bewitch themselues to bee worse then nothing for sinne is nothing and to be the seruant of sinne it is to be worse then nothing Thus in the Angels as well as in man in regard of their limited goodnesse and the freedome of their willes there was a power and capacitie or rather a weakenesse and impotencie to sinne and to fall And many of them sinned accordingly God in his wisedome permitting the sinne and thereby teaching all creatures what they are in themselues for as in the same kind of spirits the best creatures are extant so the worst and most accursed should likewise be found that no creature might boast of an absolute perfection that euery one might know himselfe and suspect his owne fall and that all our righteousnâ—sse is tanquam pannus menstruatus like a spotted and defiled garment Nothing can endure Gods triall and touch-stone for the Angels are not acquitted in his sight c. Now their sin was a dislike of their present condition and the aspiring to be equall and like to their Maker made of nothing hauing nothing of themselues yet they must contest with their infinite Maker for dignitie and superioritie whether it were that they did consider that there were three persons in one most holy blessed and vndiuided Trinitie which being a mysterie farre transcending the reach of all creatures they could not comprehend for fully to comprehend God is indeed to be God but might happily conceiue that the Deitie would admit of more persons or whether by â—he excellencie of their owne knowledge they did fitly gaâ—ther that as the creation was a worke of Gods infinite loue and as God was existent euery where according to the infinite extent of his owne nature so as an infinite effect of that infinite loue God should tye vnto himselfe some creature by an infinite band namely by an hypostaticall vnion and therefore some of them did claime and challenge this high prerogatiue aboue other creatures by vertue of their birth-right But herein did appeare their ignorance and pride for the creature was not to aspire to the height and dignitie of the Creator but the Creator was to descend to the humilitie and basenes of the creature neither was God to bee vnited to the angelicall nature though otherwise highest in order and condition but to descend lower to giue a more vndoubted token of that infinit loue euen to the humane nature and manhood Mans nature being the center in the middest of the circumference a little Microcosme in whom all the creatures are vnited things sensible partake in his body the intelligent spirits are combinde in his soule and thus God taking the nature of man sits in the very middest of his creatures imparting himselfe infinitly to all so farre foorth as it may well stand with the truth of his Godhead and with the state and condition of the creature Thus they might mistake in iudgement supposing there might be some probabilitie to effect it but I must chiefly and principally condemne their vnthankfulnes their pride their presumption which gaue way and occasion to this their error but hauing once committed so great a coÌ„tempt such a foule indignitie against God it could not stand with his iustice freely to pardon their sinne or to intend the meanes of their redemption as in his mercie hee hath performed to man for the Angels were the first creatures highest in dignitie and condition the great measure of their knowledge and graces was such as that we doe not reade that God did euer appoint them lawes but that it might bee supposed that they of themselues should bee wholly conformable to God Againe they were not tempted by others and therefore as the sinne could no way bee cast vpon others so being impotent of themselues to make any recompence they could no way receiue benefit by the satisfaction of others the state of the Angels was created such as that they were not capable of repentance they cannot change their mindes or their willes whatsoeuer they see they see in an instant whatsoeuer they desire their will is confinde to the first motion that they cannot alter or change their desire so that if once they shall make choice of the worser part in vaine may we expect that euer they should returne to the better Whereas the condition of man is mutable and changeable as capable of sinne so capable of repentance as hee falles of himselfe so hee may rise againe by the assistance of grace for God hath giuen him a discoursiue reason proceeding by degrees if now hee mistakes himselfe hereafter hee may bee better informed As the inconstancie of his nature may cause the alteration of his will so God fitly vsing this his inconstancie as it were working in euery thing according to that manner which is most proper and naturall to the thing may make it a meanes for the amendment and conuersion of