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
man especially being tempted by others laying hold on Gods mercie hee might receiue the full satisfaction for his sinnes by the meanes and passion of another I doe not heere purpose to speake of the creation of Angels their nature their office their blessings their cursings I wil only speake of them so farre forth as they concerne man Supposing then that some of them fell and some of them stood some reprobated and cast into darkenesse some sealed and confirmed in goodnesse most certaine it is that all creatures in generall as they haue what they haue onely from God so are they tied to his seruice and ministerie now in the good Angels God requires not onely the free oblation of themselues but likewise as they are vessels of mercie in themselues so they should be Gods instruments of mercie to others but in the euill Angels as the power of Gods iustice appeares in their reprobation so hee ordaines them to bee the fire-brands of his iustice onely with this difference God stirres vp the good Angels ioynes with them in the action and giues them the high dignitie to bee his fellow-workemen and labourers but in the euill Angels there is sometimes onely a bare permission of God sometimes a power inforcing the execution of iustice but alwaies a prouidence so to limit and bound the actions that it might appeare that the iustice proceeds from God the malignitie from themselues Thus the execution of iustice the torturing of others discouers their owne crueltie their vncompassionate heart their malice their enuie against God and his creatures and these are sinnes which must be punished againe in the instruments and therfore according to the rule of Gods iustice these euill spirits in tormenting others themselues are likewise tormented This diuersitie of Angels some good and some bad the generall consent of the whole world seems to confirme which hath alwaies acknowledged and put a difference betweene bonus genius and malus genius But hearke doe you not heare the Oracles speaking so doubtfully yea sometimes so maliciously as may well argue the truth of a spirit though otherwise the spirit of vntruth falsehood and wrong If your hearing faile you then behold the strange delusions and strong apparitions which from time to time haue been discouered to all nations whereof the naturall Philosopher can assigne no reason and therefore must vndoubtedly flye to causes beyond the precincts of nature If sight and hearing faile yet life cannot subsist without touch neither is there any sense of that certaintie I pray' let vs trie this truth by this touch-stone let vs haue a feeling of other mens miseries some there are which are possessed with diuels others bewitched if any one doubt of this truth let him know that Scripture doth warrant it reason and experience confirmes it how is it possible that the body of man should be heauier then if it did only consist of pure lead can the spirits be so dull the heate so allaied and that onely by the ordinarie course of nature how should the minde presage euil to come without the helpe of some diuining spirit how should they speake languages wherein they were neuer instructed All natiōs in the world can testifie this all the lawes in the world whether amongst Iewes Gentiles or Christians doe witnesse it daily experience confirmes it and for any man to embrace his owne priuate and particular opinion before the generall receiued truth of the whole world it is to play the pure Sectary c. Thus by the meditation of Gods iudgement as likewise by outward and more manifest signes and tokens appeares the truth and certaintie of these euill spirits Now for the tentation I will first lay downe this for a ground-worke that as all bodies are contained within the circumference of one first bodie all the elements adiacent and contiguous together the fire it selfe next and immediatly vnder the spheare of the Moone and therefore this world carries a round figure the forme of a Globe that all things might be better prest and compacted together so it stood with the vnitie and identitie of one the same God that all his creatures should be linckt and tyed together to betoken and point out one workman Thus he himselfe sitting aboue and insfinitly transcending all creatures the holy Angels as they draw neerer and neerer his throne so doe they admit degrees in their order and make one perfect Hierarchie The Angels are knit to this visible world by the mediation of man who consists of spirit and flesh man here conuerseth with the dumbe creatures takes them for his foode vseth them for his labour Now beneath all these creatures as it is credibly supposed in the heart or center of the earth there is the place of Hel where the euill spirits are tormented as in their owne habitation and dwelling God hauing excommunicated thē he appointed a place best befitting their pride most remote and in the furthest distance from himself to teach all the creatures that notwithstanding their naturall right and dignitie yet it lies in his power to cast them downe to deiect them and to make them the basest in degree and condition Here then you see all the creatures knit together now this order appeares not onely in place and precedencie as I may so say but likewise in the mutuall actions receiued from each other In the visible world it sufficiently appeares for al are directed to man now in respect of the Angels as it hath pleased God to appoint the good Angels to bee our guardians and protectors so in his iustice hee permits the euill Angels to bee the tempters and tormenters of man for thus it stoode with the wisdome of God being dishonored by the Angels to make a new triall of mans obedience whom he created in place of the Angels to accomplish the number of his elect to see whether man would grow wise by their fall and for default of mans strength hee purposed to ingage himselfe in the quarell Thus he suffers man to be tempted vntill in his due time hee shall set a wall of separation betweene both by a definitiue sentence or a iudgement past for the setling and establishing of his creatures Here you see a commission graunted and a power giuen vnto Satan to tempt man and that in the time of his innocencie for innocencie is best discouered by the triall of tentation thus Christ was likewise tempted in the wildernesse but Satan had not such an absolute power as was giuen him ouer Iob 1. 12. Loe all that he hath is in thine hand or as it followes in the next chapter verse 6. where his commission is renewed and enlarged and power is giuen him ouer the bodie and person of Iob Loe hee is in thine hand but saue his life Here rather we may admire the wonderfull goodnesse of God that had set such a separation betweene man and the diuell that they could not outwardly conuerse together as being
ambition insnared with the hooke of blinde fancie and selfe-conceited opinion if but a sparke of choller or furie fall on the stubble it will inflame all and thus one flye serues to infect a whole pot of sweete oyntment For the seuerall diseases of the minde compare them to the sicknesses of the body Pride seemes to be an inordinate swelling like a dropsie which with wind waters or ill humours puffes vp the flesh for good blood which serues for our strength and our nourishment will containe it selfe within his owne bounds Wrath is like a plurisie when the heart and the lites are all on a fire nothing can quench it nothing can asswage it but the effusion of blood then wee begin to be mercilesse and cruell and if the Sunne goe downe in our wrath then is our case desperate the criticall houre is dangerous for if it will endure the light it will neuer flie in the darknesse Lust is like a burning feuer which with shaking fits puts man into diuers inordinate passions and giues him the shape of a beast for beasts doe naturally desire the propagation of their owne kinde and in their kinde the eternising of themselues but man should looke to the immortality of his soule the resurrection of his flesh which together with Gods law his owne conscience and the vncleannesse of sinne should serue to bridle his lust Enuie is as a corrosiue or as a worme bred in the spleene which consumeth it selfe in maligning others it feedeth not on the best but on the worst things in nature and so at length bursteth it selfe with his own poyson Sloth seemes as a lethargie which brings man to a dead sleepe it buries him vp quicke and aliue it consists onely of earth stands immoueable without any sparke of fire here is the dulnesse of the flesh without the agilitie of the spirit here is a carcasse of man without any vse of his limbes or his members Suppose there were some innocent men not tainted with these vices then must you conceiue that I do not speake of the persons but of the nature in generall for I will not dispute how powerfull in the heart of man is the working of Gods spirit but sure it is that such vices there are some in some persons and al in the whole kinde for otherwise we could not haue knowne them wee could not haue discouered them the suspicious minde of man could not haue raised such slanderous and false accusations against himselfe without some ground-worke of truth These are no exotick or forraine drugges but weedes growing in our owne gardens issuing from the corrupted roote of our nature sometimes in one man you shall obserue them in full number and plentie the mysterie of iniquitie shadowed in the vaile of our flesh and in the most sanctified man you shall discerne an inclination to sinne If there were no other punishment of vice but vice it selfe this were sufficient for nature hath imprinted in euery man a hate and detestation of sinne but God in his iustice as he hath framed man of a soule and of a bodie and both of them doe mutually receiue together their portion of ioy or of sorrow so by an especiall ordinance God hath decreed that the vices of the one should burst foorth to the miseries of the other The young drunkard shall in time lament the dropsie and palsie to preuent his age surfeits shall follow riots the gowte shall ouertake idlenesse the lustfull gallant shall in time perceiue that a French disease hath disfigured his beautie and weakened his bones Euery disease of the minde hath a proportionable disease of the bodie if thou regardest not the staines in the soule yet thou shalt finde the smart in thy flesh and therefore in both acknowledge the corruption of thy nature Notwithstanding the punishment of sinne and the vncleannesse of sinne yet I will spare my selfe this labour to speake of mans seuerall vices For howsoeuer they are generally acknowledged as the diseases of the minde seeing that mans owne reason and his naturall instinct will therein testifie against himselfe and therefore they should be the greatest torments to nature for corrupted nature cannot sleep securely but for her own punishment discernes her owne corruption Yet some there are who delight in vncleannesse like swine wallowing in the mire and here is a miserie of all miseries the greatest that I should now at length be inforced to make a difference betweene the disease and the miserie I will therefore passe ouer all the diseases of the mind the whole number and rable of vices which are the strongest the most forcible and pregnant arguments to proue our inbred corruption For as it is in trees and in plants so likewise in man if any one leafe doe miscarry assuredly the roote is vnsound the least vice argues nature corrupted but I will generally tye my selfe to those qualities which are common to all wherein there is no appearance of delight and therein shall appeare our wretched condition It hath pleased God for the continuall memorie of mans first offence still to permit in man an inordinate desire of knowledge notwithstanding his naturall ignorance The first thing which the states-man requires not without his great labour his charge and his perill is to haue iust notice and true intelligence the vulgar people runne wandring after newes they will not forbeare to speake though they forfeit their long eares they will abuse their licentious tongues the young Student will make tapers of his owne mâ—rrow and together with his oyle spend his own flesh and pine himselfe with his night-labours to prie into the secrecies and mysteries of nature Thus is the vnderstanding perplexed and tormented with his owne error and assuredly to a generous and braue minde the bondage of Aegypt is not so intollerable as is the captiuitie of ignorance Who can patiently endure that the soule being quick sighted and piercing for want of perspectiue glasses should be imprisoned within the bounds of our sense mewed vp in a darke dungeon of blindnesse here is the torture of error but if once we escape if once we approch to the light then followes the curiositie of knowledge wee are dazled with too much light and being not able to behold the Sunne still wee fasten our eyes till at length the spirits are dissolued and wee fall againe into darknesse From the error in the vnderstanding let vs come to the will in the actions Strange it is that there should be no coÌ„formity in man the vnderstanding or thoughts doe not alwaies accompanie the speech or the gesture The will most commonly ouertakes the actions and then are we tortured with long lingring hope and expectation we know not how to proceed by degrees as nature prescribes vs a rule in all her actions but wee must haue our leaps and our skippings and cannot obserue an equalitie in our proceedings The young heire will not endure to stay the respite and
possesse her And thus it befals men of the serpentine kinde or rather seduced by the serpent their mouth is full of earth they talke of nothing but lands goods purchases demeanes possessions inheritances leases of bonds contracts bargaines sales commodities marchandises wares c. now the mouth speaketh out of the abundance of the heart their heart is full of earth and earthly cogitations their nayles and their hands are full of earth their hands are griple and holde fast and are not so easilie either opened in charitie or lifted vp in pietie and thus is the punishment euery way accomplished Here I would desire you to obserue that as the dumbe creatures are only in the nature of instruments ordained and directed for the vse and seruice of man so vndoubtedly it might well stand with the iustice of God to punish them in the nature of instruments For alas what is the whole world or the perfection of all the creatures in respect of Gods glory and the manifestation of his iustice neither was this world intended for dumbe beasts but onely for man and therefore as their slaughter is ordained for man so if their punishment might serue for mans admonition and bee a remembrancer of his sinne this were sufficient for the exercise of Gods iustice and to excuse his works of imperfection The punishment of the serpent may likewise serue to instruct vs that as the glory and beautie of the creatures sets forth the absolute happinesse together with the commendation and praise of their maker so the basenesse and vilenesse of the creature might betoken his wretched state and condition who was the first cause and occasion of sinne assuring vs of Gods iustice that if he did not spare the dumbe instruments much lesse would hee pardon the first agents Now to square and to proportion these one to another the punishment of the serpent to the punishment of the euill spirit I will forbeare to doe it at this time in regard that it exceeds the bounds of our naturall reason hereafter I may take some fitter occasion to discouer it and in the meane time I leaue it to euery mans priuate meditation Least man should thinke that the condition of the serpent did not any way concerne him as indeede it doth being that the whole world is onely ordained for man I will therefore come to the second punishment which more immediatly concernes him and may serue for a caution Insidiabitur calcaneo Gen. 3. 15. I will also put enmitie betweene thee and the woman and betweene thy seede and her seede he shall breake thine head and thou shalt bruse his heel The principall enmitie consists betweene man and the diuell who is therefore fitly said to bite at his heele as chiefely assaulting man in the last clause of his age in the agonie of death and principally intending to detaine him from the finall vpshot and conclusion of his happinesse In permitting this enmitie did appeare the fruite of Gods iustice as setting his owne enemies at enmitie among themselues and likewise the fruite of Gods mercy that man being thus molested and maligned by Sathan and the rather for Gods cause man bearing the image of God and Sathan Gods proâ—est enimie being not able to obscure or eclipse Gods glorie seekes to vndermine and supplant Gods image Hereby it falls out that man is now become an associate of the same league and amitie with God and therefore God is now tied for mans protection and may at length without any breach of law or iustice fight in mans quarrell against the powers of darkenesse the gates of hell the kingdome of sinne Sathan and damnation As was the conspiracie betweene man and the serpent for the breach of Gods law so was the combination betweene the flesh and the spirit both guiltie of high treason and therefore it stoode with the same rule of iustice to set an enmitie betweene reason and sense and betweene the reasonable and the sensitiue creatures First in man himselfe in the very parts of man a rebellion of his members here is an ill example and president for all the rest of the creatures to follow for behold the dumbe creatures who were made onely for mans vse and seruice cast off their yoake and are now become dangerous and obnoxious to man from the greatest to the least Wee stand not onely in feare of fierce Lions cruell Tigers rauening Wolues deuouring Beares but Gâ—ats Flies and the least wormes doe serue to molest vs let not the plagues of Aegypt seeme so incredible when as within our memorie in the yeere 1580. at Southminster in Essex the Mice so swarmed and abounded that their corne was spoyled their houses annoyed their grasse taynted and the place made almost inhabitable vntill God in his mercy sent thither great numbers and multitudes of Owles which were neuer seene there either before or since and these deuoured and did eate vp their Mice and the Mice â—ayling they tooke againe their flight and so the plague ceased Now it cannot be that the gouernment of man ouer the creatures should so farre bee impeached were it not that there is some conniuencie and toleration from aboue contrarie to the first institution of nature neither could equitie tolerate in them so foule an abuse if man still retayned in them the same right of inheritance and might pleade his title thereunto without forfeiture impeachment or waste It is not sufficient that man should be subiect to the danger of creatures in generall for his life his limmes and his substance but some there are which seeme to mocke and to scoffe man the Parat for his speech the Ape for his actions and others for his gesture Some though they are impotent and cannot hurt yet seeme to threaten man for there are certaine ominous creatures in their owne kinde which without any spice of superstition or vaine feare doe prognosticate euill Others though familiar to man yet with some extraordinarie and vnnaturall act seeme to portend euill Many will condemne me of sollie in this kinde but I am very confident herein for whereas in nature wee confesse a prâ—uidence in euery the least naturall action otherwise it would disparage the gouernment of this vniuerse and Christian religion affirmes that the Sparrowes of the ayre fall downe by Gods appoyntment and ordinance so sometimes for a further terrifying and certifying of the sense as likewise for the assuring and example of others God vseth outward and more manifest signes and tokens And as the dumbe creatures are the instruments of Gods iustice which did well appeare in the plagues of Aegypt so sometimes they are the Prophets and denouncers of iudgements as in Balams asse c. thougâ— it cannot bee denied but many such accidents doe arise from naturall causes the Rauens feeding on carcasses no maruell if their sent doe direct them and that a smell inclining to death doe allure them and prouoke them to crie But I will onely insist
was defectiue through loue parents did only vse soft weapons compassionat perswasions little able to suppresse sinne Not long after issued forth primo-genitura as being accompanied with the greatest number of yeares for discretion so claiming the greatest part of inheritance and the highest honor for gouernment in memory heereof still wee retaine these words elders seniors for gouernours Senatâ—s the counsell table and the Italian hath his Signior and Signiori Then as families increased so cities were builded countries adioyned and aâ— length we came to Kingdomes and Empires that God might shew vs some token of his own and only gouernment when an entire nation shall vnite and ioyne it selfe together that being men of the same kinde they might be members of the same body going hand in hand by euen paces whereby they might receiue the fruits of obedience the blessings of peace sustaining all burthens and grieuances alike and ready to fight in defence of each other But to returne to the punishment it selfe which primarily and especially appeareth in marriage is it not sufficient that all the creatures should conspire against man the earth it selfe should discouer her own hate and seeme to nourish this enmity but euen flesh of our owne flesh two Persons in one body man and wife should be seuered in their loue and affections for you shall obserue factions and distaste in marriage not betweene strangers not betweene neighbours not betweene seruants not betweene brethren but in the married couple liuing vnder the same roofe fed at the same table resting in the same bed that sleeping and waking they might be a helpe to each other hauing first made the free and voluntary choyce of themselues their possessions alike imparted to both their bodies made one the weaker vessel layd vp in the bosome and yet their minds are distracted they cannot be ioyned in affections Of all other passions loue as it is the first and most naturall so is it the strongest and most violent me thinkes all little and slight offences should be hindred and ouerwhelmed with the streame current of loue me thinkes the mutuall kinde offices and helpes receiued from each other should not long harbour the disâ—ention what should I speake of the sweet comfort of yong children and babes the fruitfulnes in their owne kinde which indeed is the highest perfection of nature and to a christian man the mysteriall vnion and excellency of marriage eleuated from a naturall contract to the height of a mistery solemnized in the Church made a religious action God and his officers knitting both their hands and their hearts signifying the strong and indiuisible bonds between Christ and his Church the God-head and man-hood in the person of Christ the soule and the body in the nature of man the matter and forme in the creatures and thus the whole world consisteth of marriage and the vniting of couples Do any other creatures of the same kinde differing only in sex stand in such enmity to each other especially such creatures in whom nature seemes to obserue the lawes of marriage and makes them presidents and examples for vs as doues and the like is man alone so quarellous that he fals out with his owne flesh not the flesh with the spirit for heere were some disparitie but the flesh with the flesh ipse ante se positus contrariatur sibi is this his entertainment to her that was first ordained for his helpe like a mad man who strikes and buffets his keepers but cannot all the motiues and allurements of nature serue to appease him she is the weaker vessell and therefore forbeare all violence and wrong she deserues rather pity and compassion thou wert once borne of a woman to her great sorrow and greife learne now to commiserat and to vse them respectiuely She is the mother of thy children make her no seruant in dishonouring her thou dost disparage thy selfe and thy issue thou didst first â—ake suite to her with many protestations of thy loue and kind vsage since thou hast made a couenant before God and his holy congregation that forsaking all others thou shouldest cleaue only vnto her giuing her a bodily worship and endowing her with al thy worldly goods so that God and the congregation are both engaged in thâ—s cause they shall witnesse against thee take heed least thou make a breach of thy promise Hard harted man cannot all the prouocations of nature and the necessary duties of marriage soften thy stony heart cannot her beauty allure thee the tender flesh smooth skin cleare visage faire complection flaxen haire soft voyce quick eye smiling countenance mâ—ndis omnia munda I need not bee ashamed to speake of this subiect for God hath sanctified mariage and therin hath taken away the vncleannes of lust and the filth of sinne behould the mirror of nature the most beautifullest creature vnder the degree of Angels whereas thou art vnhewen haâ—sh and ill fauoured all hayrie like the beasts of the forrest in thy health she is the only ornament of thy house to giue thy friends the best entertainment to furnish adorne and beautifie thy table like a fruitfull and pleasant vine together with her oliue branches that neither wine not oyle might be wanting to thy promised land and in thy absence she layes vp thy store and keepes it in safe custody prepares thy food washes thy linnen and makes thy house sweet and neat against thy returne in thy sicknes she makes thy bed she mournes and laments together shewes her compassion sâ—ekes for all possible helpes of physicke to giue thee some ease thus being abroad thou art at home being sicke thou art in perfect health by vertue of this happy vnion Hitherto I haue counseld the husband now giue me leaue to informe the wife in her duty for both may bee faultie hath God made her the weaker vessel then she wants the protection of her husband is she more impotent and weake of counsell then ought she to be instructed and taught by her husband hath she committed her owne person to his custody and charge then certainly the disposing of her estate the managing of her busines of right beloÌ„gs vnto him The wife receiues her honor from her husband let her honor the stocke and she shall be found more honorable she receiues her plenty and meanes of liuing from him for he is lyable for the payment of her debts then certainly shee ought to follow his example for the course of her â—â—â—rge and expense but nature hath made the woman gentle flexible and compassionat I shall not need long to instruct her only I feare when I see strife and differences betweene the married couple least there were neuer any perfect vnion somtimes indeed their wealth is heapt vp together their substance vnited when matrimony becomes only a matter of money and heeâ—e they seeme to be in the nature of partners or factors ioyning only their stockes or their treasures sometimes againe
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
course of this life Gods iustice doth not sufficiently appeare and rather then this iustice should suffer the least eclipse or imputation I will shake the foundations of the earth and proclaime a new heauen and a new earth And in the mean time to finde out the infallible effects of this iustice I will rake vp the ashes and in the dead embers of mans putrified and corrupted carcase I will extract an inuisible and immortall soule which being the suruiuor shall be liable to the paiments of debts and according to the sins or deserts according to the measure and extent of Gods mercie or iustice shall be a subiect capable of punishment or glorie Hauing spoken of the seuerall parts of his constitution now at length wee haue agreed vpon man wee haue laid hold on him and apprehended the partie now let vs proceed in our plea put in our bils and our articles and take our exceptions against him My first obiection is this All other creatures subsist as long as their forme subsists for the matter and the forme are both twinnes concelued in the same instant vnder the same constellation and therefore should haue the like continuance of being and the like successe in their actions Only in man you shall obserue the difference his soule is immortall made of a most durable metâ—all and yet contained within the brittle vessell of his weak flesh as if she were no part of man but did inhabit in Tents and in Tabernacles in the wildernesse alwaies remouing and changing her dwelling hauing no certaine mansion house to containe her What things are coupled in nature should necessarily symbolize and bee tied together by some band which should equally partake of both Here is the flesh and the spirit vnited but where is that band which being neither flesh nor spirit should partake of both and couple both where is the league or the amitie Here are no intelligencers assigned to their celestiall orbs no Angels conuersing with Angels but the flesh with the spirit corruptible with incorruptible mortall with immortall liue together vnder one roofe they are the household seruants of one man and are linckt together in one person whereas the Philosopher saith Corruptibile § incorruptibile differunt plusquam genere Things corruptible and incorruptible they do not differ in number they doe not differ in kinde but they seeme to belong to a diuers and a different world the world of eternitie and the world of corruption and therefore in reason should not admit any fellowship or societie betweene themselues much lesse be the members of one and the same corporation Me thinkes I call to minde the practise of the tyrant who was wont to couple the liuing bodies of men to the dead carkasses of others impar coningium that being not able to quicken and reuiue each other they might together corrupt and consuâ—e Here is the like tyrannie for it is strange and wonderfull much against the ordinarie course of nature either how such seuerall and different parts should be linckt together to make vp one subiect visible corruptible earthly according to the flâ—sh inuisible incorruptible heauenly according to the spirit or being once knit together and a league of amitie consisting in a mutual sympathie betweene both concluded what should at length cause the dissolution That man should die when the better part of man is yet extant that for want of the more ignoble and base part the vse of the bodie the soule should not be able to exercise her faculties either of growth and nourishment or of sense and motion but like a comfortlesse widow should be strictly tied to her thirds only the intellectuall part being her owne proper dowrie hauing gotten no surplusage to her estate by vertue of her mariage When the husband is once dead then is the wife let at libertie from the law of her husband but the soule is excluded from any second mariage and cannot couple herselfe to another she is inforced to a widowhood and cannot obtaine the like fredome in her choice which formerly she had in the time of her virginitie All nature the whole world cannot affoord the like president and therefore acknowledge that it proceedes from the corruption of man as a proper and peculiar punishment to man You will say that this property makes the difference of his nature as differing from all other creatures from the Angels in regard of his flesh from the beasts in regard of his spirit and therefore no marueile if this be proper and peculiar to himselfe as being the speciall difference of man and not any punishment of sinne This obiection proceedes from an error for the difference of man consists in the reasonable soule and not in the mortalitie or immortalitie of parts so I will proceede to a seconde argument If it seemes some kinde of disparagement that the immortall soule should bee contracted in mariage to the mortall flesh for mariage should alwaiâ—â— suppose an equalitie then me thinks nature should make some recompence in the noblenesse of mans birth Behold then I will describe the solemnitie of these nuptials after her first approch and infusion for many moneths the soule is kept prisoner in the wombe a place noysome for sent vncleane for situation a dungeon for darknesse As man himselfe is conceiued in sinne so is the soule concealed in shame the eyes will not dare to behold chaste eares would bee offended to heare let not any tongue presume to speake the vncleannesse of mans birth see how he crouches with his head on his knees like a tumbler wallowing in his owne excrements feeding vpon the impurest blood breathing thorough the most vncleane passages in so much that Christ who came to be spit vpon to bee whipt to bee troden to bee crucified onely for mans sake yet would neuer endure the basenesse of his conception I speake not of the foulnesse of mans sinne and concupiseence but of his naturall vncleannesse being the vndoubted token and signe of his sinfull condition I will no longer defile my speech with this subiect let the Anatomist speake for himselfe in his owne art En qui superbis homuncio terra cinis inter excrementa natus inter intestinum rectum vesicam Now when all things are fully accomplished ad vmbilicum vsque perductus I had thought that there should haue been some more conuenient dwelling and fitter for the entertainment of the reasonable soule for as the sensatiue hath more noble faculties then the vegetatiue so hath it more parts and more offices assigned for her seruice then why should not some difference and some addition bee made betweene reason and sense Man consists of a liuer for his nourishment of an heart for his vitall spirits of a braine for his sense this is all and all the beasts of the field haue as much But you wil answere me that man hath in this time of corruptioÌ„ as many parts as euer the first man is supposed to
retaining or expulsion of foode if the soule hath no power to apply them The perfectioÌ„ of nature especially consists within her most secret pauilions shall the soule bee able to moue the thigh the legge the arme the whole body and yet the least scruple of poyson lying in the ventricle shall she not be able to disgorge and expell it In other creatures I confesse there is an ordinarie course of nature as in all their actions an ordinary instinct of nature they haue a time of rising a period and time of setting they can no more order their steps or their waies then they can change their coÌ„plectioÌ„ or growth But it should be otherwise in man who as he is Lord of his outward actions so he should haue the full power and command of himselfe and of the most inward and secret operations of his own body for the same reason would sufficiently serue to direct both alike But see see whole man is corrupted and therefore neither body with soule nor soule with her faculties can together consist all is in an vprore since wee forsooke him who is the very bond of all peace and agreement If neither opposition betweene both nor want of subiection and right gouernment seemes strange then I will tell you a greater wonder The soule and the body though parts of one man and mutually subsisting together yet are they strangers one to another not any way acquainted with the counsels and secresies of each other Whatsoeuer is proper and peculiar to the soule for her faculties her nature and powers she doth not any way impart it to the whole man but only by way of reflection looking vpon the actions wee iudge of the substance and so wee might doe if wee liued among strangers and heathen though certainly the soule cannot be ignorant of her self Againe whatsoeuer is proper to the body as forme figure the vse and disposition of the inward parts notwithstanding that the soule first squared out the body and fashioned the members for her owne vse and seruice anima fabricatur sibi domicilium yet she knowes them not and therefore must learne them againe by inspection and dissection of mans body a cruell bloody and mercilesse spectacle I confesse yet such as must be admitted in schooles rather then wee should be ignorant of our owne bodies Thus farre as the soule and the body are the obiects of our knowledge now in their owne operations see how they are estranged from each other Parts as they cannot subsist without the whole so neither should they bee able to worke of themselues but in man you shall obserue actions which are appropriated to either part to the soule and to the body and cannot be imparted to both Though the present condition of man bee earthly made of the earth feeds on the earth and is dissolued to the earth and therfore the soule doth lesse discouer her selfe by her proper actions then doth the materiall body yet it is not vnknowne to Philosophie that there is an extasis of the soule wherein she is carried in a trance wholly and only intending the intellectuall functions while the body lies dead like a carkasse without breath sense motion or nourishment onely as a pledge to assure vs of the soules returne And vpon her returne hauing talked with God or been transfigured in the mount shee giues the body no such intelligence or message but deemes it as a dumbe beast not fit to bee acquainted with so high mysteries so that the whole man is ignorant what hath befalne the better part of himselfe Now see how the body requites this vnkindnesse and diseurtesie It is naturall to euery forme that if it be extant it should bee alwaies in action especially the more noble forme finds the greater imployment but obserue the difference in man for many yeeres after his birth he is like an vnreasonable creature feedes on the pappe and lies in the cradle intending only the actions of nature and giuing no outward appearance of his reasonable soule in so much that were it not for the feature and forme of his body you should hardly discerne his kinde whereas in all other creatures you shall instantly discerne in the first moment of their birth actions proper and peculiar to their state and condition But I will passe ouer our infancie we haue forgotten those daies being now arriued to our full age I will therfore make a second instance once within the compasse of a naturall day in the time of our rest and our sleepe where is there any appearance of a reasonable soule There is nourishment I confesse for nature will haue her course in the â—euerall concoctions there is sense I confesse for the body being easily toucht presently it awakens there is likewise an inward sense as appeares by our dreames and the renewing of our decaied spirits but for the reasonable soule there is a sleepe indeede a dead sleepe euen the true image of death without any shew or appearance of life Lest I should be thought a theefe or a coward thus to steale vpon man in the time of his sleepe to stop his winde to strangle and choke him in his naked bed that he should not be able to speake for himselfe and to denie his owne corruption I will therefore goe from his naked bed to Bedlam where you shall finde men naked out of their beds poore sillie wretches poore sillie wretches some of them with outragious fits arising from heate and from choler others with melancholie deepe impressions frame vnto themselues fancies of all kindes some with night watchings and studies hastening to bee wise lost their owne wits others in their loue-passions imparted themselues and now rest in their rage and their furie besides themselues how are they tormented tied to the stakes whipt with cords dieted with hunger tempered with coldnes The irons enter into their flesh they are vsed in the nature of wild beasts but their greatest miserie is that they haue no feeling of their owne miserie Thinke not this punishment to be casuall and accidentall to man for these are Lunatickes the heauens haue their actions and God hath his prouidence in them see how the rebellious flesh hath cleane vanquisht the spirit O what is man if man be left vnto himselfe Of all thy temporall blessings and graces O Lord I doe giue thee most humble thankes for the right vse of my wits and my senses I dare not long conuerse with mad men I confesse indeed that once they were sober and gaue some token of a reasonable soule I will now come vnto them who are of a milder constitution with whom I may more freely conuerse and to whom I may approch with lesse feare for these are innocents and ideots let vs heare how wisely they will answere for themselues But I will spare them that labour for if you can teach them to aske meate in their hunger drinke in their thirst to complain of
and of man himself appeares vnto man take our ordinarie salutations Wherefore should I in due respect to my superiour to signifie the honour and the reuerence which I beare him vncouer my head and bend my selfe my knees to the ground my body to my knees were 〈◊〉 not that therein I acknowledge the humblenesse of mine owne minde and doe prostrate my body accusing 〈…〉 roote and the fountaine of my pride and rebellion Do you yet require some further testimonie of my seruice Then in the salutation I kisse my hand as it were taking a corporall oath signifying and assuring you that whatsoeuer I shall promise you with my lips I shall be ready to execute and put in practise with my hands vsing the best meanes that I can to secure you of my seruice still supposing my inward falsehood and that you haue iust cause to distrust me considering my rebellious nature and inbred corruption Thus to honour God to honour our superiours we must dishonour our selues punish our owne flesh vncouer our parts bend our selues in subiection Which were it not mans voluntarie punishment of his owne disobedience and sinne it could not stand with the ordinarie iustice of nature or the high dignitie of his condition Now that I haue spoken of his shame and his punishment let his bondage and slauerie appeare and so at length I will end hauing first committed him to sure hold and safe custodie Our soule is imprisoned within our flesh why should she not bee at libertie for her flight and free passage out of this body that she might goe and returne at her pleasure as she is in all other her actions Is there any substance neither flesh nor spirit but betweene both which might serue to chaine and vnite in one linck these different natures together Or why should this priuiledge be denied man that in regard of his spirit he might conuerse with the Angels as in regard of his flesh he partakes with the beasts Is he not here abridged and barred of his good companie and societie Suppose man were dismembred and had lost some of his limbes seemes not the soule to be heere contracted within her selfe lodged in a lesse roome as it were kept close prisoner notwithstanding that she retaines all her faculties whole and entire in as large and ample manner as she did when the bodie was sound and perâ—it hauing not receiued them from the bodie and therefore not lost them together with the bodie which cannot bee said of the sensitiue soule To come to the materiall actions of his body all the honest vocations and callings of men what are they in veritie and truth but only seruices and slaueries Euery sea-faring man seemes to be a galley-slaue euery occupation seemes a meere drudgerie the very beasts themselues doe not suffer the like What a dangerous and painfull labour it is to worke in repairing of sea-bankes some are ouerwhelmed with waters others dye surfetted with cold the very night must giue no rest to their labours How many haue miscarried vnder vaults in working of mines in digging of coale-pits casting vp of sand or of grauell how many haue been buried vp quick and aliue How many haue falne from the tops of high buildings from scaffolds and ladders if some Carpenters and Masons proue old men yet how many shall you finde not decrepit or troubled with bruses with aches and sores How many trades are noysome vnfit for mans health I haue knowne a Student in Cambridge only in the course of his profession troubled with fiue dangerous diseases at once How many trades are base and ignoble not befitting the dignitie of mans condition as Coblers Tinkers Carters Chimney-sweepers But hearke hearke me thinkes all the Cries of London doe not so truly informe me what they sell or what I should buy as they doe proclaime and crie their owne miserie Consider consider whether any other creature could endure the like seruice and yet this is no prentiship that euer we should expect any better condition but the whole time of our life must bee spent in this slauerie It is a truth which will admit no exception and therefore I will forbeare to make any further complaint onely mans nature is corrupted mans nature is corrupted and therefore with patience we must endure the yoke no longer sonnes of a louing mother but seruants and slaues to a stepdame I could be infinite in these poynts but calling to minde that I haue proceeded in a legall course according to the forme of law I haue impaneld my Iurie consisting of twelâ—e reasons I will vse no shifts or delaies but referre my selfe to their verdict I will heere onely rehearse and briefly recapitulate the summe of my proofes considering that in the very constitution of man many things happen beyond the common course of nature without president or patterne such as could not stand with the diuine prouidence were it not that they are the particular punishments of mans sinne As for example 1. That parts of such different condition the spirit with the flesh mortall with immortall should together subsist 2. That the soule being coupled should finde such meane and base entertainment 3. That notwithstanding the contract there should be a continuall disagreement opposition between both 4. That there should be no manner of subordination or subiectioÌ„ such as were requisite in parts for the vnitie of one person 5. That being thus parts of one man yet they should not bee acquainted with each other but haue actions priuate and proper to themselues 6. That the bodie should hinder euery action of the soule the senses faliely informing and distracting the vnderstanding 7. The will deluded with showes vaine hopes false promises receiuing no manner of contentment 8. The body secretly and cunningly coâ—spires with the faculties of the soule to set a faction and opposition betweene them 9. That the comelinesse of parts the gifts of the body will not together accompanie the gifts of the minde but are estranged from each other and that all the actions of the bodie either betoken 10 shame 11 or punishment 12 or slauerie Let these allegations bee duly examined and I doe not feare to come to a triall for I doe here call heauen and earth to witnesse that these things cannot stand with the wisedome of nature the goodnesse of nature neither haue they conformitie to the rest of the workes of nature and therefore they serue as an extraordinary punishment for some offence vndoubtedly signifying the fall and corruption of man And thus much for the very person of man together with his parts and constitution Deo gratias THE FALL OF MAN THE SECOND PART AS in great buildings intended all things cannot easily bee discerned in the platforme it lieth not in the power of mans wisedome art or prouidence to preuent all errors some faults will escape which by vse and continuance of time will better appeare and discouer themselues so is it in
the consideration of man which consists not only in mans constitution and the view of his seuerall parts but likewise in respect of other creatures his goods or his substance and whatsoeuer else may befall him for euery thing in nature presents it selfe not only in it selfe but likewise in reference proportion to others Thus it is with a Prince or a subiect who must haue an eye both to his owne estate in particular and vpon what grounds tearmes he stands with his bordering neighbours Now giue me leaue hauing thus safely lodged man to take some further account of his life of his actions I will speak of his miseries in himselfe and in comparison with the rest of the creatures Before I dare presume to speake of our miseries I must first apologize for my selfe lest in a blinde deuotion I might chance to offend and seeking to draw others vnto God I my selfe might fall from God Blessed Lord God who seest the secrets of my heart and touchâ—st the strings of my tongue Lord thou knowest I do not 〈◊〉 dislike my present estate and conditiâ—n sure I am that thou hast done and permitted all things for the best I doe not here intend to dishonour thee to disparage the great worke of thy creation to vilifie and abase thy creatâ—res to set all things at nought rather O Lord I shall dâ—eme my selfe the basest worme vpon earth and al thy creatures good in their owne kinde according to thine owne approbation But O Lord thou knowest that I loue thee thou knowest that I loue thee inlarge my poore heart that so thou maist increase the measure of thy loue in my heart O blessed Lord God who art the God of loue and loue in thy selfe and imparting thy selfe doest together impart the loue of thy selfe guide me by the assistance of thy spirit that in relating these miseries thy goodnesse may better appeare hauing first created vs in happinesse our sorrow and 〈◊〉 appeare hauing iâ—stly fallen of our selues whereby sufficiâ—â—â— meanes and occasions may be offered with feare and trembling to work out our saluation Here is my intent O Lord and this thou knowest right well for thou seest my thoughts long before they are hatched forgiue me the 〈◊〉 of my thoughts forgiue mâ— the sins of my mouth and giue a blessing to thâ—se my labours let thy power appeare in my weakenesse thy glorie in my shame Amen Hauing thus made my peace with God I will now fall to my intended taske My second kinde of arguments seemes to be built vpon these three grounds and foundations 1. The mercie of God doth ouerflow all his works and all his attributes like oyle vpon liquours This is plaine for mercie begins his actions God workes vpon nothing therefore nothing could moue him to worke but his mercie Now if all things in man did â—auour of mercy it were a strong presumption that the same mercie still discouers her selfe in the continuance which did first appeare in the creation but if otherwise you discerne miseries and afflictions in man acknowledge the fruits of Gods iustice iustice which must necessarily presuppose some offence or else could admit no difference nor be distinguished from wrong and oppression Now iustice supposing an offence could neuer begin the action for we could not offend when as yet we were not and therefore acknowledge that the fruites of Gods iustice together with mans transgressions are both twinnes borne in one instant or at least producing each other and standing in a mutuall and reciprocall relation to each other the offence to the guilt the guilt to the punishment So that the punishment is not equall in time to the production of man first wee were existing before we were punished Especially considering that Gods intent in the creation was onely according to the nature of goodnesse vt sit communicatina sui ipsius to impart his owne being and attributes to the creatures but when I finde sorrowes and griefes in man I begin to enquire where is the originall for in God there is no sorrow no griefe no maladies no afflictions no diseases no death God did only desire to impart himselfe whence proceedes the malignitie were it not that some after-corruption hath stained mans nature The good wheate was first sowen then came the ill husbandman qui super-seminauit zizania who did abuse the freedome of his owne will to his owne shame chusing rather to die then to liue And here the thistle and cockle first began to appeare making man the creature of Gods mercie the fauourite of those times as I may so speak the obiect of Gods iustice the subiect of Gods punishment My second ground is this If miseries incident to our nature do befall vs in such number and measure as that they do â—arre exceed all our own ioyes in so much that our nature seemes to be ouerprest with their burthen and weight and that our conditioÌ„ should be farre better not to bee then to bee then certainly the state and condition of man is cleane altered and changed from the first institution thereof For it could not stand with the act of creation or the goodnesse of the Deity to make of nothing that which in effect is worse then nothing So God should descend lower then himselfe not perfiting but confounding the creatures and that nothing which was before the creation should not only beare comparison but likewise be preferd before the state of some creatures Now indeede the thought of mans miseries here in the course of this life seemed of that moment to the ancient and heathen Philosophers that it was generally held and concluded among them for a truth that melius est non nasci quà m nasci it were better not to be borne then to be borne So that a wise man might be excluded from sorrow he would neuer thirst after ioy to be dead we regard it not but to dye here is the torment For the beleeuing man and the true Christian who besides the miseries of this life which he acknowledgeth to be the rod of Gods wrath for the punishment of sinne is likewise perplexed with the feare and terror of hell where that rod shall bee turned to a serpent How many of them haue cursed the day of their birth How earnestly haue others besought their speedy dissolution Doth not Christ witnesse of that sonne of perdition that it were better for him if he had neuer been borne or that a milstone were chained to his neck and both cast into the bottomlesse Sea Is this a priuate and particular case and doth it only concerne Iudas Is not the number of the elect very small while whole troupes and infinite multitudes of reprobates though neuer so bold and confident of their owne righteousnesse are daily reiected And in the elect people of God what strange agonies and conflicts appeare betweene the flesh and the spirit Doth not the way to heauen lie by the gates of hell when men with
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
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
a tower of Babel heere vpon earth God confoundeth their tongues and brings their worke to confusion The best kind of intaile is to haue his goods honestly gotten to bring vp his children in Gods feare not to acquaint them with any wastfull course of expense to leaue a good report behind him the good wishes and furtherance of all his bordering neighbors and kinsmen to leaue his estate not intangled nor to ouer-trouble himselfe with these new strange conueiances to leaue it to the sole protection prouideÌ„ce of God Domini est terra plenitudo eius Lord I giue thee humble thankes for mine owne vse and employment and if my sonnes according to the flesh shall not succeede me then let thy sonnes according to the spirit be heires of thy promised land c. Me thinkes I see our Lawyers hold fast to the gentrie and therefore I must speake of them in the next place If the earth it selfe were stable constant assuredly they haue laid a very strong and sure foundation For as long as hedges and Cottages endure so long seisâ—â—es tenures and trespasses shall continue But here is the misery lex terrae simul cum terra ruet at the generall earth-quake and dissolution of this world when all hedges and Cottages shall fall then where shall we sue for a trespasse Notwithstanding that I am verily perswaded that they are as iust as vpright as free from briberie and extortion and euery way as sufficient and painfull in their owne profession as any other state in the kingdome For generally I can excuse none we must not expect a state of innocency in a world of corruption yet assuredly no state is more enuied or maligned then theirs which I cannot altogether ascribe to the corruption and ill disposition of others but euen their profession it selfe seemes in some sort to produce it As God speakes Vae Assur virgae furocis mei the instruments of iustice are alwaies fearfull but seldome doe stirre vp true loue and affection This enuie and hate to their persons hath raised vp many malitious slanders and hath laid many false imputations vpon the profession For thus it hath been the complaint of all ages leges esse telas aranearum vel quia iuridici sunt araneae vel quia muscas capiunt vespas dimittunt But I am not of their mind for I thinke that God in his prouidence hath so fitly ordained it as prophecying or prescribing a lesson that the timber in Westminster Hall should neither admit cobweb nor spider and God make vs thankfull for the free course of our iustice God forbid that other mens reproches and slanders should make them miserable Enuie may follow but shall neuer be able to suppresse or to ouertake the vertuous and innocent Then let vs consider them in themselues in their persons and in their profession The nicities and subtilties of Law as they doe infinitely exceed for number so they come neare euen for the difficultie of knowledge to the highest and profoundest mysteries of our Christian faith and religion The study it selfe is very difficult and harsh for the actions of men together with the circumstances being both infinite needs the course of their studies must likewise be infinite And as the â—â—ions of men are voluntarie casuall and on the one side â—â—oceed from an errour so this infinite course of their studies can neuer admit a right order or method which in all our naturall knowledge giues vs the greatest ease and contentment but heere onely the method of time according to the variety of accidents as things haue fallen out as cases haue been adiudged so their bookes of reports must serue to informe them Somtimes again the iudgements of those great Sages doe much differ and the Law doth altar and varie as it were ebbing and flowing according to the condition of the times and the seasons notwithstanding the root and foundation still continue the same in the heart Whereas nature can admit no such variety but is the same from her first infancie and institution and therefore our naturall knowledge our Philosophie hath descended to vs through a continuall succession of all ages without impeachment or contradiction Their practice may truly be called practice and nothing but practice for no state of life is so troublesome and laborious as theirs such daies of essoyne such daies of appearance so many writs so many actions so many offices so many courts so many motions such iudgements such orders that I protest before God if there were such trouble in purchasing heauen and procuring my eternall happinesse as there is sometimes in the recouering but of a rood of ground I should halfe despaire to attaine it What throngs and multitudes of Clients daily attend them I commend the wisedome of our forefathers who close by the hall erected a Church where they might take the open aire and find it as emptie as they left the other peopled and furnished How are they continually busied I could hartily wish that there were more minutes in the houre more houres in the day more daies in the weeke more weeks in the yeere more yeeres in their age that at length they might find out some spare time to serue God to intend the actions of nature to take their owne ease and recreation For now they are ouer busied in their brickes and their straw to lay the foundation of their owne names and gentility that teaching other men their land-markes and bounds they may likewise intend their owne priuate inclosures Welfare the Schollers contentmeÌ„t who if he enioy nothing else yet surely he doth enioy himselfe valuing himselfe aboue the price of the whole world and therin consists the greatnesse of his wealth vsing the turbulent waues of his owne passions and the sweet calme of his intellectuall faculties not distracted with any wandring imployments besides himselfe Before I can be dismissed the Court I pra'y giue me leaue to make one motion to the Iudges When they ride to their Assises all the whole countrey attends them for they beare the Kings person the Sheriffes the vnder-Sheriffes Bayliffes Constables Headboroughs all must waite vpon them with Halbards Pikes Billes while all the people stand gazing and beholding them Assoone as the great Assises are ended and their Lordships gone and departed then all this goodly retinue doth presently attend the condemned prisoners to guard them and to see the execution When I viewed and considered this me thought the Iudges were either like the condemned prisoners or the prisoners like them for both are attended alike we gaze and looke vpon both and both are alike carried to the place of execution The Iudges I confesse haue somewhat the greater distance and this distance is the sole difference for certainly they are carried the further they goe the neerer they approch to the place of execution notwithstanding they ride in their circuits yet they shall come to a period In euery great
vse either of vesture or garment He should not haue been subiect to the annoyance of the creatures for his innocencie should haue protected him there his nakednesse should haue bin his beauty and perfection as the child in the wombe though naked yet neither feeles the scorching heate or the nipping frost but liues in a temperat zoane but the state and condition of those times being now altered and changed why should not nature make her prouision accordingly Why should she not worke her owne proper effects and be as beneficiall to man as to all other creatures in generall For it is naturall to all creatures that receiuing fit nourishment part of it should bee turned to the flesh and part to the fleece some should renew the decayed spirits some repaire the bones some playster the flesh and for the remainder it should serue for the outward couering and beauty as haire feathers wooll c. Now for mans food assuredly it is much better then theirs why should it not euery way be alike beneficiall shall nature leese that in mans nourishment which she can so profitably imploy in all other creatures to adorne the proud peacock to beautifie the phesant shall this bee vainely spent or cast away in mans concoction Not onlie in the sensitiue but likewise in the vegetatiue creatures the same foode giues them both nourishment to preserue them beauty to adorne them and strength to inable them and garments to shelter them against any outward violence The trees which are of strongest constitution and longest continuance yet hath it pleased God to couer them with a stiffe hide the barke which from the roote still followes the trunke vnto the branches and fruite the sap and iuyce whereof strengthens and fastens our leather Thus in all creatures nature desires to ingraft this opinion that her perfection est ab intra appeares in her most hidden workes and in her secret pauilion and therefore whatsoeuer appeares to the outward shewe is but the fruite of her excrements Or why should nature be partiall in man to adorne the head the browes and the chin with a couering of soft haire and to leaue the rest of the members naked and comfortlesse as if there were not the like vse and necessity in all heere we see what she was able to doe in the rest that thou mightest ascribe this to the indulgencie of nature and not to the earth which should decke and adorne all parts alike and should begin with the lowest or rather God himselfe hath ordained it that one part should remaine couered which man himsefe might vncouer in the honour and seruice of his God and thereby acknowledge the nakednesse and impotency of the whole For doubtlesse it stood with the bounty and goodnesse of nature either to make man not wanting any such shelter of excrements thorough multitudes of hot and vitall spirits suppose the eyes and the face which finde little annoyance by any vnseasonable weather or if mans feeblenesse shal require them then vpon the same conditions to supply them in man as well as in all the rest of the creatures You will say that nature hath left him destitute of garments as hauing prouided for him a large and sufficient wardrop euen all the skins of the creaturs c. It should seeme then that man is their seruant to weare their cast-away garments but I pray' hath not man a strength of his owne though otherwise he can vse the strength of horses to performe his owne labour It were to be wisht that for want of others suppose a case of necessity man might haue some clothing garments of his owne to couer his nakednesse If the dissolute riot of man were such that he should make waste of all and sell all to the bare skin if his improuidence were such that he would neuer prepare for the could winter or ould age yet shal nature seem to neglect man which clothes the Lilies of the field In euery well ordered state besides the priuat possessions of euery man in particular there should be something in common whereof it should not lie in the power of the vnthrift to bereaue himselfe and heereof no man should haue the propriety but it should bee the Lords waste foyle for the vse of his tenants Now suppose that man had any such proper garment yet hee might exchange it or adorne it at his pleasure the head though couered with haire yet the barbour might trim it it might be deckt with the cap and the feather with the hood the iewels and costly attire to haue of thine owne it doth not disparage thy right and title to theirs According to the diuersitie of mans parts giue me leaue to make a double nakednesse of man inward and outward the soule is naked and emptie she hath lost all her ornaments of grace of sanctitie and knowledge and seemes to be much defectiue in her natural powers for in the dead embers of mans fall you shall finde very fewe and those very obscure sparkes of our reason All her knowledge is gotten by learning and hauing once attained knowledge she cannot easily retaine it as if learning like a garment did grow ould and did weare out with vse But obserue a greater difficulty seldome or neuer shall you finde that the minde inwardly and the body outwardly are deckt and garnisht alike it should seeme that there is an opposition betweene both or that God hath concluded by a law of necessitie that there should be a nakednesse the more nice curious and costly the Gallant seemes in his outward habit and garments the more his minde is neglected with inward good qualities and vertues for his time and disposition can not suffice him to intend both alike and therefore there must bee a nakednesse Consider againe that in euery dumbe creature there is some strange instinct of nature both for defence and preseruation of it selfe as likewise for the vse and seruice of man whereat the poore sillie Philosopher stands wondering and is astonisht can say little to the purpose only concludes that it is a certaine notion imprinted in the fansie c. Then why should nature be so destitute in respect of grace being onely directed to grace yet there is an emptinesse or a nakednesse in the vnbeleeuing heart of man to the high mysteries of Gods kingdome we are blinde and by the weakenesse of our naturall light wee cannot discerne the sunne-shine of grace And thus we striue and contend with the powers of darkenesse and ignorance and thus the life of man is a warfare here vpon earth Behold O Lord God of hoasts fighting thy battailes wee doe expect thy wages and pay for no man wageth warre at his owne charge giue vs the brestplate of Faith the sword of thy Spirit the helmet of Saluation that as this warre is a spirituall warre against the powers of sinne hell and damnation so graunt that the carnall man being naked and destitute of himselfe may
must appeare vpon the same kinde Gen. â— â— 16. Sub viripâ—test â—teeris vir 〈◊〉 tui Thou shalt be vnder the power of thy husband and he shall beare rule ouer thee It stood with the iustice of God that the woman first entising and abusing her husband should now incurre a 〈◊〉 and be made a captiâ—e to the will of her great Lord and master her husband I know not whether I should cal this iâ—st decree of God either a curse or a blessing sure I am that God did neuer so we any feedes of diâ—â—eâ—tion betweene those whom hee himselfe hath coâ—pled together and made one flesh rather I conceiue that God supposing mans corruption doth heere prescribe a remedie and meanes to reconcile this married couple appointing a dictator for the time being making choice of him that should beare an absolute rule but alas what needes a gouernment and rule if their hearts were vnited and made one as their flesh is coupled and made one giue me therefore leaue to reckon this as a speciall punishment of mans fall the 〈◊〉 and dissenâ—ing in marriage To shewe the large eâ—tent of this punishment heere I conceaue that all those things which by natures first erection and institution were linckt and coupled together doe now admit a separation through their owne enmitie that therein might appeare the iustice of God combining themselâ—es together against him now they fall aâ— variance among themselues for thus it is the property of all euils and of all sinnes that they doe not only oppose themselues against vertues but likewise mâ—ligne each other 〈…〉 creatures which prey as well vpon their owne kinde as vpon others yea they do admit the greatest contrariety betweene themselues for the extreames are more opposite to each other then to the meane Now supposing the enmitie God in his wisdome and goodnes prescribes a subiection that the iustice of gouernment might preserue that which otherwise would fall to confusion first it appeares in the parts of man the soule and the body in regard the sinne was a carnall sinne and that man was thereunto allured by his senses â—rat pomâ—m visu 〈◊〉 gustu delectabile therefore is the flesh tightly and lawfully subiected to the spirit though heerein especially as in all other gouernments you shall not faile to finde opposition and in the flesh it selfe the â—ame flesh only cut in two parts wil disagree with it selfe therfore there must be some gouernment appointed for the wife must submit her selfe to her husband How would ye expect â—hat breâ—hren like branches of one tree should be bound vp together when man and wife are separated and the stockes cannot agree that kindred should be together fastned in loue when the roote is diuided or generally how should we expect that in whole mankind there should be a firme league of amity when the first pareâ—ts do thus nourish and harbour enmity betweene themselues parâ—us error iâ— initio â—rit maximus in fine he that shall goe a-stray in the beginning shall greatly wander and with much difficulty arriue to the end of his iourney From this enmity between man and man when as all things were distracted when wisdome was separated from power and strength was seuered from charity considering that disorder is more perillous then bondage and confusion more detested then slauery that order might keepe all things within their owne bounds there did appeare a necessity of gouernment and gouernment inforceth a subiection and thraldome thus the punishment is not onely to be tyed to the sex for it is a rule in law partus sequitur ventrem if our mothers be in bondage we appearing in their wombes must likewise acknowledge our iust imprisonment But it doth generally comprehend whole mankind that in regard homo homini lupus one man is a wolfe to another the strongest oppressing the weakest some imposing a slauery vpon others and there is a generation of men which feed vpon nothing but mans flesh therefore with one ioynt and common consent we must submit our selues to a gouernment which gouernment if it containe it selfe within his own iust limits and boundes it is the greatest and most soueraigne blessing which can happen to man heere in this life But for mans sinne he must likewise be subiect to the tyrannie of others seeking protection hee fals into the den of a Lyon into the hands of a tyrant who delights in cruelty and hath his rewards appointed for all such as shall inuent new torments with roaring Buls fierce Tygers deuouring Beares and whatsoeuer else either fire or sword can execute and yet we must patiently endure this tyrannie rather then admit a disorder and confusion howsoeuer in particular those lawes which tend to bondage and captiuitie shall haue all possible fauourable construction yet when as the necessity of gouernment and the well-fare of man shal inforce a subiection needes we must bring all men vnder some yoake and inforce an obedience for the dissolute riot of one is rather to be admitted then the disorder of many the cruelty of one must be suffered rather then all should be bloudy when in regard of mans corruption we cannot auoyd all inconuenience then reason will admit and tolerat the least Heere appeares the necessity together with the first originall of gouernment when as betweene man and wife there must be a superiour a magistrate a gouernour heere appeares the excellency the sacred and inuiolable maiesty of gouernment and that especially of a Monarchy notwithstanding that Princes bee of the same kinde subsisting of the same flesh and bloud with others yet ought their power to be respected though sometimes for gifts and good qualities they may be inferiour to others for thus between man wife though she be made of the ribs and euery way equall as touching her condition but for her beauty and comlinesse far excelling man yet in gouernment she is inferiour and subiect to man Subiection must keepe vs from slauery thinke not thy life base or a thraldome when as marriage which certainly is a very honorable estate must admit a subiection and as the wife doth fiâ—st willingly vndertake that state and vndergoe the yoake of her husband their being such a permission or rather iniunction from God it lies not in her power afterward to make the breach of her wedlocke so certainly subiects at first either inforced by conquest or vohâ—ntarily of theÌ„selues submitting themselues to their Princes and now it lies not in their power to reuolt for who should take knowledge of causes depending between a Prince and his subiects And heere obserue the degrees and proceedings of gouernment the foundations whereof were laid in marriage but an one after it brake forth to paternitie which containes in it selfe the greatest and most vndoubted right of nature bringing children into the world he might safely conduct them taking charge of their infancy he might direct them in their age this gouernment
to vnite and knit together these 2. kingdomes of England and Scotland Hee so ordained it from the beginning of the world that like twins they should both speake one tongue and one language vntill in his due time hee should giue the promised Land to Iacob and to his posterity for euer Notwithstanding that the truth of their beginning doth not certainely appeare in Histories notwithstanding some little enmity which passed betweene both for neighbour kingdoms are not alwaies the greatest friends and that little meanes of trading or commerce passed betweene both yet God preserued their tongues intending to vnite their hearts vnder the happie gouernment of one entire and absolute Monarch So that now the seas are our wals on the right hand and on the left hand wee neede not feare the Aegyptians wee are built as a City Pacem habens ad inuicem which is at vnitie within it selfe Deus nobis haec otia fecit fecit nos in gentem vnam quos Deus coniunxit homo ne separet God hath made vs one Nation and one people and whome God hath ioyned let no man set a sunder Secondly whereas the confusion of tongues seemes to make for the difficulty and obscurity of knowledge behold the great prouidence of God for supposing the state of man to be such as it is wholly corrupted such is the neglect of man that if Arts and Sciences were not kept secret as Mysteries concealed in the habite of vnknowne tongues assuredly they would neuer be esteemed in that high account and reputation If gold were not digged out of Mynes with great labor the losse of mens liues and farre transported if it lay naked and open as common as stones assuredly wee should neuer regard it Nouelty and strangenesse moues the minde of man more then the true worth and perfection of things the ancient tongues are fittest to discouer knowledge they are like rich garments or olde roabes kept for the honour and memory of our Ancestours to shew our descent and first originall They are like chaires of estate to giue honour and maiesty to Sciences that thou shouldest not sodainely approach vnto them without some ripenesse and stayednesse in iudgement and hauing once attained them thou shouldest retaine them in a more magnificent manner Now he that discouers them layes open their nakednesse makes them knowne to the vulgar eye and clothes them with a homely attire of a common and barbarous tongue as hee offers great wrong and iniury to all students in generall so he doth much abase that Art whereof hee writes which is his principall subiect and whereof he should principally intend the praise and commendation and likewise hee looseth the fruite and end of his labour for it is impossible to teach any man perfectly an Art whereof he shal not make the profession In this confusion of tongues the same prouidence of God doth likewise appeare as concerning the poynt of our religion and the manifestation of his owne glory not to speake of the wisdome and power of God who vnderstandeth all tongues and searcheth the hidden secrets of the heart it shall appeare by these two instances first in the humiliation and passion of Christ notwithstanding that all the powers of man together with the malice of the deuill did conspire against Christ though they put him to a shamefull death yet could they neuer alter his superscriptiō Iesus Nazarenus Rex Iudaeorum which was written in three seuerall Languages as it were proclayming him to the whole world the king of the Iewes though Pylate might bee enforced to crucifie him yet he could neuer bee enforced to alter or change the title which was lesse in effect Quod scripsi scripsi for so the wisedome of God hath decreed and impossible it was that one iot or tittle of the lawe should miscarry which law whole and entire together with the superscription and kingdome of Christ hath still beene continued maugre the attempts of men the slanders and reproches of the Iewes when they themselues were scattered the malicious practises of the Gētiles when they themselues are confounded the manie persecutions and great effusion of blood in the Church which indeed did serue as seed to ingender that so the blessing of God might appeare in this our confusion of tongues Secondly after his exaltation he tooke occasion by this diuersity of tongues to send into the world his holy and blessed Spirit which came to the Apostles in the forme of fiery and clouen tongues Linguas attulit qui pro verbo venit he that came to beare record to the word brought with him multitudes of tongues by vertue of these tongues the Apostles receiued in an instant without further teaching onely by the infusion of Gods spirit all manner of languages wherby it should seeme that God intended to restore the ruines of Babell and to enable them for their message to all Nations for euery mans conuersion which sodaine gift of tongues was a seale of their embassage and did serue as a miracle to confirme the truth of their doctrine See how God laughes at the counsails of men men intending to build vp a tower vnto Heauen for the continuance of their memory God confoundeth their tongues and brings their works to confusion Now God on the other side as it were to make some recompence and satisfaction desiring to build Heauen vpon earth to erect a state of happinesse and saluation in the middest of misery and sinne layes a better foundation and giues his Apostles the gift of all tongues hee sends downe fiery tongues that being like burning Lampes they might serue to enlighten and enflame others these fiery tongues were clouen that the benefit might be imparted and redound vnto others and not bee reserued whole and entire to themselues Habuerunt dissectas linguas bilingues non erant they knew not though they knew all languages the language of Equiuocation they knew not how to propose words consisting onely of dead letters and bare syllables hauing stolne away the sense and true meaning by a trick of cousonage some secret mentall reseruation Nay rather their great Lord and Master whose seruants and vessels they were to carry his name his title to all Nations he was verbū in intellectu a word first begotten in the vnderstanding of God borne againe as I may so say in the heart of euery beleeuing man by faith and from the heart issuing forth at the tongue where he seems to be again incarnate clothed with the basenes of our words as he was formerly clothed with the vildnesse of our flesh Thus the Apostles preached nothing but Iesus their workes were all wrought by the power name of Iesus all their thoughts were sanctified by the spirit of Iesus as they appeared outwardly such was their inward substance Holocaustū a whole burnt sacrifice set on fire with these fiery tongs kindling and enlightening the whole world and leauing sparkes of this fire to their successours
to make the Church-yard fat with the oyle of his flesh and to paue the high wayes with the sculs and bones of dead men Consider this inferior world consisting of the same different and contrary elements yet still continuing in the same state assuredly it is no greater difficulty to preserue man from death then to preserue the whole world from corruption for the same causes appeare in both the elements and the elementarie qualities and once in euery mans age they are equally tempered as it were the Equinoctial of his age Then why should there not be a state of consistencie in man as well as in the whole world or at least why should not the periods and times of his age the spring of his infancie the summer of his youth the haruest of his riper yeares the winter of his old age goe and returne according to the reuolution of times seasons and changes of the yeere which seeme to bee therefore onely allotted for the continuance and preseruation of mankind Not to insist alone in this sublunarie world strange it is that the heauens themselues which were onely ordained for mans vse should so long continue without change or alteration and man himselfe in the whole course of his life should not be able to see a reuolution that the superiour causes preseruing mans life should moue by a most certaine and vnchangeable rule as the diuine prouidence hath appointed them and yet mans life to which all is ordained should be most subiect and lyable to the greatest hazard chance and vncâ—rtainty But most strange it is that the heauens beiâ—g Gods blessed instruments to continue life quicken sense stir vp motion yet with their malignant and dis-astrous aspects should cause the ouerthrow of man yea sometimes of whole nations and kingdomes consider the end of mans creation which was the praise and glory of his maker which end is eternall as God himselfe is eternall then why should not those things which are ordained only to this end be of like eternitie and continuance God is not like man that he should be altered and changed that he should repent himselfe of his own workes and restore againe that vnto nothing which he himselfe hath once made according to his owne image neither is God the God of the dead but of the liuing being life in himselfe shall the dust rise vp and praise him shall his iustice appeare in the graue or rather shall the prayers the voyces and harmony of men ioynd with the quire and sweet melody of Angels sing prayses vnto him and magnifie his holy name which indeed was the scope and end of our creation thus not onely Christian religion but euen reason it selfe and mans owne knowledge seeme to preach this lesson that the end of nature man to whom all nature is ordained and directed should not end in nature and therefore death it selfe especially to man is a punishment of nature and in it selfe is most vnnaturall to man Especially when I consider how the better part of man the soule is immortal and vnchangeable as in her selfe and in her owne substance so in her qualities and actions now the life of man being only the worke of his soule and the sweet influence of his quickning spirit into the dull flesh I do much maruaile how this immortall spirit should bee the cause of our mortality for it cannot bee denied but that the soule receiues some kinde of perfection from the flesh for without the ministery of the body were not our members the soules vessels and instruments she could neuer exercise those excellent powers of sense and vegetation therefore in her separation though her state may seeme to be more perfect then it was during the time of her mariage or couerture with our flesh our corrupted flesh wherein iars and contentions did daily arise to the great disquieting of both yet certainly the soule hauing these faculties desires the free vse and exercise of them Which desire that it might not be frustrat and vaine doth in some sort by a naturall sequell inforce a last resurrection when the soule shall be re-united to a spirituall body better befitting it selfe and in the interim concludes that either man is vnnaturally compounded or that the separation of his parts must be wholly vnnaturall which I rather suppose seeing it makes much for mans dignitie and natures perfection the soule no way desiring a separation for as the state now stands there is a kinde of correspondencie if the flesh be corrupted the soule is likewise tainted with sinne here is a proportion though an euill proportion between both The â—oule desiring the continuance of this vnion why should she not be able to effect it she frames and fashions in the wombe all the members of mans body for her owne vse and seruice anima fabricatur sibi domicilium though Gods power appeares in our making yet God vseth meanes and these meanes can bee none other then the actions of the soule it selfe a baser agent God would neuer imploy in such an excellent worke and a greater worke-man all nature could not afford him Now the soule hauing thus framed the body if she dislikes any thing she must blame none but her selfe if all things be perfect and sound in the first fabricke and architecture of man then in the succeeding actions of life the soule is the first fountaine and the onely actiâ—â— principle of all seuerall operations for I receiue my temper my constitution my colour my digestion my nourishment my strength my growth and all from my soule If there be an error or fault I must blame and cast the aspersion vpon my soule that notwithstanding her owne eternity yet she should lead me to the paths of mortality for herein I dare bouldly excuse mine owne flesh my flesh is innocent if not of my sinne yet of my bloud and the soule is the sole murtherer for the body is onely subiect to passion as it please the soule to worke so it must suffer as the soule receiues the praise and commendation in the goodnesse of her actions so let her take vnto her selfe the shame and reproch in the defects and imperfections Though there may be I confesse some little difference in the appetites and inclinations of both proceeding from the different natures yet is there no opposition betweene both in regard of destroying qualities both of them being substances of a diuers kinde not capable of contrariety and therefore a wonder it is how they should be ioyned together or being once coupled how they shuld be set a â—under Can the â—oule first build this goodly tabernacle of our bodies and can she not repaire and renew the workmanship decayed seemes it not a worke of lesse difficulty to repaire then to lay the first foundation Can she bring forth a seede to propagate her owne kinde and so giue lâ—fe vnto others yet cannot preserue her owne life is she so prodigall of her best substance
the passage into the sea nor yet could trace the head of the fountaine they might consider man though not in the wombe nor yet in the graue for euery knowledge may presuppose her owne subiect and euery Science hath her proper bounds and limitations the knowledge of nature might presuppose the existencie of nature and not intermeddle or be ouer curious to prie into the first composition or dissolution of nature their silence or neglect herein can bee no error though an imperfection Suppose man to bee borne in a prison where hee should neuer receiue the sweete light of the Sunne or the free libertie of himselfe but liued in continuall darknesse and slauerie could this man possibly conceiue the happie state and condition of those who liue at their freedome No certainly for priuations are only knowne in relation to their habits The Philosophers were not vnlike the dwellers of Sodome whose darknesse was such that being abroad in the streetes they could not finde their owne houses and yet I will doe them no wrong for howsoeuer they could not expresly and punctually speake of mans fall yet many opinions in Philosophie seeme to intimate as much in effect The Platonikes who were the more ancient Philosophers and borrowed certaine mysteries from the Hebrewes which they kept sacred and secret to themselues though otherwise they knew neither sense nor meaning of those mysteries held these three positions inuiolably all which doe necessarily inforce the fall of man First that there were Idâ—â—ae abstracted and separated formes according to whose image and likenesse things were ordained here vpoÌ„ earth the ground of this opinion is takeÌ„ out of Gen. 1. where God in the framing of man speakes these words Let vs make man according to our owne image Now supposing man to bee made according to Gods image according to such a separated Idea hee should be wholly spirituall incorruptible conformable to God But considering man to be carnall sensuall an enemie and stranger to God following the inclination of his flesh and wholly tending to corruption assuredly he is fallen and much degenerated from that high state and dignitie wherein hee was first created from the beginning After the framing and constitution of man the Platonikes did consider in the next place the transmigration of soules from bodies to bodies not from man vnto beast for here the different kinds doe betoken different soules which require different organes and instruments that so they might bee fitted and proportioned for the right vse and exercise of their faculties This transmigration hath vndoubtedly some reference to the first infusion of mans soule inspirauit deus spiraculum vitae and this opinion doth necessarily presuppose is grounded vpon mans fall that seeing there is no proportioÌ„ or agreement between the flesh the spirit as the case now stands therfore there was a bodie in the state of innocencie more capable of this reasonable soule the body changing the soule did likewise change her habitation and dwelling one and the same body being altered one and the same soule did find her place of abode to be altered here was a transmigration and at the last day when this body sowen in corruption shall rise againe in incorruption be made a spirituall body better befitting the dignitie state of the soule here shall be a new transmigration still of one and the selfe same soule and therefore acknowledge the present condition of man to bee the fall of man some punishmeÌ„t or imprisonment of man that the soule should be inforced to take her flight to vse a transmigration and to change the place of her dwelling Now for the principall action of the soule it is our knowledge or vnderstanding The Platonikes held that cognitio nostra est reminiscentia our learning or knowledge is only a kind of remembrance supposing that man had formerly some naturall knowledge as all other creatures haue thought it was lost by some ill accident and therfore must be renewed againe as it were called to minde or better remembred by learning yet certainly we had it for otherwise we should finde farre greater difficultie in regaining and retaining such an inestimable iewell and though this may seeme very displeasing to Aristotle who desired to build vp his fame in the ruines of Plato the scholler treads on his schoole-master yet doe not his followers say as much in effect anima est rasa tabula rasa est ergo insculpta fuit Who shaued it who scrapte it what image is lost See heere the prouidence of God lest wee should denie or forget our owne fall and corruption therefore the fall and corruption of man appeares in the forgetfulnes of man From the Platonikes I will come to the Schooles of the famous and thrice renowned Aristotle and heere I doe ingeniously and truly confesse that whatsoeuer I haue spoken for the proofe of mans fall and of natures corruption I haue only borrowed it from the grounds and foundations of his learning so that this whole treatise may not improperly bee ascribed to him onely the errors excepted which I claime as being due vnto my selfe To proue mans fall out of his grounds were to repeate all I will therefore heere insist in those things which seeme to be most generall and therein Aristotle shall speake for himselfe First for the Metaphysicks speaking of things most generall which the Philosophers call transcendentia bonum the goodnesse of a creature is numbred and accounted with the rest and looking to the first institution of nature nothing is so common and triuiall in Philosophie as is this axiome ens bonum conuertuntur whatsoeuer is is good according to the approbation of God in the first of Gen. vidit deus erant omnia valdè bona and yet notwithstanding the Philosophers did acknowledge that there was malum malitia defectus deformitas monstruÌ„ and the like and these to be incident to nature her self and these to be knowne onely in relation to the goodnesse according to the distance or accesse hauing no entitie in themselues and therefore not able to bee the grounds of our knowledge which presupposeth a naturall being Rom. 7. 7. I had not knowne sinne but by the law These euils I say being no transcendentia they could not be so generall or equal in time to nature and therefore they are the punishments of nature and haue crept into nature since the first institution thereof From the Metaphysicks I will come to naturall Philosophie where I will onely in a word touch the first principles I would gladly demand why priuatio should be numbred as one of the three first principles of nature for priuation hath reference to the act and first presupposeth the act how then can it be one of the first principles there should haue been I confesse an absolute negation according to the condition of a creature as being made of nothing nothing includes a
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
of good of euill with the Manichees were to ouerthrow both for who should set them at difference or who should appoint them their bounds and limitations Euill wants no positiue cause being in it selfe a meere defect and priuation want of light causeth darknesse c. or if you will suppose a fountaine of euill then it should suddainely dissolue it selfe as consisting of such contrarieties which could neuer be reconciled as for example while partialitie and oppression should striue to encounter each other in iudgement and to make themselues strong in their factions falsehood and lying should interpose it selfe as an vmpire or an aduocate and so cunningly corrupt and suborne witnesses and euidencies on both sides as neither of them should attaine to their purposes loe here sinne doth ouerthrow the kingdome of sinne and cannot together subsist with it selfe now both of them failing iustice takes place Whereas all the vertues are tyed together in one golden chaine idem volumus idem nolumus proceeding from one fountaine and not able seuerally to subsist directed to one end supporting and vpholding each other to the vttermost of their power Truth will depose in the behalfe of a right Iustice will stand in defence of that right Wisedome will guide and direct iustice and send out her Commission to Strength for the due execution of her lawes Ierusalem adificatur vt ciâ—itas pacem habens ad inuicem Man therefore being totally sanctified inwardly in the faculties of his soule outwardly in the right rule of his senses and the gouernment of his flesh being thus sanctified in the wombe sealed vp with originall grace yet still hee had the freedome of his will according to the condition of his nature the will being immateriall not chained vp with any naturall instinct but such as did follow the direction and information of his vnderstanding his vnderstanding likewise though sufficiently perfect yet had it a certaine measure and bounds in her perfection as all things finite may well admit infinite degrees Thus all were created good the will had a libertie and free election wherby making choice of the better part she might deserue at Gods hands her further confirmation in bliffe the vnderstanding hauing degrees which are necessarily incident to all creatures in generall might in the humble submission of her selfe serue and please God expecting a further illumination by Gods holy grace direction and prouidence both will and vnderstanding were good in themselues yet capable of euill and such as might bee the occasion of our fall Hitherto you see in man a power to stand or to fall posse malum per velle bonum cum vinceret Adam posse bonum per velle malum sibi perdidit There was onely a capacitie in his minde but for the inferiour nature of his flesh it was wholly sanctified no ill fansie could appeare in his braine no inordinate motion in his members his senses not dissolute stragling and wandring only according to the condition of a creature hee was capable of a fall capable of transgression which capacitie was good in it selfe the minde being not indifferently affected to both but rather inclining to good especially Gods assisting grace helping and furthering the better part And therefore it might well stand with Gods decree and the course of his iustice to suffer man to be tempted tempted I say not by his owne flesh or that the inward parts should conspire against man but to be outwardly tempted à longè a farre off for hitherto the diuell had no power ouer the body or substance of man so as man might easily haue resisted either with his owne naturall strength or by the furtherance of his originall grace God hauing forewarned him giuen him a caution and threatned his punishment in quocunque die comedâ—s morte morieris Thus Christ himselfe hauing a reasonable soule and the freedom of his will was likewise subiect to an outward tentation For proofe hereof that man should bee outwardly tempted obserue the diuersity of tentations in this corrupted state of man sometimes against the rule of reason and the inward light of his owne conscience man is prouoked to some vncleane and carnall â—inne heere flesh and blood and the concupiscence thereof are the sole actors sometimes when neither flesh nor spirit are inclined yet the pompe and pride of this world allures man to sinne and sometimes when nothing in nature I say nothing in corrupted nature can moue yet an euil spirit obseruing the soules actions and therby iudging of her disposition considering the course and inclination of humours doth stir vp fit notions in the fansie and thereby perswades vs to sinne As for example many there haue been whom wee may well remember with sorrow and griefe as hauing been the most accursed of all men who haue offered violence to themselues and haue proued selfe-homicides now let vs search where is the first roote of this tentation not in flesh and blood for there in we finde no such inclination not in the pride and vanitie of this world which rather desires to retaine vs as slaues in her seruice then to manumit or to set vs at libertie not in whole nature which though neuer so much corrupted yet she desires life and the preseruation of her selfe and therefore this tentation proceedes from some spirit that is maleuolent and opposite to nature and intends nothing more then the corruption of nature which being not able to effect in the whole seekes to vndermine and supplant each one in particular Man being outwardly tempted could not be the first cause of sinne by the streames then I will trace out the fountaine and heere I will make a diligent search for that which I could wish had neuer been found I meane the first roote and occasion of sinne where sinne should take the beginning lower then the state of man I cannot descend for wherein there is no freedome of will that creatures may in some sort be left to themselues there can bee no power or abilitie to sinne and as waters cannot ascend higher then are the heads of the fountaines so earthly contagions arising from dumbe creatures cannot deface Gods image Now this is strange that I should looke vp and aboue man for that which brings man downe and beneath himselfe yet this I must doe for thus sinne may alter and change our condition I haue alreadie proued that there could bee no God of sinne no God of euill which is euident by considering the properties of euill in it selfe I must therefore come to those creatures which seeme to bee placed in degree betweene God and man and these are the angelicall spirits whom I do the rather accuse considering that in man himselfe though body and soule are both tainted with sin yet the sinne it selfe seemes first to proceede from the soule and spirit of man as being more capable and therefore more culpable here then I must blame and charge the created spirits to haue
carries no sensible quantitie in respect of the heauens all the mists that proceede from the earth cannot any way indarken the Sunne but are suddenly dissolued it lies not in mans power to obscure Gods glorie which either will drop downe in mercie or breake foorth in iustice and therfore the greatest sinne in respect of Gods losse may well bee ranckt with the least and the least with the greatest though otherwise not in respect of Gods commaund his anger his punishment But I pray' what sinne could Adam haue committed at that time greater then was the tasting of the forbidden fruite Couetousnesse or oppression could not assault him as hauing the whole world in possession there was no place for enuie or wrath as wanting a competitor there were no publike assemblies to be blowne vp with gun-powder no Princes to bee murthered no factions to bee massacred no Churches to bee made a prey for sacriledge no virgins to bee defloured no places of iustice which might be defiled with briberie no legall proceedings wherein periurie and false information might be admitted no widow or fatherlesse to be subiect of wrong and oppression mans owne knowledge the many blessings receiued together with the fresh memorie and experience of the â—reâ—tion could not admit of idolatrie and yet according to the condition of those times man was not wanting to his own sinne as farre foorth as hee could he tempted and prouoked God there being but one precept in the breach of that one precept if more had lien in his power more he had attempted in a higher degree but here was the mercie of God only to permit the least for God deales with man as parents doe with young children first to trie with the least that so the first sinne might not at first sight be vnpardonable We must here conceiue that according to the condition of man who consists of body and soule so there was both inward outward corruption In the mindes of our parents there was a great disobedience in the breach of Gods law this disobedience proceeded from a great natural pride in so much that as by the inticing so according to the example of the bad Angels they sinned against God in a very high point of his prerogatiue namely his wisedome â—ritis sâ—â—ut dij sciemes â—â—num malum as the Angels desired in generall to possesse the Throne of God so man in this one particular point of his wisedome did aspire to be equall with God and therein to vsurpe his prerogatiue and heere the necessitie did seeme first to bee imposed vpon the wisedome of God that the same wisedome should satisfie for the offence committed against it selfe and therefore Iesus Christ the righteous who was verbum in intellectu sapientia patris hee must interpose himselfe as a Mediatour betweene God and man and bee the propitiatorie sacrifice for this sinne hee must come downe in our flesh and be like vnto vs whereas we attempted to be like vnto him He must breake the veile of the Temple and Ceremonies lay open the secrecies and mysteries of his kingdome and yet bee accounted an vnwise man that so by the foolishnesse of preaching he might correct or conâ—ound the wisdome and subtiltie of a Serpentine generation Now marke the conformitie of our mindes with our forefathers as the similitude of nature so the similitude of corruption The first sinnes of the minde seeme to be disobedience and pride when we too highly esteem of our selues neglecting and contemning all others whereunto if you please to adde the naturall curiositie of our mindes here is the first step and degree to a second fall a fall into all damnable errors and heresies And for our bodie gluttonie seemes to bee the well-spring of all our carnall and bodily sinnes as a surfeit is for the most part the beginning of all our diseases the most dangerous of all our diseases and whereunto man is most subiect and prone it doth vndoubtedly argue that the first sinne was the sinne of a surfeite and gluttonie the tasting of forbidden fruite Marueile not though our Diuines bee strict in preaching their fasts mortifications for they desire to preuent sin in the roote open warre will not easily preuaile against a State vnlesse it bee diuided in it selfe with parts-taking and factions if the flesh be pliable and obedient to the spirit wee neede not feare any outward assaults and tentations If still the offence seeme little then you may well coniecture Gods wrath and indignation for sin which breakes into vengeance for so small an offence if the punishment seeme ouer large in respect of the crime thou canst not truly iudge of the foulenesse of sinne which is not to be valued according to mans own estimation but as it is an high presumption and contempt of the basest worme against the infinite maiestie of the diuine power yet in truth the punishment seemes not to be so dreadfull and horrid as the case now stands betweene God and man Thankes be to the mediator of this couenant betweene God and man that God and man Christ Iesus for now it serues rather as an occasion of a further blisse and happinesse then as a punishment for sinne Felix culpa quae talem habuit redemptorem The miseries of this life they are such that if they be sanctified with Gods grace seasoned with the hope of a better life to succeede receiued with patience acknowledged with true humblenes of minde I doubt not but in them wee shall finde sufficient comfort and consolation in so much that wee may now safely triumph ouer death it selfe O death where is thy sting O hell where is thy victorie the sting of death is sinne and the strength of sinne is the law but thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ. So much for the sinne as it was radically inherent in Adam now how the posteritie of Adam should be liable to the guilt of this sinne together with the manner of propagating this sinne I will speake briefly and so conclude It may bee questioned whether it might stand with Gods iustice to condemne all all the whole kinde all the whole succession the vnborne childe for the sinnes of one And for answere of this question I will extend my speech further that if God for no offence committed should reprobate and torment all his creatures yet could it not be any iniustice in God for how shall the vessell say vnto the potter why madest thou me thus This I speake hauing relation to Gods infinite and vnlimited power but as the câ—se now stands assuredly God neuer wrought in his creatures according to the rigour and extent of his iustice for the creation was a worke of mercie heere all things tooke their beginning from mercie being thus created Gods mercie doth ouerflow all his workes Hence it is that mercie sometimes appeares without any taste of iustice as in the free distribution
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
in the blindnes and sudden assault of their lust when their bodies are happily vnited yet their mindes are separated and distracted there is no agreement in their disposition and this seemes rather a linking together of dead carkasses or beasts then an honorable estate of marriage eleuated to the hight of a mysterie in our christian religion There is nothing which breedes that distast in marriage setting only iealousie aside as when either of them do inâ—ermedle with the proper duties belonging to each other either to the distrust of the honesty or to the great disparagement of the wit and iudgement of each other both which must vtterly be abandoned and auoyded in marriage For man and wife liue in an excellent society they haue all things in common as wee should haue had in the state of our innocency and therfore no maruaile though marriage were first instituted in paradise and yet notwithstanding this community the offices of the house ought to bee diuided between both and neither of them should intermedle with the others affaires to the preiudice of either Which if we should admit we should not haue a perfect vnion according to order but the one should be swallowed vp and both be confounded as the parts of a mans natural body they haue their peculiar offices and duties notwithstanding they are parts of one man and as in the law there were diuers and distinct garments beloâ—ging to both and a sinne it was for a man to put on the womans attire whereby is signified the seuerall offices of both that there being a necessity of each other receiuing mutuall helpes from each other it might serue as a surer bond of their loue Thus in nature the man hath strength of limbes for his labour the woman hath weaknes yet cleanlines wherby is signified the seueral duties of both whereunto nature hath disposed them which ought to be reserued whole and entire to themselues thou that art a husband make thy selfe no Hermaphrodite to busie thy selfe and to prie into euery action dost thou distrust the honest and iust dealing of thine owne wife then blame thy selfe for thine owne choice remember that thou hast made a solemne act before God and the congregation which now thou canst not reuoke or recaâ—l wherin thou hast endowed her with all thy worldly goods For iealousie which so much disquiets and sets such a difference betweene the married couple I haue full often obserued that the loosenes of the husbands life giues him occasion to suspect his innocent wife as being guilty to himselfe and fearing least by the course of iustice his owne sinne should bee recompensed with his owne shame in the same kinde supposing his owne vncleannes to bee a naturall in-undation which hath ouerwhelmed whole mankind others though chast thorough the impotency and weaknes of their owne bodies yet their minde is impure and therfore they feare that in others which they do not finde in themselues Now for their punishment it â—â—ood with the iust iudgements of God that according to their adultery and fornication conceiued in their owne minde so they should perplex and torment themselues with their owne thoughts There is yet a third sort of men who out of the immoderat loue of their owne wifes doting vpon their beauty being totally carnall vxorissimi neither regarding the brightnes and glory of the heauens nor yet the shame reproch of this world they begin to be fond and iealous of their wises the excesse of their loue turnes vnto iealousie their greatest comfort proues their deepest discontentment and thus God laughes at the counsels of men who being the only true Good in whom and to whom â—ll our loue and affections should be tending and ending we diuerting the streame of our loue forsaking this onely one good as we are distracted in the truth of our loue so sometimes wee are distracted in the soundnes of our owne mindes and leese our selues in our owne loue when the fruits of our loue proue the fits of our frensie but O blessed Lord God who art the ioy and loue of our hearts leaue vs not to our selues for heere we offer vp our selues vnto thee take vs away from our selues into thy most holy protection let thy loue bee with our whole heart and without measure as thou thy selfe art good without measure and let the loue of the creature be guided by rule and proportion still to thy loue c. If this iealousie be conceiued vpon iust grounds yet stil I cannot excuse the husband for certain it is wherof we haue examples in Scripture that there may bee a foule abuse in marriage notwithstanding the holinesse and sanctitie of that high and excellent state yet there may be vncleannesse adulterous thoughts and actions may passe betweene the married couple and it is already concluded among the casuists that plures mariti abutuntur magis abutuntur statu suo quà m coelibes suo I fâ—are least the wantonnes of marriage may breed an ill disposition if thy wife be somewhat light and of euill report then I feare she hath bin brought vp in thy schoole she hath learned it of thee thou hast taught her this lesson I would not willingly defile my speech with this subiect only giue me leaue to taxe an ill custome of this world that in the seeking of our wiues we vse such speeches such gestures such actions such ribaldrie letters c. that it is to bee feared least yong woemen do heereby first learne to be harlots before they are wiues and therefore no maruaile if in the course of their liues they giue some cause of iealousie for heere the husbands haue giuen a bad example and laid an ill foundation c. Thus assuredly the greatest cause of complaint is in the husband who hath the gouernment of his wife who might in wisdome preuent his owne shame and should teach her a modest and chaste carriage but I know not what ill spirit hath set them at enmity whom God hath coupled together sometimes indeed the streame of the husbands loue being carried another way is apt to cast any aspersion vpon his wiues honesty and then he begins to practise with heretickes and to commend the law of liberty that after a diuorse it should be lawfull to marry againe and againe Heere you shall see large expositions written in defence thereof and the opinions of certaine Diuines Ministers Pastors SuperinteÌ„dents of the separated coÌ„gregations or the new Churches from beyond the seas thus they would seeme to haue a Catholicke consent together with such bitter inuectiues against all superstitious fasts calling all chastisements of the flesh sins against the body Here are their wholsome and sound doctrines their manifold and good vses their learned and excellent applications thus because God was incarnat appearing in the basenesse frailtie of our flesh though free from the sinfulnes and pollution of our nature therefore do these men desire to make religion not incarnat
that is fitted to mans capacity and apprehension but a religion carnall professing a sanctitie of spirit in the vncleannes of the flesh admitting the loosenesse and sensualitie of Turkisme into the strict and austere profession of christianitie and here is pure impure carnalitie But O thou monster of men how many wiues wilt thou abuse in thy lust changing thine owne flesh as if thou wert to change thine owne garments notwithstanding the heate and fury of thy lust yet God may so dispose it that a could and chast bloud which thou supposest to be frozen vp with some Northern blast yet this bloud may succeed thee and possesse thy seat and habitation when thy memory shall be cleane forgotten thy name accursed and thy seed rooted out in the next generation But of all the plagues that euer beâ—ell man I will now come to the greatest a punishment not inflicted on the creatures not consisting in the labour or seruice of man but primarilie incident to the very person of man setting a breach not between the married couple but betweene God and man maledictus homo Gen. 4. vers 11. Man is accursed he is made a runn agate and fugitiue from the face of God and man habitabit in Nod Gen. 4. 16. feareâ—ullnesse shall be his habitation and he shall least appeare in sight here I might speake whatsoeuer hath been spoken concerning the miserable and sinfull condition of man for this is the abridgement and epitomie of all to forsake God is to leaue the fountaine of all good and to make himselfe subiect to all miseries and woe And therefore the righteous Dauid cries vnto God forsake me not in thine anger for whereas the absence or separation of friends might be a meanes to asswage their hate and to reconcile their enmitie onely in God the greatest fruite of his anger is to leaue and forsake man and thereby man is wholly destitute of all possible meanes to re-obtaine his fauour Here now at length I see the reason why all other creatures receiued their approbation from God in the beginning immediatly vpon their creation Et vidit Deus erant omnia valdâ— bona and God saw all things that were and they were very good in their owne kinde and God blessed them c. onely man is excluded and neuer receiued any such approbation for it lay in the power of his free will and election to make himselfe accursed and miserable and therefore the sentence of his approbation was deferred vnto a day of iudgement to come venite benedicti ite maledicti c. The rest of the creatures they may be punisht and accursed indeede but it is onely for mans sake as they are ordained for mans vse while man himselfe is the end of the curse for nothing can be accursed but that which is simply euill and nothing is simply euill but only sin and no creature in nature is capable of sinne but only man so that man of all other creatures is the most accursed only with this difference Cain was accursed but not Adam Adam being the root of mankind did therfore represent the nature Cain being a branch of mankind did limit the curse to a certaine condition of men to the state of the reprobates So that a curse is inâ—ident to the nature though not to the whole nature of man which shall appeare by this one instance Balaam was not able to curse the children of Israel seeing that hee was then in their loynes who was indeed the fountaine of blessing this blessing we must not only tie to the generation of Christ according to the flesh but still wee may claime the inlarging of Gods mercy according to the promise made vnto Abraham in semine tuo benedicentur omnes generationes so that generally God hath proposed vnto man a blessing a curse life or death the one as the fruit of mans sinne the other as the effect of Gods mercy the one he incurr's by his own transgâ—essions the other hee attaines by his bloud and passion who was the attonement and propitiation for our sins Cain bearing the person of all reprobates and being accursed for the bloud of the innocent Abel you might heere expect that I should describe the nature and first causes of reprobation together with the heauy fruits of Gods vengeance how God of himselfe may limit and bound his own mercy to reâ—use or assist him who is now ready to fall and yet like a gratious God remembring himselfe together with the scope and end of our creation desiring to perfect and accomplish that image which hee himselfe hath already begun as hee hath giuen the outward meanes for mans happy conuersion ite praedicate baptizate omnes singulos vniuersos As the price of our redemption is infinit able to satisfie for the infinit sins of infinit worlds so vndoutedly the same God according to the truth of his owne nature will not be wanting in the inward meanes He will not feede vs with shewes and appearance of things that are not but with his preuenting assisting and subsâ—quent graces hee will inable our weaknesse in such things as do necessarily concerne our saluation raising nature to such an height that she may be able to transcend her owne naturall power yet God shall so moue vs as may bee most agreeable to our condition The kingdome of grace doth not ouerthrow our naturall rights and therfore God shal still leaue vnto vs wholâ— sound and entire without violence or coaction the free choice and election of our owne wils so that if in his eternall praesciâ—nce he shall fore-see that man shall refuse to be the vessell and instrument of grace to concurre with him in the action but shall prefer the creature before the creator and so shall continue wilfull and disobedient in the whole course of his life with a finall impenitency heere is the sole cause and first motiue of Gods eternall reprobation which consists of the foresight of our sinnes and of the due intended punishment of Gods iustice The second curse which I will obserue in Cain is the guiltinesse of crying sins for he slew his brother Abell whose bloud cryed vp to heauen for vengeance strange it is that man by nature should not be able to eleuat and lift himselfe aboue nature to do any worke or action belonging to grace not so much as to beleeue any principle of faith which to a beleiuing man seemes to be a point of small difficulty and yet man should easily descend beneath nature to commit sins whereunto his nature is no way inclined such as the light of reason dictamen rationis common honesty equity and conscience vtterly condemnes wee receiue not this learning from the Preacher but nature her selfe hath imprinted and ingrafted it in the hart of man these actions we abhor and detest of our selues and yet these actions we daily practise our selues and therfore hauing once committed them we proue our owne tormentors for as nature takes