course of this life Gods iustice doth not sufficiently appeare and rather then this iustice should suffer the least eclipse or imputation I will shake the foundations of the earth and proclaime a new heauen and a new earth And in the mean time to finde out the infallible effects of this iustice I will rake vp the ashes and in the dead embers of mans putrified and corrupted carcase I will extract an inuisible and immortall soule which being the suruiuor shall be liable to the paiments of debts and according to the sins or deserts according to the measure and extent of Gods mercie or iustice shall be a subiect capable of punishment or glorie Hauing spoken of the seuerall parts of his constitution now at length wee haue agreed vpon man wee haue laid hold on him and apprehended the partie now let vs proceed in our plea put in our bils and our articles and take our exceptions against him My first obiection is this All other creatures subsist as long as their forme subsists for the matter and the forme are both twinnes concelued in the same instant vnder the same constellation and therefore should haue the like continuance of being and the like successe in their actions Only in man you shall obserue the difference his soule is immortall made of a most durable metâ—all and yet contained within the brittle vessell of his weak flesh as if she were no part of man but did inhabit in Tents and in Tabernacles in the wildernesse alwaies remouing and changing her dwelling hauing no certaine mansion house to containe her What things are coupled in nature should necessarily symbolize and bee tied together by some band which should equally partake of both Here is the flesh and the spirit vnited but where is that band which being neither flesh nor spirit should partake of both and couple both where is the league or the amitie Here are no intelligencers assigned to their celestiall orbs no Angels conuersing with Angels but the flesh with the spirit corruptible with incorruptible mortall with immortall liue together vnder one roofe they are the household seruants of one man and are linckt together in one person whereas the Philosopher saith Corruptibile § incorruptibile differunt plusquam genere Things corruptible and incorruptible they do not differ in number they doe not differ in kinde but they seeme to belong to a diuers and a different world the world of eternitie and the world of corruption and therefore in reason should not admit any fellowship or societie betweene themselues much lesse be the members of one and the same corporation Me thinkes I call to minde the practise of the tyrant who was wont to couple the liuing bodies of men to the dead carkasses of others impar coningium that being not able to quicken and reuiue each other they might together corrupt and consuâ—e Here is the like tyrannie for it is strange and wonderfull much against the ordinarie course of nature either how such seuerall and different parts should be linckt together to make vp one subiect visible corruptible earthly according to the flâ—sh inuisible incorruptible heauenly according to the spirit or being once knit together and a league of amitie consisting in a mutual sympathie betweene both concluded what should at length cause the dissolution That man should die when the better part of man is yet extant that for want of the more ignoble and base part the vse of the bodie the soule should not be able to exercise her faculties either of growth and nourishment or of sense and motion but like a comfortlesse widow should be strictly tied to her thirds only the intellectuall part being her owne proper dowrie hauing gotten no surplusage to her estate by vertue of her mariage When the husband is once dead then is the wife let at libertie from the law of her husband but the soule is excluded from any second mariage and cannot couple herselfe to another she is inforced to a widowhood and cannot obtaine the like fredome in her choice which formerly she had in the time of her virginitie All nature the whole world cannot affoord the like president and therefore acknowledge that it proceedes from the corruption of man as a proper and peculiar punishment to man You will say that this property makes the difference of his nature as differing from all other creatures from the Angels in regard of his flesh from the beasts in regard of his spirit and therefore no marueile if this be proper and peculiar to himselfe as being the speciall difference of man and not any punishment of sinne This obiection proceedes from an error for the difference of man consists in the reasonable soule and not in the mortalitie or immortalitie of parts so I will proceede to a seconde argument If it seemes some kinde of disparagement that the immortall soule should bee contracted in mariage to the mortall flesh for mariage should alwaiâ—â— suppose an equalitie then me thinks nature should make some recompence in the noblenesse of mans birth Behold then I will describe the solemnitie of these nuptials after her first approch and infusion for many moneths the soule is kept prisoner in the wombe a place noysome for sent vncleane for situation a dungeon for darknesse As man himselfe is conceiued in sinne so is the soule concealed in shame the eyes will not dare to behold chaste eares would bee offended to heare let not any tongue presume to speake the vncleannesse of mans birth see how he crouches with his head on his knees like a tumbler wallowing in his owne excrements feeding vpon the impurest blood breathing thorough the most vncleane passages in so much that Christ who came to be spit vpon to bee whipt to bee troden to bee crucified onely for mans sake yet would neuer endure the basenesse of his conception I speake not of the foulnesse of mans sinne and concupiseence but of his naturall vncleannesse being the vndoubted token and signe of his sinfull condition I will no longer defile my speech with this subiect let the Anatomist speake for himselfe in his owne art En qui superbis homuncio terra cinis inter excrementa natus inter intestinum rectum vesicam Now when all things are fully accomplished ad vmbilicum vsque perductus I had thought that there should haue been some more conuenient dwelling and fitter for the entertainment of the reasonable soule for as the sensatiue hath more noble faculties then the vegetatiue so hath it more parts and more offices assigned for her seruice then why should not some difference and some addition bee made betweene reason and sense Man consists of a liuer for his nourishment of an heart for his vitall spirits of a braine for his sense this is all and all the beasts of the field haue as much But you wil answere me that man hath in this time of corruptioÌ„ as many parts as euer the first man is supposed to
please you to consider the difference in handling each miserie and you shall likewise easily obserue the different narration Speaking of mans miseries I will begin with mans first beginning or birth Man only besides his naturall birth is conceiued in sinne and death is the wages of sinne sometimes the wombe prooues likewise his tombe and sometimes in his birth being of a viperous kinde hee proues a murtherer and causeth her death which first gaue him life comming out of the wombs prison occisipotius quà m nati imaginem gerit he carries the image rather of a flaine and a murthered man then of a man newly borne for he is borne with the effusion of blood And being thus borne hee is not set at libertie but foorthwith carried to the place of his torments and execution and as hee came so shall hee returne borne with sorrow and griefe he shall dye with paine and lamentation He is carried I confesse not on the hurdle but first in the armes then in the cradle it may be in a coach sometimes in a chariot but certainly at length it will be a coffin sleeping or waking be the waies neuer so many neuer so different neuer so crooked yet still he is carried on his iourney howsoeuer the winde blowes the tide will carrie his vessell Our life is a kind of dying for when it is gone then we are dead the wine is in spending when first it is broached then wee begin to dye when fâ—â—st wee begin to liue Looke vpon me looke vpon me beloued I am more then halfe dead in truth in truth I am more then halfe dead Me thinkes I see some compassionate men calling for hot waters fearing lest I should suddenly faint I doe humbly thanke them for their loues but I will spare them that labour for I am not wounded I confesse I hope I am not poysoâ—ed I know no dangerous disease that lurkes in my body vnlesse you will suppose mine owne nature which indeed is corrupted and therefore tends to corruption yet in truth I am more then halfe dead Others conceiue this as spoken in regard of the great difference betweene my dull and deaâ— flesh and my quickning spirit or else in regard of the diuersitie of elements whereof some are actiue and betoken life others passiue and betoken death Alas alas I doe not loue that any one with his subtilty and tricks of Logicke should play with my miseries in truth in truth I am more then halfe dead for heere is my death my infancie is dead vnto me my youth is dead vnto me the ripenesse and fulnesse of my age is dead vnto me that which remaines it is the worst part of my age the dregges of my age wherein I can expect nothing but sorrow griefe and vexation Thus man at his first comming into this world incurres the penaltie of a flatute statutum est hominibus mori no sooner hee comes but presently hee must prepare to returne He is the sole pilgrime and stranger and all other creatures are the natiue inhabitants hee hath no terme of yeeres assigned him by lease and if hee liues out the full scope of his time yet when hee hath once attained old age and then can best iudge of the time past as hauing had it once in possession all his whole life seemes like the dreame of a shadow as a tale that is told as yesterday though to others it may seeme a long time as all things seeme great in expectation And of his age let him cast vp his accounts and deduct the time of his infancie the times of his sleepe the times of his sicknesse and other times of his sorrow and griefe and he shall finde that the least part of his age hath past with any contentment But why should I speake of the course of his life when seldome or neuer hee attaines to that period which nature hath appoynted rising by degrees and falling againe by the same steps and degrees according to a iust rule and proportion And this is most common and vsuall as in plants and in trees so in the dumbe beasts if you will exempt them from mans crueltie and slaughter But for the life of man here is the greatest vncertaintie we are outwardly and inwardly euery way assaulted and sometimes our life is dissolued with a poysonous breath without any thunder-bolt or cannon-shot and marueile not for wee consist of the earth and the earth is soone scattered and easily dissolued with the winde Clockes and instruments of iron are alwaies out of square and still want mending I doe much wonder how mans body lasteth so long were not the same mercie and goodnesse of God in the continuance which did first appeare in the creation and yet vpon so weake a foundation as is the life of man wee build vp huge towers and conceiue great mountaines in our imagination Assoone as man comes into the world he begins to discouer his nakednesse and impotencie he is not able to goe not able to speake he can neither helpe himself nor desire the helpe of another only his trade is not to sing but to crie thereby to testifie his miserable state and condition Whereas all other creatures are no sooner brought foorth but are likewise apparelled by nature as she giues them their foode so likewise she prouides them a liuerie some a strong hide others a warme fleece the fowles of the ayre she deckes with soft feathers wrought about with diuers colours to the plants and the trees she giues a rinde and beautifull leaues These are all apparelled by nature and that in a much more sumptuous manner then man for Salomon in all his roabes was not to bee compared to one of the lilies of the field All other creatures are borne with weapons both offensiue as hornes hooffes tuskes clawes or defensiue as swift slight a skill and subtiltie to hide it selfe a strong hide onely man though most obnoxious to dangers yet wants both Which vndoubtedly argues a guiltinesse in vs an innocencie in them for howsoeuer the dumbe creatures groane vnder the burthen of sin yet is it vnder the burthen of mans sinne All other creatures are fed from aboue God feedes the Rauens from heauen and nature makes their prouision in the first houre of their birth they seeke their portion of victual without any guide or direction they know the way to the teate and thus they are able to helpe themselues Only man wants a keeper or a nurse to hold him vp in her armes left hee should bee stroken dead with his first fall then must he be held to the breast wrapt vp in swadling clouts laid in a cradle for of himselfe he hath no meanes to preserue himselfe but would vndoubtedly perish if the same mercie of God which first appeared in the wombe did not stirre vp pitie and compassion in our tender hearted parents to take the care and charge ouer vs. And thus is man in his birth
Heathen and hence they are called diuini Poetae many of their fables had some reference to the truth of a historie in scripture for as truth is most ancient so falsehood would seeme to bee the shadow of truth and to accompanie her thus all their sacrifices and rites carried some shew and resemblance of the sacrifices and ceremonies ordained by Moses As for example among the Iewes themselues you shall finde some spice of this corruption a brasen serpent was appointed as a meanes to cure their wounds and they fell at length to worship this Serpent a Calfe was slaine in sacrifice to pacifie God and in token hereof they set vp a golden Calfe for idolatrie now if this happened to the Iewes Gods chosen people who had the custodie of the law together with a continued succession of Prophets then what might be thought of the Gentiles let vs therefore search among their Poets what proofes and euidences there are yet extant of mans fall and corruption Certaine it is that they deriued their linage from the Gods and they generally held that the soule was diuinae particulaaurae and yet immediatly they forbeare not to speake of the warres which past betweene the gods and the gyants which well argues the opposition and defiance betweene the heauen and the earth as likewise of the strange opposition betweene the flesh and the spirit wherein the flesh seemes to conquer and vanquish hauing the stronger faction and being more powerfull ouer the will inclination of man video meliora proboque deteriora sequor And generally for the whole state of man it was the common complaint of those times that the world did daily degenerate Aetas parentum peior auis tulit nos nequiores mox daturos progeniem vitiosiorem when the Poets so often mention the golden age what doe they else but point out the state of mans first happinesse integritie and innocencie there they did conuerse with their gods for their gods did inhabit in groues gardens and fountaines as if man did then leese God when hee left the garden of Paradise quorum nascuntur in hortis numina this is not to be vnderstoode of garlike or onions but whose gods are as ancient as was their state in the garden then men were numbred among the gods to shew the conformitie of their wils or as our diuines holde there should haue been no death in Paradise but some happie translation then men liued free from the sweate of their browes contentique cibis nullo cogente creat is there was a sweete contentment and quietnesse of minde free from the disturbance of the bodie the fruites of the earth were not gotten with labour nature was not inforced the creation did still seeme to be continued in the production of creatures Would yee see the first sin of the first man shadowed forth in a fable Daedaâ—us would needes be flying but his wings were melted with heate and great was his fall man in the pride of his owne heart would eleuate and raise himselfe aboue the state and condition wherein he was first created â—ritis sicut dij yee shall be like Gods here is the height or exaltation which hee aimes at now marke his downefall praecipitium the breakenecke of man yee shall not dij but die like the beasts of the fielde here is the fruite of his pride but where is the curiositie of his knowledge Prometheus steales fire from Heauen fire may fitly be resembled to knowledge it kindleth it lighteneth it purgeth and is the highest and purest element these properties may well be agreeable to knowledge though not to the curiositie of knowledge but marke the euent Hinc noua febrium terris incubuit cohors as if the sentence wâ—re past morte morieris thou shalt die the death here you see man in himselfe Now for the rebellion of the creatures Actaeon hauing seene Diana the goddesse of wisdome naked with her nimphes straight he becomes a prey to his owne dogges now for the nature of man how it is altered and changed Deucalion is said to haue made men of the stones here you may see a new mould a hard and flintie complexion to conclude obserue their pleasures in the Elisian fields and you shall finde some reference to the garden of Paradise obserue their paines in hell and you shall see the punishment of sinne set sorth in a glasse wherefore should this be assigned vnto Tantalus vt poma fugacia captet were it not for the iustice and satisfaction of some offence committed in the vniust vsurpation of some forbidden fruite Thus I hope by the light of our corrupted reason it hath already sufficiently appeared not onely to vs Christians to whom our vndoubted beleefe which first wee receiued by faith might in processe of time seeme a naturall knowledge and so wholly possesse man as if it were imprinted in mans owne heart but likewise to the ancient Philosophers who were without the knowledge of the true God by the force of their owne reason as likewise to the ancient Poets in their fables and shadowes hauing first receiued it by tradition that many things doe daily befall man which could not happen in the first integritie and institution of his nature and were they not inflicted on man as the iust punishments of sin it could not stand with the goodnesse and iustice of the Deitie to impose them The consideration whereof may fitly informe vs first of the state wherein we are fixed a miserable and sinfull state and the hope of our happinesse whereunto euery man should aspire not to consist within the preâ—incts of this earthly tabernacle but to extend it selfe to a more eminent state of a higher nature and condition secondly reason discerning mans fall it may serue as an abatement to our pride that we might not presume too farre to prie into the high mysteries of Christian religion considering that corruption hath ouerwhelmed the whole man together with all his faculties both sensuall and intellectuall and therefore hee cannot raise himselfe of himselfe when as the ground-worke and foundation which sustaines the whole building is wholly corrupted thirdly as the first fall of man gaue way and occasion to the whole course of Christian religion so reason discerning this fall giues some testimonie to our Christian faith and as farre forth as shee can laies the foundation prepares the way to religion that so the truth of nature might beare witnesse to the truth of grace the one supporting the other the one tending and ending in the other Here I can do no lesse then magnifie the wonderfull prouidence and goodnesse of God for as the knowledge of a disease is the first degree to the cure so man by his owne nature seeing and discerning the corruption of his nature loathing abhorring and detesting this corruption might take some dislike with himselfe seeke for some helpe search for remedie and ease enquire for the Physitian Hee that opened our eyes to see
be conceiued in the heart thither flocks all the blood to helpe and further the conception Or if it be laid before the eyes thither is all the blood conuaied to meete it and to giue it the best entertainment Here is a shame here is a confession thou canst not be ashamed but of thine owne act and therefore needes thou must acknowledge thine owne corruption Indicio tuo quasi sorex perijsti Thou haddest no grace to commit sinne and thou shalt neuer haue grace to conceale sinne Hitherto we haue only enioyned man penance wee haue discouered his nakednes that so in a white sheete we might put him to shame Now let vs implore brachium seculare the temporall power for his chastisement and correction I will not speake of punishment imposed by mans law but willingly vndertaken by nature her selfe Why should fearefulnesse so much possesse man together with a continual expectation what euill might befall him were it not that it proceedes from a guiltinesse of conscience How often vpon any relation of the least mischance do we strike our breasts our thighes wring our hands stampe on the earth and then suddenly looke vp to heauen as if these outward annoyances could not any way concerne vs were not the roote of this corruption within our selues And therefore nature seemes to punish the roote to curse and defie the earth to acknowledge the guilt together with the iust and due vengeance of heauen If any greater misfortune befalles vs then we begin to teare the haire to bite the flesh to forbeare the societies of men to refuse the vse of our meate to neglect our naturall rest to denie all comfort to our selues and sometimes it proceeds vnto death When suddenly wee lay violent hands vpon our selues wee desire nothing so much as a perpetuall separation and diuorce betweene the soule and the flesh like the infinite hate of a deadly foe who could be content to wound his owne enemies thorough his owne sides No other creature did euer murther it selfe but onely man for no other creature did euer deserue it so much as man You will say that this ariseth from passions which are not incident to the wisest meÌ„ but who hath such absolute power in himself as that he can promise to himselfe staiednesse and constancie in his affections Or is it not a propertie of wise men that they should alwaies call themselues to accounts and accuse themselues as the wise man saith Sapiens est semper accusator sui This cannot be without a iust ground first presuming and presupposing an inward and secret corruption they are apt to suspect themselues whereas the foolish and ignorant conceiuing a casualtie and chance neuer dreame of iust iudgements But I pray' marke the disposition of mans body and you shall finde that our armes and our hands are fitter disposed to buffer our selues then to reuenge our enemies they are bent to our bodies and yet we cannot embrace our selues as if we were our owne greatest enemies whereas in all other creatures their owne hornes their tuskes their clawes their hoofes can no way offend themselues I will not speake how subiect and liable our nature is to many ill accidences and chances I will passe ouer all those diseases which doe not arise from any distemper or riot but euen from the complection it selfe and seeme to be hereditarie to whole mankinde as other proper diseases are intailed to certaine families and tribes Old age seemes to be a continued disease and therefore vndoubtedly is a naturall punishment of nature to her selfe My second part shall 〈◊〉 of this subiect But punishments should be publike and open both for the example of malefactors as likewise in natures defence to iustifie her actions Behold then wee are made a spectacle to God to Angels to men our punishment is therefore laid open and manifest to God to Angels to men How falles it out that by an instinct of nature in all our religious worship and seruice of God we first begin with the punishment of our selues Sacrifice I thinke is naturall to man that in liew of our hearts and for the sparing of our own blood we should offer vp the blood of others Before the Law was giuen in Mount Sinay there was a sacrifice for God hath imprinted this knowledge not onely in the Ceremoniall law but in nature her selfe that both nature and law might guide and direct vs to the sacrifice of his sonne so that a sacrifice is common to all nations common to all religions The Heathen at this day vse in their sacrifices the launcing of their flesh the spilling of their owne blood the scourging of their bodies appearing naked before their Altars The Idolaters of old time how cruelly they tormented themselues offering vp together with the best part of their substance their owne sonnes and their daughters in a bloody sacrifice The Iewes how strict were they in obseruing their fasts how curious in their washings putting on their haire-cloth and ashes The Christian in his seruice of God prepares himselfe with inward mortification and outward ceremonies the one serues as a potion of bitternesse to purge his inward vncleannesse the other as a plaister or salue to couer his vlcer as truly acknowledging that inwardly and outwardly wee are wholly corrupted and therefore both tend to edification For the Angels there are two sorts of them either good or bad but we scarce heare any mention of the good Angels of our guardian Angels for so Scripture saith God hath giuen his Angels charge ouer vs and Angels are appointed as Gods messengers for our ministerie If any extraordinary good doe befall vs we will rather choake it vp with vnthankfulnesse or attribute it to some secret and hidden cause in nature sometimes to a meere casualtie and chaunce rather then we will ascribe it to them as being guiltie to our selues that through our sinnes and corruptions wee doe not deserue mercie and compassion but iudgement and vengeance Whereas on the contrary for those euill spirits the firebrands and instruments of Gods wrath these are they which wee feare vpon euery occasion we can say apage apage auoide auoide abrâ—â—unciâ— tibi Sathana Many there are Wâ—â—ches Sorceâ—ers which haue entred a league and fellowship with those bad spirits and more are suspected to be of this confederacie and combination then happily there are For we are apt to suspect the worst in this kinde as being priuâ—e to our selues that wee deserue nothing but vengeance and generally these bad spirits they are the tempters and tormentors of whole mankinde And thus we seeme to bee ignorant and wholly vnacquainted with the instruments of Gods mercie but are daily frighted and astonied and indeed much perplexed and endamaged by them who are appointed for the execution of his iustice as if we did rather conuerse with them then with Angels of light which doth surely argue the fall and corruption of man How this punishment of nature
feare and trembling must worke out their owne saluation If the righteous shall scarce answere one for a thousand where shall the vngodly and sinner appeare My third ground is this Certaine it is that the heauens were ordained for man and for man alone the whole earth was created Now supposing all other things to be directed for man the state and condition of man according to right reason should farre excell theirs as in worth and dignitie so in true ioy and all manner of contentment nature should be more bountifull and beneficiall to man then to the rest of the creatures As for example in a house consisting of master and seruants if plentie case and contentment can bee found vnder the roofe of that house you will conceiue it in the masters person and not in the seruants otherwise you will suppose a very preposterous order that things are not as they ought to be disposed and that it is some particular grieuance for some particular occasion and thus it befalles man Doe you doubt whether the creatures were ordained onely for mans vse I will not conuince you with reason I could wish that you would forbeare the vse of the creatures doe not commit theft defile not your hands with blood for in truth you haue no right vnto them if they were not appointed for your seruice But for this one time we will acquire you See you not how their skinnes serue for our clothing their caâ—kasses for our foode or inward liuing their strength for our labour some of them for our sports and delights some for necessitie they haue no more strength or knowlâ—dge then is fit for our seruice and vse the horse can make choice of his foode learnes his pace remembers his way and for his strength it serues onely as a dull instrument to be moued by others But God herein deales with other creatures as politike and practising states-men deale with their seruants who desire to be attended by such and of such kinde who are either pages for age or otherwise honest good men who know better how to obserue the condition of seruants then to prie into the secrecies and counsels of their masters Now suppose that the very same miseries both for number and qualitie were alike incident to man and to beast yet mans miserie were to be reputed much greater in regard of his personage his dignitie and condition If you strike or wrong a gentleman the offence is much greater then if it were done to a clowne or a seruant but considering that mans body is much more tender then theirs of a more excellent constitution and therefore more sensible of wrongs assuredly the paine and the torment which he suffers in those miseries is farre greater then theirs A wound in the eye doth much more torment man then in the hand or the foote but most especially considering the pride and haughtinesse of his owne minde hauing a truer feeling and a stronger apprehension of his owne wrongs that when the smart is once past in the skinne or in the flesh yet still the thorne seemes to take deepe hold in the braine And thus man disquiets himselfe with his owne thoughts that he should be thus dealt withall perplexed and tormented like a slaue that it should not bee in his power to preuent the like mischiefe but he must lie open and naked to all dangers he must stand vpon his guard yet like a disarmed and weaponlesse man must wholly commit himselfe to their mercie these very thoughts as they come neerest the heart so are they a farre greater corrasiue then the wounds in the flesh But I will spare my selfe all this labour for I will not speake much of those miseries which are common to both but onely of such as are proper and peculiar to man and therein wee seeme to exceed them by many degrees Thus briefly in effect considering that many miseries are incident to man contrary to the first intent of our creation which was a worke onely of mercie considering the large extent of our miseries which seeme to ouerpoyse all the rest of our blessings contrary to the rule of iustice if punishment doe not first presuppose an offence and contrary to the nature of the Deitie which being nothing but happinesse should therefore impart nothing but happinesse vnlesse our deserts shall otherwise require considering I say how many miseries doe befall man common to other creatures man who is exempted from the ordinary ranke and condition of other creatures considering againe how many punishments are proper and peculiar to man as if nature were more mercifull to other creatures then vnto man notwithstanding the high dignitie and prerogatiue of his state and condition I hope the fall and corruption of man shall hereby sufficiently appeare euen to the blindnes and darknes of our naturall reason without any further reuelation of grace mans own reason shal discouer his fall being no way taught or instructed herein by the light direction of Gods spirit These are the three grounds which seeme rather as seuerall degrees of one and the same foundation which is laid vp and buried in the tombe of our miseries and therefore I pray' pardon me if I be not ouer strict and curious in my method though I speake promiscuously and confound them together for miserie betokens confusion A confused stile and a disturbed method is fittest to discourse of our miserie which cannot consist with the right vse of our reason or vnderstanding In stead of an eloquent phrase or a learned discourse if I shall vse sighes teares sobbes and complaints thereby to moue your compassion this would proue the best lecture of miserie And if I shall lay open your selues to your selues and that my tongue shall serue as a glasse to discouer your miserie in stead of the foote and burthen of my speech at the clause of a sentence I pray' vse this short eiaculation and prayer Iesu fili Dauid miserere nostri According to our miserie extend thy mercie sweete Iesu clothe our nakednesse couer our shame heale our infirmities for thou art our house of defence and our castle In the numbring of our miseries I must here exclude such as are especially and principally related in Scripture for I will reserue my selfe to speake seuerally of them in the third part Now if I shall twice repeate any onething then you must conceiue that it is proper to miserie and to miserable men to spend their whole time in telling and retelling one and the same ill accident For their heart is replenished with sorrow and out of the abundance of the heart the mouth speaketh considering that my condition is the same with others and speaking of them I speake of my selfe yet here in deede I am but a bare reporter neither would I bethought to bee a counterfeit the more to moue your pitie and compassion nor doe I desire long to detaine you with vaine and needlesse repetitions May it therefore
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
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
of Gods graces but iustice is alwaies seasoned with the spice of mercie in so much that in the paines of the damned Gods mercie still appeares for hee could by many degrees increase their tortures and torments as their sinnes and deserts doe iustly deserue and notwithstanding their paine yet still they retaine an entitatiue perfection Now to answere this doubt the father is punished sometimes in his sonnes the shame of the one redounding to the reproch of the other as you see it practised in our lawes where for the fathers offence the whole stock is attainted sometimes the sonnes doe share in the sinnes of their parents as furtherers and abbeâ—tors in his crime being then in his loynes and part of his substance Thus it was with whole mankinde in respect of Adam who was like a politike body and did sustaine the person of vs all and therefore as wee partake of his seede partake of his inheritance so it might well stand with iustice that we should partake in his punishment The punishment being such as hath been the occasion of a farre greater blisse such I say as rather includes a priuation of that originall grace which God first imparted to man then any great inherent malignitie in our nature whereby God intends our destruction and therefore seemes to bee some inferiour degree of our nature that man descending hee might ascend to a higher pitch of his happinesse How this sinne should be conueied to the postâ—ritie of Adam I finde it a very difficult controuersie much questioned by our Diuines and the rather because sin in it selfe is originally and primarily in the soule as being the fountaine of all our actions and therefore the onely subiect capable of sinne Now the Diuines together with the Philosophers agree that the soule is immediatly created of God and therefore being Gods owne worke and nothing but Gods it cannot be tainted with sinne Supposing this for a truth my answere is that sinne ought not to be tyed to the seuerall parts to the soule or to the body separatly but to the parts ioyntly together that is to the whole man and to the whole kinde as wee are the sonnes of Adam and then in his loynes actiuely in committing the sinne so wee are sinners Quid quaeris saith S. Augustine latentem rimam cum habeas apertissimam ianuam per vnum hominem peccatum in hunc mundum intrauit c. Why should we instance in the soule as it is created of God Why should we stand vpon the body as it consists of the elements But take this soule when it becomes the forme of man take this body when it becomes the vessell and instrument of this forme and then both are corrupted actions and qualities ought not to be ascribed to parts but to the compound or subiect Thus whole man is become sinfull the guilt remaines in the whole nature and the fruites of this sinne appeares in the contrarietie and opposition of parts the immoderate desires of the flesh the rebellion of the flesh against the good motions of the spirit serues for an vndoubted euidence to proue the corruption If it might be spoken without offence I would further discusse this one question whether the soule bee created or otherwise doth issue foorth from the soules of our parents an sit ex traduce It is a generall receiued opinion that the soule is immediatly created of God as being a spirit and therefore admitting no feede as being an immortall spirit and therefore free from generation growth nourishment or corruption Saint Augustine alone considering the descent of this originall sinne seemes to doubt of the soules first beginning and originall and therefore shrouding my selfe vnder his protection I may safely say that it is no inconuenience that there should be a generation among the soules of men notwithstanding their spirituall condition Did not God the Father beget his Sonne from all eternitie verbum in intellectu a word in his owne vnderstanding Doth not the holy Spirit proceede from the Father and the Sonne and might not the image of this Trinitie appeare very liuely in the creation of man for Adam God made his body of the earth and for his soule Deus inspirauit c. here was an immediate creation seuerally of both for his naturall temper could not yeeld him a forme as it did to all other creatures producant aquae reptile animae viuentis volatile super terram and againe Producat terra animam viuentem in genere suo reptilia bestias c. Adam thus created and cast into a dead sleep part of hiâ— flesh and why not part of his soule might as wel be taken for the creation of Eueâ— the rather to stirre vp loue and conformitie betweene both that they might be made one soule and one minde as they were made one flesh here God ceased from his labours and therefore wee expect no longer creation Abel being borne partakes of their flesh and why not partakes of their soule for otherwise the sonnes of men should not bee so properly sonnes nor tyed to those naturall duties towards their parents as are the dumbe creatures obliged to theirs Thus that one spirit should beget another it is the highest mysterie of our Christian faith and religion And it makes much for the absolute perfection in the worlds diuersitie for God is a spirit generating his Sonne and creating all creatures the Angels are spirits neither creating nor generating but being once created subsist alone and leaue no posteritie behinde them being all created at once and hauing a state of continuance in themselues the soules of men are created and being subiect to change and alteration in their state may beget other soules according to the condition of man which is to be generatiue in his own kind And thus Christ not onely in regard of his flesh which he borrowes from the first elements and hath his matter common with all the rest of the creatures but more especially and principally in regard of his soule hee is the Sonne of man descended from man to this soule the Deitie was first linckt and vnited and in this soule the hypostaticall vnion still continued notwithstanding his naturall death and the separation of his soule from his flesh this soule did truly locally and really descend into hell and here the prophecie was verified Semen mulieris conteret serpentis caput The Sonne of man hath conquered hell and damnation and lead captiuitie captiue which I could wish might most properly and literally be vnderstood This soule as all other separated soules had in it selfe a naturall desire and inclination to returne to the body which well argues that they are both twinnes and in the time of their separation the soules are still tyed to their naturall duties for Diues after his death could remember his brethren and yet they were not his brethren were it not that they did partake of the soules of their parents for
naturall and hereditarie diseases which seeme to bee intailed to one stocke there are many vices proper and peculiar to one kindred see you not how diuers nations doe differ from others as in their forme and their lineaments so likewise in colour and properties Doth not one man sicke of the plague infect the whole Citie and is not the same infection alwaies aptest to taint the same blood then why should it seeme strange that the first man corrupted with sinne should taint his whole seed why should wee not suppose the poyson and malignitie of sinne to be of as great efficacie c Thus I hope by the light of our naturall reason the fall and corruption of man sufficiently appeares which I take to be the first principle and ground-worke of all our Christian faith and religion as S. Augustine saith in lib. 1. aduersus Iulianum cap. 2. Alia sunt in quibus inter se aliquando etiam doctissimi atque optimi regulae Catholicae defensores salua fidei compage non consonant alius alio de vna re melius dicit verius sed lapsus hominis ad ipsa fidei pertinet fundamenta quisquis in Christiana fide vult labefactare quod scriptum est per hominem mors per hominem resurrectio mortuorum sicut in Adam omnes moriuntur ita in Christo omnes vinificabuntur totum quod in Christum credimus auferre molitur Before I can presume to raise man necessarie it is that man should first acknowledge his fall and seeing his owne fall should therefore distrust in himselfe and in his owne naturall light and from this diffidence in himselfe should desire to be instructed in those waies which concerne his saluation Hee that is sicke wants a Physitian and if hee takes his owne ordinarie nourishment it will increase his disease he that is fallen and wallows in the mire the more he struggles and striues the deeper hee sinkes Let it suffice that being fallen and corrupted in our selues wee may rouse vp our spirits and looking to those few sparkes of reason which now lie raked vp in the dead embers of our nature wee may againe kindle and inflame them at the burning and shining lampe of our faith setting before our eyes that day-starre which springing from an high hath visited vs Christ Iesus our onely deare Lord and Sauiour Christ Iesus who is the way the truth and the life the way to direct vs to the truth the truth to guide vs to life the life to giue vs full contentment of happinesse who is the way the truth and the life in whom wee liue wee moue and haue our being by whom for whom and through whom we hope and expect our saluation to whom with the eternall Father and the most holy spirit three persons and one God be all honour and glorie as before the foundations of the world were laid so in the beginning is now and euer shall bee world without end Amen Amen FINIS The Author to the Reader GOod Reader I must heere let thee vnderstand that the copie was not of mine owne writing wherby many things were defac't and omitted and liuing not in towne I could not be alwaies present at the Presse so that I confesse many faults haue escaped especially in the first sheetes being begun in my absence points displaced words mistaken peeces of sentences omitted which doe much obscure the sense As for example pag. 69. lin 6. these words are omitted viz. For if the horse knew his owne strength then followes but God deales herein with other creatures c. and many such like I was very sorrie to see that which was so meane in it selfe should be made worse but presently I called to mind that the subiect of my booke was onely to proue a generall corruption which corruption I should in effect seeme to disproue and denie vnlesse it might euery where appeare and therefore a necessitie did seeme so to ordaine it that it should first begin in the author then in the pen then in the presse and now I feare nothing so much as the euill and corrupt exposition of the Reader for thus there is a generall corruption How happie was I to make choice of such a subiect which seemes to excuse all the errors of my Pamphlet especially good Reader if I shall finde thy louing and kinde acceptance well hoping that all others will be charitable to me as I am most charitable to al others and so I commit thee to the God of charitie Knowells Hill the 4. of Iune 1616. G. G. The conuersion of the Gentiles The feare of a relapse The grounds of this feare The Magi. Naturall reason shall be our guidâ— The intent of the author A generall obiection Their â—alâ—e supposition A generall Answere The generall diuision of the Text. A more particular diuision of the Text. Who is the Naturall man More euill then good Nature more inclines vnto euill then vnto good The Heauens against the Elements The elements against themselues Of compound bodies Imperfect mixt creaâ—ures The Antipathie of creatures The Antipathie is not recompensed by a Sympathie Enmity in the same kind An obiection answered Females are more in number The actions of the creatures be token her sorrow The more perfect the creature is the more apt for corruption An obiection answered Nâ—ture brings nothing to perfection The summe of all the former reasons A transition to man The three parts of this Treatise That man is compounâ—ed Man consists of a body and soule The soule is a spirit Spirituall substances The Angels are Intelligences All formes are spirituall The immortalitie of the soule Gods iustice doth inferre the immortalitie of the soule That one part of man should be corruptible the other incorruptible The base intertainment of the reasonable soule That maÌ„ shoud haue no more parts then the dumbe beasts Mans senses are worse then the creatures The opposition betweene the flesh and the spirit No manner of subordination The reasonable soule not inâ—â—rmedling in the concoctions How the inward parts are disposed The soule and the bodie are strangers to each other An extasis Our infancie Sleepe Mad men Ideots The soule hath all her knowledge by learning The soule is hindred in her knowledge by the body The vnderstanding makes her owne obiects Our will is distracted How the boundlesse appetites of man do perplex him The disparitie betweene the obiects of the will and the will it selfe The faculties of the soule do disagree amoÌ„g 〈◊〉 Wits are not the same in all studies The gifts of minde and body can hardly together subsist 〈…〉 A 〈◊〉 to the 〈◊〉 of mans body The most naturall actions are shamefull Not religion but natuâ—e makes them shamefull Our blushing The innocent man will blush Man punisheth himselfe Sometimes maÌ„ becomes a self-homicide The punishment of our selues appeares in our seruice of God How our punishment appeares in respect of the Angels How the punishment of our selues appeares to