furnish't with heauenly and spirituall substances according to the condition of that place as is this elementarie world with bodies grosse and terrestriall the Philosophers shewing the worlds perfection by the diuersitie of creatures some materiall some spirituall c. as likewise by the various and strange motion of the heauens which being simple bodies should haue one simple motion and yet their motion being not simple not for the preseruation of themselues and that in their owne proper places where euery other creature hath rest peace and contentment doe hence vndoubtedly conclude that the heauens are moued by intelligences and in token hereof there are influences qualities not materiall the operation whereof cannot bee preuented by application of any other elementarie or contrary qualitie and such is the force of these influences as that the Moone being the weakest of all other planets in power yet is able to moue the huge Ocean without any corporall engine or instrument And surely the heauens can bee no otherwise moued then by intelligences which in effect are Angels for in nature no reason can bee assigned why they should moue not mouing for themselues but for others and therefore are moued by others or looking to them and to their outward forme no reason can be assigned why they might not as well moue from the West to the East as from the East to the West and the motion it selfe is so strange and so wonderfull that the minde of man being an intelligent spirit notwithstanding our studies our circles excentric concentric epicicle and the like yet wee cannot possibly describe the motion and trace out their paths but we must be inforced to vse impossible suppositiōs that the earth should turne vpon wheeles and moue with her owne weight or that there should be penetration of bodies which is a farre greater absurditie and therefore this strange and wonderfull motion must needs be effected by some intelligent spirits Thus the schoole of the Heathen did acknowledge as much in effect concerning the truth and certaintie of Angels as our Christian faith doth oblige vs for our beleefe Let vs descend from heauen vnto earth Consider how the elements themselues doe exceede each other in finenesse and rarietie and therein come neerer and neerer the nature of spirits insomuch that the fire and the aire are scarse sensible the sight not apprehending them Are there not motes which cannot be discerned but in the Sunne-beames and in euery dumbe creature is not the forme spirituall as being the more noble part of the creature though hidden and concealed hauing both wombe and tombe in the matter and therefore being impotent of her selfe wants a naturall instinct for her guide and direction If this forme were not spirituall then what penetration of bodies should be admitted how slowly should the actions proceed considering little wormes which in themselues and in their whole bodies are scarse sensible What should we thinke of their forme they haue varietie of senses of motion they haue varietie of parts of members of limbes and of ioynts or why should all qualitie bee immateriall were it not because they proceed from the forme which is immateriall as on the contrary quantitie is therefore extended and seemes to be grosse and terrestriall because it proceeds from the matter and i◠applied for dimēsions but of all qualities it doth more manifestly appeare in the obiects of our sight as colour and light which are diffused in a moment thorough the compasse of the whole world and finde no opposition in their passage Thus certainly the formes of things are substances immateriall but most especially for mans soule which is reasonable were it not freed and exempted from any elementarie composition it could neuer iudge aright of all bodies but according to her temperature thereafter should follow her censure thereafter her appetite and inclination so that the freedome of mans will should suffer violence If then you will suppose in man a true iudgement of things and a free libertie in his choice you must conceiue the soule as a spirit which is the ground and foundation of both whereby hauing onely the diuine concourse and assistance she is not carried with any naturall instinct as a dumbe instrument but is the roote and fountaine as of her faculties so of her actions If this soule bee spirituall then certainly immortall as being exempted freed from the opposition and contrarietie of elementarie qualities whichis the only motiue and inducement to corruption she comprehends and vnderstands things immortall some of them being bare and dumbe instruments ordained only for her vse and seruice suppose the Sunne the Moone and the Starres and therefore wee cannot thinke that she should be of lesse perfection as touching her time and continuance The desires of the soule are infinite shee intends nothing so much as eternitie this is naturally ingrafted in all of vs and nature cannot faile in her ends Consider the maine infusions which euery man findes in himselfe sometimes his minde either in dreames or in the strong apprehension of his owne thoughts seemes to presage euill and this euill vndoubtedly followes Seldome or neuer doe any great accidents befall vs but the minde seemes to prophecie and foretell such euents Consider againe the many visions and apparitions which from age to age haue bin discouered among the dead whereof the best authors the most learned and iudicious make mention For as I cannot excuse all superstition in this kinde so absolutely and simply to denie this truth were heathenisme and infidelitie The course and order of the whole vniuerse requires as much in effect For as the power of God hath alreadie appeared in the creation his wisedome in the disposing his prouidence in the preseruing of nature and so for the rest of his attributes c. so there must be a time when the iustice of God shall reueale it selfe which iustice as it is most commendable in man so is it much more eminent in God This iustice in respect of the whole world must onely bee exercised vpon man for all the rest of the creatures are carried with the violence and streame of their nature only man hath a discoursiue reason whereby he may consult of his owne actions and being once resolued he hath a free will for his owne choice and election and therfore man aboue all other creatures must be accomptable for his actiōs And to this end God hath giuen him this propertie that hauing once performed a worke he begins to reflect and examine things past that so it might serue either as a sampler for amendment or as a corosiue for repentance Vpon this due examination there followes either such a ioy and contentment as cannot arise from a sensitiue part nor cannot bee imparted to a dumbe beast or else such a terror such a feare such a sting of conscience as makes man aboue all other creatures the most miserable Now I confesse with the heathen that in the
been the first fountaines of euill and first to haue infected the world with corruption Here wee must consider the different condition of creatures some bodies some spirits as euery thing is compounded of matter and forme and the forme it is which giues the existencie and indiuiduation these seuerall degrees of creatures make much for the absolute perfection of nature especially when as all bodies seeme to bee contained and continued within the circumference of the first body what should we thinke is aboue the conuexitie of the heauens an infinite vacuum rather acknowledge a want in mans vnderstanding then that there should want inhabitants in such an excellent region where the heauens are their footstooles to tread and walke ouer our heads where they are freed from all annoyance of creatures and partake only of happinesse As in great buildings the meanest and basest offices are alwaies beneath suppose the Kitchin the Seller the Buttrie the Pantrie but for the stately and magnificent roomes for entertainment suppose the dining Chamber the Galleries the Turrets and places of pleasure these are aboue and thus it is with vs in respect of the Angels the truth and certaintie whereof I haue already proued in the first part Now supposing these spirits their condition must bee alike with ours who are in some sort and in the better part spirituall as they were made of nothing so they must â—aue a determinate goodnesse in their nature faculties actions being spirits they had a freedom of wil God did herein make them like vnto himselfe as he was able to create of nothing so they might will when as nothing should moue them to will and hauing a limited vnderstanding which might admit error and darknes through their own pride they might will nothing that is they might will sinne for sinne is a defect a priuation a kinde of nothing in this their willing although they could not will themselues to bee nothing to destroy their owne condition for this were to vndoe that which God alreadie hath done yet they could will or rather bewitch themselues to bee worse then nothing for sinne is nothing and to be the seruant of sinne it is to be worse then nothing Thus in the Angels as well as in man in regard of their limited goodnesse and the freedome of their willes there was a power and capacitie or rather a weakenesse and impotencie to sinne and to fall And many of them sinned accordingly God in his wisedome permitting the sinne and thereby teaching all creatures what they are in themselues for as in the same kind of spirits the best creatures are extant so the worst and most accursed should likewise be found that no creature might boast of an absolute perfection that euery one might know himselfe and suspect his owne fall and that all our righteousnâ—sse is tanquam pannus menstruatus like a spotted and defiled garment Nothing can endure Gods triall and touch-stone for the Angels are not acquitted in his sight c. Now their sin was a dislike of their present condition and the aspiring to be equall and like to their Maker made of nothing hauing nothing of themselues yet they must contest with their infinite Maker for dignitie and superioritie whether it were that they did consider that there were three persons in one most holy blessed and vndiuided Trinitie which being a mysterie farre transcending the reach of all creatures they could not comprehend for fully to comprehend God is indeed to be God but might happily conceiue that the Deitie would admit of more persons or whether by â—he excellencie of their owne knowledge they did fitly gaâ—ther that as the creation was a worke of Gods infinite loue and as God was existent euery where according to the infinite extent of his owne nature so as an infinite effect of that infinite loue God should tye vnto himselfe some creature by an infinite band namely by an hypostaticall vnion and therefore some of them did claime and challenge this high prerogatiue aboue other creatures by vertue of their birth-right But herein did appeare their ignorance and pride for the creature was not to aspire to the height and dignitie of the Creator but the Creator was to descend to the humilitie and basenes of the creature neither was God to bee vnited to the angelicall nature though otherwise highest in order and condition but to descend lower to giue a more vndoubted token of that infinit loue euen to the humane nature and manhood Mans nature being the center in the middest of the circumference a little Microcosme in whom all the creatures are vnited things sensible partake in his body the intelligent spirits are combinde in his soule and thus God taking the nature of man sits in the very middest of his creatures imparting himselfe infinitly to all so farre foorth as it may well stand with the truth of his Godhead and with the state and condition of the creature Thus they might mistake in iudgement supposing there might be some probabilitie to effect it but I must chiefly and principally condemne their vnthankfulnes their pride their presumption which gaue way and occasion to this their error but hauing once committed so great a coÌ„tempt such a foule indignitie against God it could not stand with his iustice freely to pardon their sinne or to intend the meanes of their redemption as in his mercie hee hath performed to man for the Angels were the first creatures highest in dignitie and condition the great measure of their knowledge and graces was such as that we doe not reade that God did euer appoint them lawes but that it might bee supposed that they of themselues should bee wholly conformable to God Againe they were not tempted by others and therefore as the sinne could no way bee cast vpon others so being impotent of themselues to make any recompence they could no way receiue benefit by the satisfaction of others the state of the Angels was created such as that they were not capable of repentance they cannot change their mindes or their willes whatsoeuer they see they see in an instant whatsoeuer they desire their will is confinde to the first motion that they cannot alter or change their desire so that if once they shall make choice of the worser part in vaine may we expect that euer they should returne to the better Whereas the condition of man is mutable and changeable as capable of sinne so capable of repentance as hee falles of himselfe so hee may rise againe by the assistance of grace for God hath giuen him a discoursiue reason proceeding by degrees if now hee mistakes himselfe hereafter hee may bee better informed As the inconstancie of his nature may cause the alteration of his will so God fitly vsing this his inconstancie as it were working in euery thing according to that manner which is most proper and naturall to the thing may make it a meanes for the amendment and conuersion of
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
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
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
death but must patiently expect a time for his dissolution as there was a iust time appointed for his birth and natiuitie The only comfort in all bodily afflictions is the comfort of the soule to the members the patient forbearance and hope of amendment but if the soule her selfe be once distressed or distracted it lies not in the power of the dull and heauie flesh to asswage her but she will rather increase her paine vpbraid her moue her to impatience as the righteous Iob was strongly tempted by his wife to curse and forsake God Speaking of the diseases of the minde I cannot forget that I haue alreadie proued the eternitie and immortalitie of the soule and therfore am tied as it were by promise to iustifie my former assertions to excuse the same soule from all sicknesses inclining to death See here the wonderfull prouidence of God the naturall man by force of his owne reason acknowledgeth the immortalitie of the soule as touching the life and continuance and by the same reason hee likewise acknowledgeth the sicknesses and diseases of the soule morbi animi languores animi nothing is so commoÌ„ and triuiall among the heathen Philosopher as if I should say in effect that nature discernes a second death a death of sinne though not a second birth a generation to righteousnesse to the one nature is inclined and very fitly disposed and therefore sets it before her owne eyes in the other nature is defectiue and no way prepares man and therefore as blindfold she cannot behold it our inward corruption leades vs to sinne only sanctifying grace recalles vs from sinne man here rests vpon the face of the earth heauen is aboue hell is beneath set vp a ladder and he shall hardly climbe giue him wings it will not auaile him dâ—â— but open a pit and he shall fall with great ease though hee finde little ease in his fall In discouering the diseases of the minde I will tell you a greater miserie Suppose that any one man should turne franticke in a hot burning feauer and should perswade himselfe that his violent and vnnaturall heate did only proceed from his own strength of nature then he begins to buffet his keepers and will not lie still in his bed here is a double cause of griefe not so much for his sicknes as for his error and impatiencie Thus it befals many that are sicke in their minde who glorie and boast in their vices making their own shame their commendation either supposing â—â—others to bee like vnto them and sanctitie to consist only in the outward appearance or else condemning all others they will maintaine their own practice Populus me sibilet at mihi plaudo I care not what the poore people say of me quoth the Vsurer my substance shall vphold me when they goe a begging The adulterous man pleaseth himselfe with vncleannesse and begins to doubt whether a naturall act can be a sinne against nature The glutton will make strong arguments in defence of his riot Wherefore should nature supplie such plentifull prouision if he might not take it in abundance If he cannot wholly excuse himselfe yet he will lessen his sinne nihil non mentitur iniquitas sibi Whereas vertue is placed betweene the extreames vices doe now cluster together in such multitudes and throngs that vertue is either prest to death or wholly excluded vertue no longer appearing vices sit in the throne and vsurpe the chaire of estate On the contrarie vertue is sometimes reputed for vice and so loseth a great part of her happinesse which consists in due esteeme and reputation besides her attractiue power to draw all others to the imitation of her selfe The most reuerend Fathers of the Church haue been â—axed with ambition by the rude and base multitude the most strict mortified and seuere men haue been charged with a deepe hypocrisie and dissimulation the most magnificent and bountifull with popularitie and wastfulnes the most vpright and sincere in iustice with vaine glorie and pride Herein as I doe excuse the innocencie of one so I doe condemne the corruption of many they looking thorough painted glasses their own hearts being defiled cannot rightly iudge of the colours Hitherto we seeme to doubt of the diseases now at length if we conclude in generall that vertue is vertue that sinne is sinne and vice is vice then here is a second miserie that whereas all bodily diseases doe suddenly discouer themselues by their symptomes and signes and inforce the sick patient to confesse his owne griefe onely the diseases of the minde as are the inward thoughts of the heart they are secret they haue learned the language of equiuocation they walke disguised and will neuer acknowledge themselues to bee themselues for that euill spirit which hath taken away shame in the sinne hath put a shame in the confession of sinne The proud man feares nothing so much as left he should abase himselfe with too much humilitie charge him with pride and hee will make bitter inuectiues against it then he begins to apologize for himselfe how curteous and kinde he is in his entertainment how affable thus still he deceiueth himselfe for therein consisteth his pride And so for al others the diseases of the mind they are not open assaults but priuie conspiracies and therefore are secret such as will endure the wrack before they will discouer theÌ„selues or their own ends If the diseases once appeare and are made manifest sometimes there falles out a pitifull and a lamentable accident I haue seene many vertues resident in one heart like many Iewels all contained in one casket and yet all of them tainted deiected and cleane cast downe with one vice An excellent wit accompanied with honest and faire conditions attended on with comelinesse and beautie of members yet through a tractable nature is easily led away with ill companie and all his good parts are ouerwhelmed with a deluge of drunkennesse The braue courage and resolution which leaues nothing vnattempted that may tend to the seruice and honour of his countrie yet sometimes is inraged set on fire and all his good qualities are burnt and consumed with the furie of his own lust The great Clerke with his night-watchings and studies pining himselfe not vnlike his owne taper where the head wasteth the whole body in lightning others he consumes himselfe who indeed doth best deserue both of Church and of State laying the foundations of truth and pietie in the Church and building vp the walles of ciuilitie and obedience in the State yet sometimes with a fond affectation of singularitie he makes himselfe ridiculous Not to speake of any single encounter of vertue to vice many vertues knit and combined together may be foyled deiected and cleane cast downe with one vice sometimes they are choked vp with gluttonie incombred with couetousnesse grow rustie and dustie with sloth swolne and puft vp with pride cancard with enuie stretched vpon the racke of
and types fore-told by the Prophets and shadowed forth in nature by the vndoubted promises of God semen mulieris conteret serpentis caput so that my faith and religion wherby I looke to be saued was the faith and religion of Adam which I can deriue by a lineall descent from age vnto age shewing the expresse foot-steps and where the Church hath alwayes resided like a hungry dog thirsting after my saluation I can follow the sent and pursue the chase from the first day of the worlds birth for together with the creation of man was the end of mans creation and the meanes to obtaine this end Truth is most ancient as being of the nature of God and God himselfe is the ancient of dayes and in all our doubts of religion wee must still flie to the first institution an sic fuit ab initio vnto this present day being the 28. of February in the yeere of our Lord God 1615. dies dierum the beginning of our septuagessima wherein wee remember the first fall of Adam and the birth of a sinner For the controuersies in generall some there are which cannot bee reconciled and for these wee will mourne and lament and daily beseech God for their happy conuersion but I feare that a great part of the dissention proceeds from our selues who being now setled in a peaceable Church without persecution the truth of religion sufficiently appearing without any great opposition of Turkes of Iewes or of Heathen hauing now gotten respit and ease we do not so much intend the actions of zeale and deuotion as the point of our learning and the sufficiency of our knowledge which notwithstanding is not so proper and peculiar to Priest-hood as is the practise of Pietie wherein consists the height and perfection of a christian life some I say rather intending their studies then their prayers desiring to show the strength of their learning they must enter the combat of wits and heere they must seeme to dissent and to be irreconcileable while closly and vnder-hand they send forth their agents and messengers to treate of a peace and with a nice and quaint distinction can take vp the difference among themselues without shedding one drop of bloud while the world takes notice of their disagreement and being not able to iudge of their words of art and the trickes of their wit still conceaues them to be at deadly enmitie I know not what to say of their learning but I doe much condemne their dishonesty to make shew of difference when indeed there is none and the schoole learning it selfe which makes all things disputable howsoeuer I do highly commend it for wisdome learning and iudgement yet I feare it hath not proued so profitable and beneficiall to the Church as hauing stird vp those iars which it could neuer asswage like the action of the moone in our bodies in respect of il humors for man is easily prouokt but not so easily reconciled out of the frowardnes of our mindes disputations doe rather conceale then open a truth but it were to bee wished rather that the vulgar should neuer be acquainted with the controuersies then that thou shouldest thinke to make them such perfect and good clearkes as that they might truely iudge of the differences of them and of our selues I may truly say with the wise man Deus fecit hominem simplicâ—â— ipse se immiscuit innumerabilibus quaestionibus In these differences of religion I do acknowledges wonderfull and vnspeakable prouidence of God for some of them seeme to make more for Gods glory and for manâ—sâ—lâ—ation if they proceed without any great breach of christian charity the difference not consisting in any fundamentall and essentiall point of religion but such as may well stand with the text of Scripture the three Creeds all ancient councells and the continuall practise and tenent of the Church so that herein we shall not need to feare any shipwracke of faith wee shall not need to endanger our goods our limbes or our liues but rather to leaue them as disputable at schooles but now sâ—e the profit which redounds to the Church by these differences they teach man his owne weaknesse and how imperfect he is in things of highest perfection they haue raised vp many excellent wits profound learning and wonderfull industry in all manner of knowledge they haue made all more cautiâ—nat and 〈◊〉 in their own wayes least the aduersary should take any lust occasion of reproch not only our catholik reformed Churches but euen the present Abbies and Monasteries now extant in other notioÌ„s haue bin much reformed since the dissolution of ours they haue laid open the maine strength the rocke the foundation the pillars of our Christian religion soâ—h at men neuer had the like meanes for the increase and strengthning of their saith as they haue at this day the factions of each partie doe kindle the heat of their zeale in their own profession and of their charity one towards another as the intollerable hate of one common foe will knit together a firme league of amity which otherwise of it selfe would easily dissolue And therfore I will conclude that the Church at this present inregard of the many differences may fitly be shadowed forth in Saint Peters calling and in S. Peters reprehension Saint Peter who was called from fishing to be a fisher of men let his net resemble the Church the conuersion and taking of soules vpon the calling of Saint Peter his net brake but as the Diuines doe obserue it was to let in fish and not to let out fish and so the euent proued accordingly make I beseech you the application sometimes a schisme in the Church opens a wider gap to saluation that others may enter in who before dâ—â—st neuer approch for feare of the Cherubin which keepes the gate of Paradise with a fiery sword that is with fire and with sword Secondly Peters reprehension was that when many came to apprehend Christ all of them were not his enemies some came to behold him some to heare him some to compassionat him while others betrayed and apprehended him yet Saint Peter I will not iudge of his intention in the heat of his zeale drawes out his sword which he could not lawfully do and strikes off the eare of Malchus the eare is the instrument of hearing and betokens the sole meanes of mans conuersion but Christ heales vp the wound restores his eare rebukes Peter and threatens him hee that drawes out the sword shall perish by the sword he that abuseth the sword and often prouokes the secular power shall at length smart by the sword c. For the persecutions of the Church it is no maruaile though God doth permit them seeing that Christian religion inioyning man penaâ—ce for his finne seemes to bee a kinde of persecution such fastings such weeping such mortificaton such a strict and austere life that tyrannie itselfe could hardly impose a greater torment were it not
The second vse of reason is according to the nature of the reasonable soule which is spiritual to raise man from the visible creatures to the inuisible Deity here I cannot but be waile the great curse which hath befalne man for some there are who in their studiâ—s of naturall Philosophy haue had strange flashes of infidelity considering in the Meteors the causes of earthquakes thunders lightnings whirl-winds tempests and the like together with the symptomes signes and fore-runners they begin to doubt of Gods prouidence whether these things befall vs as iudgements or as naturall effects and how powerfull our prayers are for the hindering or hastning of such euents as if the second causes could subsist without their first mouers that parents could ingender without the concurrence of the Sunne Deus in sole te illuminat in igne te calefacit thou takest the free vse of Gods creatures but it is the power of God in the creatures and by the creatures that feeds thee the naturall causes doe not exclude Gods action but rather include it who hath so ordained nature to worke his owne purpose the prognosticall and vndoubted signes doe argue a far greater prouidence of God who before the creation of the world could so dispose of nature as that in his due time hee might worke his owne ends thou seest these signes and behouldest his iudgements a far of if thou shouldest pray thou wouldest thinke it a vaine thing and heere is thy error though God workes by nature and hath in some sort tied himselfe not to make any new creature yet God hath not so bound himselfe to worke only by nature but that sometimes he will interpose his own extraordinary power which is a prerogatiue inseparable from the deity otherwise there should be a far greater certainty in the whole course of naturall and iudiciall Astrology But suppose that man knew Gods full resolution and determinat will yet are not the prayers of the faithfull vneffectuall for we are to pray for the fulfilling of that will fiat volâ—â—t as tua and the reason is giuen by the diuines vt nos possimus capere quod ille praeparat dare that wee may not be found most vnworthy of those blessings which hee himselfe intends freely to bestow if with my prayers I could not preuent his iudgements yet my prayers would alter the nature of those iudgements from iudgements to be fatherly corrections and chastisements and would likewise inable vs with patience and humility to beare our burthen to stay his leisure and to expect our happie deliuerance Others considering the little change and alteration of this world doubt of Gods prouidence and his act of creation whether this world had any beginning but how vnfit are they to iudge of the creation according to the present condition of things in the same state wherein they now stand for all their knowledge is borrowed from the course of nature and not from the birth of nature as if they should consider the riuer Nilus the streame the bankes the â—bbing the flowing yet in regard of the large circuit passing thorough many Prouinces and nations they should neuer be able to search out the spring or the fountaine but doth not reason informe them that there must be a different condition between the beginning of things and their continuance their preseruation nourishment and growth Man is not now daily fed as hee was at first in the wombe there is not the like vse of the nauill which at this time seemes to be almost needles and vnprofitable and serues only to fasten the liuer and bowels there is a great difference between the hatching of egs and the keeping of chickens least man should presume to iudge of the creation by the preseruation of nature therfore hath God taught in euery the least creature a great disparity between both Surely to a right iudgement Gods prouidence and actions doe more manifestly appeare by the little and small alteration in nature for I would gladly aske if a clocke or instrument of iron were made which should daily want mending would ye commend the worke-man but suppose this clocke should continue for â—any yeeres perfect and sound without reparation then certainly the work-man should haue his due praise commendation so is it in the frame of this world which hath now continued for many thousand yeeres without alteration and change and therefore therein Gods prouidence power and protection doth more eminently appeare then if God should daily creat new formes of creatures and should alter and change the present condition and state of this world which he himselfe in his great wisdome hath already contriued supporting and preseruing it by the same power wherewith he created it For otherwise creatures should bee dissolued the earth should haue no stable foundation amidst the ayre and the waters the whole world should reele and tumble in the wast desarts of an infinit vacuum and as nature was made of nothing so it should haue a power to returne againe to the same nothing as being the first matrix or proper place whereunto of it selfe being left to it selfe it is naturally inclined for it is a worke of as great difficulty and of as high excellency to preserue as at first to create non minor est virtus quà m quaerere parta tueri to establish and continue the gouernment is a worke of no lesse glory then at first to obtaine the conquest But alas woe is me that euer I was borne I could heartily wish that my tongue did cleaâ—e to the roofe of my mouth so that I had not iust occasion to make my complaint in this sort for now I will speake of a curse which hath befallen man in the point of his religion a curse of al other curses the greatest that religion which is the sole comfort and solace of man which erects our hopes and in the middest of misery giues vs true ioy of heart and peace of conscience religion I say which proclaimes a new heauen and a new earth consisting only of happines where Princes shall be without subiects and the greatâ—esse of the one shall not inforce a necessity or relation in the other where all shall bee great and all shall bee called the sonnes of the highest Religion religion I say through the diuersity of sects of schismes and of heresies proceeding from the malignitie and curse of mans nature and from that first father of enmity qui super seminauit zizania who will not feare to approch euen to the highest pinnacles of the temple that religion I say should now at length disquiet mens thoughts molest their mindes and almost distract them in so much that they know not which way to take but stand very doubtfull euen in the necessary points of their saluation Christ is become a stumbling blocke the truth of religion by the corruption of our nature giuing occasion to the falshood of religion as in ancient times the
sacrifice of beasts among the Iewes was an occasion of the idolatrous worshipping of beasts among the Gentiles Alas how many are perplexed with the variety and diuersity of sects not knowing how to resolue themselues whereas in truth and verity there can be no greater certainty or infallibility then in the immoueable foundations and grounds of religion if we shall detract from the wauering vncertainty of our own fancies and relie vpon the diuine testimonies the exposition and true meaning whereof by the daily practise of the Church consent of Fathers verdit of counsailes hath continually visibly and successiuely from Christ and his Apostles descended to vs. O happy happy thrise happy are the beasts of the field that are exempted from all these differences I will from henceforth betake my selfe to the woods and the groues and when I heare the chirping birds sing in stead of the communion of Saints I will ioyne with them in their quier they shall sing their notes and I will frame this dittie to the father to the son and to the holy Ghost three persons in Triâ—ity one God in vnity be honor and glory now and for eâ—er This difference in religion I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine the one receiued the other refused hence proceeds the enmitie between both as betweene the seed of the woman and the seed of the serpent the truth of religion the more it is pleasing to God the more it is vnpleasing to man in so much that no cruelty torments or persecutions shall bee omitted in the cause of religion Abel the first that died or was slaine suffered martyrdome for religion because his gift was acceptable to God he himselfe was more acceptable then his gift the one being accepted for the others sake and therefore he himselfe was to be offred vp in sacrifice to be the figure and type of him who was the propitiatoâ—ie sacrifice for our sinnes whose bloud speakes better things then the bloud of Abel who as he was the head of the Church so opened he the way as to heauen so to tribulation and persecution thorough which he ascended vp to heauen and if we looke to climbe thither we must passe the same way there must bee some conformity between the head and the members and thus God in his goodnes and secret wisdome permits that his vine-yard which his owne right hand hath planted and is bewatred with his owne blood yet the wild-boare out of the wood doth root it vp and the wild beasts of the field do deâ—oâ—re it Here you haue seene religion died in her own bloud but now I will tell you a greater mischiefe religion not persecuted which makes for her honor but maskt disguised and counterfeited which discouers her shame For many there are who colour all their sins and impieties vnder the faire cloke of religion thus not only our soules and our consciences our faith our hope our saluation but our liues our bodies our freedome our goods and whatsoeuer els may concerne vs all are subiect to ship-wracke vnder this religious tempest What murthers thefts treasons treacheries gun-powder plots massacres haue past among men for commendable actions vnder the vaile of religion what breaking of leagues among Princes what dispensing with othes what alteration of gouernments and last of all what infidelitie hath past between men vnder the colour of faith Caesar Tacitus Macchiâ—uel they were but babes and fooles in policy for they neuer learned this lesson how to lay the foundations of policie and to build vp the tower of iniquity with Church-stones To ground all factions in religion this is a monster newly hatched in our dayes in this last and worst age of the world as if the kingdome of grace did cleane ouer-throwe all naturall rights as if heauen could not subsist with the earth as if the Morall law were together abrogated with the Ceremoniall But O blessed Lord God keepe thy sheepe keepe thy shepheards keepe them as the aple of thine owne eye let Cain be accursed let him answer for his brother Abels bloud let him be a runnagate and neuer dare to approch neere thy vine-yard protect O Lord the tribe of Iuda and let not any violent bloâ—dy and trayterous hand touch thine annoynted My intention here is only to speake of the curse the vndoubted token of mans fall and corruption but I cannot stay my self needs I must craue pardon hauing opened the wound if I apply the salue while it is fresh and greene I may with great ease keepe it from festering heere I will giue thee some little tast of that which hereafter I may discouer more largely For if it shall please God that together with our most happy forefathers the great Magi I shall once safely arriue at Bethelem where I may but heare the child Iesus crie in the manger I will neuer leaue or forsake him but instead of the stâ—r which first conducted me to the place of his birth I wil then follow him as my ruler my guid and protector I will attend him in his flight vnto Aegypt thorough places of darknesse and ignorance and in the middest of persecution from thence I will returne againe vnto Galile where I will wait vpon him and set him before mine eyes to order my wayes and my footsteps and if in any solemne feast or great assembly I shal leese him then presently I will make inquisition I will goe backe againe to Ierusalem where I wil make search for him in the temple and there vndoubtedly I shall finde him sitting in the middest of the Doctors in medio Doctorum hauing his casting voyce and directing the Catholicke concent of many let me not therefore here preuent this happy occasion Only in a word the controuersies of religion assuredly they are such that if a man be of the least vnderstanding setting the feare of God before his own eyes and that he hath no turbulent spirit but intends charity piety and deuotion they doe not any way frighâ—en or molest him for necessary it is that there should bee scandals and woe bee to him by whom there are scandals Let it suffice that the faith of the Church of England which heere we professe was not framed yeasterday to serue the present turne and occasion by new vpstart and heathenish innouators when as Clearkes did seeme very learnedly to dispute yet a secret close policy did ouer-rule the conclusion but such a faith as all the Fathers imbraced all the councels approued all the learned Diuines confirmed in the Greeke Church in the Latin Church which all the Martyrs haue sealed with their bloud al the Confessors witnessed with their torments a faith confirmed by so many miracles taught by the Apostles first opened and reuealed by Christ qui erat splendor patris who was a light to enlighten the Gentiles and the glory of his people Israel This faith was prefigured in the law with sacrifices
feceris doe not that to another which thou wouldest not haue done to thy selfe whereas all other creatures doe accompanie together without any teaching or precepts of arts onely by their owne naturall inclination Thus then you see that the foundation of all arts and sciences seemes to lay this for a ground-worke the fall and corruption of man that notwithstanding his birth-right the dignitie of his nature the high prerogatiue of his state yet in most of his actions you shall finde him much defectiue farre inferior to the condition of all other creatures cleane contrarie to the common course and current of nature and therefore you cannot conceiue but that his corruption hath crept into nature since the first institution thereof Not onely the occasion and first grounds of all sciences and arts doe testifie mans fall but likewise many particular opinions doe poynt out this truth whereof I will forbeare to speake assuredly they had an implicite knowledge concealed as a misterie though not openly knowne in expresse tearmes for otherwise you should neuer heare such complaints and accusations made against nature that she was a step-mother and rather intended the destruction of man then to commiserate the poore wretched estate of man You should neuer haue seene them so much abhorre the actions of nature as it were ashamed of their owne nature for not onely the faithfull and beleeuing men haue hated and detested their owne flesh strugling and contending with nature euen here in her owne denne denying vnto themselues all the pleasures and delights of this world but likewise Heathen Pagans Infidels they haue beene in some sort as I may so say very mortified men and God hath rewarded them accordingly whether it were for our example the rather to stirre vs vp to the like actions or God louing the thing hee did likewise loue the shadow of it and reward it with temporall happinesse which is the shadow of our true happinesse Thus it pleaseth God to require morall vertues with morall blessings the Midwiues of Egypt for sparing the Israelites they shall finde fauour c. If some there were who did delight in vncleannesse and would denie the corruption then here acknowledge the corruption of man in this deniall of his corruption that he is borne in a prison borne in darkenesse that as yet he hath neuer seene light or tasted any true happinesse and therefore supposeth his owne slauish and base condition to bee the height and scope of his birth-right and surely God for the punishment of mans curiositie hath so fitly ordained it that the knowledge of nature should be fully and exactly perfited by some higher knowledge sacred Theologie which he himself would reueale As you see there is an order in arts the principles of one are here presupposed yet confirmed by the strength of a superior art which as a Lady or mistres directs the inferior for it cannot bee denied but that of all other parts of Philosophie the Metaphysicks wherein the fall of man together with the institution of his nature might fitly haue been handled are the most imperfect in so much that in reading the Metaphysicks we seeme to leese Aristotle in Aristotles owne workes and since his time not any man to my knowledge was euer able to reduce the Metaphysicks to the strict forme of a Science From the theorie of Philosophie let vs come to the practicall part it is not vnknowne to the Chimicks in their distillations whose office it is secornere purum ab impuro validum ab inualidâ— to make a separation of such things as corrupted nature hath alreadie vnited either of the good substance from the drossâ— or of the wholesome and sound medicine from the poysonous infection that all malignitie and poyson consists onely in the vpper crust of things in rerum superficie the deeper you diue into the substance of any creature the more you shall acknowledge the goodnesse and perfection of the creature as if they did discerne in nature that all things in their owne proper essence were good not onely as they are creatures but as they are ordained for mans vse and seruice in their owne roote and in their first ground of nature they are freed and priueledged from all poyson and infection only some after-chance some ill husbandman came who after the sowing of the good wheate did sowe his own cockle Thus the euill in nature could not together subsist with the first ordination of nature for proofe whereof you shall obserue that the first thing which euaporates and cannot by any meanes endure the triall of the fire is that poysonous matter which flies at first sight at the first approach and encounter as being guiltie to it selfe harboured in anothers nest and therefore dares not iustifie it selfe desiring to auoide the pursuite and chase and to saue it selfe with his owne slight And hence it is that all the preparation of our meate not onely for the rawnesse but likewise for the poyson and infection is to be performed by the vse and ministerie of fire as it were prefiguring that at the generall combustion of this world there should bee the purifying and cleansing of all the elements euery thing shall be refined fire it selfe shall be purged by fire and nature shall bee restored to her first perfection and integritie Thus by the Chimicall operations it appeares that the euill and poyson of creatures hath polluted nature since the first institution thereof now if you please to compare these good and euill qualities together it will be manifest that the euill hath farre surpassed the good by many degrees and therefore doe vndoubtedly conclude that whole nature is corrupted for in their extractions their best and purest substance hath onely a limited goodnesse and serues onely for some vse and purposes but for the drosse or ill substance they deeme it wholy vnprofitable and had it not beene a former subiect to vphold the better qualities were it not as a stocke reserued to fill vp some place and roome in nature they would iudge it to be simplie euill And thus by their Chimicall workes they doe easily discerne that this euill hath crept into nature and being once admitted and harboured in nature this euill seemes in a large measure to ouerflowe and surpasse the better qualities of nature yet here is our comfort that as wee are able by the force and violence of fire to separate the drosse from the good substance so this euill which hath now corrupted nature is not of the essence of nature but nature shall at length subsist by vertue of Gods powerfull and quickening spirit without this her malignitie As the Philosophers afforded some proofes of this fall deriued from the reasonable soule her faculties and all the workes of nature so for the body and sense I will make bolde to borrow some arguments from the Poets who were indeede their ancient and first diuines such as were best acquainted with the religion of the
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