THere is no mysterie in the whole course of Christian religion, wher­in I finde my selfe so much moued and affected with true ioy, as when I consider the extent of Gods mer­cie, The conuer­sion of the Gentiles. in the calling and conuersion of the Gentiles: for alas, what a­ [...]ailes it mee to thinke of Gods maiestie, wisedome, [...]ower, iustice, eternitie, when all these attributes of God, may turne to my terror and torture? But when I consider the mercie of God, [...], [...]here is that transient propertie of God, whereby all the rest of his attributes are imparted to the creatures: and when I consider this streame of mercie, not to be inclosed [Page 2] within the narrow passage of a few tribes, not to be ap­propriated or monopolized to the sonnes of Iacob; but to ouerflow the bankes, to breake downe the partition wall, together with the vaile of the Temple, and at length, at length, at length to be-water the fruitlesse and barren soiles of the Gentiles; so that with God there should be no longer any difference or acceptation of persons, but together with the Sunne-shine and dew of the heauens, his mercie should drop downe with fat­nesse; here is the sure anchor of my hope, the fulnesse and consummation of my ioy: And therefore the day of Epiphanie, of all other daies in the yeere, shall be the day of my greatest mirth and solemnitie; wherein those great Magi, those Princes and Kings being publike persons, representing the whole bodie and state of the Gentiles, presented themselues, and were accepted of Christ; and we in their loines, descended from them, to­gether with them receiued the lot and portion of our inheritance: Iaphet is now admitted to the tents and tabernacles of Shem; heere is the kingdome of Shilo, which admits no other limits or bounds of his empire, then the compasse and circumference of the whole world; blessed are the feete of them, which brought vs such glad tidings of peace: me thinkes I see the Angels descending and renuing their songs, v [...]ng the same notes and dittie to vs, which they did to the sheep­heards, Natus est vobis saluato [...]; A Sauiour is borne vnto you, a generall peace is proclaimed on earth, and good will towards all men extended: neither can I containe my selfe, but my ioy must burst into songs, Hosanna, Hosanna to the sonne of Dauid, blessed be he [...], that co [...]s in the name of the Lord; Hosanna in the high­est, sing Hallelui [...], Halleluia, Hallel [...]ia.

I haue no sooner ended my song, The feare of a relapse. but me thinkes I am fallen into a cold sweare, and am suddenly stroken [Page 3] with great feare and confusion, as indeed this world, subsisting betweene Heauen and Hell, partakes the na­ture of both; the extreames, and allaies; the excessiue ioyes of the one, with the feares and terrors of the o­ther, making a strange mixture betweene hope and feare: for when I obserue the course of things, the se­uerall actions and inclinations of men; when I consi­der the diseases of these times, together with all the signes, tokens, and symptomes: alas, alas, I feare a re­lapse, I feare a relapse, lest the world in her old doting age, should now againe turne infidell, and that the end of vs be worse then the beginning. The sicke patient indeed will not confesse her disease: but this doth not acquit her, rather it makes her state more dangerous: neuer so much boasting of faith, as there is at this day; for to many it serues as a soueraigne medicine, an ex­cellent antidote, to exclude the necessitie of good workes: or if any one should professe open heathe­nisme and infidelitie, what reward should hee haue of his follie?

But when I consider, The grounds of this feare. that nothing is of such difficul­tie, as to induce faith, and to perswade man, beyond the course and streame of his owne nature, to beleeue the mysteries of religion; considering mans naturall infide­litle and distrust, the infinite windings and turnings of his mind, to lay hold on it, to imprison it, and to chaine it to the pillar of faith; considering (I say) that all the markes and tokens of infidelitie doe sufficiently disco­uer themselues; a generall want of zeale and deuotion; a great neglect of all Christian mortification and dis­cipline; the ouerflowing and ripenesse of s [...]nne in this last age of the world; and certaine it is, that in euery sinn [...], there is a mixture of infidelitie, auersio à De [...], and of Idolatrie, [...] ad cr [...]aturus, the greater the sin, the more is the infidelitie: for would ye count him an [Page 4] Infidell or Idolater, that offers vp but two graines of incense to an Idol? [...]nd will ye suppose him to be lesse, who offers and spends his whole life, and consecrates himselfe to the worship, seruice, and the immoderate vse of the creatures, without any thought or reference to the Creator? Considering again the nature and effi­cacie of faith: for if the vnderstanding be sufficiently informed, and throughly resolued, the will must ne­cessarily follow her directions; and to their rule and go­uernmental our outward actions must be squared out, and measured accordingly: for euery tree is knowne by his fruits, and euery thing according to the inward existence, so hath it an outward operation: if our hearts were inligh [...]ned, they could not produce such workes of darknesse; if the fire were kindled, it could not bee accompanied with such coldnes of charitie. And ther­fore I pray' pardon me, if I haue not so much faith, as to beleeue the faith of many, that make an open profes­sion of faith; or at least giue me leaue, as in all actions and policies of state, so in religion, sometimes to sus­pect and preuent the worst: and therefore while o­thers labour in repairing the walles, some in erecting and couering the roofe, some in beautifying and ador­ning the Temple, giue me leaue to search the founda­tion, which though it [...]and vpon a Rocke, Christ Iesus being the head corner stone of the building, against whom neither storme nor tempest, no not the powers of hell can preuaile; yet if I shall in some sort discouer the strength of this building, we our selues may better secure our selues in the certaintie and infallibilitie of our faith; the deepe and sure foundation will keepe vs from wauering, and it may likewise serue to preuent the assaults and attempts of the heathen. Herein I shall follow the practise of wise husbandmen, who some­times digge and lay naked the roote, that so the tree [Page 5] may fructifie, and bring foorth fruite in greater abun­dance.

Especially for the honour of our progenitors, to iu­stifie the proceedings of those great Magi, The Magi. together with the iust motiues and grounds of their happie con­uersion, I wil follow their steps, runne the same course, and take the same pilgrimage with them guided by a starre, the light of reason, the contemplation of na­ture. I will direct my course to Ierusalem, the place of Gods worship; where the law of God, which giues the best testimonie of God, is kept in safe custodie; there I will make a great outcrie, a solemne proclamation, Vbiest, quinatus estrex Iudaeorum: then after due search of the Law and the Prophets, I will hasten to Bethe­lem, where I will adore God in the manger, the Sonne of God in a cradle.

Thus in this great world you may obserue, that first there was a state of nature, which was the forerunner to the Law: then followed the Law, which was a pre­paratiue to the Gospell: now at length succeeds the Gospell, wherein there is the fulnesse of knowledge, as much as is befitting our nature and present condition: if an Angell from heauen shall teach any other way, let him be accursed: and yet we may expect some fur­ther reuelation of the mysteries of Christs kingdome, when wee our selues shall be more capable thereof, which shall be in the state of happinesse and glorie.

Thus vndertaking to search the ground-worke of religion, I will claime vnto my selfe these two priui­ledges: First, in the foundation no man sets iewels or pretious stones; rubbish or vnhewen stone will suf­fice, when wee looke only to the strength of the buil­ding: If I could vse many quotations of Fathers, Councels, Canons, Schoolemen, or humane learning, I would forbeare to doe it, these shall serue to polish [Page 6] and beautifie the Temple: but I will neuer admit them to the ground-worke, left in stead of props, they might seeme to vndermine and weaken the foundation, if re­ligion should relie vpon such incertainties.

Secondly, in laying the foundation, no man is ouer curious in the workmanship; caruing and cutting may well be spared, when we regard only the strength of the building: Pardon me if my stile be vulgar, and that I doe not obserue a right methode; for I will take vnto my selfe this libertie, and in liew thereof I will only intend demonstratiue proofe.

I will bee more sparing in alleaging Scripture, though it be authenticall and sufficient in it selfe: yet here I will not expose it to the battell, for I am to deale with the heathen, her seruants and handmaides. Rea­son and common sense shall stand in the forefront, Naturall rea­son shall be our guid [...] and beare the whole brunt of the combat. Arts and Scien­ces they doe not proue their owne principles, but as they are linckt together in a golden chaine, so they do mutually and reciprocally performe this dutie to each other, especially the Metaphisicks, which as a superin­tendent takes no particular charge, but visits her whole prouince; confirmes the principles of Arts; appoints their circuits and bounds, and giues them their due ap­probation. Such is the force and efficacie of truth, that wheresoeuer or howsoeuer disposed, still she carries the same stampe, and stands alike affected to the main­tenance of her selfe, and is alwaies readie prest either to fight, or to bee deposed, in defence of her owne right.

Since man, according to his condition, is naturally lead by sense, for want of a better guide, I will take vp­on me to conduct him, from sensible obiects by the light of his owne reason, to the knowledge of things spirituall: and to this end I haue made choice of this [Page 7] text; The naturall man cannot comprehend the things of the spirit of God. The intent of the author. Wherein I will shew first the insuffi­ciencie of nature, in attaining the least part of this hea­uenly knowledge. Secondly, how nature may rest sa­tisfied, contented, and yeeld her assent to the myste­ries of faith, notwithstanding her owne ignorance: this shall be the scope and intent of my speech.

But how shall I (that am a naturall man) presume to approch, vnlesse I be guided by Gods spirit? Now the meanes to obtaine this spirit is inuocation and prayer: Prayer, which is a naturall sacrifice, taught vs by a na­turall instinct, and serues as a preparatiue to grace, na­ture supporting grace, tending and directed to grace: the vessell and instrument of grace, hath first ingrafted in vs preparatiue and disposing qualities to grace. He that seasoneth and sanctifieth nature, powre downe his grace, and touch my tongue with a coale from his al­tar: he that plaies the sweete musicke, first tune the in­strument; let vs draw nigh vnto God, and he will draw nigh vnto vs.

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: Man in him­selfe, and in comparison to the creatures. 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 [Page 65] I might chance to offend, and seeking to draw o­thers vnto God, I my selfe might fall from God. Bles­sed Lord God, A Prayer. who seest the secrets of my heart, and tou­ch [...]st the strings of my tongue: Lord thou knowest I do not [...] dislike my present estate and conditi [...]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 creat [...]res, to set all things at nought; rather, O Lord, I shall d [...]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 i [...]stly fallen of our selues; whereby suffici [...] 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 m [...] the sins of my mouth, and giue a bles­sing to th [...]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; Mercie begins Gods actions. God workes vpon nothing, therefore nothing could moue him to worke, but his [Page 66] mercie. Now if all things in man did [...]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: Miseries are the fruites of iustice. 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.

[Page 67]My second ground is this: If miseries incident to our nature do befall vs in such number, and measure, as that they do [...]arre exceed all our own ioyes; in so much that our nature seemes to be ouerprest with their bur­then and weight, and that our conditiō should be farre better, Our miseries doe exceed all our ioyes. 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, quàm 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, The miseries of a Christian man. 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 [Page 68] 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 feare and trembling must worke out their owne saluation? If the righteous shall scarce answere one for a thousand, where shall the vngodly and sinner appeare?

My third ground is this: Certaine it is that the hea­uens were ordained for man, and for man alone the whole earth was created. Now supposing all other things to be directed for man, Mans miseries are g [...]eater thē the beasts. the state and condition of man (according to right reason) should farre excell theirs, as in worth and dignitie, so in true ioy and all manner of contentment; nature should be more boun­tifull and beneficiall to man, then to the rest of the crea­tures. As for example, in a house consisting of master and seruants, if plentie, case, and contentment can bee found vnder the roofe of that house, you will conceiue it in the masters person, and not in the seruants: other­wise you will suppose, a very preposterous order, that things are not as they ought to be disposed; and that it is some particular grieuance, for some particular occa­sion: and thus it befalles man.

Doe you doubt, whether the creatures were ordai­ned onely for mans vse? I will not conuince you with reason, I could wish that you would forbeare the vse of the creatures; doe not commit theft, defile not your hands with blood; for in truth you haue no right vnto them, if they were not appointed for your seruice. But for this one time we will acquire you: The beast [...] [...] fo [...] man. See you not how their skinnes serue for our clothing; their ca [...]kasses for our foode, or inward liuing; their strength for our la­bour, [Page 69] some of them for our sports and delights, some for necessitie; they haue no more strength or know­l [...]dge, then is fit for our seruice, and vse: the horse can make choice of his foode, learnes his pace, remembers his way; and for his strength, it serues onely as a dull instrument, to be moued by others. But God herein deales with other creatures, as politike and practising states-men deale with their seruants; who desire to be attended by such, and of such kinde; who are either pages for age, or otherwise honest good men, who know better how to obserue the condition of seruants, then to prie into the secrecies and counsels of their masters.

Now suppose, that the very same miseries both for number and qualitie, were alike incident to man and to beast; yet mans miserie were to be reputed much greater, Their miseries are together compared. in regard of his personage, his dignitie and condition. If you strike or wrong a gentleman, the offence is much greater, then if it were done to a clowne or a seruant: but considering that mans body is much more tender then theirs, of a more excellent constitution, and therefore more sensible of wrongs; assuredly the paine and the torment, which he suffers in those miseries, is farre greater then theirs. A wound in the eye doth much more torment man, then in the hand or the foote, but most especially considering the pride and haughtinesse of his owne minde, hauing a truer feeling, and a stronger apprehension of his owne wrongs, that when the smart is once past in the skinne, or in the flesh; yet still the thorne seemes to take deepe hold in the braine. And thus man disquiets himselfe with his owne thoughts, that he should be thus dealt withall, perplexed and tormented like a slaue; that it should not bee in his power to preuent the like mis­chiefe, but he must lie open and naked to all dangers; [Page 70] he must stand vpon his guard, yet like a disarmed and weaponlesse man, must wholly commit himselfe to their mercie: these very thoughts, as they come neerest the heart, so are they a farre greater corrasiue, then the wounds in the flesh. But I will spare my selfe all this labour; for I will not speake much of those miseries, which are common to both; but onely of such as are proper and peculiar to man, and therein wee seeme to exceed them by many degrees.

Thus briefly in effect, considering that many mise­ries are incident to man, contrary to the first intent of our creation, The summe of these three grounds. which was a worke onely of mercie: con­sidering the large extent of our miseries, which seeme to ouerpoyse all the rest of our blessings, contrary to the rule of iustice, if punishment doe not first presup­pose an offence; and contrary to the nature of the Dei­tie, which being nothing but happinesse, should there­fore impart nothing but happinesse, vnlesse our deserts shall otherwise require: considering (I say) how many miseries doe befall man, common to other creatures, man, who is exempted from the ordinary ranke, and condition of other creatures: considering againe, how many punishments are proper and peculiar to man (as if nature were more mercifull to other creatures then vnto man) notwithstanding the high dignitie, and pre­rogatiue of his state and condition: I hope the fall and corruption of man, shall hereby sufficiently appeare, euen to the blindnes and darknes of our naturall rea­son, without any further reuelation of grace; mans own reason shal discouer his fall, being no way taught or in­structed herein, by the light & direction of Gods spirit.

These are the three grounds, which seeme rather as seuerall degrees of one and the same foundation, which is laid vp and buried in the tombe of our miseries: and therefore I pray' pardon me, if I be not ouer strict and [Page 71] curious in my method, He excuseth his method. though I speake promiscuously, and confound them together: for miserie betokens confusion. A confused stile, and a disturbed method, is fittest to discourse of our miserie, which cannot consist with the right vse of our reason, or vnderstanding. In stead of an eloquent phrase, or a learned discourse, if I shall vse sighes, teares, sobbes and complaints, thereby to moue your compassion, this would proue the best lecture of miserie. And if I shall lay open your selues to your selues, and that my tongue shall serue, as a glasse to discouer your miserie; in stead of the foote and bur­then of my speech, at the clause of a sentence, I pray' vse this short eiaculation and prayer, Iesu fili Dauid miserere nostri: According to our miserie extend thy mercie (sweete Iesu), clothe our nakednesse, couer our shame, heale our infirmities; for thou art our house of defence and our castle.

In the numbring of our miseries, I must here exclude such as are especially and principally related in Scrip­ture, for I will reserue my selfe to speake seuerally of them in the third part. Now if I shall twice repeate any onething, then you must conceiue that it is proper to miserie, and to miserable men, to spend their whole time in telling and retelling one and the same ill acci­dent. For their heart is replenished with sorrow, and out of the abundance of the heart, the mouth speaketh; considering that my condition is the same with others, and speaking of them, I speake of my selfe: yet here in deede I am but a bare reporter; neither would I be­thought to bee a counterfeit, the more to moue your pitie and compassion; nor doe I desire long to detaine you with vaine and needlesse repetitions: May it there­fore please you, to consider the difference in handling each miserie, and you shall likewise easily obserue the different narration.

[Page 72]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; The miserie of his birth. 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 quàm 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 f [...]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 poyso [...]ed; I know no dangerous disease that lurkes in my body, Li [...]ing we dye. vnlesse you will suppose mine owne nature, which indeed is corrupted, and therefore tends to corruption; yet in truth I am more [Page 73] then halfe dead. Others conceiue this, as spoken in regard of the great difference, betweene my dull and dea [...] 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, The account of his life. 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, The shortnes and vncertain­tie of his life. and falling againe by the same steps and degrees, accor­ding to a iust rule and proportion? And this is most [Page 74] 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, His weakenes in his birth. 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 [Page 75] strong hide; Man is wea­ponlesse, 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. He wants more helpe then the beasts. 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 impotent, and in his age hee seemes to be the day labourer; a very drudge vpon earth, in s [...]dore vul­tus eating the bread of carefulnesse, and drinking the cup of sorrow.

All other creatures, if they haue a sufficient quantity of foode, will vndoubtedly thriue, their profit will be answerable to their keeping. The Sheepheard or the Grazier will almost assure himselfe, that against such a day, his sheepe or his oxen will be fit for the shambles; onely man seemes not to liue by bread alone. Beasts thriue better with their food then man. For not­withstanding a good diet, a hungrie appetite, a large meale; yet sometimes the body pines for want of nou­rishment. A good complection, and a strong constitu­tion, are not alwaies the vndoubted tokens of the lar­gest and best diet: the rich men of this world, can testi­fie this, though they haue choice of good meates, mul­titudes [Page 76] of dishes, and varietie of exquisite sauces to prouoke their appetite; yet for the most part, they haue not the strongest bodies, the ablest constitutions, the longest liues, or the greatest succession of issue: it is not bread alone that nourisheth, but the vertue and power which God imparts vnto bread. And howsoeuer God doth ordinarily concurre with his second causes; yet in man, in whom Gods prouidence doth most emi­nently appeare, sometimes to the wonder and astonish­ment of the Physitian and Naturalist, God denies his influence, that notwithstanding the application of out­ward meanes and remedies; yet the successe, beyond all probabilitie, proues contrary to mans expectation.

Other creatures excell man in euery sense, in euery corporeal qualitie, as length of yeeres, strength, sound­nes of constitution, The beasts ex­cell man. quicknes, actiuitie; man cannot be so subtill and ingenuous to insnare thē, but they are as cunning and wittie to preuent vs; you may assoone sur­prise and conquer a State, as preuaile against them in this kinde. Witnesse many kingdomes and prouinces, wherein the forme of gouernment hath often been changed and altered, yet could they neuer preuaile a­gainst the crueltie of wilde beasts: though the English forces haue often put to flight the incursions and re­bellions of the Irish nation, yet for their Wolues wee could neuer preuaile. I speake not of their aptnesse in learning, which I haue seene wonderfull in horses, and in other creatures, for this I might ascribe in some sort to their teacher: but I speake of their naturall workes; the birds in building their nests, with straw in their bils, water in their wings & earth in their clawes, may serue to teach and instruct vs in our architecture, in the plot­forme and contriuing of our houses.

No creature so much loathes vncleannesse as man, and yet no creature, whose flesh is so apt to be tainted, [Page 77] with vlcers, botches, and sores, as is the skinne of man; what kembing? what trimming? what oyntments? what washings? what sweete perfumes? what linnen? what change of garments? and yet all will not serue: sometimes the food breakes out into sores; The vnclean­nesse of man. sometimes the moysture or fleame is dissolued into issues. By the sea-side, you shall not faile to haue lepers; and in the inland-countries men are troubled with botches and scurfe. Ireland is plentiful of vermine, and the least neg­lect of our bodies will make them noysome and vn­cleane. Old age proues balde, without the beautie and comelinesse of haire; neither coughing, nor sneezing can free them from filth. Quibene ol [...]:, non bent [...]let, he that hath the sweetest smell, hath not the sweete [...]t bo­die: of all the noysome sents, there is none so rammish, and so intollerable, as is that which proceedes from mans bodie: whereas the poore shepheard, without any other remedies of art, only with his Tarre-boxe, is able to preserue a huge flocke of s [...]eepe; and the Far­rier with his drinke, and his letting of blood, cures all the diseases of beasts.

Many hearbes, many beasts, many trees, are in them­selues odoriferous, The sweete odors of the creatures. and yeeld a sweete sauour; for God hath ordained them to be natures sacrifice to himselfe: But I thinke, if man were throughly [...]earcht, [...]earch the very entrailes and bowels, and you shal hardly endure the sent. I will not speake of his filth iss [...]ng from his eares, his eyes, nostrils, mouth, nauill, and the vncleane parts; take his very flesh, his bones, and his sinewes, burne and consume them with fire: O the sweet smel­ling sacrifice, as loathed of God, so hateful and distart­full to man himselfe! for what should wee expect of flesh and blood, but corruption?

From the altar of sweete odours, let vs come to their quier: Hearke, hearke, the excellent notes of singing [Page 78] birds, The musicke of the crea­tures. what varietie of voyces? how are they fitted to euery passion? The little chirping birds (the Wren, and the Robin) they sing a meane; the Gold [...]inch, the Nigh­tingall, they ioyne in the treble; the Blacke bird, the Thrush, they beare the tenour; while the foure footed beasts with their bleating and bellowing they sing a base. How other birds sing in their order, I referre you to the skilfull Musitians: some of them keepe their due times; others haue their continued notes, that al might please with varietie: while the woods, the groues, and the rocks, with a hollownesse of their sound, like a mu­sicall instrument, sends foorth an eccho, and seemes to vnite their song. Only man, as being a wild and a fierce creature, hath no certaine note or tune; his painfulnes in learning shal recompence his delight in the hearing; his instruments are the guts of dead creatures, a token of his crueltie, and the remainder of his riot. With these instruments he must please himselfe in his melancholie fits, take his recreation, temper his passions, and vse thē as a meanes to kindle his deuotion: O praise God vpon the Lute and Harpe, prais [...] him in the sound of the Trum­pet, praise him in the Cymbals and pipes; let euerie thing that hath breath praise the Lord. And thus man seemes to be defectiue and destitute aboue all other creatures, euen in that, which was the first end and scope of his creation.

If you regard neither sweete odours, nor heauenly musicke, nor beautifull colours; yet consider the crea­tures in themselues: The tempe­rance of the creatures. all other creatures (yea the most rauenous) seeme to be much more temperate in their diet, or foode, then is man. Sometimes, indeede, these home-bred creatures, through mans ill vsage, either in their excessiue labour, or through their distempered foode or waters, are subiect to surfeits: but for those wilde beasts, which do not commit themselues to mans [Page 79] custodie, they are priuiledged, and exempted as from all riots, so from all surfeits; notwithstanding the abun­dance and plenty of their foode, especially at some sea­sons. And here appeares our corruption, no creature so inclined and apt for a riot; no creature so subiect to a surfeit, and all our diseases, for the most part, arising from a surfeit: intimating the first gluttonie and surfeit of mankinde, in eating the forbidden fruite. Herein ap­peares our corruptiō aboue theirs: either nature should haue dieted vs, as she doth the rest of the creatures; or else she should haue prescribed vs a measure, and giuen vs that prouidence to moderate our selues.

As it is in their diet, so in all other actions of the flesh. Other creatures, though hotter in constitution, yet are they not so much inclined to their lust, as is man. And sometimes the more impotent man, the more inclined to the sinne; Man more in­clined to his lust. the sinne it selfe not arising from the strong constitution, or the abundance of seede: but from some outward temptation, or by a strong inward apprehension in the pha [...]e. So that seeblenes, which in all other creatures, giues them some respi [...]e; yet in man, through a continuall ill habit, though it weaken the body, it doth not abate the lust. Insomuch that for the remedie and cure of this sinne, there is not onely prescribed vnto vs, fasting, but prayer; not onely the flesh is to be tempered and allaied with abstinence, but the minde distracted with worldly thoughts, must con­uerse with God and his Angels; that so inamoured with their beautie, we might forsake our first loue, the loue of this world, the loue of the flesh, the loue of our selues, Sponsabo tem [...]h [...] in et [...]rnu [...] delectus [...], & ego illi. If thou wilt offer vp thy heart vpon Gods altar, as a whole burnt offering, nothing shall remaine for any secular vse or imployment.

To speake of the [...]oode both of man and of beasts, [Page 80] how nature hath supplied their necessities with the daintinesse and delicacie of meates; I will not compar [...] the best of the one with the meanest of the other: The food both of man and beast. for vndoubtedly a Ladies whelpe, or a singing bird in the cage, are more daintily kept then a poore mans childe. The Hounds eate vp the best part of the venison, and the Hawkes feede vpon Partridge, while the poore Dutch men, like swine, digge vp the rootes; and the gentleman-like Italian (notwithstanding his brauerie, and his picking of teeth) feeds vpon Sallads. The poore people of England are vsually kept with their oates, which here we giue to our horses; and if their meanes will reach, they feed vpon milch-meates (which indeed is their ordinarie food), doe not calues and lambes do the like? Doth not the Bee feede vpon the sweete ho­neycombe? Or is there any delicious tree in our gar­dens, whereof the fowles of the ayre doe not share in the fruite? The Kite preyes vpon Chickens, the Wolfe vpon the tender Lambe, and the Kid; the Foxe vpon poultrie: and I thinke that Purueiours could hardly make better prouision for a Prince his diet. If there were any difference, yet certainly their foode is as a­greeable to their nature, as pleasant and delicious to them, as ours is to vs; we reiect theirs, they reiect ours. All men are not delighted with sweete meates, the same taste is not alike pleasing to euery palat; nature makes their prouision agreeable to their state and con­dition, and therein seemes to bee alike bountifull both to man and to beast: Aperis tu manum tuam, & impl [...]s [...] animal benedictione; Thou openest thy hand, O Lord, and fillest euery liuing thing with thy blessings.

Hauing receiued their foode, assuredly their dige­stion is much better then ours: nature seemes lesse to complaine in them, then in vs, and more rarely com­mits an error. For as it is in trees and in plants, which [Page 81] drawing sappe by the roote, doe yeerely in the spring time send foorth a blossome, then a leafe, then the fruit, and at length brings all to full ripenes, obseruing the iust time and seasons for euery action. The concoc­tions of the beasts are more perfit thē ours. So is it in the feeding of dumbe creatures; they seeme to keepe the same station, the same course; at the same houres they alwaies approch to the same places, either for water, or shade, or for ease; iust at the same time they alwaies betake themselues to their rest, or their sleepe. See here an excellent diet, these are singular meanes to pre­serue health; nature seemes to haue set vp a clock, and in an equall distance by euen paces, to performe her office and dutie. Doe you yet require some further ex­periment? I will sooner breake your sleepe, then that you should rest vnsatisfied. Hearke, hearke, in the dead night the Cock crowes, and points out the time; Gal­lus negantes arguit; gallus iacentes excitat: He calles the husbandman to his labour, the scholler to his stu­die, and alwaies serues for a watch to giue an alarum. Philosophie can assigne no other reason of his crying, but onely the seuerall degrees and the strict order ob­serued in his concoction; nature hauing finished her taske, presently he awakens, then immediatly out of his braue courage, hauing receiued strength from his rest, he begins to insult, while others will answere his challenge, and here seemes to be a peale of ordinance; while the cold night, and some raw humours yet vn­digested, shall bring them to a second rest, and inforce a silence. And thus it falles out, thorough the whole course of the night; gallicinium, the Cocke crowing seldome deceiues vs, onely in the change of weather, you shall obserue a change in their naturall actions.

Being thus temperate in their diet, and their foode agreeable to their nature, and their nature performing her taske, no marueile if they be lesse subiect [...] distem­pers, [Page 82] then man; The dumbe beasts lesse sub­iect to distem­pers then man. distempers, I say, which are the fore­runners to diseases (for as yet I will not extend my speech to diseases) from whence ariseth all this distem­per of our bodies, especially of ours, more then of all the rest of the creatures? You will say, from the excel­lencie of our constitution. But how doth this appeare? Other creatures haue their senses more exquisite, for they can discerne the change and alteration of wea­ther; if any one man can doe the like, it is to his paine and his torment: some old ach, or brused sore, or cra­zie bones may make him prouident and wise to his sorrow. You will say, that man cannot so well intend the actions of his sense, as they, in regard of his other imployments, being taken vp with the weightier af­faires of his reasonable soule. But suppose that man should turne beast, and proue an hireling onely for the seruice of his senses: suppose him an ideot, or a luna­ticke; could hee then attaine to the least part of this knowledge? No certainly, the old shepheard (after long obseruation) cannot informe himselfe in this kinde, but still must bee instructed and taught by his flocke: this should argue, as perfect a temper in them, as in vs.

But suppose mans temper to bee the best, then there appeares the corruption of nature, to make the best the most brittle. Suppose this best temper did consist in a mediocritie, as indeede it doth, then should it be lesse obnoxious to any extreame; Mans temper. it should bee able to resist as the biting frost, so the melting heate, moderata du­rant; as in factions and parts taking, the safest and su­rest course is, not to intermeddle with either side, vn­lesse necessitie inforceth vs, but to stand indifferently affected to both. The moderate mixture of gold, giues it the greatest and longest continuance, while other bodies approching neerer the extreames, are either [Page 83] nipt with the frost, or scorched with the heate, or sud­denly dissolued by the application of some contrarie qualitie.

I cannot yet bee resolued, from whence come all these distempers more incident to man, then to all o­ther creatures: the parts of man are the same, for num­ber, qualitie, figure, situation, with other creatures. Mans foode, The meanes for mās health cannot pre­serue him. clothing, habitation, places of rest, and re­creation, seeme to be much better then theirs, being all in mans owne choice, who will vndoubtedly make choice of the best: the means for preseruing his health, are much greater then theirs; in heate hee can vse the shade, the groue, and the sellar; in cold, the fire, the lambe-skinne, the warme broths, besides all the helpes of physicke, the studies of many learned men, the pra­ctise and experience of all ages, the farre fetched Indian drugges, and all the remedies of art; yet all will not serue; no creature so subiect, no state so obnoxious to all distempers, as man. It should seeme wee liue vpon the borders, betweene God and the creatures, and therefore these maladies, by God inflicted on nature, must first seaze and light vpon vs: or we alone hauing tasted the forbidden fruite, the raw humours are still indigested, they lie heauie on the stomacke; the sto­macke which serues for our kitchin, and is the well-spring of all our diseases.

The many distempers which happen to man, seeme to shorten his age, which indeed carries not the same proportion with the age and life of the creatures. One and twentie yeeres passe, The course of mans age. when wee liue vnder the cu­stodie, and tuition of others, not able to dispose of our selues. Hitherto wee are in the cradle: now triple this time, and it will amount to sixtie three yeeres, not one of a hundred doth arriue to that age. As you walke in the streetes, obserue the number of passengers, iudge of [Page 84] their yeeres by their complections; or looke into the Register booke of your Churches, and you shall finde more liuing vnder the age of thirtie, then aboue. Now from this age to sixtie three, there remaines thirtie three yeeres; a long time, I confesse, in respect of mans age: for the wisedome of the law, the common course and practise of these times, doth proportion one and twentie yeeres to three liues: before man comes to the age of fifteene, most commonly he hath lost the grea­test number of his kinsmen and friends. And hence it is, that euery man desires to free his lands from ward­ship, though otherwise they are the eldest sonnes of such men, who are vsually matched very young, and do no way indanger their liues. If man comes vnto fortie yeeres, then all his acquaintance is among the dead: he scornes to conuerse with young men, to take their counsell or aduice, whom he knew boyes without vn­derstanding, and are still boyes, in respect of himselfe. Whereas all other creatures doe attaine to their full perfection of growth, and strength, long before they attaine vnto the third part of their age; and for all o­ther their workes of nature, their breeding, the sound­nes of their bodies, the continuance of their liues, you shall finde a farre greater certaintie in them, then in the condition of man.

For the length of mans age, as some other creatures exceed man, so man exceeds the most of the creatures; for after the fall and corruption of man, yet still the mercie of God hath appeared in the preseruation of mans life, The length of mans age. to assure vs of that immortalitie, which wee should haue enioyed in our integritie; and to bee the earnest of that eternitie, which hereafter wee shall re­ceiue in our flesh. It stood with the power of God, and with the honour of our creation, that creatures should decline by degrees, hereafter as they were more [Page 85] or lesse distant from that first mould, made by the im­mediate hands of God, and his owne workmanship. And therefore the Patriarkes, with their ma [...]y hundred yeeres, farre exceeded their posteritie; but at the de­luge, it should seeme that God appointed a new com­putation of yeeres for mans age, that hee might be the more terrified from attempting of sinne, by conside­ring the frailtie of his owne life; and that God might neuer be inforced to punish mans sinne, with the like heauie iudgement of waters, whereby hee might in­curre the breach of his promise.

Considering all the infirmities of mans nature, and the weakenesse which seemes to bee proper and inci­dent to his condition, the life of man is farre shorter, then is the life of the creatures: for here in this world, by the course of Gods prouidence, there ought to bee a lineall succession; the father should liue, and take pro­tection of his sonne, vntill his sonne should bee able to prouide for himselfe: and herein, if you shall com­pare man with the beasts, you shal find him farre short, and very much defectiue.

Considering againe the difficultie of many trades, of many professions, which are necessarily required for the vpholding of mans life, the learning whereof takes vp the greatest part of his age; The compari­son of mans age with the creatures. for we haue not our workes by a naturall instinct, like the creatures, neither are we fit to serue, fit to learne, vntill wee come to the age of sixteene yeeres, and then wee must stay out our prentiship. Suppose I were to vndertake the profession of a Scholler; almost twentie yeeres would runne ouer, before I could learne the rudiments of Grammar, and then not thirtie yeeres will suffice to attaine to any perfection of Arts. We can make no addition of our owne, wee can adde no new inuen­tion, vntill a longer time be expired: and therefore it [Page 86] stood with the diuine goodnesse, that the father might be able to instruct his owne sonne in Gods law; that seeing the motion of the heauens (the reuolution whereof cannot bee discerned within lesse then the compasse of mans age) he might worship the power of the Deitie: and hauing a long time of miserie, and great varietie of accidents, his time might likewise bee prolonged, and the occasions often renewed, for his true repentance and sorrow; and yet in his whole time, he should not be able to secure himself, the respite of one houre.

The age makes not for the happinesse of a creature: for we must consider, not how long we haue liued, but how well we haue liued: and therefore I will speake of the delights of this life, The delights of the crea­tures are grea­ter then mans. wherein the dumbe beasts seeme farre to exceede man. For these are not to be proportioned according to their number, but accor­ding to the capacitie of their nature. They haue no ap­parell (I confesse) they haue no houses, no furniture, for they want none, here is their greatest comfort and hap­pinesse. Man only, that is the stranger and pilgrime, he must pitch vp his tent, set vp a house, or habitation for himselfe; the proper and natiue inhabitants, are suffi­ciently prouided for by nature her selfe. It would be a disparagement for vs to set vp our seeled houses, if our weakenesse and tendernesse would permit vs to liue in the open ayre, vnder the faire couering of the heauens, bespangled with glorious starres; vpon the pauement of the earth matted, or rather fringed with greene blades. Whether would you iudge him that is already satisfied with foode; or the hungrie and rauenous cor­morant, that still requires more and more foode, to be the happier? Whether would yee preferre him, that hath all the helpes of physicke, being sicke, or him that in perfect health requires no physicke at all? and this [Page 87] is the condition of dumbe beasts, in respect of man.

For the pleasures and sports belonging to bruite beasts, you see that Princes and Nobles take their greatest pastime, in those royall games of Hawking, and Hunting. I would gladly know, The pleasures of the beasts. whether the Faul­con receiues more delight in the sport, or the Faulco­ner? the one being an actor in the businesse, it being more agreeable to the nature thereof; the other a bare spectator in the game. Heere is no violence, no coa­ction, but a free and a voluntarie flight, and common­ly without resistance, without danger or perill. When the sport is ended, then is the Hawke carried vpon the hand, as it were in triumph, an honour well befitting the state of a Prince: neither will she entertaine into her seruice men of the meanest condition and place; but such as expect other mens attendance, and take vn­to themselues the highest titles of dignitie, do notwith­standing make themselues seruants and slaues to their Hawkes. As much may be said for the Hounds, who sometimes (besides the benefit of their sports) share in the best part of the Venison.

I would not here willingly haue you suppose, that I were a Proctor, entertained to speake in the behalfe of dumbe beasts: neither doe I here purpose to acquit or excuse them from their miseries; The dangers of both. but onely to lessen theirs in proportion to ours; giue me therefore leaue further to compare them together, in such heauie acci­dents and dangers as happen to both. First from the elements themselues, the ouerwhelming inundations of water; the vnresistable violence of fire; the ayre with anoysome and infectious breath bringing a pe­stilence; the earth not yeelding her fruites, causing a famine; the inward diseases which are common to both; the outward wrongs and grieuances, which they sustaine from each other; the seruices and slaueries [Page 88] whereunto they are subiect: and lastly their slaugh­ter.

Suppose that man, together with a dumbe beast, should fall into any danger of waters; all the beasts of the field, of what condition soeuer, doe naturally swim to saue themselues: Man is more subiect to the danger of wa­ters then the beasts. onely man, who seemes to be bet­ter disposed for it, then any other land creature, in re­gard of his vpright & straight figure (as it were) resem­bling the forme of a vessel, a broad and spatious breast­plate, that so the greater quantitie of water suppor­ting it, might vphold it the better, extended armes and legges, together with the palmes of his hands, and the soles of his feete (as it were) in stead of oares; his bones not so massie or weightie as theirs, the rest of his bodie being like vnto theirs: yet only man is defectiue here­in, and must learne that by art, practise and experience, which they haue by a naturall instinct; though other­wise man, of all other creatures, is onely inforced to commit himselfe to the danger of waters. But obserue and you shall finde it in a farre greater wonder; as long as heate continued in the body, which by all likeli­hood should eleuate and lift it vp, to preserue the body together with life; then behold, the waues and the deepe striue against nature, the one swallowing, the o­ther ouerwhelming mans body: but when his dead carkasse for a few daies hath rested in the waters, whe­ther it be to disgorge him, lest otherwise he might taint the sweete sauour; or desiring to make some recom­pence for his death, that he might haue a Christian bu­riall, whom the sea thought vnworthie of life; at length she returnes him, and sends him to the shore, when his body is breathlesse and cold, much heauier then it was wont; and therefore with the stockes and the stones might well haue sunke to the bottome, and there ha [...]e continued in a tombe of waters, were it not, that the [Page 89] liuing should receiue some instructions from the dead, and be admonished by the feare and terror of death.

Hauing diued into the waters, now giue me leaue to approch, & to drie my selfe by the fire; only man, of all other creatures, Man only sub­iect to the danger of fire. findes vse of this element, for his foode, and for his warmth: other creatures seeme to liue in a temperate zoane, clothed sufficiently against the win­ters cold blast, and shaded sufficiently against the scor­ching heate of the summer. They haue their dennes and their caues without any chimneyes or stoues; only man stands in want of fire: and therefore if wee looke to re­ceiue the benefit, first let vs acknowledge the infirmity to be proper and peculiar to vs; and especially to the weakest of vs, to women, children, and old age: and as we receiue the benefit, so must we stand to the danger; sometimes the losse and consuming of all our substance and goods; sometimes the burning of our owne flesh, neither members nor liues are alwaies secured; some­times contraries together conspire against man, the water serues to carrie the violence of heate, and scal­deth our hands and our shinnes; sometimes the very foode or sustenance of man being ouer rashly taken, in stead of a delicious taste, burnes the tongue and the palate. O happie other creatures, that are exempted, as from the vse, so from the danger of fire!

When I consider these accidencies of water and fire, I must necessarily conclude, that both the deluge of wa­ter, and the future d [...]ssolution by fire; both of them are first and principally directed for man, as the fruites of his offence, so the effects of his punishment: though secondarily they might intend the dumbe creatures, as they serue for mans vse and ministrie,

To come to the neerer elements, which are more fa­miliar vnto vs, and wherewith wee are better acquain­ted. First for the contagious ayre, no creature is so sub­iect [Page 90] to a generall infection and pestilence, as is man. In this one Citie we haue buried three thousand a weeke, Plagues and infections inci­dent to man. and so for many weekes together much about that number, when the plague hath continued within the kingdome for many yeeres. This plague, it doth not arise from the food or any distemper of our bodies, but from the ayre; it is a poyson which workes vpon the vitall spirits, and seeming to neglect other baser and inferiour parts first sets vpon the heart, striking at the roote of life, and suddenly in a moment it brings vs to ruine. If the partie himselfe shall happily escape, yet still the infection continueth, though the garment bee worne out with vse, consumed with the moath, yet in the bare threads the poyson will priuily lurke: the o­pen ayre cannot sufficiently pearce, the fire cannot cleanse, mans prouidence cannot preuent; but it findes out some lurking hole, some shelter or couering to hide it selfe, vntill at length it bursts into vengeance, to the wonder and astonishment of nature. Summer and winter both serue alike to harbour such an vnkind ghest; it will inhabit the bare walles rather then it will be excluded; the dumbe creatures, the dogs and the mice shall serue to scatter it; especially fruite shall nourish it, for it was the forbidden fruite, which gaue it the first entrance and occasion. Marueile not how mans sinne, like an hereditarie disease, should bee together propagated with his seede, when the breath of his no­strils may thus worke vpon thousands at once, vpon the strongest and ablest bodies, to their vtter dissolution and ruine.

But plagues are rare, and seldome befall vs, they sol­low either the opening of the earth; when a poysonous and putrified breath, inclosed in the bowels of the earth, doth finde out some vent, and infects the plants and the fruites; or else they are caused by some strange [Page 91] coniunction or opposition of starres. For I will not dis­pute of Gods immediate and extraordinary actions, these I will passe ouer with silence, and reuerence, trem­bling at his iudgements: but sure I am that God is the God of nature, and hee can vse naturall meanes, for the punishment of mans sinne: thus plagues are sometimes foreseene and foretold. But to come to those infections which are vsuall and ordinary; how many places are there, where Physitians forbid our habitation? the hun­dreds of Essex, Rumney in Kent, the Fennes of Ely, the Marshes of Lincolne, the Woulds in the North, the Moores in the South, the Downes in the West. These are all vnhabitable places, and cannot agree with mans health, as if God had not giuen the whole earth for mans vse. They are wealthie (I confesse) if they were healthie; the soile is rich and fat, it agrees with the na­ture of all other creatures, makes them plumbe and in good liking (man only excepted).

Let vs leaue those noysome and pestilent countries, and come we to the pleasant and healthfull foyle. Take this one Citie, which certainly is seated as well for health, Noysome pla­ces in Cities. being a sandie drie ground, and as conuenient for marchandise, in regard of this kingdome, as any Ci­tie is, or can be in the world: yet in regard of commers, their close buildings, the societies of men, for want of fresh ayre, sometimes for the noysome trades, some­times for the ditches and vaults; how many streetes, al­leyes, lanes, are made inhabitable? All the Wha [...]ffes of London, Stepney, and S. Ptooleys will testifie as much in effect. Marueile not, that the Gentrie make choice of the Suburbs, and begin to build in the fields, they are wise in their owne generation; they desire the pro­uision and conueniencie of the Citie, but the ayre and the breath of the Countrey.

Me thinkes I am like the Doue, which flew out of [Page 92] Noas Atke: for hauing been tossed with the waters ha­uing scorched my wings with the fire, The famine of man in respect of the crea­tures. not able long to subsist or to houer in the pestilent aire, I must search for some resting place here vpon earth, our mother earth. For wee are made of the earth, we are nourisht by the earth, and wee shall be dissolued to the earth; and yet notwithstanding, this earth, sometimes for want of o­ther fruites, will affoord vs the fruites of a famine, as leannesse, feeblenesse, palenesse, wannesse, &c. In the famine of the creatures, wee share with them, but they no way partake with vs; their sorrow makes for our sorrow, for they are directed to our vse; but whatsoe­uer griefe or want is ours, is properly our owne, and no way concernes them. If God punish the earth with a great drought, as it causeth a barrennesse in nature; so it argues the barrennesse of our nature, in respect of good workes. And as the earth opens and gapes for raine, so mans guts and bowels (like Horsleaches) shall suck and not be satisfied, for want of due nourishment; then the dumbe creatures want sustenance and foode, which they testifie with their cries, and their groanes. And the time shall succeede, when man shall finde a want of the creatures; and notwithstanding his cryes, and complaints, though hee could neuer be perswaded to a religious fast, yet at length (maugre his appetite and riotous disposition) hee shall be inforced to an ab­stinence.

The creatures vndoubtedly, are not so subiect to fa­mine, as is man; some of them cause a dearth amongst vs, when God giues the labours of our hands (the fruits of the earth) to bee deuoured of the Grashopper and Catterpiller, as much better deseruing them, then wee wretched & sinful men: to others (as it appeares in the Ant) God hath giuen a greater forecast & prouidence, to make her prouision in due season out of our plentie, [Page 93] then man hath or can haue, notwithstanding his reaso­nable soule. The beasts not so subiect to a famine as man. Some creatures there are, which feed vpon the bare elements, or other common foode, and haue alwaies a like plentie. Beares being hungrie will eate earth and stones, vntill conuenient time serue, to reple­nish themselues with better foode: the Eastridge will deuoure Iron, and therefore she lends her feathers to the Campe for their beautie and ornament, as being the excrement of their weapons. Sometimes the clawes of beasts yeelds nourishment to the stomacke, vntill the stomack againe returne it with great thankfulnes, tho­rough the liuer, by the veynes, to the parts frō whence it was borrowed: As in nature there seemes a kind of circular conuersion, the fruites of the earth doe fatten beasts, and the dung of beasts doth fructifie the earth: and thus it befalles some of them, in case of necessitie.

Creatures there are which sleepe all winter, and are committed to the safe custodie and protection of na­ture, returning with the Sunnes returne, and freed from the sorrow, Their famine is ours. partake onely in the ioy of his presence. O­thers following (as it should seeme) the course and di­rection of the heauens, doe alter and change their cli­mate, and affoording vs their companie onely in the plentifull times, they neuer share in our wants. Many of thē in the hardest times, seeme to be in the best plight; the white frost fattens the birds, and the Rabbets, while poore man creepes to the fire, and complaines of the weather. To conclude, if any one of them smart, and be pined in their foode, it is man that shall taste of that iudgement, who feeds on their flesh; their punishment lights vpon vs, and ours no way concernes them: any one of them will serue for our smart, the rot of sheepe, the murraine of beasts, the tainting of fishes, and here is our vnhappie condition.

Leauing the elements, let vs come to our bodies con­sisting [Page 94] of elements. Why should man be more subiect to diseases, How man is subiect to dis­eases. then all other creatures? Not any part of man without seuerall and special diseases; not any mo­ment of his age wherein sicknesses and infirmities doe not watch and attend their opportunitie, arising from the very constitution of his body; the small poxe & the measles creepe in his cradle; the wormes, the scabbes, and the botches attend him to schoole; in his youth, hot agues and plurisies, like burning seas with their eb­bings and flowings going and returning according to their fits & their seasons, to the wonder of nature, & the astonishment of the Physitian; in his elder yeeres, the stone, the gowte, the strangullion; then ruptures, aches, and coughes; at length the dead palsie, the apoplexie, the lethargie giues him his deadly wound. Thus man stands to be baited, while all the diseases, like so many furies, some gnaw at his throte, others th [...]ust at his li­uer, some dart at the kidneys, others aime at the heart; all nature cannot supplie the like president. And there­fore giue me leaue (though I offend much against the rules of art) to compare man to man himselfe, the ge­nerall state of man, to the picture of that man which stands in the forefront of an Almanack; the Lion strikes at the heart, and the back, while Cancer nips the breast and the stomacke, Sagittarius shootes at the thighes, Capricorne buts at the knees: and here you haue the liuely representation of man.

Euery time and season hath his proper and peculiar diseases. In the spring time, when nature seemes to make restitution for the cold winter, that as wee were formerly exiled from a garden, so now a garden should be brought vnto vs, The diseases of the season. (which indeed is an excellent em­bleme and figure of mans resurrection, and his restitu­tion to Paradise) then begins the cold winter in our bodies, a time of stormes and of tempests, then begin [Page 95] the lurking and hidden diseases first to appeare, toge­ther with the fruites of the earth, as a principall fruite of the earth, heere is worke and imployment for the Physitian: then the Summer approcheth, which seemes to draw all heate out of our bodies, and leaues them im­potent and weake; we are wearie and sweate with our idlenes, and while the little Bee labours, and whole na­ture is busied in making her prouision, then wee desire immoderate sleepe, as if the worke did little concerne vs.

But when we awaken, and see nature in her full beau­tie and prime, how she is crowned with garlands and varietie of flowers, how she boasts of the fruitfulnesse of her owne wombe, The whole yeere serues for our conti­nuall fits. in producing so many such excel­lent and delicious fruites: then foorthwith begins our sorrow, for with the fall of the leafe, we begin to com­plaine of old aches. See then, we cannot couer our na­kednesse with leaues, but here is the fruite of the first fruite that euer we tasted. Autumne is the time of the greatest mortalitie, and this proceeds especially by ea­ting of fruites, an vndoubted token and remembrance of that first forbidden fruite. Thus is poore man alwaies sicke with continuall fits, he begins with the spring, for in the spring the world had his beginning; hee findes some abatement in summer, for then hee is smothered and choaked vp with heate; but in Autumne his fits are renewed, vntill winter approch, which hath resem­blance not to old age (as some suppose, and this were sufficient) for old age is a continuall sicknesse, and infir­mitie; but to death it selfe, consisting of barrennesse, ma­king no difference betweene the fruitfull vine, and the vnprofitable sallow: all woods must then serue alike for the fewell, as all the whole world shall at length be consumed in a generall combustion.

From the diseases, let vs come to the cure: and first [Page 96] for the dumbe beasts. All the beasts of the field know what is profitable for their food, The easie cure of dumbe beasts. their sight, their sent, their owne knowledge sufficiently informes them; ac­cording to the season and time, thereafter they pro­portion their diet; as is most befitting their nature, you shall finde their habitation and dwelling; if sicknesse attach them, they seeke no further helpe, but only their owne naturall instinct; they begin the cure with for­bearance and abstinence, that so nature might streng­then her selfe; then they seeke some physicall hearbe, they know where it growes, they know in what dosis to take it, and the manner of application: here is short worke, I confesse. But come wee to man, and I feare I shall proue tedious in my discourse. Man alone (not­withstanding the diseases whereunto hee is subiect) doth infinitly exceed theirs, both for number and dan­ger, yet wants he all those helpes, which nature hath supplied to all other creatures in a plentifull manner: and therefore man must intend a long course of studie, very harsh and very difficult to supplie his defects, ars longa est & vita breuis. When I consider those large vo­lumes of Galen, The difficultie in mans cure. Hippocrates, Auicen, &c. me thinks it would aske a mans whole life to peruse them. It were wel, if the Physitian might be priuiledged and dispen­sed withall for his health, vntill he had finisht the course of his studies; but commonly in the middest of them, sicknesse preuents him; setting the nature of diseases before his own eyes, they sease vpon his flesh, notwith­standing his great learning, and the strong bulwarke of his physicke. Is it possible that all these huge and large volumes, farre exceeding mans body in largenesse and weight, should not bee able sufficiently to describe it, but that euery yeere should finde out some place & part of mans body for a new incroaching disease, vnknowne to the Ancients, and wondred at by the professors?

[Page 97]In prescribing their physicke, obserue how curious they are, it appeares by their dosis, their waights, oun­ces, dragmes, scruples, graines, as if they were able to square out, and to proportion nature to a iust rule and leuell, to poyse and to ballance her to the inch: consi­der their innumerable Recipe's, Our physicke not so certaine as theirs. their compositions cō ­s [...]sting of vario [...]s and infinite ingredients; whereas cer­taine it is, that there are but foure first qualities, & euery one of them may be allaied by his contrary. Wherfore, I pray', serues so great varietie? I had thought that it had been to hide and couer the mysteries and secrets of their art, to make it seeme wonderfull and incompre­hensible; or else to raise the price of their physicke, to make their own wares sale-able. But shall I tell you the reason? In truth I feare they doe but guesse at their physicke: Philosophie, whose search is deeper in nature, seemes ingeniously to confesse as much, when as in eue­ry creature she placeth certaine hidden and secret qua­lities, which the reason of man cannot finde out, as like­wise not the degrees of those qualities: and therefore euery Physitian is an empirick, his learning is gotten by experience, and not by reason or discourse; though otherwise Scripture can giue him this testimonie, that the profession it selfe is very honourable, as being the appoynted meanes vnder God, for recouering and re­taining our health.

From the Physitian let vs come to the Apothecaries: When I see their shops so well stored and furnisht with their painted boxes and pots, in stead of commending the owner, or taking delight and pleasure in the shop, I begin to pitie poore miserable and wretched man, that should be subiect to so many diseases, and should want so many helps for his cure, I could wish y ^t his pots were only for ornament, or naked and emptie, or that they did but onely serue for his credit, for he is the hap­pie [Page 98] man that can liue without them. But here I can doe no lesse, Our distastfull physicke. then take some notice of their physicke; most commonly the medicines are more fearefull then the disease it selfe, I call the sicke patient to witnesse, who hath the triall and experience of both. As for example, long fastings and abstinence; a whole pint of bitter po­tion, pils that cannot be swallowed, noysome distaste­full and vnsauourie vomits, the cutting of veines, the launcing of sores, the fearing vp of members, the pul­ling out of teeth: here are strange cures, to teach a man crueltie; the Surgeon shall neuer be of my Iurie.

In fetching this physicke (these Indian drugs) thou­sands doe yeerely endanger their liues, through the di­uersitie of the Climate, going to a new found world, they goe indeed to another world: The Indian drugges doe not agree with our bodies. where (as I suppose) that the physicall hearbe of euery countrey is most proper and fit for the inhabitants of that countrey, ac­cording to the course of Gods prouidence; and accor­ding to the Physitians owne aphorisme, that a cure gently performed according to naturall degrees, is al­waies most commendable. Their hearbes doe not a­gree with our constitution; yet such is our wanton­nesse, that sometimes with taking their physicke, wee ouerthrow the state of our bodies; and in stead of na­turall, we make our selues artificiall stomackes, when our English bodies must proue the store-houses of In­dian drugges. There is a great distance in the Climat, and therefore we should not rashly vndertake such a iourney, to ioyne together things so farre separated in nature. Sometimes againe with taking too little physicke, we doe but onely prouoke and stirre vp those humours, which we cannot expell: sometimes the cu­ring of one disease, is an inducement to another; lest there should be an emptinesse or vacuitie in nature, there must be a succession of diseases in mans body.

[Page 99]The diseases of our bodie come to vs in poste, or on horsebacke, but they depart from vs on foote, very lei­surely and softly; and in our cures, nothing so easie as to commit an error, The errors of physicke. and being once committed, no­thing so dangerous. If the bodie be scalded with the heate of thy bloud in a feauer, and that thou desirest to giue it some vent; take heede, for if thou doest it not, in a iust measure, it will straight turne to a Dropsie. Is thy stomacke ouerloaded with ill humours, and that thou desirest a vomit? sometimes it will draw on a phrensie. Doest thou desire to purge thy distempered bodie? take heed of crampes and conuulsions.

Notwithstanding all physicke, and all other meanes, which God hath appointed for the recouerie of our health, yet is it generally acknowledged, that there are certaine incurable diseases. Some diseases are incurable. Here the Art discouers the weakenesse of her strength, and yet doth seeme to boast of the foresight of her skill: being able to effect no­thing, not able to rouse vp nature, she seemes to com­plaine of nature, and by incurable diseases, concludes, that the wound and corruption of nature, by y ^e strength of nature, is incurable. For if there were such a state of mans health, as could not bee annoyed with sicknesse, this were some recompence; but now all things seeme to sound corruption. We iudge of the state of our bo­dies by the excrements, and when our bodies are at the best, they must needs be defiled; since of the best nou­rishment, they make the worst excrement, and thereby doe giue a sufficient token of their owne corruption. What a miserable comfort is it to the sicke patient, to heare his Apothecarie, Surgeon, or Empirick very lear­nedly to discourse in the commendation of health; to tell of their former cures, of their soueraigne medi­cines? And yet at length forsaking their patients, to wil them to prepare themselues, for it lies not in the power [Page 100] of Art alwaies to prescribe a remedie.

From the inward diseases, let vs come to the out­ward wrongs and iniuries, which we sustaine from each other, and these seeme to proceede for want of good order and gouernment. The good go­uernment a­mong the beasts. But for the absolute gouern­ment among the dumbe creatures, hee that shall well consider the common-wealth of the Bees, how strict they are within the territories of their owne Hiues; how iust they are in putting those statutes in execu­tion, concerning idle persons and vagabonds, and like­wise the employment of day labourers; what an excel­lent order there appeares betweene them, how great the obediēce is from the inferiour to the superiour! he will easily confesse, that the greatest temporall happi­nesse of man, which consists in a good gouernment, whereby he is secured of his person and state, is much more eminently discerned amongst beasts, then a­mongst men. I will not onely insist in the Bee, who seemes to teach vs a platforme and president of a per­fect Monarchie: it is long since agreed and concluded in Philosophie, that such disorder, such difference and disagreement, such hate and enmitie, as is between man and man, cannot bee found in the rest of the creatures, nisi inter dispares feras, vnlesse it be in beasts of a diffe­rent kinde; and in the deserts and wildernesse, where rauenous creatures doe together inhabite. Such is the prouidence and gouernment of nature, that they liue as peaceably as wee doe, in our best walled fortresses and townes: the Citie gates though shut, yet some­times threaten as dangerous home-bred conspiracies, as they doe secure vs of outward forraine inuasions.

Howsoeuer, I would not taxe any law or kingdome in the world, with a conniuencie and toleration of iniustice; yet certaine it is, that as in the naturall body of man, the parts neerest the heart are aptest for inflam­mation, [Page 101] and in the remote parts, nature seemes to ex­clude and expell all excrements and filth: so is it in the gouernment of kingdomes, The ill gouern­ment amongst men. it is not alwaies safest to liue neerest the heart, nor is it secure to liue in the fur­thest distance. For euery kingdome hath his skirts and his borders, where the poore and pettie gouernours, li­uing out of the sight of the world, and making some counterfeit shew of their owne greatnesse, doe so pur­loinc and presse vpon the poore commons, that indeed their life seemes to be a thraldome most intollerable: which to a generous and braue minde, that truly values the naturall right of his owne libertie, is a yoke vnsuf­ferable. For to liue vnder a Monarchie, is no thraldome but libertie; for in this corrupted state, of the creature, there must be a gouernment, and this gouernment in­forceth a subiection: when this subiection is onely to one, it admits of the least inconuenience, and therefore is to be admitted as in nature, so likewise in reason.

But I may speake it to Gods glorie, and to our owne comfort, there is no nation vnder the Sunne, wherein iustice hath a more free and current passage then heere amongst vs. The good go­uernment of this nation. Our Commons haue their voyces and suf­frages in making their owne lawes; matters of fact do passe by the verdict of a Iurie; we are not acquainted with the taxes and pillages which are vsed in other na­tions, and indeed we are wholly vnacquainted with our owne happinesse, bonum carendo magis quàm fruendo agnoscimus. If wee did but see the daily practice of the Princes in Italy, and elsewhere, wee could not possibly be vnthankfull, to the present gouernment in which we liue, vnder the safe protection of our most gratious So­ueraigne King Iames, whose raigne God long conti­nue ouer vs, &c.

Now at length to speake of the seruices and slaue­ries both of man and of beast, if the dumbe creatures [Page 102] seeme to performe any dutie or seruice to man, as man himselfe is not freed from the like or the same seruice, The seruices of man and beast. so is he tyed vnto them in a very large measure, to re­compence their labours abundantly. As for example, is the horse appointed for the seruice of warre, for la­bour and carriage? there are likewise footmen and pikemen, as well as horsemen in Campes, and both of them aduenture alike, the horse and the rider both of them share in the danger. Now for his hire or rewarde in the field, hee shall haue his trappings and furniture very rich and costly, as the goodnesse of his mettall and courage requires: when hee returnes, his lodging or stable roome was first built by mans labour, his food was prepared by the haruest man, hee must haue conti­nuall seruice and attendance by man; the Black Smith must waite on his heeles; and so for the rest; there is a plough man and carter, as well as there is a plough or a teame; and he that lookes to receiue any profit by the creature, must first performe his dutie and seruice to that creature. And therefore no marueile, if he takes as his owne fee belonging to his place, their cast-away garments, as skinnes, wooll, feathers, and silke from the poore worme, which he fits and prepares for himselfe, not without great labour and industrie, which hee weares rather as a liuerie to betoken the base condi­tion of a seruant, then as a badge or a token of his re­gall soueraigntie.

Not only our seruice, our care and charge ouer them, but generally the slauerie of man, seemes to bee much greater then theirs. First that it is in the same kind: for if wee were to attend Angels, The seruices of man in ge­nerall. or some higher powers, assuredly our condition would be more tollerable; but here homo homini lupus, one man proues a slaue to an other, and must submit himselfe to the will of a tyrant. It is not vnknowne to all trauellers, that in other coun­tries [Page 103] there are captiues and slaues, sold in their markets, they beare a certaine price and rate, and commonly are valued vnder the price of a horse: see what account and estimation man doth here make of himselfe; and surely hee iustly deserues this punishment to fall vpon his whole kinde, when as the Son of God was bought and sold for a price, who was indeede the price of our redemption. To leaue the barbarous nations, and to draw neerer home, it is not long since the tenure of villenage was here abolisht amongst vs (thankes to the Clergie, for it was by their intercession); and at this day wee haue prentises for yeeres, seruants in couenant, which are in the nature of slaues, poore tenants must drudge for their Landlords. And whereas it is com­manded in the law of Moses, that thou shalt not muzzle the mouth of the oxe that treadeth out the corne, the intent of the law was, that wee should bee mercifull to the dumbe beast, that he should take some profit by his owne labours: but I feare wee are more mercilesse to men. The old shepheard lame and feeble, who watcheth all night with his flocke, and indures all the stormes and the tempests, yet I feare he neuer tastes any part of his fat weathers: the poore old countrie housewife neuer sees the spending of her own crambd Capons: and thus how vnequally and vnfitly hath na­ture disposed of vs? some liue in their wantonnesse and superfluitie, others in their wants and their mise­rie, and in both you may discerne the corruption.

Suppose the creatures were in subiection to man, and did require no mutuall seruice from man, then might it be said vnto man, Adeóne es ferox, quia habes imperium in belluas: Is this the greatest point of your glorie, The wrongs which man su­staines from the creatures. that you are a shepheard, a swineheard, or an heardsman? But I pray' what subiection might this be, when all of them seeme to conspire against man? All [Page 104] against one, here is no proportiō of iustice. Who was e­uer able to preuēt all dangers frō the creatures? Do not the fowles of the ayre take the first fruites of his crop? Doe not the vermine purloyne his substance at home? the moth abates the pride of his garments, the flye must taste of his best dish. Doe not those house-crea­tures, the Bee, the Waspe, and the Spider, threaten his person? and if hee comes foorth, then the Beare, the Woolfe, and the Lion, stand readie prest to set vpon him with open violence. We cannot vse any creature with sufficient safetie and securitie of our liues: the Horse, though hee wants hornes, yet hee hath hoofes; though by him wee finde some ease in our trauell, yet we must take heede of his tripping. Me thinkes I see a number of tennants conspiring and laying their pur­ses together, readie to be deposed against the iust priui­ledges and customs of their Lord, or the ancient rights of the Church (if you please) for the case is alike, it is general and concernes them all; they are to intend their owne publike and common good, before the particu­lar benefit of their Parson or Lord: and this is the con­dition of all the bruit beasts in respect of man.

But lies it not in the power of the Starre chamber, to preuent all such conspiracies and combinations of the creatures? The creatures may iustly con­spire against man. Cannot the heauens keepe all things in a more vniforme and strict order and gouernment? No certainly, for it stands with the course of iustice, that since man hath forsaken his owne ranke, cast off his maiestie, and feeding on the carcasses of creatures, cloa­thed with their skinnes, and their garments, doth to­gether put on their qualities and beastly conditions, in so much that now in the time of darknesse, he walkes disguised in a strange habit; no marueile if hee bee set vpon and taken by the watch, euery one suspecting him for some fugitiue: and as in particular he abuseth [Page 105] them and himselfe in an immoderate vse of the crea­tures; so in generall, all of them conspire against him, and worke their owne malice.

If any thing seemes to detract from the happinesse of beasts, in respect of man, it is because they are conti­nually subiect to slaughter. But are men exempted from this perill? Man is subiect to slaughter as well as the beasts. are there not as many snares to intrap vs, through the malicious practice of our enemies, either by the high way side, or in the secret and close night, sometimes with an Italian figge, sometimes by a false information in a legall proceeding, when our substance drawes on our confusion, if all this faile? Yet I pray re­solue me: were it not better in the course of our liues, to be fed and pampered with the beast, y ^t others should take care and charge over vs, and at length (before the miseries of old age ouertake vs) to end our liues with a thrust or a blow, when in an instant we are bereaued of sense, of life, and of motion, then to stay and expect natures best time and leisure, when with long lingring and tedious diseases, we should be first wrackt and tor­mented with most exquisite torments, (for assuredly the torments of tyrants, are not so cruell, as are the tor­ments of nature, being indeede in the more sensitiue parts) and yet after these torments, at length wee shall not faile to receiue the sentence of execution?

In regard of my profession, I would not willingly in­termeddle in causes of bloud, rather let all penitent sin­ners and offenders against law, freely escape by the be­nefit of their Clergie; for wee preach mercie, and no­thing but mercie, and all the mercie of the law ought to be ascribed vnto the Clergie. Yet here I can doe no lesse then relate a truth: I doe therefore call you Ser­geants, Bailiffes, Tortures pre­pared for man. Constables, and Iaylers to witnesse, how many prisons are there in this one Citie? what va­rietie of chaines, of fetters, of bolts? what dungeons [Page 106] and places of torments? what wrackes and strapadoes? what stockes, pillories, and houses of correction? how many kinds of death? hanging, pressing, burning, quar­tering. Weapons and instruments of warre. Wherefore serues your office, or the office of Sheriffes, but onely for the execution of these lawes? Wherefore carries the Magistrate, either sword or fag­gots before him? it is not to keepe away flyes or gnats, but that he is the instrument of God vnto vengeance: for whō are all these prepared? but only for man: by whom are all these prepared? but onely by man, besides the hanging and watchfull rod of Gods anger, and the seething pot of Gods wrath.

You Captaines and Souldiers; wherefore serues your plentie of Artillerie? such roaring Canons, batte­ring Peeces, Muskets, Petronels, Caliuers, and Pistols; these are not pot-guns for children, or haile-shot to kill a wren, or a sparrow, or birding-peeces for young men; wherefore serue so many Black-bils, Polaxes, Pikes, Lances, such Swords, Daggers, Rapiers, Poina­does, such variety of weapons, (and the ancient glo­ry of England) the Bowes, and the Arrowes; for I will not speake of vndermining the earth, the opening of sluces, when the earth and the water seeme to deuoure whole armies at once. I will not speake of other stra­tagems and snares in warre, or the great Massacres in peace; I pray' can all the shambles affoord so many kniues, beetles, axes, as there are tooles and instruments prepared for man. Iulius Caesar alone, who certainly cannot be branded with any note of the greatest cruel­tie, yet in his battailes, he is said, to vanquish and kill an eleuen hundred thousand fighting men, besides his owne souldiers, who were slaine in the conquest.

From the death of man and beast, which seemes to be incident and common both to man and to beast, giue me leaue to speake one word of their funerals. [Page 107] When I remember how the young chickins, The funerals of both. though continually fed in the chanell, without respect, should now at length be serued vp in a siluer dish, vpon a Da­maske tablecloth, with much pompe and solemnitie, to be foode for their masters; neatly handled, curiously carued, and safely laid vp in their bowels; certainly I commend their funerals before mans, who is wrapt in a sheete, buried in a pit, where his carcasse corrupts, and is made meate for the wormes. Thus behold the glorie of the world, the mirrour of nature, man for whom the whole fabricke was created, to whose vse and seruice all creatures were directed, who is a little world epito­mized, an abridgement of nature; man (I say) so farre exceeding all other creatures in that high prerogatiue of a reasonable and immortall soule, yet in regard of the corruption of his flesh, his condition is equall, if not inferiour to the beasts of the field. It should much detract from the wisedome of nature, and almost imply a contradiction in the workes of nature, if it were not a punishment iustly inflicted on man for his sinne, that man so farre exceeding all other creatures, should not­withstanding in his end bee accounted and numbred with the basest: for so saith the Wise man, I haue said to the graue, thou art my mother, and to the worme thou art my brother, my sister, my kinsman.

To conclude, strange it is, that in the dumbe crea­tures, there should be no miserie proper and peculiar to them, wherein we doe not share with them alike, and partake in their misfortunes: but many ill accidents do daily befall vs, not onely in regard of our reasonable soule, Mans miseries are either of body or mind. which is proper to our selues, but likewise for our bodies, consisting of the same elements with theirs, and yet therein they haue neither part nor portion with vs, and in those miseries which both sustaine alike, mans are much greater in the same kind. And hitherto I haue [Page 108] only spoken of such things, which concerne man pro­perly in respect of his bodie, and in comparison with o­ther creatures: now I will single him seuerally by him­self, and in regard of the difference of his parts the soule and the flesh, I cannot fitter resemble him, then to the Vniuersitie and towne of Cambridge; for in one and the same person, as likewise in one and the same cir­cuite of place, you shall finde two seuerall Corpora­tions, two distinct Charters, different statutes, & lawes, each opposing other, each accusing other, when both may want reformation.

Now let me come to the more noble part, to speake of the diseases of the minde: Is it not a sufficient mise­rie, The miseries of the minde. to be thus molested aboue measure, by the weaknes and infirmities of the flesh, not any one creature being subiect to the like afflictions, but that there should bee sorrowes and grieuances which are proper and peculiar to the minde, first begun in the minde, and therefore only competent to man, and from the minde at length bursting foorth in the bodie, either by melancholy fits, forbearance of meate, neglect of his naturall rest, as poysons inwardly takē break out into sores. And these are much more dangerous then the diseases of the flesh; insomuch that sometimes man turnes desperate, and commits the most cruell, bloudie, and vnnatural action, that possibly heart can imagine; his owne hands shed his owne blood, all his parts conspire against nature, he is the offender, and the partie offended, the Iudge, the witnesse, the Iurie, the executioner, and the sole behol­der, to arraigne and condemne himselfe, Selfe-homicide the most vnna­turall sinne. and in an in­stant bereaued both of life and of sense, he makes him­selfe wholly vncapable of repentance: Contrarie to all forme of iustice, and most contrarie to all right of na­ture, which abhorring and detesting blood, as in all o­thers, so most especially in it selfe, as hauing this prin­ciple [Page 109] rooted and grounded in the heart, that charitie should begin with it selfe: and as man doth not giue himselfe life, nor cannot continue his life, so is hee not Lord of his life, or his 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, The flesh in­creaseth the miseries of the minde. 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 diseases of the minde may consist to­gether with the immorta­litie of the soule. 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 commō 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; [Page 110] set vp a ladder, and he shall hardly climbe; giue him wings, it will not auaile him; d [...] 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, The diseases of the minde are not easily discouered. 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 [...]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 [Page 111] consists in due esteeme and reputation, besides her at­tractiue power, to draw all others to the imitation of her selfe. Vertue is som­times reputed for vice. The most reuerend Fathers of the Church haue been [...]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, No man will confesse him­selfe vicious. 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 thēselues, or their own ends. [Page 112] 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, Many vertues are spoyled with one vice. 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 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 [Page 113] 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. The diseases of the minde are compared to the diseases of the body. 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, All men incli­ned to vice. is the working of Gods spirit; but sure it is, that such vi­ces [Page 114] 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, The punish­ment of vice. 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 [Page 115] they should be the greatest torments to nature: All wil not ac­knowledge the miseri [...] of sin. 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 y ^e 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 torture of ignorance in the vnderstan­ding. 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 m [...]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 [Page 116] 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 cōformity in man, The torture of expectation in the will. 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 leisure of others, for his inheritance, but he will sell his state in reuersion. The Student no sooner looks on the title, but presently turnes to the Index: wee seeme like posts in our iour­ney, and expect a like speedie passage for our sight and our flight. Thus in attaining perfection, the minde is stretched out vpon the rack of expectatiō, and some­times the heate of our desire is abated, before things come to the ripenesse. As if in the spring wee should long for the fruites of the haruest, when in the summer season, either wee forget our owne longing, or hauing tasted the fruites, the sweetnesse seemes to bee alreadie past, and spent in the expectation.

Suppose that the vnderstanding either not possest with error, or not hastening to be resolued, should not torment it selfe with expectation; nor the will should be disquieted by prolonging her hopes, but that the [Page 117] one were enlightened with true wisdome, The preuision of euill. and the o­ther setled with constant and quiet affections; then behold the foresight and knowledge of such euils, as may daily befall vs, strikes vs with terrour and fearful­nesse. Haue I escaped one danger? I confesse mine own merits, I acknowledge thy mercy sweet Iesu; what hath thy wisedome reserued in the second place to as­sault me?

Me thinkes, I see the state and condition of euery man, That we stand in danger of many euils. liuely set forth in the first Chapter of Iob: Where­soeuer, or howsoeuer the wind blowes, from any quar­ter of the world, it still serues to bring vs some heauie tidings, concerning our selues, our health, our children, our kindred, our substance, our seruants: all are subiect to shipwracke, euery thing falles to decay; and must be repaired, not with restitution, but with patience and long suffering. See you not the Merchant, how carefull he is, twice euery day to meete at the Burse? It is to en­quire what ill newes hath befallen him: poore wretch­ed man, that should be thus subiect to so many ill acci­dents! The very thought and feare of many euils doe perplexe the mind as much in effect, as doth the sustai­ning of any one in particular: for neither of them doe immediately touch the reasonable soule, and both of them are alike apprehended in the vnderstanding; and it is the vnderstanding, which is onely capable of ioy, or of sorrow.

Suppose a man to bee carelesse and dissolute of his worldly estate; The fearful­nesse of death. or suppose his estate to be such, and so great, that hee feares no casualties or dangers, Extra fortunae iactum. If the Sunne and the Moone doe a­rise (quoth the Vsurer) my daies of payment will come; if the Common Law of England stand in force, I haue him fast bound in a statute or recognizance. Heere is good security I confesse: but thou foole, this night thy [Page 118] soule shall be taken from thee; where are thy goods, where is thy substance? Suppose thy honour or wealth should encrease, yet thy life (which is the foundation to support all the rest, whereby thou art made capable of the rest of thy blessings) daily decreaseth; euery day thou leesest a day of thine age; and in euery moment, thou standest in feare of a sudden death: O mors, quàm amara est memoria tua homini pacem habenti in substantijs suis? O death, how bitter is thy me­morie, to him that reposeth trust in his owne wealth?

If man were sufficiently prepared to die, and that he did not respect the shortnesse of his owne daies, in hope of a better world to succeed; The Good of others depen­ding vpon our life. yet the very thought and commiseration of others (whose standing or falling, depends vpon his life or his death) would greatly perplexe him. The poore husband sitting at meate, accompanied with his louing and beautifull wife, (who indeed is the ornament of his table, and like a fruitfull vine vpon the walles of his house, together with all his hopefull children, like Oliue branches round about his table) in the middest of his mirth and feasting, begins to consider, what if God should sud­denly take me away, as the least crumme heere is able to choake me? what should become of my fatherlesse children? who should take thought of my desolate wife? Alas poore widow; alas poore orphants! I haue heere brought you into a miserable world; and if I should now forsake you, better it were that the same earth should together intumbe vs. Men are deceitfull, kindred are negligent, friends are forgetfull; I know not to whose custodie and charge I might safely com­mit you. My state is very vnsetled, my Testament not made, for I know not how God may encrease my charge, or daily alter my state; I know not whether a posthumous child may succeed me: alas poore widow, [Page 119] alas poore orphants! to God I commit my soule, to the earth of his sanctuarie, I commit mine owne body; and for the remainder of my flesh, part of my selfe, my deare wife, together with the fruits of my loynes, my sonnes and my daughters, as branches budding from a decayed root, I leaue you to Gods safe custodie and protection. Hee that brought vs together, coupled vs in marriage, and shall then separate vs by my na­turall death, bee an husband to my desolate and forsaken wife: he that gaue me my children, and then shall take me from them, be a father to the fatherlesse. Heere indeed is ioy to the Christian man, but a cold comfort to the naturall man, whose heart is full of di­strust and infidelity.

I know not how other men may stand affected to death; but in truth this very thought doth more per­plexe me, The feare of hell and dam­nation. then death it selfe (which thought I should reserue as my daily meditation, vpon my first approch into my naked bed) poore wretched man that I am! when at length, without strength, without reason or sense, hauing no power of my selfe, no vse of my limbs or my members, when I shall lie in the pangs and ago­nie of death; when my friends and acquaintance shall leaue me, my little substance forsake mee; when mine owne flesh shall be spent and consumed, and nothing shall remaine but skinne and the bones; when euery part is tortured with griefe, the soft bed seemes hard to my wearisome limbes; when mine eyes grow heauie, my breath noysome, my heart faint; then behold I shall enter a combate (an impotent souldier I confesse) and yet not a single combate; but here shall stand the vg­linesse and multitude of my sinnes, together with an exact remembrance, and the ripping vp of the whole course of my life, there the palenesse of death, the vn­certainty of my future abode and habitation; then the [Page 120] feare of Gods iudgements shall terrifie me; the thought of hell fire and damnation shall [...]amaze mee, to see my selfe thus forsaken and destitute. And notwithstanding my naturall inclination and desire of life, yet to be hur­ried and carried away with the streame of the time; no respite or leisure shall be allowed me; my houre-glasse is runne, and of all my liues labour and trauell I shall receiue no portion, onely my sinne shall accompanie me, and shall attend mee to Iudgement; what shall it profit me to win the whole world, if I lose mine owne soule? or who shall deliuer me from this body of sin? Of whom should I expect comfort and succour, but of thee (O Lord) thou that died'st for my sinnes, and rose againe for my iustification? Iesu thou sonne of Mary, Iesu thou sonne of Dauid, Iesu thou sonne of God; thou Lambe of God that takest away the sinnes of the world, haue mercy vpon me; for thou art my God, my Sauiour, my Iudge in whom I doe trust; thou art my Aduocate with the Father, not to pleade my right, but in thy pleading to purchase my right; for thou art the propitiation for my sinnes.

If there were any ioy or contentment here in this life, the dumbe creatures, The creatures looke onely to the present. who onely looke to the present, should receiue a farre greater measure and portion then man. Who hauing a presaging minde, and well considering that sorrowes shall ouertake the greatest mirth, extrema gaudij luctus occupat: setting before his owne eyes the frailty, shortnesse, and vncertainty of his life; and that in death his honour, his wealth, and all his delights must forsake him, torments himselfe with thought and expectation hereof, before the sen­tence be past, or the blow strucken: like poore priso­ners, who are more then halfe dead, before the Iudges approch. And hitherto hath appeared our torments consisting onely in the foresight, the fearfulnesse and [Page 121] preuention of euill: now in the present sustaining ther­of, I shall not need to speake of the torture.

It may seeme to make for natures perfection, Man reflects vpon his owne actions. that a man knowes not how to forget; the more hee striues to forget, the faster it stickes in the braine; the more he desires to blot out, it makes the greater impression; like the bird which is insnared with the lime-twigges, the more it struggles, the surer it is held. And this truly I doe ascribe to the infinite mercy of God: for seeing man is by condition sinfull; therefore according to the condition of his nature, hee should suruay and view his owne actions, both for his repentance, and for his amendment. And being not able to forget, hee might much better conceiue, that there is no forgetfulnesse with God; and therefore still hee stands accountable, he is not discharged, nor cannot procure his quietus est, out of Gods Exchequer; and therefore must alwaies be ready to giue an account of his stewardship.

From this tenacitie of memorie, The remem­brance of euil. together with his discoursiue reason, proceeds such a sorrow, that still he thinkes hee is tortured; hee cannot endure to see the place of his torment, hee hates the instruments, toge­ther with their first occasion; and his memory serues him much better for sorrow, then for any other subiect of what nature soeuer. The scholler when he hath for­gotten all his lessons, together with his play-daies, and sports at schoole, yet still hee remembers the least cor­rection: as the vessell longest retaines an ill sauour; so you shall not easily release the mind of sorrow, though the torture be past.

It should seeme, that the soule being eternall in her selfe, The appli­cation. desires to make all things eternall, or at least to prolong their continuance; and being naturally more enclined vnto sorrow then vnto ioy, according to her iust merits and deserts, being therein conuinced by [Page 122] the euident proofe of her owne conscience, shee laies vp heere for her selfe, a treasure of sorrow, as willingly vndertaking a state of mortification and penance, that seeing and feeling the heauie rod of Gods anger, she might safely and securely escape the seething pot of his wrath.

Thus our daily calamities seeme to haue the nature of serpents, Calamities are like Serpents. whose poyson consists in the fore parts, and in the hinder parts they spit out poyson before they can creepe; and this appeares by our fearfulnesse and expectation of euill: they carrie poyson in their taile and leaue it behind them; and this appeares by the strong apprehension of the sorrow past, which re­newes mans griefe, when the griefe is declining. In so much that I haue knowne diuers suddenly to faint, and to be much perplexed, calling to minde those dangers, which they haue already safely and securely escaped, and this is as proper and peculiar to man, as is his rea­sonable soule.

From the powers and faculties of mans minde, His passions tend to his sorrow. I will come to his passions; doe not all these tend to his sor­row? Loue is accompanied with ielousies, suspitions, and hate; hope breeds enuie, feares and vexations; e­uery delight leaues griefe and remorse behinde it. If a tragedie were made of all the seuerall passions of man, which indeed are like so many factions or furies in the State; all banding and trouping, hauing both their fa­uorites and their opposites; assuredly it would proue the most cruell and bloodie tragedie that euer past be­tweene tyrants, especially considering, that they are the houshold seruants of man: and in a priuat family (much more in one person) there should bee the most perfect and best Monarchicall gouernment.

Not to speake, how easily man is moued to these passions, or how these passions stand in opposition to [Page 123] each other: how they doe degenerate betweene them­selues, looke to the fruites and effects of each passion, How the pas­sions doe de­generate. and you shall easily discerne the torment. As for ex­ample, immoderate loue alwaies begets the greatest neglect and contempt; and being once prouoked, it turnes to the deadliest hate. As out of the most whole­some hearbs you may extract the worst poyson: so in loue, if the spirits begin once to euaporate, and the fire decline by degrees, there will follow such a coldnesse, such a petrification, as that the immoderate loue will turne to immoderate hate. And herein I doe acknow­ledge the wonderfull workes of Gods prouidence; for seeing that this totall and excessiue loue, with all our heart, with all our mind, with all our soule, is only due vnto God, fecisticor nostrum (domine) propter te, & in­quietum est cor nostrum, donec veniat ad te: if therfore man shall diuert the course, turne the streame of his loue, and wholly surrender it vnto the creature; then hath God ordained, that such loue being vniustly im­parted, should be iustly recompensed with hate.

I shall not heere need to insist in the variety of passi­ons; take any one of thē seuerally by it selfe: Doth not choller exceedingly disquiet man, shortens his dayes, How euery passion tor­ments it selfe. occasioneth many diseases, and sometimes prouokes man to attempt such a rash and headie action, as that in the whole course of his life following, he shall neuer be able to make any due recompence or satisfaction? Take the melancholie man, do not his owne thoughts, dreames and fantasies exceedingly torment him? can he containe his owne imaginations? but as if wee had not sufficient outward cause of sorrow, he frames mon­sters to himselfe, and these proue fearfull and horrid; in so much, that his haire stands vpright, and a cold sweat possesseth his limbes; when no outward danger appeares, then he is frighted with his owne thoughts; [Page 124] hee sees armies fighting together, and thinkes hee is haunted with spirits, and then hee cries out for helpe; we are willing & ready to affoord it, but we know not where to apply it, for y ^e disease consists in the phantasie. Good counsell is the best helpe, but alas he is vncapa­ble of counsell! he complaines that his head is all made of glasse, that hee feeles his heart now melting away like waxe, that mice are now eating and consuming his bowels. Not much vnlike the simple pure sectaries of our age, who in the point of the Eucharist, beleeue things to be, because they beleeue them: Crede quod est, & est; crede quod habes, & habes: the body is there truly and really present, because they apprehend it so by faith. O the wonderfull power of their faith! O the excellent curiosity of their wits, which hath almost brought them to a fit of a phrensie!.

And it is the more to bee lamented, that the best wits should bee most subiect to these fits; and in the most noble and deepest vnderstandings, you shall most easily discerne some tokens and signes of melancholie. But you will say, that these are therefore the lesse, be­cause they consist in the phansie: nay rather much grea­ter, Melancholie fits. for it is not the flesh, but the mind which is capa­ble of griefe and of sorrow; the mind conceiuing them as true, shee is alike affected therewith, as if they were true indeed. For all contentment consists in the minde, and according to the apprehension, thereafter followes the contentment: but the iudgement, together with the dignitie of the reasonable soule, seemes to bee ex­ceedingly disparaged; as boasting of light, and yet afraid of her shadow. So that if with much labour, and good persuasion, you shall recall this wandering man; it is to be feared, that for euer he will bee ashamed of himselfe to thinke of his errour; and will hide him­selfe in sobriety, hauing laid himselfe open with his [Page 125] madnesse and follie.

Not in himselfe alone shall man finde the fruites of these turbulent passions; but being a sociable creature, you shal obserue how they daily burst forth in his acti­ons and conuersation among men. How passions are, in respect of others. If two cholericke men should conuerse together, you might thinke that fire and brimstone consuming all others, would like­wise at length deuoure themselues. Suppose that the cholericke and melancholie should enter a league, you might as well conceiue that the two extreame ele­ments, the fire and the earth, should moue together in one sphere. The melancholie with the sanguine can haue no more affinity betweene themselues, then dan­cing with mourning, or feasting with fasting. If me­lancholy bee coupled with melancholy, assuredly at length there will follow a gangraena, they will putrifie with sorrow and discontentment. From this variety of temper and passions, you would wonder at the great hate and enmity betweene men; sometimes betweene Nations. The Spanish grauity and staiednesse, seemes to neglect and contemne the French le [...]ity and comple­ments; the fine and wittie Italian, cannot endure the dulnesse & homelinesse of the Dutch Nation: somtimes naturall affection cannot asswage these passions. From hence ariseth the disagreement and iarres between the old father, & the young Gallant his sonne; for there are different inclinations, proper to mens different com­plections, and ages.

Youth strong in body, The seuerall dispositions of men. wanting true wisedome and discretion to guide his owne strength; age ripe in iudgement and true wisedome, but hauing neither po­wer nor ability to put her owne proiects in execution. From hence obserue the different inclination of both; the young man (not considering the blessing and plen­ty of peace, or the necessarie prouision for warre, or the [Page 126] danger and casualtie of battell), desires nothing more then the noyse of the drumme, or the sound of the trumpet; whereas the old counseller that intends no­thing but safety, and values other mens labours, accor­ding to the weakenesse of his owne crasie body, will accept of peace vpon any the basest conditions. Thus hath God set a distance or difference, betweene the po­wers of the body, and the faculties of the soule: whe­ther it were to denie all men an absolute perfection in both, so to abate the pride of our nature; or else to tie al men together in a mutuall bond of loue, by a necessitie of each others helpe, that the blind might carrie the lame, and the lame might direct the blind in his pas­sage. Well, howsoeuer, sure it doth argue, that there is some antipathie and disproportion betweene the fl [...]sh and the spirit, which being coupled together in marri­age, and neither of them well able to subsist and liue of himselfe, and both of them adding luster and beauty to each other; assuredly this enmitie hath fallen, since the first contract or solemnization of mariage.

Man being a sociable creature, what is there in this world, which he should esteeme more then his credit and reputation among men. Pride was the first sinne of man, and euery man is naturally enclined vnto pride, as well knowing the dignitie of his condition, and his height aboue other creatures; Man must sustaine re­proches. and truly in right reason a generous and noble minde, without spot of basenesse is most commendable. For there are degrees of men, and euery man in his owne place should bee most re­spectiue of his same and report; then what a corrosiue were it to a vertuous and noble minde, to sustaine wrongs, iniuries, reproches, contumelies most vndeser­uedly. Notwithstanding many mens great deserts and endeauours, yet shall they neuer attaine the loue and good will of the people; for the multitude, bellua mul­torum [Page 127] capitum, like one vnreasonable creature with many heads, hath herein the condition of dogs, alwaies to barke at those whom they know not; and where one whelpe begins, all the rest will follow the crie: Sel­dome shall you see any man deiected and cast downe, whom they doe not instantly persecute and tread vn­der their feete, insulting vpon those who cannot resist; and being like patient Asses, to those who scourge, a­buse, and delude them, and thus they are iustly recom­pensed for their malice and follie.

Man being a sociable creature, hee carries a greater reference and relation to others: and therefore not in our selues alone, not in our selues, are the causes of our griefe; Mans sorrow and miserie for others. but as if we were stubble, very apt for combusti­on, euery outward sparke serues to inflame vs. See, how the poore mother laments for her gracelesse and disso­lute child! how the father bewailes the losse of his daughter, which without his counsell or priuitie hath matched her selfe (by the practice of his owne seruants) to a knaue and an vnthrift! how the parents mourne for the death of their eldest and most hopefull sonne! how the vnkle is perplexed with thought of the poore orphants committed to his trust! how the children finde want of their parents, forsaken and desolate, left to the wide world, and to Gods onely protection! the comfortlesse widow teares her owne haire, when shee thinkes of her deare husband! the whole kindred and family groane to see the waste of woods, and the ru­ines of that ancient house, from whence they are all descended; but now fallen into decay by wardship, or ill husbandrie; if any one of the stocke doe miscarrie, the shame shall be impured to all. Not vnlike the state of the Citizens, if one breakes, others must crack; there must be a fellow-feeling of the blow: how happy are they whose state is whole, entire and absolute within [Page 128] themselues? and this is the condition of dumbe crea­tures, in respect of man.

Suppose any man were freed from these annoyan­ces, as indeed few there are, whom neither kindred, nor friends, nor followers did any way grieue or molest; yet in the streetes or high way side, The griefe of compassion. (we shall not need to visite the Spittles, or Hospitals) how many lame, how many blinde, some vpon crutches, some vpon pallets? what broken bones, maimed limbes, seared armes, mangled legges, vlcerous heads, scortched flesh; some without chinnes, some without noses, some without hands to receiue, or feete to follow, yet still begging your almes: Will you not vouchsafe to behold them? Behold they shall waite and attend vpon you, at your owne door; eseither you must put on hardnesse, and de­spise your owne flesh, or otherwise you must melt in compassion.

You may thinke that I am driuen to some great exi­gent, that now at length I should speake of the outcast of men; as if I were to visite some Hospitals, or to make a diligent search or inquisition for all those miserable creatures, A passage from the miseries of the creatures to the vani­ties. in whom the frailties and infirmities of our flesh doe most eminently appeare. But in truth I haue here onely spoken of them, as the present occasion did offer it selfe; I met them in the streete, or by the high way side, and therefore I will slightly passe by them, and I will hasten to ouertake whole mankind; whom I will intangle in one common depth of our miseries, I will acquit none from the highest to the lowest. And be­cause hitherto I might seeme to haue sunke to the bot­tome, I will therefore now recall my selfe, and leauing such miserable states of men, I will runne ouer all those actions, and qualities, wherein our pleasure may seeme to consist; or wherein there may seeme to be any appea­rance of happinesse, and therein shall appeare our mise­rie [Page 129] and wretched condition.

The qualities I will thus diuide: They are such as ei­ther are in our selues: 1. as are the gifts of the bodie, the beautie and comelinesse of parts: 2. Wherein ioy may seeme to consist. or the gifts of the minde, as profound learning and true wisedome; or else they are such as stand in relation to others, and out­wardly concerne vs, 3. either in our possessions, where­in I will speake of our wealth and abundance, 4. or in our esteeme and reputation among men, wherein I will speake of our honour: 5. or in our actions, our pastimes and sports, wherein I will speake of our pleasures.

First for beautie, for it appeares first to the sight, and carries the best glosse: the fairest beautie and comple­ction, though proudest of her selfe, yet she neuer en­ioyes her selfe; A looking glasse for beau­tie. and if in a glasse onely by way of refle­ction, yet she presently forgets her selfe: it serues as a white garment aptest for soile, and in old age proues the most wrinkled and withered. If a Feuer (but for a few daies) possesse a faire Ladie, then you shall best iudge of her complection; a pale countenance, hollow eyes, leane ch [...]es, fur'd mouth, panting breath, slow speech, weake and trembling ioynts; all which could hardly allure or entice her fond wooer. When beautie is at the best, yet if it bee not adorned and set foorth with Iewels, with silkes, with colours, which rich and costly attires; if it were naked and desolate, clad in homely weedes, it would hardly moue thy affection; and when thou beholdest it at the best, thou seest but onely the outside, for beautie is but skinne-deepe: if thou couldest discerne the vncleane maw, the noysome bowels, the vnsauourie parts, thou wouldest finde it a painted sepulcher. But suppose the face were besmea­red with bloud, thou couldest not endure the sight: suppose it lay rotten in the graue, as one day it shall, and then, goe young man, please thine owne fancie, re­ioyce [Page 130] with the wife of thy youth, see how louing and amiable she lookes. This was the Hermites practise to abate the heate of his lust, and let it serue for thy exam­ple and imitation.

In truth I doe much pitie many, who seeme neither to regard their owne ease, nor their warm'th, so that they may adorne their owne beautie; Beauty is troublesome. which beautie might aswell bee adorned with their ease, with their warm'th, not indangering their health, not indama­ging their bodies, if it stood with the fashion and con­dition of the times. How costly, how chargeable, how troublesome is their beautie vnto them? dum comūtur dum pectuntur, annus est: all their whole time must bee spent in their dressing. You may assoone furnish an ar­mie, as supplie all their trickets and toyes; there are more fashions extant, then there is varietie in nature; the French attire, the Spanish band, the Dutch coller, the Flemish bodies, you would wonder of what coun­trie or nation they were, &c. What an excellent sight it is, to see the old mother Matron-like, full of wrinckles and withered, leading the way, (as it [...] to the graue) but the young daughter following her, a faire damosell of a fresh and a beautifull colour, and yet both of them consisting of the same flesh; like one and the same tree, rugged and harsh in the rinde or the barke, but faire and delicious in the fruite, and both take sappe from the same roote, and both together tend to corrup­tion?

From the beautie and comelinesse of members, let vs come to the inward light and beames of the vnder­standing: The world is a Sophister, and frames a falla­cie, à bene compositis ad mal [...] diuisa, making a strange difference and separation betweene true wisedome and learning: whereas indeed there is no difference at all, but they are one and the same facultie; wisedome is [Page 131] learning, Learning and wisdome can admit no diffe­rence between themselues. and learning is wisedome; and he that found out this distinction between them, was indeed an ene­mie to learning, and in himselfe the sonne of igno­rance. Learning (I confesse) of it selfe is eleu [...]ted aboue the vulgar capacitie, otherwise it should not require mens studies and labours; but being tempered with discretion, and experience, may well bee accommoda­ted, and applied to many good vses, euen in the mea­nest capacitie. For certaine it is, that there is no true learning, which is not grounded in nature; neither can it receiue any iust rule and direction, but only from na­ture (for Grammar is only a step or an entrance to lear­ning): he that shall doubt of the wisedome of nature, must needs confesse himselfe an ignorant foole. I con­fesse, that the great Clerke may be ignorant of the mea­nest and basest things; or happilie of their price, their vse or valuation: doth this any way disparage his wis­dome, his learning, his iudgment? As if a priuie Coun­seller should therefore be reputed an vnwise man, be­cause he hath no skill in husbandrie and tillage; when his leisure will not serue him to intend such drudgerie. But for this time, rather then I would any way hinder my intent, I will willingly grant it; let there be a diffe­rence, and such a difference as Scripture reports; a wis­dome in their owne generation, a worldly wisdome, a serpentine wisedome, differing from the wisedome of schooles. Now for this wisedome, see how she is defe­ctiue in her owne kinde, and there wanting, wherein she desires to be most perfit.

Great wits breed melancholy thoughts, and serue rather to stirre vp ielousies and feares, then to giue cou­rage and resolution: the multiplicitie of their proiects hinders their actions, and sometimes the wit contents [...]t selfe with a vaine speculation of his owne plots, to­gether with an idle discourse, what would be done, or [Page 132] could bee done, The misery of great wits. or should bee done, when nothing is done to the purpose. And this I conceiue to bee the cause, why men of the deepest vnderstanding, haue not alwaies the best successe in the State; not only because they are supprest by an higher power, which hauing al­readie attained to the top, desires by al possible meanes to secure it selfe: but in their actions intending and de­siring to auoid all casualtie and chance (which is so ne­cessarie and incident to ou [...] fraile condition, as that it cannot be auoided) desiring to build vpō sure grounds, they spend their whole time, in deliberation, and con­sultation, and chuse rather to manage their owne pri­uate estates, then to commit themselues to the stage of this world, to the fortune and varietie of times. And hence it is, that seldome or neuer they performe or at­tempt any great and honourable worke; and the wits themselues are so dangerous, as that they giue men oc­casion rather to feare and to distrust their practises, then to relie vpon their counsels and directions. In so much that sometimes it is a speciall point of wisedome to conceale it selfe; as he that acts the foole in a Come­die, is commonly the wisest fellow in the companie: for you shall obserue, that the meane capacitie giues greater hearts ease, more contentment, liues more plen­tifully, and increaseth his meanes much better, then the deep vnderstanding; who either will attempt nothing, or not taking the ordinary course, most vsually failes in his purposes. Where there is a little want of braine, there you shall find the truest ioy; for it is a great point of happinesse not to vnderstand his owne griefe. To daunce about May-poles, to skip ouer bon-fires, heere was the old countrie sport; and here is the truest mirth, for there is no true mirth, without some mixture of fol­lie. Serious & waightie thoughts are a great hindrance to mirth; and great wits as they are alwaies ingen­dring, [Page 133] so stand they alwaies in feare and in ieopardie, the battaile and combat of wits being no lesse bloodie, then that of the sword: whereas honest plaine men protect themselues with their owne harmelesse inno­cencie, neither fearing, nor fearefull to others.

Great learning seemes to transport a man to an ele­ment aboue himselfe, The discon­tentment of Learning. and being of little vse in this lo­wer region, the great Clerke hath his owne learning for his owne reward, and is permitted quietly to enioy himselfe, together with all his swee [...]e and heauenly me­ditations. Honour or wealth would distract him, and interrupt the course of his studies; the noyse of this world would awaken him out of his extasis: thus sit­ting aloft in a Doctors Chaire, and wanting the earths foundation, at length he must fall, vnlesse he be miracu­lously supported from aboue. The discontentment of learning in these daies, proceeds not onely for want of preferment, but euen the credit of learning in her owne kinde, is now called in question. All other trades are able to keep [...] their owne wares in their due valuation; only learning in these daies, is growne so common and triuiall, such are the helps of [...], translations, abridge­ments and Indexes, so many, so plentiful, that me thinks a naturall and mother wit seemes to ou [...]face learning, and to call it pedantisme, making a farre greater show and ostentation of learning, then learning can doe of her selfe; as things counterfeit, make alwaies the best outward appearance; like bold and presumptuous li­ers, who seeme to be most confident in their reports. These gentle Clerks cannot be content to kindle and enlighten their owne lampes, but now they desire to put out the light, and to raise vp their buildings with the ruines of learning, perswading the world that it is not of that necessitie and vse in the State: whereas all our religion seemes to adorne and support learning, [Page 134] and together with it, is infused into the hearts of men, all our ciuility, all our customes, our manner and forme of speech, all our lawes, and whatsoeuer else makes man sociable: all was first borrowed from the well-spring and fountaine of learning; though now by ha­bit, practise, and continuance of time, we may seeme to enioy them. When learning was once exiled, nations turned barbarous, without the seruice of God, or the feare of the Magistrate.

I dare excuse nothing from vanitie, and therefore I must truly confesse, that learning seemes to bee defe­ctiue in her selfe. For as the whole world is circular, and as whole nature consists in alteration and change, the night succeeding the day, and the day the night: so learning seemes to runne in a circle or maze, Learning is de­fectiue in her end, yet super­fluous in her parts. not attai­ning that height which it aimes at; where it ends, there it begins, reading much, and forgetting much, and ne­uer comes to a period. Learning hath likewise her su­perfluous lops, which in time may well admit incision. I do not like an ouer-great curiosity in the knowledge of languages, or a fond affectation of stile; I doe not commend too much nicitie in the rules of Logi [...]ke, to be ouer-strict in the tearmes of Art, to fight about sha­dowes, to insist too much in the precepts, when as the perfection consists in the vse. Poetrie and Criticks they are young mens delights, and lothed in age: a ripe and staied iudgement will not admit the trickes and subtil­ties of Schooles. Whereas the best learning consists in the discouerie of the truth, and truth delighteth in plainnesse, and in a homely attire. Ars est dissimul [...]re artem: we must not alwaies be precise in obseruing the rules of an Art; wee must not stand strictly vpon the formes of our Syllogismes; as if the reasonable soule were not capable of a reasonable discourse, but she must spell out the sense, by knitting and vniting the [Page 135] propositions according to mood and to figure. Here are the excrements I confesse, not vnlike the wings or skirts of a garment, or the warts or spots of the flesh, which serue for lustre and ornament of the rest, and not for any speciall vse and commoditie: whereas true learning doth wonderfully enlighten the vnderstan­ding, quickens the inuention, directs the iudgement, makes a dissection of nature, opens the entrailes, and seeing the wisedome of the Creator, contents the cu­riositie of our mindes, prepares the way to religion, guides and directs vs in our actions.

Giue me leaue in one word to speake in defence of the Schooles: This is an infirmitie, which is not onely incident to Vniuersitie learning, An Apology for learning. but to all other pro­fessions in generall; for the nicities and trickes of law, are as foolish in their owne kinde, as are the subtilties of Schooles, were it not that a Writ, directed to the Sheriffe for the execution of their lawes, doth mitigate their follie. When the penne and the sword doe meete together, then who dare stand in defiance, but make a separation between both, and then strength will proue brutish, and wit ridiculous; not vnlike him that should dart a goose quill, (as learning is figured out by the pen) of it selfe it will neither pierce, nor make any long flight; but if the Archer shall cunningly take the least part of it, and glew it to his shaft, then it will proue a very fearefull and dangerous instrument in warre; but thankes to the iron, and not to the feather. Wee can discourse of the heauens and the earth, when as yet we know no [...] how to alter the proprietie: they can trans­port the inheritance, when as yet they know not the substance, conceiue the happinesse of the one, in respect of the other: and here you haue the difference.

The benefit which all professions seeme to receiue from schoole-learning is such▪ and so great, as that they [Page 136] being not able with due thankfulnesse, to make any kind of recompence, The vse and excellencie of Schoole-lear­ning. they requite it with iniuries, re­proches and wrongs: or seeking to conceale what they haue borrowed, that it might seeme to be their owne, they say with the tenants in the Gospell, Heere is the heire, come let vs slay him, and the inheritance shall be ours. To let goe all other meaner professions, and to insist in the wisedome of the law; it were a foule dis­paragement to compare the learning of all ages, the learning of the whole world, the knowledge of God and nature, with any priuate or prouinciall lawes, but I do heere generally insist in all the lawes of the world. Assuredly all their wisedome is onely borrowed from schoole-learning; they haue indeed proper and pecu­liar to themselues, their particular customes, the formes of their writs, the manner of their proceedings, the na­ture of their Courts, the extent, and signification of their words, all which are framed as well as possibly the wisedome of man could inuent; but the ground and reason of their law, is onely taken from schoole-learning. Whereas our temporall lawes are squared & proportioned according to that eternall law (which makes much for the dignity and certainty of our lawes) I would gladly aske who should take notice of that [...] ­ternall law? to whose profession doth the knowledge thereof most properly belong, but to the Philosopher? who by the inspection of nature, viewing the course of Gods prouidence, considering the soules actions, and thereby iudging of her inclination, is able to make a large volume, and treatise of that subiect. If question be made, what circumstances doe alter the action? here presently wee enter the lists of Morall Philosophi [...], which is able to direct vs for our selues in the Ethicks, for our houshold and families in the Economickes; for the kingdome or Empire in the Politickes▪ Now in [Page 137] regard that the Church and the State are together combined, and therefore must necessarily symbolize; if any doubt be made in regard of a Christian Common­wealth, here the Casuist Diuines take place, and must giue his direction accordingly. To conclude, our schoole-learning doth as farre exceed all the lawes in the world, in the excellencie of their wisedome and knowledge, as the lawes of God and nature, are much wiser then the lawes of men.

From the person and inward gifts of man, let vs come to his substance, which doth most moue the common sort of men, Of wealth and abundance. as being most sensible, and therefore I can­not but take notice of it. Wealth giues no manner of contentment, but rather like the dropsie, prouokes the appetite; for the mind still continueth empty, and therefore still may desire, when the purse or the coffer swallowes vp the treasure. If this wealth bee excessiue in some, then is the pouerty of others as excessiue; for the enriching of one, is the impouerishing of another: there is no new creation of nothing, we doe but robbe and purloine from each other, and so at length make our selues a fit and a fat bootie. In the greatest abun­dance▪ yet naturall temperance prescribes a moderati­on, and a sober vse of the creature [...]: No [...] t [...]us hic capi­et venter, plusquam me [...]s: Nature hath not giuen thee a broad backe, and an emptie belly, according to the measure and proportion of thy wealth; thou canst take no more of thy great wealth, then wee can doe of our little: here is thy comfort indeed, that thou tak [...]st it from a greater heape, and pleasest thy selfe with a con­ceite of thine owne ple [...]tie. But Christi [...]n religion, whose God appeared in basenesse and pouerty, des­cends much lower, both for the imitation of Christ, that God beholding vs, hee might discerne in vs, not onely his owne im [...]ge, but likewis [...] the image of his [Page 138] deare sonne, who sustained our infirmities and wants; as likewise for penance, it prescribes a more strict mor­tification; in the midst of our plentie and abundance, we are enioyned our fastings, our sackcloth, our ashes: and wherefore serues thy great wealth, vnlesse thou wilt, with the superfluitie of thy wealth, as it were with the haire of thy head, wipe the feet of thy Sauiour, com­fort the comfortlesse, and helpe the distressed members of Christ? If thou hadst nothing, then if thou canst learne to contemne and despise wealth, thy state is much more glorious and happie, then if thou enioyedst all the treasures the whole earth could affoord thee. Pouerty in spirit, Goe and sell all that thou hast, and giue to the poore, it is a state Angelicall, best befitting Christ and his Apostles.

The richest man vpon some occasion, All men want at some times. at one time or other, shall stand in need of some necessarie commodi­ty; either the yeere will not serue for his plentie, or the season will not affoord it, or the market cannot furnish him; sometimes his prouision for his owne priuat [...] household and family may faile him, though otherwise he may haue it in store. If a Prince were at sea, he must content himselfe with a marriners foode; and in our [...] by land; sometimes wee light vpon cottages, where all things are wanting; and what is this but to be poore in effect, and in very deed, when we lacke all these necessaries which our nature requires? I haue knowne a great man in this kingdome, who might haue spent many thousand pounds by the yeere, and yet the report goes (which I doe easily beleeue, for I was not farre absent) that hee died for want of a peni­worth of Aquauitae, which at that time might haue bin a great meanes vnder God, to haue preserued him from such a sudden death.

There is a generation of men, who notwithstanding [Page 139] their owne abundance, yet denie vnto themselues ne­cessarie prouision for this life; The miserie of wealth. who doe not choake, but sta [...]ue themselues with their plentie. It is not for tem­perance, or Christian discipline, but they spare, that they may spare, and in the possession of their wealth they make themselues slaues, they place them aboue themselues, and not beneath themselues; they are not franke and free of them, but intangled in them; their wealth possesseth them, and they doe not possesse their wealth; for it is the property of a master to say to his seruants, goe, and they goe, come, and they come; but heere they themselues are the drudges, while their trea­sure is safely laid vp in their clossets, and somtimes their minds are as griple, and as much disquieted, as if they did liue in the greatest penury & wants. I haue known a man, who had not so little as twenty thousand pounds of his owne getting, besides otherwaies a very large and plentifull estate, being no way indebted; yet this man died with the very thought and perple [...]itie of his owne wants: alas poore man, it s [...]ould s [...]me hee died to sau [...]cha [...]ges.

Many men haue laboured much, What is wealth, or what it is to be rich. and trauelled far, to get wealth; suppose I should accompanie them, I should not thinke my labour or trauell ill spent, if I might but on [...]ly and barely know what is wealth: for as yet I could neuer be resolued what it was to be rich, or what competent estate were requisite, which might proper [...]y bee called wealth. For heere in the countrey with vs, if a mans stocke of a few beasts bee his owne, and that he liues out of debt and paies his rent duly and quarterly, we hold him a very rich and a sufficient man; one that is able to doe the King and the countrey good seruice; wee make him a Constable, a Sides-man, a Head-borough, and at length a Church-warden: thus wee raise him by degrees, wee prolong his ambitious [Page 140] hopes, and at last wee heape all our honours vpon him. Here is the great gouernour amongst vs, and we won­der that all others doe not respect him accordingly: but it should seeme, that since the dissolution of Abbeys, all wealth is flowne to the townes: the husbandman [...] at a rackt rent, hee fights with distracted forces, and knowes not how to raise the price of the market: only the Trades-man hath his Corporation, hee can ioyne his wits and his labours together, and professing the one, he thriues by the other; and therefore they are not vnfitly called Handi-crafts. Now in the next market towne there are great rich men indeed: for I heare it r [...] ­orpted, (but I dare not speake it for a truth) that there are certaine Tanners, Chandlers, and other trades-men, some worth 50. pounds, some 60. pounds, some a 100. pounds a peece: this is wonderfull, for we cannot pos­sibly conceiue, how men, by honest and direct meanes, should attaine to such summes. Indeed the poore peo­ple say, that one got his wealth by the blacke art, ano­ther found a pot of money in a garden, which did som­times belong to a Priorie; and the third grew rich, by burying many wiues, for heere are all the possible meanes, which wee can imagine of enriching our selues.

But now we are in the rode, we haue but a few [...] riding; I pray' let vs hasten to London, there is the Mart, Wealth con­sists onely in comparison. there is the mint; all waters flow from the sea, all waters returne to the sea: there dwell our Land­lords, the countrey se [...]ds vp their prouision, the coun­trey must send vp their rents to buy their prouisio [...]: Now here in London, vnlesse a mans credit bee go [...]d vpō the Exchange, to take vp fiue hundred pounds vp­on his owne bond; and that hee bee of the Liuerie, and hath borne office in his Companie, we doe not estee [...]e him. If an Alderman bee worth but twelue thousand [Page 141] pounds, we pitie him for a very poore man, and begin to suspect and to feare his estate, lest this ouer-hastie aspiring to honour, may breake his backe. If a Noble­man haue great royalties, and may dispend ten thou­sand pounds by the yeere, yet we hold him no bodie in respect of the ancient rents of the Dutchie. The Dutchy notwithstanding the augmentation, yet is farre infe­riour to the reuenewes of the Crowne: these Northern kingdomes come short of the Southerne; the Southern Princes are starke beggers, in respect of the Indian: Whether shall I flie, in the pursuite of wealth? I am now farre from home, and it is not safe for me to tra­uell among Infidels. I will rather thus conclude in rea­son, if there bee wealth in this world, it is either vpon the face of the earth, or else in the bowels of the earth, like treasure conceald and safely lockt vp in natures coffers. I will therefore here stay my selfe, and fall flat on the earth; and heere I will solemnely proclaime it, that the whole earth is an indiuisible point, and carries no sensible quantitie in respect of the heauens. Thus at length I will returne home, not loaded with oare; but being much pacified in minde, and fully resolued, that all wealth consists onely in comparison. Now if it shall please God, to supplie the necessities of my nature, as he in his mercie already hath done, (God make me thank­full vnto him) neither doe I despaire of his prouidence; I will not compare my selfe with others, but deeme my selfe sufficiently rich; and if I should striue to be rich in comparison, I should neuer be able to attaine mine owne ends.

Lay vp these money bagges; from wealth I wil come vnto honour, as others by wealth come vnto honour: The glittering and gingling of gold seems to resemble honour; which is a pretie noise, a sound, a kind of fame or report: if it want meanes to support it, it is like sale­able [Page 142] stuffe, Honor hath a weake founda­tion. which at first seemes beautifull to the eye, but hath no substance to continue: if any one be raised without merit, hee shall bee sure to fall againe without desert. As are the mindes of men (of a mutable and changeable condition) so is the foundation of honour weake and changeable; especially in the multitude, who alwaies iudge according to shewes and appea­rance: and as they are soone gained with a cap, so are they as easily lost with a frowne; their loues follow not the honest [...]tent, but the happie successe of the action. Times and fit occasions giue the first beginning to ho­nour, and as it hath a sudden rising, so it proceeds not by degrees, but commonly men doe outliue their good fortunes, and seldome or neuer doe extraordinarie ho­nours mourne at their funerals.

Especially in a subiect, liuing vnder a Monarchy, gra­tious with his Prince, beloued of the people: this dou­ble reference to the Prince, to the people, makes his state dangerous and almost desperate; the one fearing and suspecting him, the other laying to his charge all the distastfull actions of State: for this man long to continue, to hold fast with both hands, taking his ho­nour from aboue, his loue & reputation from beneath, and thus to hang in the aire betweene heauen & earth, is a worke very difficult, almost impossible. When ho­nour is at the best, The vaine ceremonies of Honor. yet it seemes to be nothing, vnlesse it be set foorth with ceremonies, with rich and costly apparell, the Harold [...] attending with bannors, scut [...]h­eons, and armes, counterfeit and supposed titles, many Pages, Vshers and officers of honour appointed; such chaires and cloathes of estate, cups of grace serued on the knee, the seruants rankt in their order, such strict and precise formes of salutation; and if all this will not serue, then open and plaine flatterie, and all manner of lying and grosse cos'ynage. But I pra'y looke to their [Page 143] persons, and you shall finde them some old crasie bo­dies, troubled with gowtes and with palsies, who take little ioy or contentment in al their honour, and would very willingly exchange it for a little health. Heere then I see, that a poore mans condition is farre better then theirs, and much to bee preferred before theirs: little would you thinke, that men of such account, so much talked of, should be of such a stature and perso­nage.

Thus it should seeme, that the Ceremoniall law is no way abolisht, but onely translated from the Temple of the Iewes to the palaces of our Nobles. All their ho­nour consists in shewes, and in ceremonies; and there­fore wee may well feare, that they haue but onely the shew of honour. The true Ho­nor of Christ. For there was true honour indeede, which appeared in the basenesse of this world, and im­parted honour to the most dishonourable creatures; God and man, power and weakenesse, Maiestie and hu­militie together subsisting; the homely manger was a fit subiect for the song of Angels; and the most igno­minious crosse must be the onely signe of victorie and triumph: for [...]ee wanted no thrones to set foorth his greatnesse, being all glorious in himselfe, though sha­dowed in the vaile of our flesh; hee wanted not the helpe of the creatures, though otherwise he might haue commanded many legions of Angels to attend him; his honour was in himselfe, and not in him that ascri­bed the honour. And therefore being not able to look vp to his Throne, I will heere fall downe at his foote-stoole, here I will worship: for I had rather be a doore-keeper in the house of my God, then to dwell in the Tents of vngodlinesse. Thus setting true honour be­fore mine owne eyes, I will yet a little further discouer the vanities of our worldly and temporall honour.

Suppose that a stranger, or one vnacquainted with [Page 144] these honourable courses, should bee admitted in the time of some great feast, (as the manner is) to see the fashions and conditions of the place, I pra'y, obserue, The feast of honor. with what state and formalitie their meate is serued vp, what exquisite dishes, varietie of sauces, how many courses, how well it is ordered, what banketting stuffe, and plentie of sweete meates! The English fowle em­balm'd with the Indian spice, the delicious Carp swim­ming in a sea of sweete broth, the red Deere harbour'd in a nut-browne coffin, the Phesant onely commen­dable for her price; here are the creatures (I confesse) in abundance. But now, where is the vse of these crea­tures? See how this honourable Lord sitting in all his state, calles at length to his Caruer, for the legge of a Larke, or the wing of a Partridge, and so rests satisfied; complaines of his weake stomacke, vseth his hot wa­ters, &c. How much are wee bound vnto God, whose condition though meane and inferiour, yet wee haue a sufficient plentie of Gods creatures; in stead of their sauces, wee haue our hunger and good appetite; and to these creatures God hath giuen that hidden qualitie, as that they are fit to nourish our bodies; a strange wonder in nature, that dead creatures should preserue life: and hauing thus both substance and qualitie, God hath giuen vs the free vse of these creatures, that wee may take them in full measure with moderation, while he himselfe sanctifies both them and vs, and giues a blessing to both.

As it is in their feasts, so it is in their funerals; as it is in their liues, The funerals of honor. so it is in their deaths: nothing but dumbe shewes. I neuer see Sir Christopher Hattons tombe (be­cause I haue named the Gentleman, and that I desire that all things may bee spoken without offence, I will giue him his due praise and commendation; in his time he was a very honourable minded man, no practising [Page 145] statesman, first contriuing, and then very wisely disco­uering his owne plots: but of faire and ingenious con­ditions, highly fauoured of his Prince, and generally beloued of the people; and one to whom the present Church of England, is as much indebted in true loue and thankfulnes, as to any lay subiect that euer liued in this kingdome): when I see his tombe, me thinkes hee should not bee like the ordinarie sort of our men, such huge commendations, such titles, such pillars, such gil­ding, such caruing, such a huge monument, to couer so small a body as ours it cannot be. Send for the Ma­zons, will them to bring hither their instruments and tooles, their mattocks, spades, hammers, &c. let vs pull downe this tombe, see his excellencie and greatnesse, let vs take his proportion: But stay your hands, I will saue you all that labour, for I will tell you in briefe (if my tale were worth the telling) what you shall finde, a few rotten bones, and a handfull of dust; some crawling wormes, which haue deuoured this great little man, whom we supposed to haue bin as great vnder y ^e earth, as wee see his monument statelie mounted aboue ground. Is there deceit and cosonage among the dead? or rather doe the liuing heires and suruiuors intend their own glorie in the tombe of their ancestors? Well, howsoeuer liuing or dead, man is altogether vanitie, deluding the world with shewes; and making great ap­pearance of things, which are small in themselues.

Thus we deceiue, and wee are deceiued, the world is growne old, her [...]ight begins to faile her, she hath put on spectacles, and the things of this world seeme farre greater, then they are in veritie and truth, and greater to vs then they seemed to the ancients. Wee carrie (I confesse) a greater glosse and varnish then they did, The decay of Honour. but certainly for true honour and noblenesse of minde, they did farre exceede vs; not descending to [Page 146] those base offices, and pillages, which haue been since practised; not so wholly intending their owne lucre, as now wee doe. Our honour seemes to adde nothing to our cariage, our port or expense; a Lord with his page, a Knight with his lackie, here is sufficient attendance: pitie it were that a house should stand emptie, when a chamber will serue; a set table, and an ordinarie diet were ouer troublesome, some Tauerne or common Ordinarie shall make their prouision: to runne in debt with the Mercers, and to vndoe the poore tradesmen, it is now growne to bee the fashion of the times; to carrie an high minde, and yet to stoope low, and to bite at euery baite, these are the fruites of our honour, and herein wee dishonour our selues, I reuerence true ho­nour, acknowledging it a thing onely proper to man, the speciall and principall outward image of God; but (I feare) it is now bleered either with [...]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, A due respect vnto honor. for the vertues and good qualities: and there­fore as in the earth, there are mines and vaines of [...] ­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 cre [...] ­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 consti [...] ­tion [Page 147] 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 I [...]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, Our pastimes and sports. take the most pleasing and the most naturall actions, and they do alwaies end with dist [...]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 cun [...]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 [Page 148] the poore t [...]nant, who sits at a hard rent, and sees his corne spoyled; The supposed pleasure in Hunting. 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 g [...]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 [Page 149] 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, Of Huntsmen. 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 [Page 150] 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 if in the middest of all thy ioyes, the least griefe should assault thee; The least sor­row spoyles all our ioy. suppose thou wert an absolute Monarch, and haddest the gouernment of the whole world; that thou diddest ride vpon the shoulders of men, carried in triumph, treading vpon thy captiues and slaues; that thou haddest all carnall and al possible pleasures, which nature could affoord thee: yet if thy tooth did but ake, if thy naile were but sore, if thy little finger were scorcht with the fire, (for I will not speake of those more noble parts, the eye, the heart, the braine, the li­uer, and the rest), assuredly thou wouldest iudge thy selfe a most miserable man, and shouldest take little ioy or conten [...]ment in all those sports and delights.

Suppose thou couldest distill all thy pleasures, and free them frō sorrow, as it were separating their drosse, so that many whole and entire perfections should bee linckt in thy person; One ioy sup­pres [...]eth ano­ther. yet obserue, how one ioy seemes to preuent, ouertake, and to extinguish the other. Whē thou sittest at table to meate, then farewell the delight, which thou tookest in thy morning exercises & sports; now thou must intend to please thy daintie and deli­cious palate: at length, for feare of a surfet, farewell the sweete sinne of gluttonie; the afternoone will serue to visit to thy friends, but as thou commest, so there must be a time of departure; as was thy ioy, so must be thy sorrow, the one will easily recompence the other. Vp­on thy returne thou callest to thy stewards and clerkes, to see the accounts of thy house; the ouerplus and sur­plusage of thy rents and estate▪ this indeede reioyceth thy heart, and thus thou passest from ioy vnto ioy, the [Page 151] whole time of thy pilgrimage. Suppose thou wert con­finde to any one of these delights, thou wouldest think thy life but a slauerie; so then thy delight consists onely in the varietie. Suppose any mans minde were not so stragling, and extrauagant as thine, but that hee could tie himselfe and limit his owne thoughts; certainly he should receiue as much contentment in one, as thou dost in many. What doth this argue, but only that man (forsaking the fountain of all true goodnesse, in whom all ioyes are together knit and vnited, that enioying him alone, wee might haue all fulnesse of ioy and con­tentment, not by degrees, not in varietie, not in succes­sion, but altogether in euery moment of eternitie) Man hauing lost this onely one good, seekes againe for the same good, in the shadow thereof, thorough many chaunges and alterations, and not finding the same good, desires to please himselfe with varietie?

Suppose the whole day were spent in iolitie and mirth, All ioyes are nothing with­out the nights rest. yet if thou diddest but want thy nights rest, al were nothing. Lord, how thine owne thoughts would torment thee! how long and tedious would the time seeme! how often wouldest thou wish and expect the light of the morning! then thou beginnest to acknow­ledge, that of all the ioyes in the world, there is none comparable to a sweete sleepe; sleepe, which refresheth the wearisome limmes, renewes and quickens the fa­culties of the minde, restores the bodie to her wonted strength, (it seemes as an excellent embleame of the last resurrection), for in the day time our sports do pro­ceed with consuming of our spirits, the decay of our strength, the weakning of our parts; but sleepe must re­compence all. Haue I wrung out a confession? Now giue me leaue to worke vpon it. What is sleepe, but the image of death? a want of sense and of motion, not capable either of ioy or of sorrow. If our greatest con­tentment [Page 152] rest in our rest, and sleepe bee our greatest blisse; then our greatest ioy consists in the priuation of all ioy, and in the want and absence of delights, con­sists the perfection of delights. As-much in effect, as if I should say, it were better to haue no ioyes at all, then to be fraught and filled with ioyes; for our ioyes are but toyes, and the delights of this life are as the dreames of a shadow without stayednesse, foundation or con­sistencie.

If there be any ioyes in the creature, O the wonder­full ioyes of him that created! The ascent of the mind vnto God, by the ladder of the creatures. hee is the fountaine of ioy, and these are but drops: he is the sunne of ioy▪ and these are the rayes, or the beames which he imparts vn­to nature. If I loue beauty, I will first loue him, and fasten mine eyes vpon him, that is the fountaine of beauty, and beauty it selfe: if I loue honor or wealth, I will looke vpon him, who sits aboue in maiesty, heauen is his throne, the earth is his footstoole, whose treasures are infinit, who makes all things of nothing, he can enlarge his owne Empire, create many infinite worlds for his owne gouernment. Hee that is proud of his owne wealth or his honor, is indeed base minded, to content himselfe with so base an element as the earth; our pride and ambition lookes much higher, aboue the starres, where God sits in perfect glory; where all the hallowes of heauen are clothed with happines and ho­nor; here is the marke and scope of our desires, here we may claime our right by inheritance: for here we haue our part and portion with them; there is but little ioy in the creature, all an infinitie to that little ioy: and so thou shalt worship God in the creature, let it not hinder our search or our hope, for it is but an earnest or forerunner of that future ioy to secure vs of happines; non ancillam ament, qui dominam ambiunt, if we come as suters to the Mistris, let vs scorne to fall in loue with the handmaide.

[Page 153]This I speake, supposing there were some ioy in the creature, which if there were any, thy minde might be transported and carried, by the ladder or bridge of the creatures, to the loue of thy creator. For as it pleased God to ordaine a ceremoniall law, differing from the naturall law, according to the wisdome of his owne institution: so assuredly the minde of man, which de­lights in nothing so much as in mysteries, may make whole nature a ceremony, and all the creatures tipes and resemblances of spirituall things; for thus the land of promise did figure out the heauenly Ierusalem, and this I cannot dislike in the practise of any mans priuat deuotion.

But I must call to mind my first intention, which was to proue that the ioy of the creature was only va­nity, and this shal appeare by these three circumstances. 1. The variety of mens iudgements in the choice of their owne happines, which certainly proceeds from the fansie; for right reason hath but one only foundati­on, and God will not admit any difference. 2. This their conceited or supposed happines neuer consists in the present; insomuch that man can neuer say vnto him­selfe now I am happy: but his happines is alwayes ei­ther past, gon and already spent, or els comming in ex­pectation; like some desperat debt, when faire promises serue for our payment. 3. 3. Grounds to proue that there is no happinesse in this world. Few or none will euer ac­knowledge themselues to haue bin happy, but yet still are verily perswaded, that there is some happines, though not in the state and condition of life, which they themselues doe professe: as if there were some common fame or report of some new wonder, that should be, which indeed neuer was; and inquisition be­ing made, for the triall of the truth, euery man layes it to an other mans charge, and no man dares stand to iustifie it.

[Page 154]He that shall peruse Aristotles Ethickes, will won­der how it is possible, that there should be so many se­uerall opinions concerning happines; 1. The variety of opinions concerning happinesse. when as the end of man, whereunto euery man is ordained seemes to be that happines. And strange it is, that man alone should so much mistake himselfe in his owne end; and yet Saint Austen sets downe a far greater number of diffe­rent opinions concerning happines. To let passe the heathen Philosophers, and to suffer them to oppose each other▪ that so being mutually weakned, the Chri­stian man may with more ease carry the triumph: Con­sider I pra'y the daily actions of men, some intend no­thing but their pleasures and sports; others their great­nes and honor; some drudge for their wealth, others desire to seeme valiant: Many men whose pride ex­ceedes their wit, will boast of those things in them­selues, which notwithstanding in others they hould ve­ry meane, base and contemptible. If they haue no good parts of their owne to commend them, then they will boast of their bloud and their parentage; while others flatter themselues with this conceit, that although they carry no great outward shew in the world, nor are not much regarded, yet their wealth is greater then it is vsually taken for, &c. Some know how to make them­selues [...] [...]nd trimme, and are proud of their beauty and comlines, and doe expect wonders in their marri­age: and sometimes they are proud of their clothes and apparell, and therein they commit a point of iniustice, to seaze vpon that glory, which belongs to another: for the worme should brag of his silke as of his owne excrement; and the taylor should boast of his fashions. And some there are, who wanting all these, yet suppo­sing themselues to haue a good naturall wit, begin to condemne nature, that hath not proportioned all her gi [...]ts accordingly. I could bee infinit in this kinde of [Page 155] vanitie, but Poets and Players daily discouer it; and therefore I will ease my selfe of that labour.

Suppose we did agree for the qualitie, what it were to be happie, then let vs search for the person; 2. No man ac­counts him­selfe happy for the present. where is this happie man, who might bee said for the present to enioy this happinesse? It is a common prouerbe, that young men liue in their hopes, old men in their memo­ries; it should seeme that young men haue not (as yet) strength to shoot so farre as the marke; (for all aime at happinesse): and it should seeme that old men shoot beyond the marke; for they can discourse what they haue been with their bowes and their arrowes, at the siege of Bullen. Thus young men, and old men, are ge­nerally excluded from happinesse: and speaking of young and old, I must needs include the middle age, or the middle sort of men, as according to our naturall course, so according to the course of our misery. For happinesse is the end of man; now if any should attaine his owne end, or his owne proper place, assuredly hee would rest satisfied, and contented therein. But it is as proper to man, as is the nature of man, to bee full of change and variety; hee neuer rest, but is altering his buildings, changing his garments, intending new courses; as if hee were to find out some new passage, a shorter cut vnto happinesse, wherof the ancients were ignorant. Lord, how hee flatters himselfe with vaine hopes! sometimes of himselfe, sometimes of the young child in the cradle; if his debts were but payed, he would liue very happily and well; if his mother in law were gone, his estate would bee great; though now he liues in some pouerty and want, yet he hath an old kinsman that intends to make him his heire: mun­dus vult decipi, men desire to be flattered, and for want of parasites, they will flatter themselues. I haue seene the gray beard, gape after the death of his young ne­nephew, [Page 156] and to expect the inheritance for want of issue male to succeed: thus waking we dreame, and can dis­course of the shortnes of mans life, expect the departure of others, but for our selues we finde little change or al­teration in our bodies: we deceiue our selues with our owne yeares, our constitution, or calling to minde the long liues of some of our parents: others sickned indeed and died by accident, casualty, and chance, but we will preuent that in our selues.

Thus is the world deluded with hopes, and men goe a whoring after their owne inuentions; the person is as vncertaine as is the qualitie, for wee cannot resolue what happines is, nor doe we know where to finde out that happy man (I speake onely of such a happines as may be competent and agreeable to our present condi­tion): 3. Denying happinesse in our selues, do suppose it in others. for as yet I neuer hard any man account himselfe happy, but still something was wanting, and yet we are well perswaded, that there is some happines in nature, and therefore we would charge others to be happy in respect of our selues; vberior seges est alienis semper in agris, alwayes thy neighbours ground is better then thine, he is the hapyy man, and thou art the wretch. Sometimes this preiudicat opinion is not sufficient, and therefore the world is full of complaints: Princes must erect Courts of request, as if therein men did seeme to accuse their owne condition, to lay the whole burthen of their griefe vpon others, and therefore did flie vnto mercy, for succour and reliefe. If neither opinions nor complaints will suffice, then in others you shall ob­serue, a more malitious and treacherous nature; for they are apt to enuie and maligne other mens good fortunes, and enuy doth alwayes accompany greatnes: our corrupted nature seemes to stir vp a kind of emula­tion, for all things here stand in reference to others, the height and greatnes of the one, makes for the basenesse [Page 157] and pouerty of the other; no prince can subsist with­out subiects, no Lord without slaues, no master with­out seruants; the one is apt to wrong and oppresse, the other to enuie and reuolt, and in both you shall dis­cerne natures corruption.

Still we desire to comfort our selues that there is some happines, that so we might receiue ioy though not in the present possession, yet in the hope or expect­ation. And to this end, see the cunning & subtile [...]ua [...]on of this world, ante obitum nemo suprema (que) funera foelix. Happinesse it should seeme is buried, no man is happy before his death: as if a man should then account him selfe happy, when he is past his account, and lies in the graue, (I speake according to the naturall man); & this procrastination of happines, I suppose to be an absolute deniall of happines, for indeed nature cannot supply it. And this appeares, not only in the seuerall persons of men, whō you may taxe with affections, & who might mistake in their ends; but consider whole mankind, and you shall obserue, y ^t some nations thinke other nations to be happy, in respect of themselues: stockes, families & kindreds do the like, and generally all the states of men, seeing no iust cause in themselues, wherein they might glory, begin to commend and desire an other state and condition of life, Euery man d [...]slikes his owne state of life. nemo sua sorte contentus. The Mar­chant commends the life of a scholler, a schollar desi­ring some practicall imployments in his speculatiue studies, desires the life of a souldier; the souldier crie [...], dulce bellum in expertis, and hee desires the lawyers gowne, and that his combat might only consist in words, and his quarrel be tried at the bar. T [...]us we finde a dislike in our owne, and suppose some contentment in theirs; like sicke men, who sometimes turne on the one side, sometimes on the other; now in the cha [...]e▪ then in the bed, straight in this roome, immediatly in [Page 158] that roome, seeking ease and rest, but faile in their pur­poses.

Seeing we are thus well perswaded of other mens states and courses of life, (though otherwise wee are in some dislike with our owne), I cannot sufficiently dis­charge mine owne dutie and conscience, vnlesse I shall speake of those miseries, which are proper and peculiar to euery state in particular. Miseries in all the states of men. As I hope I shal not prouok whole mankind against me, when I discouer their fall and corruption; so (without exception) I may speake of the vices and miseries of each state in particular. For it is proper to misery, to groane; proper to sinne, for to cry for vengeance; neither misery nor sin can long be con­cealed: and it is our greatest misery, that we thinke it a shame and a disparagement to our selues to haue them discouered. We are not ashamed of the corruption, but that it should be made manifest, here is our griefe; whereas the first degree to the cure, is the right know­ledge of the disease.

Heauen and earth standing in opposition to each o­ther, the deeper you sinke in the one, the more remote you are from the other. Suppose these worldly ioyes to be the shadowes of true ioyes, (as indeed they are no more then the shadowes), if I set the shadow before me, then the light is behind me; if the light be before me, the shadow is behind me; respecting the one, I neg­lect the other: the loue of heauen and of earth cannot together subsist, The loue of heauen and earth cannot together sub­sist. no man can serue two masters. The shadow of the earth causeth the eclipse of the Moone; and the Moone very fitly resembles the state of man, as being the lowest of the celestiall Orbes, and in regard of her mutable and changeable condition. If I desire to prepare man for a heauenly blisse, needes I must first weane him from the moderate loue of his owne fl [...]sh, laying open the miseries which are incident to whole [Page 159] mankind, from which no state is exempted; herein I shall follow the example of God himselfe, who mix­eth all our ioyes with the spice of sorrow: and in the last clause of our liues before our death, (desiring then especially to draw vs to himselfe), his prouidence hath so appointed, that long diseases should better instruct vs of the true state of this world, then all our experi­ence in the whole course of this world. Then we see our weakenes, our miseries, and what we are in our selues; then we see the vanity of all our worldly ioyes, that so detesting and abhorring them, (esteeming them no o­therwise then indeed they are), our whole comfort might reside in the onely hope of his mercy, and we be as willing to forsake this world, as euer we were to en­ioy it.

Thus necessity may seeme to enforce me, that I leaue nothing vnsearched, where happines might be concea­led or hid; consider likewise the principall intent of this Treatise, for I did propose vnto my selfe foure things in this second part. 1. The author proposed foure things to him­selfe in this se­cond part. That in discouering our miseries, both in our selues and in respect of the crea­tures, we might truly confesse them to be the punish­ments of sin. 2. That our miseries being once discoue­red, and we our selues being truly acquainted with the state of our nature, wee might take some dislike and distaste in nature; whereby from the depth of our sor­row, we might haue safe refuge to the depth of Gods mercy. 3. Least there should bee any obstacle in the way to hinder our approch vnto God, I thought fit, to set our owne tents and Tabernacles on fire, to make our home-bred ioyes and delights vanish in smoake: for they are but vanities, such as should not with [...]hold vs from the pursuit of our happines. 4. That being touched with the miseries, and no way puffed vp with the vanities, we might acknowledge God in both, ex­pecting [Page 160] a time of liberty and freedome; when God shall wipe away the teares from our eyes, and according to his mercy, in stead of this shadow, shall impart the truth of his happines.

Intending to speake of the s [...]u [...]r [...]ll states of men, to search where I might finde out true [...]oy and content­ment in nature, I must confesse, that as in all other things, so here especially I shall be most defectiue; least an offence should be taken where an offence is not gi­uen. God forbid, that I should so far wrong mine owne soule, The particular miseries of man, are grea­ter then the ge­nerall. and mine owne conscience, as that I should iust­ly offend the least of my brethren: though true it is, that sore backes must not be touched; yet if I shall in­tend the cure, needs I must lance the impostume. Sup­pose I should speake of their miseries, with great dili­gence and good obseruation; yet certaine it is, that as the actuall sinne of euery man in particular, is much more grieuous then his originall: so assuredly the iudgements, which befal euery priuat man in particular, are much greater then these, which are incident to the whole nature in generall. And of these particular pu­nishments, I cannot take any due knowledge, but must leaue them tanquam terram remotam incognitam, to be searched out by the godly and daily meditation of eue­ry religious and deuout man; who in the clause and latter end of the day, calling himselfe to the account of his forepassed life, together with the actions of that present day, shall therein finde the vndoubted fruit o [...] Gods iustice; and if our sins haue past without remorse of conscience, then this examination (wherein we call our selues to account) shall serue as a sufficient occasion, to stir vs vp to repentance and sorrow, vnà cum nube testi [...] ▪ with a cloud of witnesses, all our distilling teares, all our sobs and our sighs confessing our sins.

For the common sort of men, I might well reckon [Page 161] them among beasts, vulgus hominum, inter vulgus ani­malium, The poorer sort of men. they are alwayes carried with shewes and ne­uer apprehend y ^e truth, their delights are al beastly, they seeme not to haue the least sparke of a spirit; this com­mon sort is likewise the poorest sort, so that generally man is very needy and poore, though otherwise he is a­shamed of his pouerty; and seeing that man requires more helpes, then the rest of the creatures, as clothes for his nakednesse, physicke for his health, a house for his habitation, therefore the wants of men are far grea­ter then the wants of the creatures. For I haue often seene and obserued in the streets, an ould blinde decre­pit man full of sores, and inward griefe; hungry, naked, cold, comfortlesse & harbourlesse, without patience to sustaine his griefe, without any helpe to releiue him, without any counsell to comfort him, without feare of Gods iustice, without hope of Gods mercy, which as at all times, so most especially in such distresse should be the sole comfort of a christian man. I protest before God that were it not, for the hope of my happines, and that I did truly beleeue the miseries of this life, to be the iust punishments of sinne, I should much prefer the condition of dumbe creatures, before the state of man.

For the better sort of men (for so the world accoun­teth them) I meane the rich men of this world, if borne to great fortunes, then they neuer vnderstand their owne happines, for contraries are best knowne by their contraries; The better sort of men. they are right miserable men, because they neuer tasted of misery, they know not plenty, because they know not penury. Lands of our owne purchase, houses of our owne building, are alwayes best pleasing vnto vs; what hath descended by inheritance, vix ea nostra voco: as we know not the paines in the getting, so commonly we doe not taste the sweetnesse in the en­ioying; [Page 162] if otherwise from base and meane condition they be raised, they shall finde it a great difficulty with the change of their fortunes, to change their owne mindes, and to forget their first selues; they shall hardly learne the art of magnificence. And generally in the rich men of this world, when I consider the largenes of their meanes, how it serues to many of them, as fuell to their luxury and riot, insomuch that they doe not num­ber halfe their dayes, but in the middle course of their age, they are tormented with coughes, with aches, with gouts, with dropsies and stones; and that which I haue obserued in some of them, the greatnesse of their estate entaild and descending vpon them, cannot counter­uaile some hereditary disease, which they likewise re­ceiue from their parents: in truth I doe not enuy their estate, for I am verily perswaded, that there may bee as much contentmēt and happines in the poorest cottage, as in the greatest pallace. But I will descend more par­ticularly to the states of men, only insisting in the more noble professions of men, which seeme to be the happy callings here vpon earth, and wherein they place their happines, I will shew their misery.

Iudicium incipiat à domo Dei, I should first begin with the house of God; but I pray' pardon me, if I for­beare to speake of the grieuances and complaints of the Cleargy: The Clergy. they are many, in stead of the ancient priui­ledges, and liberties of the Church, which seeme to be grounded in nature, in regard of the high excellencie of their profession, and therefore haue bin practised a­mong all nations, but principally expressed in the Le­uiticall lawe; and so translated from the Synagogue to the Church, obserued in all ancient times, in the Pri­mitiue age. It were to be wished that they had but the common libertie of subiects; for all others, they haue their voyces and suffrages in making their own lawes▪ [Page 163] the husbandmen in the choice of their Knights; the Trades-men in the choice of their Burgesses; it were to be wished that the Clergy were not wholy excluded; being indeed more subiect to penall lawes, then any other state in the kingdome.

Pannormitan saith▪ Laici semper sunt infensi clericis; it should seeme, that together with the head, the mem­bers are crucified▪ crucified not alwayes in bloud, but with shame and with contempt; while souldiers cast lots for our garments, the reuenewes of the Church made a prey for the infidell: yet I do not doubt of Gods mercy, but they shall receiue the full benefit of our la­bours, notwithstanding they hate our persons, and de­spise our profession; for so we our selues haue iustly de­serued. Their com­fort. Doe they contemne vs? God forbid, but wee should more contemne our selues, for we preach and professe mortification; dust we are, and therefore fit to be troden on, to sustaine all iniuries and wrongs; dust we are, and therefore fit to bee scattered with euery winde, subiect to the blastes and reproches of euery foule mouth. But least our enemies should herein re­ioyce; let them know, that it is a part of our duty, to despise their despite, to neglect their neglect, to con­temne their contempt. And therefore here is our com­fort, (a comfort only proper & peculiar to priesthood), though we are incompassed with thornes, yet we can so winde and twist these thornes, as that wee can make them a crowne of thornes; wee can extract an oyle of gladnes and ioy, out of the middest of affliction and sorrow: if thornes tend to our paine, yet our glory shall consist in a crowne, in a crowne of thornes: I will now come to the gentrie, which is generally reputed, as one of the happie states in the kingdome.

A strange iudgement hath lately befallen them; while they continued in their owne countries, kept [Page 164] great houses, The Gentrie. much hospitalitie, attended on with troupes and numbers of seruants, their tenants liuing happily vnder their shadow, certainly they liued in great honor and plenty. But now, since they haue so much improued their estates, ra'ckt their poore te­nants, giuen ouer house-keeping, and liue retiredlie, scarce any of them, that liue within the compasse of their owne meanes; but euery man outstrips his owne for­tunes, carrying a saile too great for the burthen of his vessel; in so much that forraine nations do iustly won­der at the dissolute gentry of England.

The trueth is, that this retired life of the gentry; drawes with it far greater charge and expense, then was formerly spent in hospitallity: not only because it giues occasion, Their mise­ries. to their dissolute gaming, and riot: but many houses being kept, for the seuerall seasons of the yeere, proue very chargeable; the furniture belonging to the house, neuer so curious and exquisit; such cub­bords of plate, such hangings, cushions, and needle­worke; the apparell so costly and chargeable, the diet so delicat, as reiecting meate of the shambles, and fee­ding on out-landish fruites, spices, and wines: all their other attempts seasoned with vaine glory, and a fond opinion of their owne reputation and honor; together with an affectation of titles, proue the more chargeable: in so much, that the fourth part of that charge, being spent in home-bread and country prouision, would in a far more ample manner suffice. And surely it would be more agreeable to our nature, for if these outlandish commodities had bin so befitting our bodies, certainly God in his wisdome and prouidence, would haue dis­posed our climat accordingly; what a madnesse or fol­ly were it in vs, to seeke to equall other nations in their owne wa [...]es? We must conforme our selues to the soyle, and not thinke to reduce nature to our wils and ap­petites: [Page 165] or if in the times of warre, when force, vio­lence, and bloud-shed seru'd for the payment, some might haue their commodities in a more plentifull manner; yet in peaceable times, whē things are bought at a valuable price, and wares exchanged for wares, there being such a difference in the valuation of both, it seemes to be intollerable. The ancient glory of Eng­land did consist in the strength of our Countrie, in the multitudes of our seruants, and in the most abounding and plentifull prouision; and herein wee doe as farre exceed them, as they doe vs, in their silkes, their spices, their oyles, or their wines.

A second vanitie in our Gentrie, is, their needlesse and vnprofitable buildings, especially when Citizens turne Gentlemen, Their need­lesse buildings. they will not endure any longer to be incaged within their owne shops; they must haue full elbow-roome, and their buildings must raise their names, & continue their memories, being (as it should seeme) otherwise somewhat meane and obscure in themselues. Thus they build great houses, and keepe small houses; which seemes to imply a contradiction, were there not an inside, and an out-side; for an house doth not onely consist of walles and foundations. And sometimes they build, when they cannot keepe, and commonly they are ouertaken with their owne buil­dings; the imperfect worke standing at a stay, for want of money to pay the workemen; while the neighbours, and passengers smile at their indiscretion and impro­uidence. But suppose these buildings were finished, whereas the delight should consist in the vse, it falles out farre otherwise; and argues rather a giddie minde, desiring imployment, together with a dreame of ioy, conceiued in the imagination, then any sufficient meanes to giue them contentment: for seldome or ne­uer doe they enioy their owne labours, but either te­nants [Page 166] suffer them forthwith to decay, or else their charge is continued (being absent) in maintaining their buildings. The vnthriftie and prodigall heire is sooner allured to the sale; and in his sale, hath seldome rela­tion to their charge in the building.

In their estate of land, how exceedingly doe they perplexe themselues with their continuall purchases? if they could but procure a more competent demaine, they would rest satisfied: when they haue gotten this demaine, yet still there will remaine a desire to purchase all that lies in one leauell, all that holds by one tenure, Their fond purchases. they must enlarge their parkes. And being by these meanes alwaies bare and needie, wanting for the pre­sent, (though otherwise they may intēd the plentie and good of their posterity), they must straine themselues to take vp money vpon hard termes, to purchase their neighbours ground, for there is but a hedge that parts it. Assuredly, vnlesse wee shall first inclose our owne thoughts, and hedge vp our willes, and our appetites, the whole earth can giue vs little contentment; the triangle heart cannot bee filled vp and replenished with the circular earth.

Not onely in their continuall purchases, but like­wise in their present possessions, how are they trou­bled and disquieted in thoughts? For as the mind of man is griple and needie, Their many writings. and therefore desires to en­large his owne substance: so is the same mind doubt­full, suspitious, and fearefull of any ill accident; and therefore desires by all possible meanes, to secure her selfe of her owne. And hence it is, that they so excee­dingly entangle and inueagle themselues, with many writings, and conueyances, the Scriueners & Clerks are alwaies imployed; and yet the truth is, that in stead of securing themselues, through the multiplicity of wri­tings, they cause starting holes, and giue occasion of [Page 167] strife. O happie was the old world! when all things past by word of mouth, or else a few lines subscribed with the marke of a crosse, and the seale of a tooth did suffice: when in these daies (I am verily perswaded) that, what with writings, conueyances, bils of Chance­ry, proceedings of Court, the whole land (which we in­habite) might bee spread ouer and couered, as with a garment; yet all will not serue for our securitie.

In their conueyances obserue how curious they are, the possession is giuen to one, to the vse of another; the reuersion to a third, in the behalfe of a fourth; with such nice clauses and conditions, Their nice conueiances. so many prouisoes, such feoffees of trust; that if a boy, or a Sophister in Cam­bridge should propose such notions and ends to him­selfe, we should presently condemne them, as being the fruits of an idle braine: for speculations must not al­waies bee reduced to practice; things cannot so well square outwardly in the actions, as they doe inwardly in the thoughts. Strange it is to separate the vse from the thing; as if you would suppose a fruite without a root: the creatures are ordained onely for our vse, and more we cannot partake of them then the vse; so that it is a fallacie in nature, to distinguish one from the o­ther. Againe, whole nature is corrupted; the more you intangle your selfe, the more you shal finde the corrup­tion; the more feoffees of trust, alwaies the worser dea­ling; the more executors, the slower execution. Let your yea, be yea, and your nay, nay; nature contents her selfe with the fewest instruments, and workes by the easiest and plainest manner; and this should be a presi­dent for their practice.

Lastly, how doe they trouble and busie themselues with entailes? as if they would alter the state and con­dition of this world; which being a world of change and alteration, ex generatione vnius, fit corruptio alte­rius: [Page 168] They lay deepe foundations, and desire a setled state of continuance and perpetuitie here vpon earth; but it is already resolued, that it is easier to dissolue, then to cōpose. Their need­lesse entailes. Nothing can be done by law, which by the same law cannot be dissolued: & thus their intailes are either needlesse, or indeed doe cause and stirre vp such feares and ielousies betweene kinsmen and bre­thren, as that they proue to be the only causes, both of the breach of their loue, and of the sale of their inheri­tance. As for example, the least action of the youn­ger brother, sometimes his absence, or supposed neg­lect, is taken so vnkindly, as it is thought to bee done in regard of the intaile; but (saith the eldest brother) it lies in my power to cut that short. These words are carried to the younger; heere begins the practice of seruants, and other kinsmen, who hope to gaine by his losse. Words multiplying, giue way to distastfull acti­ons; first, the wasting of woods, the impouerishing of the grounds, decay of the buildings; at length it breaks forth to the cutting off of the intaile: though it bee chargeable in the doing, yet hee will not forbeare it. Thus the intaile cannot secure it frō selling, but makes the sale the more chargeable. And thus God laughs at the counsels of men, who desiring to erect 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; The best en­taile. 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 & prouidēce of God; Domini est terra & plenitudo eius: Lord I giue [Page 169] 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, The Lawyers. assu­redly they haue laid a very strong and sure foundation. For as long as hedges and Cottages endure; so long seis [...]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, Their slanders. 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 [Page 170] 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, Their harsh studie. 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 [...]ions of men are voluntarie, casu­all, and on the one side [...]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 [Page 171] but practice; for no state of life is so troublesome and laborious as theirs: Their trouble­some practice. 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 contentmēt, 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, [Page 172] the vnder-Sheriffes, The Iudges. 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 vaca­tion, some of them drop, and here the Iudges like con­demned men, are now brought to the place of execu­tion; they that can giue life to others, in sparing their liues, cannot adde a daies respite to their owne: Iudges they are, and yet like poore delinquents, they shall stand at Gods barre, where no appeale shall be allowed them, and therein their condition is no more then e­quall to ours.

From the suburbes, where I will leaue the Lawyers, let vs come to the rich Citizens: If now they liue in plentie and wealth, it is well knowne that (in their younger yeeres) their wealth hath been gotten by spa­ring, thriftinesse and wants; The Citizens. if they please to cast vp ac­counts, they shall finde themselues so much indebted to themselues, as that besides the interest, they shall hardly bee able to make restitution for the principall. Now that their stomackes begin to faile them, no mar­ueile if they bee serued vp with full dishes, and a plenti­full [Page 173] table; for if they would suppose the meate to bee painted, it would as well suffice their appetites. Now that they are troubled with gowtes, with palsies, and the weaknesse of old age, they begin to keepe a stable well furnisht with horses, as if they were to grow young againe, and did intend to become horsemen or ti [...]ters; they conceiue as much ioy to see their seruants vse them, as if their owne crasie bodies were thereby exercised.

In telling ouer great summes of money our fingers grow black: as yet I neuer knew any man, that by his husbandrie and honest manuall labour could euer at­tain to an Aldermans wealth. The Citizens know how to estimate the laying out of their money, their free­dome and trade, their skill in buying and selling, play­ing vpon aduantage with other mens ignorance, and to vnderualue poore mens labours: yet they must not take it vnkindly, if sometimes their Charters be called in question; for the Church hath lost al her priuiledges, Their wealth. which certainly were grounded vpon a farre greater right. Neither will I examine, whether Companies and Corporations bee preiudiciall to a publike state; sure I am, that such societies of men neuer made lawes or or­ders amongst themselues, preiudiciall to themselues. God send that the secrets and mysteries of trades, (whereof I am wholly ignorant, and which are best knowne to themselues), may well stand with vpright and iust dealing. Indeed being once made Magistrates, then they begin to looke vnto measures, and weights; and therein wee commend their iustice, and doe well hope, and doe heartily wish, that their own wealth had been gotten with like measure. But if by ingrossing of wares, and monopolizing of commodities, they haue exceedingly enriched themselues, let them not thinke with a small summe of money, bestowed upon Hospi­tals, [Page 174] to make restitution; for the punishment must al­waies be answerable to the offence.

Their daintie liuing makes them the more tender; being well fed, and warmely clothed, yet they cannot preuent all vnseasonable weather; and therefore some­times they are ouertaken, Their miseries. they sicken and dye, with a little wet, or a small cold: according to the fashion of the old world, euery man ought to accustome himselfe to endure some hardnesse. The greatnes of their wealth is not alwaies for the safetie of their persons; some­times it serues to stirre vp ielousies and feares; full often haue I seene it scattered by heires and executors. I commend their wisedome in getting of wealth, if it be by honest and iust meanes; but I doe not commend many of their iudgements, who know not, that the happinesse of wealth consists in the vse. Or rather I will proue charitable, to thinke them very iust in all their dealings; iust (I say) if not to all others, yet to them­selues: for knowing that they deserue little, they desire to bestow little vpon themselues, but to leaue it to o­thers, who happily may better deserue it. And as it is gotten, so it is spent; we must passe our inheritance with the same right and title, wherewith it was purchased: if it were gotten with dishonestie, assuredly it will bee spent with dishonestie, res transit cum suo onere. When all their whole life is past, me thinkes it is like one of their shewes, wherein Pageants are gazed vpon in the day time, and in the night are dissolued; the day follow­ing some little remnant is hung vp in their Halles, and the rest passeth away like a shadow, without any fur­ther mention or memorie.

Suppose me to be a wandring pilgrime now in the state of the way, directing my course vnto happinesse. I should lose my selfe in these thickers and groues, and should proue very tedious to y ^e reader, He recals him­selfe. vnlesse I should [Page 175] haue often recourse to my Carde, consider my first in­tended scope, and giue an account of my trauell. Hi­therto I haue made a diligent search, where in this world I might finde out contentment, and happinesse; or where any true ioy might seeme to inhabite. First I began with the Church, where I found nothing but ru­ines, all in decay, spoyled of her substance. From thence I went to the fruitful and pleasant soiles, where I found that the Gentrie were likewise very miserable in their owne kinde. At length I made bold to speake of the Law, as if I had been serued vp with a Processe, to ap­peare at the barre, where I found no rest, no peace, no contentment. Then I went to the Citie walles, where in euery streete, I made inquirie for happinesse, at what signe this happinesse might dwell, in what trade, course and condition of life. And receiuing no manner of sa­tisfaction, yet hearing much talke and newes of the Court, and of the greatnes of our Nobles, I will pre­sume to goe, and knocke at the Court gates, there to enquire, whether true ioy and happinesse be a follower and attendant of theirs; to what stocke or familie, to what state or faction, she is chained and vnited; whe­ther she keepes her certaine lodging, or sometimes vn­dertakes a progresse; yet still resides, and is conuersant with them, or at least with some of them, as the fauour and fortune of the times shall best serue for their great­nesse.

When I looke vp to the Nobles, they seeme at first sight, to bee like starres in the firmament, all clothed with happinesse and honour; but when I come neerer, The Nobles. I see that no state of men is so dangerous. Some of thē in their owne proud and ambitiou [...] desires, preuenting and supplanting each other; in so much that in stead of noble bloud, they seeme to consist of quicke-siluer, or some spirit of bloud: either they must build castles in [Page 176] the ayre, or else they will pull downe vpon their owne heads the tower of confusion: they know not the state of consistencie, that things may exceed as well in their greatnes and growth, as in their smalnes and diminu­tion. Looke to the framing and constitution of mans bodie, all other parts, excepting the head, must haue their fellowes & their associates in like proportiō with themselues; feete, legges, thighes, armes, ribs, al of them haue others equall to themselues: to exceede and to swell vp, were as great a deformitie and as dangerous, as to pine and to bee diminished; they must all of them keep the same proportion, and all come vnder the head, by the length of a whole necke.

Be their estate neuer so great, their reuenewes neuer so large, yet still their charge and expense seemes to ballance them, if not to exceed them: and all things de­ducted, little remaines; which in effect is as much, as if I had little substance, Their miseries. and lesse vse and employment for my little substance. The last age hath much eclipsed their greatnes, reducing as all waters to one fountaine, all light to one Sunne, so all power and obedience to one stocke, obseruing an equalitie of iustice to all the seuerall members vnder one head: for you shall ob­serue, that the great offices of the kingdome haue fai­led, whose power did seeme to exceede the fit and due bounds of subiection. The highest titles of dignitie and honour haue failed: for as in the naturall bodie, so in the politicall bodie, there should be a certaine distance between the head and the members; yet still they con­tinue the spectacles of the world, and sometimes (to their great charge) they purchase the loue of the peo­ple, which they shall finde, if not dangerous, yet fruit­lesse and wholly vnprofitable. But most commonly they are subiect to hate, and therefore seruants must be appointed, as to carrie vp their traines behinde them, so [Page 177] to support their hate, that they themselues might be se­cured from feare, and that the least aspersion of words might not touch their honors. And sometimes these seruants though innocent in themselues, and very well deseruing, (but Lords must not be ouer much indebted for great seruices) they must be made a publicke exam­ple of iustice; for thus it fals out with nobles, euen from the time of their infancie, being taught and instructed by their schoolemasters; others whom they loue, shall smart and be corrected for their negligence.

From nobles, I must ascend by degrees vnto Princes, and if there were any true ioy in the creature, I do sup­pose it would be found in their persons: for so the world esteemes them happy and great. And no maruell, for they beare the person of vs all, and therefore great rea­son, that as we receiue from them our plenty, our peace, and our happinesse; so we should againe returne and re­store vnto them with due thankfulnes, Princes. as part of our plenty in our subsidies, our labours and seruices in per­forming our homage, to recompence their care and watchfulnes: so likewise part of our happinesse (for no­thing should be excluded from the royall prerogatiue). And thus wee should conceiue, that as the princely e­state containes all other states of men within the Spheare of his gouernment; so it should pa [...]ake in a large measure all their happinesse. And as it is the high­est estate heere vpon earth, so it should most freely es­cape from these earthly contagions; while the whole burthen and weight of the miseries doe fall and light vpon others. And thus in their persons, I might consider all the happinesse, which is incident to whole mankind: not presuming to speake of Gods annoynted, without due reuerence, I will briefly touch their miseries.

First for their persons, notwithstanding their conti­nuall intelligence, their watchfulnes and care for the se­curity [Page 178] of their owne persons and states: Their danger. yet certainly the poore man in his homely cottage liues with far greater safety, and sometimes with much more con­tentment, then they doe in their royall pallaces. They haue a guard I confesse, many seruants and officers ap­pointed for defence of themselues: but here is the mischiefe, quis custodiet ipsos custodes, who shall guard them from their owne guard? or who knowes, whether their seruants receiue any pensions from their enemies? As they sit highest, and in the greatest view and appea­rance, so they serue as the fairest markes to be aimed at. And therfore in regard of the eminencie of their estate, and the greatnesse of their personage, amiddest the throng and multitudes of dangers and perils, many things may be allowed and tolerated in them, for secu­ring themselues, which to a man of a priuat condition were meere iniustice, wrong and oppression. Suppose the imprisonment or punishment of any one of his sub­iects, by way of preuention or caution to an ensuing mischiefe: this is tolerable I confesse, but herein I feare, least many Princes haue exceeded the boundes of ho­nesty, and iustice. Yet I may speake it to Gods glory and to our owne comfort, the dayes heere in England were neuer so free from feare and suspition, as they are at this present, vnder the happy gouernment of our most gratious King Iames: who herein seemes to excell all other princes, that so great learning and such a deepe vnderstanding, should bee accompanied with such a harmeles and innocent disposition. And this serues for his best sheild of defence, against all forraine inuasions, or home-bred conspiracies: God make vs thankefull for these blessings, and long preserue his raigne ouer vs, &c.

In the times of their wars, the common practise and desire of Princes is, to ad kingdomes to kingdomes; which if they should effect, In their wars. with much bloudshed and [Page 179] slaughter of their people, yet therein they should not any way increase their owne wealth; they should not strengthen their power, but should fight with distracted forces, and make themselues lesse secure of their owne: imperia mole ruunt sua, kingdomes must haue their boundes, and I hope (by Gods grace) I shall see the Turkish Empire fall with his owne weight. Againe in peaceable times, In peace. and at their owne homes, as all men desire to obserue and to please them; so sometimes they desire as much, and shall finde it a worke of far greater difficulty, to giue contentment to the whole commons in generall, as their subiects do to them in particular: and heere is some part of requital, some kinde of recom­pence, as all to one, so one to all.

If their happines consists in their gouernment and rule, for in all other things their seruants do share with them, in their diet, their garments, their gardens, their pallaces, their pleasures: yet all men haue not the like practicall disposition to delight in gouernment; Wherein their happinesse consists. some­times it is committed to others; and there may be an an­gelicall contemplation, full of sweet comfort, without this worldly and troublesome imployment: The last Roman Emperour was more addicted to his priuat stu­dies, then to the managing of his owne publicke state. But suppose, that as Princes are the fountaines of power, and cannot bereaue themselues of their power, nor can­not impart an independent power vnto others, they should therefore take the sole gouernment into their owne hands; yet sometimes (through a tractable and good nature) they are easily entreated, I will not say o­uer-ruled, (which is the same in effect) by others; espe­cially considering, that it cannot stand with their owne greatnesse, to search all things themselues, and there­fore they must of necessity borrow their information from others: now here is an excellent point of wisdome, [Page 180] when vnder colour of aduise and good counsell, where­in they shall haue thankes for their labour, and rewards for their good seruice; their seruants shall so cunningly ouer-rule an action, as that they may worke their owne ends.

No maruell, if Princes be very tender in the point of their prerogatiue; which indeed is so necessary, and so essentiall to gouernment, as that without it, gouern­ment cannot subsist: and therefore it were high pre­sumption to examine this prerogatiue; Their Prero­gatiue. for as it is in the gouernment of nature, so should it be in mans gouern­ment. God indeed hath prescribed certaine bounds to the creatures, datur maximū & minimum in vnoquoque genere; but what these bounds should bee, for the iust measure and limitation, we are wholy ignorant: there are giants, there are dwarffs, the Ocean sometimes in­croacheth vpon the land, and sometimes the land wins ground of the Ocean. And thus it is in mans gouern­ment, there are arcana imperij, certaine hidden secrets of state, which ought not to bee discussed or expostula­ted: to prescribe a limitation of power, would argue a kinde of subiection in a free Monarch. If euer question be made of their power, I will fall downe on my knees, and desire God to preuent the first occasion; that Prin­ces in their gouernment, may intend Gods glory, the good of his Church, the comfort of his people; and that subiects knowing whose power and authority they haue, may worship God in the Magistrate, with all hu­mility and obedience. For if the parts should oppose themselues to the head, if the hand or the foote should contend with the eye, what a miserable distraction should you finde in the whole man? Gouernment should rather tend to vnity, then be an occasion of strife and disagreement: let all parts rather striue to gaine each other, and to preuent each other with mutuall [Page 181] kinde offices of loue, then contending with needlesse questions, to disquiet themselues before any iust cause be offered.

I say, not to examine the prerogatiue of Princes, or to what lawes they are subiect; for I will easily yeeld, that where they are not expresly mentioned, and doe binde themselues by their owne royall assent, there they are to be excluded: Their melan­choly death. according to the president and plot­forme of nature, semper excipiendum est primum in vno­quoque genere. Yet sure I am, that they are not exempted from the miseries and sorrowes of our nature, which seeme to be incident and common to flesh and bloud; for nature in making her lawes requires no royal assent, and this shall appeare by this one instance. I haue ob­serued this in my reading, that most of the Princes, and especially the greatest, if they escaped the cursed at­tempts of cruell murtherers and traytors; I say, in most of them you shall finde, that their death hath bin sea­soned or rather hastened with a griefe of minde, a deepe melancholy, and a great discontentment. That God might make it appeare, that there is no true ioy in na­ture; that God might let them vnderstand their owne pride, who being flattered by their seruants and slaues, did expect that the winde and the sea should obay them. Hauing neuer learned true christian patience and humility, though they conquered their enemies, yet the least griefe did vanquish them; though they subdu­ed great nations, and ruled great kingdomes yet could they not rule their owne passions. It is impossible that a mortall man should be freed from all cause [...] of griefe, though hee were an absolute Monarch of the whole world; Princes must learne patience, for amongst all their prerogatiues, they shall finde none, whereby they are exempted and excluded from sorrow, which indeed is incident to the whole nature of man.

[Page 182]Thus heere I haue briefly runne thorough all the happy states of men, that so I might say with the Apo­stle, omnia factus sum omnibus, vt aliquos lucrarer; and truly I do finde, that God hath inclosed all men in one common depth of misery. For if ioy (and true ioy) could bee competent to this our corrupted nature, then cer­tainly God would neuer haue expelled man paradise: for heere was the wisdome of God, Wherefore serue our mi­series. that whereas bles­sings and happinesse could not containe man within the bounds of obedience, therefore man being thrust into a vaile of misery, his owne sorrow might inforce him to crie for succour and releife. That so the iustice of God might appeare in the iust punishment of sinne, that so it might serue as a more forcible meanes for mans repentance and conuersion; for in this sinfull state, man is more moued with feare and sorrow, then with thankfulnesse or hope. Though I cannot peirce the clouds, and open the heauens to shew the maiesty and glory of God, for no man could euer see God and liue: though I cannot allure and entice man with a true relation and discouerie of those heauenly ioyes; though I cannot oblige and binde man vnto God, in the chaines and linkes of true loue and thankfulne [...], by a serious and weighty meditation of all the blessings re­ceiued from God, which might concerne either body or soule, this life or a better life, his creation▪ preser­uation, redemption, sanctification, &c. Yet am I able in some sort to anatomize the state of man, to lay open his miseries and griefe, that being once out of the arke, and seeing these turbulent waues, hee might finde no resting place, but againe returne to the arke; taking a dislike and a distaste in nature, he might be thinke him­selfe of his flight, and so finde safe refuge and shelter in Gods onely protection, and comfort himselfe in the hope and expectation of a better world to succeed; as all [Page 183] those run-agates which were discontented with the gouernment of Saul, were very apt and easily inclined to flie vnto Dauids campe.

From the seuerall states of men, let vs come to the seuerall dispositions of man in himselfe; obserue the changes and reuolutions of our mindes, The seuerall delights of our age. for (if you please) we will trace them by degrees, from the time of our in [...]ancy, how they alter with the course of our age. First wee begin to delight in crackers and toyes, some little bable hung about the necke, some corall with sil­uer bels, or a little Christall: but these seeme to be the proper implements belonging to the cradle; they are indeed the Nurses ornaments, and together with the cradle they must be left for succession.

We are no sooner hatched, but presently wee must haue a feather in the cap, a dagger at the backe; then in stead of a true paradise, The delights of our child­hood. we are brought into a fooles paradise; wee are made to beleeue, that all is ours; the land is ours, the house is ours, the goods, possessions, all are ours: seeme to take away any thing, and the whole house shall not bee able to containe vs; exclude but any one fruite, it shal grieue vs more, then the enioying of all the fruites of the garden can asswage vs. Now at length begins our sports; for our recreation we runne puffing, blowing, sweating, and wea [...]ied in hunting af­ter butterflyes, (here is excellent sport indeed); for our callings and courses of life, we purchase pinnes, poynts, and cherie-stones; these we aduēture at seuerall games, that so very profitably we might increase our stock, our wealth and our treasure: this is our trade and course of life, and heere is thrift and frugalitie from the cradle. But in the meane time giue me leaue to complaine of a point of iniustice, I protest it is meere iniustice; their pa­rents and schoolemasters whip them for idlenesse; idle­nesse? what idlenesse? I would they were no more idle [Page 184] themselues: in truth they doe them great wrong, for they are as painfull, as earnest, as attentiue to their own gaine, as possibly any man can be in his ordinarie voca­tion; there is as great sorrow in the losse of a poynt, and as true ioy in the winning of a few pinnes, as if they were farre better merchandize. If you tell me of the basenesse of the commoditie; my answere is, that the whole world is but a point, all is but vanitie, and all consists in the fansie.

When our stock after a few yeeres is increased, then we desire to trade with the merchant-pedler; his packe is opened, we come to the mart, here wee buy lases and glasses, The delights of our elder yeeres. bugles and bracelets, ribons and roses; O the most profitablest member of the Common-wealth! nothing grieues vs so much, as that we haue not credit, to take vp money at interest, to buy these rare and ex­cellent commodities: as for the Schooles, wee cannot yet be resolued, nor cannot possibly conceiue, why there should be such places of tormēts appointed for so little purpose. At length wee are conducted to the Vniuersi­tie, where wee begin to admire, the rare and incompa­rable learning of a Sophister, who can so punctually discourse of the elements; though hee wants money to buy bookes, yet he can dispute of the tincture of gold. And thus, if I shall runne thorough all the seuerall de­grees of Schooles, from the Lamb-skinne to the Skar­let; or if I should diuert my course, and consider any o­ther state and condition of life, the profession of Law, their Magistrates and officers; the Citizens with their Companies and Corporations; the Courtiers with their honours and dignities; I might conclude all with this one axiome in policie, that things, which consist in ap­pearance, are greater furthest off, then neerest at hand.

But I cannot content my selfe, thus to runne through the courses of our liues, you shall then obserue, the [Page 185] strange different iudgements in one and the same man, according to the periods of his age, as concerning the delights of his age: for as we grow elder and elder, so we dislike our former condition, The degrees of our age ac­cording to decads. and therein seeme to accuse it of follie. Before wee come to tenne yeeres of age, we haue no iudgement at al, and therefore we can­not passe our iudgement; but being come to those yeeres, wee will not bee handled and dallied like chil­dren, wee will not be so easily led with faire promises, but we grow head-strong, and thinke our selues wiser then our teachers. If once wee attaine vnto twentie, then we make choice of the course of our liues; if any one shal tell vs of our childishnes, or call vs by the most opprobrious name of boyes, wee hold it a great dis­grace, a foule shame and disparagement to our selues; for wee seeme so farre to dislike their sports, that wee scorne to conuerse with them. Comming once vnto thirtie, then wee bethinke our selues, that the time is come, when we might doe the King and the countrey some seruice, that the world might take notice of our sufficiencie; we doe likewise thinke of our mariage, to what stock and familie we might ioyne our selues; and we affect nothing so much as wisdome and discretion, that leauing the riotous and dissolute courses of young men, we might be reputed Sages. When once wee ar­riue vnto fortie, then wee begin to feare and distrust, lest all our former vaine hopes will faile vs; wee will not so much relie vpon others, but looke to our selues, be carefull to prouide for our wiues and our children; enquire after purchases, and desire to enlarge our owne meanes. When fiftie yeeres are expired, then wee take thought of placing our daughters in mariage, taking order to prouide for our youngest sonnes, and here we begin to affect gouernment; experience hath made vs wise, we finde the losse of our former errors, and if we [Page 186] were to begin the world againe, wee would alter our course, &c. At length six [...]e drawes on, when all our care is to settle our estate, that no occasion be left to the wrangling contention of posteritie; and here we talke much of the Cl [...]mactericall yeere, and begin to distrust our owne liues. If seuentie yeeres doe passe ouer, then we expect the reuerence of fathers, we are froward and testie and hard to bee pleased; the inward griefe makes euery outward obiect, seeme to bee a iust occasion of griefe; we condemne of follie and vanitie, all the cour­ses of life, all the states in the world, all the actions of men, accusing the times, when as indeed the alteration consists in our selues; vntill a length we bid adiew to all worldly ioyes, and betake our selues to our ease, ex­pecting our dissolution.

Suppose a rich man of this world, were now vpon the point of death, how often should this man bee mo­ued to make his last Will and Testament, The censure of a dead man. to leaue all things in quiet and peaceable possession? what wri­tings, what sealings, what witnesses, how many Scriue­ners, how many Lawyers should bee imployed? when all this time they seeme to neglect that vnum necessa­rium, the preparation of his soule for God; that in his death he might be a true Christian sacrifice, an oblation f [...]eely offered vp vnto God. Suppose (I pray') that a few houres were past, and this rich man dead; and that I could by some strange inchantment raise vp his spirit, or make this dead man speake: then I would demaund of him, what hee thought of the greatnes and glorie of this world. Assuredly he would lesse esteeme of all the kingdomes, empires, wealth, and worldly honour, then we doe at this time of the toyes and trifles of children: and certainly as it is with the dead, in respect of vs▪ so shall it be with vs in respect of our posteritie; wee for­get them, and our posteritie shall forget vs; wee looke [Page 187] onely to the present, and therein losing the dignitie of the reasonable soule, which consists in the foresight, we are carried like beasts in the strength of our owne ap­prehension.

Thus I haue laboured, to shew the greatnesse of mans miserie in the truth of his sorrow, while all his suppo­sed ioyes and delights, Wherein mans greatest con­tentment con­sists. seeme to be meere vanities, and to consist in the fansie, and in his owne apprehension; if you doubt of this, I will alleage certaine instances, that so it may appeare by experience I would heere gladly aske, wherein man receiues his greatest content­ment? I suppose either 1. in his sweete conuenient dwelling and habitation, 2. or in his apparell and clo­thing, 3. or in his diet and foode, 4. or in his goods and his substance, 5. or lastly, in the comelinesse of his own person. These are the things, wherein the mind of man seemes to delight; which if you please to obserue, you shall finde that the fansie doth ouerrule all: and as men doe perswade themselues, according to those ends which men doe propose vnto themselues; thereafter they frame and fashion to themselues some kinde of contentment, supposing that in the creature, which in­deed is bred in their fansie.

Certainly of al worldly contentments, there is none like to the home-contentment, wherein the Master dis­poseth all things to his best liking; The home-contentment. nothing can dis­please him, all his seruants are bound to obey him; he is as a Prince in his familie, it were pettie treason to offer violence to his person, his house is his castle; if he takes the refuge of his house, and his enemie pursues him, he may lawfully kill him in his owne defence, for heere is his last refuge. This not only our law allowes, but na­ture seemes to imprint it; the least bird in his own nest; the weakest creature at his own denne, and in his own home, will set vpon the greatest and strongest, and put [Page 188] him to flight. There is no contentment to the home-contentment; and therefore those creatures which carrie their tents or houses about them, these are sup­posed to be the happie creatures, as Snailes, Tortoyes, Oysters, &c.

But suppose, that the Magistrate should inforce me to keepe mine own home, that mine own house should proue mine owne prison; Lord how I should be per­plexed to lose mine own liberty! all my places of plea­sure should giue me no contentmēt, Our houses are sometimes our prisons. my seruants would seeme to be my keepers and iaylors, and mine owne doores would seeme to bee the prison gates: then I should want elbow-roome, complaine for want of fresh ayre: what a torment it is to be incaged, & what a happinesse it is to conuerse and to liue in the societies of men! See here, there is no change or alteration in na­ture, the house is the same, the furniture the same, the lodging and dwelling the same; only the difference is in the minde, and the fansie: before we conceiued our state to be a libertie, and now we thinke it a thraldome and slauerie; here is the difference, and all consists in the fansie. Againe, if I were a mercilesse Vsurer, and that any one of my debtors (for feare of an arrest) should keepe his owne house, I would gladly aske, what difference there is betweene his condition and his imprisonment? and truly this very thought should moue my hard heart to compassion. Why should the laitie so much oppose themselues to Church-Sanctua­ries? which might still haue continued in a tolerable sort: for what were the Sanctuaries but religious pri­sons? where true penitentiaries in the thraldome of their bodies, with mortification and sorrow, might ex­ercise the actions of pietie and deuotion.

On the contrarie side, leauing the thraldome of pri­sons, let vs come to the sumptuous and magnificent [Page 189] buildings. The pleasure of the house is according to mans owne ap­prehension. If a King or a Nobleman shall commit the keeping of one of his best and fairest houses, to the trust of his seruant; the house cost many thousands in the building, the seruant makes choice of his own roomes, and takes al the delight that the house can affoord him; the gardens well dressed, the houses repaired, all at his Masters charge, and himselfe well paied for the kee­ping: yet all this will not serue, his life is a slauerie, hee holds himselfe a drudge for another mans seruice, and lookes vpon this beautifull building, as his charge or his trouble, but not as his pleasure. Whereas the good old Master, that liues in the Citie, fansies to himselfe a pleasure in his countrie-dwelling: and being merily disposed, loues to discourse of the conuenient walkes, and of the neate-contriued buildings; it should seeme hee sees it with some strange opticke glasses, for his gowte will not permit him to trauell, and to enioy these pleasures; or rather he conceiues the platforme, and builds in his own fansie and imagination. It were to be wished, that rather he would looke vp to heauen, and there conceiue an earnest of that ioy, which by the speciall mercie of God, shall be imparted vnto him, in a full measure and consummation.

For our apparell, see how the whole world runnes 2 wandring, and gadding, in the strength of their owne imaginations; euery moneth brings foorth a new fa­shion, which for a time seemes to be the best: I must not stay long vpon fashions, Our delight in our apparell. which alwaies alter & change, lest I my selfe might proue out of fashion. Let vs search out for some new stuffe; euery nation, though proud of her selfe, and boasts of her selfe, and esteemes her self aboue others, yet she scornes to weare her owne na­tiue and home-bred commodities. The English cloath, which here we neglect at home, when it hath inriched the Merchant, discharged the custome, and paied for [Page 190] the carriage, then the Dutchman esteemes it at a high price; while wee on the other side desire to clothe our selues with the Naple silke, with farre fetcht and deare bought outlandish wares. Thus other Countries like ours, and we like theirs; it may be, we intend to deceiue each other in the sale: sure I am, though wee differ in iudgement, yet wee agree in the vanitie, and all of vs grow wanton in our owne dispositions.

3 As it is in our clothing, so it is in our food; for fooles must haue their ladles, aswell as their partie-coloured coates. When we liue in the Inland countries, then we begin to long for sea-fish; Our vanitie in our diet. as is the scarsitie and price, so is our longing and desire; where there is plentie, there we neglect it. Me thinkes the Colchester Oysters neuer taste so well, as when they are bought in North­ampton: fresh Salmon at Newcastle is meate for ser­uants and colliers, for no man of worth will respect it; the Phesant in Wales eates no better then a Pulle [...]; in London wee desire to feede vpon poultrie, and in our countrie houses we thirst for a cup of neate wine; wee temper our sweete meates with sowre sauces: and thus we are growne wanton. Sometimes when we haue not whereof to complaine, we will long for fruites out of season; a few cherries in May shall be sold for their weight siluer, when in the latter end of Iune, they shall not be worth the gathering. And thus we desire a new course of nature, and will not conforme our selues to Gods appointed good order.

4 For our goods or our substance; what great varietie appeares in our choice and estimation? Mans different valuation of his owne wealth. Sometimes the siluer is raised, sometimes the gold is inhaunced; and both of them, though otherwise the principall trea­sures, yet they follow mans owne valuation: if money were made of leather, it would be as currant, as if it were made of the most refined gold. As in numbring, [Page 191] we vse counters sometimes for digets, sometimes for hundreds, sometimes for thousands; so is it in mans va­luation of his owne wealth. In some parts of India copper is respected before gold; and sometimes steele for their weapons and armour, cannot be bought with the weight in siluer. What strange difference and varie­tie haue I knowne in our estimation of Iewels and gemmes? sometimes the Rubie, sometimes the Pearle, aswell as the Diamond, growes in request; for these must follow the course of the times. And therefore ge­nerally he is reputed the wise man, not who frames and fashions himselfe according to right reason, but he that can square himselfe according to y ^e condition of those times wherein hee liues; for things are not accounted according to the truth and goodnesse of their nature, neither are all things as they appeare, but as they are esteemed among men. And herein especially consists the regall power of man, that as it is proper to Princes, to make their own coynes, and to proclaime them; so, as man himselfe accounts of the creatures, or stands in want of the creatures, thereafter they carrie their due valuation.

It is no marueile, if we doe so much differ in our 5 goods, our substance and treasure; The beautie of different complexions. for I do much more wonder, how it is possible, that man should so farre mi­stake himselfe in his owne person, I meane concerning his comelinesse and beautie; for I will not extend my speech at this time, but onely to the sensible and mate­riall parts of man. As for example, with vs the sanguine and cleere complection, the soft flaxen or browne haire, the smooth skinne, the blacke and quick eye, are most commendable, for the comelinesse of our parts: but it should seeme, that the greatest part of the world is not of our iudgement; for the Aethiopians or Moores doe not esteeme him beautifull, that hath not a blacke [Page 192] and sooty skinne, a grislie hard-twisted and curld black haire, great lips, and albugineous eye: from the Aethio­pians, if wee should visite the Indians, there it should seeme the tawnie colour is most in request; and the hard skinne tand with the Sunnes heate, seemes to bee the faire and beautifull complection. And thus we can­not agree vpon our owne colours: the same fauour is not alike pleasing to all nations; if wee should with a generall consent borrow our beautie from one com­mon boxe, then happily there would be some kinde of agreement: but now in our naturall constitution, see the great difference, when euery man must fansie a set forme of beautie to himselfe, and please himselfe with that beautie.

Thus (I hope) it hath appeared, that whatsoeuer is best pleasing to man, it is therefore best pleasing, be­cause man himselfe conceiues the greatest pleasure therein: not because he is so naturally inclined, not be­cause he is moued with the truth of things, according to their goodnesse, for so all men should be alike affe­cted; reason is the same in all, and euery other thing doth naturally incline to the best; onely man hauing a free will to make his owne choice, We must con­demne nature, if we iustifie our selues. the libertie of his choice is not guided by nature, or by reason, but by his affection. Otherwise we should not disagree in our fa­uour and comelinesse: for the Owle will not boast of her beautie, but is ashamed of her selfe. We should not differ or vary in our goods, or our substance, but should iudge and esteeme all things, according to the in-bred and naturall goodnesse: for there are degrees in the creatures, both in themselues, and as they are fitted for mans present vse and occasions. We should be all clo­thed alike, as flowers and fruits of the same kinde, haue alwaies the same colours: our diet and food should be alike, as it is to all other creatures, whose nature is the [Page 193] same: neither should wee so much dissent in our dwel­lings and habitations; for birds in building their nests, and beasts in making their caues, seeme to obserue the same rules of art and proportion. And therefore wee must either accuse nature of follie, to iustifie our selues, or else we must truly acknowledge, that wee our selues are not carried, according to the truth of things, but in the strong apprehension of our owne fansie.

But heere is all the difficultie, How hardly men are wea­ned from these fansies. how I should weane man from these fansies; I could wish that in all my dealings with men, I might meet with reasonable crea­tures; for then I should know, vpon what grounds I might deale; I might gesse how farre by all likelihood and probabilitie I should preuaile; for wee are both squared to one rule, the same reason would direct vs both. But if I meete with vnreasonable men, I know not what course to take; being once out of the rode­way, lost in the woods, I know not where to make search for them: and if by great chance I should ouer­take them, yet I cannot accompanie them thorough thickets and bushes; but must reduce them againe to a great rode, make them first capable of reason, that so I might softly and leisurely proceede vpon my owne grounds. To disswade the whole world from the pur­suite of these vanities, were a worke impossible; for if I should speake with the tongue of men and Angels, I should neuer preuaile, they are so farre besotted, ina­moured, made drunken with the immoderate loue of the creatures. As, if their stomackes were ouerlaid with new wine; the fumes, vapours, and spirits ascending, would choake vp the braine, and hinder the right vse of their vnderstanding: so is it outwardly with the crea­tures; flesh & bloud is wholly corrupted, y ^e world doth seduce them, they behold nothing but vanitie: but to him that shall recall himself, I would vse these motiues.

[Page 194]First the meditation of God and his kingdome, The [...]oue of God, swal­lowes vp the loue of this world. where God himselfe sits in perfect maiesty, lucem inha­bitat inaccessibilem, gloriosus ante secula, trinus & vnus, where all the hallowes of heauen sit vpon thrones, clo­thed with glory; hither send vp thy minde and thy spi­rit, as Iosua sent forth his spies to discouer the promised land; or as the Queene of Saba made a long iourney to see the magnificence of Salomons Court. But heerein thou canst not bee ignorant of thine owne condition, being indeed a pilgrime heere vpon earth, in statu viae, not in statu patriae; thou mayest well mistake thy selfe in the meanes, though otherwise thou desirest to attaine thine owne proper end. If it were possible for man to behold God, and truly to know him, being indeed the very end of mans creation, assuredly nothing should withhould him from the loue of his maker; if the eye could behold the sunne, we should neuer cast our eyes from the sunne, as being the most beautifull obiect, but this cannot stand with our weaknesse; for now God is concealed as in the vaile of his manhood, so thou seest not his hinder parts, but onely his shadow in the crea­tures.

Secondly, The vanity of the crea­tures, should keepe vs from the loue of the creatures. if for want of sufficient light, being left to thy selfe, thou still continue in darkenes; and that the meditation of God, together with all thy blessings re­ceiued from God, in the whole course of thy life, with all the promises of ioy to succeed, haue not such an at­tractiue power, as that they can draw thee to God; then consider thine owne proper misery, and all thy supposed ioyes, and pleasures to be but meere vanities, and delusi­ons, such as can giue thee no true contentment or ioy. For a Postiller brings forth this instance, (very fitly to this purpose); A rawe bone, wherein there was neither moysture nor sap, was cast to a hungry dog for his pray; the dog very greedily bites and gnawes on it, and fin­ding [Page 195] the hardnesse to be such, as that it would not easily yeeld to his teeth, yet he forsakes it not, but at length bites his owne lip, and finding the warmth and sweet­nes of his owne bloud, therein begins to delight, and thinkes it comes from the bone: and thus it is with all our worldly pleasures, we esteeme them for pleasures, the world houldes them for pleasures, men doe gene­rally repute them for pleasures; and I protest, heere is all the pleasure I finde in them. Voluptates non venientes sed abeuntes respice, bee rightly informed of thy plea­sures, doe not esteeme of them, as they come vnto thee, in the greedines of thy minde, and thy passion: but as they leaue and forsake thee, then remember thy plea­sures, and iudge of them accordingly; and let the me­ditation heereof giue thee occasion to dislike and di­staste nature, and to hasten thy approach vnto God.

Thirdly, Neuer man found con­tentment in the creatures. if neither meditation of God, nor the view of these vanities can sufficiently instruct thee; then I could wish, that thou hadst a glut and surfeit of thy de­lights, and that triall were made, what contentment nature could yeeld thee. Certaine it is, that if there may be a surfeit, then the creatures are to bee taken in moderation; and that they are not the scope of mans happines. As (for example) suppose I were sicke, I would desire health without limitation; health, health, and no­thing but health; but for my physicke be it neuer so so­ueraigne and pretious, yet still I would take it in a cer­taine dozis and measure (as it were) to be fitted for the recouery of my health. Now certaine it is, that there may be a surfet, for otherwise why shouldest thou de­light in the variety and succession of thy pleasures and sports? but suppose thou hadst all possible contentment, which nature could assoord thee; yet grow wise by ex­perience, iudge of thy selfe by others, runne ouer all former examples, consider all states, callings and pro­fessions [Page 196] of men, and as it is with them, so conceiue it would bee with thy selfe. Alexander hauing gotten the whole world, began to enquire, whether there were any more worlds to bee conquered; for it is not this world that can giue vs contentment: we must lay seige to another world, heauen must suffer violence; and therefore the spouse in the Canticles is compared to an armie and hoste of fighting men, fighting for victory and triumph.

To giue thee some ease and recreation, in this my longe tedious discourse; I will heere tell thee a tale, to this purpose. The tale of a religious man. A certaine religious man, hauing often disswaded some worldlings frō the immoderat loue of the creatures, and being neuer able to preuaile; at length bethought himselfe how he might satisfie their desires, and resolued on this course; that if he could but giue them a glut and surfeit of the creatures, then they would the more easily forbeare. And calling them to­gether, making his complaint that hee could no more moue them, with his earnest and continuall perswasi­ons; in the end [...]ould them, that now it had pleased God, to deale so gratiously both with him and with them, as that hee had sufficient plenty, whereby hee might satisfie all their requests; and to this end, wished them to ad [...]ise, what one thing in this world might giue them all contentment. Heere began a wise and a serious consultation amongst them, what they should aske; some desired all their portion in siluer and gould, but others seemed to refuse that motion, for the same coyne is not euery where current▪ and it only followes mans valuation; they did likewise feare and suspect his chimicall gould, which (as they had heard) was onely counterfeit, and had not the naturall and true proper­ties of gould, and was not physicall, and would not en­dure the touch: others therefore thought fit, to beg [Page 197] silkes, wares, and houshold stuffe: but heere was a great doubt; for if they should haue them in such plentie, they would beare no rate, neither could they long be continued, for the moth would consume them: a third sort thought fit to haue cattell and beasts, but then heere grew the mischiefe, how they should keepe them for want of fodder and stuble: many others had their seueral plots and their proiects, but at length all agreed, and the fore-man of the iury in the name of the rest, gaue in this verdit; that aboue all, lands and groundes were to be sought, for it was the mother earth which was the foundation, and brings forth all other commo­dities; and therefore all of them did desire a competent demaine, a large parke, sufficient medow, good arable and pasture, and wood-land for timber and fuell; this was the summe of their petition.

The religious man replied, He satisfies their request. that although it were much easier for him, to supply any other commoditie then this, yet heerein hee would not bee wanting: but promised vpon his honesty and credit, to giue them their full contentment; and yet I will not (quoth hee) remoue the land-markes of my neighbours, I will not vniustly intrude vpon other mens possessions, I will not tempt God to desire a new creation, or that God would enlarge the earth, and giue it a greater circumfe­rence. But heere is my intent, some two acres of ground were left me by inheritance, these I purpose to giue, and am content to part with amongst you: bring hither your cartes, and your waynes; dig it, delue it, carry it, all is yours, I will giue you the free and franke possession of it. Do you answere me, that it is not worth the digging and carriage? then assuredly you are much mistakē in iudgement, that haue made so bad a choice, as first to demand it. Doe you aske, me where you shall lay it? euen where you please, in your harts, in youl [Page 198] mouthes, in your purses, in your coffers, the world is spatious and wide, fill vp the huge Ocean, and make it champion; if you make it a bottome, there you shall haue the rich meadow: if you raise it and make it a leuel, here is the fruitfull corne ground: if you giue it some [...]igher ascent, then you shall haue it in wood-land and pasture. O how happy are the rich men of this world! but wherefore doe ye thus prolong the time? bring hi­ther your spades, here is earth enough, heere is land e­nough: if my plenty failes, let me beare the blame▪ whatsoeuer is wanting in the latitude and extension, you shall finde it in the depth and profunditie. I pray' dig, I pray' dig, and when ye are once gone 3500. miles hence, (for all is mine,) then you shall come to the cen­ter of the earth, heere you shall trie admirable conclu­sions of nature, how after so great a descent, the earth shall still be aboue you, (still be aboue you, for indeed it is alwayes aboue you, and you are slaues to the earth) where it shall fall of it owne accord, and so shall ease you of a great part of your labours. Here if Archimedes were liuing, he would apply his engines and tooles for mouing the earth; but stay your hands, hould, hould, let vs not vniustly incroach vpon the boundes of our neighbours, the Antipodes; if we should contend in suite, I feare it would proue a leading case, and I would not willingly spend my selfe in their demurres. But now I call to minde, we shall not need to trespasse vpon them, when their owne bounds shall fall of them­selues. Heere thorough a hollownes of the earth, you may with some labour creepe into another world, a new sound and vnknowne world, happily vnpeopled and vnhabited; but if otherwise furnisht and stockt with people, yet like sons of the earth terrae filij, hauing past thorough the wombe and bowels of the earth, you may well claime your right of inheritance.

[Page 199]Here one began to enquire of this religious man, who should keepe them, and how they should liue in the meane time? Our worldly appetites are satisfied in death. whereunto hee replied, that it was prouidently spoken; and yet hee doubted not, but in their digging they should finde out a myne of siluer or gold, which might well pay for their labours. As yet he neuer made triall, and therefore could say nothing to the contrary, only in conscience he was bound to sup­pose and to beleeue the best: but it should seeme, that the concourse of people was great, for euery man came to the marte, expecting large possessions in this franke distribution, the time was likewise prolonged, and ma­ny meetings were appointed, for euery man hoped, that this man generally reputed religious, should be as good as his word, and performe his promise. Now in the meane time, one of them died; heere this religious man tooke iust occasion, to shew them the vanity of their desires: and first hee points at the breathlesse car­casse, vncouers it; how pale and horrid it lookes! can you behold it without fearfulnes? Where is the blood? where is the fresh colour? the curl'd lockes, the proud lookes, the aspiring thoughts, the soft cheeks, the cher­rie lips, the gripple hands, the greedie heart? What shal you neede to desire such large possessions, when the length of a few feet shall serue to containe and inclose you? Here I will stop his mouth with earth, that he shal not be able once to aske or to crie for more earth. Here let vs open a pit; see how the creeping and the craw­ling wormes come forth to expect their bootie: his mouth shall be filled with earth, his bellie with earth; all is earth, and nothing but earth. For it is the proper­ty of true loue, to vnite and couple together: His loue to the earth, shall conuert his whole body to earth. Heere let vs burie him, and heere is the end of all your vaine hopes; onely our comfort is, that hee is gone to [Page 200] another world. where wee shall follow him; there hee doth now rest from his labours; and here we must only labour for that rest; and so my tale is ended.

Now recalling my selfe, The Authors intent in this second part. I will draw to a conclusion: my intent in this second part of my Treatise was; first, to open mans miseries to himselfe, that seeing his con­dition, he might flie to his maker, to change or relieue his condition. For certainly, as the state now stands, creatures are onely subiect to sorrow; no creature so wretched as man; no man so miserable, as is the Chri­stian man with his fastings, repentance, and passions, were it not for the hope of his happinesse. Secondly, lest man might flatter himselfe and be deluded, with a fond conceited opinion of his owne ioyes, I discouered all our worldly pleasures to be but fansies; that hauing no true ground of happinesse in our selues, wee might cast vp our anchor of hope vnto heauen, and so stay our selues from falling; expecting Iacobs ladder, and An­gels descending and ascending, that Christ being once exalted in power, might draw all vnto himselfe. Heere was the scope of my intent; for I did obserue the strange actiuity of mans soule, which could not be con­tained within it selfe, but must bee necessarily diffused; if not to the Creator, then to the creature. And I did perswade my selfe, that if I could but sufficiently re­paire the bankes, and hinder the violent intrusion of waters; that then the riuer would keepe it owne chan­nell, and runne to the Ocean: for thus man is onely di­rected to God. And therefore (as at all times) we ought to detest the immoderate and excessiue loue, or abuse of the creatures; so somtimes wee should forbeare the tolerable and lawfull vse. Though God may bee wor­shipped in them; yet lest they should steale our selues from our selues, and cast a mist vpon our sacrifice (the frailty of our nature being so easily led and carried a­way [Page 201] with the outward allurements of the world, and with the inward strong temptations of the flesh); lest being associates, they might bereaue God of his ho­nour; and though in themselues they are meanes to stirre vp loue and thankfulnesse to God; yet through our abuse, they might bee an occasion of our fall: and therefore it were to bee wished, that they might not come nearer within the compasse of our sacrifice, then is befitting the naturall ceremonies, to set forth the ho­nour and dignitie of the seruice.

This shall appeare by the counsell of God himselfe, though otherwise he allowes, and approues the honest callings and professions of men; How apt the creatures are to obscure Gods glory. yet he appointed a day, free from all worldly labours, to the memorie and ser­uice of himselfe. So for the place of his worship, he ap­pointed a Temple, separated from all worldly imploy­ments: to make it a house of Merchandize (though Merchandize be an honest calling) were to make it a denne of theeues; to exchange money there, though otherwise it be for the vse of the Temple, were to rob God of his honour. Yet this was not in sancto sancto­rum; in the holiest of holies, where no man had accesse but onely the high Priest, and that but once in the yere: this was not in the Temple, but in atrio templi, in the court of the Temple. As much in effect, as if I should say; to sell things in the Church-yard, which are for the vse of the Temple, were a great prophanation of the Temple. So God requires the whole and entire heart, and no part thereof must be left for the creature: primogenitum, the first begotten must be consecrated to God; and the heart of man is the first begotten in man. The practice of the Church, doth follow the coun­sell of God: in our prayers we are called vpon, sursum corda, to lift vp our hearts. Notwithstanding that God is euery where, yet for feare of annoyance, which might [Page 202] redound vnto vs from the creatures, wee are admoni­shed to worship God aboue the sphere of the crea­tures: our Church men and Priests, as being a whole burnt offering, consecrated to God, are separated from the secular condition of men. And in confessing our sinnes, lest there should be some kind of delight, in the remembrance of some sinne, we are therefore enioyned a silence; though otherwise confession seemes to bee necessarie to repentance.

To conclude, the truth of our misery shall speak and discouer it selfe, with our cries, How all our ioyes are counterfeit. our grones, and com­plaints; and the vanity of al our worldly pleasures here­in appeares; when wee purpose to bee most merrie and iouiall, then must wee lay aside our owne persons, and grauity; we must alter and change our owne shapes, to make our selues capable of pleasures and delights. Wee vse masking, mumming, enterludes, Playes, some strange and anticke daunces; all which I commend, as being honest, harmelesse, and lawfull sports; though otherwise it may appeare, that vsing these shewes, wee haue but the shewe of true ioy, and are very miserable and wretched in our selues; that are inforced thus to transforme our selues, to find out some pleasures. A­gaine, suppose that a mans whole life were spent in a continued shewe: suppose, that man wanted neither foode, nor raiment, and perswaded himselfe, that hee were none of the ordinary sort of men, none of the common ranke and condition; but some great honou­rable Peere; some grand-child, descended from the great Oneale; that Princes, and Ladies haue died with their modesty for loue of him; that all men doe either admire, or enuie his vertues; that with his wisedome he is able to settle and establish the gouernment of kingdomes. I would gladly know, what difference there were betweene this counterfeit, and a true Peere? [Page 203] All honour consists onely in reputation and esteeme, and hath little ground-worke in nature; the one is as confident of his honour, as the other, and both alike are perswaded: animus cuiusque est quisque, it is the mind, which (according to her owne apprehension) giues al the contentment. Now where is the difference? There is as much (I confesse) as there is betweene er­rour and truth; but all consists in the imagination; and were there not some difficultie in a man, thus to per­swade, and to flatter himselfe, it were an excellent kind of delusion.

Thus truly acknowledging our miseries, we are like­wise enforced to confesse the rewards of our sinne, Why all our delights should consist in the fansie. and the fruits of Gods iustice: yet calling to mind the mer­cies of God, which ouerflow all his workes: miseratio­nes domini super omnia opera eius: in this our wauer­ing and slipperie state, being fallen into the depth of sinne, wee erect and lift vp a pillar of faith and hope, which laying hold and apprehending the mercies of God, doth assure our owne soules, that there is a better world to succeed: where true happinesse, and a crowne of glory is reserued for Gods Saints. And therefore these worldly pleasures being but shadowes, and all our de­light consisting onely in the fansie, should not with­hold vs in the pursuite of that true happinesse. Herein I doe magnifie and acknowledge the goodnes and pro­uidence of God; that as man in his condition is rather spirituall, then carnall; for his minde (according to right reason) should gouerne his flesh: and as the last end of man, the happinesse whereunto man is ordai­ned, and directed, is wholly spirituall; as is the know­ledge, the loue, and the vniting with the Godhead: so, lest man should proue too much a slaue to his sense, and his carcasse; it hath pleased God still to permit, that all mans delights and pleasures should reside in the fansie, [Page 204] which is but onely a shadow of our true vnderstan­ding, rather then any earthly ioy or contentment should truly and really possesse vs.

And that you might not conceiue, that this is my pri­uate opinion; I will therfore (in one word) take a view, what the Gentiles, the Iewes, and the Christians, haue thought of this truth; and what effects the meditation here of hath wrought vpon thē. You shall then obserue, y ^t the consideration of mans present state & condition, moued the ancient Heathen Philosophers to take whole nature, and to set it in a limbecke, so to distill it; wherein they found by the force of fire, the vnresista­ble power of reason; that all nature did either euapo­rate to a fume, or a smoake, which indeed is the vanity of the creatures; or else did settle downe, as the grosse and earthly part in the bottome; and this is the misery of the creatures: & from hence proceeded two seuerall sects of Philosophers, of different and contrary dispo­sitions; the one laughing at the vanity, Democritus, and Heraclitus. the other wee­ping at the miserie; and both of them esteemed very wise in their owne generation.

But when the naturall light of reason is left to it selfe, it is but a kinde of darkenesse; for nature is par­tiall to her selfe, and out of her owne loue, to her selfe, cannot wholly condemne herselfe. I will therefore come to the Iewes, whose eyes were better enlighten­ed with Gods Law, though they had but shadowes of mysteries, and only types and figures of a true sacrifice, yet were they sufficiently instructed how to condemne nature: and they proceeded further then the Heathen Philosophers; drawing nature to a greater height, and making some better extraction; and therefore they doe not content themselues with vanities; but they ac­knowledge that there is a vanity of vanities, Salomons cen­sure of this world. when man doth please himselfe with his owne vanities. So [Page 205] likewise there is not only misery, & vexation, but vexa­tion of spirit, when man considers that these miseries heere vpon earth, are the fore-runners of Gods heauie iudgements to come; and therfore Salomon, their great, wise, and potent King concludes; I viewed mine owne workes, to take some contentment in mine owne actions, yet I found none, but all was vanity of vanities, and vexa­tion of mind.

I am a Christian man, and therein I doe humbly, har­tily, and daily thanke God, who (of his mercy) hath cal­led me to this state of saluation. And heere I doe con­stantly affirme, The conclusi­on of a Christi­an man. that there is no ioy or comfort to man, vnlesse it be to the Christian man; whose God appea­red in basenesse and misery. And therefore for example and imitatton of that miserable God, (being all parts and members vnder such a mysticall head,) that there might be a conformity between the head, & the mem­bers ( ne sit membrum delicatum sub capite spinoso) hee desires the like miseries, and would willingly and rea­dily imbrace the same passions; as being the holy re­liques of his God; and in the course of his miserie, ac­knowledgeth a diuine prouidence, Gods holy hand, correction and permission. He is well assured, that hee is the miserable man, who offers wrong and iniustice to his innocent brother; who hath iust cause to reioyce, if he suffers the greatest misery vndeseruedly: and con­sidering that all miseries are tending, and ending in death; desiring death as a passage or gate to a better life, cupio dissolui & esse cum Christo, hee will bee thus faithfully resolued; non sunt passiones huius vitae con­dignae ad futuram gloriam, &c. The miseries and passions of this life are not to bee respected, in regard of that crown of glory, which God hath prepared for his Saints.

OVt of the deepe haue I cried vn­to thee O Lord, Lord heare my voyce; one deepe cals vp an o­ther, the depth of my sinne, A Prayer. cals for the depth of thy goodnes; the depth of my misery, cals for the depth of thy mercy: in stead of all my worldly vanities, giue me (O Lord) the sweet comfort of thy spirit, and the solid foundation of thy ioy, guide me in these my darke and slippery wayes, by the assistance of thy power. Open my lips, and my mouth shall speake forth thy praise, kindle my heart, that I may enlighten and en­flame others; conuert and confirme me, that I may streng­then my brethren: forsake me not O Lord in mine old age when I am gray-headed, vntill I haue shewed forth thy glory and praise to succeeding generations; heare me O Lord, for thou art my God and my sauiour in whom I doe trust, thou art the strength and horne of my saluation.

If there were no other argument, to perswade me of the naturall corruption of man, but onely the implicite and secret confession of man himselfe, concerning him­selfe, [Page 207] together with the daily practice of his actions, Man is vic [...]is and corrupted in euery state and course of life. this were sufficient. For in what course or condition of life would you suppose man, wherein you should not finde an euident proofe of his corruption? If man be so­litarie and alone; then you shall finde him melancholy, discontented, and in some dislike with himselfe, as it were (for want of others) picking quarrels, and fighting with himselfe? now place him in the company and so­ciety of others, and presently hee falles to banding and factions. Wherefore serues such a number of fencing-schooles, or the nature of combates and duels, now at length reduced to the rules and forme of an Art? and such as will not aduenture their bloud in a quarrell, they must contend in suites of law, to the impairlng of their substance. Histories are daily written, which dis­couer the subtilties and trickes of state; but sure it is, that there is as much false dealing, close practises, cun­ning suggestions, dissimulation, breach of promises, and euery way as much dishonesty in a petty, poore, base, paultry Corporatiō, for the choice of their towne-Clearke, their Bailiffe, or some such officer, as you shall finde among the great Bashawes for the vphol­ding and supporting of the Turkish Empire. The whole world is distracted with factions, and therefore surely the ould time was much to be commended, in tolera­ting, or rather giuing occasion to some countrey may-games and sportes, as dancing, piping, pageants, all which did serue to asswage the cruelty of mans nature; that giuing him some little ease and recreation, they might with-hould him from worser attempts, and so preserue amitie betweene men. Vpon the abolishing of these, you could not conceiue in reason, were it not that we finde it true by experience, (for sometimes things which are small in the consideration, are great in the practise) what dissolute and riotous courses? what vn­lawfull [Page 208] games? what drunkennes? what enuy, hatred, malice, and quarelling haue succeeded in lieue of these harmlesse sports? and these are the fruits, which our strict professors haue brought into the world; I know not how they may boast of their faith (for indeed they are pure professors) but sure I am, they haue banisht all charity.

In our dealings and contracts with men, sometimes we blame the complections and lookes of others, so­lemnly protesting that we dislike their visage, and will admit no dealings with them; Hovv vve ac­cuse each other. sometimes wee dislike their names, sometimes the whole kindred, the stocke, and the familie; sometimes the whole nation is con­demned. Whereas all this time we are much mistaken and deceiued, for either the hate and dislike should be extended, and generally comprehend whole nature, whole mankinde, for God sawe all the counsels of men, that they were full of impietie and wickednesse; or else we should contract our hate, and begin first and princi­pally to hate our selues, as consisting equally with them of the same corruption. But behold, for our selues wee haue found out some lurking holes, some retiring pla­ces, some speciall priuiledge and indulgence proper to vs: if all other goodly and godly pretenses doe faile, then we can boast of our ancestors, that we are descen­ded from honest & noble parents. Which (certainly) we would neuer doe, were it not, (that implicitly) we con­fesse the basenesse and vilenesse of our owne nature in generall, and therefore we seeke to couer and conceale our owne shame in particular. Heere we vse scutchions and armes, beasts forsooth must discouer our conditions and qualities, they must shew our parentage; whereas indeed the Prophet hath better described it, radix tua, & generatio tua ex terra Canaan, pater tuus Amoreus, mater tua Cethea, tu (que) ex corrupto semine: thy father [Page 209] was an Amorite, thy mother was a Cethit, and thou art borne and conceiued in sinne, all thy other coates are but counterfeit, sometimes bought with a price; let thy armory consist of a Lyon and of a Lambe: the Lyon of the tribe of Iuda, to enable thee with fortitude and cou­rage; and let the lambe of God teach thee true humility and meekenesse.

Now in our actions, consider the enuie and maligni­tie of our nature; how apt we are to offend each other, and being once prouoked, Man out of his euill dispositi­on, returneth euill for euill. how readily we returne euil for euill? how irreconcileable is our hate, we crie for nothing but reuenge? to preach of mercy and forgiue­nes, durus hic sermo, this seemes to bee a hard saying, though indeed it should soften our hard hearts; habet & musca splenem, the meanest and basest vassall will meditate and thinke of reuenge, if he sustaines the least supposed wrong from his master and Lord. It should seem [...], that our nature being wholly inclind vnto euill, we cannot forbeare to doe euill, and in the suffering of euill, we must needs repay euill, according to the simili­tude and likenesse of our nature, when both action and passion are performed by one and the same qualitie: for heate working vpon heate, the greater will allure and draw forth the lesse; and it is onely christian religion, which takes away the corruption of our nature, and giues vs this precept, to ouercome an other mans euill with our own good. But you will say, that common iu­stice requires (as much in effect) to returne euil for euil, that the reward might be agreeable to the desert: heer­in consists your error, that you suppose iustice, which is a commendable vertue, that it can reside betweene vi­ces There is a proportion I confesse, but an euil propor­tion, in things that are wholy euill; iustice would rather square out malum culpae, to malum poenae, the euill of punishment to the euill of transgression, but sinne to be [Page 210] recompensed with sin, heere is no iustice; I will there­fore make a s [...]cond instance, which shall be beyond all exception.

It is proper to the corrupt nature of man, to turne all the best qualities into the worst part, Man out of his euill dispositi­on, tu [...]neth good things into [...]uill. like a spider that turnes the best substance into poyson, as if an Alchimist should breake his owne glasses, waste his oyle, and lay vp onely the drosse. Thus great learning tends to con­fusion, the best courage is tainted with rashnesse; but in our actions betweene men, suppose wee receiue great benefits from our benefactors, such as cannot easily be recompensed, certainly nothing is so proper to man, nothing so commendable in man as thankfulnes: for nature prescribes it in euery creature, the earth accor­ding to thy labour shall yeeld thee a crop, heere is her thankfulnes; the beasts according to thy keeping shall bring thee a profit, heere is their thankfulnes. God likewise commands it, and seemes to be principally in­gaged in our thankfulnes, for it is God that hath giuen vs all ours, our selues, and more then our selues, the meanes of our redemption (the sonne of God incarnat) is more then our selues, our expected happines is more then our present possession. Thus man though finite in himselfe, yet is infinitly indebted to God, & is to be tied to his thankfulnes accordingly; but God as by himself, so likewise by others imparts these his blessings. Now for our thankfulnes and recompence, will ye heare the course of the world? O the cursed and corrupted course of this world! we must not be indebted for such kind­nesse, which cannot easily bee recompensed; and there­fore our manner is, not onely to suppresse them, to for­get or deny them, but to reward them with all reproch and dishonor, as desiring to free our selues, from the bondage and captiuity of thankfulnes, whereby wee stand obliged to others.

[Page 211]The best actions of man, doe they not argue the cor­ruption of man? Our good acti­ons proceed from an euill intent. I will not descend to that question in Theology, whether the morall vertues of the heathen, were not splendida peccata, varnisht and glorious sins; but among vs Christians, do not many religious and charitable workes proceed from vaine glory? Somtimes the good and pre [...]erment which we intend to an other, proceeds not from our loue towards him, but in the course of our faction, out of the hate and enmity which we beare to our aduersaries, well hoping that his ad­uancement may serue to abate their pride. Thus the condition of man being wholly sinfull and corrupted, we seeke to preuent sinne with sinne; we can be content to doe ill offices to our superiours, to set them at iar and contention, thereby to secure our selues and to pur­chase our owne peace. And thus the corrupted dealings of men seeme in some sort, best to agree with their corrupted nature: seldome or neuer shall you finde any action, which doth n [...]t faile, either in substance or cir­cumstance; and where there is the least spice of euill, there the whole action is euill; a little soure and corrup­ted leauen seasons the whole masse. For as it is in our vnderstanding, the conclusion of syllogismes must al­wayes follow the worser part, so is it in our morall ac­tions, the least euill changeth the whole nature of the action; and this proceeds from the strong inclination of our nature vnto euill.

If it lies not in our power to returne euill for euill, We delight in other mens euils. or to recompense good with euill, or to doe good with an euill intent, yet are we still delighted with euill, wee re­ioyce to see the hard chances and mis-fortunes of o­thers. O what a pleasant thing it is, to stand on the sea shoare, and to see the poore [...]riners tost vp and downe with the waues, alwayes in danger of ship-wrackellow many men doe continually attend and wai [...]e vpon the [Page 212] execution of poore prisoners? Thus are wee delighted with euill, out of the sympathy of our nature inclining to euill: little ioy shall ye finde, vpon relation of other mens good, but sometimes great triumphes in the downe-fall of others.

Whereas a feeling of one and the same greife, should teach vs compassion to others, and the right knowledge of our selues: it fals out far otherwise, our ioyes we de­sire to be whole & entire to our selues, We desire companions in our owne euil [...]. that none should part or share with vs in our happy aduentures; but in our sorrowes and griefe it is our greatest comfort to haue companions, solamen miseris socios habuisse doloris: the sicke man when hee can be no otherwise eased, yet if an other shall complaine of the same greife, heere is his comfort. An other mans griefe doth not ease the griefe of his body, but thorough the euill and corrup­tion of his owne minde in the torments of others, he fansies to himselfe a kind of ease and contentment, not looking to the distemper of his owne body, and senses, which, as they come nearest, so they should more imme­diatly concerne him, but sporting himselfe with other mens wo [...], &c.

Take the particular actions of man, I would gladly know, what is the ground of al [...] Machiau [...]lian policy, but onely this; that s [...]pp [...]sing the inward corruption of mans nature, The ground of policy suppo­seth our in­bred corrup­tion. it suspects and preuents the worst (for the best will easily helpe and rel [...]iue it selfe) desiring to se­cure it selfe, though by the worst meanes; and to pur­chase her owne safety, though it must bee inforced to wade thorough a bath of mans bloud: and proposing certaine ends to it selfe, answerable to the c [...]rrupt incli­nation thereof, as honor, wealth, pleasure, &c. it res­pects not the goodnes or the lawfulnes of the meanes to attaine it, but onely how they are fitted and accom­modated to the present vse and occasion. In the actions [Page 213] one thing is intended, an other pretended; what glo­rious shewes of piety? what colour of religion, free­dome of conscience, the liberty of the subiect, the good of the commons, the profit of the state, the reformation of abuses and grieuances? verba audio, wee are weary and hoarse in speaking of these excellent delusions; how in all ages proiects haue bin found out, to serue for the present turne and at a dead li [...]t, these are now growne so thred-bare, common & triuial, that the poore trades­men can discourse of them. Thus certainly being in­wardly corrupted, therein we discouer our nature, and making some faire outward glosse, we seeme implicitly to acknowledge the corruption; though otherwise like bould liers, we desire to varnish and paint ouer our rot­tennesse.

But policy is a Secret of state, which must be hidden and concealed like a mystery; the rules must not bee di­uulged, least they giue way to the practise; the actions cannot be iustified, non laudantur nisi peracta, they will not dispute of them, but being once performed, then they will finde out some probable colour to excuse the offence: they will drop downe their fauours, that so di­stilling their gifts, the memory of their former cruelty may be abolisht, vntil they finde some fit oportunity for a second massacre. Let vs leaue the policies of men, the extent whereof I will leaue to Gods permission and pro­uidence, and to their owne consciences. Doe not the lawes of men, made by the whole body of the king­dome, wherein euery man seemes to haue his voice and free suffrage, do they not suppose mans nature, to bee wholly corrupted? wherefore should they preuent murther, treason, thef [...], Sodomie? wherefore serue so ma­ny penall lawes, The Lawes of men suppose our naturall corruption. so many prouisoes? were it not, that mans nature is generally esteemed to be wholy corrup­ted; and that men might well be suspected for heathen, [Page 214] paganes, and infidels, who would attempt sins against God, against nature, against the state, and therefore there must be a punishment for euery offence; and in enacting our statutes, are not the law makers inforced to vse their best wits, all their cunning and skill, with multitudes of words, and long repetitions, least the cro­chets of mans braine being apt to cauill, should finde out some starting holes?

I forget my selfe, I forget my selfe, for, speaking of mans corruption, I am so far entangled, that I cannot easily release my selfe; The scope of [...] third part. being corrupted as wel as others, me thinkes whatsoeuer I see, whatsoeuer I heare, all things seeme to sound corruption. But recalling my selfe, I cannot forget that I haue allotted this third part, to treat onely of those punishments, which are general­ly related in Scripture, to be the punishments of the first sinne; neither can I speake of all the punishments, for so I should vndertake an infinit taske. I must therefore tye my selfe to a certaine number, and considering that the state of this life is a sinfull state, I will resemble it to the state of the Israe [...]tes in Aegypt, where they were borne in slauery, and could not be deliuered but by their pas­sage thorough the red sea: which is a figure either of our baptisme by water, or of our baptisme by bloud; either of our entrance to grace, or of our entrance to glory. Now answerable to the plagues of Aegypt, I will proportion the number of our punishments; ten plagues of Aegypt, according to the breach of Gods ten Com­mandements; this number of ten being the most per­fect number obserued in our punishments, shall suffici­ently argue the perfection of Gods iustice, and our im­perfection in sinne.

And first for the Serpent, which was the first cause of our sinne, The Serpent. and therefore was first accursed of God; con­sider how the serpent onely, and the serpentine kinde [Page 215] feed more immediatly vpon the earth, and lie groueling on the bellie: which certainly would much detract from the beauty and perfection of nature, were it not that a iudgement and a sentence past, super pectus gradieris, terram comedes, seemes to excuse the basenesse of the serpent, in respect of the worlds perfection; see how the antipathi [...] still continues betweene both, vir conterit caput, serpe [...]s insidiatur calcaneo, the one strikes at the head, and the other bites at the heele; and thus be­tweene mortall creatures, there is an immortall enmity.

But I must not thus run ouer the punishments; I will therefore desire you to obserue in the serpent: first, her basenesse in her selfe: secondly, the enmity towards man, super pectus gradieris. The punish­ment of the Serpent. Gen. 3. 14. Then the Lord God said to the serpent, because thou hast done this, thou art cursed aboue all cattell, and aboue euery beast of the field, vpon thy belly shalt thou goe, and dust shalt thou eat [...] all the dayes of thy life, &c. Will nature giue it a head, the perfect vse of all senses, a swift and able motion, ex­quisite variety of colours; and will nature refuse to sup­ply the meanest and basest parts, feete to support this body? Especially cōsidering that in three extraordinary priuiledges, aboue all other beasts of the field, she may best glory in the indulgency of nature. 1. A great sub­tilty and wisdome for her owne defense, against all charmes and inchantments. 2. The most dangerous offe [...]siue poysonous weapon. 3. Euery yeere a new coate, while other creatures with their wrinckled skins carry their scars to the graue, and neuer haue change of their rayments. Hath nature repented her selfe, and doth she now begin to repine at these blessings? and for the vpshot, leaues it vnfinisht, or dismembers and cuts of the feete? can it consist of foure elements, and yet three of them should carry no proportion, but all the whole body should lie on the earth? Or if the brest [Page 216] be the noblest part, in regard of the residencie of the heart, must it needes sustaine the burthen and poyse of the whole [...]body? and can no other part be assigned for that office?

It is a maine difference betweene the sensitiue, and the vegetatiue creatures, that trees haue their mouthes or their stomach fastened in the earth, The Serpent creepes on the earth. but sensitiue creatures, if they haue sight, fit it is, that their watch­tower should be erected aloft, to view and behould their owne wayes, to order their steps, then why is it not thus in the serpent; shall I tell you the reason? It stood with the iustice of God, in the forme, figure, and shape of this serpent, to intimate first the enmity to man; that as man alone aboue all other creatures hath an vpright figure, and lookes vp to heauen: so the ser­pent alone of all other creatures, lies creeping and groueling on the earth. 2. This serpent hath bin the instrument of Satan, and therefore obserue still the con­formity; hell is supposed to be in the heart of the earth, and the serpent lies with her heart to the earth. 3. The state of the earth procured by the serpent; the earth is round, somewhat in the forme of an egg: if it produce euill, assure your selfe that the serpent hath hatched it, & is the sole nurse of the brood. Higher then the earth, to the state of Angels and Saints, the poyson of this serpent cannot ascend, for it lies and incompasseth the earth; the serpent is already cast downe, downe to the earth, heere she is permitted to inhabit, and to bite at the heele, but her principall strength is abated; and at length, as she hath no feete to support her, so she may be easily vanquisht and cast into darknesse, where not­withstanding her gliding and slippery condition, she shall be tied vp in chaines, &c.

From the basenesse of her person, let vs come to the basenesse of her food: is it possible that any creature of [Page 217] such wisdome and prudency, Her [...]e [...]d [...]ng on the earth. should search for the most noble things to hurt and annoy them, and yet should make choice of the meanest and basest, for her owne foode and sustenance? This is an excellent embleme of enuie, and worthily describes the malicious accuser of his brethren: but what a league of friendship and ami­tie hath past betweene the earth and the serpent; how deerely and tenderly doth the serpent loue and em­brace the earth, she layes her breast to the earth, feedes on the earth, layes vp the earth in her bowels, inhabits the earth, that so she might binde her selfe to the earth, and the earth might wholy 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: How the dumbe crea­tures are pu­nished. 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 [Page 218] 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.

2 Least man should thinke, that the condition of the serpent did not any way concerne him (as indeede it doth, The enmitie betweene Man and the Ser­pent. 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, [Page 219] and the rather for Gods cause, man bearing the image of God, and Sathan Gods pro [...]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, A generall op­position be­tweene reason and sense. 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 G [...]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 [...]ay­ling, they tooke againe their flight, and so the plague [Page 220] 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, Ominous creatures. 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 pr [...]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. thoug [...] it cannot bee denied, but many such accidents doe arise from naturall causes; the Rauens feeding on carcasses, no maruell if their sent doe [Page 221] direct them, and that a smell inclining to death doe al­lure them, and prouoke them to crie.

But I will onely insist in the Serpent; for the enmitie seemes greatest betweene the most noble and basest creatures, Man and the Serpent, The Serpent assaulting Man. and that for the conti­nuall remembrance of the first tentation. Howsoeuer I doubt not, but that it better appeares in those easterne countries, wherein Paradise was first planted, and wherein the kindes of Serpents doe much differ from ours, yet I will now speake according to our Climate and Meridian. Behold, when in the pleasant moneth of May, thou desirest to take the fresh ayre, and to delight thy senses with the odoriferous breath of sweete flow­ers; when the beautie of the Lilies, and the pleasant va­rietie of colours shall allure thy sight, as thou walkest securely by the way side; or when thou dost solace thy selfe in the groue or the shade, and there crownest thy selfe with the garlands of nature; see see a stratagem, a stratagem! treason, treason against thine owne person, the base Serpent, which neuer durst once appeare in thy sight to encounter thee, now begins to trace out thy pathes, and to bite at thy heeles, (a part which thou least suspectedst), where thy hands cannot stoope down to helpe thee, yet therein the strength and poyse of thy whole body consists; if thou touchest or treadest, thou defilest thine owne flesh. And thus is euery man now become Iacob, before hee can be Israel, first his thigh­bone must be broken, to acknowledge his owne weak­nesse, before he can partake of the blessing.

Wilt thou set vpon this Serpent, and by opposing her, seeke to defend thy selfe? thou shalt finde it a very dangerous and difficult combate; for see the guile and subti [...]tie of thine aduersarie, thinkest thou to insnare and intrap her with thy charmes and inchantments, as birds and wilde beasts are taken with seuerall notes [Page 222] and cries? Mins incoun­ter with the Serpent. she hath this property, one eare she stops with her taile the other with the earth: O the deafe Ad­der, that will not harken to the voice of the cha [...]mer, charme he neuer so wisely! Dost thou expect, that this poysonous creature should at length burst with her owne poyson? she is priuiledged, for her poyson serues to offend thee, and not to annoy her, venenum exp [...]it vt bibat, in the taking of her food and her sustenance, she first disgorgeth her owne poyson, and then againe re­sumes it, as being prouided against man. Wilt thou draw out thy sword and hew her in peeces? see how she will stand in her owne defence, totum corpus in orbem cir­cumuol [...]it, vt caput occultet, her whole body must serue as a buckler to protect her head, wherein life doth prin­cipally reside; suppose she were cut and dismembred, yet is she no way dis-inabled or impotent, she may well leese part of her length and yet be no creeple. If thou puttest her to flight, habet viam tort [...]osam, she will make such indentures in her passage, that thou knowest not which way to follow; and wheresoeuer she goes, if she can make the least entrance with her head, she will winde in her whole body, the earth is her castle, the hedges her buiwarkes; take heed of thy selfe in the chase, danger doth euery way appeare, and yet no hope of a booty; if thou h [...]st the conquest, sometimes the sprinkling of her blood will infect thee, but thou shalt neuer receiue any the least price of thy labour.

If time & leisure would s [...]rue me, I could proportion these seuerall properties of the serpent, to the qualities of sinne and the deuill, which first made choice of the serpent to be his agent and instrument against man; but I will leaue this to euery mans priuate meditation: as likewise on the contrary, The brazon Serpent. (wherin our comfort consists) that this serpent lu [...]king about the heeles, we shall one day tread on the head. It may well feed vpon imp [...]re [Page 223] and poysoned bloud, but when it shall taste the pure and innocent bloud, which shall issue foorth from the seed of the woman: then behold! byting at the frailtie of our flesh, she shall bee insnared with the hooke of the God-head; when both God-head and man-hood shall be linckt together by an inseparable vnion in the per­son of Christ, who is that brazen serpent prefigured out to the Iewes. A serpent appearing in the true shape and condition of sinfull man, and yet a brazen serpent without sting, without poyson, reserued for continu­ance and perpetuitie; the looking and beholding wher­of, being once raised vp in the wildernesse (faith appre­hending Christ crucified) shall cure all those, which haue bin stung by the serpent.

Thus you see the great encounter betweene man and the creatures, the strange antipathie and discord betweene both. Now let vs examine how the earth and the elements stand affected to man in this great diffen­tion, and to what party they incline: not to speake of the burning and consuming fire, the boysterous and vn­resistable winde or ayre, the roaring & ouer-whelming seas, or the earth, which seemes to be the foundation of the rest, to support this reeling world, yet sometimes is strangely moued & toffed, whole cities are swallowed, great foundations shaken, nothing vntouched; the fruites, the hearbes, and the flowers are tainted, as if hell (which consists in the bosome of the earth) sent forth a flash of brimstone to infect this world; I will passe ouer all these great generall iudgements, but (me thinkes) in my passage I am detaind, incompassed, and apprehended by thornes, that I cannot winde my selfe out of the snare, The earth brings forth bryars and thornes. or the bryars, and therefore in the ne [...]t place I must speake of the third punishment of mans corruption, terra [...]ariet tribulos & spinas.

Gen. 3. 17. & 18. Cursed is the earth for thy sa [...]e, in [Page 224] sorrow shalt thou eate of it all the dayes of thy life, thornes also and thistles shall it bring forth to thee, &c. Why should the earth bring forth br [...]ars and b [...]ambles, vn­profitable thistles, Bryars seeme to be wholy vnprofitable. pr [...]cking and hurtfull thornes, noy­some and vnsauory weedes? are these the fruites of the garden, doe the heauens sowe no better seede, or is this crop worth the reaping? to what vse hath nature ordai­ned them? suppose [...]here were any vse, yet could not nature furnish the earth with better prouision? And this vse (whatsoeuer it be) is wholy vnknowne, and therfore they seeme needlesse and vnprofitable to vs, and cer­tainly would much detract from the diuine wisdome and goodnesse, were it not that they are rooted in that earth, that earth which is accursed for sin, and therefore brings forth bryars and brambles, as tortures and tor­ments for the iust punishment of sinne.

The earth was first created of nothing▪ and as the earth was nothing in her production, so if God had left the earth to it selfe it should haue produced nothing; Their pro­duction. there should haue [...]ollowed a priuatiue iudgement, but no positiue pun [...]shment, poenadamni but not sensus. It should haue bin like the fruitlesse sands, or the barren rockes, as not apt for graine, so not plentifull of weedes or of thistles; nothing should haue bin the fruite of that, which is nothing in it selfe▪ and was nothing in his first production. But whence I pray', proceed the thistles & thornes, the weedes and the briars? where is that bles­sing, that euery thing should multiply and increase ac­cording to his owne kinde? was this blessing equally imparted to all, or else where is the kinde, where is the seede, that it should thus exceedingly ingender of it selfe? Take the rich meadow, the fruitful corne-ground, the wood-land, the pasture, the clay, the chalke, or the sand, all serue alike for the briars and thornes, the diffe­rence of mould or complection, hinders not their pro­duction. [Page 225] No maruaile, when the woodes meete to chuse them a King, that they easily agree in their choise, for the briar and thorne seeme to haue vanquished the whole earth, and therefore may well claime the go­uernment & rule by right of their conquest: But wher­fore serues seede to ingender and multiply, if things without seed increase more abundantly? nature should saue her selfe that labour, whereas her longest time, and greatest worke-manship, appeares in producing the seed.

Is it not sufficient to produce them in such a plenti­full manner, but for their saftie and protection, to in­due them with prickes and thornes? insomuch that their very names are deriued from their offensiue weapons, Nature seemes to be more carefull of thornes, then of the best fruits. as if they stood vpon their guard, and were at open defi­ance with man, offering violence to his person, laying hould on his garments, as it were apprehending him, and arresting him of high treason, pearcing his flesh, de­siring to be bewatered and moystned with mans bloud, as it were torturing him, to wring out some confession; or seasing on man as a prey, intending to fasten the roote, or at least threatning to doe it in the dissolution of his body: or do these thornes serue in defence of the earth? that man should not presume to touch the earth, as being without the compasse of his ancient inheri­tance, first placed in the garden, he hath no right to the chase or the wildernesse; being first made Lord of the creatures, he should not now descend to be a hedger or ditcher. I cannot perswade my selfe, that these thornes serue only for defense of themselues, seeing thei [...] owne basenesse would sufficiently protect them: what theese did euer set vpon a begger? or who euer hung vp nets in the ayre to catch butter-flies? or how fals it our, that na­ture hath not sensed alike, the more delicious fruites, the vine, the peach, the po [...]egrannet? but the wilde [Page 226] boare out of the wood may roote them vp, & the wilde beasts of the field may deuour them. Hath nature taken the charge of the least, and seemes she to be so negli­gent in the greatest and best? where is the indulgencie and goodnes of nature, especially considering that with so great ease, she is able to preserue her selfe, making her selfe a hedge to her selfe? but leauing the rest, that is the best of the fruites, and therefore best worthy of the keeping to mans prouidence, Lord! what labour and watchfulnes is required, not only in the planting, but likewise the same labour is continued in the preser­uing.

Shall I tell you the reason? As the minde of man is o­uergrowne with bryers and brambles, prickt with her thoughts, The weeds of the earth ar­gue the weeds of mans mind. and stung with a sting of conscience: so the body by a rule of iustice and equalitie, must likewise be outwardly tormented. And as man in the pride of his heart, presumed to eate the forbidden fruit: so on the contrary, that it might appeare, that he had no right to the least fruite of the garden, to the meanest thing in nature, but onely by the diuine permission, therefore the meanest thing in nature shal reuenge that high pre­sumption and violent intrusion of man. But now that I am prickt with the thornes, or bitten with the serpent, me thinkes my wound cancars; alasse alasse I am poyso­ned, I am poysoned, and therefore no maruaile, if at length I burst forth and lay open my poyson, and speake a little of the nature of poyson. I speake not im­properly, for nature hath hatched this poyson, and there­fore there is a nature of poyson: I will onely speake of plants and of beasts, and I wil not heere dig vp the earth to search for the minerals, I will reserue them for some better occasion.

The Philosophers, who were the best spokes-men in natures defense, doe assigne this reason, that necessary [Page 227] it was, Of poysons. that of the poyson of the earth, serp [...]ts and plants (both poysonous) should be produced; and being once produced, they should likewise feede and con­sume the remainder of that poyson, that so the hearbes and the plants, the ayre, earth, and the water▪ might be the more wholesome and sauoury. But heere I will en­ter the lists with Philosophy; I confesse indeed, that if you will necessarily suppose a poysonous matter, then God hath ordained them for the best, who being all good in himselfe, can change and alter the nature of e­uill, and turne it to good; but heere is the question, why should nature admit any poysons? for poysons consists in the extremitie of qualities, especially of the first qua­lities: Ca [...] compound bodies, consisting of diuers and contrary elements, proceed t [...] such an excesse in their qualities? when the elements themselues are not poyso­nous in their owne natiue and proper qualities: or sup­pose, that this might, happen in regard of the mixture and concoction, as it were drawing out a quintessence, pressing and including much qualitie in a little quanti­tie; yet that it should be the end and scope of nature, in effecting whereof, nature should rest contented, as ha­uing attained her owne end, and not rather a passage or a degree of nature directed to some better purpose, as (for example) [...] or crudity may wel stand with natures intent, as it is directed to ripenesse and some further concoction; but to giue poysons that consisten­cie, as if they were essentiall parts belonging to natures perfection, it must needes argue that nature her selfe is poysoned, and iustly punished for mans contempt, in seasing vpon the forbidden fruit, the deliciousnes wher­of, is iustly recompensed with a poysonoussa [...]e.

But cannot the application of any contrary qualitie mitigate the vehemency of this poyson? is it possible, that it should f [...]nd [...] [...]ot such a lurking place, [...]. [Page 228] lie stars of the same influence and qualitie should finde out the nea [...], How poysons should be ge­nerated or pro­duced. and conceale it as close and secret, while the rest are otherwise busily imployed? that Cancer and Leo should deuide the spoile, while Pisces and Aqua­rius should not share in the bootie? that the Sun in the heate and drought of the day, should finde no oppositi­on by the Moone in the moysture and couldnesse of the night? The fabulous Poets say as much in effect, that Mars committed adultry in the absence of Saturne; but how can nature excuse her selfe? especially conside­ring, that the seasons of the yeere mutually succeeding each other, are contrary to each other; why should they not then vndoe that, which others haue done? confesse, confesse, that nature her selfe is poysoned, poysoned with sinne, poysoned with corruption, she offers man a cup of deadly wine, a cup of poyson, conc [...]iscentiam carnis, conc [...]piscentiam oculorum, & superbiā vitae. And thus nature proues euery way to be a fruitfull mother of poyson, and in token heereof, euen in the bodies of some men, of some complections, she hath layed vp poyson for her treasure; for certainly there is a naturall witch-craft, arising from the very constitution, in so much that the touch, the breath, the fight of diuers is infectiou [...]. [...]

That there is no necessity of poysons, consider, that there are great kingdomes in the world, which are ex­empted and priuiledged from any poysonous hearbe or beast, All countries do not bring forth poysons. suppose Ireland; and least you might ascribe it to their bogs or their vermin, which seeme to consume & to swallow vp that seed, which should ingender the poyson, I would gladly aske, why should not nature be as wise and as prouident in other nations, to preuent the like mischiefe, though by the same meanes? others not sticking in their bogs, nor eaten vp with their lice, flie to their climate; but doe not other countries adioy­ning [Page 229] and bordering, stand in the same climate? I will therefore make a second instance heere in England, the Roodings of Essex (a very handfull of ground) are freed from all poysonous matter, heere are no bogs nor no vermine; or how will you suppose any difference of climate? not any part of this kingdome is generally more annoyed with venemous creatures, then is the country adioyning, being a wood-land, a deepe could clay, and heeretofore the whole country was forrest. I confesse indeed, that any forged or supposed reason framed and fashioned vpon all occasions, within the minte of mans braine, may serue to excuse his owne ig­norance, mundū tradidit disputationi eorū. My opinion is, that as poysons do argue the corruption of nature in generall: so nature in particular, is sometimes priuiled­ged by an especiall warrant and protection vnder Gods owne signet, (though otherwise I doubt not, but it is by naturall meanes, for God doth not exclude nature, but rather include her, as being his owne appointed ordi­nance, the course, rule and lawe of the creatures). And thus God permitteth nature both to shew her integri­tie, and to boast of her perfection, that although she be corrupted, yet is it onely some accidentall corruption; and being thus corrupted, she seemes to make some re­compence with the pleasant change of variety.

That the punishment of nature may further appeare; I would gladly aske, that if there be poyson so horrid, as that in an instant it can sodainly kill: All poysons do not immediat­ly worke, but after a cer­taine time. why should there not be a right contrary quality, which might preserue in an instant, and be as beneficiall to nature, as the o­ther is dreadfull and horrid? I haue heard much speech of Aurūpotabile, but I see it confuted by a whole Col­ledge of physitions. Now I will begin to tell you a my­sterie, it seemes as impossible to prescribe a iust time and period of death, as it is to p [...]eserue life; the houre of [Page 230] mans death being as vncertaine, as is the frayle course of his life. Yet such is the nature [...] and working of poy­sons, that being taken, they shall not discouer them­selues, they shall not bewray their owne treacherie, but as if they were confederate with the nature of our bo­dies, they shall lie hidden and secret, vntill they may worke their owne ends; Posuit sibi iniquitas gradus, as if they were part of our nourishment, part of our bo­dies, or had entred a league of amitie and friendship with vs, they shall worke at leysure, and by degrees vn­dermine the foundation of life; so that poysons now ta­ken, after many moneths or many yeeres shall appeare in effect and operation.

Because this may seeme strange to diuers, therefore I will lay open the reason; certaine it is, that there are medicines appropriated onely for certaine parts, The reason why poysons should so long conceale their conspiracie. which notwithstanding their passage and conueyance tho­rough the trunke of the whole body, yet will stay their operation, vntill they meete with that fit obiect, where­unto they are directed by nature, and helped by the cunning and skill of the Physitian. This is the ground and foundation of all Physicke; for otherwise all the recei [...]s should worke onely and immediatly on the sto­macke and liuer, without any further relation to the parts or disease: now as it is in medicines, so is it in poy­sons, which haue their antipathie to certaine parts of mans bodie; Cantharides to the bladder, the Diamonds to the Lungs, seuerall purgations (which are remissiue­ly poysons) to the seuerall humors. Now considering that there is a great difference in the parts of mans bo­dy, some are more ignoble and base than others, such as we may best spare, and are of the least vse, and therefore may daylie consume, and yet the decay not appeare in the vitall faculties (suppose the lungs or the sple [...]ne) and yet the poyson being once harboured in those [Page 231] parts, shall carrie in it selfe an vnresistable power, and by degrees obtaine the victorie and conquest. Some thing likewise may bee ascribed to the remotenesse of the parts, in regard of the great distance and hard ac­cesse of the poyson; thus is man subiect to the outward and inward annoyance of the creatures, as was the a­buse, so is the punishment. Of whom shall we expect for redresse, but of thee (O Lord)? thou that wert crowned with a garland of thornes, and fedde with vineger and gaule vpon the holy altar of thy crosse; thou that diddest take vpon thee the person of whole mankinde, take away this cup of our poyson, feede vs with thine owne flesh, re­fresh vs with thine owne blood, and being made liuely members of thy mysticall bodie, let this cup passe from vs, this cuppe of bitternesse and sorrow; take away the poyson of our nature, the poyson of sinne, and sow in our hearts the seede of eternitie, that so we may rise againe with bo­dies immortall, incorruptible freed as from the poyson of sinne, so from the poyson of the creatures, the one being the vndoubted token and punishment of the other.

Now let vs come to man, and consider man in him­selfe, The punish­ment of naked­nesse. seeing the creatures doe thus combine against him, let vs see how fitly man is disposed to resist, and to encounter their assaults; let vs see his armour, his wea­pons, his furniture. What Prince warring against ano­ther, doth not first consider his owne strength, and the power of his aduersarie? Behold then, this great cham­pion how he enters into the combate: Nudus egredi­tur de vtero matris sue, & nudus illuc reuertitur, Na­ked he comes out of his mothers wombe, and naked he shall returne againe; Here you see the whole course of his passage, so that his nakednesse is his punishment: Gen. 3. 10. & 11. Because I was naked, therefore I hid my selfe; and God said, who tolde thee that thou wast na­ked? &c. For in the time of his innocencie, though hee [Page 232] should haue been naked without clothing, yet shame should not haue accompanied his nakednesse; as hee should haue bin without vesture or garment, so there should haue bin no 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; Mans clothing should pro­ceed from his food, as well as his nourish­ment. 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, [Page 233] 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, Why some pars should be couered and not all. 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, Nature is heer­in more bene­ficiall to other creatures then vnto man. 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 [Page 234] 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 inward and outward nakednesse. 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 [Page 235] 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 receiue fit weapons from thy armorie to fight in thy battailes.

For the outward nakednesse of his bodie, it should seeme that man is dismissed of Gods seruice, hauing now lost his liuerie, his badge, and his cognizance; or naked he is, The outward nakednesse of man. that thou (O Lord) mightest entertaine him to thy seruice; naked hee is, that hee might wholy di­strust in his owne strength, and hauing no shelter of himselfe, he might desire the protection and shadow of thy wings; naked hee is, to shew his condition, that [Page 236] whatsoeuer he hath, he hath it by begging; and therfore naked he is, to moue thy pity and compassion; hee is a pilgrime heere vpon earth, and hath no permanent city, and therefore naked he is, and must hasten to runne his race, and in another world must expect the change and variety of his garments; for heere naked he is, he is falne among theefes, and is robd of his garments, as he de­scended from Ierusalem to Ierico; naked he is, and ther­fore cannot conceale the spots of his nature: naked he is, and therefore fit to be washt, fit to be dipt in the la­uer of Baptisme; or if he shall offend thee (O Lord), na­ked he is, and may easily be scourged with the rod of thy vengeance; naked hee is, that being clad with the gar­ments of dead creatures, feeding on the carkasses of dead creatures, he might call to minde his owne death, and run a course of mortification and sorrow. For naked he is, and thus nature hath disposed him, and yet he is ashamed of his owne nakednesse, and therfore he must be ashamed of his owne nature, and so consequently ac­cuse the corruption of his nature.

Will you yet heare some further corruption, which appeares in our nakednesse? in stead of confessing our crimes, The abuse of apparell. loe! heare our abuse: whereas apparell was only ordained for the necessity of our bodies, and for the de­cencie of our members, now it serues as an occasion of our wantonnes & pride. Nature her selfe makes a diffe­rence betweene creatures of diuers regions and places; but our curiosity is such, that we must borrow from se­uerall nations, the variety and forme of their attires. So nature hath fitted euery nation with garments best for their vse: The English cloth is the only good shelter, against the could Northern blast; and the Camels haire yeelds a better shade in Sowthern regions: but we cannot thus content our selues with natures appoint­ment; and whereas by the orderly course of nature, [Page 237] there should appeare some difference of mens conditi­ons in their outward habits, for so the horse appointed for the seruice of war, is better shaped then the hackney or cart-horse: yet the abuse of man is such, that where­as his clothing should only couer his shame, now it must serue to discouer his pride, and bee a token of his brauery and boasting; so that considering the ould world, and their homely attyres, you would suppose in these dayes, all men to be Princes, were it not, that if there be Princes, then must there be slaues, by a necessity of relation.

Nature hath appointed two seuerall features, diffe­ring in quantitie, lineaments, beauty, and proportion to the two seuerall sexes; The wanton­nes and pride in apparell. but strange it is among men, how the one doth incroach vpon the other, much a­gainst the leuitical law, which forbad the like garments to both: you shall finde viros molles & effoeminatos, as likewise woemen Viragines like Amazons; men in their pouders, perfumes, false haires and paintings, exceeding the wantonnesse of woemen; and woemen in their ha­bits and vestures seeme to exceede their owne sex, to the strange confusion of nature. Againe the garments should suppose a congruity to the foundation of mans body, but I feare nature is somtimes inforced, (for heere she is pend vp and encaged) to make the body seeme fine and straight; and by and by with loose sailes, wee seeme to make waste in the blessings of nature. I shall not neede to spend much time in speaking of our abuse in this kinde; it hath bin the common complaint of all ages, but especially of ours, which exceedes all former times, and shewes her owne vanity from the costly at­tire of the head, to the golden rose on the shooe: though we can neither eate nor drinke gould with Midas, yet we can wastfully spend it in wearing, and sometimes our whole treasure appeares on the backe; and thus [Page 238] man out of the poyson of his owne nature, turnes that punishment which God inflicted for mans correction and amendment, to be a further occasion of his sinne. I will onely put him in minde, that of himselfe he is na­ked, his cloathes are but borrowed, mo [...]eat cornicula risum furtinis [...]udata coloribus; will he be proud of the feathers, the silke, or the wooll of dead creatures? can he finde nothing in himselfe better, then these dead re­liques wherin he might glory? if his plentie and abun­dance be such, if his change of rayments be such, then when he sees the naked poore man, let him acknow­ledge his owne condition, and learne pitie and com­passion to others, by the weaknesse and nakednesse of his owne flesh?

5 From his person let vs come to his office? which as it should seeme is very fit and agreeable to his nature: Euery man is a labourer. for naked he is, and therefore you cannot expect any high dignitie and calling; some plow-man or day-labourer, heere is his profession. That the same iudgements of God might appeare in all his workes, whereas the earth according to his first institution, should bring forth e [...]e­ry hear be that seedeth seed according to her kinds, Gen. 1. 11. but now thorough the course it seemes to be o­uergrowne with thornes and with thistles. Gen. 3. 18. therefore Gods sentence is likewise past vpon man, i [...] sudore vultus tui comedes p [...]ne [...] tuum, In the sweat of thy browes thou shalt eat thy bread, Gen. 3. 19. Heere it should seeme, that all trades and honest courses of life are erected, for euery man is a labourer, and should in­tend some course of life: if his hand be not fitted to the plowe, yet he must ouerlooke his owne seruants, com­mand them their taske, and manage his owne priuat e­state. Heere is his carefulnesse, heere is his husbandry and tillage: and assuredly the seru [...]nt liues sometimes more at harts-ease then the master, who s [...]emes to bee [Page 239] imployed in euery mans labour, and to yeeld strength and vertue to their hands and actions. Thus to be man, it is to enter a seruice, and to binde himselfe prentise to all drudgery; while other creatures liue at harts ease, they neither sowe not mowe, but keep a continual holy-day; they sit downe to eate and to drinke, and rise vp to play: only man must take care and thought both for them and himselfe; and therin must giue an account of his steward-ship.

Not only the body must be clothed and fed, but the minde must likewise bee taught and instructed: and heere we seeme to run through an infinit course of our studies. Mans continu­all labours, both for the maintenance of his body, and for the in­structing of his mind. The Philosopher, though his body rest, though he sits in his study by a candle light, yet his minde is in continuall motion, climing vp from earth vnto hea­uen; a strange and violent ascent (I confesse) whereunto he shal not attaine without great labour and difficulty, not without great perill and danger. For his body is dried vp and withered before the approch of his age, as if he had passed through the element of fire; now at length hauing fast hould on the sun, and the heauens; he is carried round about the world with their motion, viewing whole nature, sed ca [...]eat pr [...]cipitium, let him take heede least with the violent turning, he bring him­selfe to a gidinesse, and leese himselfe in his generall search of the whole world. Thus that profession, which the trades-man and plow-man suppose to be the idle & loytering profession, assuredly it is the most painfull and laborious. The Lawyer, in opening the cause and deci­ding the right, as it were appointing the iust bounds of euery mans possession, shall finde it a more difficult la­bour, then doth the husband-man in hedging and dit­ching his sences. The magistrat in his gouernmēt is not excluded from toyle; no man can bee freed from the curse, in sud [...]re vultus: nature her selfe seemes to teach [Page 240] vs this principle, and to infuse it in the heart of man, for in our idlenesse we are alwaies most imployed, but it is in ill doing, Nihil agendo malè agere discimus: [...] seemes to rouse and inforce vs to action, in so much that all our sports and pastimes are in veritie and truth, la­bours, howsoeuer we may repute thē for recreations & sports. And therefore our natural rest or sleepe, we must esteeme it a death, we are laide in our winding sheetes, our senses fayle vs, somno sepulti, wee are couered with darkenesse, here is our death; and after death, beholde our resurrection, wee were sowne in weakenesse, wee shall rise againe in power, the decayed spirits renewed, our bodies strengthened, and then wee returne to our seuerall callings and professions: and thus our rest tends to our labours, nature is defined to bee the mo­ther of motion, motion is the companion of life, and an inseparable accident to the creatures in ge­nerall.

But I will tie my selfe more strictly to speake of the curse; see then the correspondencie of Gods iudge­ments to the creatures in generall, but especially to man in particular, for the whole curse must fall vpon man; and therefore God hath appoynted, that the earth should bring forth briers & brambles, that so mā might be tied to vse his own labour for his sustenance and foode; see here the same wisdome and prouidence of God appeares in both: Why should not the earth bring forth corne, is well as other fruits? now I would gladly aske, why should the earth bring forth naturally fruite, fit for the nourishment of beasts, and yet mans body con­sisting of like flesh, should bee destitute of like foode? Why should not the earth as well bring forth of her selfe, graine, corne, wheate, barlie, rie, without the yearely labour, tillage and husbandry of man; as grasse, Apricocks, Pomegranates, Cherries, which seeme to be as rare in nature, and as difficult in production? how [Page 241] shall man onely intend the glorie of his Maker, and re­turne due thankefulnesse to his God and Creator for all his blessings, which was the scope and end of his creati­on, if these base offices▪ this kitchen-businesse and ser­uice shall giue him a sufficient taske, and take vp his time with imployments? certainely Gods seruice was the end of mans making, and this after-drugerie pro­ceedes from the corruption of nature, an accessarie pu­nishment accompaning our sinne.

But I pray' let vs examine, why should not the earth bee as beneficiall to man, No such diffi­culty in the production. for his foode, as to the rest of the creatures? at first the earth (without plowshare or harrow) brought forth these graines, suppose Barlie or Wheate; why should not the beneuolence of nature appeare as well in the preseruation of them, as in other fruites? You will say, that it proceedes from the excel­lencie of the graine; this is your error, for at first, there was no greater difficultie in their production, for there was nothing, and therefore there could be no resistance of Gods power, as not in the least, so not in the grea­test; as it was in the production, so should it bee in the preseruation, the blessing was equally imparted to all, crescite & multiplicamini, if more be required, nature as she affoords the excellencie, so she should supplie the defects, and in their owne proper places and wombes, you shall finde as easie generation of the sweete Al­mond, the delicious Date, the wholesome Nutmeg, as you see in our common hedges of Crabs, Slowes, Blackberies and the like; if all places serue not for their plantation, acknowledge natures defect, which is the scope and marke that we shoot at?

That a perfect drugerie might appeare in man, sup­pose that a poore mans childe were now borne into the world; at first, either with his fathers labour, or at the parish charge, together with the charitie of well dispo­sed [Page 242] people, The progresse and degrees of mans labour. he must bee kept and sustained: now hee is in the forme of a Beads-man, in his blew coate, and his blew cap, holding vp his innocent hands vnto Heauen, to pull downe a blessing vpon the heads of all his good benefactors and founders: (O all yee rich men of the world, if euer pittie and compassion could mooue your hearts, looke vpon these sillie poore innocent babes; who neuer offended either God or man, but onely in the sinne of their conception: heere your charitie bestowed, shall bee without exception, for they cannot counterfeite; they are young beginners, giue them a stocke, and like seede sowne vpon good ground, it shall againe returne vnto you with full measure and thankefulnesse) when at length hee comes to the age of ten yeeres, then hee beginnes his taske, hee must worke to purchase his owne foode, to buy his rayments, to get his strength, his growth, and his nourishment; for nature onely supplies life, she laies onely the foundation, and this life must bee continued and prolonged by such meanes, which he himselfe hath bought with his own labours: now no man can worke without tooles, (the plough, the mattocke, the spade), and these tooles must first bee prouided with his owne labours; hauing both strength and tooles, there must be a skill and cunning to worke, and this skill is gotten by experience, learning, and his owne labours; now he is sufficiently prepared of himselfe, but where will hee worke? either hee must first purchase his timber, his stuffe or his ground, or else he must drudge for another, to worke in his vineyeard, as if he were to create a new world for himselfe, before he could take the possession of this world.

Let vs (with compassion) descend to the lowest de­gree and state of men; that a man might be a drudge, not onely to other men of the same kinde, in the nature of a seruant; that he might haue worke to imploy him­selfe, [Page 243] that with his owne honest labours hee might get his owne liuing; Man is a druge to the dumbe creatures. but (I say) that he might bee a drudge to the dumbe creatures, that he might be admitted to keepe another mans horses, to feede his dogges, to at­tend his sheepe, to waite on his swine, here is his suite, here is a great poynt of his happinesse: it should seeme hee wants letters of recommendation for such a high preferment. It were to be wished, that the rich men of this world, would imploy some part of their wastefull expense, in setting poore labourers on worke; that they would take some pleasure to trie conclusions in nature, and that our lawes, which prouide in this case, were bet­ter executed, as they were in former times, and as at this day is practised in other nations.

But suppose him to be thus set on worke, yet he can­not secure himselfe of his owne health, His pouerty, notwithstan­ding his drud­gery. and of the vse of his limmes and his members (though I acknowledge that by Gods prouidence, his labour may serue as an ex­cellent meanes to preserue health, which indeede swee­tens his labour, and makes his condition equall to the rich men of this world; for I had rather imploy my limmes and my ioynts in an outward worke, then in­wardly to suffer the conuulsion of mine owne bowels; I had rather sweate outwardly, then that a violent vn­naturall heate should distemper my bodie) all his daies gettings shall onely serue him from hand vnto mouth; if sicknesse attach him, he shall feele his owne wants; if wife and children proue troublesome, he shall be infor­ced to craue almes and beneuolence; if fire or water doe trespasse him, then hee must haue a collection; and in his olde age, when his worke beginnes to faile him, then meanes must be wrought, that he may be put in an hospitall: euery thing runnes in a circle, he began with the spittle, and hee must end in an hospitall, where hee shall finde the vncharitable disposition of this world to [Page 244] exceed the cold distemper of his weake and crasie bo­dy; hui quàm miserum est nasci! If I were in such case as I conceaue the yong child, and could foresee the whole course of mine owne miseries, it should be a principall point in my prayers, that God hauing once shewne me this world, hee would in his mercy lead me from the wombe to the graue, and take me to his owne protecti­on, before my life were tainted with sorrow, or my vn­derstanding corrupted with the wickednesse of this world.

Leauing the persons of men, I will consider their la­bours, and setting aside all other trades and professions, I will only choose the most ordinary calling of men, Mens continu­all labours in husbandry and tillage. which indeed is the best and the most necessary, I will instance in husbandry & tillage; the sower goeth forth to his labour, some fals vpon rockes, some vpon sands, some vpon thornes, the least part fals on the good ground, heere is the losse of his seede, the losse of his labour: now this good ground, it was first made good, it was mealowed and mended, and had many tilths; heere is a continuall taske for man and for beast, they run in a circle, according to the seasons of the yeare, they haue their times for their different labours, in sowing, and mowing, in keeping and reaping the seed and the weed, the least drought in the sowing, the least moysture in the reaping, any vnseasonable weather spoyles their whole haruest; euery second or third yeere the ground must lie fallow, and heere is nothing but barennesse, nature seemes wholy vnprofitable; alas how shall the poore tennant discharge his rent? for heere is only hope and expectation of a future crop, which the good husband some two yeeres hence, may take as the fruites of his labour, and in the interim may bequeath it to the vnborne, and vnbegotten child for a legacy. But suppose him now at length, to haue the quiet and [Page 245] peaceable possession of his owne crop, a fift part of his corne shall be spent againe in his seed, an other part shall be spent to hearten the poore beasts in their tra­uell, very little will remaine for the houshold prouision, or the market commoditie; and being thus safely lod­ged, yet he shall not bee excused of his labour, the thresher, the miller, the baker, all of them very painefull and laborious trades will testifie as much.

I know not, how far I may presume vpon mans pati­ence, but truely I am very fearefull in speaking of those things, Gods mercy and proui­dence ap­peares in our labours. which might any way concerne our thankfulnes to God; and therefore giue me heere leaue to make some recompence, least mans labour might seeme to de­tract from Gods goodnes and prouidence, the one serues as a iust punishment of sinne, the other as an ear­nest of Gods mercy and our redemption. It is the good­nesse of God, that first gaue man his seed, and teacheth him to know the times and the seasons, inables him to worke, giues him the grace to follow his calling, pre­serues nature in her own kinde, and concurr's with the second causes in their effects and operations. It is the prouidence of God, that the seed being once dissolued should send downe a roote, should send vp a blade, that it should be moystned with the first and the latter raine, that by degrees according to the funnes heat, it should gather strength; that the morning dew should preserue it from withering, that the white snow like a warme fleece should keep it from freesing, while with the hard frost the ground should be mealowed, the wormes kil­led, and the weeds nipt and consumed. It is the mercy of God, that the seed comming forth should returne a­gaine (with great thankfulnesse and vsury) straw and chaffe for the vse of beasts, and corne for the food of man; this corne to be inclosed in an eare, fortified with pikes, least the foules of the ayre should seaze vpon it, [Page 246] laid vp in a huske, least the winde should scatter it, or the water should rot it; and that within the compasse of one moneth, all the whole yeeres prouision might bee brought into the barne; and whatsoeuer remaines in the field should first serue, as gleanings for the poore, thē feed the foules of the ayre and the beasts of the field, nothing is lost, the very stuble shall serue to enrich the ground; and as the fruites of the earth do satten the beasts, so the dung of beasts doth satten the earth. Thus euery way you see the prouidence of God, which prouidence is most especially directed to man, and therfore acknowledge, that mans labour and drudgerie is the fruit of his sinne, the fruit of his fall, and not to be num­bred among the fruits of the garden. God that feedes the rauens from heauen, who openeth his hands and filleth euery liuing thing with his blessings, as he made man without man, preserues mans life without his pri­uitiue, so (with the same ease) he might haue fed him as one of his sonnes, or one of his houshold seruants and familie; were it not, that man with his own sinne hath made himselfe a stranger, and an alien to his God and Creator.

As I haue noted out the curse, so giue me leaue for our instruction to point at our abuse; the punishment was the labour of man, All honest cal­lings appoin­ted by God. now man in stead of patience in bearing this yoake, and obedience in vndertaking the taske, and conforming himselfe to Gods lawe, desires nothing so much as to frustrate the sentence of God, and to auoid the punishment; especially in these last dayes, which is the ould age of the world, we intend nothing more then our idlenesse and sloth, sometimes vnder the faire shew of sanctity. Whereas certaine it is, that all honest callings and vocations of men they are Gods owne ordinance, in performing them we doe God seruice, bis orat qui bene laborat, the workes haue [Page 247] the forme of a prayer, as implicitly desiring God to concurre with his own me [...]nes; they are likewise in the nature of sacrifices, as being actions well pleasing and commanded by God himselfe: thinke them not base, do not neglect them with any foolish [...]ansie & conceit of thine own puritie, for God hath appointed them, and be shall one day take the accounts of thy labour in this kinde. But the generall practise of this world, is to giue ouer all painefull, manuall, and laborious professions, and to desire to liue by their wits; as if the state of man were wholy angelicall, Men must liue by their la­bours and not by their wits. and that his h [...]nger [...]o [...]ld bee satisfied with knowledge, his thirst quenched with sweet meditation, and his backe clothed with good precepts: or as if euery part should ambitiously aspire to the perfection of an eye; for schollers are in [...]it, Law­yers innumerable, Ci [...]ies swarme and abound with multitudes, and euery company complaines of compa­nie; but trillage, husbandry, and manuall labour, was neuer more neglected. We doe not desire to gaine from nature, so to benefit our selues and to enrich the whole kingdome: but we desire (with the finenesse and quid­dities of our owne wits) to gaine from others, new offi­ces must be erected, and we must breed vp our children as Clearkes in some office: and hence it is, that our wants were neuer so great, the trickes and shifts of ma­ny were neuer so shamefull and dishonest, for they that know best to liue [...]io [...]ously in a wastfull course of ex­pense, knowe least, what belongs to the labour and difficulty in getting; if nature were as prodigall in her gifts, as is their mindes la [...]ish and profuse, I should com­mend their magnificence; but it fals out far otherwise, &c.

To leaue the professions of men, I will only t [...]xe one of their actions; a practise which is now growne com­mon and vsuall, and hath bin ha [...]ched in these dayes al­together [Page 248] vnknowne, or els vtterly detested and abhor­red, The great hurt and the shamefull a­buse of inclo­sures. by the former and better times of our forefathers, namely the inclosing of common fields, when the land leeseth his owne proper and naturall vse, God hauing ordained it for tillage, wee must conuert it to pasture: whereas corne is such a soueraigne and pretious com­moditie, being indeed the ground-worke of a king­dome, whereupon all our plenty consists; in so much that other wise and politicke states, (as the Florentines) will suffer no corne to be at any time transported; shall kingdomes bereaue themselues of their weapons and sell them to strangers? heere is the staffe of life, the staffe of bread, Leuit. 26. 26. Heere is our best weapon, shall we leaue our selues destitute of this weapon, only thorough our owne sloth? wherefore serue the inclo­sures, but only to the inhauncing of the Lords rent, and for the idlenesse of the tenant? whereas certaine it is, that better it were in a state, for men to bee wholy vn­profitablie imployed, then for want of imployment they should be left to their owne disposing; wherein you shall finde not only the losse of their time, but other vitious and dissolute courses, as drinking, gaming, riot, quarelling, and sometimes seditious tumults. Most cer­taine it is, that the kingdome is heerby greatly impo­uerished; for those lands inclosed are not able to main­taine such numbers of men, so many horses fit for the seruice of war, such prouision for our plenty, in a foure-fold proportion, as formerlie they did, lying open and in tillage. Where is the ancient strength of England, how easily may we be vanquisht? if in the best soyle, townes shall be thus vnpeopled: why doth our lawe so much intend tillage? why doth our law preuent in­mates and cottages? if on the other side, notwithstan­ding the increase and multiplying of people, yet villa­ges shall be ruinated, and all must serue for the shep­heard; [Page 249] infinit are the inconueniences which I could speake of inclosures, but I will conclude all with this one rule in lawe, interest reipublicae, vt ne quis re sua ma­lè vtatur.

Many and great are the iudgements of God, which from time to time haue followed the first authors and first beginners of inclosures; but you shall giue me leaue to prophesie a iudgement. A prophesie against our in­closures. That I may speake for this climat of England, giue me leaue to compare this great kingdome to a body: as in the middest of a body the heart is only the fountaine of all vitall bloud, which it sends forth and conuayes in her conduit-pipes, to all the seuerall parts of the body; so me thinkes, God hath ordained this kingdome, that in the middest of it there should bee the heart, the richest and fa [...]est soyle, which might send forth plenty of corne to all the bor­dering skirts, which as they haue the benefit of waters for the carriage of their commodities, so are they not in themselues such fruitfull corne grounds; yet if any part of the world be sufficiently prouided with graine, for the most part our sea-cost townes do share in their plen­ty; whereas our in-land countries must only relie vpon their owne prouision, and to that end, God hath giuen them a soyle fit for that purpose: Now seeing [...]hat they haue such inclosures, and that they haue wholly beta­ken themselues to their idlenesse and floth, assuredly whensoeuer it shall please God to send amongst vs, a punishment of hunger and famine, there the death and penury shall be greatest, from whence heeretofore wee haue receiued our greatest supply. Thus man desiring to escape the punishment of God in his labour, incurr's a far greater iudgement of God in his famine; if hee will not sweat in his worke, hee shall starue in his wants. Giue vs grace O Lord, strengthen and inable vs, that we may labour according to thine [...]rdina [...]ce, and i [...] thy mer­cy [Page 250] (O Lord) giue a blessing to our labo [...]rs, that we may r [...] ­ceiue from thee the▪ fruites of our labour, and [...] vs (O Lord) from that he [...]y punishment of [...]nger and f [...] ­mine.

6 Because the earth brought forth of herselfe [...] and bra [...]bles, therefore was man tied to his h [...]bandry and labo [...] heere is the course of his life and profession, now let vs come to his honor and dignitie, The disagree­ing betweene man and wife. which ap­peares in his gouernment, hauing lost his absolute [...] ouer the creat [...]es, and they no longer tied to his ser­uice, but assaulting and despitefully vsing their master and gouernor; behould, God laughes at the counsel [...] of men, instead of gouerning the dumbe beasts, the rule and tyranny of man must appeare vpon the same kinde, Gen. [...]. [...]. 16. Sub virip [...]test [...]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 capti [...]e to the will of her great Lord and master, (her husband). I know not whether I should cal this i [...]st de­cree of God, either a curse or a blessing; sure I am, that God did neuer so we any feedes of di [...]e [...]tion betweene those, whom hee himselfe hath co [...]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 dissen [...]ing in marri­age).

To shewe the large e [...]tent of this punishment, heere [Page 251] I conceaue, that all those things, which by natures first erection and institution were linckt and coupled toge­ther, The large ex­tent of this punishment. doe now admit a separation through their owne enmitie, that therein might appeare the iustice of God, combining themsel [...]es together against him, now they fall a [...] 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 m [...]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, & [...]rat pom [...]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 [...]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, [...]hat bre [...]hren like branches of one tree, should be bound vp together, when man and wife are separated, The branches cannot couple if the root be diuided. 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 pare [...]ts do thus nourish and harbour enmity betweene themselues? par [...]us error i [...] initio, [...]rit maximus in fine, he that shall goe a-stray in [Page 252] 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, Man is some­times subiect to the tyrannie & oppression of others. 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 [Page 253] 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, Princes haue their authority from God. 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 fi [...]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 voh [...]ntari­ly of thēselues 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 [Page 254] forth to paternitie, The degrees of gouern­ment. 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 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, Se­nat [...]s the counsell table; and the Italian hath his Signior and Signiori. Then as families increased, so cities were builded, countries adioyned, and a [...] 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, How strange it is that there should be en­mity in mar­riage. & 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 [Page 255] 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, The motiues to preserue loue. 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 dis­ [...]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, How vnnatu­rall is this en­mity in mar­riage. 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 [Page 256] 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 [...]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 th [...]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? The allure­ment of beau­ty should as­svvage man. cannot her beauty allure thee, the tender flesh, smooth skin, cleare visage, faire complection, flaxen haire, soft voyce, quick eye, smiling countenance? m [...]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, ha [...]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 [Page 257] 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, s [...]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; The wife is in­formed in her duty. 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 belōgs 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 [...]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 hee [...]e they seeme to be in the nature of partners or factors, ioyning only their stockes or their treasures: sometimes againe 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 [Page 258] 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 in [...]ermedle with the proper duties belonging to each other, In the house there are seue­rall duties be­longing to the husband & to the wife. 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 belo [...]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 [Page 259] choice? remember that thou hast made a solemne act before God, and the congregation, (which now thou canst not reuoke, or reca [...]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, The fond iea­lousie of the husband. 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 [...]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 [...]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 [Page 260] 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), The abuse of marriage may breed an ill disposition. 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, quàm coelibes suo, I f [...]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 [Page 261] know not what ill spirit hath set them at enmity, A bitter in­uectiue against marriage after diuorse. 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, Superintēdents of y ^e separated cōgregations, 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.

[Page 262] 7 But of all the plagues that euer be [...]ell man, I will now come to the greatest, a punishment not inflicted on the creatures, Man is accur­sed of God. 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. feare [...]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 vald [...] 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, The limitation of this curse. 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 [Page 263] 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 in [...]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 transg [...]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, The causes of reprobation. 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 re [...]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, [Page 264] 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 sub­s [...]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, whol [...], sound, and entire, without violence or coaction, the free choice, and election of our owne wils: so that if in his eternall praesci [...]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; The gui [...]tines of crying sins. 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, [Page 265] 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 cognizance of the sinne, so it leaues it not vnpunished, omnis qui inuenerit me, occîdet me, Gen. 4. vers. 14. Heere is our feare, and notwithstanding, that we proue runnagates, that we shelter and hide our own lookes, yet we carry a worme in our bosomes, that accu­seth vs, and layeth these sinnes to our charge, disquiets the thoughts, and will not permit the soules rest; and hauing thus committed, and being thus tormented, whereas reason should teach them, that the only way to recompence for the sinne, were to be sorrowfull and contrite, to aske pardon and forgiuenes, euen for his sake who died for our sins; yet they will rather continue in their own filth, and sin against the holy Ghost with a finall impenitency, and say with that cursed Cain, ma­ [...]us est delictum meum quàm vt possit remitti, my sinne is greater then it can be forgiuen. And thus wheras before they sinned against the rule of Gods iustice, now they begin to sin against the measure of his mercy; to dis­paire of his mercy, as if his mercy were not infinit, as well as their sinnes are infinit: as if the price of our re­demption were not sufficient to recompence for their sinnes; though they haue lost all possible meanes, wher­by they might be saued, yet God hath not lost that ab­solute power, wherewith he might saue a penitent sin­ner.

This curse of man is so generall, that whatsoeuer is or can bee spoken for the misery, and punishment of man, may well be included within the compasse of this [Page 266] curse, pe [...]ty Princes may well boast in the number and multiplicity of their dignities and stiles, whereas the great Roman Emperour could content himselfe with the bare title of Caesar Augustus. Mans curse ap­peares in his reason and in his religion. Sometimes a plenty breedes want; and diuersitie of matter, (when men seeme to be distracted with multitudes of thoughts), im­poseth a silence: many dishes, and much variety of good cheere, rather chokes then prouokes the appetite; I must therefore limit my speech, and setting a side all other fruits of this cu [...]se, I will only insist in those two qualities, which are proper and peculiar to man; his rea­son, which sets him aboue creatures; his religion, which makes him equall to Angels: the one guiding nature, the other sanctifying nature, mans excellency consisting in both; and if in both mans frailtie and cor­ruption shall appeare, then needes you must acknow­ledge the curse, and such a curse as cannot descend to the dumbe creatures, nor cannot ascend to the Angeli­call state, and therefore must needes be proper and pe­culiar to man.

For reason, God hath giuen it man for these two vses, first for discourse, that men grounded vpon the same principles of reason, The strange different iudgements of men. should concur in iudgement, and discer [...]e better, see more, and search further, the [...] (for the instant) appeares to the outward sight; & ther­fore it is a shadow of Gods eternall prouidence and prescience, wherwith God creating man, made him ac­cording to his owne Image: but now see the curse, that hath befallen our reason, quot homines tot sententia, so many men, so many mindes; as if reason were not the same in all, but that there were different and distinct rules, and grounds of our reason. As their are fiue senses, according to the fiue seuerall obiects in our sensible na­ture: so our reason (forsooth) must be infinitly multi­plied, according to the number of mens braines, and [Page 267] the capacity of each vnderstanding; our reason serues rather to discouer the diuersiti [...] of our opinions and iudgements, then to inforce an vnitie of consent; wher­as all the rest of the creatures they haue senses alike, they see alike, feele alike, taste alike; and for their out­ward actions, they are all carried with one and the same instinct of nature, only in men their wayes are in [...]init, their iudgements infinit; in so much that you might well doubt, whether they all consist of the same reaso­nable soule; and for the dumbe creatures, if you wil take their whole kinde, together with their naturall actions, they are much more reasonable, more wise and proui­dent in their owne kinde, then is man, notwithstanding his reasonable soule.

You will suppose, that I speake only of the promiscu­ous multitude, and of such only, whose wit will serue them to stir vp a difference or doubt, but whose iudge­ment is too weake to reconcile the controuersie: The different sects of Phi­losophers. or you will thinke that I speake only of neighbours and woe­men, alwayes iarring and dissenting out of their enuie; or of friends and kindred alwayes in suites of law in a point of their profit: No verily, but I will instance in the thrice renowned profession of learning; how many sects of Philosophers haue the schooles afforded, what infinit variety & contrariety of opinions? as among the ancients, according to the number of elements, there were Aristotelians; who out of their puritie, their light, and eminency aboue the rest, did seeme to resemble fier, which hath now at length consumed the rest: then followed the Platonists, who (like the element of ayre) inclose all their light in the clouds, or rather indeed do obscure and conceale it: then comes the Stoicke, who with the stricktnesse of his life, seemes like a sea- [...]aring man, lies vpon boards, and feeds vpon water and fish: at length vp starts the Epicure, who, (like a glutton) runs [Page 268] ouer the face of the whole earth, from market to mar­ket, to make his best prouision, to offer vp a fat sacrifice vpon the all-deuouring altar of his belly-god. Heere are the foure first elements, and from hence proceedes as great a difference in the opinions of men, as there is va­riety in nature; in so much that in the ancient mona­steries, what iars haue past between the Sco [...]ists and Thomists; between the Reals and Nominals, &c. And at this time it is not vnknowne, Petrus Ramus censured. how Petrus Ramus, a man of meane knowledge, without any ordinary parts either of nature or learning; yet through his owne im­pudency and pride, (desiring an innouation of all Arts, to cast all things in a new mould, to build his own fame in the ruins of others), hath opposed himself, not against any particular opinion, but against the whole streame and current of all ancient learning; ouerthrowing the grounds, principles, and rules of that most illustrious & thrice renowned Aristotle, whom all ages doe reue­rence and acknowledge to haue bin natures chiefe se­cretary, or best counseller of estate, the father of all hu­mane knowledge: and that which is yet more strange, this Ramus hath left followers and Disciples behind him, who seeme to be like affected to the ancient lear­ning, reducing all things, (euen the very scope & foun­dation of arts), to their own fond inuention, and barba­rous innouation. A shame it is, that Colledges and an­cient foundations, should giue harbour to such a wret­ched brood; who as they are first nourished vp in ob­stinacy and wilfulnes, so they will proue to bee fire-brands in the Church; who neglecting the fathers, and all ancient orders and decency, shall with their owne furious and witles conceits, set the whole world in com­bustion.

The second vse of reason is, according to the nature of the reasonable soule (which is spiritual), to raise man [Page 269] 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 studi [...]s of naturall Philosophy, Second causes do not detract from the first agent. 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 [Page 270] of that will, fiat vol [...]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, There is a great diffe­rence between the birth of things, & their continuance. 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 [...]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 [Page 271] actions doe more manifestly appeare by the little and small alteration in nature; Gods power doth wonder­fully appeare in the conti­nuance of the world. 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 [...]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 quàm 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 clea [...]e to the roofe of my mouth, Mans greatest curse in the point of his religion. 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 [Page 272] is the sole comfort and solace of man, Mans greatest curse in the point of his re­ligion. 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 great [...]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! [Page 273] 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 Tri [...]ity, one God in vnity, be honor and glory now and for e [...]er.

This difference in religion, I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine, The persecu­tion of true Religion. 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 propitiato­ [...]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 de [...]o [...]re it.

Here you haue seene religion died in her own bloud; but now I will tell you a greater mischiefe, religion not [Page 274] persecuted, which makes for her honor; but maskt, dis­guised and counterfeited, The cloakes and pretenses of Religion. 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, Macchi [...]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, blo [...]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; [Page 275] heere I will giue thee some little tast of that, The Author makes a small digression. 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 st [...]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, The contro­uersies of Re­ligion. and that he hath no turbulent spirit, but intends chari­ty, piety, and deuotion), they doe not any way frigh [...]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 [Page 276] 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 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: There are see­ming contro­uersies which may be recon­ciled. 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, [Page 277] 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 simplic [...], ipse se immiscuit [Page 278] 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 man [...]s [...]l [...]ation; Gods proui­dence and goodnesse ap­peares in these controuersies of religion. 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 s [...]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 cauti [...]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 notiōs, 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▪ so [...]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 [Page 279] shadowed forth in Saint Peters calling, Saint Peters calling and re­prehension. 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 d [...]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 pena [...]ce for his finne, seemes to bee a kinde of persecution▪ such fastings, Persecutions of the Church. such wee­ping, such mortificaton, such a strict and austere life, that tyrannie itselfe could hardly impose a greater tor­ment, were it not, that Gods holy and sanctifying spirit seemes to abate the sorrow; besides the promises of God, and the conformity of this building, for the foun­dations [Page 280] of the Church were laid in the bloud of Christ; and therefore necessary it is, that in the rearing vp of the walles and the roofe, the morter should likewise bee tempered with the bloud of his Saints, and they appea­ring in their own bloud, as it were clothed with scarlet, should at length sit vpon thrones, iudging and con­demning the world of impiety.

For the cloakes and pretenses of religion, what should I say, the best things are soonest abused, and this argues our corruption; if thou findest desperat attempts couered with a religious habit? Pretenses of religion how they should instruct vs. then acknowledge in thy selfe how powerfull religion should bee, for gui­ding and directing thee in the whole course of thy life, when a counterfeit shew of religion, shall moue others to vndertake such dangerous and horrible cruelties, not without the losse of their limbes, substance, life, the vt­ter vndoing of poore widowes and orphants; the expo­sing of themselues to all manner of tortures, fearefull to the behoulders, and therfore much more terrible to the offendors and malefactors, who suffer for their euill do­ing, &c. Whatsoeuer els may concerne religion, I shall hereafter speake of it more largely to your further satis­faction.

As man was corrupted, and all the creatures forsa­king their first and naturall vse, did serue for mans pu­nishment, and rebelled against him; so it stood with the vniformitie of Gods iudgements, The generall deluge. that nothing should remaine vntouched, no not the elements themselues, being the first principles, seeds & foundations of nature, for as man was totally defaced, and had lost the image of God, so this world though comming far short of that most excellent state of Paradise, yet being Gods owne immediat work-man-ship, and so still continu­ing, God at length in his wisdome for our sins, thought fit to deface it; and behold the rule of his iustice, when [Page 281] as the children of God were mixt with the children of men, God sends a deluge of waters to confound them together. Death is the punishment of sin, that we might heerein acknowledge Gods owne handy worke, the iudgement fell from aboue, their graues were fashioned in the clouds, and the elements did for a time change their situation, and these were likewise confounded to­gether: and as in the creation the waters did flow vpon the face of the earth; so now againe the whole world did seeme to goe backward, and to returne to the first nothing. Hence began a great alteration in nature, and all things were changed to the worst; the earth did de­cay in plenty and goodnes of fruits, for immediatly af­ter the deluge, God did enlarge Noahs-commission, and gaue him free power to feed on the flesh of the creatures; Losses sustai­ned by the de­luge. the water likewise lost her naturall proper­tie of goodnesse, and therefore Noah immediatly be­gan to plant a vine-yard; the ayre was more subiect to vapours, foggy mists, and darke clouds; the fire with hot [...]umes and exhalations ascending and turning to meteors, was made more imperfect and impure; the heauens themselues haue not freely escaped, though these sublunary contagions could not infect the stars, yet were they able much to hinder the goodnes of their actions and operations, as likewise to eclipse and ob­scure their beauty; some of them neuer appearing vnto vs, as are those stars in via lactea; others seeme twinck­ling, titillantes, through the thicknesse, opacity, and gloominesse of our ayre, not giuing passage to their beames; and all of them appeare short in beauty, lesse in quantitie then indeed they are, and assuredly are much hindred in their operations.

So that this generall deluge was indeed the generall confusion of nature; and as it was the death of nature, so nature her selfe could neither hinder nor hasten her [Page 282] owne death; and being once fallen, The naturall meanes were not sufficient to cause a de­luge. she could not raise her selfe by her own naturall power, for howsoeuer the God of nature might well vse naturall meanes (the wa­tery constellations) for the effecting of his good will and purpose; yet surely these in themselues were not sufficient, vnlesse you will thereunto adde Gods infinit power, and his absolut authority; for certaine it is, that there was the l [...]ke coniunction of stars, within our me­mory, in the yeeres 1524. and 1588. If we should sup­pose that God did herein vse naturall meanes, they might be numberlesse, as the power of God is infinit, and his wisdome vnsearchable; yet such as reason & the schoole of Philosophy do most approue, are these: First, that before the deluge the earth was more leuell, and framed according to a better rule of a Globe or a Cen­ter, and therfore the water might with more ease couer the whole earth 15. cubits deepe; this being supposed, there might follow a transmutation and change of ele­ments among themselues, where the earth might bee turned into water, and carrie according to the rule of Philosophy, decuplam proportionem, that euery ounce of earth might bee turned into ten ounces of water; the water likewise might bee summoned to appeare out of the deepe, to change her scituation, to possesse the face of the earth, according to her naturall course; the whole element of water might bee ra [...]ified, that it might take vp a larger compasse, and still retayning her nature might serue for our punishment; the bordering region of the ayre, might be condensed and thickned, that it might serue in stead of choking waters, and these might be raised and puft vp with hot fumes, proceeding from the bowels of the earth, which might make the boyling or scalding seas to swell aboue measure. Thus infinit are the wayes and meanes, which God might vse in this deluge; I will here impose my selfe silence, rather trem­bling [Page 283] at his iudgements, then presuming to search into the depth of his counsailes.

I do much more wonder at the staying of this deluge, how the floud should cease, considering the nature of water is to flow vpon the [...]ace of the earth▪ for vs to con­ceaue that the sea is a sinke or a bottom, The wonder was greater in the ceasing of the floud. & that the wa­ters are lower then the earth, it is much against reason, which denies the water and earth to make one perfect globe; much against common experience, when in the highest parts of their ships they see furthest, and fi [...]st dis­couer the shoare; th [...]ugh I confesse, that the inequality of the earth, is a speciall meanes to reduce all waters to one proper place, yet I suppose, that the wonders of God do manifestly appeare in euery element. First, in the earth subsisting in a centre, like an immoueable stocke, carrying the same distance to euery part of the circumference; then the waters, notwithstanding their roaring, their continuall and strange motion, wherein they seeme to threaten the earth, yet are kept within their owne bounds, not incompassed with a wall of iron or brasse, The wonders of God in eue­ry element. but with a border of sands, a weake bulwarke (I confesse) were it not, that Gods power had first pre­scribed the bounds; then followes the ayre, strangely and miraculously supporting a weighty burthen of clouds; at length we come to the fire, which being kindled and preser [...]ed by the swift and continuall mo­tion of the heauens, as it drawes nearer and nearer the poles, so is it more and more lessened, and giues place to the middle region of the ayre, which is therfore [...] ­iled from the burning and scalding zoanes; whe [...] (instead of shewers) they haue their morning [...] and the sweet springs, to bewater their drie and scorehed soyle.

For the truth and certainty of this deluge, see how God did dispose in his prouidence, that the Arke should [Page 284] rest vpon the mountaines of Ararat, amongst which (as I finde it reported) there are the highest mountaines in the world, and the most in number; which was an vn­doubted argument, Proofes of the deluge from the resting of the Arke. that this floud did ouerwhelme the whole earth: and likewise these mountaines were fur­thest distant from the sea shoare, that so it might ap­peare to after ages, and succeeding generations, fin­ding the reninant of this Arke, that the labour and in­dustry of man, neither would nor could transport the Arke thither, but vpon sight thereof, they might ac­knowledge and remember the great in-undation of waters; for thus Nicholaus Damascenus, an heathen man writeth, that in a generall deluge, one was carried in an Arke, and rested vpon the top of these mountains, whereon there continued a long time after, certaine peeces and fragments of the Arke; and this might bee the same, which Moses the Law-giuer of the Iewes doth mention.

Many signes and tokens doe likewise appeare in na­ture, which as they are the reliques, so they serue as most vndoubted arguments and proofes of the deluge; Reliques of the deluge in nature. at this day there are found, both in other nations, and (as I am informed) in the Ile of Man certaine trees, which serue both for timber and fuell, in such plenty and quantity, so many fadomes vnder the earth, as that by al probable coniecture they were there buried and couered in the time of the deluge; God foreseeing the wastfulnes which man would commit in the spoyle of his woods, like a prouident master of a family layes vp his store, makes his prouision, and keepes his wood-yard safe lockt and conceald, vntill a time of necessity; somtimes likewise in the bottomes of seas and waters, Trees. where as­suredly according to the coast and situation of the country, there hath bin alwayes a fluxe of waters, (sup­posing the world in the state, wherin now the world [Page 285] stands) yet therin there hath bin discouered foundati­ons of buildings, Buildings. which assuredly were ouerthrown in the generall deluge; vpon the face of the earth I haue obserued rockes and stones seeming to hang in the ayre, without any circumiacent earth, whereas I did conceaue in reason, that these hauing no certaine growth, but only per iuxta positionem, & agglutinatio­nem, Rocks. as the schooles speake, the bosome of the earth was the fit wombe to ingender them; and standing thus they did daily decay and decline, and therfore certainly were not thus from the first creation, but the conflux of waters hath vncouered them of earth, & hath left them there naked and bare, to be the immoueable markes of the great deluge.

When I consider the barrennesse of the earth for ma­ny leagues together, Barrennesse. I cannot conceaue that it should be thus from the beginning, being Gods owne imme­diat workmanship, but that the salt waters haue caused this barrennesse, and when I consider the strange diffe­rent mould of one and the same earth, as I haue often obserued, The different mould. sand vpon clay, clay vpon grauel, grauel vpon chalke, chalke vpon sand, &c. Assuredly this diuersity neuer was in the first creation, neither hath it since been effected by any influence or operation of stars, but some general ouerflowing of waters, hath caused this variety of mould and complection; The veines of the earth. obserue how the goodnes or barrennesse of grounds followes certaine veines of the earth, not according to the coasts of the heauens, from East to West, from South to North, least you might ascribe it to the motion of the stars, but com­monly by a wreathed and crooked forme, that you might rather ascribe it, to the current streames of the waters; but let vs dig vp the barren soyles, and some­times we shall finde out marle-pits, Marle-pits. which do vndoub­tedly assure vs, that God hauing first created the earth, [Page 286] gaue it a fatnes in the vpper crust thereof, but in the great in-undation of waters, being spread and couered ouer with sand, it is now baked and growne to a kinde of ripenes and melownes; so that (man vsing his labour and industrie) God hath now ordained it, to bee the compost of the earth, to supply the barennesse of nature, in this last and old age of the world: Cole-pits. let vs yet dig dee­per, and happily we may come to some cole-pits, which consist of the oylie & vnctuous substance of the earth, which is laid and buried so deepe by the ouerflowing of waters, in the time of the deluge, as not being able to supply [...]ap for the root of trees (whereunto it was first ordained by nature) it gathers it selfe to it selfe, and ha­uing a long time of concoction, without any great an­noyance of waterie sappe, God hath ordained it, as a fit subiect for fuell, which in these last dayes, (our wood fayling, especially in these colde Northerne countries) God hath very plentifully discouered; and that which giues credit to this truth, I haue obserued this in the cole-pits, that where there hath been a moderate fall, and descent of water, there the cole hath been much weightier, brighter, and better; as for mettals there is not the like reason in them, for assuredly they follow the course of the heauens, as they are framed by a spe­ciall influence of Starres; wherein appeares the good­nesse of God, that in so painefull and such a dangerous worke, poore man might obserue a greater certaintie in his labours.

I suppose likewise, that the vn-euennes of the earth (the hils and the vales) were much caused by this gene­rall deluge; for ye shall obserue, that the highest moun­taines vpon earth, carrie some proportion to the low­est bottome at Sea: Mountaines are shelues, vallies are the channels. for as the greatest height is suppo­sed to be sixe and twentie or seuen and twentie miles vpright, so is the greatest deapth, that God might ob­serue [Page 287] some kinde of proportion in the inequalitie, see­ing that both earth and water should make one perfect globe, (thus the fish of the Sea resemble in feature and [...]orme the beasts of the field, that so thou mightest ac­knowledge the same prouidence of God in both); for certaine it is, that all the terrible tokens, and signes of Gods anger and wrath, did accompanie the deluge; and as the waters did swell aboue measure, so the billowes and waues of the Sea did arise in a wonderfull and fearefull manner; and these (surely) might well cause a great inequalitie in the earth; and therefore you shall obserue, that the hilles stand not alone, but are conti­guous and adioyning together, as it were shelues rai­sed vp with the waues, and carried with the streame; that it might appeare, that God in the middest of iudgement, remembreth mercy; for euen these hilles did serue as a speciall meanes (by Gods owne appoynt­ment) to allay the raging of the waters; and againe to gather them into one common storehouse, where they might bee hedged, and kept within their ow [...]e boundes.

The truth of this deluge to the Iewes and the Chri­stians, Proofes a­mongst the Iewes. is sufficiently warranted by the diuine testimo­nie, which is beyond all exception. Wee are likewise able to trace the continued succession of times, the dis­cent of tribes and families from Noah and his Sonnes, as likewise the plantation of nations, the establishing of kingdomes and gouernments; so that nothing is de­fectiue in this kinde, to him that hath made but a small entrance in the studie of Chronologie; as likewise the attempts of men soone after the deluge, for preuenting the like in-undation, as namely the building of Ba­bell, &c. many things as yet appeare in their lawes and their customes; especially places (reserued for keeping of their auncient recordes) so built, as that they might [Page 288] be free from the annoyance of waters.

For the Gentiles, their Philosophers considering that the world was vpheld by opposition and combate of elements, and that the elements were not equally matched, but doe fight vpon disaduantage; for two of them are actiue and two passiue, the actiue qualities farre exceeding the passiue in vertue, power and opera­tion; hereby they did conceiue that there might be an ouerthrow and dissolution in nature, either by water or fire, which were therefore not improperly called the dreadfull and destroying elements; whereby the opi­nion concerning the generall deluge, was made the more credible, which deluge was known vnto them by the name of Ogiges or Deucalions floud: not, but that I acknowledge there was a floud which happened in the time of Ogiges, and another in the time of Deucalion; but assuredly such things are reported of these two flouds, which could not be competent or agreeable, but onely to the vniuersall deluge; and therefore I suppose that the deluge was called by the name of Ogiges or Deucalions floud, because these gaue occasion, and did rippe vp and renew the memorie thereof; this I con­ceiue, because certaine it is, that Noah was called a­mong the Gentiles, the first Ogiges, speaking of the floud which happened, sub prisco Ogige, and things which were past remembrance were called Ogigia; Testimonies of the Gen­tiles concer­ning the de­luge. this deluge is likewise mentioned, by diuers most aun­cient heathen writers, as by Berosus Chaldaeus, Hieroni­mus Aegyptius, Nicholaus Damascenus, Abydenus and others, according as both Iosephus and Eusebius doe proue; Plato in Timaeo, seemes to remember it; and Be­rosus, who was the most auncient writer among the heathen, beginnes his historie from the floud in these words: Ante aquarum cladem famosam, qua vniuersus perijt orbis, &c. beyond which course of time no histo­rie, [Page 289] no author, no monument is extant; and that you may not thinke, that this truth was fastened vpon the ancients, or that their workes should heerein admit a fauourable construction; the Heathen and Pagans at this day in Bresill, and other countries of the West-Indies, lately discouered in our age, where neuer any Christian professors were knowne to teach; yet they talke of the drowning of the world, which happened in times past; and they say, that this was left vnto them by tradition, time out of minde, by the inhabitants of those places.

But why doe I thus trouble my [...]lfe with the de­luge? behold I see a waterie signe in the cloudes, con­taining in it selfe a great varietie of glittering colours, as it were resembling the beautie of Nature, which by a speciall indulgence of God, shall preserue vs from the like in-undation of waters. Of the Raine­bow. It proceeds (I confesse) from waterie and naturall causes, and was before the deluge; but not as a sacramentall signe, or the earnest of Gods promise and couenant: for th [...] [...] is a ring▪ before it becomes a mariage ring, as things which consist in re­lation, first presuppose an entitie in themselues. Behold (I say) here is a bow; but here is our comfort, an emp­tie and a naked bow: Where is the shaft? it is alreadie shot, and spent; wee shall neuer neede to feare any fur­ther danger by this bow; for to my sight, and to my vn­derstanding, it is rather bent against heauē, then against earth. I pray' obserue it aright; it should seeme that God hath so disposed it, that it might serue rather as a memoriall for God, to put him in mind of his promise, then as a terrour to man, to strike vs with feare of Gods vengeance. And therefore this bow shall serue as a bridge, as a bow-bridge, by which I will passe ouer this great in-undation of waters, humbly praising and mag­nifying God, that as the old world was ouerwhelmed by [Page 290] waters; so God in his mercie hath appointed, that there should be a regeneration by waters, that the old Adam being washed and cleansed from sinne, we might be recei­ued into the arke of Christs Church, through the sancti­fying waters of the holy stood of Iordan.

Hauing spoken of the first ouerthrow of the world by waters, I cannot but in a word, (for similitude of ar­gument, though otherwise the iudgements shall bee wrought by different and contrary meanes), speake of the second ouerthrow, which shall be by fire, in a gene­rall combustion. Behold then, the earnest of this last iudgement, when as Sodom and Gomorrha were con­sumed with fire from heauen, that it might serue for e­uer as a remarkable token, The burning of Sodom and Gomorrha is an earnest of the last gene­rall combu­stion. or the first beginning of a general combustion, which threatens the whole world. Vnto this day the place is vnhabitable, fire and brim­stone hauing left such a strong sent, as might well argue the strange ebullition of their vnnaturall lust: and as it was a lust, which did not intend generation; so was it the most vnnaturall act, without any president or ex­ample of the bruite beasts, for none of them are tainted with such vncleannesse. And therfore (behold) their pu­nishment, carries a proportion and correspondencie to the offence: whereas they should haue intended by an orderly course of nature, the preseruation of their seed, in the fruites of their loynes; the propagation of their kinde, and the continuance of their names and memo­ries; themselues taking a cleane contrarie course, &c. (the remembrance hereof is most hatefull, detestable, and abominable to euery chaste and Christian minde). Therefore by the iust iudgements of God, these Cities were turned, by their destruction, into a strange lake; which vnto this day, is knowne by the name of mare mortuum, the dead Sea, wherein nothing can liue: for proofe and certaintie whereof, as trauellers at this time [Page 291] can testifie as much, so many Gentiles, Heathen and for­raine writers doe witnesse the same truth; as Galen, Pausanias, Solinus, Tacitus, and Strabo, all of them te­stifying and shewing the particular wonders there­of.

But you will say, that this iudgement is only proper and priuate to the inhabitants of those parts; and that little trust or credit is to bee giuen to trauellers in this kinde: Thunder and lightning, to­kens of the last combu­stion. though herein I could easily conuince you, for things shall speake for themselues, and in euery nation, there are many eye-witnesses of this truth; yet behold, for your further satisfaction, in the darke and thicke cloudes, how the thunder and lightnings are together encompassed, as if wee could not separate these iudge­ments, but that the one did carrie and portend the o­ther, and (as it were) giue place to the other. For when the Sunne shall haue gathered out of the bowels of the earth, a sulfureous matter, fit and apt for combustion; as much in effect, as if I should say, when our iniquities are come to a full height, and ripenesse, and that our sinnes are climed vp to heauen, and there crie for vengeance, cum calles obdurârint; then behold, he that sits vpon the cloudes, doth together send foorth a lightning and a thunder, for the decrees of God are inseparable, though there may be degrees in their execution. First the light­ning astonisheth vs, like an admonition, or preparatiue to the subsequent iudgement, ac si dicat ca [...]e, ne te ful­men interimat; then followes the iudgement, which is vnresistable. Now if you please to consider this thun­der and lightning as tokens and forerunners of the last generall combustion; you shall finde the one a figure of the other, and very fitly to resemble it, by way of com­parison.

But how am I falne at length, to speake of water and fire? as if the Deluge, or the burning of Sodom, could [Page 292] betoken the generall fall and corruption; when as (in deed) they were the particular punishments of actuall sinnes, The author re­calles himselfe. proper and peculiar to the place, to the times, to the persons: vnlesse what hath befalne them, might serue as threatnings to vs; and that the whole nature in generall cannot be excused from that, which hath be­fallen any one in particular: but I will not stand to iu­stifie my selfe; indeed I was carried with the course and streame of the times, considering things as they fell out, according to their seuerall accidencies. If herein I haue erred, it is no great marueile, for behold my tongue is confounded, my tongue is confounded: and therefore in the next place, I will come to the next ge­nerall iudgement, which concernes whole mankinde, namely the confusion of tongues.

8 Genes. 11. vers. 7. Come on, The confusion of tongues. let vs goe downe, and there confound their language, that euery one perceiue not ano­thers speech, &c. This confusion of tongues first began at Babell, and is now generally spread ouer the face of the whole world: common and daily experience can witnesse the truth of the successe, and the diuine testi­monie shewes the first originall. Eusebius likewise ci­teth at large the testimonies both of Abydenus, who li­ued about King Alexander time, and of Sibylla, as also the words of Hestieus, concerning the land of Senaar, where it was builded: and these Gentiles doe shew by reason, that if there had not been some such miracle in the diuision of tongues; no doubt but that all tongues being deriued of one (as all men are descended of one father) the same tongues would haue retained the same rootes, and principles, as in all dialects or deriuation of tongues, we see that it commeth to passe: but now (say they) in many tongues, at this day, wee see that there is no likelihood or affinity among thē, but are al different the one from the other: and thereby it appeareth, that [Page 293] they were made diuers and distinct by some speciall miracle.

Herein the iustice of God appeares, that seeing man desired to continue his owne memorie, by the workes of his owne hands, without any reference to the diuine power; therefore God confoundeth their tongues, How agree­able the pu­nishmēt was to the offence. that their speech and their language might faile them, to record their owne acts: and that they might neuer bee able to conspire or take counsell together; when the one calles vp for timber, the other breakes his backe in carrying vp stones; one calles for his instruments and tooles, but another brings morter to stop his mouth: thus euery man either suspecteth himselfe to bee in a dreame or else accuseth all others of madnesse and fol­lie; and thus there is a dumbe silence of pratling crea­tures, there is a noyse or a sound without sense or signi­fication, for want of one knowne and common tongue to interpret. Thus the punishment was agreeable to the diuine iustice, and very conformable to mans present state and condition: for whereas our mindes are distra­cted with varietie of opinions, The punish­ment is agree­able to mans condition. and our hearts carried headlong to diuers inordinate lusts; so the tongue should likewise bee confounded with many base and barbarous languages, some of them very harsh in pro­nunciation, that a man must wrong his owne visage, and disfigure himselfe to speake them: others without grauitie or wisdome in their first imposition, consisting only of many bare, and simple tearmes, not reduced to any certaine fountaines, or heads, which best resem­bleth nature: Many of them hindring mans thoughts, and wanting a sufficiēt plentie of words, cannot signi­ficantly expresse the quicknes of inuention▪ or liuelily expresse an action: some giuing way to fallacies and sophistrie, through Tautologies, ambiguous words, darke sentences; others inclining to ribaldrie, and luxu­rious [Page 292] [...] [Page 293] [...] [Page 294] speech: all of them daily inlarged, and refined, as hauing not yet attained any perfection, but still requi­ring the helpe of the pencill; insomuch that within the compasse of a few yeeres, you shall not know them to be the same languages. Thus is man no counterfeit, for he is inwardly, and outwardly, totally confounded.

For the large extent of this punishment, it may well appeare by a due consideration, either of place, or time. For all nations in the world seeme more to be diuided with tongues, The extent of this punish­ment. then with seas, with riuers, with bankes, or with gouernments; and in the same tongue you shal obserue a great diuersitie of dialects, the Grecians speake diuersly their owne language, Attice, Ionice, Dorice. Take this one kingdome, and you shall finde that Seuerne & Trent do moysten the seuerall tongues of our people, and make a great difference, in one and the same language; notwithstanding the pr [...]eminency of the one aboue the other, yet the meanest will not conforme it selfe to the best: the Welsh suppose their owne tongue to be as honourable, in regard of the an­tiquitie, as the English doe daily seeme curious in filing and refiling of theirs. Now in the succession of times it appeares, that all the ancient languages, which indeede were y ^e fittest caskets to containe y ^e Iewels of mysteries, haue already failed, either in the vse and speech of men, as the Hebrew, Greeke, Latin, Syriacke, Chaldaick, &c. or else are wholly extinct, and abolished. As heere in England, the Saxon tongue; and the language of the Picts in Italy; what tongues the Gothes and Vandols did speake: and he that shall peruse our English Chau­cer, shall finde more difficultie in his words, then in his sense. And thus the confusion of tongues serues to be­reaue vs of each others helpe; we cannot partake with other nations in their counsell and experience. Our owne forefathers committing their workes to wri­tings, [Page 295] they seeme aliens and strangers vnto vs; we can­not vnderstand them, without the vse of Dictionaries, and Commentaries.

To let passe, how nations haue issued out of nations, and all men descended from one, whereby they might retaine the same speech and language, The strange­nes of this iudgement. for the learning and perfection of the reasonable soule; as they doe the like foode for preseruation of their bodies, and the same seede for propagation of their kind. But for this varie­tie of tongues, I would gladly aske, Doe not all other creatures of the same kinde, agree in one and the same language of nature, wherby they testifie to each other, either their ioy, or their sorrow? Haue not many birds as much varietie in their notes and tunes, and yet all are the same in the same kinde; as there are words and syl­lables which passe betweene men? I pray', doth it not appeare, in all other workes of nature, that the inward forme doth naturally of her selfe discouer her selfe, by some outward propertie? and why should not the rea­sonable soule make her selfe knowne by a naturall speech and language, that wee might see the inward man as well as the outward feature? for speech is the on­ly companion, and witnesse of reason.

Consider the instruments of speech, the throate, the tongue, the teeth, The strange­nes appea [...]es by way of comparison. the lips, and the pallat; are they not the same, and alike in all men? Is not the ayre and breath the same, which frames the sound of this voyce? Take all instruments of musicke, and being fashioned alike, you shal find a like sound, they consist of a meane, a treble, a tenour, a base, &c. they haue so many strings, so many stops, they giue the same musicke; that is, the same language in effect, though the lessons doe varie, that is, the difference consists in the diuersitie of their speech, or their conference. Are there not many natu­rall notes, which are alike common to all languages? [Page 296] (our laughter, our sighing, our sobbing, our sneesing); cā the passions of the bodie thus naturally discouer thē ­selues▪ and yet cannot the minde naturally disclose her owne secrets? Is there any thing so proper and peculiar to man, as societie and fellowship; and yet for want of one common language, the kind cannot conuerse with it selfe? and yet you may obserue in all languages, how there is a necessitie of the same alphabet; for there are but fiue vowels, and more or lesse there cannot bee, which proceedes from the opening or contraction of the mouth: will Nature lay the foundation, and yet God in his wisedome forbid to finish this building? then is it euident, that contrarie to the first intent of na­ture, wee are changed and altered by sinne; God con­founding our tongues, brings our workes to confu­sion.

But (I pray') consider the occasions which might serue [...]or the retaining of the same language: Are not all men deriued from the loines of one, Meanes to retaine the same language. and the same man? haue not nations issued foorth out of nations? and is it pos­sible, that they should retaine the same seede, remem­ber their beginnings, obserue the same rites, customes and manners, and yet forget their owne language? In Pembroke-shire certaine Dutch-men being anciently permitted to inhabit, their posteritie vnto this day re­taines the luxurie and riot (proper to that nation), and yet they haue forgotten their language. Thus the tongue serues to be instrumentum gustus & loquelae, the instrument of taste, the instrument of speech; the one she stil practiseth, the other she hath cleane forgot­ten; and in both you may acknowledge the corrup­tion of mans nature, and the iust punishment of mans sinne.

If our beginning bee forgotten, and that wee haue learned a strange language; yet (me thinkes) the noble [Page 297] and braue conquest of Princes, The Monar­chies and con­quests. especially the great Mo­narchs of the world, should haue reduced all things; as to the vniformitie of gouernment, so to the vniformitie of tongues: that all being ruled and guided by one law, hauing recourse to the Emperours court, doing their homage and seruice to his person; this might be an ex­cellent meanes to auoyd barbarisme, and to re-unite the tongues of men in one speech, as the bodies of men are knit together vnder one yoake of subiection. But all will not serue against the diuine prouidence, for he con­founded their tongues, who hath likewise confounded their Monarchies; sooner you may suppresse a state, and put them all to the sword; then that you can bridle their mouthes, bring them to schoole, and teach them a new tongue.

If the sword cannot preuaile, yet (me thinkes) the ne­cessity of trading, The necessity of trading and commerce. and commerce should inforce a ne­cessity of the same language: especially considering that there are certaine fruits proper to nations; and as their soyle yeelds them, as their country affoords them, so the inhabitants first impose the name, and this name should accompany the fruits, and be together transpor­ted to those nations, to whom these fruits are imparted; for (assuredly,) the name would no way increase the bur­then, or price of the commodities: but it should seeme, that together with the change of our windes, and our sailes in the passage, we must alter these names; or els we haue forgotten the ould names, and remembring only the v [...]e and valuation, we do well hope, that a new name may make a new price; supposing that it lies in our power, being now masters of the commoditie, to giue it a name at our pleasure, and thus you see the con­fusion of tongues.

But of all other meanes to reduce the world to one language, (me thinks) the greatest consists either in the [Page 298] necessity of the same lawes, The vniformi­ty of lawes and of religion. which in ancient times haue gouerned the whole world; or els from the vniformity and concent of religion, which vnites and knits toge­ther the hearts of all men in one league of faith, the tongues of all men in one confession of faith, the actions of all men in one seruice of faith, and in the same bonds of charity and deuotion. So that there is notwithstan­ding the separation of persons, time, and place, a perfect communion of Gods Saints. If generall councells should meete and assemble together, necessary it is, that they should confer in one common language, concer­ning such things as may generally tend to the good of the whole Church; or if we should be inforced to tra­uell, it were to be wisht that we might not be destitute of the meanes for our soules health, but that wee might bee fit to ioyne with all congregations in prayer; yet God forbid, that wee should pray in an vnknowne tongue, which in effect were, to offer vp vnto God, the calues of our lips ( vitulos labiorū), without the burning incense of the heart, which should set on fire the sacri­fice, and make it acceptable; and heere you may well obserue the curse of God in the confusion of tongues.

This punishment doth not only argue how tongues are confounded among themselues, that from one natu­rall and instrumentall tongue, The punish­ment appeares not only in the variety of tongues, but likewise in the distraction. there should proceed in­finit notes and numberlesse tongues and languages; but likewise how the tongues are distracted, from all other mans faculties; how hard it is, to keepe the heart and the tongue in an equal pace, that neither of them should run before, and leaue the other behind it: in our dea­rest prayers, doth not the mouth run ouer the seruice, when the heart is wandring in the fields about our ordi­nary vocation, and sometimes is stained with vncleane thoughts? hath not the tongue learned her lesson with­out booke, speakes like a Parrat, and seemes to excuse [Page 299] mans negligence, and to conspire with the world and the flesh, for the couering and concealing of sinne; that without a first mouer, without the hearts direction or consent, she is able to play her owne part, and to set a difference between the outward and the inward man in one and the same person.

Suppose the heart and the tongue should ioyne their forces together, and both labour and ioyne in one acti­on; yet what a difficulty appeares in respect of the sub­iect, A difficulty for a man to ex­presse his own thoughts. as if they could not discouer their own inuentions or notions? how hard is it to describe an action to the full life? there must be as great wisdome and policie in the relation, as there was in the first assault and attempt; there must be the same spirit, life, courage and resoluti­on: heere you shall finde words of defiance, as it were spit out in bloud; anon nothing but mildenes and tearmes of compassion: now to temper and square out a speech for men of all sorts, of all degrees, vpon all oc­casions, it is a very high point of wisdome; and therfore the Historian deserues great commendation, almost as much as the actors; and it were to be wished, that hee which holds vp his speare, should at length take vp his pen, and describe his own acts: Caesar hath written Commentaries, Cominaeus the actions of his master, Ta­citus the gouernment of the Romans, and Machiauel the state of the Florentins: if difficulty appeares in the relation, if the most naturall action of man, his speech be troublesome or defectiue; acknowledge the curse of man, in the confusion of tongues.

Especially I conceaue, that it is a great difficulty for a wiseman to expresse his own meaning, A wise man can hardly be a good speaker. conceiuing all in an instant, after an angelical manner; for him to descend lower then himselfe, and cutting out his meaning by peeces, to square it by the rules of a method, to the mea­nest capacity; neither his patience will permit him, nor [Page 300] the height of his vnderstanding eleuated aboue the vul­gar reach, can admit such a down-fall: in so much that you shall find few of the wisest men, to haue the best vt­terance and deliuery. Againe, multitudes of words be­tokens a great want of substance, and therfore desires to make recompence with leaues, for want of the fruit and kernell of vnderstanding; for assuredly the greatest number and multiplying of words, argues the least weight and poyse in the substance. But dumbe beasts are not therfore dumbe beasts, because they are not heard, for their sound and noyse is far greater then ours; but they are therfore dumbe beasts, because they spake not distinctly to our vnderstanding: and so many men and many woemen may bee called dumbe, notwith­standing their verbositie and multitudes of words. The sweetnes of musicke appeares as well in the pause, the respit and keeping of time; as in the notes, the tune, or the voyce: sometimes a silence is as fit, and as commen­dable in man, as at other times his speech, or his vtte­rance.

How great a part of our age is taken vp in learning of languages, from ten to twenty, from twenty to thir­tie, The difficulty in learning tongues. scarce the whole life of man will suffice? In all our Vniuersities, you shall finde the Greeke and Hebrew professors, to be the most ancient and the most painefull students; and yet they teach nothing in effect, but only the bare language: how many Grammars, what infinit rules, what dictionaries, and phrases of speech are requi­red for the helpe of our studies? Grammar is the en­trance, which leades to the mart of all sciences; if thou mistakest thy selfe in the entrance, thou shalt greatly wander in the whole course of thy trauell: suppose thou hast laid a good foundation, and hast proued an excel­lent Grammarian; yet their seems to be a kind of oppo­sition between the studie of nature, and the knowledge [Page 301] of tongues: the one grounding it selfe, vpon the setled foundation of a good memory, the other quickned by the speedy discourse and apprehension of a ripe and for­ward wit: Defects in Grammar. neither do tongues follow the order and course of nature, for in many things which nature hath rankt in one kinde, and giuen them the same properties, yet in grammar you shall find them infinitly to differ in their genders, their numbers, declensions; wheras in­deed there should bee some kind of affinity between Logick and Grammar, the one directing his vnderstan­ding, the other framing his speech, and both of them should ranke things in serie praedicamentali: as things are ioyned or differ in nature, so they should obserue the like agreement or distance in mans conceit or vtte­rance; and yet the art it selfe is to be excused, loquendum vt vulgus, such was the necessity of Grammar, that it proceeded not by degrees like other arts, not cannot admit a reformation, as being promiscuously dispersed through the mouths of the multitude; yet such hath bin the painfull attempts of the learned, that heerein they haue left nothing vndone, which might make for the perfection of the art.

The greatest confusion (in my iudgement) doth here­in especially appeare, when the parts do wilfully and maliciously oppose each other: that notwithstanding the hearts priuitie and knowledge, Periury and lying proceed from this con­fusion. together with the inward and vndoubted testimony of his own consci­ence; yet the tongue and the outward man shall sweare and depose the contrary: and therein shall take God to be the witnesse of falshood, as if they did desire God to alter and change his owne nature, rather then these miscreants will conforme themselues to the truth of his nature. Here you see the corruption of man in the con­fusion of tongues, heere is the height and top of all mi­sery; now as steps and degrees hereunto, are lying, equi­uocation, [Page 302] mentall reseruatiō, ambiguous, doubtful and darke speeches; all which haue their degrees of accesse vnto periurie, according to substance or circumstance. And hence it is, that the casuist Diuine desiring truth, and nothing but truth, obligeth the conscience, and in­forceth the speaker, to speake according to the vnder­standing of another, and not of himselfe; so that he must be inwardly perswaded in his owne conscience, that the other did conceiue him, in the same manner, as hee himselfe vnderstood his owne words; otherwise at the barre of his conscience hee shall be iustly condemned for falsehood and lying.

To leaue the great and crying sinne of periurie, it stood with the iustice of God (the heart and the tongue being thus diuided) to set a difference betweene the eare and the vnderstanding: The very tongues doe sometimes ob­scure and hin­der our know­ledge. that as man deales with God, and deales with man deceitfully; so God frames out his iustice according to measure and rule, that man might bewaile his owne punishment, for committing the like offence; for assuredly many tongues doe much hinder the diligent search of the truth. It were to bee wished, that we might speake the language of Adam, where names were imposed according to the nature of things; but now it should seeme, there is a great diffe­rence, for the most pleasing speech adorned with Me­taphors, and Figures, is not the fittest for the discouerie of a truth: and on the contrarie, all the schoole lear­ning, which indeed is the very touch-stone of all truth, and in it selfe is most wise, and farre transcending the ordinarie capacitie, yet suffers the shamelesse and ma­licious reproch of barbarisme, for want of the elegancie of stile; and all the first parents and authors thereof, who indeed were the lights and lampes of all true lear­ning, as Lumbard, Sanctus Thomas, Scotus, Occam, yet are contemned and neglected by this poeticall and [Page 303] phantasticall age, which delights more in words then in substance.

To giue an euident proofe of this confusion of tongues, how plentifull are the schooles, and how doe they abound with multitudes of distinctions? all an­swers must end with distinctions, which assuredly wel argueth, that if the branches must necessarily be diui­ded, to serue the present turne and occasion, yet still the roote is confounded: a great iudgement of God, that man hauing forsaken the first fruite, and hauing associa­ted himselfe to the beasts of the field; therfore he proues a stranger to himselfe, to his brethren, and forgets his owne mother tongue. Whether man should speake naturally He­brew. Indeede I haue heard it repor­ted by authors, that if a man were taught no other lan­guage, then hee should speake Hebrew, the same lan­guage which Adam spake in the beginning: but I should as easily beleeue, that if a man wanted all pos­sible meanes to sustaine life, that then hee should in­stantly recouer Ierusalem, from the hands of the Turks, and that God should there call all the tribes together, or raise vp Adam, there to conuerse and talke with him in the Hebrew tongue; as that he should speake natu­rally Hebrew, for the curse was generall in the confu­sion of tongues: though speech be proper and naturall to man, yet this, or that language, followes the franke and free imposition of man, and hath no ground-work in nature.

That which gaue occasion to this opinion, was this, what language men should speake in Paradise, or after the last resurrection, supposing that language to bee naturall to man; and certainly of all the to [...]gues extant, Hebrew is the likeliest, Whether we shall speake Hebrew after the last resur­rection. for it was of Gods owne impo­sition and framing, before sinne had defiled man; it con­tained the greatest and highest mysteries, and of all o­ther tongues, seemes to bee the fittest arke to containe [Page 304] them▪ Christ and his Apostles were Hebrewes, first sent to the Iewes, and then to the Gentiles. Vpon the Crosse Christ vsed his owne tongue, Eloi eloi lamasabactha­ni, notwithstanding the tongue was vnknowne to the souldiers. And in the Apocalyps, although the booke was first written in Greeke, yet the Angels song in hea­uen is there recorded in Hebrew: but when I consider, that man shall haue a higher state, then was the state of Paradise, and that his bodie shall be much more spiri­tuall, and his vnderstanding more illuminated, then e­uer before; for we shall then be like the Angels of hea­uen, who speake to each other, by directing the edge of their vnderstanding to each other, as it were opening the glasses, and casting foorth a light to each other: Considering (I say) the different condition of renewing to a better state, and continuance in the same state, they must pardon me, if I doe not affirme this, as an vndoub­ted truth in mine owne priuate opinion.

From this diuersitie and varietie of tongues, you shall obserue a great disorder both in the State and in the Church; whence proceedes the enmitie betweene nations, The inconue­niences pro­ceeding from this confusion of tongues. and the first occasion of reproch? where doe they first begin to discouer themselues, but onely from the diuersitie of the garbe and the language? To see a poore Northerne man, with his gaping & wide mouth vsing his broad and flat speech, brought vpō the stage, heere is a subiect of laughter for the multitude: but I feare, that this hate and enmitie betweene nations, doth nourish and adde fuell to the hot strife and contention of the Church, in the point of her controuersies; or at least I may truly say, that infinite are the contentions of the Church about words; all which proceed from that curse of man, the confusion of tongues; which we can­not auoide, but seeme rather daily to increase our own shame: we fight about shadowes, wee contend about [Page 305] words; many doubts in Christian religion seeme to be grounded vpon the signification of words, and tearmes of art; how many Sacraments hath Christ ordained in his Church? a question of words: doe Sacraments con­ferre grace, ex opere operato? a question of words; is honour due to the Saints? a question of words, and such like infinite questions.

Sometimes in the very exposition, or interpretation of words, being simple and first notions, (as the schoole speakes) and no tearmes of art: there are many & great controuersies in Christian religion, whether Christ in his sole and humane nature did really and truly de­scend into hell; Great contro­uersies about words. if wee could agree vpon the exposition of the word, it would sufficiently resolue the contro­uersie: or will you see an infernal state here vpon earth, whether presbyteri should signifie lay elders, or not; it hath been much disputed by some men, whose zeale is not according to knowledge. Thus the holy Ghost be­ing the pen [...] mā of Scripture, giuing the stile, the words, the method, as well as the sense: if any one of these be altered or changed, it loseth the strēgth of the Canon; and therefore he that shall take vpon him to interpret Scripture, doth only giue his owne exposition of Scrip­ture; which exposition being priuate and proper to himselfe, I will regard it no more, then the opinion of one priuate man; so that, if in my reading of the Fa­thers, I shall obserue some generall agreement, toge­ther with their learned iudgements, though Scripture be not instantly quoted to that purpose, yet I will re­spect it as much, as I will the Geneua translation. Lest other professions should thinke much of our iarres, I will therefore in the second place instance in the wise­dome of the Law: what infinite suites are daily com­menced, when as the whole doubt ariseth from the ex­tent and signification of words? A Lordship hauing [Page 306] faire demaines, a beautifull house, many tenants, great seruices and homage, sold at a valuable price; yet now recald againe, ca [...]t vpon the heire at common law for want of sufficient words to conuay it.

As I haue remembred the iust punishment for our sinnes, so giue me leaue in thankefulnesse of minde to consider Gods prouidence, in this our confusion of tongues. Gods mercie in the vnion of these king­domes of Eng­land and Scot­land. And that especially to vs, for God in his mer­cy intending 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, Ancient and strāge tongues adde lustre to Sciences. 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 [Page 307] 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. Against tran­slations. 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, That the title of Christ and Scripture should cōtinue vnchangeable. 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; [Page 308] 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 Gē ­tiles, 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, The gift of tongues. Linguas attulit, qui pro verbo venit, he y ^t came to beare record to the word, brought with him multitudes of tongues: by vertue of these tongues y ^e 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 [Page 309] 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, The holie Ghost came in fierie tongues. 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 y ^e vildnesse of our flesh. Thus y ^e 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, (for the lampes must alwaies burne in the Temple, Exod. 27. vers. 20). The Church must alwaies be visible, that men [Page 310] may know where to repaire for their soules health) by vertue of the most holy imposition of hands.

I will not stay my time, The Author here humbly craues pardon for all his er­rors. and in the latter end of my speech craue pardon for all my offēces, here rather I wil now snatch at the present occasion, so fitly offered: if I haue spoken any thing, or shall hereafter speake in this Pamphlet, vnaduisedly, illiterately, without good order or methode; acknowledge (I beseech thee) the generall punishment of whole mankinde, which more especially discouers it selfe in my weakenesse, the confusion of tongues. I am confounded, I am confounded, poore silly wretch that I am, I am confounded, my minde is distracted, my tongue is confounded, and my whole nature corrupted; in me, in mee alone, see the punish­ment of whole mankinde, learne now to be compassi­onate, and pitifull, for I cannot altogether [...] Nihil humani à te alienum putes, here is thy benefite in­deed, my weakenesse appeares, the presse hath proclai­med it, this Pamphlet can witnesse it; and thine is yet vndiscouered.

Now in this generall confusion, He recals him­selfe. I know not where to betake my selfe, or what to speake in the next place, for my tongue is confounded: I will therefore suppose my selfe to be lost in the woods, and that at length after much wandering I should recall my selfe; and finding no way for my passage, I should haue recourse to my Carde, and consider the intended scope of my iourney, from whence I came, Natus ex muliere; my present state and condition, I am a soiourner and stranger, as all my forefathers were; the scope and end of my trauell, Pul­uis in puluerem, from dust to dust, that so (at length) I might safely arriue to mine own natiue Country, à sta­tu viae ad statum patriae. Now certainely right reason would thus informe and instruct mee, Vt secundum re­ctam lin [...]am incedam, that borne of the dust, and ten­ding [Page 311] to the dust, I should keep my straight way, neither puft vp with pride aboue my naturall state, nor sinking downe with despaire beneath my condition; that I should not vpon any occasion start out of the way, but remembring my beginning, remembring my end, I should square out my course and trauaile accordingly. Intending therfore to speak of the Fall of Man, the cor­ruption of nature, & the punishment of the first sinne, I will lay aside all other slighter punishments, all chastise­ments and corrections of sinne, which were infinite to repeate; and I will onely insist in those two generall iudgements, being indeed the extreames, the first and the last, including all other punishments within their bounds, 1. In dolore paries, thou shal [...] bring forth with paine and sorrow, being spoken to the woman; 2. Morte morieris, thou shalt dye the death, pronounced indifferently against both: and thus his corruption shal appeare by his first welcome and salutation into this world, and by his last adue and farewell out of his world; you shall better iudge of the whole course of his entertainement in this world.

In dolore paries, The punish­ment in wo­mens concep­tion and deli­uery. Gen. 3. vers. 16. Vnto the woman God said, I will greatly increase thy sorrowes and thy concep­tions: in sorrow shalt thou bring foorth children, &c. As the woman first sinned in tasting the forbidden fruite, so she is punished in the fruite of her owne wombe; here is the fruite of Gods iustice. But is it possible, that the most naturall action, which indeede intends the highest perfection of nature, generare sibi simile, should notwithstanding proceede with such difficultie, dan­ger, and torment? In all other actions and workes of nature, you shall easily obserue, how they flow with the greatest ease and delight of the subiect. O how sweete and acceptable is sleepe to the wearisome body, meate to the hungrie, drinke to the thirstie! and so for al other [Page 312] naturall workes! I will not insist in them; take death it selfe, as it is natural to man, so vndoubtedly it is with­out sorrow or griefe: for the punishment was, morte morieris, but not, in dolore morieris: if you will suppose man to rise by steps and degrees, and to fall againe by the same steps and degrees; suppose him (I say) grow­ing vnto 25. yeers, when the moysture seemes to bridle his heate; then increasing in strength vnto 33. yeeres, there to come to a state of consistencie, vntill 50. yeeres be expired; then by the same degrees declining and decaying, so that his moysture and heate giues place to his coldnesse and drinesse; comming at length to the disease of old age, without any vnnaturall distemper, assuredly his life shall end as doth a lampe for want of oyle, fire for want of fuell, without any paine or tor­ment: but as the breath proceedes from his nostrels, so shall the soule take her flight, and leaue the carkase be­hinde her; for heerein consists the difference betweene naturall and vnnatural actions, the one performed with the greatest ease and facilitie, the other being wrung out with violence, carrie in themselues torture and sor­row. Thus all diseases proue therefore our torments, because they are vnnaturall; then why should nature be defectiue in her highest worke, that conception and deliuerie should bee with such sorrow? whereas the principall intent of nature is to preserue her selfe, and to propagate her seed: behold the punishment and cor­ruption of nature, when she cannot performe the one, without the great hazard and danger of the other; this certainly cannot consist with the first institution, and integritie of nature, but is a subsequent punishment ac­companying our sinne.

Consider all other creatures, and you shall finde that by the seate and disposition of their wombes; by the forme, figure, and members of the embrion; by the pro­portion [Page 313] and quantitie betweene both; Other crea­tures are com­pared with mā in his birth. there should be as great, if not a farre greater difficultie in their produ­ction, then in the generation of man: And yet you shall finde it farre otherwise, notwithstanding the numbers which many creatures bring foorth at once, and euery one of thē carrying the like proportion to the damme, as the childe doth to the mother; yet are they able to worke, and continue in their full strength, vntill the in­stant time of their deliuerie, they know the iust time of their bearing, and doe prepare themselues according­ly; they can hasten or prolong the time of their bring­ing foorth; which well argues their strength of nature, and the action without paine; they are neuer so perfe­ctly sound, vnlesse they are bearing, some of them bringing foorth by great numbers at once; others bring foorth euery day, as our common hens; and all of them seeme to promise a kinde of certaintie in their bearing, and yet in all of them the proportion, whether for weight, quantitie, or figure appeares to be the same with vs; and therefore should inforce the like sorrow, and difficultie in them as in the woman. Yet they crie for no helpe of midwiues, they want no keepers, or nur­ses; they are deliuered without paine, or sorrow, they haue foorthwith strength to make their owne proui­sion, for themselues, for their brood; yea their courage seems much to be increased, that vpon any slight occa­sion they are so ready to fight in defence of their yong ones. Will you see their ioy immediatly vpon their de­liuerie? hearke, hearke (the pratling gossip) the cackling henne, as soone as an egge is laid, (though at all other times she seemes to be mute) yet now she sings, and dis­quiets the whole house; either to boast of the fruitful­nes of her wombe, or to discouer her hidden treasure: lest the goodwife should thinke her barley and corne ill spent, behold a free oblation and profit, to recom­pence [Page 314] the losse; or to be a president and example to vs, to teach women their manner in Churching, which ought to be with a song of ioy and thankfulnes to God, for the fruits of their wombe, and for their happy deli­uery.

If some other creatures seeme to labour in the birth, then acknowledge, that for mans sinne the whole earth was accursed, How this pu­nishment is to be vnderstood. and the dumbe creatures groane vnder the burthen of our sinne; and therfore no maruaile, if sometimes they share with vs in the punishment: for thence we conclude the great offence, the malignitie and infection of sinne, but I speake vt plurimum, for the most part, it fals out among them not in one of a hun­dred; but in mans kinde it doth most eminently ap­peare, and therefore acknowledge vs to be the princi­pals, and them only as the accessaries in sinne. Againe, if some women be of that strong constitution, so made and fashioned by nature, so helpt and furthered by art, that they are easily deliuered; yet still are they deliuered with some paine, and I speake vt plurimum, for the most part; generally in the whole kind, you shall obserue it a punishment, if some do better escape then others, it is Gods mercy to them, not one of a hundred but suffers a great torment: more or lesse griefe alters not the truth of Gods iudgements, when sorrow it selfe was the pu­nishmēt. As likewise in that other punishment of death, some die without paine; as many in their ould age, when their body is not so sensible, the least stopping of their breath puts out their candle; whereas the yong man sicke of the stone or the pluri [...]ie, dies in great tor­tures, for heere the paines and torments of death were not the punishment, but death it selfe: so likewise in child-bearing, more or lesse sorrow was not appointed, the measure of sorrow was not prescribed, but sorrow in generall here was the punishment; though Scripture [Page 315] and all ancient writers, do number it amongst the grea­test torments: sometimes indeed Gods iustice is allayed with his mercy, and his wisdome permits the workes of nature to passe vncontrolable; that so it might appeare, that our sorrowes and infirmities proceed not from the necessity of our nature, but from the incident malignity of our sinne.

Reasons (I know) there are alleaged in Physicke and Philosophy, for this great paine in the birth and gene­ration of man: suppose it did proceed from natural cau­ses, Naturall cau­ses cannot de­monstrate the paine. yet would it then argue a great corruption of na­ture, that should thus ordaine the beginning of man with the great sorrow and griefe of his mother; as if man were of a viperous kinde and brood, gnawing the bowels that first hatched and conceaued him: but I do assure you, that if you shall well weigh all those causes, which seeme to produce the torments, you shall find them very much defectiue, and such as cannot giue you any satisfaction; but herein I must be sparing in regard of my profession, and speaking in a common and vulgar tongue; these are secrecies proper to woman, yet I may boldly say it, that nature heerein seemes to outstrip her selfe, and to torment the poore woman beyond all na­tural causes. For the trees in producing their fruit, seeme then to be most beautifull, and do yeerely afford it; all the beasts of the field do the like in the time of their greatest growth, and best perfection: only the the wo­man notwithstanding her strength and ablenesse of bo­dy, it will not excuse her; notwithstanding her good complection, and sound constitution, it will not auaile her, for she is only subiect to sorrow.

Sorrow I say, for there is no sorrow comparable to the sorrow of a woman in the time of her trauaile; from their first quickning or conception you shall obserue them, with pale lookes, heauy eyes, apt to faint vpon [Page 316] euery occasion, The continuall danger and paine in con­ception. they are a burthen to themselues, their stomackes faile them, and the night giues them no rest; all the deuouring and rauenous wilde beasts are aptest to seaze vpon them; the least knocke or blowe, the least ill sauour or bad sight, the least sorrow conceiued in the fansie, is able to indanger all; to hazard the life both of the mother, and of the childe in her wombe. Not to speake of the naturall greife arising from natural causes, sometimes nature seemes with too much expedition to hasten her woe, and then ye haue an vntimely brood, as if Autum should fall out in the spring; sometimes the wombe proues likewise the tombe, and the place of conception, serues for his buriall; after seauen or nine moneths expectation, behold hee comes, carrying the forme of a slaine and a murthred man, and so he pre­sents himselfe to his sad mother, to comfort her heauie heart; being once thus deliuered, the danger is not past, but she must be attended on with safe keeping and good diet; and thousands daylie miscarry, when in mans expectation they seeme to haue ouerpassed al dan­ger of child-birth.

But heere I will acquaint you with a strange point of crueltie, men must become wiues, men among wiues, men-midwiues I meane; Men-mid­wiues. who with the strength of their limbes, and in the hardnesse of their hearts, must exe­cute that, which the weaker sex (compassionat women) durst neuer attempt: pittie it were that there should be such a profession of men, were it not, that necessity in­forceth it; before I can speake of them with patience, I will first fall downe on my knees, hould vp my hands, lift vp mine eyes, and (if I can) I will shed forth a few t [...]ar [...]s, and humblie desire God to helpe, and comfort all those poore sillie women, which shall haue occasion to vse their helpe: heere you shall see sometimes the bellies opened, the flesh rent, the tunicles cut in sunder, to finde out a [Page 317] new passage for the poore infant, who must come into this world through the bowels of his dead mother, and vpon his first approch, may be iustly accused, and arraig­ned for a murtherer; if his mother escape, then some­times you may see the poore innocent childe mangled, executed and quartered in the wombe: there was no great offence (I confesse), vnlesse it were the sin of his first father; but indeed I am affraid to speake any longer of these bloudy cruelties, I will not lay open my naked­nesse, I will not defile mine owne neast, the punish­ment sufficiently appeares, and well betokens the cor­ruption.

As I haue made man the instrumēt of cruelty, so I can­not alwayes & altogether excuse him, Men bearing their owne children. from the paine in her trauell; and therfore here in the middest of sorrow, I will bring forth a subiect of laughter; I will set him v­pon the stage, I pray' obserue him aright: Did you neuer heare of fathers, which breed and beare their own chil­dren? their wiues conceiue, and the husbands, who shuld be the only comfort in the time of their weaknes, first begin to complaine of the sorrow; Iuno Lucina fer opem, I pray' send for the midwiues, and let vs see what this great mountaine will bring forth: forsooth his teeth ake, his bones are crasie, his eye-sight fayles him, hee is troubled with rheumes, sometimes with the megrime; Physicke will not helpe him, the times of the yeere will not auaile him, but the poore man must expect his wiues deliuerie. Hath God ordained this to shew the entire league, and compassionat heart, that should passe be­tween man and wife, and how they are both equally in­gaged in the issue? hath God appointed this to teach man and wife, that the end of their loue should tend to procreation? strange it were and wonderfull in nature, were it not, that the husband is the sonne of a woman, and therfore partakes of her weaknes and imperfection, [Page 318] partus sequitur ventrem, and is in some sort lyable to her curse.

Heere you would expect of me, that I should assigne and point out the causes of this fellow-feeling, Why God so punisheth the husband. and strange affection between man & wife; happily I could guesse at some of them, but for certainty I know none: rather I would flie to the diuine prouidence, beyond the reach and compasse of nature; who for assuring man, that he himselfe hath coupled them together, and that both persons are but one flesh, therefore he hath giuen them but one sense & feeling of the same sorrow. That as in their estate one and the same calamity doth equal­ly befall them; so in their persons, one and the same mi­sery doth equally attach them, which God hath ordai­ned by secret, and hidden causes best known to him­selfe; that, as many diseases are infectious, and spred themselues by the company and society of others; so here the same handie worke of God appeares, to the a­stonishment of naturall Philosophy.

Will you yet presse me further, to lay open the secret causes, Why there are secret qualities which cannot be knowne. and hidden qualities of things: suppose the sym­pathie and antipathie of creatures; my answere is, that these arise from the great conformity, or contrariety of temper in the inbred qualities, and naturall constitu­tion: in so much that you shall obserue, that in such li­uing creatures, in whom there is an antipathie (suppose them to be dead), yet in their very carkases, in the bones and the flesh, as long as any spice of their temper re­maines, the contrariety will appeare in the different and contrary operations. Now this contrariety appeares, not in the contrary qualities alone, but in the degrees of these qualities, and in such degrees, as they are best fit­ted and proportioned to each other: nature it should seeme hath ballanced them, and squared them out fit for the combat. Now the degrees of things are infinit, [Page 319] as time is diuided into infinite moments, quantitie into infinit points; so qualitie into infinit degrees, and things infinit do not fall within the reach of mans comprehen­sion; neither are the formes of things subiect to our knowledge, propter nimiam actiuitatem, for as things are in nature compounded, so in the vnderstanding of man they cannot be found simple: the influence of the heauens is wholly vnknowne, propter spiritualitatem, as being no way materiall or sensible; whereas all mans knowledge must presuppose the foundation & informa­tion of sense. And thus it is no maruaile, if many things in nature be wholly vnknowne; when as the forme is vnknowne, the influence vnknowne, the degrees of qualities vnknowne: that so the first curiosity of mans knowledge, might be iustly recompensed with blind­nesse and ignorance.

Philosophy (as likewise all other arts and sciences), treates onely of things generall, and cannot descend to things in particular, The extent of Philosophy concerning her subiects. with their par [...]ular degrees: as for example, we diuide this sublunary world, into foure e­lements, euery element into three regions; here we con­sider two qualities, one in extremitie, the other remisse; these qualities we diuide into foure seuerall degrees: the Physitian he descends somewhat lower, & doubles his fyles, deuides them into eight, as may bee best fit­ting for his purpose, and here hee stands and cannot march any further. For compound bodies, we consider their kindes, their formes, their constitution, their pro­perties, their differences, and common accidents: we re­duce nature (which appeares confused to mans vnder­standing) into a certaine method, appointing the bounds of sciences, to bee the meares for our gouern­ment, and direction in the course of our studies; and in euery science we consider the principles, the subiect, and the affections; as far as God hath inabled man, so far [Page 320] hath the industrie of man transported his knowledge; yet we cannot descend to particulars, God hath denied this perfection, as it appeares; for the obiects of the sense are singulars, the obiects of the vnderstanding are vniuersals: as the sense cannot exceed his own bounds, and eleuate it selfe to the height of the vnderstanding; so neither can the vnderstanding stoope downe to the sense: God hath giuen vs an inspection of nature, but no absolute and perfect knowledge of nature, hauing reserued that for himselfe.

Hee that shall desire to bee better informed in these hidden and secret qualities, I would referre him to those learned authors, from whom (I suppose) he should receiue good contentment, and satisfaction: as name­ly, Aristotle, Albertus Magnus, Zimara, Fracastorius and others. Now for this present instance, Why the hus­band partakes in the wifes passions. why the hus­band should be thus affected in his wiues conception; it is not vnknowne to al skilfull Musitians, the great con­cord which is betweene the eights; not onely for the sweete harmonie of musicke, but if the Instrument shall be thus set, and disposed for the purpose, the one string being easily touched, the other will likewise moue for companie: assuredly between man and wife, their loue and their affections concurring together, there is like­wise a greater sympathie, and agreement in their natu­rall temper and constitution, and therefore are fitter disposed to worke vpon each others body; as kindred descending from one stocke, are apter to infect and an­noy each other in a pestilent disease. Besides their con­stitution, man and wife liuing together, feeding on the same meates, resting together, and conuersing toge­ther, as at all times, so sometimes, when their bodies are more apt to be tainted; no marueile if some husbands, (and yet but a few, for God gaue man his wife for his help, & not for his sorrow) do partake in their passions.

[Page 321]Lest the enemies of learning, the enemies of religi­on should here condemne vs; and for this one defect (being not able to make plaine demonstration of all se­crets and hidden qualities) should therefore thinke our knowledge vnprofitable; A defence of Philosophie. I would gladly aske, what in­uention in the world was euer more beneficiall to man, then was the Mariners Carde, to direct him in his pas­sage thorow the huge wildernesse of the vaste Ocean? yet can you conceiue, that the world could bee exqui­sitely diuided by 32. parts (for so many windes are as­signed)? shall acres, miles, leagues, whole Countries, huge Nations, make no sensible difference in this Card, and yet is the Carde so exquisite, and of such necessary vse? Or take an Almanacke, though it faile in progno­stication of weather, is it therfore not of excellent vse? Learning it is, which opens mans eies to all humane knowledge; though it cannot, or will not vouchsafe to looke vpon the basest things of this life, yet it containes the grounds, the roots, the causes of euery the meanest profession, and is able to direct euery man in his owne Trade, course, and vocation: and I may boldly speake it ( absit inuidia verbo) all other professions whatsoeuer, if they be not spiced and seasoned with learning, they are base and barbarous; if they bee not sanctified and hallowed with Religion, they are prophane and hea­thenish.

I haue forgotten my selfe, and whether out of the loue of Philosophie, or out of mine owne modestie, de­siring to conceale these points of secrecie (the paines and labours in child-birth), I am fallen into this dis­course? I will now againe retire my selfe, and I will in­stance in the two sexes. This punishment was not only inflicted on the woman in the time of her trauaile, but it is further extended, The strange diseases of the wombe. and generally comprehends all the diseases and griefes of the wombe; so that the maid [Page 322] and the widow shall not freely escape; for infinite are the diseases, and those strange and wonderfull, beyond the common course of nature, which the wombe of a woman doth make her sub [...]ect vnto; what strange pangs, and conuulsions doth it suffer, as if it had no stable foundation in the bodie? such rising▪ such falling, sometimes prouoked with a sent, so strange and mira­culous to nature that the ignorant [...]ort (not considering the naturall causes) crie, A possession, a possession; then straight some poore old woman is had in suspition, brought before a Iust [...]ce, accused for a Witch, &c. whereas in all other creatures, the wombe doth no way offend, or annoy them; for then certainly it would ap­peare in their cries, their groanes, their complaints, their feeding, their thriuing in fl [...]sh, somthing at length would easily discouer it, but indeede there is none. I would I could say as much for the woman; but alas, here are too many, I cannot reckon all, some shall ap­peare, and those I will conceale in the habit of an vn­knowne tongue; Phlegmone, abscessus, vlcus, canc [...]r, scir [...]hus, mola, inflatio, hydrops, calculus, rhagad [...]s, c [...]n­dylomata, haemorrhoïdes: Will you see the symptomes, signes and proper passions; mensium suppressio, mensium profluuium atque stillicidium, albus fluor vterinus, go­norrhaea duplex, vteri strangulatus, ascensus, descensus, prolapsio, conuulsio sterilitas, abortus, &c. To conclude, the Physitian, as well as the Clergie man, is sometimes tied to his secrecie and silence.

Yet giue me leaue to instance in those parts, which appeare to the sight. The sweete paps, which serue to allure the husband, The diseases of the paps. and to put the children in minde of their dutie; how apt are they to bee tormented with griefe? being spungious parts, some ill humours s [...]ttle there, and the softnes is turned to a stonie hardnes, the fresh and beautifull colour, is changed to palenesse and [Page 323] wannesse; in stead of sweete and delicious milke, the filth breakes out into issues and sores; and therein as­sures man, that he is not onely conceiued in sinne, and corruption, but likewise feedes vpon corruption: for what is milke it selfe, but onely impure blood, the co­lour changed? Now if these parts, which border so neere vpon the heart, be corrupted; then assuredly the heart it selfe is full of corruption, the roote of life, and nature her selfe is wholly corrupted: and therefore those parts, which were ordained for the nourishment of poore sucking babes, together with life together with foode for the continuance of life, doe by a law of necessitie, impart their owne corruption.

For the males, they are not excused from the like sor­row; what strange and noysome diseases doe befall the generatiue parts? lues venerea, priapismus, gonorrhaea; I am ashamed of my selfe, and me thinkes my mouth is defiled with speaking of them: onely giue me leaue to reckon vp one among the miseries proper to this time, among the inuentions and monsters of this last age, for the ancients neuer heard of it. There is a disease begot­ten amongst vs, The French or Neapoli [...]an disease. and no nation will father it, all are asha­med of it; we cast it on the French, the French on the Italian, the Italian on the Spaniard, the Spaniard on the Indian, as if it were some excellent treasure, brought from a new-found world; a disease which ariseth from im [...]oderate lust▪ noysome, infectious▪ corrupting the bones, rotting the flesh, loosing and dissoluing the li­gaments. A iust punishment for mans lust, that since beautie allured him, & his own natural strength prouo­ked him, therfore God wil punish him with the losse of his beautie, his fauour shall faile him, hi [...] eye-sight shal leaue him, his colour forsake him, his nose shal drop off, his lips shall be eaten, his palate shall be cankerd, and his strength shall be like a broken staffe; he shall goe [Page 324] like a criple, shame and reproch shall attend him. Fully to describe this disease, I will leaue it to the skilfull Physitian; let it suffice for me to obserue, that although some other creatures seeme to be as much inclining to their lust, as is man; yet none are tainted with such a noysome disease, saue only man: as likewise in all for­mer times, among the Heathen and Pagans, there is no mention of any such disease, much lesse of the cure; on­ly amongst vs Christians, who professe a more strict, au­stere and mortified life, this disease first tooke her be­ginning. That seeing God had giuē vs a greater know­ledge of his truth, of the foulnesse of sinne, together with a larger measure of his grace; therefore God pu­nisheth the vncleannes & incontinencie of these times, with a greater iudgement, and vengeance: and as the woman partakes in the mans punishment, both of them sweating in their labours, both of them made subiect to death; so man (as farre foorth as it will stand with the condition of his sexe) partakes in her sorrow.

These things being duly considered, (if I were wor­thy) I would giue this aduice to Ladies, and Gentle wo­men, who now labour in the paines and perill of child­birth; that during this time, An aduice to women. they would better bethinke themselues of the occasion; that their danger and sor­row is the iust punishment of sinne, for the first offence of the woman: and that they would giue God most humble and heartie thankes, for that greatest blessing of all other temporall blessings, the fruitfulnes of the wombe; whereby it pleaseth God, to inlarge his owne kingdome, to accomplish the whole number of his e­lect; whereby they might continue their names, and their memories, and finde some comfort in their olde age; leaue their posteritie behinde them, to giue them a Christian buriall, and to performe all other duties of children to parents. This I could heartily wish, but see [Page 325] the corruption of these times! they turne this punish­ment, to a point of their owne pride, vaine-glorie, and solemnitie; their lying-in, or bedding being perfor­med in such state, with such pompe, so excessiuely, cost­ly, and chargeable; that I feare they haue little thought either of thankfulnes to God, or of the punishment of sinne.

Now giue me leaue to relate some few accidencies, which doe accompanie our conception, whereof I may speake without offence: Consider (I pray') how du [...]ng the time of their conception, Womens longing. while our parents are yet great, what a longing and hungrie appetite possesseth them of things hard to be gotten, most commonly vn­timely and vnseasonable fruites, sometimes of things vncleane and impure. Is not this an vndoubted token and testimonie of that insolent, and vnbridled appetite of the woman, which first contrarie to Gods owne pre­cept and ordinance, seazed vpon the forbidden fruite? But obserue (I beseech you) how this appetite and longing, consisting onely in the fansie and imagination of the mother, An impression vpon the child in the wombe. yet sometimes, to the great wonder, and astonishment of reason, workes vpon the childe in the wombe, and makes an impression answerable to the thing conceiued in the fansie: the fansie can neither giue sexe, nor beautie, nor strength to the members, yet doth it imprint a character answerable to the strong apprehension. See heere a liuely patterne of the propa­gation of sinne; there are hereditarie diseases of the bo­die, there are wants and defects proper to the minde, there are infirmities and sins of both: sin is intailed to our nature, though it proceed frō the free-will and con­sent of man, yet is it grounded in nature, and therfore al the naturall actions of man, are branded with sinne.

In the time of their deliuerie, I haue heard it credibly reported, and so I may affirme it vpon tradition, that [Page 324] [...] [Page 325] [...] [Page 326] nothing so much asswageth their paine, and giues them that ease, The skinne of a Serpent. as the cast-away skinne of a Serpent, being fitly applied for that purpose: I will not dispute of the naturall reason, which assuredly consists in the strange antipathie betweene both; only I do here blesse God, that hath so ordained nature, as it might best serue for a supernaturall end; when all naturall meanes shall faile, and cannot preuent a naturall griefe, yet the remem­brance and thought of the Serpent, which was the first occasion of this griefe, should mitigate this paine. Here is a kinde of magicall inchauntment, to heale wounds by the application of that sword which first gaue the blow; like the Israelites in the wildernesse wounded by the Serpent, they are likewise cured by the brasen Ser­pent. It serues also as a memoriall of Gods great boun­tie and goodnesse, that if God in this miraculous man­ner by changing the skinne, renewes the age of the Ser­pent; then certainly man in his issue, hath some kinde of eternitie, for the young childe seemes to renew the age of his parents. And the poore mother calling to minde Gods mercie to the Serpent, who was the first seducer and greatest offender, may well hope for a greater mea­sure of that mercie; and in her greatest torments and griefe, acknowledging the iust punishment of sin, may expect a better state and condition, when God shall re­new al things, change their old habits, and restore them to their first perfection. Thus are the present miseries of this life, seasoned with the assured hope, and expecta­tion of a better world to succeed.

I cannot thus leaue the punishment in the mother, but I must likewise trace it in the infant. Comming in­to the world, Obseruations in the birth of man. wee come with our heads forwards, as it were stumbling into life, which vndoubtedly argues our fall, for our birth is praecipitium, a break-necke, as if we were cast headlong downe from some mount. Being [Page 327] thus borne, wee carrie the image and representation ra­ther of slaine men, then of men beginning to liue; such effusion of blood, such vncleannesse, as could not pos­sibly stand with the integritie of our first nature, as if wee were borne vnder that law & condition, that needs we must dye, and therefore wee came into the world that indeede we might goe out of the world. Many are borne with caules on their faces, which betokens their modestie and shame, as if Adam should couer his na­kednesse with leaues: here wee are fast bound vp with swadling-cloutes, for wee are captiues and prisoners, borne vnder the slauerie and bondage of Egypt, and for a time wee can doe nothing but crie, to moue pitie and compassion: all our rest consists in motion, wee sleepe while the cradle is rockt, and so in the succeeding course of our liues, wee seeme to flatter our s [...]lues, with ease and securitie, when as indeede all things are in an vprore.

At length wee begin to open our eyes, and to looke about vs, and here we wonder and admire all things, as being strangers arriued in a new-found world; we are apt to place our loue on euery obiect, Obseruations in the infancie of man. and cannot direct our selues aright; there is nothing which seemes plea­sant to the sight, nor any prety toy, but straight we must crie for it, it must be ours, we must possesse it, otherwise the whole house shall not bee able to containe vs, no fruite of the garden must be excluded. See heere whe­ther that fruite, which was gustu suaue, & visu delecta­bile, would not againe serue to allure man? Not long after our hearing and speech will serue vs, then wee be­gin to hearken after old wiues tales, and fables; wee cannot be content with our food, and our raiment, but we must heare some stories of Li [...]s, of Beares, and the like; old women and nurses (forsooth) they must relate them: Lord, what skilfull teachers wee haue gotten! as [Page 328] if Adam were againe to be instructed by Eue, and that wee should all learne our lesson, and take aduice from the Serpent; see how this curiositie of knowledge pos­sesseth young children, as much as euer it did y ^e first A­dam, but more immediatly and especially resides in the womankinde: whereas a maide should be mute, she is not afraid to dispute; The curiositie of women taxed. she should be a cooke for her sexe, she would buy a booke for her sects; in liew of a mate, she must illuminate; if once she proues gossip, then she proceeds to a Doctorship, and she can be no mistresse, vnlesse she know mysteries. Thus they haue degrees of schooles among them, and therefore may lawfully weare their hoods and their habits: they are not con­tent to follow their seuerall callings and professions, wherein they might serue God, since it was God that ordained them; not content with our ordinary Cate­chisme, which they in their wisedome call beggerly ru­diments, or some, implicite faith; but as if euery part were ordained to bee an eye, and that women should proue teachers in the Church, they begin to enquire of predestination, reprobation, prelection, free-will, the state of innocency, the time of the generall iudgement, &c. Here are excellent wits indeed, that cannot admit any bounds of their knowledge; if there were a tree of knowledge in the middest of Paradise, for the triall of their obedience, you should easily discouer in them the same disposition. And hence follow such monsters of opinions, such mishapen conceits, together with such neglect, contempt▪ and such a base respect of their ordi­nary Pastor; as that you would not imagine such diso­bedience, were it not, that the same corruption and cu­riositie of knowledge did first appeare in the roote, which now buds foorth in the branches.

How credulous and easie of beliefe are the young children, as if they were fit subiects to be againe sedu­ced [Page 329] by the serpent? how do they rather incline vnto hate then vnto loue, The corrupti­on of yong children. out of the malignitie and corrupti­on of their owne nature, as it were laying the foundati­on of that Machiauelian policie, that Friendship is vn­certaine, but hate is irreconcileable? see their obstinacy and wilfulnesse, if you forbid them any thing, the more you forbid it, the sooner they will attempt it, [...]itimur in vetitum! see how we follow the footsteps of our fore­fathers▪ we neede not be taught this lesson, aspis à vipe­ra, disobedience is now become naturall vnto vs! see how these little children will alwayes attempt the most dangerous actions, as clyming vp of ladders, sliding vp­on the ice, running ouer bridges, playing with edged tooles, skipping ouer benches! to shewe that the same nature still continues in those little impes, which vnder colour of bouldnes and courage, proues indeed to bee rashe and desperat: suppose them to be weake and faint, not able to vndertake such great exployts; see then (of all other places) how they make choice of the basest! the sinke, the chanell, the chymnie, wallowing in the mire, all daubde on with durt; that were it not to signifie the vncleannesse of mans conception and birth, I should much maruaile at natures intent herein.

See, see these little children, how apt they are to learne all lewdnesse and naughtinesse! if there be but a nicke-name, How excee­dingly chil­dren doe loue fruits. or a leud song, or some libellous rime, you shall finde them so inquisitiue, so desi [...]ous to learne, so retentiue of memory, as that you would thinke it won­derfull; whereas in all good learning, there is such a dulnesse, such a backwardnesse, such forgetfulnes, as that you would not suppose them to be the same wits. Now the first offence for which our parents correct vs, it is (for the most part) the eating of rawe and vntimely fruits; see how these children do naturally symbolize with their parents! and as of nature, so there is a conformitie of [Page 330] wils; as soone as our strength serues vs, then wee begin to rob orchards, to rifle aple-lofts, ceasing vpon forbid­den fruits, as if we could not leaue our ould [...]aunt, or that we did claime a bad custome by prescription; but I pray' marke the euent, this eating of fruits ingendreth wormes in their mawe, their stomackes, and bowels, their tender yong bodies become quicke sepulchers, a wombe for the wormes to feed vpon their liuing carka­ses; see here the eating of this fruit, giues them the first token and assurance of their mortalitie, morte morie­ris.

But I forget my selfe; vnles I should here stay (I feare) I should againe and againe run through the whole course of his life, neither indeed dare I far proceed in this subiect, for I know what some will say, that bache­lors children are euer well taught; giue me therefore leaue retiring far backe, to make the longer leape, from the cradle to the coffin; being fast bound vp with swad­ling cloutes, I will exchange them for my winding sheet, and so in the last place I come to the last punish­ment of the first sinne; morte morieris, thou shalt die the death, Gen. 3. v. 19. In the sweat of thy face shalt thou eate bread, till thou returne to the earth, for out of it wast thou taken, because thou art dust, and to dust shalt thou returne. I confesse indeed, I shal incurre a disorderly me­thod, if you consider the course and order of nature, for nature passeth by degrees, natura non facit saltum, she takes no leape; but when I consider the necessity of death, together with the casualtie and vncertainty of all other accidents which may befall man ( statutum est ho­minibus mori, there is a statute past that al men must die; but peraduenture I shall be rich, I shall be poore; perad­uenture I shall grow ould, I shall be blind; peraduenture I shall be lame, I shall be a criple; but without all perad­uenture I shall die; thus there being a necessity of death, [Page 331] together with a great vncertaintie of the time) I do ap­peale to the strictnesse and rigour of lawe, The author iustifieth his method by lawe. that if a debt must be discharged and no due time be appointed, then we must prepare for a present payment; so that it cannot seeme much against method, though I speake of death, immediatlie vpon our first receiuing of breath.

If all other creatures were subiect to death, yet (me thinks) obseruing the course and prouidence of nature, Mans death is compared with the death of dumbe beasts. man should be exempted from death: consider the high prerogatiue of man; in all restringent and penall lawes, the Prince is excluded, to shew his high estate aboue the ranke and condition of subiects: now man is the king of the creatures, let other creatures bee lyable to [...]laughter, for they were ordained and directed to man; let other creatures die of themselues, for in them there is nothing but nature, nature which hath a certaine course and period, a time of rising and a time of setting: but the first fountaine of life in man, is the inuisible and immortall soule free from corruption, free from all change and alteration, as in her owne substance, so in her actions; she cannot bee inforced or determinated, but is beyond the Precincts of nature, and therefore no way tyed to follow the ordinary course of nature. Yet some beasts do far exceed man in life and continuance of being, which is the foundation and ground worke of nature, to support all other blessings; and therfore seems to be the highest prerogatiue of nature, wherein not­withstanding man is defectiue: other creatures (indeed) seeme to attaine their perfection in their ends, or their death; the hearbes serue for the food of beasts, and in their bodies and carkases they haue a more excellent being, then they had in their greene blades; the flesh of beasts becomes the nourishment of man, and being made part o [...] mans own flesh, heere is the height of all their preferment; now in man, you shall obserue it far [Page 332] otherwise, who (of the mirror and miracle of nature) by his own death, is suffered to putrifie and to be deuoured of the basest wormes; as if his body were ordained to be the compost of the earth, and did only serue 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, Mans death in respect of the elements. 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, Mans death in respect of the heauens and the Angels. 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 vnc [...]rtainty. But most strange it is, that the heauens bei [...]g Gods blessed instruments to continue life, quicken sense, stir [Page 333] 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; The soule re­ceiues a kinde of perfection from the body. 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 [Page 343] 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 [...]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, The soul [...] builds the frame of our body. 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 acti [...] principle of all seuerall operations: for I receiue my tem­per, [Page 335] 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, The immortal soule is the cause of cor­ruption. 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 [...]under. Can the [...]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 l [...]fe vnto others, yet cannot preserue her owne life? is she so prodigall of her best substance and treasure, that imp [...]rting it to others, she leaues her selfe destitute? or how fals i [...] out contrary to the course and streame of nature, that the better part of man being priuiledged, and hauing a charter for e­ternitie; yet man himselfe should see and taste corrupti­on? as if the whole did not incl [...]de the parts, or that there were a different condition of the whole from the parts, contrary to the whole course of nature, and [Page 336] the wisdome of her first institution.

Suppose the soule should be defectiue in her actions; as that for want of a full and perfect concoction, the sto­make should be filled vp with rawe humors, which at length should seaze vpon the liuer, and there breake forth like a spring or a fountaine, and so bee conuay­ed in the conduit-pipes of our veines, thorough the trunke of the whole body; yet cannot the soule instant­ly recall her selfe, and correct her owne error? cannot heate bee allayed with couldnesse, moysture with drought, and euery distemper be cured with the appli­cation of his contrarie? I cannot conceaue the reasona­ble soule to be a foole, and therefore needs she must be a Physitian; How easily the soule may pre­serue life by a naturall course. you will say that there is a great difficulty in the receiptes, and therfore the life of man would hardly suffice to learne the remedy and cure: but I pray' marke the art and industrie of man, I am verily perswa­ded, and I speake it by experience, that mans body, by the helpe of feare-clothes, powders, balmes, and oynt­ments, may bee preserued for the space of two hundred or three hundred yeeres, in the same state and consisten­cie wherein now it is, at least to the outward shew and appearance; then why should not the like medicines inwardly taken, preserue life for such a terme of yeeres? why should not physicke growe to that ripenesse and perfection, that knowing the nature of diseases, the course & inclinatiō of humors, by application of cōtra­ries, as it were vsing the tree of life in Paradise, it might prolong mans age, if not for euer giue him eternitie? But see, see corruption consists in the root, in nature her selfe! for physicke cannot worke, but must first presup­pose the strength and furtherance of nature: left thou shouldest blame the Physitian, or thinke the meanes which God hath appointed for thy health, to be who­lie vnprofitable; behold thine owne nature is wan­ting [Page 337] and defectiue to her selfe.

If nature might faile in her particular ends, yet (me thinks) the whole scope and generall intent of nature should not bee frustrate and made voide. There is no­thing so common and triuiall in Schooles (wherein na­ture is best discouered, How the death of man is a­gainst the whole scope of nature in ge­nerall. as is this knowne and palpable truth) Corruptio vnius est generatio alterius, the death of one is the birth of another, for nature consists in al­teration and change; and it would much disparage nature, if there were such a death, as did wholly make for her losse, and no way redound to her encrease. In all other creatures you shal obserue this truth: Suppose a beast were slaine, his body should be dissolued into the bodies of the elements, his forme into the formes of the elements, as both of them were first composed of the elements, nothing should bee lost through the negligence of nature, but all should be gleaned vp, and very safely reserued for a new succeeding generation. Now in the death of man, the body is the sole bootie of nature, she cannot seaze vpon the soule, she cannot re­taine such an inestimable treasure, the soule is escaped: as long as life continued in man, the soule was vnder the iurisdiction and power of nature; but the body be­ing once dissolued, nature hath lost her owne right, and cannot intend any new generation by vertue of that soule. A foule error of nature, that hauing the soule once committed to her custodie and charge, she should open the gates, or breake downe the prison walles to lose such a iewell, which was neuer gotten by her owne purchase, nor cannot bee recalled againe with all her might and power: so then in the death of man, and so man alone, the corruption, and nothing but the corrup­tion of nature sufficiently appeares.

I would not willingly speak of a punishment, where­in the mercie and goodnesse of God should not toge­ther [Page 338] appeare with his iustice: but when I haue once spoken of death, How death serues to in­struct vs. me thinkes I am then come to the vp­shot and conclusion of all, beyond which I cannot ex­tend any blessing, I meane any naturall blessing, for death is the end and period of nature; yet giue me leaue to make these foure good vses of death: 1. To reproue sinnes: 2. To strengthen and fortifie the bulwarkes of Religion. 3. As to giue comfort, courage, and resolu­tion to the true Christian man; 4. so to discomfort, dis­courage and put to flight the infidell and heathen.

First, death seemes to instruct man, to preach vnto him the reformation of his life, and thereby doth wit­nesse his naturall and inbred corruption: the couetous man, Death is a very powerfull meanes to re­call a sinner. whose heart could neuer be touched, or moued to take pitie or compassion by the cries and prayers of a poore wretch, yet at length will howle and lament, when hee considers that hee shall dye in the middest of his treasure, and all his substance shall leaue him: the oppressing tyrant, stained with the blood of poore in­nocents, shall knocke his owne breast, teare his owne haire, readie to shed his owne blood, when hee sees the pale and liuelesse carkase of his persecuted foe, to shew him his owne state, and condition, and being dead, to threaten his death: but it were to be wished (if it might be spoken without offence) that one might arise from the dead, who might relate vnto vs the state of the dead, and of the vanities of this life, which passe like a shadow. And to this end, I haue heard it as a tradition of the Church, that Christ hauing told the parable of Diues and Lazarus, and the Iewes little regarding it (to stirre vp faith in them, as likewise in some sort to satisfie the request of Diues, that one from the dead might in­struct his brethren), God raised vp Lazarus, the brother of Mary Magdalen, who might witnesse and testifie as much as Christ had reported: I will not stand vpon the [Page 339] truth of this traditon; though certaine it is, that both these accidents fell out much about the same time. The very bones of the dead, being serued vp at a banket, wil bee a fit sauce to season our immoderate mirth: the tombes of the dead are for the instruction of the liuing, monumenta monent mentem, we tread vpon the flesh of our forefathers, which is now become the dust of the Temple. Death is an excellent meanes to stirre vp pie­tie, and deuotion: the mariners in guiding their ships, must sit in the end, to hold and gouerne the stearne; and the end of euerything, is the first in intension, though the last in execution. Hence it is, that the religious per­sons in al ages, were frequentes in cemiterijs, alwaies bu­sily imploied about the tombes of the dead: their cloy­sters of recreation were places of burials for their me­ditation; if they found themselues giuen to immode­rate ioy, their delight was abated with the sight & smell of dead bones. Thus liuing they were dead, their mind was among the dead, they conuersed with the dead: and thus the meditation of death, did prescribe vnto them (answerable to a vale of miserie, befitting a sinfull state) a course of life in mortification and sorrow.

O death, which doest astonish man with thy sight, how fearefull is thy blow! when wee shall goe and ne­uer returne, or recouer our owne strength; Soles occi­dere & redire possunt, at nobis nox perpetua dormienda est. O death, which in this last age of the world, (wher­in sinne and iniquitie doe abound, and religion seemes to haue taken vp wings, and euery where to bee put to flight, and indeede to haue gone vp to heauen, from whence she descended) yet death stands like a stoute champion to fight in defence of religion; death stands at the backe of religion, Death [...]ights in defence of religion. assuring vs that there must bee an end of this sinful state, and of these worldly vanities, and death is this end, assuring vs, that there must be a [Page 340] time for the manifestation of Gods iustice, and death seemes to summon vs, to appeare at his iudgement seat; assuring vs, that there is another world to succeede, and death is the passage to that other world: for other­wise in vaine should wee preach the mercie of God, to­gether with his promises; in vaine should we teach the law of nature, the instinct of nature, the moral precepts, the mysteries of grace, the maiestie of God; in vaine should wee preach humilitie, to sustaine iniuries with patience, to forgiue all offences, to make restitution for wrongs; in vaine should wee perswade men, to spend whole nights in watchings, fastings, and prayers, to re­pent in sackcloth and ashes: alas, alas, these are all vn­profitable lessons to the worldlings, let vs therefore lea­uing the force of Church discipline, Ecclesiasticall cen­sures, Excommunications, &c. let vs implore brachium seculare, the helpe of the temporall power to restraine sinne. Remember thine owne death, remember thine owne death; if thou wilt not forsake the world, the world shall at length forsake thee; here is our last re­fuge, to serue at a dead lift, for the conuersion of a sin­ner; here is no faith of things inuisible, here are no strict rules of mortification, here are no precepts, which seeme to oppose the practise of mans naturall inclination: but consider the state of thine owne body, and the degrees of thine age, how thou doest daily decline, and learne to dye by the daily precedent, experience, and example of others: Filimi memorare nouissima & in aeternum non peribis; My sonne, remember thy last end, and thou shalt neuer perish euerlastingly.

As it serues for a meanes of our conuersion, so is it no lesse cause of great ioy and comfort to a well resolued Christian; The Christian man desires death as the meane of his happinesse. Cupio dissolui, & esse cum Christo: Life is the only hinderance of our coupling with Christ; this old house must first bee taken downe, before the new buil­ding [Page 341] can be erected: now death serues as a bridge or a passage to a better life; it is a holie relique, which first seazed vpon Christs bodie, and at length shall befall vs; we must dye with him, that wee may raigne with him; where the head hath already entred, the whole bodie must follow. But here is our comfort, hee that stood in the forefront, hath now abated the strength of our ad­uersarie; he that sanctified all other creatures, the earth with his blood, the ayre purified with his breath, the water washt with his washing, the fire purged with his spirit in fierie tongues, he hath likewise sanctified death it selfe by his owne death. Death is now made a safe harbour vnto vs, which before was the terrour of na­ture: for as it was truly prophecied of Christ, so is it verified in the members of Christ, He shall not leaue his soule in hell, nor suffer his holy one to see corruption. Thus is death now become the sole sacrifice of a Christian man, Death is the sacrifice of our selues. a free oblation at Gods altar, wherein whole man is bequeathed vnto God; wee commit our soules to his safe custodie and keeping, wee leaue our bodies to be the dust of his Temple: all our goods we dispose as he shall direct vs, some by the course of nature, which hee himselfe hath appointed; some to pious and religious vses, which hee himselfe hath commanded; some to almes-deedes and charitable beneuolence, according to that natural compassionate instinct, which God hath imprinted in our hearts, and as the present necessitie of these times seemes to require: and what is so left, wee leaue it not behind vs, but it followes vs, and ouertakes vs at heauen gates. And thus is man become a whole burnt offering vnto God, and that by the meanes of his death: and therefore we may now securely triumph o­uer death, O death where is thy sting! O hell where is thy victorie! the sting of death is sinne, the strength of sinne is the law: but thankes be vnto God who hath giuen vs vi­ctorie, [Page 342] through our Lord Iesus Christ.

Death is the sole comfort in all my worldly miseries, for it seemes to be the vpshot and period of my woe: which if I shal once attaine (as needs I must attaine), then shall I be like the sea faring man, who being arri­ued in the Hauen, hath safely escaped the troublesome waues of this turbulent world; the assurance and expe­ctation whereof, Death is our comfort in all our worldly miseri [...]s. doth inable me with patience, and for­ti [...]ude. For what can befall me? Suppose losse of senses, losse of limbes, losse of substance, losse of honour; yet one thing remaines, I shall dye, I shall dye; here is my comfort, for here is the end of my woe. What if the bloo­die Tyrant shall sport himselfe, in the shedding of my innocent blood? what if the great states-man shall pick out some flawes, and finde out some nice errors in my estate, and thereby vnder the faire shew of conceale­ments, shall make me a bootie? Sentiat hoc, moriar, mors vltima linea rerum. My life is a pilgrimage, the quicker my expedition is, I shall sustaine the lesse sor­row. Now this contempt of death, giues the true Chri­stian man such an excellent spirit, such a braue courage and resolution, Death giues the Chris [...]a [...] man an excel­lent resolutiō. as that indeede he proues the only good souldier; thou maiest repose confidence in him, for he will neuer reuolt, or forsake a iust cause; in his attempts thou shalt finde him valiant aboue measure, for this re­solution of death is his armour of proofe, for conquer hee will, and conquer he must, though with his owne passion; fearefull and terrible hee is to his enemies, for hee that regards not his owne life, is Lord of another mans life. Whereas the worldling, who hath placed all his happinesse here in the course of this life, is indeed a base coward, fearefull, vnfaithfull, performing his ser­uice onely to the outward shew, carrying a heart full of infidelitie; vpon all fit occasions he is ready to reuolt, and dares vndertake nothing for feare of his death, [Page 343] which hee holds for his greatest woe.

Thus I haue proportioned the seuerall punishments of the first sinne, to the tenne plagues of Egypt: I haue contracted them to the number of tenne, though fur­ther happily I could haue extended them; were it not that I desire to speake al things, according to some rule and proportion. But now I call to minde, the last pu­nishment in Egypt was, mors primogeniti, The first and second death. the death of their first begotten; and this hath likewise some refe­rence to the last punishment of sinne, mors primogeniti, the death of the soule, which is the first begotten in man: and Scripture doth intimate as much in effect, for this very phrase, morte morieris, thou shalt dye the death, might seeme to include a needlesse repetition, or tautologie; were there not a first death, and a second death, and both of them brused, brayed and beaten to­gether in this one morter, morte morieris, thou shalt dye the death. Which words [...]ound to my eares, as if they did intimate the truth of a double death, both proposed to man, and man himselfe made subiect and liable to both; yet the necessitie seemes to be imposed, only for one. The first iudgment hath relation to the first death, thou shalt dye the death: if you tell me of the Hebrew phrase, and the manner of their speech, then I doe much more magnifie God, who hath so ordained the tongues and languages of men, to expresse such a mysterie.

If you please to consider the circumstances and [...]ore­runners of the last and generall iudgement, they cannot but greatly astonish man: The fearefull circumstances of the last iudgement. when the world shall now be growne to that old age, as that her sight shall begin to faile her; or sicke of a dangerous and desperate dis­ease, vndoubtedly approching to death, her light shall be put out, (which was the first token and signe of life, and therefore was created in the first place), when the Sunne and the Moone shall be darkened; and in this [Page 344] darknesse, as if nature were poysoned with mans sinne, not any part thereof shall be able to performe her owne office and dutie, but all shall stand in an vprore, the hea­uens with the elements, the elements with the heauens, and all together confounded. Luk. 21. vers. 25. Then there shall be signes in the Sunne, and in the Moone, and in the Starres, and vpon the earth trouble among the na­tions with perplexitie, the Sea and the waters shall roare, &c. These things might seeme strange and terrible to the carnall man, but here is the least part of his terrour; for when hee shall see the wrath of God hanging ouer his head, hell opened beneath him, damnation before him, his persecuting foes behind him, on his right hand the whole number of his sinnes accusing him, on the left hand all the creatures witnessing against him, with­in him nothing but feare, tormenting himselfe with the sting of his owne conscience, without him nothing but torture, and the crie of his owne sinnes, together with Gods iustice calling for vengeance: O what a fearefull thing it is to fall into the hands of the euer li­uing God! When as al the plagues of Egypt, which cer­tainly were strange and wonderfull; yet by the confes­sion of the Egyptians, and by the testimonie of Scrip­ture it selfe, were onely wrought by the finger of God, digitus dei hic est: alas what proportion is there be­tweene the whole hand, and the little finger. But shall I tell you how to to auoide the hands of this euerliuing God; How wee should preuent Gods wrath. then let vs first fall into the hands of a dead God, amor meus crucifixus est, Christus meus crucifixus est: his blood is shed, and therefore he will not require our blood; he is weakened, and cannot hurt; his hands are nailed, and cannot strike, he is not fit to punish, but to commi [...]erate; here wee may safely approch without feare, and vnder the shadow of his wings we shal [...] finde protection. Hebr. 4. vers. 15. 16. Wee haue not an high [Page 345] Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne: let vs therfore goe boldly vnto the throne of grace, that we may receiue mercie, and finde grace to helpe vs in this time of our necessitie.

Let vs call to minde, What effects the meditation of the last iudgemēt hath wrought vpon many. what effects the preuision and premeditation of this last and great iudgement, hath wrought vpon the dearest Saints of God: the righteous Iob can testifie in the 21. Chapter; What shall I doe? how shall I escape, when God shall come vnto iudgement? The beloued Disciple, though otherwise he had leaned vp­on the bosome of Christ; yet seeing Christ comming in iudgement, he fell downe vnder his feete, Apocal. 1. S. Ie­rome sets vp a stage, and makes a liuely representation of this iudgement, supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares, Surgite mortui, venite ad iudieiū: Arise ye dead, come vnto iudg­ment. S. Basill lets foorth this iudgement, in place of a schoole-master to teach vs our selues, and our owne wretched condition. S. Chrysostome makes it a bridle to keepe vs from sinne, within the lists of obedience. Cyprian makes it a remembrancer of sinne, for our re­pentance▪ Vaepeccatis meis, cum monti dicturus sum, &c. Woe be vnto my sinnes, when I shall say to the mountaines, couer me; and to the deepe waters, hide and conceale me; to the earth, swallow and ouerwhelme me, that I may find some refuge in the day of Gods wrath. Whither shall I goe from Gods presence? if I flie vp to heauen, hee is there; if I goe downe into hell, he is there also; if I take vp the wings of a Doue, and flie to the vttermost parts of the earth, euen there also shall his power follow me, and his iustice pursue mee: whither shall I flie from Gods presence? I will flie from God to God, from the tribunall of his iustice, to the seate of his mercie; here is my appeale, Call to remembrance, O Lord, thy tender [Page 346] mercie and thy louing kindnesse, which haue been euer of old: O remember not the sinnes and offences of my youth, but according to thy mercie, thinke thou vpon me, O Lord, for thy goodnesse.

Thus much for the expectation: but I dare not pro­ceede to the tortures and torments of hell; S. Austine excuseth himselfe, in speaking of that subiect, and for my selfe, I am afraid to thinke of them: and therefore I pray' beare with me, if I follow S. Austins example, I had rather sound foorth the trumpets of Gods mercie, then poure downe the viols of his wrath: God preuent that in mercie, which otherwise in iustice he might and should inflict vpon vs. If I should enter into this sub­iect, I know not ho [...] [...] disquiet, and perplexe the thoughts and conscienc [...] [...] [...]nners, quorum ego sum maximus, of whom I am the chiefest and the grea­test sinner: But here is my comfort, the merits of Christ, the ransome and price of my redemption is infinit; The author comforteth himselfe a­gainst the feare of damnation. and doe as farre exceede the number and weight of my sinnes, as the goodnesse and power of God exceeds my weaknesse and frailtie: the mercie of God is infinite, able to couer the whole multitude of my sinnes; the hate of God vnto sinne is infinite, and therefore he will leaue nothing vnattempted, which may serue to cut downe the body of sinne: the desire which God hath of my saluation, farre exceeds mine owne desire of sal­uation; seeing his glorie and the manifestation of his mercie, (which was the scope and end of my creation) is a farre greater good, then my particular soules health. The greater my sins are, the greater occasion may God take to manifest his mercie, for God himselfe hath ap­pointed my saluation, not to consist in not sinning, or to be free and innocent from all sinnes; but in the re­pentance for sinne, and in the satisfaction of his deare Sonne: and therefore to assure mee of this mercie, it is [Page 347] one of the Articles of my Creed (which not to beleeue were not to be saued), that I should bouldlie and confi­dently beleeue the remission and forgiuenesse of sins. Yet conceiue me aright, for some there are who laying hould to soone on Gods mercy, as it were snatching at his mercy, do indeed loose the fruits of his mercy; when (laying the whole burthen of their sins vpon Christ, as it were making long and deepe furrowes in his backe) themselues continuing in their owne sinnes, in the im­penitency and hardnesse of their owne hearts, do indeed dreame of saluation.

My sinnes are innumerable, yet before I was borne, before they could be committed, God did foresee them; notwithstanding his foresight, Antidotes a­gainst despe­ration. when hee might haue preuented my sinnes, and left me to my first nothing, yet in his gratious goodnes and mercie, hee made and created me: he hath giuen me my life, my strength, my health, my senses, my wit, and al my temporall blessings, together with the knowledge of himselfe, the plentifull and powerful meanes of my saluation; notwithstanding my sinnes, be they neuer so great, yet these are the to­kens of his fauour, the pledges of his loue, the assurances of his promises, and the earnest of my future happines. Why should I then despaire of Gods mercy? though I haue lost that sanctitie and holinesse, wherewith I might be saued, yet God hath not lost that vertue and powe, [...] wherewith he might saue a penitent sinner; and behold the fruit of this power, if I do but speake or name God, it is God that speakes in my heart, ipse prae­sens facit se quaeri, I had thought I had lost him, but be­hold he is present, and inuites me to a banquet, where he himselfe is the feast, conui [...]a & conuinium; Lord I am not worthy with the dogs, to licke vp the crummes vnder thy table; yet giue me O Lord that property of dogs, that licking mine owne woundes, I might heale mine owne [Page 348] sores, that my tongue may serue to cleanse my vncleannes; confessing my sinnes, I may disgorge and cast out my sins, where they shall lie as a heauie burthen vpon thy sonne, for he hath taken vp my sinnes, and borne mine iniquities; my sinnes are no longer mine, Mea sunt per perpetrationem, Christ [...] sunt, quoad obligationē satisfactionis: indeed I committed them, and so they are mine, but Christ alone hath entred into bands for the discharge of them; he hath canceld the hand writing of the lawe, he hath satisfied the rigour of thy iustice, by the shedding of his bloud, by his death and passion; and therefore O Lord, thou wilt not demand a second payment of vs; he hath imputed his righteousnesse to vs, and thus euery true penitent, stands rectus in curia, acquitted in thy consist [...]ry.

Giue me leaue to compare my selfe, that am the mea­nest of all men, to Alexander the great; and this my present treatise, A transition from the death of man, to the death of the whole world. wherein I labour to shew the fall and corruption of man, to the conquest of nature; me thinks I haue subdued the little world, and brought man as a captiue or sl [...]ue, through much misery and sorrow, at length to the place of his execution; and hauing now possest my selfe of the fairest fortresse, or tower in na­ture (man that is a little world), I cannot here content my selfe, but I begin to enquire, whether there are as yet more worlds to be conquered? and behold in the second place, I will fall vpon the great world, and I will attempt with Archimedes, to shake her foundati­ons, to threaten her ruine, in this generall corruption and dissolution of man: for this punishment ( morte mo­rieris) though it principally concernes man, yet the whole world cannot be exempted from it, being dire­cted and ordained onely for mans vse, containing in it selfe the very same seedes, and causes of death and de­struction; and as it is most fit and agreeable to our pre­sent condition, that being corruptible in our selues, we [Page 349] should likewise dwell in houses of corruption.

For proofe and demonstration wherof, I must ascend from the indiuiduals and singulars, to the species and kindes of the creatures; and among all other kindes, The kinds and species of crea­tures do de­cay. assuredly man is the most noble, and therfore best de­serues to be the subiect of our knowledge: wee should be best acquainted with our selues, which makes for the certainty of our knowledge; and speaking of things which so neerely concernes our selues, we should much desire to bee better informed, in our owne state and condition: now if the whole kinde and species of man seemes daily to decline and decay, which shall appeare by the comparison of times past with times present; of our selues, with our ancestors; then assuredly the whole world cannot be excused from corruption; but as it dies daily in the singulars, so at length it shall faile in the v­niuersals, and in the kindes of the creatures.

This truth seemes to relie vpon these three foundati­ons: 1. Man (as all other creatures) being immediatlie created by God, Three reasons why all the creatures doe decline. as he comes nearer and nearer the first mould, so is he more and more perfect, and according to the degrees of his distance, so he incurres the more imperfection and weakenesse; as the streames of a foun­taine, the further they runne through vncleane passages, the more they contract the corruption. 2. It would implie a contradiction in nature, if the parts and the whole were not of like condition; but how wonderfull is the difference, if you will suppose a corruption of the singulars, and an eternitie of the kinde? for whereas the recompence shuld be made by succession or equiualen­cie, we must consider, that succession may well prolong the corruption, adding more degrees, proceeding more leasurely, but cannot wholie exclude the corruption. 3. The generall intent and scope of nature wholie [...]ends to corruption; for I would gladly aske, why should [Page 350] not nature, either renew mans age, or preserue him in a state of consistencie? the answere is, because the iuyce and sap which we receiue from our food, or our nou­rishment, is not so agreeable to the state of our bodies, as is that humor, & calor radicalis, which wee receiue from our first birth; heere I will reply, how fals it out, that our bodies should impart semen ad procreandum, wherin that radicall humor is resident? and (both seede and humor arising from our food and our nourishment) yet nature should seeme in the preseruation of our bo­dies, to refuse the best, making it an excrement of the third concoction, and taking for her owne foode and sustenance, the worst part of the substance. See then, the generall intent and scope of nature tending to corrupti­on, must likewise argue that nature her selfe in gene­rall, shall at length be tainted with the same corrupti­on.

First for the apparell of the Ancients, if you please to obserue the fashion of their garments, you shall finde them to be such, The clothing and apparell of the Ancients compared with ours. as (no way inforcing nature, nor made onely for comlinesse) they might best serue for the ex­ercise of the agilitie of their bodies: which well argues a greater actiuity in them then in vs, though I suppose they would not suffer any, to practise for danger, much lesse to get a dishonest liuing, by vaulting, tumbling, or any such apish toyes; yet generally they were more actiue, and had lesse vse of horses, then we haue in these dayes. For the substance of their garments, our clothing is much more gentle, and soft then theirs, for they had not that vse of linnen which we haue; which well ar­gues the weaknes and tendernes of our flesh, in respect of theirs; their garments being courser, were likewise much weightier and heauier then ours, which b [...] t [...]kens the strong foundation of their bodies, for in these dayes wee could hardly indure their burthen or weight; it [Page 351] should seeme, they did accustome themselues to much hardnesse, for amongst the common sort of men, stoc­kings and shooes were not then grown into fashion: in­deed for the trunke or bulke of their bodies, they were more warmely clothed then wee are, as committing themselues more to the weather; and as the heate of a mans owne body, being kept in with warme clothes, is much more naturall, more healthfull and cordiall to man, then is the burning, scorching and consuming heate of the fire; therefore the Ancients did more desire warme clothes and apparell, then the vse of fire; for a­mong them you shall finde little preparation for fire, their houses built with very fewe chymnies, they were very sparing and thriftie in their woods, their chambers very close and warme, desiring rather to keepe out the cold winde, then to let in the fresh ayre; whereas our wantonnes appeares in large windowes & high roofes, as if we made no difference of being without doores, and being within doores; or that we did neuer purpose to vse our limbes, to goe and take the fresh ayre, but that the fresh ayre should be brought vnto vs; their ly­ing or bedding was very hard, few of them knew what feather-beds meant, and assuredly their bodies would better indure it then ours; The Ancients more giuen to their sports then now we are. as likewise for their lodging in campes, or professing a strict and austere life, as many religious men did; and as they were more apt for their labours, so were they more giuen to their pastimes, their sports and their games then we are; which I suppose did neither argue lightnesse in them, nor any counter­feit grauitie in vs, but the state of their bodies were such as did require them, and the weaknenesse of our bodies is such, as we dare not attempt them, for accor­ding to the disposition of the body the minde is affec­ted.

From the apparell let vs come to the foode, now it [Page 352] should seeme is the ould age of the world, which ap­peares by the pampering of our selues; for take our or­dinary foode, it was neuer heretofore so delicat, so dain­tie, so tender, Our food com­pared with the food of the Ancients. as it is at this day, the vsuall, ould, and ac­customed food not agreeing with our weak stomackes: we must haue warme and delicious brothes to comfort our decayed nature, exquisite sauces to prouoke our appetite, such purboyling, such helpes and remedies of art to prepare our meates for digestion; which assu­redly do wel argue, that the world is either dangerously sicke, or come to her ould age, that she should be in­forced to vse, or indeed can admit such a physicall diet. For during the strength of nature, while things were in their perfection, a stronger foode did better be fit them, & did more agree with their bodies; cookerie was then wholy vnknowne, they could be content with the bare vse of the creatures, without any further delicacy or preparation; water did then serue for their drinke, and they did feede much vpon hearbes, milch-meates and course bread; as the world grew elder, so they did dai­ly more & more decline in the strength of their nature; fasting and eating of fish in succeeding ages, did not so well agree with the state of their bodies, and therefore you shall finde euen in Church-discipline, a greater con­niuencie, toleration, and dispensation vpon any reaso­nable cause; and we, that are now falne in this last pe­riod of times, we are now growne to that faintnesse, that hot waters, and strong drinkes, were neuer so much v­sed, hot spices were neuer brought ouer in such plentie, as may well appeare in the custome-house: yea such is the continuall weaknesse of our stomackes, The vse of To­bacco in these dayes. that for re­medy and helpe thereof, this last age hath found out an Indian drug (the vse of Tobacco) which at all times, vpō all occasions, to all complexions, the full stomacke, the emptie stomacke, in any measure or quantitie taken, [Page 353] must serue to cure the rawnesse of the stomack; to exte­nuate and exhale the ill humors, to help the vndigested foode; but you will say, that the vse, or at least the im­moderat vse of this hearbe, proceeds from the wanton­nesse of these times, which truely I do easily confesse; yet assuredly the temper and constitution of our bodies, would neuer admit such a wantonnes, were it not, that it proceeds from the weaknesse of our nature: for if wee should presume as far vpon hearbes in the extremity of coldnesse, suppose the iuyce of Oranges or Limons (which by the art and cunning of man, might bee made euery way as delicious and delicate), certainely wee should feele the smart of our owne follie.

The clothing and foode doe much betoken the soundnesse and constitution of our bodies, yet I cannot content my selfe with them, but I will descend to speake more immediately of our bodies: Heretofore the constitution of mens bodies was better thē now it is. it should seeme that death is not onely competent to euery person in particular, but euen the whole world, and all the seue­rall kindes of creatures tend to confusion; there is a great decay in euery species, men come not to that strength, nor to that growth, nor to that ripenesse of wit, nor to that fulnesse of yeeres which they did in for­mer times; the world hath his period and his determi­nate course of yeeres: now is the olde age or decay of this world. The growth and strength of men seeme to proceede from the same causes, and to relie vpon the same foundation (the bones), which according to their massinesse, their weight, or their length giue the pro­portion and strength to the whole bodie; these bones are yet extant, and are daylie taken vp in sepulchers, whereof I haue often been an eye-witnesse, and hauing duely considered them according to measure and weight, I finde by most vndoubted experience, that they did far exceede ours; their weapons will likewise [Page 354] testifie as much, for these are yet extant, and are reser­ued as relikes and trophies of their valour, which the strength of man in these dayes cannot mannage or rule; many things there are likewise, wherein I could in­stance, which were (in former times) trialls for their strength, but now seeme very impossible to our weake­nesse. Consider all their actions which they did vnder­take, for therein they did as farre exceede vs, as their strength did exceede ours; obserue their attempts in e­recting stately Cathedrall Churches for the exercise of Religion, in building huge Castles for defence of their people, in contriuing high waies, caus-waies, bridges, & such like, which well betoken noble and braue spirits: whereas our wits in these daies make their imploy­ments in things of lesse moment, some prettie toyes and trifles, some new fashion and attire; our buildings are paper-buildings, made onely to serue the present vse and occasion. I am ashamed of our selues, we doate, we doate; though herein I doe acknowledge a won­derfull prouidence of God, while the world had some time of continuance, Gods proui­dence in mans actions. when the yeeres were not fully expired, then God gaue man a minde and disposition to intend the good of posteritie: but now in these latter daies, when the world is almost come to an vpshot, when the period of time is now approching; no mar­ueile if God leaue man to himselfe, that out of his own immoderate loue of himselfe, neglecting the common good, and the good of succession, he should onely in­tend, in his buildings, in the waste of his woods, and in all other his actions, his owne priuate and present com­moditie.

Very credible it is, that their grear labours and ac­tiōs were more performed by their own only strength, A great change doth appeare in mans owne disposition. for they had lesse vse of instruments, and craines in their buildings, notwithstanding their huge foundations, [Page 355] then we haue at this day. But I will not insist in the par­ticular actions; rather this decay of nature, shall ap­peare in the general disposition and inclination of men, together with the diseases whereunto they are subiect: that a change should appeare in the very nature, and in­stinct of man, after so great a change in his temper and constitution, I am the rather perswaded to beleeue; when I consider how many titles, paragraphes, what large discourses, and iudgements haue past in the Ciuill lawes, concerning the adoption of sonnes; whereof at this day we finde little, or no vse, being lawes which sel­dome or neuer come to the practise. Certainly as the children of Israel were most carefull, to preserue their tribes whole and entire, vntill the comming of their Messias; and as the Patriarkes were most carefull, as of their succession and seede, so of their dead bones; for Iacob gaue charge, that his dead body should be car­ried out of Egypt (as it were going to Ierusalem in pil­grimage), there to be laid & rest, neere the holy Sepul­cher: but since the comming of Christ, you shall finde that their tribes are confounded, and in themselues you shall finde no such inclination. So was it in the ancient Romanes, as long as this world had any time to conti­nue, how carefull were they of succession, The adoption of sonnes. if not from their owne loynes, yet by their owne adoption, for the continuance of their names and memories? but now the world is almost come to an vpshot, see the strange change and alteration, a change in our nature! for na­ture will neuer faile in her ends and purposes: and ther­fore to desire a continuance of memorie, when the world it selfe shall haue no time of continuance, it can­not stand with the wisedome and prouidence of na­ture, which hath ingrafted in vs our naturall inclina­tion.

To shew the change of mens mindes, let vs change [Page 356] our profession, à togis ad arma, from the penne to the speare, from the barre to the campe: Where is that an­cient resolution of the Romanes, who desired nothing more, The resolution of the Anciēts. then to sow the seede of their owne blood in de­fence of their countrey, thereby expecting the eternitie of their names and memories? Infinite are the examples which may be brought to this purpose: but wee on the contrarie supposing (as it were by an implicite faith) some naturall instinct, that the world shall not continue the full age of a man; we thinke our blood better saued, and reserued within the vessels of our owne bodies, then wastfully spent in a vaine expectation of honour and fame, after our deaths. And this I conceiue to bee the reason, that cowardize & feare hath now at leng [...]h poss [...]ssed our mindes, in stead of the braue resolution and courage of former times; it was thē thought fit by the wisdome of our lawes, to permit a triall by combats and duels, Triall by com­bats. as well befitting a warlike nation, which not­withstanding at this day, if they be not wholly abolish­ed (not knowing how things may hereafter succeed, or what vse there might bee of such combats vpon some occasions), yet assuredly they cease in the practise.

Let not this change of our mindes seeme strange vn­to you; for see you not, how the little chickens stand fearefull of the Kite, whereas the valiant Cocke desires nothing more then the combat? In young men and old men you shall not finde a like inclination: and men of diuers nations you shal finde them seuered, as in their climates, so in their dispositions. Suppose a change should appeare in the naturall inclination of man; it is no more then you may discene in other creatures: here­after as man shall finde out new snares to intrap them, There may be a change in the naturall in­stinct. assuredly nature giues thē an instinct accordingly for their own preseruation, as desiring to cōtinue the same kinde which was created from the beginning. As for [Page 357] example, Gun-powder is a late inuention of mans, a cruell and mercilesse instrument; therefore hath God giuen them a sent and a smell, for their owne safetie and defence: and as the making and vse of it, is a late inuen­tion of ours, so the auoiding & discouering of it, is a late inuentiō of theirs, that so there might appeare as great a prouidence, goodnesse, and power of God in their pre­seruation, as there was in their first creation.

From the change in our mindes, let vs come to the change in the soundnesse and constitution of our bo­dies: Considering their strength in former times, The Ancients were not so subiect to dis­eases, as wee are. cer­tainly they were lesse subiect to diseases, then now wee are; for thus the old age of the world, as it is a weaknes in it selfe, so is it accompanied with many infirmities. This may well appeare by their little vse of physicke; for in ancient times, the common sort of men being wholly vnacquainted with physicall receipts, they suf­fered nature to worke her owne will, and did not ouer­loade their stomackes, with drugges and potions: not a hundred yeeres since, the Physitian, the Apothecarie and the Surgion, did seeme to belong to one and the same calling and profession of men; but now the neces­sitie of the times inforcing vs, the Physitian containes himselfe within the bounds of his knowledge, pre­scribes his receipts, and giues his direction; the Drug­gist hee turnes an Apothecarie, distils his waters, and makes his confections; the Barber he proues a Surgion, with his plaisters and salues, searching the wounds, and the bones. Here are three distinct and seuerall courses of life, all set on worke, and all sufficiently employed: the Physitians haue their Colledge, the Surgions their Hall, ( Henry the 8. gaue the first Charters to both, and that within our memorie); and the Apothecaries are now verie earnest and busie to make themselues a whole entire Companie, forsooth a new Corpora­tion, [Page 358] the more is our miserie and sorrow.

For the difference of diseases; the Ancients were more inclined to hot diseases, such as proceede from the strength of nature, and doe accompanie youth, then we are; as plagues, sweating-sicknesses, plurisies, and all o­ther infectious diseases arising from heate, wherein the blood is inflamed: so likewise the inclination of men to their lusts, arising from the constitution of their bo­dies, was then much greater then now, (though I doe easily yeeld, that the wantonnesse of these daies farre exceeds theirs), The Ancients more apt to ingender. this appeares by the number of Salo­mons Concubines; for then the world was to bee peo­pled, and their disposition to their lusts was so strong, as that God out of the idulgencie of his owne mer­cie, did permit a polygamie. This appeares likewise in the dumbe creatures; for the alteration of so many kindes, such numbers & varietie of different creatures did only proceed out of the immoderate heate, which causeth the ingendring & coupling together of cōtra­ry kinds: for assuredly in the Arke al those seuerall kinds were not contained, but since haue sprung vp from the mixture of kindes. So at this day the Southerne people, propter ftatum & calorem, are more inclined to their lust, though the Northerne people, propter abundantiam seminis, may se [...]me to equall them; yet of both, the Sou­therne are more vicious, because the vice it selfe ariseth rathe [...] from heate and wantonnesse, then from necessi­tie. But generally, as was their strength greater in for­mer times, so were their infirmities lesse, especially such as proceed from the weaknesse and coldnesse of nature, and herein we seeme most to abound: for proofe wher­of, there are many diseases onely proper to these times, such as were vnknowne to the Ancients; I could name many, but I will onely iusist in the French or Neapoli­tane disease, which though it be accompanied some­times [Page 359] with a great vnnaturall heate, New diseases proceeding from coldnesse and weaknes. yet certainly it re­sides in pituita crassa; it may be long harboured in the bodie before it discouers it selfe, and works so leisurely by degrees, as cannot stand with the efficacie of hea [...]e; and therfore it must be a cold disease, and argue a great measure of naturall coldnesse and weakenesse, such as their bodies in former times could neuer admit.

From the diseases and infirmities arising out of the naturall constitution of our bodies, let vs come to the cure: The difference betweene the Ancients and vs, in the cures of our diseases. The physicke of former times agrees with ours, as in the receipts, so for the dosis and quantitie; thus wee haue the practise, and experience of al ages: and though (I suppose) that their drugges in former times were of farre greater strength and efficacie then ours, (for so I conceiue that the world is in the declining); yet must it follow, that in all things it should carrie a like pro­portion, as farre foorth as possibly it could, the diffe­rence should appeare alike; as in the drugges, so in mans body. Now in this confusion, how shall wee discerne the variety of times? I will therfore prescribe this course for our direction: Certaine it is, that we haue the same dosis, the same measures and weights, for so they agree in all our receipts: now take our bodies with the phy­sicke ioyntly together, and then they will keepe their proportion; but seuer them, and them, shall appeare the disparitie. Most sure it is, that in the [...]etting of blood, which is done according to measure, the Ancients did vsually take sixe or seuen times as much, as they doe in these daies: a strange difference, I confesse, and yet vn­doubtedly a truth, for Galen relates it, &c.

From the diseases I will come to the death of both, if you please to giue me first leaue to speake a word or two, concerning the inward gifts of our mindes; The wits of former times did exceede ours. for the wits of former times, certainly they did farre exceede ours, their bodies were better tempered, as being nee­rer [Page 360] the first mould, and the minde followes the temper and disposition of the bodie; though I confesse, that this our age being most proud, arrogant and vaine­glorious, doth most vniustly claime vnto it selfe the name and title of the learned age; shall we ascribe no more to the first founders and inuentors of Arts? Was it a worke of small difficultie to hew and square out nature, allotting to euery Science her proper subiect, her due limitation? to reduce all the seuerall starres in­to constellations, to obserue their motion, their quali­tie, their influence? Grammar, which is the first en­trance, and the meanest of all Arts, seemes to bee most excellent in her inuention; that all the seuerall words, how different soeuer, in sound and signification, should be comprehended in an alphabet of foure and twentie letters; that cases, declensions, numbers, tenses, and the like, should figure out the varietie of nature. For all Arts whatsoeuer, the best authors are the most ancient, euen vnto this day: I could instance in euery one in par­ticular, though wee building vpon their foundations, haue added some ornaments, yet such as are not neces­sarie to perfit the Art: and generally for the Ancients, whatsoeuer you shal obserue in practise amongst them, you shall finde that it stood with great wisedome and prouidence, if you please to haue relation to the times and occasions. And wherein they seeme to be defectiue, you may ascribe it to the happinesse of their times; for their plentie was such, as that they were not inforced to trie all conclusions in husbandrie, whereas our wants seeme to require our best inuentions; their honest plaine and charitable meaning was such, as that they were vnacquainted, or at least thought it not fit, to dis­couer the guile and subtiltie of a serpentine generation; the hardnesse of their bodies, their feare of God, and the ioy of his seruice was such, as that vtterly detesting [Page 361] all carnalitie, (searing least the glory and pompe of this world, might steale away themselues from themselues, and that they might be carried with an immoderat loue to the creatures), they thought it fitter to preuent this mischiefe in the root, to professe a more homely and strict kinde of life, and therein to giue themselues con­tentment; that so their time and leisure might better serue them, for the practise of zeale and deuotion.

But this great learned age hath found out a compa­rison, wherin we might seeme to magnifie the Ancients, but indeed very cunningly do presse them downe, A foolish com­parison answe­red. ma­king them our foote-stooles; preferring our selues be­fore them, extolling and exalting our selues aboue mea­sure; for thus it is said, that we are like dwarfes set vpon shoulders of Gyants, discerning little of our selues, but supposing the learning and ground-worke of the Anci­ents, we see much further then they, (which in effect is as much, as that we prefer our own iudgements, before theirs): in truth, in truth, a very wittie comparison, cer­tainely it is either a dwarfe or a Gyant, for it will ad­mit no mediocrity. But I pray' let vs examine it, though (I confesse) that comparisons are not alwayes the best proofes; first how these dwarfes should be exhaled and drawne vp to the shoulders of the gyants; here is a point of great difficulty as yet not thought vpon, [...]or I must tell you my iudgement: as in digging the earth some mettals are found, and some are vndiscouered, so is it in reading and perusing the workes of the fathers; we may continually learne, and daily finde out new mynes in their writings; suppose these dwarfes to bee now set vpon the shoulders; it is to bee feared, least seeing so steepe a descent, they will rather fall to a giddines, then be able rightly to iudge of the obiects, least they should be confounded with the multiplicity of learning in the fathers, not able to fadome the depth of their grounds; [Page 362] for wil you suppose, that these Gyants should so infinit­ly exceed the dwarfes in length and in strength, and yet will you equall them for goodnes and quicknes of sight? I cannot stay long vpon the shoulders of Gyants, for heere is but slippery hold; nor yet vpon the feete of comparisons, for these are but weake grounds and proofes; let this one reason suffice, it is a difference be­tweene actions voluntary and naturall; that in volun­tary (such as are the actions of the vnderstanding) no man can worke according to the vttermost of his pow­er, but when hee hath once spoken, hee may speake a­gaine and againe as much to the purpose; so that hee which shall make himselfe perfect in an other mans worke, The small ac­count which some make of the Fathers. yet can neuer therein so fully informe himselfe as the Author. This difference likewise appeares in God, whose vnderstanding being natural and essential, hee vnderstanding and comprehending himselfe, doth beget a word euery way equal to himselfe: but suppose (I pray') that these gyants should stumble or fall, take heede of the dwarfe, take heede of the dwarfe, nay ra­ther cries out the dwarfe, I will guide and direct them, and keepe them from falling; if they will not vphold me, then I will vphold them. Here is presumption in deede; here you shall see some expurgatorie index, apo­stasia patrum, errores conciliorum, lapsus ecclesiae; see here what great account they make of the Fathers, and thus they can vse arguments to serue all turnes and oc­casions.

I am the more strict to iustifie the wits and learning of the ancient Fathers, because (I suppose) it maks much for the certaintie and dignitie of Christian religion; It cannot stād with the digni­ty of Christian religion to for­sake the Fa­thers. that our faith tooke no aduantage by other mens ig­norance, to spread it selfe, and to get growth in the blindnesse of error: but at the time of Christs birth, all the liberall Arts did most florish, there was a generall [Page 363] peace thorough the whole world, the Romane Empire fully setled, and established, Poets, Orators, Philoso­phers, Historians neuer more excellent. For thus it stood with the prouidence of God, that their wits and quali­ties might serue as trials and touch-stones of his truth, to examine the seuerall miracles, the mysteries and mo­rall precepts of his law, that both in themselues and in others they might be for confirmation of the saith; that the power of God might likewise discouer it selfe, for the greater the aduersarie and opposition is, the more noble is the conquest: and therefore God by the weak­nes and foolishnesse of preaching, confounding the strength and wisedome of this world, did therein mani­fest a miracle, to continue for all succeeding ages. Now this faith, as finding a strong opposition by learning and humane knowledge, so in the Apostles it could not be accompanied with ignorance: and therefore as God gaue thē the gift of tongues, so vndoubtedly the know­ledge of nature (the same God being the God both of nature and grace); for they could not demonstrate the one, without some reference and relation to the other; heere you see the Church planted. Now in the great world, as men came neerer the first mould, so were they more perfect, both for strength of bodies, and conti­nuance of yeeres, that so they might intend a propaga­tion of their kinde. So was it in the growth of the Church, the first Fathers which did neerer approch to the times of the Apostles, had a greater measure of knowledge by the imposition of their hands, that so they might bee better inabled and instructed for the conuersion of nations. The Prophets confirme the doctrine of the Fathers. Thus the Prophets in the old law▪ speaking of the florishing kingdome of Christ, seeme to point at the times of the Fathers, and as it were to seale them before hand, and to proclaime them to the whole world as Orthodoxall; and therefore as fit [Page 364] precedents and examples, for all future ages and succes­sions to follow; so that to detract from the Fathers and the primitiue age, were to detract from Gods proui­dence, and vnder colour of a naked text (which may w [...]ll admit diuers expositions), to draw all things to in­nouation and vncertaintie.

In the last place, I will speake of the life, and of the death, both of our selues and of the Ancients: As man comes not to that strength and growth, which hereto­fore he did; The length of our liues com­pared with the Ancients. so vndoubtedly hee is sooner ripened, and comes to that weaknesse, which nature hath appointed him, thē heretofore he did: and being not of that sound constitution, as the Ancients were, he hath not that cer­taintie in the course of his life, but vpon all occasions, out of his weaknesse, he is apt and ready to fall. This I conceiue to bee the reason, why our Gentrie in these daies should desire to match their children so young, and that the children themselues should in the spring or morning of their age, be so fit to ingender: now for the length of our liues, some haue been much mistaken, supposing that it might be fitly gathered by the raignes of Princes in former times, whereas indeede there is little heede to be taken vnto them; seeing the time of their gouernment, hath no relation to the yeers of their age, but to the death of their ancestors, or to the time of their election; so that if you will suppose, the prede­cessor to liue long, the successor may likewise liue long, yet raigne but a short time. And heretofore Princes did more aduenture themselues in the danger of their warres, then now they doe, and therefore more did mis­carrie; but if you please to consider their liues together, most certaine it is, that before the deluge, men liued many hundred yeeres, and the birth of their children carried a iust proportion to their age: since the deluge, (assuredly) the decay hath proceeded by degrees. Dauid [Page 365] in his time, who liued much about the yeere after the worlds creation 2890, which was twelue hundred yeeres after the deluge, or thereabouts, confesseth, that the age of man was threescore and ten yeeres; for then it should seeme they came to that age with ful strength: but in these times, few men (I will not speake of Prin­ces, such as Dauid was, whose daintie and delicate fare doth certainly shorten the course of their liues) doe at­taine with much sorrow and griefe to threescore and tenne yeeres; though I confesse that this alteration, as all other naturall alterations whatsoeuer, doth not so easily appeare to the sense, but is more fitly gathered by the obseruation of reason; for I thinke that seuentie yeeres then, had the same proportion that fiftie yeeres haue now at this time.

From man I will come to the elements, and I will in­sist in the neerest elemēts (the generatiue elements), the water and earth; for this change and alteration ap­peares not in man alone, but the very elements them­selues are much decaied in their wonted perfection: fo [...]our seas are growne fruitlesse and barraine, The seas doe not affoord the like quantitie of fish, as here­tofore they haue done. as it ap­peares vpon records in our Hauen townes, that a farre greater quantitie of fish hath formerly been taken and brought into this land, then there is in these daies. If you answer me, y ^t it proceeds from the loosenes of these times, as neglecting all fasts, I doe easily confesse our abuse; yet I think it not sufficient to cause this scarcitie; for our sailes at this time are more in number then euer they were, our skill is much better, our wants and ne­cessities are farre greater, and so our labour and indu­strie should bee proportioned accordingly. I rather thinke it proceeds from the decay of the elements; or indeed doe esteeme it as a punishment of God vpon vs, as hee sometimes punished the Egyptians with their flesh-pots in the death of their fish, Exod. 7. 18. I might [Page 366] he [...]e likewise iustly complaine of the wrong and iniu­rie, which wee daily sustaine from the incroching Hol­lander, or low-countriman; who desires to vnite seas, as he hath already vnited Prouinces, and to make himselfe the great Lord of the Ocean: for as in ancient times their golden fleece was made of our English wooll, so now their great Fleete must incroach vpon our seas (for kingdomes haue a proprietie, as in their townes and their soyle, so in their coasts, and their seas, which they cannot neglect, with their owne profit or safetie). But I may speake it with greater hearts griefe, I feare lest their seas and in-undations, doe not only reach to our Hauen townes, but haue generally ouerwhelmed this whole Iland: for as my most deare and louing schoole-master, M ^r Camden. M ^r. William Camden, now Clarenceux, y ^e famous & most renowned Antiquarie of our age, hath truly & wisely obserued in his Chronicle, in the time of our ser­uice in their warres (in the Low-countries, our English­men, which of all other Northerne people, were euer held the most temperate), we haue gottē such an habit and custome of drunkennesse, that no other nation at this day seemes to be more tainted with that vice, then our selues. And thus their vnthankfulnesse, together with those ill customes, which we haue borrowed from them, seeme to be the rewards of our seruice.

From the seas, I will come to the land: The earth is growne barraine and fruitlesse in her owne kinde; I speake not onely of that earth, which hath long tasted the plow-share and harrow, The earth is growne bar­raine. and must haue a time of respite and ease, to recouer her owne strength; but, the whole earth in generall doth not beare the like bur­then and crop, which it did in the daies of our forefa­thers: for as it is in a part, so it is in the whole. Suppose, that any quantitie of ground were yeerely employed to medow, arable, or pasture, and that the whole crop [Page 367] of this ground should bee yeerely spent vpon it selfe, and so should returne againe in compost; certainly this ground would much decay in goodnesse, for in vaine shall wee expect the good seasons of the yeere, vnlesse the earth carrie in it selfe a kinde of fatnesse. Yet I con­fesse that some grounds there are, either rich of them­selues, or made rich by water-floods, that they doe not only preserue themselues, but likewise serue to helpe o­thers; yet euery husbandman cannot bee so happie to haue them, and where they are in greatest abundance, yet they cannot supplie the barrennesse of the neigh­bour and bordering grounds: for nature more abounds in the one, then in the other, so that this must argue a barrennes in generall, As in the parts so in y ^e whole. though not in particular. Where­unto I will adde the weakenesse of the elements, decay of the heauens, and a generall imperfection in al things now, in this la [...]t old and cold age of the world; & ther­fore those countries, which were first inhabited (sup­pose the Easterne countries), are very much impoue­rished at this time; the weaknesse of nature discouering it selfe, not able to supplie those mines and mettals, which formerly they did; not able to bring foorth or to ripen those excellent delicious fruits, which heretofore they had in great plentie.

To draw neerer home, for this kingdome wherein we liue; it is not only the complaint of all old men, and our own experiēce, but likewise many reasons drawne from husbandrie, A particular instance for this kingdome. not so fit to bee alleaged in this place, doe vndoubtedly perswade me, that our land is growne barraine, and yeelds not that profit, which formerly it did, in the daies of our forefathers: I will make one or two instances, following the counsell of the wise man, Eccles. 39. 31. The fruitfulnesse of a land especially ap­peares in the hony and wine; the one proceeds from the dew of the flower▪ the other takes a deeper foundation [Page 368] in the earth; the one argues the sweetnesse of the grasse or the pasture, the other the goodnesse and depth of the mould; the one is the worke onely of nature▪ the other requires the helpe and furtherance of husbandrie and art; and in both of them it shall sufficiently appeare, how this land hath declined. When I consider the great vse of hony in former times, We haue not the like quan­titie of hony now, as here­tofore. for their drinkes, for their foode; and likewise the great quantitie of waxe­lights, which were anciently spent in their diuine ser­uice; assuredly our countrey at this day cannot affoord the one halfe of that which formerly it did, it is appa­rent; for there was neuer so great scarcitie, and yet it is not transported, and here at home we haue little vse to imploy it. Is it because men neglect y ^e keeping of Bees? No certainly, the price would allure them, for there is no such profit, with so little charge; but certainly na­ture in generall is weakned, the creatures begin to de­cay and God denies his blessing for the increase.

Secondly, it is very credibly reported, that in this our Northerne climate we haue had heretofore a vintage in Wostershire; and it appeares vpon record, that tith hath bin paid for wine pressed out of grapes, growing in the little Parke at Winsor, Our grapes come not to that ripenes now, as here­tofore. in the time & being then in the possessiō of King Edw. 1. But at this time, whether tho­rough the cold mould of the earth, or thorough the weaknesse and swift declining of the sun, as being not able to bring our grapes to ripenesse and perf [...]ction (the grapes being a very lateward fruit, containing a great naturall heate, which appeares by the strength of our wines, and their long continuance, and therfore require a hot soyle); yet at this time it is thought to be a work impossible: the like may bee said for Wales, and the North parts of this kingdome in many places, where fruits and saffron did anciently growe, (the places still carrying the names of those fruits), within these late [Page 369] yeeres, triall being made, and all possible diligence and good husbandry obserued, yet they faild in their pur­poses.

It may be obiected against me, that if nature did thus decline, yet still the fruits should continue the same, though not the same in their strength and their power; for wine here in England, if euer we had, then still wee should haue, though more imperfect and weake; but Philosophy is well able to answere this obiection, datur in rebus maximum & minimum: nature hath appointed certaine limits and bounds to euery kinde of the crea­tures, beyond which, or beneath which, the creature cannot subsist. Now in the generall declining, far bee it, that she should appoint new boundes to the vndeter­minated essence of the creatures; An obiection answered in Philosophie. rather she should pre­serue them as long as it lies in her power, and being de­fectiue, not able to produce them, there should follow a cessation of their being, and no new qualification of their nature: and in this declining, some things are more limited then others, and therfore will admit few­er degrees in their qualities and will sooner perish; so that notwithstanding the decay doth equally concerne all, yet some things may wholy cease, while others shall still be continued, out of the large extent of their owne bounds.

That a generall scarcitie and penury may appeare, consider the prices of things, how excessiue they are in these our latter dayes, and how they are raised aboue measure beyond all expectation: heretofore (I confesse) they haue had as great famins as we haue, The excessiue prices of things, and the scarcitie of these times. but I suppose not so vsually; and commonly these famins did not arise from any vnseasonable weather, or barrennesse of the earth, but rather from ciuill war [...]es within themselues, making hauocke and waste of natures blessings, and of poore mens labours; for if you would suppose (which [Page 370] God forbid) a Campe subsisting of 20000. men to bee lodged within the hart of our kingdome, assuredly it would cause an extraordinary great dearth amongst vs: but now we seeme to sustaine a continuall famine, not­withstanding our peaceable times, and our great la­bours (necessity so inforcing vs); and therefore we can blame none but nature, nor can we thinke that she is ca­sually distempered, for then I would gladly aske, when at lēgth (in Gods name) wil she returne to her first tem­per and constitution? for we see no tokens, signes, or ap­pearance of any recouery; and therefore we feare, that she daily more and more decayes in her ould age, and in vaine may we expect reformation: for whereas some suppose the causes of this scarcitie, to be either the won­derfull increase of people, or the great plentie of coyne, wherewith we abound in respect of our Ancestors; these reas [...]ns which do so much ouer-sway many, I wil brief­lie examine.

For the number of men, wee are not able to send forth such huge armies, as we read of in former times; we dare not vndertake such taskes, A comparison betweene our times and the former, for the number and multitude of men. and infinit labours as they did: I confesse indeed, that the Cities and townes do now swarme with people, and therefore they make the greater shewe of a number; but the country (which truly and indeed did afford it) in a scattered and dispersed Multitude (I thinke) was neuer more naked and desolat then it is at this day. Such depopulation of townes, inclosing of villages; a shepheard with his dog their inhabiting, where formerly many hundred men were maintained, many good horses kept for de­fence of our land, and much prouision for our plentie. He that shall well consider our lawe-bookes, the exact measuring of lands in those dayes, the largenes and ca­pacity of their Churches, the ould foundations, which now are daily raked vp by the plow; shall (by all proba­ble [Page 371] coniecture) conceiue, that the world was then as wel peopled as it is in these times. The Church-bookes in­deed are not extant, which might serue for our eui­dence; Bangor in Wales neere Wre [...]am. yet this I can say for a truth, that in Bangor (which is a small village in Wales) 800. yeers ago, there were abiding and daily resident there, two and twenty hundred Monkes, besides seruants and others which did attend them: at this day I could see no reliques thereof, onely some fewe closes did beare the name of porches and gates; and I thinke at this time, that both our Vni­uersities can hardly equall that number. Since (it should seeme) that our land did surfeit with people, and ther­fore it was to be let bloud, in the wars between the two houses of Lancaster and Yorke: and he that will con­ceiue, how infinitly the people of Israel did multiply in a short time, liuing vnder the bondage of Aegypt, will neuer doubt but that this land might haue bin sufficient­ly stockt and stored with people, long since the first plantation.

Now for the plenty of our coyne, because we haue it not from our selues, I will therefore first speake of the fountaines before I come to the streames, that so accor­ding to the ouerflowing of the one, you may iudge of the other. If the West Indies haue now at length bin discouered, the Easterne haue failed; otherwise our Mar­chants should neuer be so much inforced, Gods proui­dence in [...]e Turkish [...]o [...] ­minions. to trade with their coyne: and heerein I do acknowledge a speciall prouidence of God, who foreseeing in his wisdom, that the carnall Mahumetans (his owne professed enemies) should possesse the land of Promise: and as their fore­fathers the Iewes and the Heathen, were guilty of the bloud of Christ; so they should seaze vpon the holy se­pulchre, in token of the bloudy persecution of his Church (all which God did permit in his iustice for our sinnes), yet hee in his wisedome, first suffered it to bee [Page 372] worne out with vse, or to decay of it selfe, before the cursed Ottomans should conquer it: for notwithstan­ding the large circuite of his territories and prouinces, yet in wealth and treasure, yea in the power of his coun­trey, and most especially in the strength of his Nauie, the Turke is inferiour to some Christian Princes. But let vs consider the plentie of coyne, as Scripture reports it; Abraham gaue vnto Ephron (as it may appeare, Gen. 23. vers. 16.) The great plenty of coine and of siluer and gold▪ a­mong the Iewes. foure hundred siluer shekels for a field to burie his dead: Now the common shekell is accounted twentie pence, which if it shall please you to multiplie, foure hundred shekels will amount to three and thritie pound sixe shillings, eight pence; supposing fiue shil­lings sterling the ounce (a very large price to purchace a buriall). The plentie of their siluer and gold did like­wise appeare in those times, by their wearing of rings, bracelets, abilimentss, &c. of the magnificence of Sa­lomons Court, of the wealth and treasure of the Temple, where all the vessels were of a wonderfull price; and of the custome in those times, to send out shipping, and to returne home loaded with oare, Scripture makes mention. Whereunto prophane and heathen writers, doe likewise beare witnesse, for Eupolenus, Polyhistor, and Hecateus Abderita, that liued and serued in warre with King Alexander the Great, make mention (a­mongst other things) of the inestimable riches of Sa­lomon, and of the treasures which he did hide and bury (according to the fashion of that time) in the Sepulchre of his father Dauid: which to be no fable, (though not mentioned by the Scripture) Iosephus well proueth, for that Hircanus the high Priest, and King of Iurie, being besieged in Ierusalem by Antiochus, surnamed Pius, not many yeeres before Christs natiuitie, to redeeme himselfe and the Citie, and to pay for his peace, opened the said Sepulchre of Dauid, and fetcht out of one part [Page 373] thereof, three thousand talents in ready money, which amount to 600000. pounds English, if we account the talents but at the least size of talentum Haebraicum.

But let vs draw to our selues, and come to this cli­mate wherin we liue, and compare our wealth in coyne with our ancestors: first therefore I must acquaint you, that our coyne is much fallen, How the coine here amongst vs, hath daily decayed in weight. & beares not that weight which formerly it did; for it appeares among the sta­tutes of Edward the 2, that twentie pence sterling, then waied an ounce: in the ninth yeere of Edward the 3, 26. pence waied an ounce: in the second of Hen. the 6. 32. pence waied an ounce: in the 5. of Edward the 4. 40. pence waied an ounce: in the 31. of Henry the 8. 45. pence waied the ounce: in the second of Elizabeth 60. pence waied the ounce: and so it continueth vnto this day; so that an hundred pounds heretofore, was as much as three hundred pounds now, besides the finesse of their coyne: wherein, as I take it, they did farre ex­ceede vs. I will not dispute, how it may stand with the wisedome and policie of States, to raise or inhaunce coynes: but certaine it is, that the prices of all things will immediatly follow the coynes, according to the weight, finenesse and goodnesse of the mettall; though things may be done to serue the present turne, yet they shall finde a great abatement in their ancient rents: The great wealth of the Ancients. where a little innouation is once begun, it is wonder­full to see the abuses which doe vsually accompanie it, &c. Now if wee shall obserue the shrines and guilding of Temples in former times; if wee consider the rich Copes, the ornaments, vestiments, and vessels of the Church; or the robes and hangings of Princes, which are yet extant; or the moneys and coyne which at this day is found in great plentie, in those places where the Romanes haue formerly encamped; if we consider their massie and most substantial old plate, their extraordina­rie [Page 372] [...] [Page 373] [...] [Page 374] cunning, in cutting, caruing, and curious workman­ship of stones, and mettals, farre surpassing vs; their borders, wiers, and other ornaments made of beaten gold or siluer, more then in vse, then they are in these daies: and that our ancestors haue found out mines at their owne homes, that vndoubtedly for all other met­tals, as Lead, Iron, Tinne, Copper, Brasse, and the like, it appeares by their buildings, and their other imploy­ments, that they had them in a farre greater plentie, then we haue in these daies: and mettals are so inter­changeably mixed together (which is the ground of all Chimistrie), that the plentie of the one, cannot possibly subsist with any great scarcity of the other.

Now at this time I feare there is more siluer and gold wastfully spent and transported, then is yeerely brought into this land, notwithstanding the prices of things doe daily arise, though not in such an excessiue manner, as formerly they haue done.

As for some base coynes which they had in ancient times, I may well doubt, whether it stood not with the wisedome and policie of the State to admit them, see­ing the richest nations doe the like at this day.

To speake with more certaintie of things, which ap­peare vpon record; he that shall peruse our Law-books, shall finde, that three hundred yeeres agoe and aboue, before the warres began betweene the two Houses, The [...]osts, charges and fines were very large hereto­fore. the costs and charges at law, were very great and large, al­most as much as at this day: speaking now out of the course of mine owne studies, I may seeme to be a stran­ger, wholly ignorant therein; yet giue me leaue (with your good patience) to make one or two instances to this purpose. William Wickam recouered of his prede­cessor Bishop Edendon of Winchester, in the yere 1366, for dilapidations of his house, 1662. pounds, tenne shil­lings: and lest you might conceiue that such a large [Page 375] summe of money might bee allowed for some other losse and detriment sustained, hee recouered likewise 1556. head of Neate, 3876. Weathers, 4717. Ewes, 3521. Lambes, and 127. Swine; all which stocke be­longed to the Bishopricke. Because wee cannot take a perfect suruey of the buildings, how they were left; and generally because all trespasses are very vncertaine, whereof wee cannot take due notice; let vs therefore come to the fines, which certainly were very large in those daies: In the time of Henry the 6, the Duke of Holland (being then high Admirall) was fined at tenne thousand poūds, for holding plea in a cause determina­ble at the Common law; it was very much for such an offence, if you please to haue relation to the rates of coyne, which before I haue prefixed.

Not to speake of the ransomes of Princes, which were very great in former times; not to speake of any particular mans wealth, though I could name many; for Thomas Ruthall, whose meanes of getting were not o­uer great, neither could he iustly be taxed with greedi­nesse or sparing, The great house-keeping of the An­cients. liuing in the time of Henry the 7, his wealth in present coyne did amount to aboue one hun­dred thousand pounds, which was discouered by Car­dinall Wolsey. I pray' consider their house-keeping, such huge gates, and open doores, spatious halles, long ta­bles, great kitchins, large chimneys; their sellars, ouens, vessels, pots, and powdring tubs, deepe, profound, and bottomlesse: all their other prouision made in a boun­tifull manner, as may appeare by the rents of their te­nants, their barnes, granaries, granges, slaughter-hou­ses; the multitudes of mouthes in their numberlesse fer­uants; the ringing of bels to call all to their feasts; their infinite holy daies, which were the times for their mee­ting. These things duly considered, you shall find their expense was very excessiue. Now take these with their [Page 376] prices, and first for those things which were brought o­uer into this kingdome; Henry Bowet, Archbishop of Yorke in the time of Henry the 5, spent in his house yeerely of Claret wine onely, foure score tunnes: this might seeme incredible, were it not that it appeares by such euidence, as cannot bee denied. Now let vs exa­mine the price of this wine: I finde among the slatutes of Edw. the 2. (which was long before that time), that Vintners were appointed to sell their wine at twelue pence the gallon, and not aboue; we cannot reade, nor cannot conceiue that since that time wine should fall in the price, Wine was dea­rer in ancient times, then it is. being none of our owne commodities; so then supposing wine at twelue pence the gallon, and considering that 26 pence then waied an ounce, where­as now 60 pence goe to the ounce; he then spent only in Claret wine (if I doe not mistake in my reckonings) 9304. ounces 8/13, which did thē amount to 1008 poūds: which foresaid number of ounces, would now amount to 2326 pounds, three shillings, one penny: at this time supposing wine to be at two shillings y ^e gallon, as now it is sold▪ you may buy as much for 8064 ounces, which would be worth 2016 pounds of our currant money; so that you shall saue 1240. ounces 8/13, which heretofore the same wine would haue cost; which number of oun­ces, being reduced into pounds, it will amount to 310 pounds, three shillings, one penny: so that it appeares, that wine is now sold cheaper, by a seuenth part, then heretofore it hath been, which makes much to shew the plentie of their coyne.

To speake of our owne countrie prouision, assuredly the prices of things doe not hold proportion, and cor­respondencie to the weight and valuation of coynes; as may appeare by that most excellent statute of rent­corne, made in the behalfe of our Vniuersities, which hath proued so beneficiall to Colledges. And if you [Page 377] please to consider the almes-deedes, The plentie of their coyne ap­peared in their almes. and charitable be­neuolence of former times, as well in their money, as in their victuals, you may truly affirme, that as they farre exceeded vs in the one, so they came not much short in the other. It shall appeare by this one instance: Richard de Burie, sometimes Bishop of Durrham in the yeere 1333, bestowed weekly, for the reliefe of the poore, eight quarters of wheate, made into bread, besides the fragmēts of his house, the offals of his slaughter-house, and yeerely much clothing: In his iourney betweene New Castle and Durrham, he gaue alwaies by his own appointed order, eight pounds in almes; from Durrham to Stocton, fiue pounds; from Durrham to Aukland, fiue marks; from Durrham to Middleham, fiue pounds. They that succeeded these old Bishops in their wealth and abundance, I hope will excuse our new and now Bishops, if they be not so plentifull in their almes, when as indeed they seeme to succede them only in the Cure, the Pastorall charge, and imposition of hands.

To conclude, these excessiue prices of things do well argue a great scarcitie, The corrupt dealings of this age, in re­spect of former times. that the whole world is turned bankrupt, though we to saue our owne credit, can make the best shew for our honor & reputations sake; we can name huge summes of money, but wee borrow vpon such base tearmes, wee set our lands vpon such a rackt­rent, that if the tenant payes one yeere, he runnes away the next: and therefore I am perswaded, that men in let­ting out their lands in such manner, doe not so much regard the present rent, as a future intended sale of those lands, after twentie, or two and twentie yeeres purchase; for otherwise they would neuer bee fed with words in effect, and neglect their present securitie. An other cause of our scarcitie may be (besides the heauie iudgements of God, whereof I wil not dispute) our im­moderate vse of the creatures; men were neuer so deli­cate [Page 378] and curious in their diet or food, as they are at this day, neuer so wastfull in their expence, the world did neuer so much abound with surfeits and drunkennesse: heretofore they had their fastings as well as their fea­stings, but this is superstitious (forsooth). Thus while some proue infinitly lauish, dissolute, and riotous, the poore people of our land neuer sustained the like scar­citie and wants. I might likewise accuse the euill dispo­sition of men, for in ancient times, they knew not the art of monopolizing, their meaning was honest and plaine; but we are our crafts-masters, the Landlord ne­uer ceasing from racking his poore tenants, and the te­nants must set an answerable price on their wares: here­tofore it was thought a poynt of conscience, that euerie man should sell his commodities according to such reaso­nable rate, We dissent from the An­cients in a case of conscience. as he himselfe could affoord them; but now our conscience is inlarged, and therefore wee must in­large our price, supposing that it is lawfull for euery man to make the most of his owne, and to sell his owne wares to the greatest aduantage. Thus euery man [...]riues to raise. the market; and thus things are inhaunced to the great preiudice of many Lords, who cannot alter their quit­rents; and to the vtter vndoing of the poore Commo­naltie, when the labours of men, and the drudgerie of poore people is not, nor cannot bee inhaunced accor­dingly.

Now since the fruitfulnesse, or barrennesse of the earth, proceedes from the influence and disposition of the heauens; in the last place I dare accuse the materiall heauens, as being guiltie, conspiring, and together ioyntly tending to corruption; Scripture shall warrant me, The materiall heauen; tend to corruption. the heauens shall waxe old as doth a garment, Psalme 102. vers. 26. Reason and all humane learning shall backe me, for certaine it is, that the Sunne hath descen­ded much lower by many degrees, then he was in the [Page 379] time of King Ptolemie; the same Mathematicall instru­ments, which agree together in all other dimensions, doe vndoubtedly proue the diuersitie; by vertue of per­spectiue glasses, we haue lately discerned spots and sha­dowes in the Moone; and within our memorie, in the yeere 1572. a true Comet did appeare in the eighth Heauen, which as it had a time of beginning, so had it a period, and time of dissoluing. And thus being mor­tall of our selues, wee dwell in houses of clay, the roofe of this world, as well as the foundations shall together be mooued; for wherefore serues the diuersitie of sea­sons, the day and the night succeeding each other, Sum­mer and Winter, the rising and setting of Starres, the different and contrarie motions, the various aspects and oppositions? but that in some sort they partake of our nature, and shall haue their part and portion with ours.

For proofe of this truth, let vs compare times with times, and so it shall better appeare; the hot Zones heretofore adiudged by all the Ancients to be vnhabi­table, The hot Zones made habi­table. we know that now they are habitable, and fur­nisht with people; let vs thinke reuerently of the An­cients, they were very wise, and as I suppose far excee­ding vs. Can we conceiue them to be such simple men, so fondly mistaken at their owne homes, being neigh­bours, and bordering vpon these hot climates, where a few daies sayling, would discouer the truth? a truth so manifest and palpable, as that they could not pretend any grosse ignorance; let vs doe them no wrong, but so esteeme of them, as we desire our po [...]ritie may regarde vs. What a shame and dishonour were it to vs, if future ages shall condemne vs for fooles and lyars; and that our testimonie should be reiected in such things as con­cerne our times, whereof triall and experience might informe vs, without further reason or discourse? Rather [Page 380] let vs wonder at the prouidence of God, when the world was yet in her infancie and youth, no maruell if heate did abound, the earth as yet was vnpeopled, and therefore men in those dayes had roome enough, to make choice of their habitation and dwelling; but now the world grones vnder the multitude and number of people, the heauens doe likewise decay in their wonted strength. And therefore now at length, new Ilands ap­peare in the Ocean, The wonder­full worke of Gods proui­dence. which before neuer were extant; other Ilands and Continents are daylie discouered, which were concealed from antiquitie; places former­lie knowne to be excessiue in heate, are made habitable by the weakenesse and olde age of the heauens; the colde Zones are tempered either thorough thicke misty ayre, or the stipation of coldnesse, God preparing their bodies, and giuing them food and clothing according­lie. Thus God in the beginning of the world, out of his owne foresight and goodnesse, did fit and temper him­selfe according to the times and occasions (giue mee leaue to speake after the manner of men, though other­wise I know the immutabilitie of Gods nature), as long as there was vse of Paradise, so long it continued in state and perfection, being once forsaken and destitute, then followed the dissolution.

If the Ancients were strangers abroade, and might easilie mistake, yet in their owne dwellings and habita­tions, their sense for want of reason would serue to in­forme them; The burning of Phaeton. certaine it is, that there was a great bur­ning in Phaetons time, though grounded I confesse vpon a fabulous historie; yet for the truth of it, signes and tokens thereof did appeare for many subsequent ages: and strange it is among the heathen, what pre­uention of fire did hereby insue; inuenting a kinde of slate which might resist the violence of fire, and therein reseruing and laying vp the hidden treasure of their [Page 381] writings and records, against such a generall combusti­on; whereas in these daies we neuer found the heate of the sunne to be such, we neuer sustained any such dam­mage, but that the coldnesse and moysture of the winter could easilie recompence our losse; nay rather we haue iust cause to complaine of the sunnes weakenesse, and that he is defectiue in heate: notwithstanding that in this time of his olde age, God hath appoynted that the sunne should enter into the hot signes, yet both sunne and signes are defectiue in their power, and cannot ripen our fruites in that manner, which formerly the sunne alone did in the waterie constellations. What a strange difference appeares in our seasons, more then in ancient times; we can not promise vnto our selues the like certaintie, neither in our seede time, nor in our har­uest, nor in the whole course of the yeere, which they did: for a wonder it is, to heare the relation of old men in this kinde, how they all seeme to agree in one com­plainte, which certainely betokens a truth. If you tell me of our corrupt computation of the yeere, my an­swere is, that the change is so insensible (not a day in an age) as that it makes no sensible difference; yet herein I cannot excuse our selues, for if the world should con­tinue many ages, our Christmas would fall out in har­uest: whereas certaine it is, that the day was first ap­poynted according to Christs birth, and Christ was borne neere solstitium brumale, when the dayes were the shortest, and then began to increase; as Iohn Baptist was borne at Midsommer, when the dayes were at the longest, and then began to shorten; to be a figure (as Saint Ambrose obserueth) that Christ should increase, as Iohn Baptist decreased; but now in these times, our dayes are increased a full houre in length, before the Natiuitie.

If still thou proouest wilfull, and wilt not beleeue the [Page 382] Ancients, but talkest onely of thine owne experience and particular knowledge; it were to bee wished, that thou shouldest trie all conclusions in Physicke vpon thine owne bodie, that so thou mightest see onely with thine owne eyes, and take nothing by relation from o­thers: if thou iudgest of times past by thine owne little experience, thou canst not truely iudge of the workes of nature, Naturall alte­rations are in­sensible. which haue in themselues insensible changes and alterations; thou canst not see thy selfe growing, yet at length thou perceiuest thine owne growth. Sup­pose there were little alteration in this world, it would then argue the newnesse of this world, that it was crea­ted but this morning, for as yet the Heauens haue not once seene their owne reuolutions: it would likewise argue the excellencie of the workeman, as in the fra­ming, so in the continuance of his worke; for if the hea­uens should alwaies want some repayring and men­ding, we might well thinke, that the state of the Church triumphant, were not vnlike the state of the Church militant, alwaies requiring, and calling for dilapidati­ons; yet in reason, you shall easilie discerne the vn­doubted tokens of the worlds ruine.

Now that I am falne to the generall dissolution of this world, which shall bee performed by the rage and violence of fire, according to the receiued tradition of the Ancients; whereunto Scripture agrees, and accor­ding to the opinion of the best learned Philosophers, who ascribe the greatest actiuitie to fire: and were it not for the situation, as being aboue the rest of the ele­ments, and for that naturall inclination which it hath in it selfe (arising out of an inbred pride, as knowing his excellencie aboue the rest), that being once out of his owne proper place, it will not thus be supprest, but will ascend with the greatest swiftnesse, and expedition, car­rying the forme of a pyramise, for the more easie pene­tration; [Page 383] assuredly all the rest of the elements together conspiring, Fire doth re­semble the last iudgement. could not incounter the fire. Now fire hath this propertie, congregare homegenea & segregare he­terogenea, and therein doth figure out the last and finall iudgement, wherein a separation shall be made of the Goates from the Lambes, of the corne from the chaffe, of the iust from the reprobate: I cannot nor dare not prescribe the day and houre of that iudgement, rather with patience I will waite on Gods leisure, & with my assured hope, will expect to see my Redeemer in his flesh, and in my flesh, so descending as he ascended; for herein we haue the testimonie of Angels, This Iesus which is taken vp from you into Heauen, shall so come, as you haue seene him goe into Heauen, The last iudge­ment approa­cheth. Acts 1. 11; the same in nature, the same in power, the same in mercy, the same in true loue and affection: Iesus the sonne of Da­uid, Iesus the sonne of Marie, who was the propitiation for our sinnes, and shall come againe in glorie to iudge both the quicke and the dead. Yet sure I am, that the time cannot bee long absent, for all the signes of his comming doe already appeare: when the hangings and furniture are taken downe, it is a token that the King and the Court are remoouing; The generall decay of na­ture hastens the iudgeme [...]t. nature now beginning to dacay, seemes to hasten Christs comming: to let passe many strong presumptions of our Diuines, concerning the approach of that day; these three proofes, drawne from naturall reason, doe easilie induce mee to be­leeue it.

First, looking to the generall decay of this world, which argues the approach of this iudgement: second­ly, to the great preparation for f [...]e, which must then serue for the execution of Gods wrath: thirdly, the fit occasions seeming to hasten this iudgement, &c. Most certaine it is, that if the world should continue many thousand yeeres, and that wee should suppose that na­ture [Page 384] would decay in such sort, as we are able to proue by demonstratiue euidence, already she hath done; as­suredly nature of her selfe, thorough her owne weake­nesse would come to nothing; and the world should not bee able to supplie mens necessities. Suppose this one kingdome, besides the generall barrennesse which hath befalne vs, whereof wee may iustly complaine; if we should commit the like waste in our woods, as for­merly wee haue done, in this last forepassed age; assu­redly we should bee left so destitute of fuell, of houses, of shipping, that within a short time, our land would proue almost inhabitable, for such things as require a great growth, wherein man cannot see the present fruites of his prouidence; husbandrie and labour, for the most part, they are alwaies neglected, and it lies not in the power of one age to recouer her selfe: thus out of the decay of nature we may almost expect a dissolu­tion, as by the signes and symptomes we iudge of a dan­gerous and desperate disease. Thus you may obserue al­most a like distance, from the creation to the deluge, from the deluge to Christ, An equall di­stance of time in Gods iudge­ments. from Christ vnto vs; as God ordaines euery thing according to rule, order and mea­sure: after fifteene generations [...]xpired, you shall al­waies note in Scripture, some great alteration and change. Saint Matthew was therefore called from the receite of custome, to cast vp this account in the genea­logie of Christ, as it appeares in his first chapter: now at length in Gods name what may wee expect should be­fall vs? Whatsoeuer concernes the kingdome of Shilo, consummatum est, it is already perfited, wee must not looke for any further addition; that which remaines, it is the sound of the trumpet, vt consummetur seculum, that the world may be destroyed by fire.

Secondly, fire shall bee the second ouerthrowe, this Scripture and reason confirmes; now certaine it is, that [Page 385] God who hath first instituted nature, hath so ordained her, The last iudge­ment shall be, while the fierie constellations doe rule. as she may best serue to be an instrument to worke his owne ends and purposes; to shew a conformitie of the effects with the cause, thereby to manifest his owne empire and rule which still he retaines in the creatures: as likewise the obedientiall power, whereunto the crea­tures are subiect; that so may appeare how absolute and powerfull he is, first to appoint the creatures, then how gracious and mercifull he is, to impart himselfe, and to ioyne with the creatures in the same action. Thus the waterie constellations did then gouerne and rule, when the world was ouerwhelmed with waters, now at this time, and for a few hundred yeeres yet to continue, the fierie constellations shall haue the predominancie; and therefore credible it is, that within the compasse of this time, there shall happen the generall combu­stion.

Thirdly, the dissolution of this world betokens a ge­nerall punishment, the iudgement accompaning hath reference to our transgressions: The necessitie of iustice, in re­garde of our sinnes, seemes to hasten th [...]s iudgement. as in the first permission of sinne appeares the goodnesse of God, who can turne our sinnes to his glorie, either for the manifestation of his mercy or iustice; so in this great tolerating of sinne appeares Gods patience and long suffering. But now our sinnes are come to a full ripenesse, now is the har­uest, and the weedes choake vp the wheate; and there­fore necessitie seemes to inforce, and to hasten the ap­proach of this iudgement, that at length there might bee a separation of both, though hetherto they haue growne vp together. Thus Christs first comming in the flesh was to restore the decaied state of the Iewes, for then hee was borne into this world, when charitie was growne colde, the Priesthood bought and sould for a price, the Kings office extinguished, the tribe of Iuda neglected, the synagogue diuided into sects and [Page 386] schis [...]es; and this is in some sort resembled by the bar­ [...] of the earth, for hee came in the winter season, and hee was borne at midnight, to argue the worlds vniuersall darknesse and ignorance. So must it bee for his second comming, he hath giuen vs a watch-word, that the sonne of man will come at an houre, when hee is not expected, Luk. 12. vers. 40. Now is that time when we doe not expect him, we neuer thinke of iudgement, of hell, of fire, of damnation; Religion hath taken vp wings, and is returned to heauen, from whence she de­scended: Men are now growne carelesse in their pro­fession, and liue after a sensuall manner like beasts; we are now growne to the height and top of all sinne; our sinnes, our crying sinnes now crie for vengeance; and therefore the time of his comming cannot be farre ab­sent, hee will take the best opportunitie, like a theefe in the night; we may then expect him, when wee doe least expect him. But I will leaue this, as being not so perti­nent to my purpose, and grounded onely vpon conie­ctures, &c.

Now I haue brought man to his graue, and together with man the whole fabricke of nature, you would thinke, that at length I should discharge him: I haue buried him deep enough (I confesse), Our fall is exa­mined by Phi­losoph [...]e. for I haue cast the heauens and the earth vpon him, and together with man intombed the whole world. Yet giue me leaue in the last place, to preuent one obiection; for some will say, that if the fall of man should appeare by the light of nature, how should those great Sages and Secreta­ries of nature (the ancient Philosophers) be so much mi­staken? for the Schooles, and all our Diuines hold, that they were deceiued in the state of man, supposing man to be in puris naturalibus, without any thought of his fall, without any hope of his recouerie.

I confesse indeede, that the ancient Philosophers [Page 387] haue not mentioned the fall of man, for they did onely looke to the present course and order of nature; as, li­uing in the middest of Egypt, they considered Nilus, the depth of the waters, the violence of the streame, the ebbings and flowings, but they regarded not the pas­sage into the sea, nor yet could trace the head of the fountaine: they might consider man, though not in the wombe, A Science may presuppose her owne subiect. 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: The fall of mā is intimated in Philosophie. 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, Id [...]ae, abstracted and separa­ted [Page 388] formes, The [...]parated Idea of the Platonikes. according to whose image and likenesse, things were ordained here vpō earth: the ground of this opinion, is takē out of Gen. 1. where God in y ^e 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, The transmi­gration of soules. 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; y ^t seeing there is no proportiō, 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 [Page 389] selfe same soule; and therefore acknowledge the pre­sent condition of man to bee the fall of man, some pu­nishmēt 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 is a kinde of re­membrance. 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, Proofes out of Aristotles Phi­losophie. 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, [Page 390] 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, Bonum est transcendens. 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, monstrū, 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; Why priuation should be one of the first pr [...]nciples. 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 nega­tion; but a priuation is, when a thing is capable to be, and ought to be, but is not. Therefore priuation being num­bred among the principles, supposeth that all things should haue been, and should haue much sooner attai­ned [Page 391] the height of their perfection, and not so leisurely haue proceeded by degrees, as now they do; were it not that some curse had altered the course of nature, where­by that, which formerly was onely a bare negation, should now be conceiued to be a naturall priuation.

From the huge Continent of nature, let vs draw nee­rer home, and discouer the vnknowne region of the reasonable soule: alas how few sparkes of reason doe appeare in this reasonable soule? The Philosophers thinke it to be a table-booke, wherein nothing is writ­ten; and looking more narrowly, they finde indeede some blinde characters, certaine obscure, darke, hidden, secret notions, which are the principles of al our know­ledge: As for example, Contradictoria non possunt esse si­mul vera: Omne totum est mains sua parte, and such like palpable verities, which in my iudgement seeme rather to belong to the cognizance of common sense, then of the reasonable soule. And hence it is, that there is much more difficultie in adorning the inward minde, and co­uering the nakednesse of the soule, then in the outward members, and shame of the body. Thus at length all Arts and Sciences in generall, All Arts and Sciences take their begin­nings by occa­sion of mans fall. seeme to suppose this for their ground-worke and foundation; that in regard of mans fall, and his ignorance, contracted by his fall, therefore necessitie inforced the occasion of their births and beginnings. And hence it is, that those long courses of studie, those night-watchings and great la­bours in the Vniuersities, are only vndertaken to supply natures defects.

We haue no naturall voyce, no naturall tongue, wee cannot speake to the vnderstanding of each other, but Grammar must direct vs and teach vs construction; Grammar. our soule, though reasonable and discoursiue, yet wants she the helpe of Logicke, Logicke. to ranke things in their seuerall order, to knit them together in a proposition, & thence [Page 390] [...] [Page 391] [...] [Page 392] to draw the inference or conclusion. Man, as if he were a sauage and wilde creature, cannot speake pleasingly with a smooth phrase, and gracious deliuerie, as is be­fitting the sociable nature of man, without the helpe and vse of Rhetoricke. Rhetoricke. Mathematickes must teach him, Mathematikes. how God hath framed his works in number, in weight, and in measure; the consideration whereof, seemes to haue been the principall intent and scope of our crea­tion. The Metaphysicks will attempt to discourse of first mouers, Metaphysicks. intelligences, and separated soules; yet in truth and veritie, they doe but onely point at them, and so leaue them with a Supersedeas, acknowledging natures infirmitie, and that the due cognizance of them, doth not properly belong to that Court,

And whereas God hath giuen all things, for our vse and seruice, certainly it stood with the same wisedome and goodnesse of God, to discouer and lay open the vse: The studie of naturall Philo­sophie suppo­seth our natu­rall ignorance. let vs not conceiue God like an vnwise and negli­gent father, who left indeed behinde him great quan­titie of treasure, but so buried and concealed, that it ne­uer turned to the profit of his heire; to giue an vn­knowne iewell, though it be a sufficient argument of bountie, yet it seemes to detract from the wisedome of the giuer. Suppose an Apothecaries shop were furnisht with exquisite drugges, yet if the boxes want names for direction, or there want a Physitian to prescribe the medicine; it is to be feared, that in such a confusion, poi­son should be taken for cordials. The principall pro­prietie and substance of euery thing consists in the vse, without due knowledge of the thing, there can bee no vse: and therefore it stood with the same diuine wise­dome, as to giue the creatures outwardly to supply our necessitie and delight; so inwardly in the minde, to im­print a due knowledge, how man should vse and dis­pose them. Euery other facultie hath this knowledge [Page 393] and instinct toward his obiect; the eye easily concei­ueth all colours, and in a moment, without further ad­uice, iudgeth of them by their outward appearance: all other creatures know what is profitable to themselues, only the reasonable man is the foole, he is defectiue, and therefore must intend a long course of Philosophy, to supplie his owne wants. Howsoeuer, I doe commend naturall Philosophie, The imperfe­ction of Philo­sophie. aboue all other humane Arts and Sciences; yet I haue often wondred, that after so long a time of studie, (sixe thousand yeeres experience, for so long the world hath continued), that there should bee such imperfection, such want of knowledge, such con­trarietie of opinions, in such a noble and most excellent Science.

But if wee shut our eyes, not looking to other crea­tures, but returning to our selues, wee shall finde farre greater cause to complaine & lament; the soule, though otherwise an vnderstanding nature, yet she knowes not her selfe, but by reflection; she knowes not her owne beginning, nor her faculties and actions, nor the extent and bounds of her essence. Blessed God, were it not sufficient, that all other creatures should bee vn­knowne, but that the soule must bee couered, and con­cealed from her selfe? Herein appeares an admirable guile and subtiltie, which well argues the high wise­dome and iustice of God: for as the first sinne was the immoderate and presumptuous desire of knowledge, eritis sicut dij scientes bonum & malum; so God in re­uenge of this sinne, contraria curans contrarijs, pu­nisheth man with the heauie yoake of ignorance, The reasona­ble and vnder­standing soule knowes not her selfe. yea, of the ignorance of himselfe; which herein seemes to bee more intolerable, considering that man still re­taines, as the same corrupt nature, so the same immode­rate desire of knowledge. Let the naturalist here con­fesse, that since God hath herein been more mercifull [Page 394] to other creatures, then vnto man, therefore this hath befallen man since the first institution of his nature, as a punishment for some offence: and since euery facultie hath reference and some knowledge of his obiect, vn­doubtedly our blindnesse and ignorance is a particular case, contrarie to the generall current and course of na­ture; and nature will not varie her course, without great and iust occasion: the beleeuing man will easilie acknowledge this, considering that Adam before his fall, was able to giue a name to euery creature, answe­rable to his propertie; and the vnbeleeuing man, by the light of his owne reason, shall be inforced to the same confession.

Giue me yet leaue to insist in one thing; Nature hath made man aboue all other creatures, the most sociable, (as appeares) in that man cannot subsist without a com­mon-wealth, without lawes, without gouernment, and the like; and yet in this one poynt of association, you shall finde man, aboue all other creatures the most vn­tractable: hence it is, that hee must frame and square out his life by art, Morall Philo­sophie suppo­seth mans fall. morall Philosophie must guide and direct him; for if yee looke into the soule, ye shall onely finde one generall and obscure principle, which is this in effect, quod tibi non vis fieri▪ alterine 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 [Page 395] 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, The complaint of Philoso­phers against nature. 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 [Page 396] 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. The Metaphy­sicks are very imperfect. 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 inualid [...], How nature is corrupted ap­peares by Chi­micall opera­tions. to make a separation of such things as corrupted nature hath alreadie vnited, either of the good substance from the dross [...], 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 after­chance, some ill husbandman came, who after the sow­ing of the good wheate, did sowe his own cockle. Thus [Page 397] 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, Chi [...]istrie shewes the o­uerflowing of euill. 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 [Page 398] 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; Proofes of the fall of Man borrowed from Poetrie. 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 [Page 399] 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, The golden age did signifie Paradise. 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? Daeda [...]us would needes be flying, but his wings were melted with heate, The first sinne is shadowed forth in many of their fables. 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; [...]ritis sicut dij, yee shall be like Gods, here is the height or exaltation which hee [Page 400] 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 w [...]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, The conclu­sion of this third part. 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 [Page 401] 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 pre [...]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; How this cor­ruption of na­ture serues to instruct vs. 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 [Page 402] for the Physitian. Hee that opened our eyes to see the corruption, certainely intended our cure: can wee conceiue in reason that wee should bee thus left to our selues, left destitute of all possible meanes to relieue vs? that God in his mercy (hauing first made vs of nothing) should, notwithstanding that mercy, suffer vs againe to fall vnto nothing? it cannot be, it cannot be, here then I will first conceiue hope, and rousing vp my spirits, I will say with the Prophet, Ieremie 8. 22. Nonne est re­sina in Gilead? Is there not balme at Gilead? Though I am inwardly sicke at the heart (for all the faculties and powers of my soule are corrupted); though I am out­wardly sore wounded (for all the actions of my bodie are tainted); yet here is my comfort, there is balme in Gilead, there is balme in Gilead, and balme hath this propertie, that it may bee taken both inwardly as a so­ueraigne medicine to heale my maladies, and outward­ly it may bee poured into my wounds, as an excellent salue, to cure my infirmities; here then I see there are sufficient meanes for my recouerie, why should I pe­rish? But where at length shall I finde the Physitian? Mee thinkes I am borne blinde, conceiued in sinne and iniq [...]itie: and I may truly say with the Iewes, Iohn 9. 32. Since the beginning of the world it was neuer heard, that any man did euer open the eyes of him that was borne blinde. I must therefore ascend to some higher power, and if I looke vp to the Angels, they cannot iustifie themselues, In angelis suis inuenit malitiam, God spa­red not the Angels which had si [...]ned, 2. Pet. 2. 4; and e­uen the best of them are but mess [...]ngers, and ministring spirits: I will rather goe to the fountaine, For where should I finde refuge, but vnder the shadow of thy wings, (O blessed Lord God)? now in this time of darknesse, this time of corruption, wash mee with bysope and I shall bee whiter then snow; cleanse me from all my sinnes, my secret [Page 403] sinnes, the sinnes of my youth, the sinnes of my nature, which together haue increased with the hayres of my head, with the minutes of my age: leade me forth in thy waies, let thy word bee a lanterne vnto my feete, and a light vnto my pathes, and with thy powerfull assistance keepe mee from falling. O blessed Lord God write thy lawes in the tables of my heart; binde them as chaines to my necke, as bracelets to my armes: stirre vp and streng­then my weake faith, that I may know thee to be the onely true God, and Iesus Christ (whom thou hast sent) to be the onely propitiation for our sinnes; hee is the word of thy truth, the word begotten in thy vnderstanding, from all eternitie; thy onely begotten Sonne, the wisdome and power of the Godhead: now at length, in the fulnesse of time, become the sonne of man; God in our flesh, made like vnto vs in all things (sinne onely excepted), whom thou hast appoynted▪ whom thou hast prepared, before the face of all people, to be a light to enlighten the Gentiles, and to be the glo­rie of the people Israell.