haue or to bring with him from Paradise in the state of perfection My answere is that the grace which in the time of mans innocencie did accompanie nature supplied all the defects and was sufficient of it selfe but man being depriued of that grace might iustly claime and challenge according to the excellencie of his own condition something in nature some super a bounding parts in his bodie to betoken the dignitie of his reasonable soule aboue the state of the sensatiue You will say that her prerogatiue consists not in the number but in the goodnesse and qualitie of parts Princes may finde entertainment in priuate mens houses but their state shall appeare in their owne hangings and furniture Certainly man comes short of other creatures for euery sense the Eagle for sight the Hounds for their sent the Buck for his hearing the Ape for his taste the Wormes for their touch and for the inward senses which are the proper and neerest instruments of the vnderstanding he that shall well consider the strange and wonderfull operation of the creatures in their owne kinde how curious the birds are in building their nests how prouident euery thing is for the preseruation of it selfe how admirable the beasts are in their naturall workes the knowledge whereof whereby they are directed in these actions consists in the phansie hee will easily confesse that in their inward senses they cannot but farre exceede man If you replie that mans temper and senses though otherwise none of the best yet are best applied and accommodated for mans seruice and vse as they are the dumbe instrumeÌ„ts of a reasonable soule This is a fond an idle suggestion for who can know or trie the contratie but surely the best should alwaies be fitted for the best and this stands with a right and equall proportion according to iustice Suppose there were such disparitie in the state and condition of both and that the dull flesh could not giue any sufficient entertainment to so royall a spouse yet the weake abilitie and power would be accepted if the flesh did performe what it might For if an honorable Ladle should intend to match with her seruant the greatest motiue and inducement would be that in stead of a husband hee would be her slaue she should haue the rule and sole gouernment and all his care should be to giue her contentment a very forcible argument I confesse Now let vs examine how well the flesh hath performed this dutie and seruice Behold in the parts of man a great opposition and antipathie between the flesh and the spirit as it were encountring each other Can a kingdome diuided in it selfe proceed from nature which intends an vniforme order and course in the creatures I grant there may be contrarietie of qualities in one and the same subiect consisting of contrarie elements for here the subiect is capable of contrarietie but in parts of different nature of different condition where the one by nature is subordinate to the other that there should be such opposition it is exemplum sine exemplo the whole fabrick and course of nature cannot parallel this with a president that man should reflect vpon his owne actions should suruay and view his owne workes and that his owne soule should discerne and condemne the inclination and practise of his owne flesh that man distracted and discontented should say in the agonie of his minde I see another law in my members rebelling against the law of my spirit Doubtlesse non sic fuit ab initio both of them proceede from one God both of them are parts of one man and therefore as fellow yokemen should tend ioyntly together to one and the same end the happinesse and perfection of man as in nature there is no contrarietie betweene the matter forme the one is actiue the other passiue the one apt to giue the other apt to receiue impressioÌ„ the one giuing beautie and splendor the other supporting and vpholding the action There is no difference betweene theÌ„ no more then there is between quantitie and qualitie rather helping and furthering then any way hindring or opposing each others propertie only in man in man alone consists the difference And therefore acknowledge it not as the first intent and institution of nature but as a punishmeÌ„t of sin God requiting mans disobedience to shew the high wisedome of his gouernment the proportion of his iustice sets the parts of man at enmitie with themselues which before did together conspire against their God and creator You will say that this is but a light skirmish some little disagreeing hinders not the loue but rather inflames the affection all this enmitie proceedes from one ground that the parts being of a different kinde must likewise be carried with a different inclination I will therefore further insist that in man there is not that consent and harmonie of parts which is requisite for the vnitie of a person sometimes the soule proues the mint of our actions and brands them with her own stampe and somtimes the bodie ouerrules the freedom of our wils and beares the whole sway mores sequuntur hum res Physiognomie and iudiciall Astrologie take this for the ground and foundation of their truth Is it not yet resolued who should beare rule or must it consist of alterations changes and turnes or doe they seeke to preuent each other Capiat qui capere potest quod nullius est hominis id iure sit occupantâ—s as if they did both striue for the empire which as yet were not intailed to any certaine familie or tribe But obserue a farre greater enormitie whereas the reasonable soule containes in it selfe the sensatiue and vegetatiue faculties why should she not correct their errors mistakings and defects why should not the reasonable soule intermeddle with the concoctions nourishment and growth of the bodie If any thing lies heauie on the stomacke as she knowes the disease and feeles the burthen so why should not the reasonable soule haue power to remoue it Seemes it not a great disorder in nature that in the bodie of man there should bee two subordinate soules and both of them should haue their seuerall and distinct operations as if they should rather constitute two seuerall creatures then ioyntly concurre to the vnitie of one person the sensatiue soule intending the workes of nature the reasonable soule taking only charge of such things as require free choice and election could not all things be more easily performed by one and the same faculty as in al other creatures Then should there be no greater difficultie to cleanse the vncleane blood to purge the grosse melancholie then now we finde in taking away some spot or blemish from the outward skinne then should not the secret causes of sudden death as it were priuie conspiracies suddenly assault and attempt man but man in his owne wisedome should timely foresee and preuent them Wherefore serue fibres muscles or tendons for receiuing
THE FALL OF MAN OR THE CORRVPTION OF NATVRE PROVED BY THE light of our naturall Reason WHICH BEING THE FIRST GROVND AND OCCASION OF OVR Christian Faith and Religion may likewise serue for the first step and degree of the naturall mans conuersion FIRST PREACHED IN A SERMON since enlarged reduced to the forme of a treatise and dedicated to the Queenes most excellent Maiestie By GODFRFY GOODMAN her Maiesties Chaplaine Bachelor in Diuinitie sometimes a member both of Trinitie Colledge in Cambridge and of Saint Peters Colledge in Westminster Ne laeteris quia cecidi resurgam MICH. 7. 8. AT LONDON Imprinted by Felix Kyngston and are to be sold by Richard Lee. 1616. TO THE QVEENES MOST EXCELLENT MAIESTIE OVR MOST GRACIOVS Soueraigne Lady and my most honoured Mistris Queene ANNE May it please your most excellent Maiestie THE scope and intent of Christian Religion seemes onely this to raise vp man from the deapth of miserie and sinne to the state of happinesse and saluation from whence he is fallen in effecting whereof the onely powerfull and all-sufficient meanes is Christ crucified God in our nature our nature with God God man reconciled in the person of Christ who was both God and man here is the great propitiatorie sacrifice For particular application whereof there is requisite in euery one Faith which supposing our naturall blindnesse and ignorance takes our selues from our selues placeth vs in God seeing him and beholding him we see no more then he himselfe hath reuealed Hope supposing our naturall distrust and fearefulnes notwithstanding the number and weight of our sinnes yet casts a sure and strong anchor vp into Heauen and there laies holde on Gods promises Charitie supposing mans naturall disobedience and rebellion desires a conformitie of the head to the members and of the members betweene themselues Thus Faith looks to the wisdome and truth of Gods nature stands astonied at the mysteries and takes all the articles of our Creede for her lessons Hope fastens on the mercy and goodnesse of God by the feruencie of Praier and the strong apprehension of the spirit making the Lords Praier her patterne and president Charitie considers the rule of Gods iustice desires to square all our actions according to leuell and lookes to the tables of the Lawe as her obiects Here is the fabricke of the Church Faith laies the foundation Hope buildes vp the walles Charitie giues it a couering for Charitie doth couer a multitude of sinnes but how shall mans naturall weakenesse attaine to these Theologicall vertues As in all great buildings so likewise here there are instruments and tooles appoynted to supplie our defects and these are chiefely and principally Sacraments and whatsoeuer else God hath commanded for his reasonable seruice This is in effect the summe of Christian Religion this is the summe of our ordinarie Catechisme Thus before wee can raise man he must first acknowledge his fall he that shall intend to make any buildings in Gods Church must lay the foundation in mans fall for this is the porch or first entrance which leades vs to Christian Faith and therefore speaking hereof I thought fit to speake to the capacitie of the naturall man herein I shall not need to straine his vnderstanding to impose a yoake of faith when as his owne reason shall reueale it in the substance though not in the circumstance This fall of man appeares in the miseries of man which being truely discouered may teach vs what wee are in our selues The greatnesse of our woe shewes the large extent of our sinne this world which we inhabit is but a vale of miserie the happinesse of this world is onely a painted miserie in this miserie we may acknowledge the great mercy of God who first created vs in happinesse and notwithstanding our sinnes hath still ordained vs to happinesse and in these miseries he hath giuen vs some ease as much as is befitting our present state and condition in sustaining these miseries hee hath inabled vs with patience and the holy comfort of his spirit and euen our greatest miseries hee hath taken vpon himselfe the more to teach him compassion and with his miseries to satisfie for ours Thus not onely the blessings and good gifts of God but likewise our miseries set forth his goodnes And thus as I haue endeuoured to shew the mercy and prouidence of God in generall to whole mankinde especiallie for our soules health and saluation so here making bolde to write vnto your Maiestie I could doe no lesse then take some notice of the temporall blessings wherewith God hath blessed vs aboue other people This blessing especially consists in gouernment whereby we receiue the fruites of peace of plentie of happines and liue securely vnder the protection of our Princes this blessing seemes to bee proper to this nation proper to this present age wherein wee liue for I will not speake how in former times this our Land was distracted with small principalities and gouernements when it should seeme the greatest part lay waste in borders and confines when the strength was diuided within it selfe I will onely beginne with the last age of our forefathers When as the dissention had long continued between the two houses of Yorke and Lancaster it pleased God so to permit that the house of Yorke staining it selfe with his owne blood when a cruell and mercilesse tyrant did murther most innocent and harmelesse Children and thereby vsurped the Crowne this tyrannie being likewise extended to others and a most reuerend Bishop being committed to safe custodie God remembring Ioseph in all his troubles his prison was his castle of defence and his close keeping did serue as a counsell-Chamber for secrecie where this reuerend Prelate together with the greatest lay subiect as it were a representatiue Parliament consisting of Lords Spirituall and Temporall Church and state together conspiring did there contriue the happy means of their deliuerie to bring in Henry of Richmond to suppresse this tyrant And God blessed the successe accordingly that so still the same goodnesse of God might appeare vnto vs which was once manifested to the Israelites vnder the tyrannie of Pharaoh where the poore innocent children were likewise put to death the crie of my afflicted people is come vp vnto my eares Exod. 3. 7. This Henry of Richmond being descended from the house of Lancaster did therein seeme to promise vnto the world all happie successe for men were well perswaded of that familie being all of them most eminent for great vertues and qualities as may appeare Hen. 4. for his behauiour and courtesie the Fifth for his valour and magnanimitie the Sixth for his iustice and pietie Now in the person of this Henry it is strange to obserue the prouidence of God whereas the Cambro-Britaines whom we improperlie call Welsh were the most ancient inhabitants of this Iland being excluded and exiled into the most remote and barren parts and there not suffered quietlie to rest but brought vnder yoake and subiection
and enlightened by faith sanctified by grace it serues to confirme and strengthen the grounds and principles of faith and therefore our Diuines suppose reason to haue the same reference to faith which sometimes leauen had to the sacrifices of the Law and indeed Scripture signifieth one by the other Beware of the leauen of the Pharisees Matth. 18. that is to say as the Interpretors expound beware of the humane wisdome and subtiltie of the Pharisees Now leauen it was excluded from the sacrifices Leuit. 2. And in the seuenth of Leuit it was commanded that the sacrifices should bee laid and offered vp vpon leauened bread Super fâ—rmentatos panes the intent of the law-giuer was that leauen should be no part of the sacrifice and yet no sacrifice to be performed without leauen reason or humane knowledge must not enter into or comprehend the mysteries of faith and yet the mysteries of faith must necessarily presuppose the ground-worke and foundation of reason Principia religionis sunt nobis innata reason informes man that the end of mans creation consists not in man himselfe who vndoubtedly shall tast and see corruption but in the glory and seruice of his maker to him there is due not onely the subiection of the body with humility and reuerence but likewise the obedience of the soule the will denying it selfe and made conformable to Gods law the vnderstanding acknowledging his own blindnesse prostrating it selfe to the light and information of faith there must be a totall and absolute subiection befitting the infinite and absolute Empire of the diuine Maiesty and hence it is that neither the vegetatiue nor the sensitiue but onely the reasonable creature is made capable of religion and hence it is that the inuisible God appearing by the visible creatures the vnbeleeuing man is made vnexcusable That I might herein giue all men some contentment and satisfaction as farre forth as it lies in my power I haue made choyce of this text wherein I will consider the two extremities 1. the naturall man 2. the things of the spirit of God and then 3. the disproportion which consists as in dignity power eternity and all other the diuine attributes Finiti ad infinitum nulla est ratio seu proportio so likewise in knowledge non percipit hee cannot conceiue the things of the spirit of God that I may deale with him vpon equall tearmes that no aduantage or iust exception should be taken I doe heere protest that I will vse no other weapons to conuince this naturall man but only the light of his owne naturall reason I will lay aside Scripture Fathers Councels the vniforme and Catholicke consent of the whole world I doe onely appeale to himselfe and to his owne knowledge I stand vpon the goodnesse and equitie of my cause and therefore I doe not feare to make him that is the aduerse partie in the suite the iudge of my cause Thus farre indeed I must excuse my selfe I can doe no lesse then sometimes vse the phrase of Scripture considering my profession my habite bred brought vp in the Schooles of the Prophets speaking to a Christian Auditorie in a religious time and place Againe sometimes you must giue me leaue to suppose that for a truth which afterward I will bring to the touchstone for all cannot be proued in an instant Haue patience and forbeare mee a while and I doe heere promise that if my whole and entire speech shall bee duly examined the burthen and waight of my arguments shall onely relie vpon naturall reason In the first part of my text concerning the naturall man I will speake of these three things first that by the light of nature we doe discerne and acknowledge the corruption of nature Secondly that by the light of nature we are sufficiently instructed that nature is no competent guide to conduct vs to a supernaturall end Thirdly that nature being thus defectiue there is some higher stare and condition whereunto being once admitted wee may bee directed to happinesse So in the first part in the naturall man I will consider nature corrupted nature defectiue and imperfect nature supplied by grace Secondly in the other extremitie I will consider first how farre the naturall man may wade into the knowledge of the Deity Secondly what is exempted from his knowledge and wherunto he must not approch videlicet to the things of the spirit of God Thirdly in the disproportion consisting in knowledge I will first consider the reason why these things are concealed from reason Secondly how man shall satisfie the curiosity of his owne minde notwithstanding his owne ignorance in the humble submission of his owne soule together with a sufficient warrant for our faith and security I shall not here neede to describe the naturall man for it is not vnknowne vnto you that God by vertue of his promise to preserue and continew the same excellent order which was first instituted in the creation hath tied himselfe to impart some things vnto the creatures as necessary and essential to the being without which the creature cannot subsist other things are added as onely accessary to the nature and these depend vpon the free-will and choyce of the giuer Hence it is that there are seuerall kindes and sorts of creatures and to euery kinde there are seueral and peculiar properties allotted 〈…〉 betweene the vegetatiue 〈◊〉 and the reasonable creature so of reasonable creatures some haue onely an instinct of nature a reasonable and discoursiue â—oule wherein the principles of humane knowledge are ingrafted others besides this little sparke of reason are further enlightened by the assistance of Gods spirit as children taught by their Schoole-master Now conceiue man onely consisting of nature without hope of happines or any further direction of grace such as were the morall Heathen the vncircumcised Gentiles which stare and condition euery man claimes by vertue of his first birth and here you haue the naturall man described Now that there should bee such a difference betweene man and man that grace should be distinguished from nature I wil not here insist vpon the proofe for by Gods helpe it shall easily appeare by the sequell of my speech It cannot be denied but nature in generall is much corrupted which doth more argue the corruption of maÌ„in particular being that whole nature is directed to man First it appeares in that shee is more plentifull and abounding in euill then in good Vna est recta linea curuae infinitae there is but one straight and direct passage but there are many infinite by-waies and pathes there is but one truth answerable to that eternall truth which is but one and one alone aboue the Sphere of the creatures but there are diuers and infinite falshoods there is but one state of a sound and whole constitution but diseases and distempers are numberlesse to euery vertue there are many vices opposed to euery meane there are many extreames If nature were indifferent and indifferently
coldnesse when it pincheth them here is the height and top of their learning as yet they are not arriued to common sense yet commonly they are men of sound bodies sanguine complections good health long life nothing is wanting but onely that in man you shall not finde man A president without patterne a punishment onely proper and peculiar to man no other sensible creature either in his birth or his sleepe or in his madnesse much lesse in the whole course of his life did euer appeare without sense who euer saw a quick plant without sappe in the roote But in token that the first sinne of man was the curiositie of knowledge for the penaltie of this sinne God hath reserued in his owne power the free disposing of mans reason that notwithstanding his reasonable soule his education learning or discipline yet God hath not tied himselfe to concurre with man in the action a benefit which being in the same kinde and seeming naturall and essentiall to the same kinde God neuer denies to the rest of his creatures I will now alter and change my course for hauing spoken in generall of the nature of the soule and of some particular persons and states of men vpon particular occasions I will now speake in generall of whole mankinde and of the particular actions both of the soule of the body The soule though reasonable yet in her selfe as from her selfe seemes to haue no vnderstanding she hath no infusions as the Angels haue no ingrafâ—ed knowledge as other creatures haue in their owne kinde but only a power and capacitie to vnderstand In the vse and exercise whereof sometimes the minde is distracted with varietie of her own thoughts and cannot intend to direct the edge of her vnderstanding but our wits are wandring and a woolgathering here the soule is growne impotent and weak and hath not the power of her selfe and yet in the meane time how is she perplexed and tormented with ignorance possessed with an immoderate thirst of knowledge with a curiositie of knowledge And on the other side what great difficultie and labour appeares in the purchase of wisedome It is gotten by long experience and the triall of many conclusions all ages are not come to that staiednes which is requisite for the attâ—ining of wisedome When it is gotten when it is at the height then our memorie begins to faile vs wee know not how to keepe such a treasure or else you shall discerne a sensible change in our nature for being old we grow young againe not in yeeres but in affections there is no difference betweene the toyes and fondâ—es of youth and the forgetfulnes and dotage of age both are the same in effect and here wisedome seemes like a motheaten garment which hath been heretofore of some value but now for want of repâ—iring or trimming serues for no further vse or imployment Thus farre the soule in her selfe Now let vs see what comfort and furtherance she receiues from the body Parts should haue the greatest reference to themselues as wanting each others helpe and supporting each other so that it stood with the wisedome and intention of nature in the beginning to fit and to square them one for the other so that the body in reason should further the actions of the reasonable soule But it falles out otherwise a full stomacke sends vp grosse fumes which intoxicate the braine the largest and best diet can spare the least and that the worst nourishmeÌ„t for the sensatiue spirits the fattest soile yeelds the foggiest wit while the fruitlesse sands the heath the rockes the mountaines seeme to make some recompence for their barrennesse with a plentifull inuention But to come to the immediate actions of the vnderstanding what greater obstacle or hindrance can be then is the burthen and weight of the body our mindes distracted with senses the senses not rightly informing sometimes deluding with snowes sometimes deceiuing with fancies neuer apprehending things in their true value and proportion and when they are best disposed yet their bill of information must be further examined for we doe not receiue the things themselues but the species or images of things which being presented to our vnderstanding most commonly wee iudge according to our passions But what doe we receiue from the senses surely sensible obiects and not intelligible obiects for the senses are onely imployed in particulars which doe not belong to the court or cognizance of the vnderstanding which onely conceaues the generals as if the sense should speake in an vnknowen tongue or in a strange language And therefore the vnderstanding must first eleuate and giue them a new tincture before they can come to his censure hence proceeds that distinction of schooles intellectus agens and intellectus patiens whereas all sense consists in one passion You will say that although the vnderstanding bee inforced to make his owne obiects yet is it donne with the greatest facilitie and ease a naturall action For the soule out of her owne actiuitie is able to abstract her owne obiects from the matter and to giue them a like condition to her selfe assuredly all the difficulty in knowledge consists in raysing these obiects Wherfore serue all the rules of Logicke why should we striue so much for a right method were it not that the difficulty consists in the discouery of the truth The Lawyer deserues high commendation if he can truly open his cause though hee neuer passe his iudgement From whence ariseth all the diuersities of mens opinions when as reason is the same in all men We doe not differ about coulors we do not differ about sensible obiects onely the difference is in the discouery of a truth which in effect is asmuch as in raising these intelligible obiects for if the truth lay open and naked all men would easily assent vnto it Me thinks it should stand with right reason that as sense hath sensible obiects so things themselues should present themselues to the vnderstanding that the minde should not busie her selfe to make her owne obiects intelligible but should onely passe her iudgement and censure This is the condition of dumbe beasts in regard of their sense this is the state of the Angels in regard of their infusion and this should haue bin the state and condition of man were it not that man is falne from the state of his first integrity and happinesse to a state of corruption From the vnderstanding let vs come to the will strange it is to obserue the intestine warre which man wageth with himselfe possessed with contrary iudgements insomuch that he proues a stranger to himselfe not knowing the resolution of his owne minde And thus breaking forth into contrary wils not knowing how himselfe stands affected sometimes hee will sometimes he will not one and the same action it being the selfe same giuing no cause of the alteration and change of his will Thus not guided by nature as all other creatures are hee
principall outward image of God but I feare it is now bleered either with â—pish toyes 〈◊〉 counterfeite shewes seeming wholly to relie vpon genealogies and descents hauing lost the true ground and foundation in the heart I doe not doubt but as there are seuerall kindes of creatures so in the same kinde there may be a great difference for the vertues and good qualities and therefore as in the earth there are mines and vaines of â—â—â—tall a difference of mould And as it is most manifest in all other kinds of dumbe creatures so in the bodies of men there may be a difference of blood fortes creâ—â—tur fortibus bonis not only in regard that the posteritie doth naturally affect to follow the steppes of their ancestors as likewise in regard of Gods promise who will be a father of his elect and of their seede and according to the truth and certaintie of his owne nature will continue his gratious mercies from generation to generation but likewise in regard of the naturall and inbred qualities arising from the temper and constiâ—â—tion of the seed Thus God intending to take our manhood vpon himselfe he made choice of his owne stock and familie euen the tribe of Iâ—da the royall race for his parentage and this doth make much for the dignitie and honour of noble descents though otherwise we must not herein presume too farre for the tribes are now confounded and we are all the sonnes of Abraham The fathers vertues are not alwaies intaild to his seede the blood full often is tainted and Gods mercie in these daies is inlarged making no difference or acceptation of persons for the last age brought foorth a butchers sonne of as braue and as magnificent a spirit as if he had been the sonne of Caesar. Hauing lost the noblenesse of our mindes and discouered the counterfeit shewes of our honour giue me leaue in the last place to hunt after our sports and our pleasures For the delights of men I would gladly know wherein they consist if in the actions of sense or of bodie take the most pleasing and the most naturall actions and they do alwaies end with distâ—ste and discontentment the beasts are more sensuall then man and therefore should haue a greater measure of sensual delights then man Now in our pastimes and games you shall obserue as great labour in them though otherwise it passe vnder the name of an honest recreation or exercise as you shall finde in the ordinarie callings and vocations of men and assoone you shall attaine to the learning and perfection of their trades as you shall grow cunâ—ing and skilfull in these sports To set aside all other pleasures I will onely insist in Hawking and Hunting Consider I pray' their great trouble and paines such violent labour such dangerous riding the high waies cannot alwaies containe them but ouer the hedges and ditches here begins the crie and the curse of the poore tâ—nant who sits at a hard rent and sees his corne spoyled then immediatly followes the renting of garments the tearing of flesh the breaking of legs the cracking of bones their liues are not alwaies secured and thus they continue the whole day sometimes thorough stormes and tempests sometimes enforced to wade thorough riuers and brooks fasting sweating and wearied only with a conceit of their bootie heere is excellent sport indeede if they were to be hired they would neuer vndertake such troublesome and dangerous courses then it would seeme to bee a meere slauerie as indeed it doth to their seruants and followers who must attend their Lordships and partake with them in their whole sport but not in any part of their pleasure In truth according to right reason I should preferre the life of a Carrier or a Poste farre before theirs with what speed doe they gallop I could wish they would gâ—ue me leaue to aske them one question wherein consists the sport and delight in hunting some say in the noise and crie of the Hounds others in their carefull curiositie and search in the pursuite others in the exercise of their owne bodies and in their hope of the bootie I do not like this varietie of opinions shall I resolue you this one point the pleasure which you so hotly and eagerly pursue in the chase consists in the phansie and in your owne apprehension what a vaine thing is it to seeke for that in the woods which indeed consists in your braine ye carrie it about you and run to ouertake your owne shadow This is a pleasure because you conceiue it so perswade your selues alike of any labour or trauaile and you shall finde a like ease and contentment If the world were so perswaded if it were the course and fashion of the times to delight in religious exercises and in the actions of pietie and deuotion to lift vp our hearts and our voyces to God in a melodious quier to temper our passions according to the sweete harmonie of the organ-pipe to practise the works of charity and in stead of the cry of the hounds to hearken to the cries to the blessings and prayers of poore people assuredly wee should finde farre greater ioy and contentment I speake according to the carnall and naturall man without reference to the inward comfort of Gods spirit which is a benefit vnualuable then now wee reape in these outragious troublesome dangerous and bloodie sports which wholly sauour of crueltie As we are deluded in their sports so likewise in their persons I had thought that Huntsmen and Faulconers had been in the nature of our Heardsmen but in truth they are well mounted and horst as if they were appointed for some seruice of warre all apparelled in greene like the sonnes of May they can talke and discourse of their forrest lawes of state matters and newes at Court they haue their words of Art their rules and certaine notions belonging to their profession and were it not for such formalitie and ceremonies the sport would be little respected Thus briefly in effect Beautie is as a fading flower and serues to incense lust Honour increaseth pride the height makes greater the downfall Wealth breedes carefulnes deiects the minde and makes man a slaue Learning tends to confusion great wisedome rather breedes a distaste and a dislike in nature then giues any contentment All pleasures consist in the fansie according to mans owne apprehension Now proportion these fiue seuerall qualities to the fiue seuerall senses of mans bodie wisdome to the sent beautie to the sight honour to the eare wealth to the touch pleasures to the taste Suppose a man to consist of fiue senses and to haue the full measure of these fiue seuerall obiects yet certaine it is that all the ioyes in the world can giue his heart no true contentment but the least sorrow and griefe deiects the high minde and brings downe his courage If thou haddest wealth more wealth thou requirest and in euery action an excesse is distastfull but
Notwithstanding that God is euery where yet for feare of annoyance which might redound vnto vs from the creatures wee are admonished to worship God aboue the sphere of the creatures our Church men and Priests as being a whole burnt offering consecrated to God are separated from the secular condition of men And in confessing our sinnes lest there should be some kind of delight in the remembrance of some sinne we are therefore enioyned a silence though otherwise confession seemes to bee necessarie to repentance To conclude the truth of our misery shall speak and discouer it selfe with our cries our grones and complaints and the vanity of al our worldly pleasures herein appeares when wee purpose to bee most merrie and iouiall then must wee lay aside our owne persons and grauity we must alter and change our owne shapes to make our selues capable of pleasures and delights Wee vse masking mumming enterludes Playes some strange and anticke daunces all which I commend as being honest harmelesse and lawfull sports though otherwise it may appeare that vsing these shewes wee haue but the shewe of true ioy and are very miserable and wretched in our selues that are inforced thus to transforme our selues to find out some pleasures Againe suppose that a mans whole life were spent in a continued shewe suppose that man wanted neither foode nor raiment and perswaded himselfe that hee were none of the ordinary sort of men none of the common ranke and condition but some great honourable Peere some grand-child descended from the great Oneale that Princes and Ladies haue died with their modesty for loue of him that all men doe either admire or enuie his vertues that with his wisedome he is able to settle and establish the gouernment of kingdomes I would gladly know what difference there were betweene this counterfeit and a true Peere All honour consists onely in reputation and esteeme and hath little ground-worke in nature the one is as confident of his honour as the other and both alike are perswaded animus cuiusque est quisque it is the mind which according to her owne apprehension giues al the contentment Now where is the difference There is as much I confesse as there is betweene errour and truth but all consists in the imagination and were there not some difficultie in a man thus to perswade and to flatter himselfe it were an excellent kind of delusion Thus truly acknowledging our miseries we are likewise enforced to confesse the rewards of our sinne and the fruits of Gods iustice yet calling to mind the mercies of God which ouerflow all his workes miserationes domini super omnia opera eius in this our wauering and slipperie state being fallen into the depth of sinne wee erect and lift vp a pillar of faith and hope which laying hold and apprehending the mercies of God doth assure our owne soules that there is a better world to succeed where true happinesse and a crowne of glory is reserued for Gods Saints And therefore these worldly pleasures being but shadowes and all our delight consisting onely in the fansie should not withhold vs in the pursuite of that true happinesse Herein I doe magnifie and acknowledge the goodnes and prouidence of God that as man in his condition is rather spirituall then carnall for his minde according to right reason should gouerne his flesh and as the last end of man the happinesse whereunto man is ordained and directed is wholly spirituall as is the knowledge the loue and the vniting with the Godhead so lest man should proue too much a slaue to his sense and his carcasse it hath pleased God still to permit that all mans delights and pleasures should reside in the fansie which is but onely a shadow of our true vnderstanding rather then any earthly ioy or contentment should truly and really possesse vs. And that you might not conceiue that this is my priuate opinion I will therfore in one word take a view what the Gentiles the Iewes and the Christians haue thought of this truth and what effects the meditation here of hath wrought vpon thē You shall then obserue that the consideration of mans present state condition moued the ancient Heathen Philosophers to take whole nature and to set it in a limbecke so to distill it wherein they found by the force of fire the vnresistable power of reason that all nature did either euaporate to a fume or a smoake which indeed is the vanity of the creatures or else did settle downe as the grosse and earthly part in the bottome and this is the misery of the creatures from hence proceeded two seuerall sects of Philosophers of different and contrary dispositions the one laughing at the vanity the other weeping at the miserie and both of them esteemed very wise in their owne generation But when the naturall light of reason is left to it selfe it is but a kinde of darkenesse for nature is partiall to her selfe and out of her owne loue to her selfe cannot wholly condemne herselfe I will therefore come to the Iewes whose eyes were better enlightened with Gods Law though they had but shadowes of mysteries and only types and figures of a true sacrifice yet were they sufficiently instructed how to condemne nature and they proceeded further then the Heathen Philosophers drawing nature to a greater height and making some better extraction and therefore they doe not content themselues with vanities but they acknowledge that there is a vanity of vanities when man doth please himselfe with his owne vanities So likewise there is not only misery vexation but vexation of spirit when man considers that these miseries heere vpon earth are the fore-runners of Gods heauie iudgements to come and therfore Salomon their great wise and potent King concludes I viewed mine owne workes to take some contentment in mine owne actions yet I found none but all was vanity of vanities and vexation of mind I am a Christian man and therein I doe humbly hartily and daily thanke God who of his mercy hath called me to this state of saluation And heere I doe constantly affirme that there is no ioy or comfort to man vnlesse it be to the Christian man whose God appeared in basenesse and misery And therefore for example and imitatton of that miserable God being all parts and members vnder such a mysticall head that there might be a conformity between the head the members ne sit membrum delicatum sub capite spinoso hee desires the like miseries and would willingly and readily imbrace the same passions as being the holy reliques of his God and in the course of his miserie acknowledgeth a diuine prouidence Gods holy hand correction and permission He is well assured that hee is the miserable man who offers wrong and iniustice to his innocent brother who hath iust cause to reioyce if he suffers the greatest misery vndeseruedly and considering that all miseries are tending and ending in death desiring
creatures of a different kinde and condition the diuell could not immediatly seduce his vnderstanding delude his senses stirre vp a commotion in his flesh for all things were sanctified herein his power was limited he could not vse the ministerie and helpe of the most noble and best creatures as being sunke to the bottome vnder the degree of all creatures Thus being destitute of all meanes which in probabilitie might well succeede hauing no right or interest to enter vpon mans body or to stirre vp in mans fancie the least tentation to sinne yet hee could not forbeare to tempt out of his enuie to man as being heire of that happinesse which at first did belong vnto him Out of the malice to God man bearing Gods image and God taking a speciall care and charge ouer man and therefore no marueile if he first makes triall of those baser wormes as it were giuing the first onset the first attempt vpon nature making the first breach or entrance into nature to see whether by their meanes and procuring he might stirre vp and kindle commotion Thus as if hee were newly crept out of hell here lately arriued and durst not appeare in sight but would dissemble his comming he makes choice of the Serpent claimes neighbourhood kindred acquaintance and familiaritie for both are the basest of all creatures and both together inhabit the bowels of the earth here they enter a league that if they could but cunningly seduce man and draw him within the compasse of high treason make him subiect to death by the breach of Gods law then they would begge his goods and his substance betweene them they would share all his estate the one should take his body the other his soule for a bootie Thus at length hee perswades the Serpent to be his Agent and factor desiring to inuert and ouerthrow the whole course of nature when the basest creature shall giue aduice and direction to the best in the highest point of religion and that the Serpent should deceiue the woman the woman her husband the feete must guide and direct the head notwithstanding Gods forewarning and threatning to the contrary That this spirit should thus talke by the Serpent doe you not conceiue how pipes and musicall instruments doe yeeld a iust and fit found being plaied vpon by the hands of a curious Artsman Doe not the wilde forrests and woods yeeld a proportioned eccho according to the last clause of the sentence Do not many birds speake perfectly and distinctly many words very sensible and significant being taught by the art and industrie of man and shall we ascribe no more to the subtiltie of Satan who being a spirit is apt to penetrate all bodies and well knowing the nature and vse of all instruments and parts can fitly begin the motion Now if any thing seemes strange in respect of our parents you must consider that as things were then newly created so their experience could not be great as their innocencie did keepe them from attempting euill so it kept them from the least suspition of euill the sin it selfe taking growth by degrees first the woman was tempted who happily might be ignorant of Gods commaund for the precept was not giuen vnto her This woman tempteth her husband alas what might you ascribe to the loue of a wife she was not of his owne choice but appointed by God for his helper and therefore marke his excuse Gen. 3. 12. The woman which thou gauest me gaue me the fruit he might haue supposed that both proceeded froÌ„ God whereas all other things were made onely for him and giuen onely to him so that he alone had the full possession of al this one fruite only excepted his wife now bringing and prouoking him to eate of this fruite hee might suppose it to bee part of his wiues portion that God had inlarged his commission that now being a couple the vse of this fruite was likewise permitted But I cannot excuse Adam for his wife was giuen as his helper and therefore the sinne is much greater that she should be a meanes to entice him in the breach of Gods law though man shall leaue his father and mother and cleaue to his wife yet of any man hate not his wife and children yea and his owne life also and come vnto God he shall not be accepted Luke 14. 26. and he that shall forsake wife or children or lands for his sake shall receiue an hundred-fold more and shall inherit euerlasting life Matth. 19. 29. Now for the speech of dumbe creatures let vs search what testimonies hereof wee shall finde among the Gentiles Plato reports in his Politico Seculo aurâ—â— regnante Saeturno homines cum bestijs sermocinaripotâ—isse here is the iudgement of an heathen man concerning the speech of dumbe beasts which certainly hath some relation to the speech of the Serpent in Paradise and hence all the fictions of Poets the metamorphosis and change of the creatures tooke their originall More especially for the Serpent let vs heare the testimonie of an heathen Pherâ—cides Sirus dixisse fâ—rtur daemones à Ioue deturbatos è caelo corumque principem cognaminatum esse Ophioneum id est Serpentiuum and S. Austin seemes to make this instance that Serpents are therfore insnared with inchantments because they did first deceiue with inchantments and herein seemes to be some proportion of iustice Thus reason and the experience of all ages doe teach vs that there are certaine ominous creatures which without all superstitious conceit though they are not the causes of euill yet do vndoubtedly presage and foretell vnfortunate euents can you then conceiue how these senselesse and dumbe creatures should haue such notions and phantasies as to giue some outward token were it not that they are guided and directed by some diuining and presaging spirit From the manner of his tentation I come to the sin the tasting of the forbidden fruite God gaue man the full possession of Paradise all other fruites were giuen for his foode onely one is excluded that it might serue for his soules food that man might be nourished and strengthened by the keeping of Gods holy lawes and Commandements If it seemes strange that God for so small an offence should condemne not onely the first man but the whole stocke and posteritie of man small indeede it may seeme in mans eyes but if you consider those many blessings which God had imparted to man the happinesse wherein hee was created the large measure of his knowledge insomuch that he could not easily be deluded the strict commaund of God only excluding this one fruite permitting the free vse of the rest these things well weighed will vndoubtedly lay open the sinne for the smalnes of the thing makes the greatnesse of the offence If you thinke that God in his person or in his attributes may any way be endamaged or suffer eclipse through mans sin ye deceiue your selues for the whole world is but a point
naturall and hereditarie diseases which seeme to bee intailed to one stocke there are many vices proper and peculiar to one kindred see you not how diuers nations doe differ from others as in their forme and their lineaments so likewise in colour and properties Doth not one man sicke of the plague infect the whole Citie and is not the same infection alwaies aptest to taint the same blood then why should it seeme strange that the first man corrupted with sinne should taint his whole seed why should wee not suppose the poyson and malignitie of sinne to be of as great efficacie c Thus I hope by the light of our naturall reason the fall and corruption of man sufficiently appeares which I take to be the first principle and ground-worke of all our Christian faith and religion as S. Augustine saith in lib. 1. aduersus Iulianum cap. 2. Alia sunt in quibus inter se aliquando etiam doctissimi atque optimi regulae Catholicae defensores salua fidei compage non consonant alius alio de vna re melius dicit verius sed lapsus hominis ad ipsa fidei pertinet fundamenta quisquis in Christiana fide vult labefactare quod scriptum est per hominem mors per hominem resurrectio mortuorum sicut in Adam omnes moriuntur ita in Christo omnes vinificabuntur totum quod in Christum credimus auferre molitur Before I can presume to raise man necessarie it is that man should first acknowledge his fall and seeing his owne fall should therefore distrust in himselfe and in his owne naturall light and from this diffidence in himselfe should desire to be instructed in those waies which concerne his saluation Hee that is sicke wants a Physitian and if hee takes his owne ordinarie nourishment it will increase his disease he that is fallen and wallows in the mire the more he struggles and striues the deeper hee sinkes Let it suffice that being fallen and corrupted in our selues wee may rouse vp our spirits and looking to those few sparkes of reason which now lie raked vp in the dead embers of our nature wee may againe kindle and inflame them at the burning and shining lampe of our faith setting before our eyes that day-starre which springing from an high hath visited vs Christ Iesus our onely deare Lord and Sauiour Christ Iesus who is the way the truth and the life the way to direct vs to the truth the truth to guide vs to life the life to giue vs full contentment of happinesse who is the way the truth and the life in whom wee liue wee moue and haue our being by whom for whom and through whom we hope and expect our saluation to whom with the eternall Father and the most holy spirit three persons and one God be all honour and glorie as before the foundations of the world were laid so in the beginning is now and euer shall bee world without end Amen Amen FINIS The Author to the Reader GOod Reader I must heere let thee vnderstand that the copie was not of mine owne writing wherby many things were defac't and omitted and liuing not in towne I could not be alwaies present at the Presse so that I confesse many faults haue escaped especially in the first sheetes being begun in my absence points displaced words mistaken peeces of sentences omitted which doe much obscure the sense As for example pag. 69. lin 6. these words are omitted viz. For if the horse knew his owne strength then followes but God deales herein with other creatures c. and many such like I was very sorrie to see that which was so meane in it selfe should be made worse but presently I called to mind that the subiect of my booke was onely to proue a generall corruption which corruption I should in effect seeme to disproue and denie vnlesse it might euery where appeare and therefore a necessitie did seeme so to ordaine it that it should first begin in the author then in the pen then in the presse and now I feare nothing so much as the euill and corrupt exposition of the Reader for thus there is a generall corruption How happie was I to make choice of such a subiect which seemes to excuse all the errors of my Pamphlet especially good Reader if I shall finde thy louing and kinde acceptance well hoping that all others will be charitable to me as I am most charitable to al others and so I commit thee to the God of charitie Knowells Hill the 4. of Iune 1616. G. G. The conuersion of the Gentiles The feare of a relapse The grounds of this feare The Magi. Naturall reason shall be our guidâ— The intent of the author A generall obiection Their â—alâ—e supposition A generall Answere The generall diuision of the Text. A more particular diuision of the Text. Who is the Naturall man More euill then good Nature more inclines vnto euill then vnto good The Heauens against the Elements The elements against themselues Of compound bodies Imperfect mixt creaâ—ures The Antipathie of creatures The Antipathie is not recompensed by a Sympathie Enmity in the same kind An obiection answered Females are more in number The actions of the creatures be token her sorrow The more perfect the creature is the more apt for corruption An obiection answered Nâ—ture brings nothing to perfection The summe of all the former reasons A transition to man The three parts of this Treatise That man is compounâ—ed Man consists of a body and soule The soule is a spirit Spirituall substances The Angels are Intelligences All formes are spirituall The immortalitie of the soule Gods iustice doth inferre the immortalitie of the soule That one part of man should be corruptible the other incorruptible The base intertainment of the reasonable soule That maÌ„ shoud haue no more parts then the dumbe beasts Mans senses are worse then the creatures The opposition betweene the flesh and the spirit No manner of subordination The reasonable soule not inâ—â—rmedling in the concoctions How the inward parts are disposed The soule and the bodie are strangers to each other An extasis Our infancie Sleepe Mad men Ideots The soule hath all her knowledge by learning The soule is hindred in her knowledge by the body The vnderstanding makes her owne obiects Our will is distracted How the boundlesse appetites of man do perplex him The disparitie betweene the obiects of the will and the will it selfe The faculties of the soule do disagree amoÌ„g 〈◊〉 Wits are not the same in all studies The gifts of minde and body can hardly together subsist 〈…〉 A 〈◊〉 to the 〈◊〉 of mans body The most naturall actions are shamefull Not religion but natuâ—e makes them shamefull Our blushing The innocent man will blush Man punisheth himselfe Sometimes maÌ„ becomes a self-homicide The punishment of our selues appeares in our seruice of God How our punishment appeares in respect of the Angels How the punishment of our selues appeares to