THE FALL OF MAN, OR THE CORRUPTION OF NATURE, PROVED BY THE light of our natural Reason.  
WHICH BEING THE FIRST GROUND AND OCCASION OF OUR Christian Faith and Religion, may likewise serve for the first step and degree of the natural man's conversion.  
FIRST PREACHED IN A SERMON, since enlarged, reduced to the form of a treatise, and dedicated to the Queen's most excellent Majesty.  
By GODFRFY GOODMAN, her majesties Chaplain, Bachelor in Divinity, sometimes a member both of Trinity College in Cambridge, and of Saint Peter's College in Westminster.  Ne laeteris quia cecidi, resurgam. MICH. 7. 8. 
AT LONDON Imprinted by Felix Kyngston, and are to be sold by Richard Lee. 1616.   

TO THE Queen's MOST EXCELLENT MAJESTY, OUR MOST GRACIOUS Sovereign Lady, and my most honoured Mistress Queen ANNE.  
May it please your most excellent Majesty,  
THE scope and intent of Christian Religion seems only this, to raise up man from the depth of misery and sin, to the state of happiness and salvation, from whence he is fallen: in effecting whereof, the only powerful and all-sufficient means is Christ crucified, God in our nature, our nature with God, God & man reconciled in the person of Christ, who was both God and man; here is the great propitiatory sacrifice. For particular application whereof, there is requisite in every one, Faith, which (supposing our natural blindness and ignorance) takes ourselves from ourselves, placeth us in God, seeing him, and beholding him, we see no more than he himself hath revealed; Hope, (supposing our natural distrust and fearfulness) notwithstanding the number and weight of our sins, yet casts a sure and strong anchor up into Heaven, and there lays hold on God's promises; Charity, (supposing man's natural disobedience and rebellion) desires a conformity of the head to the members, and of the members between themselves. Thus Faith looks to the wisdom and truth of God's nature, stands astonished at the mysteries, and takes all the articles of our Creed for her lessons: Hope fastens on the mercy and goodness of God, by the fervency of Prayer, and the strong apprehension of the spirit, making the Lord's Prayer her pattern and precedent: Charity considers the rule of God's justice, desires to square all our actions according to level, and looks to the tables of the Law, as her objects. Here is the fabric of the Church, Faith lays the foundation, Hope builds up the walls, Charity gives it a covering, for Charity doth cover a multitude of sins: but how shall man's natural weakness attain to these Theological virtues? As in all great buildings, so likewise here there are instruments and tools appointed to supply our defects; and these are chiefly and principally Sacraments, and whatsoever else God hath commanded for his reasonable service. This is in effect the sum of Christian Religion, this is the sum of our ordinary Catechism. Thus before we can raise man, he must first acknowledge his fall: he that shall intend to make any buildings in God's Church, must lay the foundation in man's fall: for this is the porch or first entrance which leads us to Christian Faith; and therefore speaking hereof, I thought fit to speak to the capacity of the natural man: herein I shall not need to strain his understanding, to impose a yoke of faith, when as his own reason shall reveal it in the substance, though not in the circumstance.  
This fall of man appears in the miseries of man, which being truly discovered, may teach us what we are in ourselves. The greatness of our woe shows the large extent of our sin: this world which we inhabit, is but a vale of misery, the happiness of this world, is only a painted misery; in this misery we may acknowledge the great mercy of God, who first created us in happiness, and notwithstanding our sins hath still ordained us to happiness; and in these miseries, he hath given us some ease, as much as is befitting our present state and condition; in sustaining these miseries, he hath enabled us with patience, and the holy comfort of his spirit; and even our greatest miseries he hath taken upon himself, the more to teach him compassion, and with his miseries to satisfy for ours. Thus not only the blessings and good gifts of God, but likewise our miseries set forth his goodness. And thus as I have endeavoured to show the mercy and providence of God in general to whole mankind, especially for our soul's health and salvation; so here making bold to write unto your Majesty, I could do no less, then take some notice of the temporal blessings, wherewith God hath blessed us above other people. This blessing especially consists in government, whereby we receive the fruits of peace, of plenty, of happiness, and live securely under the protection of our Princes; this blessing seems to be proper to this nation, proper to this present age wherein we live: for I will not speak how in former times, this our Land was distracted with small principalities and governments; when it should seem the greatest part lay waste in borders and confines, when the strength was divided within itself; I will only begin with the last age of our forefathers.  
When as the dissension had long continued between the two houses of York and Lancaster, it pleased God so to permit, that the house of York staining itself with his own blood, when a cruel and merciless tyrant did murder most innocent and harmless Children, and thereby usurped the Crown; this tyranny being likewise extended to others, and a most reverend Bishop being committed to safe custody; (God remembering joseph in all his troubles), his prison was his castle of defence, and his close keeping did serve as a counsel-chamber for secrecy, where this reverend Prelate, together with the greatest lay subject, as it were a representative Parliament consisting of Lords Spiritual and Temporal, Church and state together conspiring, did there contrive the happy means of their delivery, to bring in Henry of Richmond to suppress this tyrant. And God blessed the success accordingly, that so still the same goodness of God might appear unto us, which was once manifested to the Israelites under the tyranny of Pharaoh, where the poor innocent children were likewise put to death, the cry of my afflicted people is come up unto my ears, Exod. 3. 7.  
This Henry of Richmond being descended from the house of Lancaster, did therein seem to promise unto the world all happy success; for men were well persuaded of that family, being all of them most eminent for great virtues and qualities (as may appear) Hen. 4. for his behaviour and courtesy: the Fifth, for his valour and magnanimity: the Sixth, for his justice and piety. Now in the person of this Henry, it is strange to observe the providence of God; whereas the Cambro-britaines' (whom we improperly call Welsh) were the most ancient inhabitants of this Island, being excluded and exiled into the most remote and barren parts, and there not suffered quietly to rest, but brought under yoke and subjection, and having once been vanquished, yet could never be admitted to the common liberty of subjects; and therefore flesh and blood could not withhold itself, or patiently endure such a bondage, but upon all occasions they did continually revolt: behold, this good King Henry descended from them, bearing their name, and therefore by them making his first entrance into this happy Kingdom, (in token and memory whereof he gave his eldest Son the name of Arthur) it hath pleased God, that since that time, no people hath continued more loyal and obedient to their Princes than they. So that now, that which before was spoken more improperly, and is at this time still carried in the Arms of our young Princes (〈…〉) it is truly verified according to the letter; God laughing at the counsels of men, can erect the pillar of his providence in the vain thoughts and cogitations of man.  
Thus in his person, we may consider the quieting and pacifying of that nation; now being possessed of the Crown, whereas (in human policy) his sword might have kept it, as it was won by the sword, yet it should seem, that he respected rather the good of this kingdom, and the good of posterity. And therefore by the happiness of his marriage, he 〈…〉 several families, by whose division so many bloody battles had been fought; our cruelty was practised upon ourselves▪ our Towns became unpeopled, our land was left desolate, and fourscore Nobles and Princes of the blood Royal were slain and murdered, so that men's minds were daily distracted, and upon every dislike of the present government, men had free refuge to that part, which they conceived might be most for their advantage: miserable was the condition both for Prince and Subject, but now are the roses united, the houses conjoined, by a most inseparable bond; for chains and links of iron are not of such strength and force, as are the bonds of marriage.  
After the happiness of his marriage, follows the happiness of his issue and succession: for his issue male ending in females, and governing this Sceptre with great glory and magnificence, for the space of a fullage, it pleased God so to dispose in his providence, that this wise King being to place his two daughters in marriage, the one into Scotland, the other into France; and question being made by some of his Counsel where the eldest should be bestowed? his answer was, that he had rather bring Scotland into England, then carry England into France: as it were foreseeing in his wisdom (like a Prophetical spirit) the means and occasions whereby these Kingdoms might happily be united; and God blessed the success accordingly. For whereas since that time, by all likelihood and probability, this Kingdom should have been united, sometimes to Spain, sometimes to France, and once, by an intended marriage to Scotland, though otherwise so backed with violence and force, as being more unnatural, was therefore less acceptable to God: but God, who had appointed the uniting of these kingdoms, had likewise appointed the means; lest the greater should seem to conte●ne the less, therefore the lesser kingdom should contain in itself the right of inheritance to the greater. And thus this good King being inferior to none, either for valour, (for so he attained his Crown▪ or for wisdom, being trained up in the school of Lewis the eleventh, having tasted both fortunes, made wise by experience; or for his justice and piety, leaving behind him full coffers, and a plentiful treasure, he died: for what should we expect but all happy success from the Son of such a virtuous, such a godly, and most religious Mother, as was the Lady Margaret Countess of Richmonde?  
Now (in these our days) we see the full accomplishing of all those blessings, which were then only in hope and expectation. For in the person of our most gracious King, besides all the blessings which were contained in Henry, we see the perfect uniting of these kingdoms: God forbid that I should any way parallel, or make comparison between the Graundchilde and his forefathers, this were fitter to be done between strangers; yet sure I am, that not in any one property our Sovereign comes short of his Progenitors. For being to unite two several Kingdoms, it pleased God to give him a disposition accordingly, such an open and loving heart generally to all (as being to govern people of divers nations), that for the truth of his love and affection▪ the whole World, or at least this whole Island might not improperly seem to be his native soil; such a bountiful and magnificent mind, (as having many kingdoms to be the objects of his bounty), that infinite and numberless they are, who have found the sweet benefit of his benevolence, either for profit or honour, or both; besides his wisdom and learning, wherein by many degrees he hath surpassed all his Progenitors; his government being agreeable to his nature, so mild, so temperate, that it seems to be paternal, as if jacob were now amongst his sons, and had the promised land in possession. In so much, that since his majesties most happy arrival to this kingdom, there hath followed such a general Peace, as that for such a time we never enjoyed the like: for here amongst ourselves, not any one of our Nobility hath suffered death; the subjects in general have enjoyed such a free course of justice, and such a secure time, that had it not been for the monster of our age, the most horrible treason that ever was invented (the Gunpowder plot), assuredly we should have much doubted, whether it were possible for the mind of man to hatch any treason, against so loving, so gracious, and such a merciful Prince. And in regard that this kingdom hath always swayed a great part of Christendom, and hath given laws unto others, etc. it hath pleased God, that since his majesties coming to the Crown, many bloody wars have been app●●●sed by his most gracious mediation; and notwithstanding that the occasions did often appear, which did seem to threaten bloodshed and war, yet God in his mercy hath so prevented it, as that there was never conceived such a general expectation of an universal Peace to ensue.  
And whereas not any Nation under the Sun, hath heretofore so far prevailed over this Island, as the Danes; by his majesties most happy Marriage, we are now secured from all fear, and seem to be much strengthened by the alliance of a most stout and warlike people; in so much that both for the entire love, and brotherly affection to your Majesty, as likewise for the great honour of this Kingdom, we have twice seen, to our great joy and comfort, The most valiant and courageous Prince, The high and mighty Christian the fourth, King of Denmark and Norwey; first riding through our streets in triumph, (but in a peaceable triumph) since privily and unexpectively surprising your majesties person, (for the truth of love cannot always stay the leisure to be attended on with ceremonies). And thus God to show the perpetual league and covenant made with us, hath so happily contrived, that the means for our perpetual peace, might be for ever continued; that Nation, which heretofore hath been at our backs to pursue us, now stand like sure friends to back and to aid us.  
For our most noble Prince Charles, considering that the continuance of our happiness depends upon his hope and expectation, I will forbear to speak; only thus much I may say, that being descended from such noble Progenitors, as he partakes their nature, so their virtues, carrying a name, which hath been most fortunate to the Christian world, his natural disposition and education being such, as seems to promise the enlarging of our happiness; My prayers shall be, that of this fruit, we may receive fruit, and that from his lo●nes these kingdoms may be for ever established and knit together, as long as the Sun and the Moon shall endure.  
To return to your Majesty, to whom I do owe my particular service: howsoever your Majesty is no way desirous to hear your own due praise and commendation, choosing rather to practise, then publish your virtues; yet I can do no less then acknowledge with great joyfulness of mind, with great thankfulness to God, the many blessings wherewith it hath pleased God to adorn your Majesty. For what can be required in a Princess, which God hath no● most plentifully and in a full measure imparted to your Majesty, so royally and nobly descended, so religious and devout in God's service, having such excellent gifts of nature for your wisdom and understanding, and being every way and in every kind most virtuous in yourself; your Majesty did never favour any, but those that were truly virtuous, and always have favoured those most, who were indeed most virtuous; in so much that being most free from all affectation of popularity (which sometimes proceeds not from the best grounds), yet your Majesty hath always been most highly honoured, as generally of all, so especially of those who are truly virtuous; for your bounty, charity, and magnificence, which appear, as to all upon occasions, so more particularly in helping relieving▪ giving large and yearly pensions to the servants of the late most noble Prince Henry: for your justice, equity, etc. not any Princess in the world did ever love justice more truly and entirely then your Majesty doth, taking only the protection of just causes: insomuch that whereas many thousands are bound daily to pray for your Majesty; yet I may boldly speak it, that the corruption of man's mind could never frame unto itself, the lest seeming or supposed occasion of complaint or grievance.  
These blessings being such and so great, I could do no less than remember them to God's glory, your majesties honour, and to our great comfort, beseeching God to continue them, daily to enlarge them, and to make us thankful for them; and here I do most humbly desire your Majesty to pardon my boldness, in presenting these my unworthy labours, and together with them myself, and all my endeavours to your most gracious service and protection; most earnestly beseeching your Majesty to accept of them, though I do truly and from my heart acknowledge, that they are all, most unworthy of your acceptation; yet in recompense thereof, I will humbly beseech God in my daily prayers, to bless and preserve the King's Highness, your Majesty, our noble Prince Charles, the Prince and Princess Palatine, with their issue, together with that most royal stock and family, from whence your Majesty is descended▪ that God in his mercy would give unto you all the blessings of nature abundantly, the present earnest of his grace, and the future possession of his glory.  
Your majesties most humble servant and Chaplain Godfrey Goodman.   

To the Reader.  
CHristian Reader, there is nothing which I can so fitly recommend to thy daily and continual thoughts, as is the meditation of God's eternal providence: how God (many infinite ages before the foundations of the earth were laid) hath so ordained the course of this world, that according to his own just appointment, all things might succeed, and fall out in their due times and seasons, either for the manifestation of his 〈◊〉, or justice▪ and this providence not including a●one the great necessary, and natural causes for the preservation of this universe (suppose the motion and course of the heavens, the preservation of elements, and the ●ike), but also to comprehend the voluntary and free actions of man; so that God working in man works according to the condition of man's nature, the freedom of man's will subsisting with the overruling hand of God's providence (for thus the causes are subordinated), and God working in nature, doth no way destroy his own works and that excellent order, which he himself hath appointed from the beginning.  
This providence doth not only extend itself to the great and most noble actions of man (suppose the government of kingdoms, & Empires, and whatsoever else may concern the life and salvation of man), but it descends much lower, and as it comprehends the care and protection of dumb beasts, so it stoops even to the meanest and basest action of man, as the falling down of his hair, etc. for wheresoever God begins the action, and makes a creature of nothing, there the same God with his preventing and subsequent providence, must continue his own work; for if it be left to itself, it will again return unto nothing.  
For every man daily to consider, how God hath dealt with him in his providence, I suppose it is a most Christian and godly meditation, free from all superstitious vanity, such as I do greatly recommend to thy practice, such as I myself (sinful and wretched man that I am) have continually found in the who●e course of my life; what neither blind fortune, nor the tricks and subtleties of wit, nor the power and strength of man, could ever have compassed, I have found that God in his providence hath freely wrought and effected. To let pass all other things which are proper and private to myself (if thou pleasest to peruse this hom●ly Pamphlet), I think it not unfit to acquaint thee with this one accident.  
When first I made choice of my text, I had thought to have finished it within the compass of one hour, and having waded into it, (supposing it to be a subject which did well deserve my labours), God did so dispose of it, that this whole treatise doth only contain the first part or branch of the text. Secondly, having gathered some obscure and straggling notes for mine own private use, whereas I may boldly say, that no man did ever more abhor the Press then myself; solemnly protesting that I would sooner be racked or priest to death for silence, rather than any w●rds of mine should once hinder the Press▪ wishing from my heart, that there might be some general vacation, that new books might for a time cease, that we might find at length some leisure to peruse, review, and reprint the old Fathers; not contenting ourselves with patched pieces, and broken sentences, but that they might be heard ingeniously to speak for themselves. For as we do recommend the reading of Scriptures, so let us not neglect the best Commentaries and Expositions of Scriptures, that so the heat of our zeal, which now is wholly wasted in controversies and oppositions, might then be spent in the practice of piety and devotion, etc. Notwithstanding this my resolution, yet I was easily moved (and the rather because I do not remember any book written of this Subject) to publish this treatise.  
I● perusing whereof four things there are, wherewith I think fit to acquaint thee: first, though (I confess) I have herein made use of other men's works, yet I did forbear to set down any quotations, not that I desire to wrong them, but that I think it unfit, when occasion did not move me, or necessity enforce me, there to use many needless and idle quotations. Secondly, though the punishment and fall of man appears chiefly and principally in respect of his preparation to grace; yet myself supposing at this time, that I speak only to the natural man, I thought fit to forbear speaking of that subject, until first I should make it appear, that there is a sanctifying grace, which is no way tied or entailed to our nature, which I have reserved as a fit subject to be treated of in the third branch of my text. Thirdly, in the latter end of the second part, speaking of the vanity of the creatures, if therein according to the condition of that subject, I shall sometimes intend (though much against mine own natural disposition) in this my long tedious discourse, to give thee some case and recreation, I hope it shall prove no way offensive, no not against the severest and strictest discipline of the Church; seeing I can therein justify myself, by the practice and precedent of most devout Fathers, and others most reverend Divines in all ages. Fourthly, speaking there of many worldly vanities, my intent is, only to discover them to be but shadows, in respect of a true bliss, that so every man might fall into some dislike with himself; yet (I confess) that many things may, and aught still to be continued, considering the state and condition wherein we live, as namely the ceremonies of Honour, etc.  
My desire is, that thou wouldst judge of the whole, by the whole; of the parts, by the parts: for if the whole be taken together, I hope I shall not be found wanting or defective to my intended scope. If sometimes I prove somewhat obscure, God (who knows the secrets of my heart) can bear me witness, how free I am from the least affectation of obscurity; and therefore you must either blame my weakness, as not conceiving things aright, or not able sufficiently to express mine own conceits: or else you must consider the subject matter whereof I write, which being very difficult in itself, must necessarily admit words of Art to unfold it. To conclude, I thought fit to continue this treatise, in the same form wherein it was first framed, expecting that the God of truth should give a greater blessing to the relation of a truth; neither would my time or leisure permit me to alter it. And if it shall please God, that this book find happy success, so that some little good may thereby redound unto God's Church, whereby I shall be the more encouraged to proceed in those parts which yet remain; though I purpose to give full satisfaction (as far forth as it lies in my power), yet if possibly I can, I will tie myself to the hourglass: ingeniously confessing, that as all other builders are commonly mistaken in their first works, so my sel●e have erred in laying the foundations, or setting up the porch of this building.  
Thus being men of the same kind, brethren descended from one stock, but especially as fellow-members incorporated into one body, under one mystical head Christ jesus, in the most holy communion of his Saints, well wishing and praying for each other, I do most humbly and earnestly beseech God, that either thou mayst receive some small profit by my labours, or that thou mayst bestow thine own labours elsewhere more profitably: and so committing thee to his grace, providence and protection, I rest.  
Stapleford abbots, the 3. of june, 1616. Thine in all Christian duty and service Godfrey Goodman.   

THE FALL OF man..  
In the name of the Father, and of the Son, and of the holy Ghost: our Creator, our Redeemer, our Sanctifier; three persons, and one God, Amen.  1. COR. 2. 14. The natural man cannot conceive the things of the spirit of God. 
THere is no mystery in the whole course of Christian religion, wherein I find myself so much moved and affected with true joy, as when I consider the extent of God's mercy, 
The conversion of the Gentiles.  in the calling and conversion of the Gentiles: for alas, what a●ailes it me to think of God's majesty, wisdom, ●ower, justice, eternity, when all these attributes of God, may turn to my terror and torture? But when I consider the mercy of God, 〈…〉, ●here is that transient property of God, whereby all the rest of his attributes are imparted to the creatures: and when I consider this stream of mercy, not to be enclosed within the narrow passage of a few tribes, not to be appropriated or monopolised to the sons of jacob; but to overflow the banks, to break down the partition wall, together with the vail of the Temple, and at length, at length, at length to bewater the fruitless and barren soils of the Gentiles; so that with God there should be no longer any difference or acceptation of persons, but together with the Sunshine and dew of the heavens, his mercy should drop down with fatness; here is the sure anchor of my hope, the fullness and consummation of my joy: And therefore the day of epiphany, of all other days in the year, shall be the day of my greatest mirth and solemnity; wherein those great Magis, those Princes and Kings being public persons, representing the whole body and state of the Gentiles, presented themselves, and were accepted of Christ; and we in their loins, descended from them, together with them received the lot and portion of our inheritance: japhet is now admitted to the tents and tabernacles of Shem; here is the kingdom of Shilo, which admits no other limits or bounds of his empire, than the compass and circumference of the whole world; blessed are the feet of them, which brought us such glad tidings of peace: me thinks I see the Angels descending and renewing their songs, v●●ng the same notes and ditty to us, which they did to the shepherds, Natus est vobis saluato●; A Saviour is borne unto you, a general peace is proclaimed on earth, and good will towards all men extended: neither can I contain myself, but my joy must burst into songs, Hosanna, Hosanna to the son of David, blessed be he●, that co●●s in the name of the Lord; Hosanna in the highest, sing Hallelui●, Halleluia, Hallel●ia.  
I have no sooner ended my song, 
The fear of a relapse.  but me thinks I am fallen into a cold swear, and am suddenly strooken with great fear and confusion, as indeed this world, subsisting between Heaven and Hell, partakes the nature of both; the extremes, and allays; the excessive joys of the one, with the fears and terrors of the other, making a strange mixture between hope and fear: for when I observe the course of things, the several actions and inclinations of men; when I consider the diseases of these times, together with all the signs, tokens, and symptoms: alas, alas, I fear a relapse, I fear a relapse, lest the world in her old doting age, should now again turn infidel, and that the end of us be worse than the beginning. The sick patient indeed will not confess her disease: but this doth not acquit her, rather it makes her state more dangerous: never so much boasting of faith, as there is at this day; for to many it serves as a sovereign medicine, an excellent antidote, to exclude the necessity of good works: or if any one should profess open heathenism and infidelity, what reward should he have of his folly?  
But when I consider, 
The grounds of this fear.  that nothing is of such difficulty, as to induce faith, and to persuade man, beyond the course and stream of his own nature, to believe the mysteries of religion; considering man's natural infidelitle and distrust, the infinite windings and turnings of his mind, to lay hold on it, to imprison it, and to chain it to the pillar of faith; considering (I say) that all the marks and tokens of infidelity do sufficiently discover themselves; a general want of zeal and devotion; a great neglect of all Christian mortification and discipline; the overflowing and ripeness of s●nne in this last age of the world; and certain it is, that in every sinn●, there is a mixture of infidelity, aversio à De●, and of Idolatry, 〈◊〉 ad cr●aturus, the greater the sin, the more is the infidelity: for would ye count him an Infidel or Idolater, that offers up but two grains of incense to an Idol? ●nd will ye suppose him to be less, who offers and spends his whole life, and consecrates himself to the worship, service, and the immoderate use of the creatures, without any thought or reference to the Creator? Considering again the nature and efficacy of faith: for if the understanding be sufficiently informed, and thoroughly resolved, the will must necessarily follow her directions; and to their rule and governmental our outward actions must be squared out, and measured accordingly: for every tree is known by his fruits, and every thing according to the inward existence, so hath it an outward operation: if our hearts were enlightened, they could not produce such works of darkness; if the fire were kindled, it could not be accompanied with such coldness of charity. And therefore I pray pardon me, if I have not so much faith, as to believe the faith of many, that make an open profession of faith; or at least give me leave, as in all actions and policies of state, so in religion, sometimes to suspect and prevent the worst: and therefore while others labour in repairing the walls, some in erecting and covering the roof, some in beautifying and adorning the Temple, give me leave to search the foundation, which though it ●●and upon a Rock, Christ jesus being the head corner stone of the building, against whom neither storm nor tempest, no not the powers of hell can prevail; yet if I shall in some sort discover the strength of this building, we ourselves may better secure ourselves in the certainty and infallibility of our faith; the deep and sure foundation will keep us from wavering, and it may likewise serve to prevent the assaults and attempts of the heathen. Herein I shall follow the practice of wise husbandmen, who sometimes dig and lay naked the root, that so the tree may fructify, and bring forth fruit in greater abundance.  
Especially for the honour of our progenitors, to justify the proceedings of those great Magis, 
The Magi.  together with the just motives and grounds of their happy conversion, I will follow their steps, run the same course, and take the same pilgrimage with them guided by a star, the light of reason, the contemplation of nature. I will direct my course to jerusalem, the place of God's worship; where the law of God, which gives the best testimony of God, is kept in safe custody; there I will make a great outcry, a solemn proclamation, Vbiest, quinatus estrex judaeorum: then after due search of the Law and the Prophets, I will hasten to Bethelem, where I will adore God in the manger, the Son of God in a cradle.  
Thus in this great world you may observe, that first there was a state of nature, which was the forerunner to the Law: then followed the Law, which was a preparative to the Gospel: now at length succeeds the Gospel, wherein there is the fullness of knowledge, as much as is befitting our nature and present condition: if an Angel from heaven shall teach any other way, let him be accursed: and yet we may expect some further revelation of the mysteries of Christ's kingdom, when we ourselves shall be more capable thereof, which shall be in the state of happiness and glory.  
Thus undertaking to search the groundwork of religion, I will claim unto myself these two privileges: First, in the foundation no man sets jewels or precious stones; rubbish or unhewen stone will suffice, when we look only to the strength of the building: If I could use many quotations of Fathers, Counsels, Canons, Schoolmen, or human learning, I would forbear to do it, these shall serve to polish and beautify the Temple: but I will never admit them to the groundwork, left in stead of props, they might seem to undermine and weaken the foundation, if religion should rely upon such incertainties.  
Secondly, in laying the foundation, no man is over curious in the workmanship; carving and cutting may well be spared, when we regard only the strength of the building: Pardon me if my style be vulgar, and that I do not observe a right method; for I will take unto myself this liberty, and in lieu thereof I will only intend demonstrative proof.  
I will be more sparing in alleging Scripture, though it be authentical and sufficient in itself: yet here I will not expose it to the battle, for I am to deal with the heathen, her servants and handmaids. Reason and common sense shall stand in the forefront, 
Natural reason shall be our guid●  and bear the whole brunt of the combat. Arts and Sciences they do not prove their own principles, but as they are linked together in a golden chain, so they do mutually and reciprocally perform this duty to each other, especially the metaphysics, which as a superintendant takes no particular charge, but visits her whole province; confirms the principles of Arts; appoints their circuits and bounds, and gives them their due approbation. Such is the force and efficacy of truth, that wheresoever or howsoever disposed, still she carries the same stamp, and stands alike affected to the maintenance of herself, and is always ready priest either to fight, or to be deposed, in defence of her own right.  
Since man, according to his condition, is naturally lead by sense, for want of a better guide, I will take upon me to conduct him, from sensible objects by the light of his own reason, to the knowledge of things spiritual: and to this end I have made choice of this text; The natural man cannot comprehend the things of the spirit of God. 
The intent of the author.  Wherein I will show first the insufficiency of nature, in attaining the least part of this heavenly knowledge. Secondly, how nature may rest satisfied, contented, and yield her assent to the mysteries of faith, notwithstanding her own ignorance: this shall be the scope and intent of my speech.  
But how shall I (that am a natural man) presume to approach, unless I be guided by God's spirit? Now the means to obtain this spirit is invocation and prayer: Prayer, which is a natural sacrifice, taught us by a natural instinct, and serves as a preparative to grace, nature supporting grace, tending and directed to grace: the vessel and instrument of grace, hath first engrafted in us preparative and disposing qualities to grace. He that seasoneth and sanctifieth nature, power down his grace, and touch my tongue with a coal from his altar: he that plays the sweet music, first tune the instrument; let us draw nigh unto God, and he will draw nigh unto us.  

Blessed Lord God, etc.  
IT hath been a long objection of many worldlings and Atheists, 
A general objection.  who conforming themselves to the loose condition of these times, seek by all possible means to weaken the grounds and foundations of our Christian faith; that religion seems too much to enforce the reason and understanding of man; that whereas by nature we have some inward instinct, some inbred principles and seeds of knowledge, from whence the reasonable and discursive soul draws her certain conclusions, for our guide and direction here in the course of this life; yet religion, especially Christian religion, seems wilfully to oppose itself against the current and stream of man's nature; it propounds precepts and rules of practice, contrary to man's own inclination; mysteries of faith, overthrowing the grounds of reason; hope beyond all conjecture and probability: as if man could conspire against himself, or that the testimony of the whole world could prevail against the cabinet-counsel and knowledge of his own soul; as if that God which reveals the mysteries of grace, were not the same God which first laid the foundations of nature. To whom shall a man give credit and trust, if the inward light of his own soul shall serve as a means to delude him? use the best motives and persuasions, yet still the School holds, that judicium ultimum practici intellectus determinat voluntatem: Man, according to the measure of his own knowledge, gives his assent or dissent; to be credulous and easy of belief, is no token of the greatest wisdom.  
If reason should be altogether silenced in the points of our faith, them God should move man not answerable to his state and condition, but as a stock, or as a stone, not any way concurring, no labourer, or fellow workman in the action. Take away the groundwork of reason and discourse, we shall never be able to put a difference between the infusions of grace, and the delusions of error, but all must be admitted alike: for signs, miracles and prophecies have ceased, which were wont to be the seals for the confirmation of the truth: now to admit this, were to lead the understanding captive, a thing far more detestable, then was the slavery and bondage of Egypt.  
If this their accusation and complaint were just, if 〈◊〉 grounds of faith could not together subsist with the g●●unds of reason, 
Their ●al●e supposition.  but that there were an opposition and contrariety between both, howsoever I could not altogether excuse them; for than I should upbraid God, with his own workmanship; how shall the vessel say unto the Potter, why madest thou me thus? yet certainly their case would seem much more favourable, to the ears of an indifferent man; and for myself, I would humbly surcease my duty & calling, and desire God to use the ministry of Angels, for the conversion of man; for flesh and blood cannot prevail against the natural inclination of flesh and blood: nothing can struggle or strive against nature, the current and stream is so violent: for nature is the foundation, whereupon we must build: now if the walls, or the roof seem over great, or overthwart to the foundation, no marvel if the whole building fall to decay. The Philosopher will testify as much: Natura intus delitescens prohibet alienum: be the water never so scalding hot, yet will it return to her first and natural coldness. The Poet will say as much in effect: Naturam expellas furc●, licet usque recurret: set the natural man upon the rack, yet is it impossible that ever he should believe any thing contrary to the light of his own reason: this is a natural inclination of nature to herself, and it is no way contradicted in Scripture; for the natural law, the Ceremonial law, and the judicial law might together subsist; and at this time the Moral law, imprinted in man's own heart, is no way abolished: now as is the will of man inclined to our actions, so is our understandings disposed to our faith, both of them defective, and neither of them opposite; and therefore the Apostle doth here place spiritual things much above nature, far transcending nature, beyond the Sphere of nature, but no way contrary or opposite to nature.  
Thus by the grace of God it shall well appear, that reason, and man's natural understanding, are so far from overthrowing the principles of Christian religion, as that they seem rather greatly to confirm and strengthen them. 
A general Answer.  See here the goodness of God; though God needs not the testimony of man, the Sun at noon day needs not to be discovered by the light of a candle; yet for man's own satisfaction and contentment, he requires the witness and testimony of man: Tabernaculum posuit in sole, legem in cord: truth is not repugnant to truth; nature supports grace; and as both of them proceed from one fountain, so the same God, who is the author of both, will not destroy his own works: Sed agit secundum modum unius cuiusque naturae: If God requires faith in the understanding, conformity in the will; then undoubtedly the same God hath first infused in them an inclination to both. Compare the understanding to the eye: suppose you were to apply some medicine, some plaster or salve; at the first indeed it seems to put out the sight, but at length it purgeth and cleanseth the eye: natural reason (I confess) of itself is defective, and cannot apprehend the mysteries of faith; but being once cured and enlightened by faith, sanctified by grace, it serves to confirm and strengthen the grounds and principles of faith; and therefore our Divines suppose reason to have the same reference to faith, which sometimes leaven had to the sacrifices of the Law; and indeed Scripture signifieth, one by the other: Beware of the leaven of the Pharisees, Matth. 18. that is to say, as the Interpreters expound; beware of the human wisdom and subtlety of the Pharisees. Now leaven it was excluded from the sacrifices, Leuit. 2. And in the seventh of Levit, it was commanded, that the sacrifices should be laid and offered up upon leavened bread: Super f●rmentatos panes: the intent of the lawgiver was, that leaven should be no part of the sacrifice, and yet no sacrifice to be performed without leaven: reason, or human knowledge must not enter into, or comprehend the mysteries of faith; and yet the mysteries of faith must necessarily presuppose the groundwork and foundation of reason: Principia religionis sunt nobis innata: reason informs man, that the end of man's creation consists not in man himself, who undoubtedly shall taste and see corruption, but in the glory and service of his maker; to him there is due, not only the subjection of the body, with humility and reverence; but likewise the obedience of the soul; the will denying itself, and made conformable to God's law; the understanding acknowledging his own blindness, prostrating itself to the light and information of faith; there must be a total and absolute subjection, befitting the infinite and absolute Empire of the divine Majesty: and hence it is that neither the vegetative, nor the sensitive, but only the reasonable creature is made capable of religion: and hence it is that the invisible God, appearing by the visible creatures, the unbelieving man is made unexcusable.  
That I might herein give all men some contentment and satisfaction, 
The general division of the Text.  as far forth as it lies in my power, I have made choice of this text; wherein I will consider the two extremities; 1. the natural man; 2. the things of the spirit of God; and then 3. the disproportion which consists, as in dignity, power, eternity, and all other the divine attributes: Finiti ad infinitum nulla est ratio seu proportio: so likewise in knowledge, non percipit, he cannot conceive the things of the spirit of God: that I may deal with him upon equal terms, that no advantage, or just exception should be taken; I do here protest, that I will use no other weapons to convince this natural man, but only the light of his own natural reason: I will lay aside Scripture, Fathers, Counsels, the uniform and Catholic consent of the whole world: I do only appeal to himself, and to his own knowledge. I stand upon the goodness and equity of my cause; and therefore I do not fear to make him, that is the adverse party in the suit, the judge of my cause.  
Thus far indeed I must excuse myself; I can do no less than sometimes use the phrase of Scripture, considering my profession, my habit, bred & brought up in the Schools of the Prophets; speaking to a Christian Auditory, in a religious time, and place. Again, sometimes you must give me leave to suppose that for a truth, which afterward I will bring to the touchstone; for all cannot be proved in an instant. Have patience, and forbear me a while, and I do here promise, that if my whole and entire speech shall be duly examined, the burden and weight of my arguments shall only rely upon natural reason.  
In the first part of my text, concerning the natural man, 
A more particular division of the Text.  I will speak of these three things: first, that by the light of nature we do discern, and acknowledge the corruption of nature. Secondly, that by the light of nature we are sufficiently instructed, that nature is no competent guide, to conduct us to a supernatural end. Thirdly, that nature being thus defective, there is some higher stare and condition, whereunto being once admitted, we may be directed to happiness. So in the first part, in the natural man, I will consider nature corrupted, nature defective and imperfect, nature supplied by grace. Secondly, in the other extremity I will consider, first, how far the natural man may wade into the knowledge of the Deity. Secondly, what is exempted from his knowledge, and whereunto he must not approach, videlicet, to the things of the spirit of God. Thirdly, in the disproportion consisting in knowledge, I will first consider the reason why these things are concealed from reason. Secondly, how man shall satisfy the curiosity of his own mind, notwithstanding his own ignorance, in the humble submission of his own soul, together with a sufficient warrant for our faith, and security.  
I shall not here need to describe the natural man; for it is not unknown unto you, that God▪ 
Who is the Natural man.  by virtue of his promise, to preserve and continue the same excellent order, which was first instituted in the creation, hath tied himself to impart some things unto the creatures, as necessary and essential to the being, without which the creature cannot subsist; other things are added, as only accessary to the nature, and these depend upon the free-will, and choice of the giver. Hence it is that there are several kinds; and sorts of creatures; and to every kind, there are several and peculiar properties allotted; 〈…〉 between the vegetative, 〈◊〉 and the reasonable creature: so of reasonable creatures, some have only an instinct of nature, a reasonable and discursive ●oule, wherein the principles of human knowledge are engrafted: others, besides this little spark of reason, are further enlightened, by the assistance of God's spirit, as children taught by their Schoolmaster. Now conceive man only consisting of nature, without hope of happiness, or any further direction of grace (such as were the moral Heathen, the uncircumcised Gentiles) which stare and condition every man claims, by virtue of his first birth; and here you have the natural man described. Now that there should be such a difference between man, and man; that grace should be distinguished from nature, I will not here insist upon the proof: for by Gods help it shall easily appear, by the sequel of my speech.  
It cannot be denied, but nature in general is much corrupted; which doth more argue the corruption of manin particular, being that whole nature is directed to man. First it appears, in that she is more plentiful, and abounding in evil, then in good: una est recta linea, curuae infinitae: there is but one strait and direct passage, 
More evil than good.  but there are many infinite by-ways, and paths: there is but one truth, answerable to that eternal truth, which is but one, and one alone, above the Sphere of the creatures: but there are divers and infinite falsehoods: there is but one state of a sound and whole constitution; but diseases, and distempers are numberless: to every virtue, there are many vices opposed; to every mean, there are many extremes. If nature were indifferent, and indifferently affected, as well to the one, as to the other; then might we claim (according to the course and rule of justice) an equal balance. Suppose with the Manichees, that there were two distinct principles, one of good, another of evil; yet both of them should be alike bounded in power, and should share alike in their actions; for otherwise, in time, the one would devour and extinguish the other: but considering that there is only one fountain, from whence whole nature proceeds; and that the fountain only of good, without any mixture of evil: certainly this malignity of nature, proceeds not from her first institution, but from some after accidental corruption.  
Secondly, if many snares were laid to entrap us, and many evils, counterfeit and disguised in the habit of goodness, 
Nature more inclines unto evil, then unto good.  should assault us; it would then stand with the providence and perfection of nature, that if she could not utterly abolish them, yet to frustrate their attempts, to decline from those evils, and to make the creatures more wary, and cautionate: but it falls out far otherwise, clean contrary; whereas being placed between generation, and corruption, she should equally partake of both, according to rule, measure, & proportion; observe the disparity, there is but one way of production, one manner of birth, a framing and fashioning in the womb; but there are infinite by-ways, which lead to destruction and ruin; fire, water, sword, famine, divers and several mischances: many months are required for the constitution of a body, but in an instant it is suddenly dissolved. Suppose that any part of man were rotten, or consumed; this part, unless incision be made, will undoubtedly corrupt the whole body: but why should not the whole body, being greater in quantity, endued with that active and sovereign quality of heat, rather endeavour and strive to regain this one corrupted member, and to restore it to perfection? One man infected with the plague, is able to inflame the whole City: why should not the whole City rather, being perfect and sound, recall this one infected member? One beast tainted with the murrain, destroys the whole flock; and all creatures find it a rule in their actions, that, Facilius est destruere, quam componere; it is easier to pull down, then to build; it is easier to deface, then to perfect. See here, nature discovers herself, or at least seems to complain of her own wants: she is corrupted, she is corrupted; and therefore no longer to be held as a loving mother, or as an indifferent judge; but to be accounted as a partial stepdame, wholly tending and inclining to corruption.  
Thirdly, 
The Heavens against the Elements.  to descend more particularly to the several parts of nature; the heavens, and the earth, seem to conspire the one against the other: for the greatest part of the year) these inferior bodies seem to be frozen, and congealed with coldness in the suns absence; or else to be scorched and consumed with heat, by his ill neighbourhood, and nearer access: the least part of the year is temperate; as likewise the least part of the earth is temperate and habitable, either in regard of the climate, or in regard of the soil; barren heaths, high mountains, stonie●ockes, waste deserts and wilderness: I speak not of the huge Ocean, which with her arms seems to embrace the whole earth▪ and far to exceed it in quantity: but I pray, what might cause the unseasonable weather; excessive drought in the spring, excessive moisture in harvest; the spring always annoyed with an East wind, which nips the tender ●ud; and the Autumn always molested with a 〈◊〉 Western wind, which scattereth the 〈◊〉 before they are ripened? it should seem, that in the beginning God did square and proportion the heavens for the earth, using his rule, leavell, and compass; the earth as the centre, the heavens for the circumference; the earth as an immovable stock, still observes the sa●● distance, the same situation and place. Whence ●omes the diversity, the storms, and the tempests, the famine, the pestilence, and the like? can Magistrates and Rulers conspire to overthrow the State? can Princes commit a treasonable act? or is there opposition, and factions in heaven, as well as in earth, amongst those simple and pure bodies, consisting of the same quintessence and nature, and therefore in reason should not admit contrariety in their actions? The Stars in general intent the earth's fruitfulness; each one in particular hath his several office and duty: if virtue be added to virtue, and their influence together concur, it should rather further and perfect the action; certainly some overruling hand and providence stirs up these uproars, and thereby intimates the reciprocal opposition, as of the earth to the heavens, so of the heavens to the earth; but the root of this dissension first bred, and is still fastened in the earth, from whence proceeds the first occasion of these tumults.  
Fourthly, I will leave the heavens, and come to these lower regions; for we are fallen, we are fallen, from the heavens to the earth, 
The elements against themselves.  and here I will take a survey of nature: What is it that preserves nature in the same state, wherein she consists▪ the Philosopher will tell you: Discors elementorum concordia: is it possible that a well ordered, and a well governed state, should only be upheld and maintained with banding and factions? this seems to detract from the providence; for it stands with the condition of creatures to be finite, and to receive bounds and limitations, as in their nature, so in their actions, and qualities; neither can it stand with wisdom or justice, that creatures should thus trespass upon creatures, and offend each other, without any sufficient umpire, or indifferent judge to take up the controversy. Shall I tell you the reason? Man, who was principally ordained for God's service, as all other creatures for man; man (I say) breaking his own bounds, being nexus & naturae vinculum, it must necessarily follow, that all the rest of the creatures, which were bound and knit together in man, should likewise be inordinate, & overflow their own banks: if the Captain and guide first break the rank, no marvel if the soldiers fall to confusion. But in the mean time, how stands the Deity affected to this alteration and change? Metit ubi non semina●it▪ he had neither part nor portion in man's sin; yet like an excellent Alchemist, he draws water out of the hard rock, he turns this sin to a further manifestation of his own glory: he created not the elements thus rebellious, but leaving them to themselves, than began the insurrection. Now God like a cunning Statesman, so fortifies each party and faction, and in a just balance weighs out their strength, that being equally matched, the combat is so doubtful, as it prolongs the battle, and at length, in a time best known to himself, he shall no longer interpose himself as an umpire; but unbridle them; and give them free power to revenge their own wrongs, and work their own wrath, and then shall follow the dissolution of nature. Thus one and the same cause serves as a present token of mercy, and as a future engine of justice.  
Fifthly, but I should lose myself, I should long wander in the vast and huge elements; let it suffice, that none of them are perfect and pure in their own proper places and wombs. 
Of compound bodies.  I will descend to mixed and compound bodies: Here seems to be the pitched field, the place appointed for the combat and encounter of the elements: see how they take advantage of the times, and the seasons, desiring to possess themselves of the best parts; as of the strongest holds: they have their several sactions, in the body the variety of humours, according to the periods of ages, and the differences of complexions, they have their conquest, their rule, and their government. But let me stay myself, for if I should proceed in this subject, I should only make a compound of that which before I have spoken simple: I will in these mixed bodies, select some proper defects only incident to them: I will not here accuse, I will not arraign, I will not condemn nature (with the Paracelsian) for gathering together the cast-away-seedes of the creatures; and exhaling them to the womb of an upper region, doth there bring forth a strange Sodomitical brood. O the abominable filth and uncleanness of nature!  
For those mixed imperfect creatures (the worms, and the flies) which seem to excel all others, in the variety, and excellency of glittering colours, generantur ex putri, they are engendered of corruption; the baseness of their birth shows their condition; 
Imperfect mixed crea●ures.  they are marks of corruption, more imperfect than the elements, worse than corruption itself, being indeed the fruits of corruption, notwithstanding their sense, their motion, diversity of parts and glorious appearance, yet many of them are bred in an instant, and die in a moment. There is Ephemera, whose night is a perpetual night, some with the distemper of the day, but all of them with the change of the seasons, return to their first mother and nurse corruption. If nature were sound and entire, either she would not busy herself, to be get such base and contemptible worms; rather she would first prevent the corruption itself, and give them a more noble birth, and a longer continuance of life; but being defective, and not able to produce courageous Lions, brave Unicorns, fierce Tigers, stout Elephants, she makes it her task and employment to be the mother, and midwife of worms, of gnats, and of butterflies, wherein she seems most to abound, and to bring forth a very plentiful brood.  
Secondly, speaking of things compound, give me leave to compound my argument of two reasons, not only in imperfect creatures, 
The Antipathy of creatures.  but likewise in the most perfect. You shall observe a strange imperfection, the wonder of reason, the astonishment of Philosophy; behold, behold, the cruel and bloody Antipathy of creatures; this cannot proceed from elements, or any temper of contrary qualities; for the elements themselves, in their own native and proper qualities, are not so malignant and treacherous: the constitution of a body may soon be altered and changed, but you shall never be able to separate the antipathy and hate: all creatures seem to be bred of the same mother earth, they feed on the earth, and are dissolved to the earth: whence is the breach of their love? how came they severed, and disjoined in affections? once they were lodged, and harboured in one common Ark, from the inundation of waters; did they there strive for pre-eminency, and fall to banding and factions? seems it not a great disparagement to the government of nature, that whereas all creatures were ordained only for man's use, yet some of them should play the tyrants amongst themselves, and feed only upon blood; and like common Pirates and robbers, seize upon booties and preys.  
Me thinks I hear some puny Philosopher say, that this antipathy in nature, is recompensed by a contrary sympathy: 
The Antipathy is not recompensed by a Sympathy.  if this were so, yet were it no sufficient excuse, considering that whole nature, and all the parts thereof tend, and are directed to one end; and therefore should quietly, and patiently together, bear the same yoke, without any molestation or annoyance, of horns, hooves, tusks, or claws: but I fear that this conceited sympathy, consists rather in man's apprehension, as being a supposed contrary quality to antipathy, without any true ground in nature or reason: this is my private opinion; for I think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (naturalis affectus) stands in opposition to antipathy; or if there were any such sympathy, in regard of the mutual help, which they receive from each other, yet this argues their own proper weakness and imperfection, and certainly it is not so fierce, and so violent, as is the current and stream of antipathy. Lord how are we fallen, how are we fallen, from the garden of Paradise, to Paris-garden? here you shall see the dogs hailing at Bulls, and at Bears; or if you please, it shall be a stage, or Theatre, where you shall see diversity of fashions, the changes and variety of fortunes, fears and jealousies in love, and sometimes tragical conclusions, all of them the undoubted marks of corruption.  
You will say that nature, (to prevent the dangerous issue of Antipathy,) hath removed such creatures far asunder; 
Enmity in the same kind.  and being dreadful to each other, the very fear serves for a caution. I pray let us measure out, and run over this distance; think not your labour lost, for I will lead you from sport, unto sport; such cruel & merciless sport, as is from the Bear-garden, to the Cockpit; see how these little imps of Mars, Cocks of the same kind, of the same nature, how eager they are to be in the combat, how bravely and valiantly they fight, they will sooner die, then forsake the field: Degeneres animos timor arguit: when we think they are almost breathless, and past life, they take only a respite to recover strength, and to revenge their own wrath, and sometimes unawares, upon advantage, they give a deadly wound to their foe; if their strength & courage were employed against the common adversary the Kite, it were much more tolerable: but see what a dangerous thing it is for a warlike nation, to have a long and continued peace within themselves; the inbred choler, and natural lust, engender pride, & break into wrath; neither pride, nor wrath can endure equals, or competitors. As in the dumb creatures, so likewise in man; O the immortal enmity of mortal men! how hardly can Statesmen be reconciled, who having once drawn out the sword, cast the sheath into the river? Shall I tell you the reason, God is charity and peace, set a brea●h between God and man, then farewell charity and peace; we must only expect continual war and dissension; as in man in regard of his passions, so likewise in the rest of the creatures, consisting of the same sensible nature with man: as in man in regard of his offence, so in the creatures, for man's punishment and vengeance, it stood with the divine justice to set his own enemies at enmity within themselves: and this serves as an undoubted token and sign of corruption.  
Hitherto (you will say) that I have only insisted in generals, 
An objection answered.  and this supposed corruption did only appear in reference and relation to others: for true it is, that every thing chiefly intends his own proper happiness and perfection: now as a means to obtain this, it desires to overtop others, that suppressing them, it might exalt itself, though I do not approve this objection; for nature should be a well governed corporation, consisting of many members and branches; every part according to his own kind, should be ranked in his several order, and every one in particular should principally and chiefly intend the perfection and preservation of the whole, as appears by daily experience: for the earth will ascend, or the heavens will bow down and descend, rather than an emptiness or vacuity should be admitted in nature: and therefore every thing should contain itself within his own bounds, and not endamage his neighbours: yet for your further satisfaction and contentment, I will descend to particulars within themselves.  
Are there not monsters in nature, either defective or superabounding in parts, or differing from the ordinary kind? The Philosophers (who fight most in nature's defence to justify her actions) say indeed, that monsters do much detract from the perfection of that particular nature, but not of nature in general. A monstrous defence, I confess, as if the general did not imply the particular, as if the whole could subsist without parts; or that there could be a different condition of the whole from the parts. But, I pray, how do they excuse nature in general? Forsooth, though deformity appears in the error, yet the variety serves for the ornament: than it should seem, that the Sun consisting only of light, for want of diversity should be base and contemptible, while every plant and weed of the fields were highly esteemed, for the various and delectable colours. It should seem that nature can no way set forth her own beauty, but she must bring ugly, deformed, misshapen monsters upon the stage of this world, that so other creatures base in themselves, yet comparative, in respect of others deformity, might seem beautiful.  
Monsters are rare, and seldom appear to us, though Africa be a fruitful mother of monsters, I will therefore come to the several kinds in nature of the two sexes. Certainly the males are the more noble, 
Females are more in number.  as consisting of greater heat, and of a better constitution: but nature being more and more defective, brings forth the females in a far greater number: whereas in the time of man's innocency, in the state of perfection, the number should have been equal.  
Not to insist in the sexes, I will descend to their actions in the dumb creatures. You shall hardly discern any tokens or signs of joy, solus homo est risibilis; but for sorrow and grief, 
The actions of the creatures be token her sorrow.  you shall find very many and pregnant testimonies. There is in every creature, vox naturae inclamantis dominum naturae, the voice of nature calling upon the God of nature; upon any wrong or injustice sustained, they seem to complain with their cries to the God and creator of nature. And observe, how apt they are to complain, in so much that the very breathing, inspiratio & exspiratio, seems to my ears to have the sound and note of a groan. Scripture doth likewise witness as much in effect; the creatures being subject to vanity, groan under the burden of sin. Some creatu●es there are, which out of compassion and pity seem to be true penitentiaries, as Doves, quarum vox gemebunda est, & oculi lachrymab●les, whose voice is a groan, whose eyes are fountains of tears. A worthy pattern for our example, estote serpents, be wise as serpents to prevent the voice of the Charmer: but if once ensnared, estote columbae, then let the sighs of a contrite heart, the tears of a sorrowful soul, together with the flood of jordane, wash thy uncleanness, thy filth and leprosy of sin.  
If the actions as fruits, betoken corruption, than I will further proceed and search out the root of this corruption, which I find to be in nature herself: for every thing containeth in itself the inbred seeds of corruption, and the more perfect the creature is, the more apt for corruption; 
The more perfect the creature is, the more apt for corruption.  as if corruption did belong to the perfection, in this corrupted state of the creature; or that nature were envious, and would not afford the one without the other. The finest wool soonest breeds the moth; the most delicious fruit is aptest to perish; the fairest beauty hastens to wither; the strongest oak is most annoyed with the ●uie. Lest thou shouldest think, that outwardly the creatures were only annoyed, and that the root were sound and entire, behold nature discovers herself, and shows the impostume to have first bred in that radical humour, which is the foundation of nature: for as it is in trees and in plants, if any one branch or leaf do miscarry, the root is unsound; so is it in the outward works of nature, these being corrupted, do undoubtedly argue the corruption of nature.  
But you will say, that all this doth only argue a weakness or imperfection, 
An objection answered.  but no punishment or corruption in nature: for it stood in the will of the founder, to make it more or less perfect, as are the several parts in respect of themselves. Now suppose that all these imperfections were absent, and that God should ordain nature, better by many degrees then now she is extant; yet still there should be limitations and bounds of her goodness; and for want of a greater height of perfection, we might still challenge her to be in the state of corruption. This objection will fail, if the premises be duly considered; for my reasons are grounded upon nature, supposing the state wherein she consists, and not in reference to any higher condition, wherein she might have been, first ordained by God: and therefore for the upshot and conclusion, I will use this last reason.  
Nature is able to bring nothing to perfection, I speak in her own kind, and in the state wherein she stands, and therefore acknowledge even in the same state her corruption and punishment: 
Nature brings nothing to perfection.  for at first it stood with the wisdom of the founder, according to the scope and mark aimed at, and intended in the creation, to impart virtue and strength to the creature; having directed nature to these ends, she should of her own self attain to those ends. But see the corruption, see how she fails in her purposes: Man, without education, is like the dumb beast, savage and wild: the dumb beasts of themselves are merely unprofitable; the horse must be taught to hold up his head, to learn his pace, and must be trained up for the service of war; the trees want lopping, pruning, & grafting; the sweet and the bitter Almond do not differ in kind, but only in husbandry and usage; plants must be watered and digged; the earth mellowed and mended; metals purified and cleansed: and by whom shall all this be performed? if by a superior agent, then might it be done without disparagement; but if a base and inferior should undertake to control and correct nature in her actions, this were a high contempt and indignity. Here are not second causes, which require the concourse and influence of their first movers, but nature is to be taught and instructed by her handmaid, to receive her last and final perfection from her vassal and slave, that ill-favoured ape, mistress Art, forsooth, the learned gossip, which doth all things by imitation, taking her grounds and principles of action from nature; she must be sent for as a midwife to help the delivery: and hence issues such numbers and troops of Arts, together with such infinite inventions of men; and among others, the chemical Art, though it deserves high commendation, being rare and wonderful in her operations, yet with her vainglory and ostentation, she hath greatly wronged and provoked nature, in so much that if nature were not wholly cast down and dejected, rather than she would endure the intolerable boasting and bragging of Mountebanks, she would attempt the uttermost of her power.  
To conclude this one point, 
The sum of all the former reasons.  considering, first, that nature so much aboundeth in evil; secondly, and is so much inclined unto evil; thirdly, considering how the heavens stand affected to the earth; fourthly, how elements amongst themselves; fifthly, how mixed creatures one to another; sixthly, and in themselves what defects and imperfections there are; seventhly, how Art serves like a cobbler, or tinker, to piece up the walls, and to repair the ruins of nature: I hope it will sufficiently appear that she is corrupted, and much declined from her first perfection, which certainly was intended by the founder, and by all probable conjecture was imparted to her, in her first institution. I could be infinite in this point, but indeed it is not so pertinent, nor doth it so nearly concern my text; I have already alleged seven arguments to this purpose; seven is a perfect number; as I challenge a rest on the seventh day, so here I will rest in my seventh argument.  
Now in this great uproar and tumult of nature, 
A transition to man.  when heaven and earth seem to threaten a final destruction; give me leave with the Mariners of jonas ship, to cast lots, and search out the first occasion of this evil. Alas, alas, the lot falls upon man: man alone of all other creatures, in regard of the freedom of his will, and the choice of his own actions, being only capable of the transgression, the rest of the creatures are wholly excluded from the offence; the punishment (I confess) appears in them, but chiefly and principally in man: I will therefore descend from the great world, to this little world, which first set on fire, and inflamed the whole; for I should greatly wrong myself, if I should lose so much time, as to take a general survey of nature, to wander in the deserts and caves of the creatures, to search out their imperfections; I will therefore tie myself to man, and by man alone the fall & corruption shall manifestly appear. My proofs and arguments I will dispose into three several ranks: first, for such things which seem to be proper and peculiar to man, in regard of his constitution, whereof all nature cannot furnish us with the like example and precedent; 
The three parts of this Treatise.  and therefore we may well suppose, that they are the peculiar punishments of man's sin. Secondly, I will speak of man's condition in general, and compare man with the beast of the field; whereby it shall appear, that our misery is far greater than theirs, contrary to the first intent and institution of nature, wherein she gave us a greater dignity, and so consequently should impart a greater measure of happiness. Thirdly, I will insist in those particular punishments of sin, which are related in Scripture to be the punishments of the first sin; wherein I will show the truth, the certainty, and I will examine them by the touchstone and light of our natural reason.  
Speaking of man's constitution, 
That man is compounded.  it must be supposed, that he consists of several and different parts, which appears by his composition, and dissolution; the several faculties resident in several vessels; the several senses tied to their several organs; whereas if his nature were simple, and not compounded, it should admit no such variety of parts, no such diversity of functions; but shall have a state constant and stable, homogeneal, every way like unto itself. If then man be compounded, then assuredly nature requires the fewest principles; as there appears only action or passion in man, so more is not required in man, save only the two several fountains of action, or passion; then let me spare myself a needless and unprofitable labour, for the whole world did ever acknowledge in man, as in all other creatures, matter, and form. I will therefore lay down this as a groundwork or supposition, that man consists of two parts; a body sensible, material, corruptible; and a soul 
Man consists of a body and soul.  intelligent, spiritual, and incorruptible: for his body, I will refer him to the trial of all your se●ses, that he is no shadow, or fantasy, but really consisting of a true body, and such a body as tends to corruption: if any man doubt of it, I could wish that his passport were made, that with the whip and the scourge, he might be conveyed to Golgotha, where he should find skulls of all sizes.  
For his soul, that it is intelligent, not guided, or carried by the stream of nature, as a dumb beast, but able to discourse, to gather one truth from another, containing in itself the seeds of all knowledge. If any man seem to deny this, I will not argue or convince him by reason, for he is not capable of a reasonable discourse; but (for his punishment) I will rank him in the number of unreasonable creatures, among the bruit beasts, etc. 
The soul is a spirit.  Now if this soul be intelligent, then certainly spiritual, as not consisting of any earthly matter, which well appears by the quick apprehension, the strange and admirable operations, conceiving things immaterial, able to abstract things from their own nature, understanding the gross and earthly substance in a spiritual manner; and howsoever the inclination of the flesh, or the disposition of humours stand, (for these may move and affect) yet still she retai●es the Lordship, and government of her own actions, not violently carried by an instinct of nature, but having a free-will in her own choice and election, which undoubtedly argues a higher descent, a greater pedigree and lineage than these base elements can afford her, or can proceed from a well tempered body.  
That there should be spiritual substances in general, 
Spiritual substances.  let us first fly above the convexity of the heavens, where elements, and elementary bodies cannot ascend. Can you conceive, that there should be a vast wilderness, unhabited, unpeopled, lie naked and empty, or rather furnished with heavenly and spiritual substances, according to the condition of that place, as is this elementary world, with bodies gross and terrestrial? the Philosopher's showing the world's perfection by the diversity of creatures; some material, some spiritual, etc. as likewise by the various and strange motion of the heavens, which being simple bodies, should have one simple motion; and yet their motion being not simple, not for the preservation of themselves, and that in their own proper places, where every other creature hath rest, peace, and contentment, do hence undoubtedly conclude, that the heavens are moved by intelligences, and in token hereof, there are influences, qualities not material, the operation whereof cannot be prevented by application of any other elementary or contrary quality: and such is the force of these influences, as that the Moon being the weakest of all other planets in power, yet is able to move the huge Ocean, without any corporal engine or instrument. And surely the heavens can be no otherwise moved then by intelligences, 
The Angels are Intelligences.  which in effect are Angels: for in nature, no reason can be assigned why they should move, not moving for themselves, but for others, and therefore are moved by others: or looking to them and to their outward form, no reason can be assigned, why they might not as well move from the West to the East, as from the East to the West; and the motion itself is so strange and so wonderful, that the mind of man being an intelligent spirit, notwithstanding our studies, our circles, excentric, concentric, epicycle, and the like, yet we cannot possibly describe the motion, and trace out their paths, but we must be enforced to use impossible suppositions, that the earth should turn upon wheels, and move with her own weight, or that there should be penetration of bodies, which is a far greater absurdity: and therefore this strange and wonderful motion must needs be effected by some intelligent spirits. Thus the school of the Heathen did acknowledge as much in effect, concerning the truth and certainty of Angels, as our Christian faith doth oblige us for our belief.  
Let us descend from heaven unto earth: Consider how the elements themselves do exceed each other, in fineness and rarity, and therein come nearer and nearer the nature of spirits; insomuch that the fire and the air are scarce sensible, the sight not apprehending them. Are there not motes, which cannot be discerned but in the Sunbeams? and in every dumb creature, is not the form spiritual, 
All forms are spiritual.  as being the more noble part of the creature, though hidden and concealed, having both womb and tomb in the matter, and therefore being impotent of herself, wants a natural instinct for her guide and direction? If this form were not spiritual, then what penetration of bodies should be admitted? how slowly should the actions proceed, considering little worms, which in themselves and in their whole bodies are scarce sensible? What should we think of their form, they have variety of senses, of motion, they have variety of parts, of members, of limbs, and of joints? or why should all quality be immaterial, were it not because they proceed from the form which is immaterial; as on the contrary, quantity is therefore extended and seems to be gross and terrestrial, because it proceeds from the matter, and i● applied for dimensions: but of all qualities, it doth more manifestly appear in the objects of our sight, as colour and light, which are diffused in a moment, through the compass of the whole world, and find no opposition in their passage. Thus certainly the forms of things are substances immaterial: but most especially for man's soul which is reasonable, were it not freed and exempted from any elementary composition, it could never judge aright of all bodies; but according to her temperature, thereafter should follow her censure, thereafter her appetite and inclination, so that the freedom of man's will should suffer violence. If then you will suppose in man, a true judgement of things, and a free liberty in his choice, you must conceive the soul as a spirit, which is the ground and foundation of both, whereby having only the divine concourse and assistance, she is not carried with any natural instinct, as a dumb instrument, but is the root and fountain, as of her faculties, so of her actions.  
If this soul be spiritual, then certainly immortal, 
The immortality of the soul.  as being exempted & freed from the opposition and contrariety of elementary qualities, whichiss the only motive and inducement to corruption: she comprehends and understands things immortal, some of them being bare and dumb instruments ordained only for her use and service, suppose the Sun, the Moon, and the Stars: and therefore we cannot think, that she should be of less perfection, as touching her time and continuance. The desires of the soul are infinite, she intends nothing so much as eternity: this is naturally engrafted in all of us, and nature cannot fail in her ends. Consider the main infusions, which every man finds in himself: sometimes his mind, either in dreams, or in the strong apprehension of his own thoughts, seems to presage evil, and this evil undoubtedly follows. Seldom or never do any great accidents befall us, but the mind seems to prophecy and foretell such events. Consider again the many visions and apparitions, which from age to age have been discovered among the dead, whereof the best authors, the most learned and judicious make mention. For as I cannot excuse all superstition in this kind; so absolutely and simply to deny this truth, were heathenism and infidelity.  
The course and order of the whole universe requires as much in effect: For as the power of God hath already appeared in the creation; his wisdom in the disposing; his providence in the preserving of nature, and so for the rest of his attributes, etc. so there must be a time when the justice of God shall reveal itself: 
God's justice doth infer the immortality of the soul.  which justice, as it is most commendable in man, so is it much more eminent in God. This justice, in respect of the whole world, must only be exercised upon man: for all the rest of the creatures are carried with the violence and stream of their nature; only man hath a discursive reason, whereby he may consult of his own actions; and being once resolved, he hath a free will for his own choice and election, and therefore man (above all other creatures) must be accountable for his actions. And to this end, God hath given him this property, that having once performed a work, he begins to reflect and examine things past; that so it might serve either as a sampler for amendment, or as a corrosive for repentance. Upon this due examination there follows either such a joy and contentment, as cannot arise from a sensitive part, nor cannot be imparted to a dumb beast: or else such a terror, such a fear, such a sting of conscience, as makes man, above all other creatures, the most miserable. Now I confess with the heathen, that in the course of this life, God's justice doth not sufficiently appear: and rather than this justice should suffer the least eclipse or imputation, I will shake the foundations of the earth, and proclaim a new heaven, and a new earth. And in the mean time, to find out the infallible effects of this justice, I will rake up the ashes, and in the dead embers of man's putrefied and corrupted carcase, I will extract an invisible and immortal soul; which being the survivor, shall be liable to the payments of debts; and according to the sins or deserts, according to the measure and extent of God's mercy or justice, shall be a subject capable of punishment or glory.  
Having spoken of the several parts of his constitution, now at length we have agreed upon man, we have laid hold on him, and apprehended the party: now let us proceed in our plea, put in our bills and our articles, and take our exceptions against him. My first objection is this: 
That one part of man should be corruptible the other incorruptible.  All other creatures subsist, as long as their form subsists; for the matter and the form are both twins, conceived in the same instant, under the same constellation, and therefore should have the like continuance of being, and the like success in their actions. Only in man you shall observe the difference; his soul is immortal, made of a most durable mettle, and yet contained within the brittle vessel of his weak flesh; as if she were no part of man, but did inhabit in Tents, and in Tabernacles in the wilderness, always removing and changing her dwelling, having no certain mansion house to contain her.  
What things are coupled in nature, should necessarily symbolise, and be tied together by some band, which should equally partake of both. Here is the flesh and the spirit united; but where is that band, which being neither flesh nor spirit, should partake of both, and couple both; where is the league or the amity? Here are no intelligencers assigned to their celestial orbs, no Angels conversing with Angels; but the flesh with the spirit, corruptible with incorruptible, mortal with immortal, live together under one roof, they are the household servants of one man, and are linked together in one person: whereas the Philosopher saith, Corruptibile § incorruptibile differunt plusquam genere: Things corruptible and incorruptible, they do not differ in number, they do not differ in kind; but they seem to belong to a divers and a different world, the world of eternity, and the world of corruption: and therefore in reason should not admit any fellowship or society between themselves, much less be the members of one and the same corporation.  
Me thinks I call to mind the practice of the tyrant, who was wont to couple the living bodies of men, to the dead carcases of others, impar coningium, that, being not able to quicken and revive each other, they might together corrupt and consume. Here is the like tyranny: for it is strange and wonderful (much against the ordinary course of nature) either how such several and different parts should be linked together, to make up one subject, visible, corruptible, earthly, according to the fl●sh; invisible, incorruptible, heavenly, according to the spirit: or being once knit together, and a league of amity, consisting in a mutual sympathy between both, concluded, what should at length cause the dissolution?  
That man should die, when the better part of man is yet extant; that for want of the more ignoble and base part (the use of the body) the soul should not be able to exercise her faculties, either of growth and nourishment, or of sense and motion; but like a comfortless widow should be strictly tied to her thirds, only the intellectual part, being her own proper dowry, having gotten no surplusage to her estate, by virtue of her marriage. When the husband is once dead, then is the wife let at liberty, from the law of her husband; but the soul is excluded from any second marriage, and cannot couple herself to another; she is enforced to a widowhood, and cannot obtain the like freedom in her choice, which formerly she had in the time of her virginity. All nature, the whole world cannot afford the like precedent: and therefore acknowledge, that it proceeds from the corruption of man, as a proper and peculiar punishment to man.  
You will say, that this property makes the difference of his nature, as differing from all other creatures; from the Angels in regard of his flesh; from the beasts in regard of his spirit: and therefore no marvel, if this be proper and peculiar to himself, as being the special difference of man, and not any punishment of sin, This objection proceeds from an error; for the difference of man consists in the reasonable soul, and not in the mortality or immortality of parts: so I will proceed to a second argument.  
If it seems some kind of disparagement, that the immortal soul should be contracted in marriage to the mortal flesh (for marriage should always suppose an equality); 
The base entertainment of the reasonable soul.  then me thinks nature should make some recompense in the nobleness of man's birth. Behold than I will describe the solemnity of these nuptials; after her first approach and infusion, for many months the soul is kept prisoner in the womb, a place noisome for scent, unclean for situation, a dungeon for darkness. As man himself is conceived in sin; so is the soul concealed in shame: the eyes will not dare to behold; chaste ears would be offended to hear; let not any tongue presume to speak, the uncleanness of man's birth; see how he crouches with his head on his knees like a tumbler, wallowing in his own excrements, feeding upon the impurest blood, breathing through the most unclean passages; in so much that Christ, who came to be spit upon, to be whipped, to be trodden, to be crucified only for man's sake, yet would never endure the baseness of his conception. I speak not of the foulness of man's sin and concupiseence; but of his natural uncleanness, being the undoubted token and sign of his sinful condition. I will no longer defile my speech with this subject, let the Anatomist speak for himself in his own art: En qui superbis homuncio, terra & cinis, inter excrementa natus; inter intestinum rectum & vesicam.  
Now when all things are fully accomplished, ad umbilicum usque perductus, I had thought that there should have been some more convenient dwelling, and fitter for the entertainment of the reasonable soul: 
That man should have no more parts than the dumb beasts.  for as the sensitive hath more noble faculties than the vegetative; so hath it more parts and more offices assigned for her service; then why should not some difference, and some addition be made between reason and sense? Man consists of a liver for his nourishment, of an heart for his vital spirits, of a brain for his sense: this is all, and all the beasts of the field have as much. But you will answer me, that man hath (in this time of corruption) as many parts, as ever the first man is supposed to have, or to bring with him from Paradise, in the state of perfection. My answer is, that the grace, which in the time of man's innocency did accompany nature, supplied all the defects, and was sufficient of itself: but man being deprived of that grace, might justly claim and challenge (according to the excellency of his own condition) something in nature, some supper a bounding parts in his body, to betoken the dignity of his reasonable soul, above the state of the sensitive.  
You will say, that her prerogative consists not in the number, but in the goodness and quality of parts: Princes may find entertainment in private men's houses, but their state shall appear in their own hangings and furniture. 
Man's senses are worse than the creatures.  Certainly man comes short of other creatures for every sense; the Eagle for sight, the Hounds for their scent, the Buck for his hearing, the Ape for his taste, the Worms for their touch: and for the inward senses, which are the proper and nearest instruments of the understanding, he that shall well consider the strange and wonderful operation of the creatures in their own kind, how curious the birds are in building their nests; how provident every thing is, for the preservation of itself; how admirable the beasts are in their natural works; the knowledge whereof, whereby they are directed in these actions, consists in the fancy; he will easily confess, that in their inward senses, they cannot but far exceed man. If you reply, that man's temper and senses, though otherwise none of the best, yet are best applied and accommodated for man's service and use, as they are the dumb instruments of a reasonable soul. This is a fond & an idle suggestion: for who can know or try the contrary? but surely the best should always be fitted for the best, and this stands with a right and equal proportion according to justice.  
Suppose there were such disparity in the state and condition of both, and that the dull flesh could not give any sufficient entertainment to so royal a spouse; yet the weak ability and power would be accepted, if the flesh did perform what it might. For if an honourable Ladle should intend to match with her servant; the greatest motive and inducement would be, that in stead of a husband, he would be her slave, she should have the rule and sole government, and all his care should be to give her contentment: a very forcible argument, I confess. Now let us examine how well the flesh hath performed this duty and service.  
Behold in the parts of man a great opposition, and antipathy, between the flesh and the spirit (as it were) encountering each other. 
The opposition between the flesh and the spirit.  Can a kingdom divided in itself proceed from nature, which intends an uniform order and course in the creatures? I grant there may be contrariety of qualities in one and the same subject, consisting of contrary elements, for here the subject is capable of contrariety: but in parts of different nature, of different condition, where the one by nature is subordinate to the other; that there should be such opposition, it is exemplum sine exemplo, the whole fabric and course of nature cannot parallel this with a precedent; that man should reflect upon his own actions, should survey, and view his own works, and that his own soul should discern and condemn the inclination and practice of his own flesh; that man distracted and discontented, should say in the agony of his mind, I see another law in my members, rebelling against the law of my spirit: Doubtless, non sic fuit ab initio, both of them proceed from one God, both of them are parts of one man, and therefore (as fellow yokemen) should tend jointly together, to one and the same end, the happiness and perfection of man: as in nature there is no contrariety between the matter & form, the one is active, the other passive; the one apt to give, the other apt to receive impression; the one giving beauty and splendour, the other supporting and upholding the action. There is no difference between them, no more than there is between quantity and quality, rather helping and furthering, then any way hindering or opposing each others property; only in man, in man alone consists the difference. And therefore acknowledge it not as the first intent and institution of nature, but as a punishment of sin; God, requiting man's disobedience, to show the high wisdom of his government, & the proportion of his justice, sets the parts of man at enmity with themselves, which before did together conspire against their God and creator.  
You will say, that this is but a light skirmish; some little disagreeing hinders not the love, but rather inflames the affection; all this enmity proceeds from one ground, 
No manner of subordination.  that the parts, being of a different kind, must likewise be carried with a different inclination. I will therefore further insist, that in man there is not that consent, and harmony of parts, which is requisite for the unity of a person: sometimes the soul proves the mint of our actions, and brands them with her own stamp; and sometimes the body overrules the freedom of our wills, and bears the whole sway; mores sequuntur hum res, Physiognomy and judicial Astrology, take this for the ground and foundation of their truth. Is it not yet resolved who should bear rule? or must it consist of alterations, changes and turns? or do they seek to prevent each other? Capiat qui capere potest, quod nullius est hominis, id iure sit occupant●s, as if they did both strive for the empire, which as yet were not entailed to any certain family or tribe.  
But observe a far greater enormity: whereas the reasonable soul contains in itself the sensitive and vegetative faculties; why should she not correct their errors, mistake, and defects? why should not the reasonable soul intermeddle with the concoctions, 
The reasonable soul not intermeddling in the concoctions.  nourishment and growth of the body? If any thing lies heavy on the stomach, as she knows the disease, and feels the burden; so why should not the reasonable soul have power to remove it? Seems it not a great disorder in nature, that in the body of man there should be two subordinate souls; and both of them should have their several and distinct operations, as if they should rather constitute two several creatures, then jointly concur to the unity of one person; the sensitive soul intending the works of nature, the reasonable soul taking only charge of such things, as require free choice and election: could not all things be more easily performed by one and the same faculty, as in all other creatures? Then should there be no greater difficulty to cleanse the unclean blood, to purge the gross melancholy, than now we find in taking away some spot or blemish from the outward skin; then should not the secret causes of sudden death (as it were privy conspiracies) suddenly assault and attempt man, but man in his own wisdom should timely foresee, and prevent them.  
Wherefore serve fibres, muscles or tendons for receiving, retaining, or expulsion of food, if the soul hath no power to apply them? The perfection of nature (especially) consists within her most secret pavilions: shall the soul be able to move the thigh, 
How the inward parts are disposed.  the leg, the arm, the whole body? and yet the least scruple of poison lying in the ventricle, shall she not be able to disgorge and expel it? In other creatures (I confess) there is an ordinary course of nature, as in all their actions an ordinary instinct of nature: they have a time of rising, a period and time of setting; they can no more order their steps, or their ways, than they can change their complexion or growth. But it should be otherwise in man, who as he is Lord of his outward actions; so he should have the full power and command of himself, and of the most inward and secret operations of his own body: for the same reason would sufficiently serve to direct both alike. But see, see, whole man is corrupted, and therefore neither body with soul, nor soul with her faculties can together consist; all is in an uproar, since we forsook him, who is the very bond of all peace, and agreement.  
If neither opposition between both, nor want of subjection and right government seems strange, than I will tell you a greater wonder. The soul and the body, 
The soul and the body are strangers to each other.  though parts of one man, and mutually subsisting together; yet are they strangers one to another, not any way acquainted with the counsels and secrecies of each other. Whatsoever is proper and peculiar to the soul (for her faculties, her nature, and powers) she doth not any way impart it to the whole man, but only by way of reflection: looking upon the actions we judge of the substance; and so we might do if we lived among strangers and heathen, though certainly the soul cannot be ignorant of herself. Again, whatsoever is proper to the body, as form, figure, the use and disposition of the inward parts, notwithstanding that the soul first squared out the body, and fashioned the members for her own use and service, anima fabricatur sibi domicilium; yet she knows them not, and therefore must learn them again by inspection, and dissection of man's body: a cruel, bloody, and merciless spectacle, I confess; yet such as must be admitted in schools, rather than we should be ignorant of our own bodies. Thus far as the soul and the body are the objects of our knowledge: now in their own operations, see how they are estranged from each other.  
Parts as they cannot subsist without the whole, so neither should they be able to work of themselves; but in man you shall observe actions, which are appropriated to either part, to the soul and to the body, and cannot be imparted to both. Though the present condition of man be earthly, made of the earth, feeds on the earth, and is dissolved to the earth, and therefore the soul doth less discover herself by her proper actions, then doth the material body; 
An extasis.  yet it is not unknown to Philosophy, that there is an extasis of the soul, wherein she is carried in a trance, wholly and only intending the intellectual functions, while the body lies dead like a carcase, without breath, sense, motion, or nourishment, only as a pledge to assure us of the soul's return. And upon her return, having talked with God, or been transfigured in the mount, she gives the body no such intelligence or message, but deems it as a dumb beast, not fit to be acquainted with so high mysteries; so that the whole man is ignorant, what hath befallen the better part of himself.  
Now see how the body requites this unkindness and diseurtesie. It is natural to every form, that if it be extant, 
Our infancy.  it should be always in action; especially the more noble form finds the greater employment: but observe the difference in man; for many years after his birth, he is like an unreasonable creature, feeds on the pap, and lies in the cradle, intending only the actions of nature, and giving no outward appearance of his reasonable soul; in so much, that were it not for the feature and form of his body, you should hardly discern his kind: whereas in all other creatures you shall instantly discern, in the first moment of their birth, actions proper and peculiar to their state and condition.  
But I will pass over our infancy, we have forgotten those days, being now arrived to our full age: I will therefore make a second instance; once within the compass of a natural day, in the time of our rest and our sleep, 
Sleep.  where is there any appearance of a reasonable soul? There is nourishment (I confess); for nature will have her course in the several concoctions: there is sense (I confess); for the body being easily touched, presently it awakens: there is likewise an inward sense, as appears by our dreams, and the renewing of our decayed spirits: but for the reasonable soul; there is a sleep indeed, a dead sleep, even the true image of death, without any show or appearance of life.  
Lest I should be thought a thief or a coward, thus to steal upon man, in the time of his sleep, to stop his wind, to strangle and choke him in his naked bed, that he should not be able to speak for himself, and to deny his own corruption: I will therefore go from his naked bed to Bedlam, 
Mad men.  where you shall find men naked out of their beds; poor silly wretches, poor silly wretches, some of them with outrageous fits arising from heat and from choler: others with melancholy deep impressions, frame unto themselves fancies of all kinds: some with night watchings and studies, hastening to be wise, lost their own wits: others in their love-passions imparted themselves, and now rest, in their rage and their fury, besides themselves: how are they tormented, tied to the stakes, whipped with cords, dieted with hunger, tempered with coldness? The irons enter into their flesh, they are used in the nature of wild beasts; but their greatest misery is, that they have no feeling of their own misery. Think not this punishment to be casual and accidental to man, for these are Lunatics; the heavens have their actions, and God hath his providence in them: see how the rebellious flesh hath clean vanquished the spirit: O what is man, if man be left unto himself! Of all thy temporal blessings and graces, O Lord, I do give thee most humble thanks for the right use of my wits and my senses.  
I dare not long converse with mad men, I confess indeed that once they were sober, and gave some token of a reasonable soul: I will now come unto them, who are of a milder constitution, with whom I may more freely converse, and to whom I may approach with less fear; for these are innocents and idiots, 
Idiots.  let us hear how wisely they will answer for themselves? But I will spare them that labour, for if you can teach them to ask meat in their hunger, drink in their thirst, to complain of coldness when it pincheth them, here is the height and top of their learning; as yet they are not arrived to common sense; yet commonly they are men of sound bodies, sanguine complexions, good health, long life, nothing is wanting, but only that in man, you shall not find man. A precedent without pattern, a punishment only proper and peculiar to man; no other sensible creature, either in his birth, or his sleep, or in his madness, much less in the whole course of his life, did ever appear without sense: who ever saw a quick plant without sap in the root? But in token, that the first sin of man was the curiosity of knowledge, (for the penalty of this sin) God hath reserved in his own power, the free disposing of man's reason; that notwithstanding his reasonable soul, his education, learning, or discipline; yet God hath not tied himself to concur with man in the action; a benefit, which being in the same kind, and seeming natural and essential to the same kind, God never denies to the rest of his creatures.  
I will now alter and change my course: for having spoken in general of the nature of the soul, and of some particular persons, and states of men, upon particular occasions; I will now speak in general of whole mankind, and of the particular actions both of the soul, 
The soul hath all her knowledge by learning.  & of the body. The soul, though reasonable; yet in herself, as from herself, seems to have no understanding; she hath no infusions, as the Angels have; no engrafted knowledge, as other creatures have in their own kind, but only a power and capacity to understand. In the use and exercise whereof, sometimes the mind is distracted with variety of her own thoughts, and cannot intend to direct the edge of her understanding, but our wits are wandering and a woolgathering; here the soul is grown impotent and weak, and hath not the power of herself: and yet in the mean time, how is she perplexed and tormented with ignorance, possessed with an immoderate thirst of knowledge, with a curiosity of knowledge? And on the other side, what great difficulty and labour appears in the purchase of wisdom? It is gotten by long experience, and the trial of many conclusions: all ages are not come to that staidness, which is requisite for the attaining of wisdom. When it is gotten, when it is at the height, than our memory begins to fail us, we know not how to keep such a treasure: or else you shall discern a sensible change in our nature; for being old, we grow young again, not in years, but in affections; there is no difference between the toys and fondness of youth, and the forgetfulness and dotage of age, both are the same in effect: and here wisdom seems like a moth-eaten garment, which hath been heretofore of some value, but now, for want of repairing or trimming, serves for no further use or employment.  
Thus far the soul in herself. Now let us see what comfort and furtherance she receives from the body. 
The soul is hindered in her knowledge by the body.  Parts should have the greatest reference to themselves, as wanting each others help, and supporting each other: so that it stood with the wisdom and intention of nature, in the beginning to fit and to square them one for the other; so that the body in reason should further the actions of the reasonable soul. But it falls out otherwise, a full stomach sends up gross fumes, which intoxicate the brain: the largest and best diet, can spare the least, and that the worst nourishment for the sensitive spirits: the fattest soil yields the foggiest wit; while the fruitless sands, the heath, the rocks, the mountains, seem to make some recompense for their barrenness with a plentiful invention. But to come to the immediate actions of the understanding; what greater obstacle or hindrance can be, then is the burden and weight of the body? our minds distracted with senses, the senses not rightly informing; sometimes deluding with snows, sometimes deceiving with fancies; never apprehending things in their true value and proportion; and when they are best disposed, yet their bill of information must be further examined: for we do not receive the things themselves, but the species or images of things, which being presented to our understanding, most commonly we judge according to our passions. But what do we receive from the senses? surely sensible objects, and not intelligible objects; for the senses are only employed in particulars, which do not belong to the court or cognizance of the understanding, which only conceives the generals; as if the sense should speak in an unknown tongue, or in a strange language. And therefore the understanding must first elevate and give them a new tincture, before they can come to his censure, hence proceeds that distinction of schools, intellectus agens, and intellectus patience, whereas all sense consists in one passion.  
You will say, that although the understanding be enforced to make his own objects, 
The understanding makes her own objects.  yet is it done with the greatest facility, and ease, a natural action. For the soul out of her own activity, is able to abstract, her own objects from the matter, and to give them a like condition to herself; assuredly, all the difficulty in knowledge consists in raising these objects. Wherefore serve all the rules of Logic? why should we strive so much for a right method? were it not that the difficulty consists in the discovery of the truth. The Lawyer deserves high commendation, if he can truly open his cause, though he never pass his judgement. From whence ariseth all the diversities of men's opinions, when as reason is the same in all men? We do not differ about colours, we do not differ about sensible objects: only the difference is in the discovery of a truth, which in effect is as much as in raising these intelligible objects; for if the truth lay open and naked, all men would easily assent unto it. Me thinks it should stand with right reason, that as sense hath sensible objects; so things themselves should present themselves to the understanding, that the mind should not busy herself, to make her own objects intelligible, but should only pass her judgement and censure. This is the condition of dumb beasts in regard of their sense; this is the state of the Angels, in regard of their infusion; and this should have been the state and condition of man, were it not, that man is fallen from the state of his first integrity, and happiness, to a state of corruption.  
From the understanding let us come to the will; strange it is to observe the intestine war, 
Our will is distracted.  which man wageth with himself, possessed with contrary judgements, insomuch that he proves a stranger to himself, not knowing the resolution of his own mind. And thus breaking forth into contrary wills, not knowing how himself stands affected, sometimes he will, sometimes he will not one and the same action; it being the self same, giving no cause of the alteration and change of his will. Thus not guided by nature, as all other creatures are, he stands like a blind man, and knows not how to make choice of his own ways.  
How unfitly hath nature disposed of man's will; 
How the boundless appetites of man do perplex him.  it seems that all other man's faculties are finite, contained within very narrow banks. The wisdom of man is foolishness, and serves only to give him occasion to see his own ignorance, hoc unum scio, me nihil scire, this only I know, that I know nothing. The power of man is weakness, all his wealth seems to be mere beggary; but the desires and appetites of man are infinite, and boundless. So that in his greatest abundance poor man is discontented, and much perplexed with his own wants. What shall I say of man? where shall he seek contentment and rest? or whom shall I accuse? for man himself, I find him thus ordained by nature. I will therefore make my complaint against nature, she is corrupted, and having no true contentment in herself, she will not confess her own baseness, but desires to conceal it and to delude man. And to this end observe her subtlety, she gives man an infinite desire, intimating that she hath an infinite treasure; but our desires are therefore infinite, because we receive no contentment at all, and so still wanting, still ●e desire. For nature that first brought us together, and made us importunate suitors, to have the creatures in a plentiful measure, hath on the other side, very cunningly set such a difference and disparity between both, that we shall never obtain our request. As for example, man desires wealth by his labour and industry, together with God's blessing; wealth is purchased and gained, this wealth is laid up in the purse, the chest, or the treasure house very safely (I confess) but not so fitly disposed; for the mind is still empty, and therefore still may desire. If I were hungry, and that for my sake, you would fill another man's belly, I might pine with your charity.  
But in the mean 〈◊〉, nature will excuse herself: for who is the coffere●? Either 〈◊〉 your mind together with your treasure, 
The disparity between the objects of the will, and the will itself.  and lock them up both in your closet; or else lay up the treasure in your mind, and so stay your appetite. This counsel will not serve, nature is to be blamed; for there is a disproportion between both: who ever saw a bushel filled up with learning, or a pottle-pot stuffed up with wisdom? Things spiritual cannot replenish material vessels, neither can bodies penetrate and satisfy the desires of a spirit. Herein consists the corruption of nature, that she hath given or permitted the appetite, notwithstanding the disparity; either she should forbear to desire, or else provide plenty and store of such condition, as that she might be able to satisfy the request of her suitors, who now (for want of supply) seem to be mere cormorants.  
It is not sufficient for nature to conspire against the soul in general, and every faculty in particular; 
The faculties of the soul do disagree among 〈◊〉.  but she doth further practice to set the several faculties of the soul in opposition to themselves. A good wit never agrees with a good memory, I speak not in regard of the multiplicity of inventions, which thereby might seem to overpress the memory, though commendable and good in herself, but it ariseth from the very constitution. A moist brain full of spirits is aptest for invention; but the cold and dry temper longest retains the impression. Good wits cannot agree among themselves, but fall to banding and factions; and the witty professions seem to oppose each other, the one desiring to make the other hateful and odious, and the other striving to make it poor, base, and contemptible. Sometimes you shall discern wit without discretion; and here that inestimable treasure of wit, seems to be wholly unprofitable, and unseasonable, being committed to a fools keeping: and here nature makes man a witty fool, giving him the substance of wit, but denying the right use and application. Thus do the faculties jar among themselves; which in effect is as much, as if I should say, The soul did disagree with itself; for the faculties are the soul, and the soul is the faculties.  
And as it is in ourselves, so likewise in others. The witty Poet will break his jests on the Constable: but here is the mischief, his memory will serve him to remember and to revenge this injury and wrong. Again, 
Wits are not the same in all studies.  the same wits will not suffice for all studies; the superficial Rhetorician with his colours & Allegories, shall never fathom the grounds and depth of Philosophy. He that is naturally addicted to Mathematical Engines and lines, shall never be able to comprehend, within the circles of his sphere, the notions and abstractions of the Metaphysics. Practical arts can never be attained unto by speculation, but must be learned by experience. If learning be not fitted to thy capacity, suppose thy weak brain should be employed in the Metaphysics, it will make thee a learned fool, beyond thyself. And generally, the best natural wits can hardliest endure any painfulness in study, but expect to receive all by infusion: and lest they should over boldly adventure upon learning, at the first entrance they are scared away, with words of art and with notions. If still they proceed, then much reading or plodding dulls the understanding; night-watching and candle light, distemper the body, and dazzle the mind. On the other side, the best wits are soon abused and seduced, and most easily corrupted: the greatest judgements take the deepest discontentments, etc.  
Before I can descend, from the invisible faculties of the soul, 
The gifts of mind and body can hardly together subsist.  to the apparent actions of the body, I will first speak of the neighbourhood and society between both, whether the perfections of body and mind were ever ma●ched together in one person. You shall observe then, that nature hath set a great difference between them: the fairest complexion is seldom accompanied with the best wit; women may be proud of their beauty, but not of their wisdom. The best temper and constitution are not the fittest for the understanding; the purest sanguine complexion is apt for dalliance and love-toys, then for night watchings and studies. The strongest and best compacted limbs and joints, do argue more ability to be admitted of the King's guard, then to be sworn of his Counsel; as formerly you heard, that the same disposition would not suffice for the right use and exercise of all the several faculties. The clown for his carriage, who cannot use any ceremonies of courtesy, but will sooner talk treason, than complement with his pale and dark skin, with a cloud in his forehead, hollow eyes, churlish looks, harsh language, hoggish gesture, frowning, fretting, and fuming. Here is the rare, the excellent, and the most angelical understanding, all nature cannot yield such a most incomparable jewel: sometimes a crooked back, a limping thigh, squint eyes, lame legs, or some monstrous defeature doth accompany the rare gifts of the mind. As if nature had repent herself, and to abate the insolency of ma●, should cloth this rich jewel with some base 〈◊〉, that being not so comely in their outward 〈◊〉, ●hey are enforced to conceal their own inward worth: and if they be bold and adventurous, than nature will give us a caution, cave quos natura notavit; and the infamy of their parsonage seldom procures love, especially among the multitude.  
But if this wise man proves neither hard favoured, nor monstrous; 
〈…〉  yet phlegm and melancholy, whereof his temper especially consists, what Rheums, Catarrhs, and diseases do they cause in his body? How do they break out into issues and gouts▪ and seem to hasten old age? Odi puerum praecoci ingenio; I hate a child of a forward wit; either he is already come to his last temper, or else his climate must alter. What is it, or who is it, that thou canst love in nature, on whom thou mightst settle thy affection? If fair and beautiful to fight, Physiognomy will tell thee that thou seest the whole man, thou canst expect no further use or employment of his service: if otherwise wise and deformed, how canst thou love him, in whom nothing seems worthy of thy love? We may call thy judgement in question; whereas in all other creatures, the comeliness, beauty, and fit proportion of the outward limbs, signifies the good inward conditions.  
Now at length to speak of the actions of man's body, I will give them the same entertainment, which formerly I did to the faculties of the soul: for as I am not malicious, 
A 〈◊〉 to the 〈◊〉 of man's body.  so I will not be partial. I do here accuse and challenge all the natural actions of man's body, to be tainted and defiled with corruption, and in all of them the punishment of this corruption shall manifestly appear. All punishments may be reduced to these three heads: 1. Dedecus s●u infamia: 2. Poena seu castigatio: 3. Ser●itium se● captivitas. By the first, he suffers loss in his credit, good name and reputation, and is put to open shame and infamy. By the second, he suffers detriment and loss in his own flesh, or in his own substance and goods, being chastised according to law. By the third, he seems to be imprisoned, and suffers loss in his freedom and liberty, being tied to serve as a slave. These are the three general heads, whereunto the exercise of justice doth usually extend itself: and to these three heads, I will reduce all the natural actions of man's body.  
For the infamy and shame: Whatsoever nature desires to be concealed, 
The most natural actions are shameful.  hidden, and dares not attempt it in the presence of others, certainly she will never stand to justify the action, but rather at first sight, will easily confess her infamy and shame. Take the most natural works of man, and you shall observe, that man is most ashamed of them, as eating, drinking, sleeping, yawning, etc. I will not speak of the most unclean and secret parts, some things may be conceived, which may not be spoken. Who ever held it any part of his commendation to be a great eater, or to sleep while his bones ache? Who ever went out into the open street, or to the market place, to take a meals meat; but rather would provide a close cabinet, for such necessary employments of nature? Is nature ashamed of her most natural actions? then certainly it betokens a guiltiness.  
But you will ascribe it to the strict and austere profession of Christianity, which seeming over proud and haughty for man's present estate, disdains to inhabit the earth, 
Not religion but nature makes them shameful.  looks up to heaven, and therefore brandeth these actions with shame and contempt. True indeed, of all the sects in the world, Christian religion hath always been most famous and eminent for strictness of life, and mortification of flesh; which in my conscience, as it hath formerly given the greatest growth to religion; so the neglect and decay thereof, in these our days, will be the greatest blow to religion. But herein I will excuse ourselves: for not the Christian alone, but the Turk and the Heathen, both say and practise as much in effect. You will then say, that religion in general, agrees in this one point, as teaching all men a maidenlike modesty, to forbear the outrageous lusts of the flesh, and therein sets the difference between man and beast, and thus along continued custom, may at length seem to be nature. I cannot rest in this answer, but I must fasten this shame immediately upon nature herself. Observe then not only in man, but likewise in the dumb creatures: Are not those parts which serve for excrement, or generation, concealed and hidden either in place and situation, or else with feathers, with hair, or some other covering, which nature hath provided for that purpose; in so much that you shall hardly discern their sex ● Hath she not appointed the shade, the grove, and the close night to cover and hide them? she is ashamed of them, they are unclean to the sight; but most absurd in the speech, and both taught us by a natural instinct. Wil● thou defile thy mouth with 〈◊〉 talk; and shall that appear in thy tongue, which nature hath concealed in her basest parts? Be not so base: remember the nobleness of thy birth, and thy condition farr● above beasts; stoop not so low, as to touch, or to kiss with thy lips and thy tongue, those unclean parts, whereof nature herself is ashamed.  
The infamy of these actions shall better appear by this one instance. Call forth the incestuous or adulterous person, I will here check and correct him. Thou beast, 
Our blushing.  worse than a beast, (for many beasts seem to observe the Rites and sanctity of marriage) seest thou not how thou hast sinned against heaven, and against thine own soul? Doth not thine own conscience accuse thee? or thinkest thou that the close night, or darkness itself can cover or conceal thy sin? etc. I have no sooner spoken these words, but behold his heart faints, his speech fails him, he trembles & quakes, all his blood appears in his face; as if the blood being guilty to itself, should step forth and either excusing or accusing itself, should wholly acquit the spirit: For I see another law in my members, rebelling against the law of my spirit. Or as if it were naturally engrafted in man, that without the effusion of blood, there can be no remission of sins: and therefore (as far forth as the skin will permit it) the blood desires to make some recompense for the offence.  
Suppose I were to examine a guiltless innocent man, and to charge him with such crimes which he never attempted; yet sometimes there will appear the same tokens of modesty and shame▪ 
The innocent man will blush.  Nature can be no liar, she will never accuse herself unjustly; though she may be innocent of this crime, yet she acknowledgeth the root to be corrupted, and thereby argues a possibility to commit the like offence: she will not wholly excuse herself, though she de●ies the particular fact. Or as if there were such a society and marriage between sin on the one part, and flesh and blood on the other part, that if sin be conceived in the heart▪ thither flocks all the blood to help and further the conception. Or if it be laid before the eyes, thither is all the blood conveyed, to meet it, and to give it the best entertainment. Here is a shame, here is a confession, thou canst not be ashamed but of thine own act, and therefore needs thou must acknowledge thine own corruption: Indicio tuo quasi sorex perijsti; Thou hadst no grace to commit sin, and thou shalt never have grace to conceal sin.  
Hitherto we have only enjoined man penance, we have discovered his nakedness, that so in a white sheet, we might put him to shame. Now let us implore, brachium seculare, 
Man punisheth himself.  the temporal power, for his chastisement and correction: I will not speak of punishment imposed by man's law, but willingly undertaken by nature herself. Why should fearfulness so much possess man? together with a continual expectation, what evil might befall him, were it not, that it proceeds from a guiltiness of conscience? How often upon any relation of the least mischance, do we strike our breasts, our thighs, wring our hands, stamp on the earth, and then suddenly look up to heaven, as if these outward annoyances could not any way concern us, were not the root of this corruption within ourselves? And therefore nature seems to punish the root, to curse and defy the earth, to acknowledge the guilt, together with the just and due vengeance of heaven.  
If any greater misfortune befalls us, than we begin to tear the hair, to bite the flesh, to forbear the societies of men, to refuse the use of our meat, to neglect our natural rest, to deny all comfort to ourselves, and sometimes it proceeds unto death. When suddenly we lay violent hands upon ourselves, we desire nothing so much as a perpetual separation and divorce, between the soul and the flesh; like the infinite hate of a deadly foe, who could be content to wound his own enemies through his own sides. 
Sometimes man becomes a self-homicide.  No other creature did ever murder itself, but only man; for no other creature did ever deserve it, so much as man. You will say, that this ariseth from passions, which are not incident to the wisest men: but who hath such absolute power in himself, as that he can promise to himself, staidness and constancy in his affections? Or is it not a property of wise men, that they should always call themselves to accounts, and accuse themselves, as the wise man saith, Sapiens est semper accusator sui. This cannot be without a just ground, first presuming and presupposing an inward and secret corruption, they are apt to suspect themselves: whereas the foolish and ignorant conceiving a casualty and chance, never dream of just judgements. But I pray mark the disposition of man's body, and you shall find that our arms, and our hands, are fitter disposed to buffer ourselves, then to revenge our enemies; they are bend to our bodies, and yet we cannot embrace ourselves, as if we were our own greatest enemies: whereas in all other creatures, their own horns, their tusks, their claws, & their hooves can no way offend themselves.  
I will not speak, how subject and liable our nature is, to many ill accidences and chances: I will pass over all those diseases, which do not arise from any distemper or riot, but even from the complexion itself, and seem to be hereditary to whole mankind, as other proper diseases are entailed to certain families and tribes. Old age seems to be a continued disease, and therefore undoubtedly is a natural punishment of nature to herself. My second part shall 〈◊〉 of this subject.  
But punishments should be public and open, both for the example of malefactors, as likewise in nature's defence to justify her actions. Behold then, we are made a spectacle to God▪ to Angels, to men: our punishment is therefore laid open and manifest, to God, to Angels, 
The punishment of ourselves appears in our service of God.  to men. How falls it out, that by an instinct of nature, in all our religious worship and service of God, we first begin with the punishment of ourselves? Sacrifice (I think) is natural to man, that in lieu of our hearts, and for the sparing of our own blood, we should offer up the blood of others. Before the Law was given in Mount Sinai, there was a sacrifice: for God hath imprinted this knowledge, not only in the Ceremonial law, but in nature herself; that both nature and law might guide and direct us to the sacrifice of his son: so that a sacrifice is common to all nations, common to all religions. The Heathen at this day use in their sacrifices, the lancing of their flesh, the spilling of their own blood, the scourging of their bodies, appearing naked before their Altars. The Idolaters of old time, how cruelly they tormented themselves, offering up together, with the best part of their substance, their own sons and their daughters in a bloody sacrifice? The jews, how strict were they in observing their fasts; how curious in their washings, putting on their haircloth and ashes? The Christian in his service of God, prepares himself with inward mortification and outward ceremonies; the one serves as a potion of bitterness, to purge his inward uncleanness; the other as a plaster or salve to cover his ulcer, as truly acknowledging that inwardly and outwardly, we are wholly corrupted: and therefore both tend to edification.  
For the Angels, there are two sorts of them, either good or bad: but we scarce hear any mention of the good Angels, of our guardian Angels; for so Scripture saith, God hath given his Angels charge over us; and Angels are appointed as God's messengers for our ministery. If any extraordinary good do befall us, we will rather choke it up with unthankfulness, 
How our punishment appears in respect of the Angels.  or attribute it to some secret and hidden cause in nature, sometimes to a mere casualty and chance, rather than we will ascribe it to them; as being guilty to ourselves, that through our sins and corruptions, we do not deserve mercy and compassion, but judgement and vengeance. Whereas on the contrary, for those evil spirits, the firebrands and instruments of God's wrath, these are they which we fear; upon every occasion we can say, apage, apage, avoid, avoid, abr●●unci● tibi Sathana. Many there are, W●●ches & Sorcerers, which have entered a league and fellowship with those bad spirits; and more are suspected to be of this confederacy and combination, then happily there are. For we are apt to suspect the worst in this kind, as being privy to ourselves, that we deserve nothing but vengeance: and generally (these bad spirits) they are the tempters and tormentors of whole mankind. And thus we seem to be ignorant and wholly unacquainted with the instruments of God's mercy; but are daily frighted and astonished, and indeed much perplexed and endamaged by them, who are appointed for the execution of his justice: as if we did rather converse with them, then with Angels of light, which doth surely argue the fall and corruption of man.  
How this punishment of nature, and of man himself, appears unto man; take our ordinary salutations. Wherefore should I in due respect to my superior, 
How the punishment of ourselves appears to ourselves.  to signify the honour and the reverence, which I bear him, uncover my head, and bend myself, my knees to the ground, my body to my knees; were 〈◊〉 not, that therein I acknowledge the humbleness of mine own mind; and do prostrate my body, accusing 〈…〉 root, and the fountain of my pride and rebellion? Do you yet require some further testimony of my service? Then in the salutation, I kiss my hand, as it were taking a corporal oath, signifying and assuring you, that whatsoever I shall promise you with my lips, I shall be ready to execute and put in practice with my hands, using the best means that I can to secure you of my service; still supposing my inward falsehood, and that you have just cause to distrust me; considering my rebellious nature and inbred corruption. Thus to honour God, to honour our superiors, we must dishonour ourselves, punish our own flesh, uncover our parts, bend ourselves in subjection. Which were it not man's voluntary punishment of his own disobedience and sin, it could not stand with the ordinary justice of nature, or the high dignity of his condition.  
Now that I have spoken of his shame and his punishment, let his bondage and slavery appear; and so at length I will end, 
The imprisonment of the soul.  having first committed him to sure hold and safe custody. Our soul is imprisoned within our flesh, why should she not be at liberty, for her flight and free passage out of this body, that she might go and return at her pleasure, as she is in all other her actions? Is there any substance (neither flesh nor spirit, but between both) which might serve to chain and unite in one link, these different natures together? Or why should this privilege be denied man, that in regard of his spirit, he might converse with the Angels; as in regard of his flesh, he partakes with the beasts? Is he not here abridged and barred of his good company and society? Suppose man were dismembered and had lost some of his limbs; seems not the soul to be here contracted within herself, lodged in a less room, as it were kept close prisoner, notwithstanding that she retains all her faculties whole and entire, in as large and ample manner, as she did, when the body was sound and per●it, having not received them from the body, and therefore not lost them together with the body; which cannot be said of the sensitive soul.  
To come to the material actions of his body, all the honest vocations and callings of men, what are they in verity and truth, 
The slaveries of men.  but only services and slaveries? Every seafaring man seems to be a galleyslave; every occupation seems a mere drudgery, the very beasts themselves do not suffer the like. What a dangerous and painful labour it is to work in repairing of sea-bankes; some are overwhelmed with waters, others die surfeited with cold, the very night must give no rest to their labours? How many have miscarried under vaults, in working of mines, in digging of coale-pits, casting up of sand, or of gravel, how many have been buried up quick and alive? How many have fallen from the tops of high buildings, from scaffolds and ladders; if some Carpenters and Masons prove old men, yet how many shall you find not decrepit or troubled with bruises, with aches and sores? How many trades are noisome, unfit for man's health? I have known a Student in Cambridge, only in the course of his profession, troubled with five dangerous diseases at once. How many trades are base and ignoble, not befitting the dignity of man's condition, as Cobblers, Tinkers, Carters, Chimney-sweepers? But hark, hark, me thinks all the Cries of London, do not so truly inform me, what they sell, or what I should buy, as they do proclaim and cry their own misery. Consider, consider, whether any other creature could endure the like service; and yet this is no prenticeship, that ever we should expect any better condition, but the whole time of our life must be spent in this slavery. It is a truth, which will admit no exception, and therefore I will forbear to make any further complaint; only man's nature is corrupted, man's nature is corrupted: and therefore with patience we must endure the yoke, no longer sons of a loving mother, but servants and slaves to a stepdame.  
I could be infinite in these points: but calling to mind that I have proceeded in a legal course, according to the form of law, I have empaneled my jury consisting of twel●e reasons, 
The sum of all the former reasons.  I will use no shifts or delays, but refer myself to their verdict. I will here only rehearse, and briefly recapitulate, the sum of my proofs; considering that in the very constitution of man, many things happen, beyond the common course of nature, without precedent or pattern, such as could not stand with the divine providence, were it not, that they are the particular punishments of man's sin. As for example: 1. That parts of such different condition, the spirit with the flesh, mortal with immortal, should together subsist. 2. That the soul being coupled, should find such mean and base entertainment. 3. That notwithstanding the contract, there should be a continual disagreement & opposition between both. 4. That there should be no manner of subordination or subjection, such as were requisite in parts, for the unity of one person. 5. That being thus parts of one man, yet they should not be acquainted with each other, but have actions, private and proper to themselves. 6. That the body should hinder every action of the soul, the senses faliely informing and distracting the understanding. 7. The will deluded with shows, vain hopes, false promises, receiving no manner of contentment. 8. The body secretly and cunningly co●spires with the faculties of the soul, to set a faction and opposition between them. 9 That the comeliness of parts, the gifts of the body, will not together accompany the gifts of the mind; but are estranged from each other, and that all the actions of the body either betoken 10, shame, 11, or punishment, 12, or slavery. Let these allegations be duly examined, and I do not fear to come to a trial: for I do here call heaven and earth to witness, that these things cannot stand with the wisdom of nature, the goodness of nature; neither have they conformity to the rest of the works of nature: and therefore they serve as an extraordinary punishment, for some offence undoubtedly, signifying the fall and corruption of man. And thus much for the very person of man, together with his parts and constitution.  
Deo gratias.    

THE FALL OF man..  
THE SECOND PART.  
AS in great buildings intended▪ all things cannot easily be discerned in the platform; it lieth not in the power of man's wisdom, art, or providence, to prevent all errors: some faults will escape, which by use and continuance of time, will better appear and discover themselves: 
Man in himself, and in comparison to the creatures.  so is it in the consideration of man, which consists not only in man's constitution, and the view of his several parts, but likewise in respect of other creatures, his goods, or his substance, and whatsoever else may befall him: for every thing in nature presents itself, not only in itself, but likewise in reference & proportion to others. Thus it is with a Prince or a subject, who must have an eye, both to his own estate in particular, and upon what grounds & terms he stands with his bordering neighbours. Now give me leave, having thus safely lodged man, to take some further account of his life, & of his actions: I will speak of his miseries in himself, and in comparison with the rest of the creatures.  
Before I dare presume to speak of our miseries. I must first apologize for myself, lest in a blind devotion I might chance to offend, and seeking to draw others unto God, I myself 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 condition; sure I am, that thou hast done and permitted all things for the best: I do not here intent to dishonour thee, to disparaged the great work of thy creation, to vilify and abase thy creat●res, to set all things at nought; rather, O Lord, I shall deem myself the basest worm upon earth, and all thy creatures good in their own kind, according to thine own approbation. But, O Lord, thou knowest that I love thee, thou knowest that I love thee; enlarge my poor heart, that so thou mayst increase the measure of thy love in my heart. O blessed Lord God, who art the God of love, and love in thyself; and imparting thyself, dost together impart the love of thyself; guide me by the assistance of thy spirit, that in relating these miseries, thy goodness may better appear, having first created us in happiness; our sorrow and 〈◊〉 appear, having justly fallen of ourselves; whereby suffici●●● means and occasions may be offered, with fear and trembling to work out our salvation. Here is my intent, O Lord, and this thou knowest right well, for thou seest my thoughts long before they are hatched: forgive me the 〈◊〉 of my thoughts, forgive m● the sins of my mouth, and give a blessing to th●se my labours; let thy power appear in my weakness, thy glory in my shame. Amen. Having thus made my peace with God, I will now fall to my intended task.  
My second kind of arguments seems to be built upon these three grounds and foundations: 1. The mercy of God doth overflow all his works, and all his attributes, like oil upon liquors. This is plain, for mercy begins his actions; 
Mercy begins God's actions.  God works upon nothing, therefore nothing could move him to work, but his mercy. Now if all things in man did ●auour of mercy, it were a strong presumption, that the same mercy still discovers herself, in the continuance, which did first appear in the creation: but if otherwise you discern miseries and afflictions in man, acknowledge the fruits of God's justice, justice, which must necessarily presuppose some offence; or else could admit no difference, nor be distinguished from wrong and oppression. Now justice supposing an offence, could never begin the action; for we could not offend, when as yet we were not: and therefore acknowledge that the fruits of God's justice, together with man's transgressions, are both twins, borne in one instant, or at least producing each other, and standing in a mutual and reciprocal relation to each other; the offence to the guilt, the guilt to the punishment. So that the punishment is not equal in time to the production of man; first we were existing, before we were punished.  
Especially considering, that God's intent in the creation, was only according to the nature of goodness, (ut sit communicatina sui ipsius) to impart his own being and attributes to the creatures: 
Miseries are the fruits of justice.  but when I find sorrows and griefs in man, I begin to inquire, where is the original? for in God there is no sorrow, no grief, no maladies, no afflictions, no diseases, no death: God did only desire to impart himself; whence proceeds the malignity? were it not, that some after-corruption hath stained man's nature. The good wheat was first sown, then came the ill husbandman, qui super-seminavit zizania, who did abuse the freedom of his own will to his own shame, choosing rather to die, then to live. And here the thistle and cockle first began to appear, making man, the creature of God's mercy, the favourite of those times (as I may so speak), the object of God's justice, the subject of God's punishment.  
My second ground is this: If miseries incident to our nature do befall us in such number, and measure, as that they do far exceed all our own joys; in so much that our nature seems to be overpress with their burden and weight, and that our condition should be far better, 
Our miseries do exceed all our joys.  not to be, then to be: then certainly the state and condition of man is clean altered and changed from the first institution thereof. For it could not stand with the act of creation, or the goodness of the Deity, to make of nothing, that, which in effect is worse than nothing: So God should descend lower than himself, not perfiting, but confounding the creatures; and that nothing, which was before the creation, should not only bear comparison, but likewise be preferred before the state of some creatures. Now indeed the thought of man's 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, quam nasci; it were better not to be borne, then to be borne: So that a wise man might be excluded from sorrow, he would never thirst after joy; to be dead, we regard it not, but to die, here is the torment.  
For the believing man and the true Christian, who (besides the miseries of this life, which he acknowledgeth to be the rod of God's wrath, 
The miseries of a Christian man.  for the punishment of sin) is likewise perplexed with the fear and terror of hell, where that rod shall be turned to a serpent. How many of them have cursed the day of their birth? How earnestly have others besought their speedy dissolution? Doth not Christ witness of that son of perdition, that it were better for him, if he had never been borne; or that a millstone were chained to his neck, and both cast into the bottomless Sea? Is this a private and particular case, and doth it only concern judas? Is not the number of the elect very small, while whole troops and infinite multitudes of reprobates (though never so bold and confident of their own righteousness) are daily rejected? And in the elect people of God, what strange agonies and conflicts appear between the flesh and the spirit? Doth not the way to heaven lie by the gates of hell, when men with fear and trembling must work out their own salvation? If the righteous shall scarce answer one for a thousand, where shall the ungodly and sinner appear?  
My third ground is this: Certain it is that the heavens were ordained for man, and for man alone the whole earth was created. Now supposing all other things to be directed for man, 
Man's miseries are greater than the beasts.  the state and condition of man (according to right reason) should far excel theirs, as in worth and dignity, so in true joy and all manner of contentment; nature should be more bountiful and beneficial to man, then to the rest of the creatures. As for example, in a house consisting of master and servants, if plenty, case, and contentment can be found under the roof of that house, you will conceive it in the master's person, and not in the servants: otherwise you will suppose, a very preposterous order, that things are not as they ought to be disposed; and that it is some particular grievance, for some particular occasion: and thus it befalls man.  
Do you doubt, whether the creatures were ordained only for man's use? I will not convince you with reason, I could wish that you would forbear the use of the creatures; do not commit theft, defile not your hands with blood; for in truth you have no right unto them, if they were not appointed for your service. But for this one time we will acquire you: 
The beast's 〈◊〉 fo● man.  See you not how their skins serve for our clothing; their carcases for our food, or inward living; their strength for our labour, some of them for our sports and delights, some for necessity; they have no more strength or knowledge, then is fit for our service, and use: the horse can make choice of his food, learns his pace, remembers his way; and for his strength, it serves only as a dull instrument, to be moved by others. But God herein deals with other creatures, as politic and practising statesmen deal with their servants; who desire to be attended by such, and of such kind; who are either pages for age, or otherwise honest good men, who know better how to observe the condition of servants, then to pry into the secrecies and counsels of their masters.  
Now suppose, that the very same miseries both for number and quality, were alike incident to man and to beast; yet man's misery were to be reputed much greater, 
Their miseries are together compared.  in regard of his parsonage, his dignity and condition. If you strike or wrong a gentleman, the offence is much greater, then if it were done to a clown or a servant: but considering that man's body is much more tender than theirs, of a more excellent constitution, and therefore more sensible of wrongs; assuredly the pain and the torment, which he suffers in those miseries, is far greater than theirs. A wound in the eye doth much more torment man, then in the hand or the foot, but most especially considering the pride and haughtiness of his own mind, having a truer feeling, and a stronger apprehension of his own wrongs, that when the smart is once past in the skin, or in the flesh; yet still the thorn seems to take deep hold in the brain. And thus man disquiets himself with his own thoughts, that he should be thus dealt withal, perplexed and tormented like a slave; that it should not be in his power to prevent the like mischief, but he must lie open and naked to all dangers; he must stand upon his guard, yet like a disarmed and weaponless man, must wholly commit himself to their mercy: these very thoughts, as they come nearest the heart, so are they a far greater corrosive, than the wounds in the flesh. But I will spare myself all this labour; for I will not speak much of those miseries, which are common to both; but only of such as are proper and peculiar to man, and therein we seem 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 sum of these three grounds.  which was a work only of mercy: considering the large extent of our miseries, which seem to overpoyse all the rest of our blessings, contrary to the rule of justice, if punishment do not first presuppose an offence; and contrary to the nature of the Deity, which being nothing but happiness, should therefore impart nothing but happiness, unless our deserts shall otherwise require: considering (I say) how many miseries do befall man, common to other creatures, man, who is exempted from the ordinary rank, and condition of other creatures: considering again, how many punishments are proper and peculiar to man (as if nature were more merciful to other creatures then unto man) notwithstanding the high dignity, and prerogative of his state and condition: I hope the fall and corruption of man, shall hereby sufficiently appear, even to the blindness and darkness of our natural reason, without any further revelation of grace; man's own reason shall discover his fall, being no way taught or instructed herein, by the light & direction of God's spirit.  
These are the three grounds, which seem rather as several degrees of one and the same foundation, which is laid up and buried in the tomb of our miseries: and therefore I pray pardon me, if I be not over strict and curious in my method, 
He excuseth his method.  though I speak promiscuously, and confound them together: for misery betokens confusion. A confused style, and a disturbed method, is fittest to discourse of our misery, which cannot consist with the right use of our reason, or understanding. In stead of an eloquent phrase, or a learned discourse, if I shall use sighs, tears, sobs and complaints, thereby to move your compassion, this would prove the best lecture of misery. And if I shall lay open yourselves to yourselves, and that my tongue shall serve, as a glass to discover your misery; in stead of the foot and burden of my speech, at the clause of a sentence, I pray use this short ejaculation and prayer, jesu fili david miserere nostri: Accord to our misery extend thy mercy (sweet jesus), cloth our nakedness, cover our shame, heal our infirmities; for thou art our house of defence and our castle.  
In the numbering of our miseries, I must here exclude such as are especially and principally related in Scripture, for I will reserve myself to speak severally of them in the third part. Now if I shall twice repeat any onething, than you must conceive that it is proper to misery, 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 speak of myself: yet here in deed I am but a bare reporter; neither would I bethought to be a counterfeit, the more to move your pity and compassion; nor do I desire long to detain you with vain and needless repetitions: May it therefore please you, to consider the difference in handling each misery, and you shall likewise easily observe the different narration.  
Speaking of man's miseries, I will begin with man's first beginning or birth. Man only (besides his natural birth) is conceived in sin, and death is the wages of sin; 
The misery of his birth.  sometimes the womb proves likewise his tomb; and sometimes in his birth (being of a viperous kind) he proves a murderer, and causeth her death, which first gave him life: coming out of the wombs prison, occisipotius quam nati imaginem gerit, he carries the image rather of a slain and a murdered man, then of a man newly borne, for he is borne with the effusion of blood. And being thus borne, he is not set at liberty, but forthwith carried to the place of his torments, and execution; and as he came, so shall he return, borne with sorrow and grief, he shall die with pain and lamentation. He is carried (I confess) not on the hurdle, but first in the arms, 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 ways never so many, never so different, never so crooked, yet still he is carried on his journey; howsoever the wind blows, the tide will carry his vessel. Our life is a kind of dying; for when it is gone, than we are dead: the wine is in spending, when first it is broached; then we begin to die, when f●●st we begin to live. Look upon me, look upon me (beloved), I am more than half dead; in truth, in truth, I am more than half dead.  
Me thinks I see some compassionate men calling for hot waters, fearing lest I should suddenly faint. I do humbly thank them for their loves; but I will spare them that labour, for I am not wounded, I confess; I hope, I am not poisoned; I know no dangerous disease that lurks in my body, 
Li●●ing we die.  unless you will suppose mine own nature, which indeed is corrupted, and therefore tends to corruption; yet in truth I am more than half dead. Others conceive this, as spoken in regard of the great difference, between my dull and dea● flesh, and my quickening spirit; or else in regard of the diversity of elements, whereof some are active and betoken life; others passive and betoken death. Alas, alas, I do not love that any one, with his subtlety and tricks of Logic, should play with my miseries; in truth, in truth, I am more than half dead: for here is my death, my infancy is dead unto me; my youth is dead unto me; the ripeness and fullness of my age is dead unto me; that which remains, it is the worst part of my age, the dregs of my age, wherein I can expect nothing, but sorrow, grief, and vexation.  
Thus man at his first coming into this world, incurs the penalty of a flatute, statutum est hominibus mori; no sooner he comes, but presently he must prepare to return. He is the sole pilgrim and stranger, and all other creatures are the native inhabitants; he hath no term of years assigned him by lease, and if he lives out the full scope of his time, yet when he hath once attained old age, 
The account of his life.  and then can best judge of the time past, as having had it once in possession; all his whole life seems like the dream of a shadow, as a tale that is told, as yesterday; though to others it may seem a long time, as all things seem great in expectation. And of his age, let him cast up his accounts, and deduct the time of his infancy, the times of his sleep, the times of his sickness, and other times of his sorrow and grief; and he shall find, that the least part of his age hath passed with any contentment.  
But why should I speak of the course of his life, when seldom or never he attains to that period which nature hath appointed; rising by degrees, 
The shortness and uncertainty of his life.  and falling again by the same steps and degrees, according to a just rule and proportion? And this is most common and usual, as in plants, and in trees, so in the dumb beasts, if you will exempt them from man's cruelty and slaughter. But for the life of man, here is the greatest uncertainty; we are outwardly and inwardly every way assaulted, and sometimes our life is dissolved with a poisonous breath, without any thunderbolt, or cannon-shot: and marvel not, for we consist of the earth, and the earth is soon scattered and easily dissolved with the wind. Clocks and instruments of iron are always out of square, and still want mending. I do much wonder, how man's body lasteth so long, were not the same mercy and goodness of God in the continuance, which did first appear in the creation: and yet upon so weak a foundation, as is the life of man, we build up huge towers, and conceive great mountains in our imagination.  
Assoon as man comes into the world, he begins to discover his nakedness and impotency; he is not able to go, not able to speak, he can neither help himself, nor desire the help of another: only his trade is, not to sing, 
His weakness in his birth.  but to cry, thereby to testify his miserable state and condition. Whereas all other creatures are no sooner brought forth, but are likewise appareled by nature: as she gives them their food, so likewise she provides them a livery; some a strong hide, others a warm fleece; the fowls of the air she decks with soft feathers, wrought about with divers colours: to the plants and the trees she gives a rind and beautiful leaves. These are all appareled by nature, and that in a much more sumptuous manner than man; for Solomon in all his robes, was not to be compared to one of the lilies of the field.  
All other creatures are borne with weapons, both offensive, as horns, hoofs, tusks, claws; or defensive, as swift slight, a skill and subtlety to hide itself, a strong hide; 
Man is weaponless,  only man, though most obnoxious to dangers, yet wants both. Which undoubtedly argues a guiltiness in us, an innocency in them: for howsoever the dumb creatures groan under the burden of sin, yet is it under the burden of man's sin.  
All other creatures are fed from above, God feeds the Ravens from heaven, and nature makes their provision; in the first hour of their birth, they seek their portion of victual; without any guide or direction they know the way to the teat, and thus they are able to help themselves. 
He wants more help than the beasts.  Only man wants a keeper, or a nurse, to hold him up in her arms, left he should be strooken dead with his first fall; then must he be held to the breast, wrapped up in swaddling clouts, laid in a cradle: for of himself he hath no means to preserve himself, but would undoubtedly perish, if the same mercy of God, which first appeared in the womb, did not stir up pity and compassion in our tender hearted parents, to take the care and charge over us. And thus is man, in his birth impotent, and in his age he seems to be the day labourer; a very drudge upon earth, in s●dore vultus eating the bread of carefulness, and drinking the cup of sorrow.  
All other creatures, if they have a sufficient quantity of food, will undoubtedly thrive, their profit will be answerable to their keeping. The Shepherd or the Grazier will almost assure himself, that against such a day, his sheep or his oxen will be fit for the shambles; only man seems not to live by bread alone. 
Beasts thrive better with their food then man.  For notwithstanding a good diet, a hungry appetite, a large meal; yet sometimes the body pines for want of nourishment. A good complexion, and a strong constitution, are not always the undoubted tokens of the largest and best diet: the rich men of this world, can testify this, though they have choice of good meats, multitudes of dishes, and variety of exquisite sauces to provoke their appetite; yet for the most part, they have not the strongest bodies, the ablest constitutions, the longest lives, or the greatest succession of issue: it is not bread alone that nourisheth, but the virtue and power which God imparts unto bread. And howsoever God doth ordinarily concur with his second causes; yet in man, in whom God's providence doth most eminently appear, sometimes to the wonder and astonishment of the Physician and Naturalist, God denies his influence, that notwithstanding the application of outward means and remedies; yet the success, beyond all probability, proves contrary to man's expectation.  
Other creatures excel man in every sense, in every corporeal quality, as length of years, strength, soundness of constitution, 
The beasts excel man.  quickness, activity; man cannot be so subtle and ingenuous to ensnare them, but they are as cunning and witty to prevent us; you may assoon surprise and conquer a State, as prevail against them in this kind. Witness many kingdoms and provinces, wherein the form of government hath often been changed and altered, yet could they never prevail against the cruelty of wild beasts: though the English forces have often put to flight the incursions and rebellions of the Irish nation, yet for their Wolves we could never prevail. I speak not of their aptness in learning, which I have seen wonderful in horses, and in other creatures, for this I might ascribe in some sort to their teacher: but I speak of their natural works; the birds in building their nests, with straw in their bills, water in their wings & earth in their claws, may serve to teach and instruct us in our architecture, in the platform and contriving of our houses.  
No creature so much loathes uncleanness as man, and yet no creature, whose flesh is so apt to be tainted, with ulcers, botches, and sores, as is the skin of man; what kembing? what trimming? what ointments? what washings? what sweet perfumes? what linen? what change of garments? and yet all will not serve: sometimes the food breaks out into sores; 
The uncleanness of man.  sometimes the moisture or phlegm is dissolved into issues. By the seaside, you shall not fail to have lepers; and in the inland-countries men are troubled with botches and scurf. Ireland is plentiful of vermin, and the least neglect of our bodies will make them noisome and unclean. Old age proves bald, without the beauty and comeliness of hair; neither coughing, nor sneezing can free them from filth. Quibene ol●:, non bent ●let, he that hath the sweetest smell, hath not the sweetest body: of all the noisome scents, there is none so rammish, and so intolerable, as is that which proceeds from man's body: whereas the poor shepherd, without any other remedies of art, only with his Tarre-boxe, is able to preserve a huge flock of s●eepe; and the Farrier with his drink, and his letting of blood, cures all the diseases of beasts.  
Many herbs, many beasts, many trees, are in themselves odoriferous, 
The sweet odours of the creatures.  and yield a sweet savour; for God hath ordained them to be nature's sacrifice to himself: But I think, if man were thoroughly ●earcht, ●earch the very entrails and bowels, and you shall hardly endure the sent. I will not speak of his filth issuing from his ears, his eyes, nostrils, mouth, navel, and the unclean parts; take his very flesh, his bones, and his sinews, burn and consume them with fire: O the sweet smelling sacrifice, as loathed of God, so hateful and distartfull to man himself! for what should we expect of flesh and blood, but corruption?  
From the altar of sweet odours, let us come to their quire: Hark, hark, the excellent notes of singing birds, 
The music of the creatures.  what variety of voices? how are they fitted to every passion? The little chirping birds (the Wren, and the Robin) they sing a mean; the Goldfinch, the Nightingale, they join in the treble; the Black bird, the Thrush, they bear the tenor; while the four footed beasts with their bleating and bellowing they sing a base. How other birds sing in their order, I refer you to the skilful musicans: some of them keep their due times; others have their continued notes, that all might please with variety: while the woods, the groves, and the rocks, with a hollowness of their sound, like a musical instrument, sends forth an echo, and seems to unite their song. Only man, as being a wild and a fierce creature, hath no certain note or tune; his painfulness in learning shall recompense his delight in the hearing; his instruments are the guts of dead creatures, a token of his cruelty, and the remainder of his riot. With these instruments he must please himself in his melancholy fits, take his recreation, temper his passions, and use them as a means to kindle his devotion: O praise God upon the Lute and Harp, praise him in the sound of the Trumpet, praise him in the Cymbals and pipes; let every thing that hath breath praise the Lord. And thus man seems to be defective and destitute above all other creatures, even in that, which was the first end and scope of his creation.  
If you regard neither sweet odours, nor heavenly music, nor beautiful colours; yet consider the creatures in themselves: 
The temperance of the creatures.  all other creatures (yea the most ravenous) seem to be much more temperate in their diet, or food, then is man. Sometimes, indeed, these homebred creatures, through man's ill usage, either in their excessive labour, or through their distempered food or waters, are subject to surfeits: but for those wild beasts, which do not commit themselves to man's custody, they are privileged, and exempted as from all riots, so from all surfeits; notwithstanding the abundance and plenty of their food, especially at some seasons. And here appears our corruption, no creature so inclined and apt for a riot; no creature so subject to a surfeit, and all our diseases, for the most part, arising from a surfeit: intimating the first gluttony and surfeit of mankind, in eating the forbidden fruit. Herein appears our corruption above theirs: either nature should have dieted us, as she doth the rest of the creatures; or else she should have prescribed us a measure, and given us that providence to moderate ourselves.  
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 sin; 
Man more inclined to his lust.  the sin itself not arising from the strong constitution, or the abundance of seed: but from some outward temptation, or by a strong inward apprehension in the pha●●●e. So that feebleness, which in all other creatures, gives them some respi●e; yet in man, through a continual ill habit, though it weaken the body, it doth not abate the lust. Insomuch that for the remedy and cure of this sin, there is not only prescribed unto us, fasting, but prayer; not only the flesh is to be tempered and allayed with abstinence, but the mind distracted with worldly thoughts, must converse with God and his Angels; that so enamoured with their beauty, we might forsake our first love, the love of this world, the love of the flesh, the love of ourselves, Sponsabo tem●h● in et●rnu● delectus 〈…〉, & ego illi. If thou wilt offer up thy heart upon God's altar, as a whole burnt offering, nothing shall remain for any secular use or employment.  
To speak of the ●oode both of man and of beasts, how nature hath supplied their necessities with the daintiness and delicacy of meats; I will not compar● the best of the one with the meanest of the other: 
The food both of man and beast.  for undoubtedly a Lady's whelp, or a singing bird in the cage, are more daintily kept then a poor man's child. The Hounds eat up the best part of the venison, and the Hawks feed upon Partridge, while the poor Dutch men, like swine, dig up the roots; and the gentlemanlike Italian (notwithstanding his bravery, and his picking of teeth) feeds upon Salads. The poor people of England are usually kept with their oats, which here we give to our horses; and if their means will reach, they feed upon milch-meates (which indeed is their ordinary food), do not calves and lambs do the like? Doth not the Bee feed upon the sweet honeycomb? Or is there any delicious tree in our gardens, whereof the fowls of the air do not share in the fruit? The Kite preys upon Chickens, the Wolf upon the tender Lamb, and the Kid; the Fox upon poultry: and I think that purveyors could hardly make better provision for a Prince his diet. If there were any difference, yet certainly their food is as agreeable to their nature, as pleasant and delicious to them, as ours is to us; we reject theirs, they reject ours. All men are not delighted with sweet meats, the same taste is not alike pleasing to every palate; nature makes their provision agreeable to their state and condition, and therein seems to be alike bountiful both to man and to beast: Aperis tu manum tuam, & impl●s 〈◊〉 animal benedictione; Thou openest thy hand, O Lord, and fillest every living thing with thy blessings.  
Having received their food, assuredly their digestion is much better than ours: nature seems less to complain in them, then in us, and more rarely commits an error. For as it is in trees and in plants, which drawing sap by the root, do yearly in the spring time send forth a blossom, than a leaf, than the fruit, and at length brings all to full ripeness, observing the just time and seasons for every action. 
The concoctions of the beasts are more perfect than ours.  So is it in the feeding of dumb creatures; they seem to keep the same station, the same course; at the same hours they always approach to the same places, either for water, or shade, or for ease; just at the same time they always betake themselves to their rest, or their sleep. See here an excellent diet, these are singular means to preserve health; nature seems to have set up a clock, and in an equal distance by even paces, to perform her office and duty. Do you yet require some further experiment? I will sooner break your sleep, then that you should rest unsatisfied. Hark, hark, in the dead night the Cock crows, and points out the time; Gallus negantes arguit; gallus iacentes excitat: He calls the husbandman to his labour, the scholar to his study, and always serves for a watch to give an alarm. Philosophy can assign no other reason of his crying, but only the several degrees and the strict order observed in his concoction; nature having finished her task, presently he awakens, then immediately out of his brave courage, having received strength from his rest, he begins to insult, while others will answer his challenge, and here seems to be a peal of ordinance; while the cold night, and some raw humours yet undigested, shall bring them to a second rest, and enforce a silence. And thus it falls out, through the whole course of the night; gallicinium, the Cock crowing seldom deceives us, only in the change of weather, you shall observe a change in their natural actions.  
Being thus temperate in their diet, and their food agreeable to their nature, and their nature performing her task, no marvel if they be less subject 〈◊〉 distempers, than man; 
The dumb beasts less subject 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 than of all the rest of the creatures? You will say, from the excellency of our constitution. But how doth this appear? Other creatures have their senses more exquisite, for they can discern the change and alteration of weather; if any one man can do the like, it is to his pain and his torment: some old ache, or bruised sore, or crazy bones may make him provident and wise to his sorrow. You will say, that man cannot so well intent the actions of his sense, as they, in regard of his other employments, being taken up with the weightier affairs of his reasonable soul. But suppose that man should turn beast, and prove an hireling only for the service of his senses: suppose him an idiot, or a lunatic; could he then attain to the least part of this knowledge? No certainly, the old shepherd (after long observation) cannot inform himself in this kind, but still must be instructed and taught by his flock: this should argue, as perfect a temper in them, as in us.  
But suppose man's temper to be the best, then there appears the corruption of nature, to make the best the most brittle. Suppose this best temper did consist in a mediocrity, as indeed it doth, than should it be less obnoxious to any extreme; 
Man's temper.  it should be able to resist as the biting frost, so the melting heat, moderata durant; as in factions and parts taking, the safest and surest course is, not to intermeddle with either side, unless necessity enforceth us, but to stand indifferently affected to both. The moderate mixture of gold, gives it the greatest and longest continuance, while other bodies approaching nearer the extremes, are either nipped with the frost, or scorched with the heat, or suddenly dissolved by the application of some contrary quality.  
I cannot yet be resolved, from whence come all these distempers more incident to man, then to all other creatures: the parts of man are the same, for number, quality, figure, situation, with other creatures. Man's food, 
The means for man's health cannot preserve him.  clothing, habitation, places of rest, and recreation, seem to be much better than theirs, being all in man's own choice, who will undoubtedly make choice of the best: the means for preserving his health, are much greater than theirs; in heat he can use the shade, the grove, and the cellar; in cold, the fire, the lambe-skinne, the warm broths, besides all the helps of physic, the studies of many learned men, the practice and experience of all ages, the far fetched Indian drugs, and all the remedies of art; yet all will not serve; no creature so subject, no state so obnoxious to all distempers, as man. It should seem we live upon the borders, between God and the creatures, and therefore these maladies, by God inflicted on nature, must first seize and light upon us: or we alone having tasted the forbidden fruit, the raw humours are still indigested, they lie heavy on the stomach; the stomach which serves for our kitchen, and is the wellspring of all our diseases.  
The many distempers which happen to man, seem to shorten his age, which indeed carries not the same proportion with the age and life of the creatures. One and twenty years pass, 
The course of man's age.  when we live under the custody, and tuition of others, not able to dispose of ourselves. Hitherto we are in the cradle: now triple this time, and it will amount to sixty three years, not one of a hundred doth arrive to that age. As you walk in the streets, observe the number of passengers, judge of their years by their complexions; or look into the Register book of your Churches, and you shall find more living under the age of thirty, then above. Now from this age to sixty three, there remains thirty three years; a long time, I confess, in respect of man's age: for the wisdom of the law, the common course and practise of these times, doth proportion one and twenty years to three lives: before man comes to the age of fifteen, most commonly he hath lost the greatest number of his kinsmen and friends. And hence it is, that every man desires to free his lands from wardship, though otherwise they are the eldest sons of such men, who are usually matched very young, and do no way endanger their lives. If man comes unto forty years, than all his acquaintance is among the dead: he scorns to converse with young men, to take their counsel or advice, whom he knew boys without understanding, and are still boys, in respect of himself. Whereas all other creatures do attain to their full perfection of growth, and strength, long before they attain unto the third part of their age; and for all other their works of nature, their breeding, the soundness of their bodies, the continuance of their lives, you shall find a far greater certainty in them, then in the condition of man.  
For the length of man's 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 mercy of God hath appeared in the preservation of man's life, 
The length of man's age.  to assure us of that immortality, which we should have enjoyed in our integrity; and to be the earnest of that eternity, which hereafter we shall receive 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 or less distant from that first mould, made by the immediate hands of God, and his own workmanship. And therefore the patriarchs, with their ma●y hundred years, far exceeded their posterity; but at the deluge, it should seem that God appointed a new computation of years for man's age, that he might be the more terrified from attempting of sin, by considering the frailty of his own life; and that God might never be enforced to punish man's sin, with the like heavy judgement of waters, whereby he might incur the breach of his promise.  
Considering all the infirmities of man's nature, and the weakness which seems to be proper and incident to his condition, the life of man is far shorter, than is the life of the creatures: for here in this world, by the course of God's providence, there ought to be a lineal succession; the father should live, and take protection of his son, until his son should be able to provide for himself: and herein, if you shall compare man with the beasts, you shall find him far short, and very much defective.  
Considering again the difficulty of many trades, of many professions, which are necessarily required for the upholding of man's life, the learning whereof takes up the greatest part of his age; 
The comparison of man's age with the creatures.  for we have not our works by a natural instinct, like the creatures, neither are we fit to serve, fit to learn, until we come to the age of sixteen years, and then we must stay out our prenticeship. Suppose I were to undertake the profession of a Scholar; almost twenty years would run over, before I could learn the rudiments of Grammar, and then not thirty years will suffice to attain to any perfection of Arts. We can make no addition of our own, we can add no new invention, until a longer time be expired: and therefore it stood with the divine goodness, that the father might be able to instruct his own son in God's law; that seeing the motion of the heavens (the revolution whereof cannot be discerned within less than the compass of man's age) he might worship the power of the Deity: and having a long time of misery, and great variety of accidents, his time might likewise be 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 hour.  
The age makes not for the happiness of a creature: for we must consider, not how long we have lived, but how well we have lived: and therefore I will speak of the delights of this life, 
The delights of the creatures are greater than man's.  wherein the dumb beasts seem far to exceed man. For these are not to be proportioned according to their number, but according to the capacity of their nature. They have no apparel (I confess) they have no houses, no furniture, for they want none, here is their greatest comfort and happiness. Man only, that is the stranger and pilgrim, he must pitch up his tent, set up a house, or habitation for himself; the proper and native inhabitants, are sufficiently provided for by nature herself. It would be a disparagement for us to set up our seeled houses, if our weakness and tenderness would permit us to live in the open air, under the fair covering of the heavens, bespangled with glorious stars; upon the pavement of the earth matted, or rather fringed with green blades. Whether would you judge him that is already satisfied with food; or the hungry and ravenous cormorant, that still requires more and more food, to be the happier? Whether would ye prefer him, that hath all the helps of physic, being sick, or him that in perfect health requires no physic at all? and this is the condition of dumb beasts, in respect of man.  
For the pleasures and sports belonging to bruit beasts, you see that Princes and Nobles take their greatest pastime, in those royal games of Hawking, and Hunting. I would gladly know, 
The pleasures of the beasts.  whether the Falcon receives more delight in the sport, or the Falconer? the one being an actor in the business, it being more agreeable to the nature thereof; the other a bare spectator in the game. here is no violence, no coaction, but a free and a voluntary flight, and commonly without resistance, without danger or peril. When the sport is ended, then is the Hawk carried upon the hand, as it were in triumph, an honour well befitting the state of a Prince: neither will she entertain into her service men of the meanest condition and place; but such as expect other men's attendance, and take unto themselves the highest titles of dignity, do notwithstanding make themselves servants and slaves to their Hawks. 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 have you suppose, that I were a Proctor, entertained to speak in the behalf of dumb beasts: neither do I here purpose to acquit or excuse them from their miseries; 
The dangers of both.  but only to lessen theirs in proportion to ours; give me therefore leave further to compare them together, in such heavy accidents and dangers as happen to both. First from the elements themselves, the overwhelming inundations of water; the unresistible violence of fire; the air with annoysome and infectious breath bringing a pestilence; the earth not yielding her fruits, causing a famine; the inward diseases which are common to both; the outward wrongs and grievances, which they sustain from each other; the services and slaveries whereunto they are subject: and lastly their slaughter.  
Suppose that man, together with a dumb beast, should fall into any danger of waters; all the beasts of the field, of what condition soever, do naturally swim to save themselves: 
Man is more subject to the danger of waters then the beasts.  only man, who seems to be better disposed for it, than any other land creature, in regard of his upright & strait figure (as it were) resembling the form of a vessel, a broad and spacious breastplate, that so the greater quantity of water supporting it, might uphold it the better, extended arms and legs, together with the palms of his hands, and the soles of his feet (as it were) in stead of oars; his bones not so massy or weighty as theirs, the rest of his body being like unto theirs: yet only man is defective herein, and must learn that by art, practice and experience, which they have by a natural instinct; though otherwise man, of all other creatures, is only enforced to commit himself to the danger of waters. But observe and you shall find it in a far greater wonder; as long as heat continued in the body, which by all likelihood should elevate and lift it up, to preserve the body together with life; then behold, the waves and the deep strive against nature, the one swallowing, the other overwhelming man's body: but when his dead carcase for a few days hath rested in the waters, whether it be to disgorge him, lest otherwise he might taint the sweet savour; or desiring to make some recompense for his death, that he might have a Christian burial, whom the sea thought unworthy of life; at length she returns him, and sends him to the shore, when his body is breathless and cold, much heavier than it was wont; and therefore with the stocks and the stones might well have sunk to the bottom, and there ha●e continued in a tomb of waters, were it not, that the living should receive some instructions from the dead, and be admonished by the fear and terror of death.  
Having dived into the waters, now give me leave to approach, & to dry myself by the fire; only man, of all other creatures, 
Man only subject to the danger of fire.  finds use of this element, for his food, and for his warmth: other creatures seem to live in a temperate zone, clothed sufficiently against the winter's cold blast, and shaded sufficiently against the scorching heat of the summer. They have their dens and their caves without any chimneys or stoves; only man stands in want of fire: and therefore if we look to receive the benefit, first let us acknowledge the infirmity to be proper and peculiar to us; and especially to the weakest of us, to women, children, and old age: and as we receive the benefit, so must we stand to the danger; sometimes the loss and consuming of all our substance and goods; sometimes the burning of our own flesh, neither members nor lives are always secured; sometimes contraries together conspire against man, the water serves to carry the violence of heat, and scaldeth our hands and our shins; sometimes the very food or sustenance of man being over rashly taken, in stead of a delicious taste, burns the tongue and the palate. O happy other creatures, that are exempted, as from the use, 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 dissolution by fire; both of them are first and principally directed for man, as the fruits of his offence, so the effects of his punishment: though secondarily they might intend the dumb creatures, as they serve for man's use and ministry,  
To come to the nearer elements, which are more familiar unto us, and wherewith we are better acquainted. First for the contagious air, no creature is so subject to a general infection and pestilence, as is man. In this one City we have buried three thousand a week, 
Plagues and infections incident to man.  and so for many weeks together much about that number, when the plague hath continued within the kingdom for many years. This plague, it doth not arise from the food or any distemper of our bodies, but from the air; it is a poison which works upon the vital spirits, and seeming to neglect other base and inferior parts first sets upon the heart, striking at the root of life, and suddenly in a moment it brings us to ruin. If the party himself shall happily escape, yet still the infection continueth, though the garment be worn out with use, consumed with the moth, yet in the bare threads the poison will privily lurk: the open air cannot sufficiently pierce, the fire cannot cleanse, man's providence cannot prevent; but it finds out some lurking hole, some shelter or covering to hide itself, until at length it bursts into vengeance, to the wonder and astonishment of nature. Summer and winter both serve alike to harbour such an unkind guest; it will inhabit the bare walls rather than it will be excluded; the dumb creatures, the dogs and the mice shall serve to scatter it; especially fruit shall nourish it, for it was the forbidden fruit, which gave it the first entrance and occasion. Marvel not how man's sin, like an hereditary disease, should be together propagated with his seed, when the breath of his nostrils may thus work upon thousands at once, upon the strongest and ablest bodies, to their utter dissolution and ruin.  
But plagues are rare, and seldom befall us, they follow either the opening of the earth; when a poisonous and putrefied breath, enclosed in the bowels of the earth, doth find out some vent, and infects the plants and the fruits; or else they are caused by some strange conjunction or opposition of stars. For I will not dispute of God's immediate and extraordinary actions, these I will pass over with silence, and reverence, trembling at his judgements: but sure I am that God is the God of nature, and he can use natural means, for the punishment of man's sin: thus plagues are sometimes foreseen and foretold. But to come to those infections which are usual and ordinary; how many places are there, where Physicians forbid our habitation? the hundreds of Essex, Rumney in Kent, the Fens of Ely, the Marshes of Lincoln, the Woulds in the North, the Moors in the South, the Downs in the West. These are all unhabitable places, and cannot agree with man's health, as if God had not given the whole earth for man's use. They are wealthy (I confess) if they were healthy; the soil is rich and fat, it agrees with the nature of all other creatures, makes them plumb and in good liking (man only excepted).  
Let us leave those noisome and pestilent countries, and come we to the pleasant and healthful foil. Take this one City, which certainly is seated as well for health, 
Noisome places in Cities.  being a sandy dry ground, and as convenient for merchandise, in regard of this kingdom, as any City is, or can be in the world: yet in regard of comers, their close buildings, the societies of men, for want of fresh air, sometimes for the noisome trades, sometimes for the ditches and vaults; how many streets, alleys, lanes, are made inhabitable? All the Wha●ffes of London, Stepney, and S. Ptooleys' will testify as much in effect. Marvel not, that the Gentry make choice of the Suburbs, and begin to build in the fields, they are wise in their own generation; they desire the provision and conveniency of the City, but the air and the breath of the Country.  
Me thinks I am like the Dove, which flew out of Noah's Atke: for having been tossed with the waters having scorched my wings with the fire, 
The famine of man in respect of the creatures.  not able long to subsist or to hover in the pestilent air, I must search for some resting place here upon earth, our mother earth. For we are made of the earth, we are nourished by the earth, and we shall be dissolved to the earth; and yet notwithstanding, this earth, sometimes for want of other fruits, will afford us the fruits of a famine, as leanness, feebleness, paleness, wannesse, etc. In the famine of the creatures, we share with them, but they no way partake with us; their sorrow makes for our sorrow, for they are directed to our use; but whatsoever grief or want is ours, is properly our own, and no way concerns them. If God punish the earth with a great drought, as it causeth a barrenness in nature; so it argues the barrenness of our nature, in respect of good works. And as the earth opens and gapes for rain, so man's guts and bowels (like Horseleeches) shall suck and not be satisfied, for want of due nourishment; then the dumb creatures want sustenance and food, which they testify with their cries, and their groans. And the time shall succeed, when man shall find a want of the creatures; and notwithstanding his cries, and complaints, though he could never be persuaded to a religious fast, yet at length (maugre his appetite and riotous disposition) he shall be enforced to an abstinence.  
The creatures undoubtedly, are not so subject to famine, as is man; some of them cause a dearth amongst us, when God gives the labours of our hands (the fruits of the earth) to be devoured of the Grasshopper and Caterpillar, as much better deserving them, than we wretched & sinful men: to others (as it appears in the Ant) God hath given a greater forecast & providence, to make her provision in due season out of our plenty, than man hath or can have, notwithstanding his reasonable soul. 
The beasts not so subject to a famine as man.  Some creatures there are, which feed upon the bare elements, or other common food, and have always a like plenty. Bears being hungry will eat earth and stones, until convenient time serve, to replenish themselves with better food: the Eastridge will devour Iron, and therefore she lends her feathers to the Camp for their beauty and ornament, as being the excrement of their weapons. Sometimes the claws of beasts yields nourishment to the stomach, until the stomach again return it with great thankfulness, through the liver, by the veins, to the parts from whence it was borrowed: As in nature there seems a kind of circular conversion, the fruits of the earth do fatten beasts, and the dung of beasts doth fructify the earth: and thus it befalls some of them, in case of necessity.  
Creatures there are which sleep all winter, and are committed to the safe custody and protection of nature, returning with the suns return, and freed from the sorrow, 
Their famine is ours.  partake only in the joy of his presence. Others following (as it should seem) the course and direction of the heavens, do alter and change their climate, and affording us their company only in the plentiful times, they never share in our wants. Many of them in the hardest times, seem to be in the best plight; the white frost fattens the birds, and the Rabbits, while poor man creeps to the fire, and complains of the weather. To conclude, if any one of them smart, and be pined in their food, it is man that shall taste of that judgement, who feeds on their flesh; their punishment lights upon us, and ours no way concerns them: any one of them will serve for our smart, the rot of sheep, the murrain of beasts, the tainting of fishes, and here is our unhappy condition.  
Leaving the elements, let us come to our bodies consisting of elements. Why should man be more subject to diseases, 
How man is subject to diseases.  than all other creatures? Not any part of man without several and special diseases; not any moment of his age wherein sicknesses and infirmities do not watch and attend their opportunity, arising from the very constitution of his body; the small pox & the measles creep in his cradle; the worms, the scabs, and the botches attend him to school; in his youth, hot agues and pleurisies, like burning seas with their ebbings and flow going and returning according to their fits & their seasons, to the wonder of nature, & the astonishment of the Physician; in his elder years, the stone, the gout, the strangullion; then ruptures, aches, and coughs; at length the dead palsy, the apoplexy, the lethargy gives him his deadly wound. Thus man stands to be baited, while all the diseases, like so many furies, some gnaw at his throat, others thrust at his liver, some dart at the kidneys, others aim at the heart; all nature cannot supply the like precedent. And therefore give me leave (though I offend much against the rules of art) to compare man to man himself, the general state of man, to the picture of that man which stands in the forefront of an Almanac; the Lion strikes at the heart, and the back, while Cancer nips the breast and the stomach, Sagittarius shoots at the thighs, Capricorn butts at the knees: and here you have the lively representation of man.  
Every time and season hath his proper and peculiar diseases. In the spring time, when nature seems to make restitution for the cold winter, that as we were formerly exiled from a garden, so now a garden should be brought unto us, 
The diseases of the season.  (which indeed is an excellent emblem and figure of man's resurrection, and his restitution to Paradise) then begins the cold winter in our bodies, a time of storms and of tempests, then begin the lurking and hidden diseases first to appear, together with the fruits of the earth, as a principal fruit of the earth, here is work and employment for the Physician: then the Summer approacheth, which seems to draw all heat out of our bodies, and leaves them impotent and weak; we are weary and sweat with our idleness, and while the little Bee labours, and whole nature is busied in making her provision, than we desire immoderate sleep, as if the work did little concern us.  
But when we awaken, and see nature in her full beauty and prime, how she is crowned with garlands and variety of flowers, how she boasts of the fruitfulness of her own womb, 
The whole year serves for our continual fits.  in producing so many such excellent and delicious fruits: then forthwith begins our sorrow, for with the fall of the leaf, we begin to complain of old aches. See then, we cannot cover our nakedness with leaves, but here is the fruit of the first fruit that ever we tasted. Autumn is the time of the greatest mortality, and this proceeds especially by eating of fruits, an undoubted token and remembrance of that first forbidden fruit. Thus is poor man always sick with continual fits, he begins with the spring, for in the spring the world had his beginning; he finds some abatement in summer, for than he is smothered and choked up with heat; but in Autumn his fits are renewed, until winter approach, which hath resemblance not to old age (as some suppose, and this were sufficient) for old age is a continual sickness, and infirmity; but to death itself, consisting of barrenness, making no difference between the fruitful vine, and the unprofitable sallow: all woods must then serve alike for the fuel, as all the whole world shall at length be consumed in a general combustion.  
From the diseases, let us come to the cure: and first for the dumb beasts. All the beasts of the field know what is profitable for their food, 
The easy cure of dumb beasts.  their sight, their scent, their own knowledge sufficiently informs them; according to the season and time, thereafter they proportion their diet; as is most befitting their nature, you shall find their habitation and dwelling; if sickness attach them, they seek no further help, but only their own natural instinct; they begin the cure with forbearance and abstinence, that so nature might strengthen herself; then they seek some physical herb, they know where it grows, they know in what dosis to take it, and the manner of application: here is short work, I confess. But come we to man, and I fear I shall prove tedious in my discourse. Man alone (notwithstanding the diseases whereunto he is subject) doth infinitely exceed theirs, both for number and danger, yet wants he all those helps, which nature hath supplied to all other creatures in a plentiful manner: and therefore man must intend a long course of study, very harsh and very difficult to supply his defects, ars longa est & vita brevis. When I consider those large volumes of Galen, 
The difficulty in man's cure.  Hypocrates, Avicen, etc. me thinks it would ask a man's whole life to peruse them. It were well, if the Physician might be privileged and dispensed withal for his health, until he had finished the course of his studies; but commonly in the midst of them, sickness prevents him; setting the nature of diseases before his own eyes, they seize upon his flesh, notwithstanding his great learning, and the strong bulwark of his physic. Is it possible that all these huge and large volumes, far exceeding man's body in largeness and weight, should not be able sufficiently to describe it, but that every year should find out some place & part of man's body for a new encroaching disease, unknown to the Ancients, and wondered at by the professors?  
In prescribing their physic, observe how curious they are, it appears by their dosis, their weights, ounces, drams, scruples, grains, as if they were able to square out, and to proportion nature to a just rule and level, to poised and to balance her to the inch: consider their innumerable Recipes, 
Our physic not so certain as theirs.  their compositions cons●sting of various and infinite ingredients; whereas certain it is, that there are but four first qualities, & every one of them may be allayed by his contrary. Wherefore, I pray, serves so great variety? I had thought that it had been to hide and cover the mysteries and secrets of their art, to make it seem wonderful and incomprehensible; or else to raise the price of their physic, to make their own wares sale-able. But shall I tell you the reason? In truth I fear they do but guess at their physic: Philosophy, whose search is deeper in nature, seems ingeniously to confess as much, when as in every creature she placeth certain hidden and secret qualities, which the reason of man cannot find out, as likewise not the degrees of those qualities: and therefore every Physician is an empirick, his learning is gotten by experience, and not by reason or discourse; though otherwise Scripture can give him this testimony, that the profession itself is very honourable, as being the appointed means under God, for recovering and retaining our health.  
From the Physician let us come to the Apothecaries: When I see their shops so well stored and furnished with their painted boxes and pots, in stead of commending the owner, or taking delight and pleasure in the shop, I begin to pity poor miserable and wretched man, that should be subject to so many diseases, and should want so many helps for his cure, I could wish that his pots were only for ornament, or naked and empty, or that they did but only serve for his credit, for he is the happy man that can live without them. But here I can do no less, 
Our distasteful physic.  then take some notice of their physic; most commonly the medicines are more fearful than the disease itself, I call the sick patient to witness, who hath the trial and experience of both. As for example, long fastings and abstinence; a whole pint of bitter potion, pills that cannot be swallowed, noisome distasteful and unsavoury vomits, the cutting of veins, the lancing of sores, the fearing up of members, the pulling out of teeth: here are strange cures, to teach a man cruelty; the Surgeon shall never be of my jury.  
In fetching this physic (these Indian drugs) thousands do yearly endanger their lives, through the diversity of the Climate, going to a new found world, they go indeed to another world: 
The Indian drugs do not agree with our bodies.  where (as I suppose) that the physical herb of every country is most proper and fit for the inhabitants of that country, according to the course of God's providence; and according to the Physicians own aphorism, that a cure gently performed according to natural degrees, is always most commendable. Their herbs do not agree with our constitution; yet such is our wantonness, that sometimes with taking their physic, we overthrow the state of our bodies; and in stead of natural, we make ourselves artificial stomachs, when our English bodies must prove the storehouses of Indian drugs. There is a great distance in the Climate, and therefore we should not rashly undertake such a journey, to join together things so far separated in nature. Sometimes again with taking too little physic, we do but only provoke and stir up those humours, which we cannot expel: sometimes the curing of one disease, is an inducement to another; lest there should be an emptiness or vacuity in nature, there must be a succession of diseases in man's body.  
The diseases of our body come to us in post, or on horseback, but they depart from us on foot, very leisurely and softly; and in our cures, nothing so easy as to commit an error, 
The errors of physic.  and being once committed, nothing so dangerous. If the body be scalded with the heat of thy blood in a fever, and that thou desirest to give it some vent; take heed, for if thou dost it not, in a just measure, it will strait turn to a Dropsy. Is thy stomach overloaded with ill humours, and that thou desirest a vomit? sometimes it will draw on a frenzy. Dost thou desire to purge thy distempered body? take heed of cramps and convulsions.  
Notwithstanding all physic, and all other means, which God hath appointed for the recovery of our health, yet is it generally acknowledged, that there are certain incurable diseases. 
Some diseases are incurable.  Here the Art discovers the weakness of her strength, and yet doth seem to boast of the foresight of her skill: being able to effect nothing, not able to rouse up nature, she seems to complain of nature, and by incurable diseases, concludes, that the wound and corruption of nature, by the strength of nature, is incurable. For if there were such a state of man's health, as could not be annoyed with sickness, this were some recompense; but now all things seem to sound corruption. We judge 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 do give a sufficient token of their own corruption. What a miserable comfort is it to the sick patient, to hear his Apothecary, Surgeon, or Empirick very learnedly to discourse in the commendation of health; to tell of their former cures, of their sovereign medicines? And yet at length forsaking their patients, to will them to prepare themselves, for it lies not in the power of Art always to prescribe a remedy.  
From the inward diseases, let us come to the outward wrongs and injuries, which we sustain from each other, and these seem to proceed for want of good order and government. 
The good government among the beasts.  But for the absolute government among the dumb creatures, he that shall well consider the commonwealth of the Bees, how strict they are within the territories of their own Hives; how just 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 appears between them, how great the obedience is from the inferior to the superior! he will easily confess, that the greatest temporal happiness of man, which consists in a good government, whereby he is secured of his person and state, is much more eminently discerned amongst beasts, then amongst men. I will not only insist in the Bee, who seems to teach us a platform and precedent of a perfect Monarchy: it is long since agreed and concluded in Philosophy, that such disorder, such difference and disagreement, such hate and enmity, as is between man and man, cannot be found in the rest of the creatures, nisi inter dispares feras, unless it be in beasts of a different kind; and in the deserts and wilderness, where ravenous creatures do together inhabit. Such is the providence and government of nature, that they live as peaceably as we do, in our best walled fortresses and towns: the City gates though shut, yet sometimes threaten as dangerous homebred conspiracies, as they do secure us of outward foreign invasions.  
Howsoever, I would not tax any law or kingdom in the world, with a connivency and toleration of injustice; yet certain it is, that as in the natural body of man, the parts nearest the heart are aptest for inflammation, and in the remote parts, nature seems to exclude and expel all excrements and filth: so is it in the government of kingdoms, 
The ill government amongst men.  it is not always safest to live nearest the heart, nor is it secure to live in the furthest distance. For every kingdom hath his skirts and his borders, where the poor and petty governors, living out of the sight of the world, and making some counterfeit show of their own greatness, do so purloinc and press upon the poor commons, that indeed their life seems to be a thraldom most intolerable: which to a generous and brave mind, that truly values the natural right of his own liberty, is a yoke unsufferable. For to live under a Monarchy, is no thraldom but liberty; for in this corrupted state, of the creature, there must be a government, and this government enforceth a subjection: when this subjection is only to one, it admits of the least inconvenience, and therefore is to be admitted as in nature, so likewise in reason.  
But I may speak it to God's glory, and to our own comfort, there is no nation under the Sun, wherein justice hath a more free and current passage then here amongst us. 
The good government of this nation.  Our Commons have their voices and suffrages in making their own laws; matters of fact do pass by the verdict of a jury; we are not acquainted with the taxes and pillages which are used in other nations, and indeed we are wholly unacquainted with our own happiness, bonum carendo magis quam fruendo agnoscimus. If we did but see the daily practice of the Princes in Italy, and elsewhere, we could not possibly be unthankful, to the present government in which we live, under the safe protection of our most gracious Sovereign King james, whose reign God long continue over us, etc.  
Now at length to speak of the services and slaveries both of man and of beast, if the dumb creatures seem to perform any duty or service to man, as man himself is not freed from the like or the same service, 
The services of man and beast.  so is he tied unto them in a very large measure, to recompense their labours abundantly. As for example, is the horse appointed for the service of war, for labour and carriage? there are likewise footmen and pikemen, as well as horsemen in Camps, and both of them adventure alike, the horse and the rider both of them share in the danger. Now for his hire or reward in the field, he shall have his trappings and furniture very rich and costly, as the goodness of his metal and courage requires: when he returns, his lodging or stable room was first built by man's labour, his food was prepared by the harvest man, he must have continual service and attendance by man; the Black Smith must wait on his heels; and so for the rest; there is a plough man and carter, as well as there is a plough or a team; and he that looks to receive any profit by the creature, must first perform his duty and service to that creature. And therefore no marvel, if he takes as his own fee belonging to his place, their castaway garments, as skins, wool, feathers, and silk from the poor worm, which he fits and prepares for himself, not without great labour and industry, which he wears rather as a livery to betoken the base condition of a servant, then as a badge or a token of his regal sovereignty.  
Not only our service, our care and charge over them, but generally the slavery of man, seems to be much greater than theirs. First that it is in the same kind: for if we were to attend Angels, 
The services of man in general.  or some higher powers, assuredly our condition would be more tolerable; but here homo homini lupus, one man proves a slave to an other, and must submit himself to the will of a tyrant. It is not unknown to all travelers, that in other countries there are captives and slaves, sold in their markets, they bear a certain price and rate, and commonly are valued under the price of a horse: see what account and estimation man doth here make of himself; and surely he justly deserves this punishment to fall upon his whole kind, when as the Son of God was bought and sold for a price, who was indeed the price of our redemption. To leave the barbarous nations, and to draw nearer home, it is not long since the tenure of villeinage was here abolished amongst us (thanks to the Clergy, for it was by their intercession); and at this day we have prentices for years, servants in covenant, which are in the nature of slaves, poor 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 ox that treadeth out the corn, the intent of the law was, that we should be merciful to the dumb beast, that he should take some profit by his own labours: but I fear we are more merciless to men. The old shepherd lame and feeble, who watcheth all night with his flock, and endures all the storms and the tempests, yet I fear he never tastes any part of his fat weathers: the poor old country housewife never sees the spending of her own crambd Capons: and thus how unequally and unfitly hath nature disposed of us? some live in their wantonness and superfluity, others in their wants and their misery, and in both you may discern the corruption.  
Suppose the creatures were in subjection to man, and did require no mutual service from man, than might it be said unto man, Adeóne es ferox, quia habes imperium in belluas: Is this the greatest point of your glory, 
The wrongs which man sustains from the creatures.  that you are a shepherd, a swineherd, or an herdsman? But I pray what subjection might this be, when all of them seem to conspire against man? All against one, here is no proportion of justice. Who was ever able to prevent all dangers from the creatures? Do not the fowls of the air take the first fruits of his crop? Do not the vermin purloin his substance at home? the moth abates the pride of his garments, the fly must taste of his best dish. Do not those house-creatures, the Bee, the Wasp, and the Spider, threaten his person? and if he comes forth, than the Bear, the Wolf, and the Lion, stand ready priest to set upon him with open violence. We cannot use any creature with sufficient safety and security of our lives: the Horse, though he wants horns, yet he hath hooves; though by him we find some ease in our travel, yet we must take heed of his tripping. Me thinks I see a number of tenants conspiring and laying their purses together, ready to be deposed against the just privileges and customs of their Lord, or the ancient rights of the Church (if you please) for the case is alike, it is general and concerns them all; they are to intend their own public 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 Star chamber, to prevent all such conspiracies and combinations of the creatures? 
The creatures may justly conspire against man.  Cannot the heavens keep all things in a more uniform and strict order and government? No certainly, for it stands with the course of justice, that since man hath forsaken his own rank, cast off his majesty, and feeding on the carcases of creatures, clothed with their skins, and their garments, doth together put on their qualities and beastly conditions, in so much that now in the time of darkness, he walks disguised in a strange habit; no marvel if he be set upon and taken by the watch, every one suspecting him for some fugitive: and as in particular he abuseth them and himself in an immoderate use of the creatures; so in general, all of them conspire against him, and work their own malice.  
If any thing seems to detract from the happiness of beasts, in respect of man, it is because they are continually subject to slaughter. But are men exempted from this peril? 
Man is subject to slaughter as well as the beasts.  are there not as many snares to entrap us, through the malicious practice of our enemies, either by the high way side, or in the secret and close night, sometimes with an Italian fig, sometimes by a false information in a legal proceeding, when our substance draws on our confusion, if all this fail? Yet I pray resolve me: were it not better in the course of our lives, to be fed and pampered with the beast, that others should take care and charge over us, and at length (before the miseries of old age overtake us) to end our lives with a thrust or a blow, when in an instant we are bereaved of sense, of life, and of motion, then to stay and expect nature's best time and leisure, when with long lingering and tedious diseases, we should be first wracked and tormented with most exquisite torments, (for assuredly the torments of tyrants, are not so cruel, as are the torments of nature, being indeed in the more sensitive parts) and yet after these torments, at length we shall not fail to receive the sentence of execution?  
In regard of my profession, I would not willingly intermeddle in causes of blood, rather let all penitent sinners and offenders against law, freely escape by the benefit of their Clergy; for we preach mercy, and nothing but mercy, and all the mercy of the law ought to be ascribed unto the Clergy. Yet here I can do no less then relate a truth: I do therefore call you Sergeants, Bailiffs, 
Tortures prepared for man.  Constables, and jailers to witness, how many prisons are there in this one City? what variety of chains, of fetters, of bolts? what dungeons and places of torments? what wracks and strappadoes? what stocks, pillories, and houses of correction? how many kinds of death? hanging, pressing, burning, quartering. 
Weapons and instruments of war.  Wherefore serves your office, or the office of Sheriffs, but only for the execution of these laws? Wherefore carries the Magistrate, either sword or faggots before him? it is not to keep away flies or gnats, but that he is the instrument of God unto vengeance: for whom are all these prepared? but only for man: by whom are all these prepared? but only by man, besides the hanging and watchful rod of God's anger, and the seething pot of God's wrath.  
You Captains and Soldiers; wherefore serves your plenty of Artillery? such roaring Canons, battering Pieces, Muskets, Petronels, Calivers, and Pistols; these are not potguns for children, or haile-shot to kill a wren, or a sparrow, or birding-peeces for young men; wherefore serve so many Black-bils, Pole-axes, Pikes, Lances, such Swords, Daggers, Rapiers, Poinadoes, such variety of weapons, (and the ancient glory of England) the Bows, and the Arrows; for I will not speak of undermining the earth, the opening of sluices, when the earth and the water seem to devour whole armies at once. I will not speak of other stratagems and snares in war, or the great Massacres in peace; I pray can all the shambles afford so many knives, beetles, axes, as there are tools and instruments prepared for man. julius Caesar alone, who certainly cannot be branded with any note of the greatest cruelty, yet in his battles, he is said, to vanquish and kill an eleven hundred thousand fight men, besides his own soldiers, who were slain in the conquest.  
From the death of man and beast, which seems to be incident and common both to man and to beast, give me leave to speak one word of their funerals. When I remember how the young chickens, 
The funerals of both.  though continually fed in the channel, without respect, should now at length be served up in a silver dish, upon a Damask tablecloth, with much pomp and solemnity, to be food for their masters; neatly handled, curiously carved, and safely laid up in their bowels; certainly I commend their funerals before man's, who is wrapped in a sheet, buried in a pit, where his carcase corrupts, and is made meat for the worms. Thus behold the glory of the world, the mirror of nature, man for whom the whole fabric was created, to whose use and service all creatures were directed, who is a little world epitomized, an abridgement of nature; man (I say) so far exceeding all other creatures in that high prerogative of a reasonable and immortal soul, yet in regard of the corruption of his flesh, his condition is equal, if not inferior to the beasts of the field. It should much detract from the wisdom of nature, and almost imply a contradiction in the works of nature, if it were not a punishment justly inflicted on man for his sin, that man so far exceeding all other creatures, should notwithstanding in his end be accounted and numbered with the basest: for so saith the Wise man, I have said to the grave, thou art my mother, and to the worm thou art my brother, my sister, my kinsman.  
To conclude, strange it is, that in the dumb creatures, there should be no misery proper and peculiar to them, wherein we do not share with them alike, and partake in their misfortunes: but many ill accidents do daily befall us, not only in regard of our reasonable soul, 
Man's miseries are either of body or mind.  which is proper to ourselves, but likewise for our bodies, consisting of the same elements with theirs, and yet therein they have neither part nor portion with us, and in those miseries which both sustain alike, man's are much greater in the same kind. And hitherto I have only spoken of such things, which concern man properly in respect of his body, and in comparison with other creatures: now I will single him severally by himself, and in regard of the difference of his parts the soul and the flesh, I cannot fitter resemble him, then to the University and town of Cambridge; for in one and the same person, as likewise in one and the same circuit of place, you shall find two several Corporations, two distinct Charters, different statutes, & laws, each opposing other, each accusing other, when both may want reformation.  
Now let me come to the more noble part, to speak of the diseases of the mind: Is it not a sufficient misery, 
The miseries of the mind.  to be thus molested above measure, by the weakness and infirmities of the flesh, not any one creature being subject to the like afflictions, but that there should be sorrows and grievances which are proper and peculiar to the mind, first begun in the mind, and therefore only competent to man, and from the mind at length bursting forth in the body, either by melancholy fits, forbearance of meat, neglect of his natural rest, as poisons inwardly taken break out into sores. And these are much more dangerous than the diseases of the flesh; insomuch that sometimes man turns desperate, and commits the most cruel, bloody, and unnatural action, that possibly heart can imagine; his own hands shed his own blood, all his parts conspire against nature, he is the offender, and the party offended, the judge, the witness, the jury, the executioner, and the sole beholder, to arraign and condemn himself, 
Selfe-homicide the most unnatural sin.  and in an instant bereaved both of life and of sense, he makes himself wholly uncapable of repentance: Contrary to all form of justice, and most contrary to all right of nature, which abhorring and detesting blood, as in all others, so most especially in itself, as having this principle rooted and grounded in the heart, that charity should begin with itself: and as man doth not give himself life, nor cannot continue his life, so is he not Lord of his life, or his death, but must patiently expect a time for his dissolution, as there was a just time appointed for his birth and nativity.  
The only comfort in all bodily afflictions, is the comfort of the soul to the members, the patient forbearance and hope of amendment: but if the soul herself be once distressed or distracted, 
The flesh increaseth the miseries of the mind.  it lies not in the power of the dull and heavy flesh, to assuage her, but she will rather increase her pain, upbraid her, move her to impatience, as the righteous job was strongly tempted by his wife to curse and forsake God.  
Speaking of the diseases of the mind, I cannot forget, that I have already proved the eternity and immortality of the soul, and therefore am tied (as it were) by promise to justify my former assertions, to excuse the same soul from all sicknesses inclining to death. See here the wonderful providence of God, 
The diseases of the mind may consist together with the immortality of the soul.  the natural man by force of his own reason, acknowledgeth the immortality of the soul, as touching the life and continuance; and by the same reason, he likewise acknowledgeth the sicknesses and diseases of the soul, morbi animi, languores animi, nothing is so common and trivial among the heathen Philosopher; as if I should say in effect, that nature discerns a second death, a death of sin, though not a second birth, a generation to righteousness; to the one, nature is inclined, and very fitly disposed, and therefore sets it before her own eyes; in the other, nature is defective, and no way prepares man, and therefore as blindfold, she cannot behold it; our inward corruption leads us to sin, only sanctifying grace recalls us from sin: man here rests upon the face of the earth, heaven is above, hell is beneath; set up a ladder, and he shall hardly climb; give him wings, it will not avail him; d●● but open a pit, and he shall fall with great ease, though he find little ease in his fall.  
In discovering the diseases of the mind, I will tell you a greater misery: Suppose that any one man should turn frantic in a hot burning fever, and should persuade himself, 
The diseases of the mind are not easily discovered.  that his violent and unnatural heat, 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 grief, not so much for his sickness, as for his error and impatiency. Thus it befalls many, that are sick in their mind, who glory and boast in their vices, making their own shame, their commendation, either supposing ●●others to be like unto them, and sanctity to consist only in the outward appearance; or else condemning all others, they will maintain their own practice, Populus me sibilet, at mihi plaudo: I care not what the poor people say of me, (quoth the Usurer) my substance shall uphold me, when they go a begging. The adulterous man pleaseth himself with uncleanness, and begins to doubt, whether a natural act can be a sin against nature. The glutton will make strong arguments in defence of his riot: Wherefore should nature supply such plentiful provision, if he might not take it in abundance. If he cannot wholly excuse himself, yet he will lessen his sin, nihil non mentitur iniquitas sibi. Whereas virtue is placed between the extremes, vices do now cluster together in such multitudes and throngs, that virtue is either priest to death, or wholly excluded; virtue no longer appearing, vices sit in the throne, and usurp the chair of estate.  
On the contrary, virtue is sometimes reputed for vice, and so loseth a great part of her happiness, which consists in due esteem and reputation, besides her attractive power, to draw all others to the imitation of herself. 
Virtue is sometimes reputed for vice.  The most reverend Fathers of the Church have been ●axed with ambition, by the rude and base multitude; the most strict, mortified and severe men, have been charged with a deep hypocrisy and dissimulation; the most magnificent and bountiful, with popularity and wastfulness; the most upright and sincere in justice, with vain glory and pride. Herein as I do excuse the innocency of one, so I do condemn the corruption of many, they looking through painted glasses, their own hearts being defiled, cannot rightly judge of the colours.  
Hitherto we seem to doubt of the diseases: now at length if we conclude in general that virtue is virtue, that sin is sin, and vice is vice; then here is a second misery, 
No man will confess himself vicious.  that whereas all bodily diseases do suddenly discover themselves by their symptoms, and signs, and enforce the sick patient to confess his own grief; only the diseases of the mind (as are the inward thoughts of the heart) they are secret, they have learned the language of equivocation, they walk disguised, and will never acknowledge themselves to be themselves: for that evil spirit, which hath taken away shame in the sin, hath put a shame in the confession of sin. The proud man fears nothing so much, as left he should abase himself with too much humility; charge him with pride, and he will make bitter invectives against it; then he begins to apologize for himself, how courteous and kind he is in his entertainment, how affable; thus still he deceiveth himself, for therein consisteth his pride. And so for all others the diseases of the mind, they are not open assaults, but privy conspiracies, and therefore are secret, such as will endure the wrack, before they will discover themselves, or their own ends. If the diseases once appear and are made manifest, sometimes there falls out a pitiful and a lamentable accident. I have seen many virtues resident in one heart, 
Many virtues are spoiled with one vice.  like many jewels, all contained in one casket, and yet all of them tainted, dejected and clean cast down with one vice. An excellent wit, accompanied with honest and fair conditions, attended on with comeliness and beauty of members; yet through a tractable nature, is easily led away with ill company, and all his good parts are overwhelmed with a deluge of drunkenness. The brave courage and resolution, which leaves nothing unattempted that may tend to the service and honour of his country; yet sometimes is enraged, set on fire, and all his good qualities are burnt and consumed with the fury of his own lust. The great Clerk with his night-watching and studies, pining himself, not unlike his own taper, where the head wasteth the whole body, in lightning others, he consumes himself, who indeed doth best deserve both of Church and of State; laying the foundations of truth and piety in the Church, and building up the walls of civility and obedience in the State; yet sometimes with a fond affectation of singularity, he makes himself ridiculous. Not to speak of any single encounter of virtue to vice, many virtues knit and combined together, may be foiled, dejected, and clean cast down with one vice: sometimes they are choked up with gluttony, encumbered with covetousness, grow rusty and dusty, with sloth swollen and puffed up with pride, cankered with envy, stretched upon the rack of ambition, ensnared with the hook of blind fancy, and self-conceited opinion; if but a spark of choler or fury fall on the stubble, it will inflame all: and thus one fly serves to infect a whole pot of sweet ointment.  
For the several diseases of the mind, compare them to the sicknesses of the body: Pride seems to be an inordinate swelling, like a dropsy, which with wind, waters, or ill humours, puffs up the flesh; for good blood, which serves for our strength, and our nourishment, will contain itself within his own bounds. 
The diseases of the mind are compared to the diseases of the body.  Wrath is like a pleurisy, when the heart and the lights are all on a fire, nothing can quench it, nothing can assuage it, but the effusion of blood; then we begin to be merciless and cruel, and if the Sun go down in our wrath, then is our case desperate; the critical hour is dangerous, for if it will endure the light, it will never fly in the darkness. Lust is like a burning fever, which with shaking fits, puts man into divers inordinate passions, and gives him the shape of a beast; for beasts do naturally desire the propagation of their own kind, and in their kind the eternising of themselves: but man should look to the immortality of his soul, the resurrection of his flesh; which together with God's law, his own conscience, and the uncleanness of sin, should serve to bridle his lust. Envy is as a corrosive, or as a worm bred in the spleen, which consumeth itself, in maligning others; it feedeth not on the best, but on the worst things in nature, and so at length bursteth itself with his own poison. Sloth seems as a lethargy, which brings man to a dead sleep; it buries him up quick and alive, it consists only of earth, stands immovable, without any spark of fire; here is the dullness of the flesh, without the agility of the spirit; here is a carcase of man, without any use of his limbs or his members.  
Suppose there were some innocent men not tainted with these vices; then must you conceive that I do not speak of the persons, but of the nature in general: for I will not dispute how powerful in the heart of man, 
All men inclined to vice.  is the working of God's spirit; but sure it is, that such vices there are, some in some persons, and all in the whole kind; for otherwise we could not have known them, we could not have discovered them: the suspicious mind of man could not have raised such slanderous and false accusations against himself, without some groundwork of truth. These are no exotic or foreign drugs, but weeds growing in our own gardens, issuing from the corrupted root of our nature: sometimes in one man you shall observe them in full number and plenty, the mystery of iniquity shadowed in the vail of our flesh; and in the most sanctified man, you shall discern an inclination to sin.  
If there were no other punishment of vice, but vice itself, this were sufficient; for nature hath imprinted in every man a hate and detestation of sin: but God in his justice, 
The punishment of vice.  as he hath framed man of a soul and of a body, and both of them do mutually receive together their portion of joy, or of sorrow; so by an especial ordinance God hath decreed, that the vices of the one, should burst forth to the miseries of the other. The young drunkard shall in time lament, the dropsy and palsy to prevent his age; surfeits shall follow riots, the gout shall overtake idleness: the lustful gallant shall in time perceive, that a French disease hath disfigured his beauty, and weakened his bones. Every disease of the mind hath a proportionable disease of the body: if thou regardest not the stains in the soul, yet thou shalt find the smart in thy flesh, and therefore in both acknowledge the corruption of thy nature.  
Notwithstanding the punishment of sin, and the uncleanness of sin, yet I will spare myself this labour, to speak of man's several vices. For howsoever they are generally acknowledged, as the diseases of the mind, seeing that man's own reason, and his natural instinct, will therein testify against himself, and therefore they should be the greatest torments to nature: 
All will not acknowledge the miseri● of sin.  for corrupted nature cannot sleep securely, but for her own punishment discerns her own corruption. Yet some there are, who delight in uncleanness, like swine, wallowing in the mire; and here is a misery of all miseries the greatest, that I should now at length be enforced, to make a difference between the disease and the misery. I will therefore pass over all the diseases of the mind, the whole number and rabble of vices, which are the strongest, the most forcible and pregnant arguments to prove our inbred corruption. For as it is in trees and in plants, so likewise in man, if any one leaf do miscarry, assuredly the root is unsound; the least vice argues nature corrupted, but I will generally tie myself to those qualities which are common to all, wherein there is no appearance of delight, and therein shall appear our wretched condition.  
It hath pleased God for the continual memory of man's first offence, still to permit in man, an inordinate desire of knowledge, notwithstanding his natural ignorance. 
The torture of ignorance in the understanding.  The first thing which the statesman requires, not without his great labour, his charge and his peril, is to have just notice and true intelligence; the vulgar people run wandering after news, they will not forbear to speak; though they forfeit their long ears, they will abuse their licentious tongues: the young Student will make tapers of his own m●rrow, and together with his oil spend his own flesh, and pine himself with his night-labours, to pry into the secrecies and mysteries of nature. Thus is the understanding perplexed and tormented with his own error; and assuredly to a generous and brave mind, the bondage of Egypt is not so intolerable, as is the captivity of ignorance. Who can patiently endure, that the soul being quick sighted and piercing, for want of perspective glasses, should be imprisoned within the bounds of our sense, mewed up in a dark dungeon of blindness; here is the torture of error: but if once we escape, if once we approach to the light, then follows the curiosity of knowledge, we are dazzled with too much light; and being not able to behold the Sun, still we fasten our eyes, till at length the spirits are dissolved, and we fall again into darkness.  
From the error in the understanding, let us come to the will in the actions. Strange it is, that there should be no comformity in man, 
The torture of expectation in the will.  the understanding or thoughts do not always accompany the speech, or the gesture. The will most commonly overtakes the actions, and then are we tortured with long lingering hope, and expectation; we know not how to proceed by degrees, as nature prescribes us a rule in all her actions: but we must have our leaps and our skippings, and cannot observe an equality in our proceedings. The young heir will not endure to stay the respite and leisure of others, for his inheritance, but he will sell his state in reversion. The Student no sooner looks on the title, but presently turns to the Index: we seem like posts in our journey, and expect a like speedy passage for our sight and our flight. Thus in attaining perfection, the mind is stretched out upon the rack of expectation, and sometimes the heat of our desire is abated, before things come to the ripeness. As if in the spring we should long for the fruits of the harvest, when in the summer season, either we forget our own longing, or having tasted the fruits, the sweetness seems to be already past, and spent in the expectation.  
Suppose that the understanding either not possessed with error, or not hastening to be resolved, should not torment itself with expectation; nor the will should be disquieted by prolonging her hopes, but that the one were enlightened with true wisdom, 
The prevision of evil.  and the other settled with constant and quiet affections; then behold the foresight and knowledge of such evils, as may daily befall us, strikes us with terror and fearfulness. Have I escaped one danger? I confess mine own merits, I acknowledge thy mercy sweet jesus; what hath thy wisdom reserved in the second place to assault me?  
Me thinks, I see the state and condition of every man, 
That we stand in danger of many evils.  lively set forth in the first Chapter of job: Wheresoever, or howsoever the wind blows, from any quarter of the world, it still serves to bring us some heavy tidings, concerning ourselves, our health, our children, our kindred, our substance, our servants: all are subject to shipwreck, every thing falls to decay; and must be repaired, not with restitution, but with patience and long suffering. See you not the Merchant, how careful he is, twice every day to meet at the Burse? It is to inquire what ill news hath befallen him: poor wretched man, that should be thus subject to so many ill accidents! The very thought and fear of many evils do perplex the mind as much in effect, as doth the sustaining of any one in particular: for neither of them do immediately touch the reasonable soul, and both of them are alike apprehended in the understanding; and it is the understanding, which is only capable of joy, or of sorrow.  
Suppose a man to be careless and dissolute of his worldly estate; 
The fearfulness of death.  or suppose his estate to be such, and so great, that he fears no casualties or dangers, Extra fortunae iactum. If the Sun and the Moon do arise (quoth the Usurer) my days of payment will come; if the Common Law of England stand in force, I have him fast bound in a statute or recognisance. here is good security I confess: but thou fool, this night thy soul shall be taken from thee; where are thy goods, where is thy substance? Suppose thy honour or wealth should increase, 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; every day thou losest a day of thine age; and in every moment, thou standest in fear of a sudden death: O mors, quam amara est memoria tua homini pacem habenti in substantijs suis? O death, how bitter is thy memory, to him that reposeth trust in his own wealth?  
If man were sufficiently prepared to die, and that he did not respect the shortness of his own days, in hope of a better world to succeed; 
The Good of others depending upon our life.  yet the very thought and commiseration of others (whose standing or falling, depends upon his life or his death) would greatly perplex him. The poor husband sitting at meat, accompanied with his loving and beautiful wife, (who indeed is the ornament of his table, and like a fruitful vine upon the walls of his house, together with all his hopeful children, like Olive branches round about his table) in the midst of his mirth and feasting, begins to consider, what if God should suddenly take me away, as the least crumb here is able to choke me? what should become of my fatherless children? who should take thought of my desolate wife? Alas poor widow; alas poor orphans! I have here brought you into a miserable world; and if I should now forsake you, better it were that the same earth should together intumbe us. Men are deceitful, kindred are negligent, friends are forgetful; I know not to whose custody and charge I might safely commit you. My state is very unsettled, my Testament not made, for I know not how God may increase my charge, or daily alter my state; I know not whether a posthumous child may succeed me: alas poor widow, alas poor orphans! to God I commit my soul, to the earth of his sanctuary, I commit mine own body; and for the remainder of my flesh, part of myself, my dear wife, together with the fruits of my loins, my sons and my daughters, as branches budding from a decayed root, I leave you to God's safe custody and protection. He that brought us together, coupled us in marriage, and shall then separate us by my natural death, be an husband to my desolate and forsaken wife: he that gave me my children, and then shall take me from them, be a father to the fatherless. here indeed is joy to the Christian man, but a cold comfort to the natural 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 perplex me, 
The fear of hell and damnation.  than death itself (which thought I should reserve as my daily meditation, upon my first approach into my naked bed) poor wretched man that I am! when at length, without strength, without reason or sense, having no power of myself, no use of my limbs or my members, when I shall lie in the pangs and agony of death; when my friends and acquaintance shall leave me, my little substance forsake me; when mine own flesh shall be spent and consumed, and nothing shall remain but skin and the bones; when every part is tortured with grief, the soft bed seems hard to my wearisome limbs; when mine eyes grow heavy, my breath noisome, my heart faint; then behold I shall enter a combat (an impotent soldier I confess) and yet not a single combat; but here shall stand the ugliness and multitude of my sins, together with an exact remembrance, and the ripping up of the whole course of my life, there the paleness of death, the uncertainty of my future abode and habitation; then the fear of God's judgements shall terrify me; the thought of hell fire and damnation shall ●amaze me, to see myself thus forsaken and destitute. And notwithstanding my natural inclination and desire of life, yet to be hurried and carried away with the stream of the time; no respite or leisure shall be allowed me; my hourglass is run, and of all my lives labour and travel I shall receive no portion, only my sin shall accompany me, and shall attend me to judgement; what shall it profit me to win the whole world, if I lose mine own soul? or who shall deliver 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 sins, and rose again for my justification? jesus thou son of Mary, jesus thou son of David, jesus thou son of God; thou Lamb of God that takest away the sins of the world, have mercy upon me; for thou art my God, my Saviour, my judge in whom I do trust; thou art my Advocate with the Father, not to plead my right, but in thy pleading to purchase my right; for thou art the propitiation for my sins.  
If there were any joy or contentment here in this life, the dumb creatures, 
The creatures look only to the present.  who only look to the present, should receive a far greater measure and portion then man. Who having a presaging mind, and well considering that sorrows shall overtake the greatest mirth, extrema gaudij luctus occupat: setting before his own eyes the frailty, shortness, and uncertainty of his life; and that in death his honour, his wealth, and all his delights must forsake him, torments himself with thought and expectation hereof, before the sentence be past, or the blow strucken: like poor prisoners, who are more than half dead, before the judges approach. And hitherto hath appeared our torments consisting only in the foresight, the fearfulness and prevention of evil: now in the present sustaining thereof, I shall not need to speak of the torture.  
It may seem to make for nature's perfection, 
Man reflects upon his own actions.  that a man knows not how to forget; the more he strives to forget, the faster it sticks in the brain; the more he desires to blot out, it makes the greater impression; like the bird which is ensnared with the lime-twigs, the more it struggles, the surer it is held. And this truly I do ascribe to the infinite mercy of God: for seeing man is by condition sinful; therefore according to the condition of his nature, he should survey and view his own actions, both for his repentance, and for his amendment. And being not able to forget, he might much better conceive, that there is no forgetfulness with God; and therefore still he stands accountable, he is not discharged, nor cannot procure his quietus est, out of God's Exchequer; and therefore must always be ready to give an account of his stewardship.  
From this tenacity of memory, 
The remembrance of evil.  together with his discursive reason, proceeds such a sorrow, that still he thinks he is tortured; he cannot endure to see the place of his torment, he hates the instruments, together with their first occasion; and his memory serves him much better for sorrow, then for any other subject of what nature soever. The scholar when he hath forgotten all his lessons, together with his play-days, and sports at school, yet still he remembers the least correction: as the vessel longest retains an ill savour; so you shall not easily release the mind of sorrow, though the torture be past.  
It should seem, that the soul being eternal in herself, 
The application.  desires to make all things eternal, or at least to prolong their continuance; and being naturally more inclined unto sorrow then unto joy, according to her just merits and deserts, being therein convinced by the evident proof of her own conscience, she lays up here for herself, a treasure of sorrow, as willingly undertaking a state of mortification and penance, that seeing and feeling the heavy rod of God's anger, she might safely and securely escape the seething pot of his wrath.  
Thus our daily calamities seem to have the nature of serpents, 
Calamities are like Serpents.  whose poison consists in the fore parts, and in the hinder parts they spit out poison before they can creep; and this appears by our fearfulness and expectation of evil: they carry poison in their tail and leave it behind them; and this appears by the strong apprehension of the sorrow past, which renews man's grief, when the grief is declining. In so much that I have known divers suddenly to faint, and to be much perplexed, calling to mind those dangers, which they have already safely and securely escaped, and this is as proper and peculiar to man, as is his reasonable soul.  
From the powers and faculties of man's mind, 
His passions tend to his sorrow.  I will come to his passions; do not all these tend to his sorrow? Love is accompanied with jealousies, suspicions, and hate; hope breeds envy, fears and vexations; every delight leaves grief and remorse behind it. If a tragedy were made of all the several passions of man, which indeed are like so many factions or furies in the State; all banding and trooping, having both their favourites and their opposites; assuredly it would prove the most cruel and bloody tragedy that ever past between tyrants, especially considering, that they are the household servants of man: and in a private family (much more in one person) there should be the most perfect and best Monarchical government.  
Not to speak, how easily man is moved to these passions, or how these passions stand in opposition to each other: how they do degenerate between themselves, look to the fruits and effects of each passion, 
How the passions do degenerate.  and you shall easily discern the torment. As for example, immoderate love always begets the greatest neglect and contempt; and being once provoked, it turns to the deadliest hate. As out of the most wholesome herbs you may extract the worst poison: so in love, if the spirits begin once to evaporate, and the fire decline by degrees, there will follow such a coldness, such a petrification, as that the immoderate love will turn to immoderate hate. And herein I do acknowledge the wonderful works of God's providence; for seeing that this total and excessive love, with all our heart, with all our mind, with all our soul, is only due unto God, fecisticor nostrum (domine) propter te, & inquietum est cor nostrum, donec veniat ad te: if therefore man shall divert the course, turn the stream of his love, and wholly surrender it unto the creature; then hath God ordained, that such love being unjustly imparted, should be justly recompensed with hate.  
I shall not here need to insist in the variety of passions; take any one of them severally by itself: Doth not choler exceedingly disquiet man, shortens his days, 
How every passion torments itself.  occasioneth many diseases, and sometimes provokes man to attempt such a rash and heady action, as that in the whole course of his life following, he shall never be able to make any due recompense or satisfaction? Take the melancholy man, do not his own thoughts, dreams and fantasies exceedingly torment him? can he contain his own imaginations? but as if we had not sufficient outward cause of sorrow, he frames monsters to himself, and these prove fearful and horrid; in so much, that his hair stands upright, and a cold sweat possesseth his limbs; when no outward danger appears, than he is frighted with his own thoughts; he sees armies fight together, and thinks he is haunted with spirits, and then he cries out for help; we are willing & ready to afford it, but we know not where to apply it, for the disease consists in the fantasy. Good counsel is the best help, but alas he is uncapable of counsel! he complains that his head is all made of glass, that he feels his heart now melting away like wax, that mice are now eating and consuming his bowels. Not much unlike the simple pure sectaries of our age, who in the point of the Eucharist, believe things to be, because they believe 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 wonderful power of their faith! O the excellent curiosity of their wits, which hath almost brought them to a fit of a frenzy!.  
And it is the more to be lamented, that the best wits should be most subject to these fits; and in the most noble and deepest understandings, you shall most easily discern some tokens and signs of melancholy. But you will say, that these are therefore the less, because they consist in the fancy: nay rather much greater, 
Melancholy fits.  for it is not the flesh, but the mind which is capable of grief and of sorrow; the mind conceiving them as true, she is alike affected therewith, as if they were true indeed. For all contentment consists in the mind, and according to the apprehension, thereafter follows the contentment: but the judgement, together with the dignity of the reasonable soul, seems to be 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 ever he will be ashamed of himself to think of his error; and will hide himself in sobriety, having laid himself open with his madness and folly.  
Not in himself alone shall man find the fruits of these turbulent passions; but being a sociable creature, you shall observe how they daily burst forth in his actions and conversation among men. 
How passions are, in respect of others.  If two choleric men should converse together, you might think that fire and brimstone consuming all others, would likewise at length devour themselves. Suppose that the choleric and melancholy should enter a league, you might as well conceive that the two extreme elements, the fire and the earth, should move together in one sphere. The melancholy with the sanguine can have no more affinity between themselves, then dancing with mourning, or feasting with fasting. If melancholy be coupled with melancholy, assuredly at length there will follow a gangraena, they will putrefy with sorrow and discontentment. From this variety of temper and passions, you would wonder at the great hate and enmity between men; sometimes between Nations. The Spanish gravity and staidness, seems to neglect and contemn the French le●ity and compliments; the fine and witty Italian, cannot endure the dullness & homeliness of the Dutch Nation: sometimes natural affection cannot assuage these passions. From hence ariseth the disagreement and jars between the old father, & the young Gallant his son; for there are different inclinations, proper to men's different complexions, and ages.  
Youth strong in body, 
The several dispositions of men.  wanting true wisdom and discretion to guide his own strength; age ripe in judgement and true wisdom, but having neither power nor ability to put her own projects in execution. From hence observe the different inclination of both; the young man (not considering the blessing and plenty of peace, or the necessary provision for war, or the danger and casualty of battle), desires nothing more than the noise of the drum, or the sound of the trumpet; whereas the old counsellor that intends nothing but safety, and values other men's labours, according to the weakness of his own crazy body, will accept of peace upon any the basest conditions. Thus hath God set a distance or difference, between the powers of the body, and the faculties of the soul: whether it were to deny all men an absolute perfection in both, so to abate the pride of our nature; or else to tie all men together in a mutual bond of love, by a necessity of each others help, that the blind might carry the lame, and the lame might direct the blind in his passage. Well, howsoever, sure it doth argue, that there is some antipathy and disproportion between the fl●sh and the spirit, which being coupled together in marriage, and neither of them well able to subsist and live of himself, and both of them adding lustre and beauty to each other; assuredly this enmity hath fallen, since the first contract or solemnisation of marriage.  
Man being a sociable creature, what is there in this world, which he should esteem more than his credit and reputation among men. Pride was the first sin of man, and every man is naturally inclined unto pride, as well knowing the dignity of his condition, and his height above other creatures; 
Man must sustain reproaches.  and truly in right reason a generous and noble mind, without spot of baseness is most commendable. For there are degrees of men, and every man in his own place should be most respective of his same and report; then what a corrosive were it to a virtuous and noble mind, to sustain wrongs, injuries, reproaches, contumelies most undeservedly. Notwithstanding many men's great deserts and endeavours, yet shall they never attain the love and good will of the people; for the multitude, bellua multorum capitum, like one unreasonable creature with many heads, hath herein the condition of dogs, always to bark at those whom they know not; and where one whelp begins, all the rest will follow the cry: Seldom shall you see any man dejected and cast down, whom they do not instantly persecute and tread under their feet, insulting upon those who cannot resist; and being like patient Asses, to those who scourge, abuse, and delude them, and thus they are justly recompensed for their malice and folly.  
Man being a sociable creature, he carries a greater reference and relation to others: and therefore not in ourselves alone, not in ourselves, are the causes of our grief; 
Man's sorrow and misery for others.  but as if we were stubble, very apt for combustion, every outward spark serves to inflame us. See, how the poor mother laments for her graceless and dissolute child! how the father bewails the loss of his daughter, which without his counsel or privity hath matched herself (by the practice of his own servants) to a knave and an unthrift! how the parents mourn for the death of their eldest and most hopeful son! how the uncle is perplexed with thought of the poor orphans committed to his trust! how the children find want of their parents, forsaken and desolate, left to the wide world, and to God's only protection! the comfortless widow tears her own hair, when she thinks of her dear husband! the whole kindred and family groan to see the waste of woods, and the ruins of that ancient house, from whence they are all descended; but now fallen into decay by wardship, or ill husbandry; if any one of the stock do miscarry, the shame shall be impured to all. Not unlike the state of the Citizens, if one breaks, others must crack; there must be a fellow-feeling of the blow: how happy are they whose state is whole, entire and absolute within themselves? and this is the condition of dumb 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 grieve or molest; yet in the streets or high way side, 
The grief of compassion.  (we shall not need to visit the Spitals, or Hospitals) how many lame, how many blind, some upon crutches, some upon pallets? what broken bones, maimed limbs, seared arms, mangled legs, ulcerous heads, scorched flesh; some without chins, some without noses, some without hands to receive, or feet to follow, yet still begging your alms: Will you not vouchsafe to behold them? Behold they shall wait and attend upon you, at your own door; eseither you must put on hardness, and despise your own flesh, or otherwise you must melt in compassion.  
You may think that I am driven to some great exigent, that now at length I should speak of the outcast of men; as if I were to visit 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 do most eminently appear. But in truth I have here only spoken of them, as the present occasion did offer itself; I met them in the street, or by the high way side, and therefore I will slightly pass by them, and I will hasten to overtake whole mankind; whom I will entangle in one common depth of our miseries, I will acquit none from the highest to the lowest. And because hitherto I might seem to have sunk to the bottom, I will therefore now recall myself, and leaving such miserable states of men, I will run over all those actions, and qualities, wherein our pleasure may seem to consist; or wherein there may seem to be any appearance of happiness, and therein shall appear our misery and wretched condition.  
The qualities I will thus divide: They are such as either are in ourselves: 1. as are the gifts of the body, the beauty and comeliness of parts: 2. 
Wherein joy may seem to consist.  or the gifts of the mind, as profound learning and true wisdom; or else they are such as stand in relation to others, and outwardly concern us, 3. either in our possessions, wherein I will speak of our wealth and abundance, 4. or in our esteem and reputation among men, wherein I will speak of our honour: 5. or in our actions, our pastimes and sports, wherein I will speak of our pleasures.  
First for beauty, for it appears first to the sight, and carries the best gloss: the fairest beauty and complexion, though proudest of herself, yet she never enjoys herself; 
A looking glass for beauty.  and if in a glass only by way of reflection, yet she presently forgets herself: it serves as a white garment aptest for soil, and in old age proves the most wrinkled and withered. If a Fever (but for a few days) possess a fair Lady, than you shall best judge of her complexion; a pale countenance, hollow eyes, lean ch●●●es, fur'd mouth, panting breath, slow speech, weak and trembling joints; all which could hardly allure or entice her fond wooer. When beauty is at the best, yet if it be not adorned and set forth with jewels, with silks, with colours, which rich and costly attires; if it were naked and desolate, clad in homely weeds, it would hardly move thy affection; and when thou beholdest it at the best, thou seest but only the outside, for beauty is but skinne-deepe: if thou couldst discern the unclean maw, the noisome bowels, the unsavoury parts, thou wouldst find it a painted sepulchre. But suppose the face were besmeared with blood, thou couldst not endure the sight: suppose it lay rotten in the grave, as one day it shall, and then, go young man, please thine own fancy, rejoice with the wife of thy youth, see how loving and amiable she looks. This was the hermits practice to abate the heat of his lust, and let it serve for thy example and imitation.  
In truth I do much pity many, who seem neither to regard their own ease, nor their warmth, so that they may adorn their own beauty; 
Beauty is troublesome.  which beauty might aswell be adorned with their ease, with their warmth, not endangering their health, not endamaging their bodies, if it stood with the fashion and condition of the times. How costly, how chargeable, how troublesome is their beauty unto them? dum comuntur dum pectuntur, annus est: all their whole time must be spent in their dressing. You may assoon furnish an army, as supply all their trickets and toys; there are more fashions extant, then there is variety in nature; the French attire, the Spanish band, the Dutch collar, the Flemish bodies, you would wonder of what country or nation they were, etc. What an excellent sight it is, to see the old mother Matron-like, full of wrinkles and withered, leading the way, (as it 〈◊〉 to the grave) but the young daughter following her, a fair damosel of a fresh and a beautiful colour, and yet both of them consisting of the same flesh; like one and the same tree, rugged and harsh in the rind or the bark, but fair and delicious in the fruit, and both take sap from the same root, and both together tend to corruption?  
From the beauty and comeliness of members, let us come to the inward light and beams of the understanding: The world is a Sophister, and frames a fallacy, à bene compositis ad mal● divisa, making a strange difference and separation between true wisdom and learning: whereas indeed there is no difference at all, but they are one and the same faculty; wisdom is learning, 
Learning and wisdom can admit no difference between themselves.  and learning is wisdom; and he that found out this distinction between them, was indeed an enemy to learning, and in himself the son of ignorance. Learning (I confess) of itself is elevated above the vulgar capacity, otherwise it should not require men's studies and labours; but being tempered with discretion, and experience, may well be accommodated, and applied to many good uses, even in the meanest capacity. For certain it is, that there is no true learning, which is not grounded in nature; neither can it receive any just rule and direction, but only from nature (for Grammar is only a step or an entrance to learning): he that shall doubt of the wisdom of nature, must needs confess himself an ignorant fool. I confess, that the great Clerk may be ignorant of the meanest and basest things; or happily of their price, their use or valuation: doth this any way disparaged his wisdom, his learning, his judgement? As if a privy Counsellor should therefore be reputed an unwise man, because he hath no skill in husbandry and tillage; when his leisure will not serve him to intend such drudgery. But for this time, rather than 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 wisdom in their own generation, a worldly wisdom, a serpentine wisdom, differing from the wisdom of schools. Now for this wisdom, see how she is defective in her own kind, and there wanting, wherein she desires to be most perfect.  
Great wits breed melancholy thoughts, and serve rather to stir up jealousies and fears, then to give courage and resolution: the multiplicity of their projects hinders their actions, and sometimes the wit contents ●t self with a vain speculation of his own plots, together with an idle discourse, what would be done, or could be done, 
The misery of great wits.  or should be done, when nothing is done to the purpose. And this I conceive to be the cause, why men of the deepest understanding, have not always the best success in the State; not only because they are suppressed by an higher power, which having already attained to the top, desires by all possible means to secure itself: but in their actions intending and desiring to avoid all casualty and chance (which is so necessary and incident to ou● frail condition, as that it cannot be avoided) desiring to build upon sure grounds, they spend their whole time, in deliberation, and consultation, and choose rather to manage their own private estates, then to commit themselves to the stage of this world, to the fortune and variety of times. And hence it is, that seldom or never they perform or attempt any great and honourable work; and the wits themselves are so dangerous, as that they give men occasion rather to fear and to distrust their practices, then to rely upon their counsels and directions. In so much that sometimes it is a special point of wisdom to conceal itself; as he that acts the fool in a Comedy, is commonly the wisest fellow in the company: for you shall observe, that the mean capacity gives greater hearts ease, more contentment, lives more plentifully, and increaseth his means much better, than the deep understanding; who either will attempt nothing, or not taking the ordinary course, most usually fails in his purposes. Where there is a little want of brain, there you shall find the truest joy; for it is a great point of happiness not to understand his own grief. To dance about Maypoles, to skip over bonfires, here was the old country sport; and here is the truest mirth, for there is no true mirth, without some mixture of folly. Serious & weighty thoughts are a great hindrance to mirth; and great wits as they are always engendering, so stand they always in fear and in jeopardy, the battle and combat of wits being no less bloody, then that of the sword: whereas honest plain men protect themselves with their own harmless innocency, neither fearing, nor fearful to others.  
Great learning seems to transport a man to an element above himself, 
The discontentment of Learning.  and being of little use in this lower region, the great Clerk hath his own learning for his own reward, and is permitted quietly to enjoy himself, together with all his swee●e and heavenly meditations. Honour or wealth would distract him, and interrupt the course of his studies; the noise of this world would awaken him out of his extasis: thus sitting aloft in a Doctor's Chair, and wanting the earth's foundation, at length he must fall, unless he be miraculously supported from above. The discontentment of learning in these days, proceeds not only for want of preferment, but even the credit of learning in her own kind, is now called in question. All other trades are able to keeps their own wares in their due valuation; only learning in these days, is grown so common and trivial, such are the helps of 〈◊〉, translations, abridgements and Indices, so many, so plentiful, that me thinks a natural and mother wit seems to outface learning, and to call it pedantisme, making a far greater show and ostentation of learning, than learning can do of herself; as things sergeant, make always the best outward appearance; like bold and presumptuous liars, who seem to be most confident in their reports. These gentle Clerks cannot be content to kindle and enlighten their own lamps, but now they desire to put out the light, and to raise up their buildings with the ruins of learning, persuading the world that it is not of that necessity and use in the State: whereas all our religion seems to adorn and support learning, and together with it, is infused into the hearts of men, all our civility, all our customs, our manner and form of speech, all our laws, and whatsoever else makes man sociable: all was first borrowed from the wellspring and fountain of learning; though now by habit, practice, and continuance of time, we may seem to enjoy them. When learning was once exiled, nations turned barbarous, without the service of God, or the fear of the Magistrate.  
I dare excuse nothing from vanity, and therefore I must truly confess, that learning seems to be defective in herself. 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 seems to run in a circle or maze, 
Learning is defective in her end, yet superfluous in her parts.  not attaining that height which it aims at; where it ends, there it begins, reading much, and forgetting much, and never comes to a period. Learning hath likewise her superfluous lops, which in time may well admit incision. I do not like an overgreat curiosity in the knowledge of languages, or a fond affectation of style; I do not commend too much nicety in the rules of Logic, to be over-strict in the terms of Art, to fight about shadows, to insist too much in the precepts, when as the perfection consists in the use. Poetry and Critics they are young men's delights, and loathed in age: a ripe and stayed judgement will not admit the tricks and subtleties of Schools. Whereas the best learning consists in the discovery of the truth, and truth delighteth in plainness, and in a homely attire. Ars est dissimul●re artem: we must not always be precise in observing the rules of an Art; we must not stand strictly upon the forms of our Syllogisms; as if the reasonable soul were not capable of a reasonable discourse, but she must spell out the sense, by knitting and uniting the propositions according to mood and to figure. Here are the excrements I confess, not unlike the wings or skirts of a garment, or the warts or spots of the flesh, which serve for lustre and ornament of the rest, and not for any special use and commodity: whereas true learning doth wonderfully enlighten the understanding, quickens the invention, directs the judgement, makes a dissection of nature, opens the entrails, and seeing the wisdom of the Creator, contents the curiosity of our minds, prepares the way to religion, guides and directs us in our actions.  
Give me leave in one word to speak in defence of the Schools: This is an infirmity, which is not only incident to University learning, 
An Apology for learning.  but to all other professions in general; for the niceties and tricks of law, are as foolish in their own kind, as are the subtleties of Schools, were it not that a Writ, directed to the Sheriff for the execution of their laws, doth mitigate their folly. When the pen and the sword do meet together, then who dare stand in defiance, but make a separation between both, and then strength will prove brutish, and wit ridiculous; not unlike him that should dart a goose quill, (as learning is figured out by the pen) of itself it will neither pierce, nor make any long flight; but if the Archer shall cunningly take the least part of it, and glue it to his shaft, than it will prove a very fearful and dangerous instrument in war; but thanks to the iron, and not to the feather. We can discourse of the heavens and the earth, when as yet we know no● how to alter the propriety: they can transport the inheritance, when as yet they know not the substance, conceive the happiness of the one, in respect of the other: and here you have the difference.  
The benefit which all professions seem to receive from school-learning is such▪ and so great, as that they being not able with due thankfulness, to make any kind of recompense, 
The use and excellency of School-learning.  they requite it with injuries, reproaches and wrongs: or seeking to conceal what they have borrowed, that it might seem to be their own, they say with the tenants in the Gospel, here is the heir, come let us slay him, and the inheritance shall be ours. To let go all other meaner professions, and to insist in the wisdom of the law; it were a foul disparagement to compare the learning of all ages, the learning of the whole world, the knowledge of God and nature, with any private or provincial laws, but I do here generally insist in all the laws of the world. Assuredly all their wisdom is only borrowed from school-learning; they have indeed proper and peculiar to themselves, their particular customs, the forms 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 wisdom of man could invent; but the ground and reason of their law, is only taken from school-learning. Whereas our temporal laws are squared & proportioned according to that eternal law (which makes much for the dignity and certainty of our laws) I would gladly ask who should take notice of that eternal 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 God's providence, considering the soul's actions, and thereby judging of her inclination, is able to make a large volume, and treatise of that subject. If question be made, what circumstances do alter the action? here presently we enter the lists of Moral Philosophic, which is able to direct us for ourselves in the Ethics, for our household and families in the Economickes; for the kingdom or Empire in the politics▪ Now in regard that the Church and the State are together combined, and therefore must necessarily symbolise; if any doubt be made in regard of a Christian Commonwealth, here the Casuist Divines take place, and must give his direction accordingly. To conclude, our school-learning doth as far exceed all the laws in the world, in the excellency of their wisdom and knowledge, as the laws of God and nature, are much wiser than the laws of men.  
From the person and inward gifts of man, let us come to his substance, which doth most move the common sort of men, 
Of wealth and abundance.  as being most sensible, and therefore I cannot but take notice of it. Wealth gives no manner of contentment, but rather like the dropsy, provokes the appetite; for the mind still continueth empty, and therefore still may desire, when the purse or the coffer swallows up the treasure. If this wealth be excessive in some, then is the poverty of others as excessive; for the enriching of one, is the impoverishing of another: there is no new creation of nothing, we do but rob and purloin from each other, and so at length make ourselves a fit and a fat booty. In the greatest abundance▪ yet natural temperance prescribes a moderation, and a sober use of the creature's: No● t●us hic capiet venture, plusquam me●s: Nature hath not given thee a broad back, and an empty belly, according to the measure and proportion of thy wealth; thou canst take no more of thy great wealth, than we can do of our little: here is thy comfort indeed, that thou tak'st it from a greater heap, and pleasest thyself with a conceit of thine own ple●tie. But Christi●n religion, whose God appeared in baseness and poverty, descends much lower, both for the imitation of Christ, that God beholding us, he might discern in us, not only his own image, but likewise the image of his dear son, who sustained our infirmities and wants; as likewise for penance, it prescribes a more strict mortification; in the midst of our plenty and abundance, we are enjoined our fastings, our sackcloth, our ashes: and wherefore serves thy great wealth, unless thou wilt, with the superfluity of thy wealth, as it were with the hair of thy head, wipe the feet of thy Saviour, comfort the comfortless, and help the distressed members of Christ? If thou hadst nothing, then if thou canst learn to contemn and despise wealth, thy state is much more glorious and happy, then if thou enjoyedst all the treasures the whole earth could afford thee. Poverty in spirit, Go and sell all that thou hast, and give to the poor, it is a state Angelical, best befitting Christ and his Apostles.  
The richest man upon some occasion, 
All men want at some times.  at one time or other, shall stand in need of some necessary commodity; either the year will not serve for his plenty, or the season will not afford it, or the market cannot furnish him; sometimes his provision for his own private household and family may fail him, though otherwise he may have it in store. If a Prince were at sea, he must content himself with a mariners food; and in our 〈◊〉 by land; sometimes we light upon cottages, where all things are wanting; and what is this but to be poor in effect, and in very deed, when we lack all these necessaries which our nature requires? I have known a great man in this kingdom, who might have spent many thousand pounds by the year, and yet the report goes (which I do easily believe, for I was not far absent) that he died for want of a pennyworth of Aquavitae, which at that time might have been a great means under God, to have preserved him from such a sudden death.  
There is a generation of men, who notwithstanding their own abundance, yet deny unto themselves necessary provision for this life; 
The misery of wealth.  who do not choke, but statue themselves with their plenty. It is not for temperance, or Christian discipline, but they spare, that they may spare, and in the possession of their wealth they make themselves slaves, they place them above themselves, and not beneath themselves; they are not frank and free of them, but entangled in them; their wealth possesseth them, and they do not possess their wealth; for it is the property of a master to say to his servants, go, and they go, come, and they come; but here they themselves are the drudges, while their treasure is safely laid up in their closets, and sometimes their minds are as griple, and as much disquieted, as if they did live in the greatest penury & wants. I have known a man, who had not so little as twenty thousand pounds of his own getting, beside otherways a very large and plentiful estate, being no way indebted; yet this man died with the very thought and perplexity of his own wants: alas poor man, it s●ould s●●me he died to sau●cha●ges.  
Many men have laboured much, 
What is wealth, or what it is to be rich.  and traveled far, to get wealth; suppose I should accompany them, I should not think my labour or travel ill spent, if I might but only and barely know what is wealth: for as yet I could never be resolved what it was to be rich, or what competent estate were requisite, which might proper●y be called wealth. For here in the country with us, if a man's stock of a few beasts be his own, and that he lives out of debt and pays his rent duly and quarterly, we hold him a very rich and a sufficient man; one that is able to do the King and the country good service; we make him a Constable, a Sides-man, a Head-borough, and at length a Churchwarden: thus we raise him by degrees, we prolong his ambitious hopes, and at last we heap all our honours upon him. Here is the great governor amongst us, and we wonder that all others do not respect him accordingly: but it should seem, that since the dissolution of Abbeys, all wealth is flown to the towns: the husbandman 〈◊〉 at a racked rent, he fights with distracted forces, and knows not how to raise the price of the market: only the Tradesman hath his Corporation, he can join his wits and his labours together, and professing the one, he thrives by the other; and therefore they are not unfitly called Handi-crafts. Now in the next market town there are great rich men indeed: for I hear it r●orpted, (but I dare not speak it for a truth) that there are certain Tanners, Chandler's, and other tradesmen, some worth 50. pounds, some 60. pounds, some a 100 pounds a piece: this is wonderful, for we cannot possibly conceive, how men, by honest and direct means, should attain to such sums. Indeed the poor people say, that one got his wealth by the black art, another found a pot of money in a garden, which did sometimes belong to a Priory; and the third grew rich, by burying many wives, for here are all the possible means, which we can imagine of enriching ourselves.  
But now we are in the road, we have but a few 〈◊〉 riding; I pray let us hasten to London, there is the Mart, 
Wealth consists only in comparison.  there is the mint; all waters flow from the sea, all waters return to the sea: there dwell our Landlords, the country se●ds up their provision, the country must send up their rents to buy their provision: Now here in London, unless a man's credit be go●d upon the Exchange, to take up five hundred pounds upon his own bond; and that he be of the Livery, and hath borne office in his Company, we do not esteem him. If an Alderman be worth but twelve thousand pounds, we pity him for a very poor man, and begin to suspect and to fear his estate, lest this overhasty aspiring to honour, may break his back. If a Nobleman have great royalties, and may dispend ten thousand pounds by the year, yet we hold him no body in respect of the ancient rents of the Duchy. The Duchy notwithstanding the augmentation, yet is far inferior to the revenues of the Crown: these Northern kingdoms come short of the Southern; the Southern Princes are stark beggars, in respect of the Indian: Whether shall I fly, in the pursuit of wealth? I am now far from home, and it is not safe for me to travel among Infidels. I will rather thus conclude in reason, if there be wealth in this world, it is either upon the face of the earth, or else in the bowels of the earth, like treasure concealed and safely locked up in nature's coffers. I will therefore here stay myself, and fall flat on the earth; and here I will solemnly proclaim it, that the whole earth is an indivisible point, and carries no sensible quantity in respect of the heavens. Thus at length I will return home, not loaded with oar; but being much pacified in mind, and fully resolved, that all wealth consists only in comparison. Now if it shall please God, to supply the necessities of my nature, as he in his mercy already hath done, (God make me thankful unto him) neither do I despair of his providence; I will not compare myself with others, but deem myself sufficiently rich; and if I should strive to be rich in comparison, I should never be able to attain mine own ends.  
Lay up these money bags; from wealth I will come unto honour, as others by wealth come unto honour: The glittering and jingling of gold seems to resemble honour; which is a pretty noise, a sound, a kind of fame or report: if it want means to support it, it is like saleable stuff, 
Honour hath a weak foundation.  which at first seems beautiful to the eye, but hath no substance to continue: if any one be raised without merit, he shall be sure to fall again without desert. As are the minds of men (of a mutable and changeable condition) so is the foundation of honour weak and changeable; especially in the multitude, who always judge according to shows and appearance: and as they are soon gained with a cap, so are they as easily lost with a frown; their loves follow not the honest ●●tent, but the happy success of the action. Times and fit occasions give the first beginning to honour, and as it hath a sudden rising, so it proceeds not by degrees, but commonly men do outlive their good fortunes, and seldom or never do extraordinary honours mourn at their funerals.  
Especially in a subject, living under a Monarchy, gracious with his Prince, beloved 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 distasteful actions of State: for this man long to continue, to hold fast with both hands, taking his honour from above, his love & reputation from beneath, and thus to hang in the air between heaven & earth, is a work very difficult, almost impossible. When honour is at the best, 
The vain ceremonies of honour.  yet it seems to be nothing, unless it be set forth with ceremonies, with rich and costly apparel, the Heralds attending with bannors, scutcheons, and arms, counterfeit and supposed titles, many Pages, Ushers and officers of honour appointed; such chairs and clothes of estate, cups of grace served on the knee, the servants ranked in their order, such strict and precise forms of salutation; and if all this will not serve, then open and plain flattery, and all manner of lying and gross cos'ynage. But I pray look to their persons, and you shall find them some old crazy bodies, troubled with gouts and with palsies, who take little joy or contentment in all their honour, and would very willingly exchange it for a little health. here than I see, that a poor man's condition is far better than theirs, and much to be preferred before theirs: little would you think, that men of such account, so much talked of, should be of such a stature and parsonage.  
Thus it should seem, that the Ceremonial law is no way abolished, but only translated from the Temple of the jews to the palaces of our Nobles. All their honour consists in shows, and in ceremonies; and therefore we may well fear, that they have but only the show of honour. 
The true Honour of Christ.  For there was true honour indeed, which appeared in the baseness of this world, and imparted honour to the most dishonourable creatures; God and man, power and weakness, Majesty and humility together subsisting; the homely manger was a fit subject for the song of Angels; and the most ignominious cross must be the only sign of victory and triumph: for ●ee wanted no thrones to set forth his greatness, being all glorious in himself, though shadowed in the vail of our flesh; he wanted not the help of the creatures, though otherwise he might have commanded many legions of Angels to attend him; his honour was in himself, and not in him that ascribed the honour. And therefore being not able to look up to his Throne, I will here fall down at his footstool, here I will worship: for I had rather be a doorkeeper in the house of my God, then to dwell in the Tents of ungodliness. Thus setting true honour before mine own eyes, I will yet a little further discover the vanities of our worldly and temporal honour.  
Suppose that a stranger, or one unacquainted with these honourable courses, should be admitted in the time of some great feast, (as the manner is) to see the fashions and conditions of the place, I pray, observe, 
The feast of honour.  with what state and formality their meat is served up, what exquisite dishes, variety of sauces, how many courses, how well it is ordered, what banqueting stuff, and plenty of sweet meats! The English fowl embalmed with the Indian spice, the delicious Carp swimming in a sea of sweet broth, the red Deer harboured in a nutbrown coffin, the Pheasant only commendable for her price; here are the creatures (I confess) in abundance. But now, where is the use of these creatures? See how this honourable Lord sitting in all his state, calls at length to his Carver, for the leg of a Lark, or the wing of a Partridge, and so rests satisfied; complains of his weak stomach, useth his hot waters, etc. How much are we bound unto God, whose condition though mean and inferior, yet we have a sufficient plenty of God's creatures; in stead of their sauces, we have our hunger and good appetite; and to these creatures God hath given that hidden quality, as that they are fit to nourish our bodies; a strange wonder in nature, that dead creatures should preserve life: and having thus both substance and quality, God hath given us the free use of these creatures, that we may take them in full measure with moderation, while he himself sanctifies both them and us, and gives a blessing to both.  
As it is in their feasts, so it is in their funerals; as it is in their lives, 
The funerals of honour.  so it is in their deaths: nothing but dumb shows. I never see Sir Christopher hatton's tomb (because I have named the Gentleman, and that I desire that all things may be spoken without offence, I will give him his due praise and commendation; in his time he was a very honourable minded man, no practising statesman, first contriving, and then very wisely discovering his own plots: but of fair and ingenious conditions, highly favoured of his Prince, and generally beloved of the people; and one to whom the present Church of England, is as much indebted in true love and thankfulness, as to any lay subject that ever lived in this kingdom): when I see his tomb, me thinks he should not be like the ordinary sort of our men, such huge commendations, such titles, such pillars, such gilding, such carving, such a huge monument, to cover so small a body as ours it cannot be. Send for the Mazons, will them to bring hither their instruments and tools, their mattocks, spades, hammers, etc. let us pull down this tomb, see his excellency and greatness, let us take his proportion: But stay your hands, I will save you all that labour, for I will tell you in brief (if my tale were worth the telling) what you shall find, a few rotten bones, and a handful of dust; some crawling worms, which have devoured this great little man, whom we supposed to have been as great under the earth, as we see his monument stately mounted above ground. Is there deceit and cozenage among the dead? or rather do the living heirs and survivors intent their own glory in the tomb of their ancestors? Well, howsoever living or dead, man is altogether vanity, deluding the world with shows; and making great appearance of things, which are small in themselves.  
Thus we deceive, and we are deceived, the world is grown old, her ●ight begins to fail her, she hath put on spectacles, and the things of this world seem far greater, than they are in verity and truth, and greater to us than they seemed to the ancients. We carry (I confess) a greater gloss and varnish than they did, 
The decay of Honour.  but certainly for true honour and nobleness of mind, they did far exceed us; not descending to those base offices, and pillages, which have been since practised; not so wholly intending their own lucre, as now we do. Our honour seems to add nothing to our carriage, our port or expense; a Lord with his page, a Knight with his lackey, here is sufficient attendance: pity it were that a house should stand empty, when a chamber will serve; a set table, and an ordinary diet were over troublesome, some Tavern or common Ordinary shall make their provision: to run in debt with the Mercers, and to undo the poor tradesmen, it is now grown to be the fashion of the times; to carry an high mind, and yet to stoop low, and to bite at every bait, these are the fruits of our honour, and herein we dishonour ourselves, I reverence true honour, acknowledging it a thing only proper to man, the special and principal outward image of God; but (I fear) it is now bleered either with apish toys, 〈◊〉 counterfeit shows, seeming wholly to rely upon genealogies and descents, having lost the true ground and foundation in the heart.  
I do not doubt, but as there are several kinds of creatures, so in the same kind there may be a great difference, 
A due respect unto honour.  for the virtues and good qualities: and therefore as in the earth, there are mines and veins of ●●●tall, a difference of mould. And as it is most manifest in all other kinds of dumb 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 posterity doth naturally affect to follow the steps of their ancestors; as likewise in regard of God's promise, who will be a father of his elect and of their seed; and according to the truth and certainty of his own nature, will continue his gracious mercies from generation to generation; but likewise in regard of the natural and inbred qualities, arising from the temper and consti●●tion of the seed. Thus God intending to take our manhood upon himself, he made choice of his own stock and family, even the tribe of I●da, the royal race for his parentage: and this doth make much for the dignity and honour of noble descents; though otherwise we must not herein presume too far, for the tribes are now confounded, and we are all the sons of Abraham. The father's virtues are not always entailed to his seed, the blood full often is tainted; and God's mercy in these days is enlarged, making no difference or acceptation of persons: for the last age brought forth a butcher's son, of as brave and as magnificent a spirit, as if he had been the son of Caesar.  
Having lost the nobleness of our minds, and discovered the counterfeit shows of our honour; give me leave 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 body, 
Our pastimes and sports.  take the most pleasing and the most natural actions, and they do always end with distaste and discontentment: the beasts are more sensual than man, and therefore should have a greater measure of sensual delights then man. Now in our pastimes and games, you shall observe as great labour in them, though otherwise it pass under the name of an honest recreation or exercise, as you shall find in the ordinary callings and vocations of men: and assoon you shall attain to the learning and perfection of their trades, as you shall grow cunning and skilful in these sports. To set aside all other pleasures, I will only insist in Hawking and Hunting.  
Consider (I pray) their great trouble and pains; such violent labour, such dangerous riding; the high ways cannot always contain them, but over the hedges and ditches; here begins the cry and the curse of the poor t●nant, who sits at a hard rent, and sees his corn spoiled; 
The supposed pleasure in Hunting.  then immediately follows the renting of garments, the tearing of flesh, the breaking of legs, the cracking of bones, their lives are not always secured, and thus they continue the whole day; sometimes through storms and tempests, sometimes enforced to wade through rivers and brooks, fasting sweeting, and wearied only with a conceit of their booty (here is excellent sport indeed): if they were to be hired, they would never undertake such troublesome and dangerous courses; than it would seem to be a mere slavery, as indeed it doth to their servants 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 prefer the life of a Carrier or a Post, far before theirs; with what speed do they gallop? I could wish they would give me leave to ask them one question, wherein consists the sport and delight in hunting? some say in the noise and cry of the Hounds; others in their careful curiosity and search in the pursuit; others in the exercise of their own bodies, and in their hope of the booty. I do not like this variety of opinions; shall I resolve you this one point? the pleasure which you so hotly and eagerly pursue in the chase, consists in the fancy and in your own apprehension; what a vain thing is it to seek for that in the woods, which indeed consists in your brain? ye carry it about you, and run to overtake your own shadow. This is a pleasure, because you conceive it so; persuade yourselves alike of any labour or travail, and you shall find a like ease and contentment. If the world were so persuaded, if it were the course and fashion of the times, to delight in religious exercises, and in the actions of piety and devotion, to lift up our hearts and our voices to God in a melodious quire, to temper our passions according to the sweet harmony 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 poor people: assuredly we should find far greater joy and contentment, (I speak according to the carnal and natural man, without reference to the inward comfort of God's spirit, which is a benefit unvaluable) then now we reap in these outrageous, troublesome, dangerous and bloody sports, which wholly savour of cruelty.  
As we are deluded in their sports, so likewise in their persons: I had thought that Huntsmen and Falconers had been in the nature of our Herdsmen; but in truth, they are well mounted and horsed, 
Of Huntsmen.  as if they were appointed for some service of war, all appareled in green, like the sons of May; they can talk and discourse of their forest laws, of state matters, and news at Court; they have their words of Art, their rules, and certain notions belonging to their profession: and were it not for such formality and ceremonies, the sport would be little respected.  
Thus briefly in effect, Beauty is as a fading flower, and serves to incense lust: Honour increaseth pride, the height makes greater the downfall: Wealth breeds carefulness, dejects the mind, and makes man a slave: Learning tends to confusion, great wisdom rather breeds a distaste, and a dislike in nature, then gives any contentment: All pleasures consist in the fancy, according to man's own apprehension. Now proportion these five several qualities, to the five several senses of man's body; wisdom to the sent, beauty to the sight, honour to the ear, wealth to the touch, pleasures to the taste. Suppose a man to consist of five senses, and to have the full measure of these five several objects; yet certain it is, that all the joys in the world can give his heart no true contentment; but the least sorrow and grief dejects the high mind, and brings down his courage. If thou hadst wealth, more wealth thou requirest, and in every action an excess is distasteful; but if in the midst of all thy joys, the least grief should assault thee; 
The least sorrow spoils all our joy.  suppose thou wert an absolute Monarch, and hadst the government of the whole world; that thou didst ride upon the shoulders of men, carried in triumph, treading upon thy captives and slaves; that thou hadst all carnal and all possible pleasures, which nature could afford thee: yet if thy tooth did but ache, if thy nail were but sore, if thy little finger were scorched with the fire, (for I will not speak of those more noble parts, the eye, the heart, the brain, the liver, and the rest), assuredly thou wouldst judge thyself a most miserable man, and shouldest take little joy or conten●ment in all those sports and delights.  
Suppose thou couldst distill all thy pleasures, and free them from sorrow, as it were separating their dross, so that many whole and entire perfections should be linked in thy person; 
One joy suppresses another.  yet observe, how one joy seems to prevent, overtake, and to extinguish the other. When thou sittest at table to meat, then farewell the delight, which thou tookest in thy morning exercises & sports; now thou must intend to please thy dainty and delicious palate: at length, for fear of a surfeit, farewell the sweet sin of gluttony; the afternoon will serve to visit to thy friends, but as thou comest, so there must be a time of departure; as was thy joy, so must be thy sorrow, the one will easily recompense the other. Upon thy return thou callest to thy stewards and clerks, to see the accounts of thy house; the overplus and surplusage of thy rents and estate▪ this indeed rejoiceth thy heart, and thus thou passest from joy unto joy, the whole time of thy pilgrimage. Suppose thou wert confined to any one of these delights, thou wouldst think thy life but a slavery; so than thy delight consists only in the variety. Suppose any man's mind were not so straggling, and extravagant as thine, but that he could tie himself and limit his own thoughts; certainly he should receive as much contentment in one, as thou dost in many. What doth this argue, but only that man (forsaking the fountain of all true goodness, in whom all joys are together knit and united, that enjoying him alone, we might have all fullness of joy and contentment, not by degrees, not in variety, not in succession, but altogether in every moment of eternity) Man having lost this only one good, seeks again for the same good, in the shadow thereof, through many changes and alterations, and not finding the same good, desires to please himself with variety?  
Suppose the whole day were spent in jollity and mirth, 
All joys are nothing without the night's rest.  yet if thou didst but want thy night's rest, all were nothing. Lord, how thine own thoughts would torment thee! how long and tedious would the time seem! how often wouldst thou wish and expect the light of the morning! then thou beginnest to acknowledge, that of all the joys in the world, there is none comparable to a sweet sleep; sleep, which refresheth the wearisome limbs, renews and quickens the faculties of the mind, restores the body to her wont strength, (it seems as an excellent emblem of the last resurrection), for in the day time our sports do proceed with consuming of our spirits, the decay of our strength, the weakening of our parts; but sleep must recompense all. Have I wrung out a confession? Now give me leave to work upon it. What is sleep, but the image of death? a want of sense and of motion, not capable either of joy or of sorrow. If our greatest contentment rest in our rest, and sleep be our greatest bliss; then our greatest joy consists in the privation of all joy, 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 have no joys at all, then to be fraught and filled with joys; for our joys are but toys, and the delights of this life are as the dreams of a shadow without staidness, foundation or consistency.  
If there be any joys in the creature, O the wonderful joys of him that created! 
The ascent of the mind unto God, by the ladder of the creatures.  he is the fountain of joy, and these are but drops: he is the sun of joy▪ and these are the rays, or the beams which he imparts unto nature. If I love beauty, I will first love him, and fasten mine eyes upon him, that is the fountain of beauty, and beauty itself: if I love honour or wealth, I will look upon him, who sits above in majesty, heaven is his throne, the earth is his footstool, whose treasures are infinite, who makes all things of nothing, he can enlarge his own Empire, create many infinite worlds for his own government. He that is proud of his own wealth or his honour, is indeed base minded, to content himself with so base an element as the earth; our pride and ambition looks much higher, above the stars, where God sits in perfect glory; where all the hallows of heaven are clothed with happiness and honour; here is the mark and scope of our desires, here we may claim our right by inheritance: for here we have our part and portion with them; there is but little joy in the creature, all an infinity to that little joy: 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 joy to secure us of happiness; non ancillam ament, qui dominam ambiunt, if we come as suitors to the Mistress, let us scorn to fall in love with the handmaid.  
This I speak, supposing there were some joy in the creature, which if there were any, thy mind might be transported and carried, by the ladder or bridge of the creatures, to the love of thy creator. For as it pleased God to ordain a ceremonial law, differing from the natural law, according to the wisdom of his own institution: so assuredly the mind of man, which delights in nothing so much as in mysteries, may make whole nature a ceremony, and all the creatures types and resemblances of spiritual things; for thus the land of promise did figure out the heavenly jerusalem, and this I cannot dislike in the practice of any man's private devotion.  
But I must call to mind my first intention, which was to prove that the joy of the creature was only vanity, and this shall appear by these three circumstances. 1. The variety of men's judgements in the choice of their own happiness, which certainly proceeds from the fancy; for right reason hath but one only foundation, and God will not admit any difference. 2. This their conceited or supposed happiness never consists in the present; insomuch that man can never say unto himself now I am happy: but his happiness is always either passed, gone and already spent, or else coming in expectation; like some desperate debt, when fair promises serve for our payment. 3. 
3. Grounds to prove that there is no happiness in this world.  Few or none will ever acknowledge themselves to have been happy, but yet still are verily persuaded, that there is some happiness, though not in the state and condition of life, which they themselves do profess: as if there were some common fame or report of some new wonder, that should be, which indeed never was; and inquisition being made, for the trial of the truth, every man lays it to an other man's charge, and no man dares stand to justify it.  
He that shall peruse Aristotle's Ethics, will wonder how it is possible, that there should be so many several opinions concerning happiness; 
1. The variety of opinions concerning happiness.  when as the end of man, whereunto every man is ordained seems to be that happiness. And strange it is, that man alone should so much mistake himself in his own end; and yet Saint Austen sets down a far greater number of different opinions concerning happiness. To let pass the heathen Philosophers, and to suffer them to oppose each other▪ that so being mutually weakened, the Christian man may with more ease carry the triumph: Consider I pray the daily actions of men, some intent nothing but their pleasures and sports; others their greatness and honour; some drudge for their wealth, others desire to seem valiant: Many men whose pride exceeds their wit, will boast of those things in themselves, which notwithstanding in others they hold very mean, base and contemptible. If they have no good parts of their own to commend them, than they will boast of their blood and their parentage; while others flatter themselves with this conceit, that although they carry no great outward show in the world, nor are not much regarded, yet their wealth is greater than it is usually taken for, etc. Some know how to make themselves 〈◊〉 ●nd trim, and are proud of their beauty and comeliness, and do expect wonders in their marriage: and sometimes they are proud of their clothes and apparel, and therein they commit a point of injustice, to seize upon that glory, which belongs to another: for the worm should brag of his silk as of his own excrement; and the tailor should boast of his fashions. And some there are, who wanting all these, yet supposing themselves to have a good natural wit, begin to condemn nature, that hath not proportioned all her gifts accordingly. I could be infinite in this kind of vanity, but Poets and Players daily discover it; and therefore I will ease myself of that labour.  
Suppose we did agree for the quality, what it were to be happy, then let us search for the person; 
2. No man accounts himself happy for the present.  where is this happy man, who might be said for the present to enjoy this happiness? It is a common proverb, that young men live in their hopes, old men in their memories; it should seem that young men have not (as yet) strength to shoot so far as the mark; (for all aim at happiness): and it should seem that old men shoot beyond the mark; for they can discourse what they have been with their bows and their arrows, at the siege of Bullen. Thus young men, and old men, are generally excluded from happiness: and speaking of young and old, I must needs include the middle age, or the middle sort of men, as according to our natural course, so according to the course of our misery. For happiness is the end of man; now if any should attain his own end, or his own proper place, assuredly he would rest satisfied, and contented therein. But it is as proper to man, as is the nature of man, to be full of change and variety; he never rest, but is altering his buildings, changing his garments, intending new courses; as if he were to find out some new passage, a shorter cut unto happiness, whereof the ancients were ignorant. Lord, how he flatters himself with vain hopes! sometimes of himself, sometimes of the young child in the cradle; if his debts were but paid, he would live very happily and well; if his mother in law were gone, his estate would be great; though now he lives in some poverty and want, yet he hath an old kinsman that intends to make him his heir: mundus vult decipi, men desire to be flattered, and for want of parasites, they will flatter themselves. I have seen the grey beard, gape after the death of his young nenephew, and to expect the inheritance for want of issue male to succeed: thus waking we dream, and can discourse of the shortness of man's life, expect the departure of others, but for ourselves we find little change or alteration in our bodies: we deceive ourselves with our own years, our constitution, or calling to mind the long lives of some of our parents: others sickened indeed and died by accident, casualty, and chance, but we will prevent that in ourselves.  
Thus is the world deluded with hopes, and men go a whoring after their own inventions; the person is as uncertain as is the quality, for we cannot resolve what happiness is, nor do we know where to find out that happy man (I speak only of such a happiness as may be competent and agreeable to our present condition): 
3. Denying happiness in ourselves, do suppose it in others.  for as yet I never heard any man account himself happy, but still something was wanting, and yet we are well persuaded, that there is some happiness in nature, and therefore we would charge others to be happy in respect of ourselves; uberior seges est alienis semper in agris, always thy neighbour's ground is better than thine, he is the happy 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 seem to accuse their own condition, to lay the whole burden of their grief upon others, and therefore did fly unto mercy, for succour and relief. If neither opinions nor complaints will suffice, then in others you shall observe, a more malicious and treacherous nature; for they are apt to envy and malign other men's good fortunes, and envy doth always accompany greatness: our corrupted nature seems to stir up a kind of emulation, for all things here stand in reference to others, the height and greatness of the one, makes for the baseness and poverty of the other; no prince can subsist without subjects, no Lord without slaves, no master without servants; the one is apt to wrong and oppress, the other to envy and revolt, and in both you shall discern nature's corruption.  
Still we desire to comfort ourselves that there is some happiness, that so we might receive joy though not in the present possession, yet in the hope or expectation. And to this end, see the cunning & subtle ●ua●●on of this world, ante obitum nemo supremaque funera foelix. Happiness it should seem is buried, no man is happy before his death: as if a man should then account himself happy, when he is passed his account, and lies in the grave, (I speak according to the natural man); & this procrastination of happiness, I suppose to be an absolute denial of happiness, for indeed nature cannot supply it. And this appears, not only in the several persons of men, whom you may tax with affections, & who might mistake in their ends; but consider whole mankind, and you shall observe, that some nations think other nations to be happy, in respect of themselves: stocks, families & kindreds do the like, and generally all the states of men, seeing no just cause in themselves, wherein they might glory, begin to commend and desire an other state and condition of life, 
Every man d●slikes his own state of life.  nemo sua sort contentus. The Merchant commends the life of a scholar, a scholar desiring some practical employments in his speculative studies, desires the life of a soldier; the soldier crie●, dulce bellum in expertis, and he desires the lawyer's gown, and that his combat might only consist in words, and his quarrel be tried at the bar. T●us we find a dislike in our own, and suppose some contentment in theirs; like sick men, who sometimes turn on the one side, sometimes on the other; now in the cha●●e▪ then in the bed, strait in this room, immediately in that room, seeking ease and rest, but fail in their purposes.  
Seeing we are thus well persuaded of other men's states and courses of life, (though otherwise we are in some dislike with our own), I cannot sufficiently discharge mine own duty and conscience, unless I shall speak of those miseries, which are proper and peculiar to every state in particular. 
Miseries in all the states of men.  As I hope I shall not provoke whole mankind against me, when I discover their fall and corruption; so (without exception) I may speak of the vices and miseries of each state in particular. For it is proper to misery, to groan; proper to sin, for to cry for vengeance; neither misery nor sin can long be concealed: and it is our greatest misery, that we think it a shame and a disparagement to ourselves to have them discovered. We are not ashamed of the corruption, but that it should be made manifest, here is our grief; whereas the first degree to the cure, is the right knowledge of the disease.  
Heaven and earth standing in opposition to each other, the deeper you sink in the one, the more remote you are from the other. Suppose these worldly joys to be the shadows of true joys, (as indeed they are no more than the shadows), if I set the shadow before me, than the light is behind me; if the light be before me, the shadow is behind me; respecting the one, I neglect the other: the love of heaven and of earth cannot together subsist, 
The love of heaven and earth cannot together subsist.  no man can serve two masters. The shadow of the earth causeth the eclipse of the Moon; and the Moon very fitly resembles the state of man, as being the lowest of the celestial Orbs, and in regard of her mutable and changeable condition. If I desire to prepare man for a heavenly bliss, needs I must first wean him from the moderate love of his own fl●sh, laying open the miseries which are incident to whole mankind, from which no state is exempted; herein I shall follow the example of God himself, who mixeth all our joys with the spice of sorrow: and in the last clause of our lives before our death, (desiring then especially to draw us to himself), his providence hath so appointed, that long diseases should better instruct us of the true state of this world, than all our experience in the whole course of this world. Then we see our weakness, our miseries, and what we are in ourselves; then we see the vanity of all our worldly joys, that so detesting and abhorring them, (esteeming them no otherwise then indeed they are), our whole comfort might reside in the only hope of his mercy, and we be as willing to forsake this world, as ever we were to enjoy it.  
Thus necessity may seem to enforce me, that I leave nothing unsearched, where happiness might be concealed or hid; consider likewise the principal intent of this Treatise, for I did propose unto myself four things in this second part. 1. 
The author proposed four things to himself in this second part.  That in discovering our miseries, both in ourselves and in respect of the creatures, we might truly confess them to be the punishments of sin. 2. That our miseries being once discovered, and we ourselves being truly acquainted with the state of our nature, we might take some dislike and distaste in nature; whereby from the depth of our sorrow, we might have safe refuge to the depth of God's mercy. 3. Lest there should be any obstacle in the way to hinder our approach unto God, I thought fit, to set our own tents and Tabernacles on fire, to make our homebred joys and delights vanish in smoke: for they are but vanities, such as should not withhold us from the pursuit of our happiness. 4. That being touched with the miseries, and no way puffed up with the vanities, we might acknowledge God in both, expecting a time of liberty and freedom; when God shall wipe away the tears from our eyes, and according to his mercy, in stead of this shadow, shall impart the truth of his happiness.  
Intending to speak of the s●u●r●ll states of men, to search where I might find out true ●oy and contentment in nature, I must confess, that as in all other things, so here especially I shall be most defective; lest an offence should be taken where an offence is not given. God forbid, that I should so far wrong mine own soul, 
The particular miseries of man, are greater than the general.  and mine own conscience, as that I should justly offend the least of my brethren: though true it is, that sore backs must not be touched; yet if I shall intend the cure, needs I must launce the impostume. Suppose I should speak of their miseries, with great diligence and good observation; yet certain it is, that as the actual sin of every man in particular, is much more grievous than his original: so assuredly the judgements, which befall every private man in particular, are much greater than these, which are incident to the whole nature in general. And of these particular punishments, I cannot take any due knowledge, but must leave them tanquam terram remotam incognitam, to be searched out by the godly and daily meditation of every religious and devout man; who in the clause and latter end of the day, calling himself to the account of his forepast life, together with the actions of that present day, shall therein find the undoubted fruit o● God's justice; and if our sins have passed without remorse of conscience, than this examination (wherein we call ourselves to account) shall serve as a sufficient occasion, to stir us up to repentance and sorrow, unà cum nube testi●●●▪ with a cloud of witnesses, all our distilling tears, all our sobs and our sighs confessing our sins.  
For the common sort of men, I might well reckon them among beasts, vulgus hominum, inter vulgus animalium, 
The poorer sort of men.  they are always carried with shows and never apprehend the truth, their delights are all beastly, they seem not to have the least spark of a spirit; this common sort is likewise the poorest sort, so that generally man is very needy and poor, though otherwise he is ashamed of his poverty; and seeing that man requires more helps, than the rest of the creatures, as clothes for his nakedness, physic for his health, a house for his habitation, therefore the wants of men are far greater than the wants of the creatures. For I have often seen and observed in the streets, an old blind decrepit man full of sores, and inward grief; hungry, naked, cold, comfortless & harbourless, without patience to sustain his grief, without any help to relieve him, without any counsel to comfort him, without fear of God's justice, without hope of God's mercy, which as at all times, so most especially in such distress should be the sole comfort of a christian man. ay protest before God that were it not, for the hope of my happiness, and that I did truly believe the miseries of this life, to be the just punishments of sin, I should much prefer the condition of dumb creatures, before the state of man.  
For the better sort of men (for so the world accounteth them) I mean the rich men of this world, if borne to great fortunes, than they never understand their own happiness, for contraries are best known by their contraries; 
The better sort of men.  they are right miserable men, because they never tasted of misery, they know not plenty, because they know not penury. Lands of our own purchase, houses of our own building, are always best pleasing unto us; what hath descended by inheritance, vix ea nostra voco: as we know not the pains in the getting, so commonly we do not taste the sweetness in the enjoying; if otherwise from base and mean condition they be raised, they shall find it a great difficulty with the change of their fortunes, to change their own minds, and to forget their first selves; they shall hardly learn the art of magnificence. And generally in the rich men of this world, when I consider the largeness of their means, how it serves to many of them, as fuel to their luxury and riot, insomuch that they do not number half their days, but in the middle course of their age, they are tormented with coughs, with aches, with gouts, with dropsies and stones; and that which I have observed in some of them, the greatness of their estate entailed and descending upon them, cannot countervail some hereditary disease, which they likewise receive from their parents: in truth I do not envy their estate, for I am verily persuaded, that there may be as much contentment and happiness in the poorest cottage, as in the greatest palace. But I will descend more particularly to the states of men, only insisting in the more noble professions of men, which seem to be the happy callings here upon earth, and wherein they place their happiness, I will show their misery.  
judicium incipiat à domo Dei, I should first begin with the house of God; but I pray pardon me, if I forbear to speak of the grievances and complaints of the Clergy: 
The Clergy.  they are many, in stead of the ancient privileges, and liberties of the Church, which seem to be grounded in nature, in regard of the high excellency of their profession, and therefore have been practised among all nations, but principally expressed in the Levitical law; and so translated from the Synagogue to the Church, observed in all ancient times, in the Primitive age. It were to be wished that they had but the common liberty of subjects; for all others, they have their voices and suffrages in making their own laws▪ the husbandmen in the choice of their Knights; the Tradesmen in the choice of their Burgesses; it were to be wished that the Clergy were not wholly excluded; being indeed more subject to penal laws, than any other state in the kingdom.  
Pannormitan saith▪ Laici semper sunt infensi clericis; it should seem, that together with the head, the members are crucified▪ crucified not always in blood, but with shame and with contempt; while soldiers cast lots for our garments, the revenues of the Church made a prey for the infidel: yet I do not doubt of God's mercy, but they shall receive the full benefit of our labours, notwithstanding they hate our persons, and despise our profession; for so we ourselves have justly deserved. 
Their comfort.  Do they contemn us? God forbid, but we should more contemn ourselves, for we preach and profess mortification; dust we are, and therefore fit to be trodden on, to sustain all injuries and wrongs; dust we are, and therefore fit to be scattered with every wind, subject to the blasts and reproaches of every foul mouth. But lest our enemies should herein rejoice; let them know, that it is a part of our duty, to despise their despite, to neglect their neglect, to contemn their contempt. And therefore here is our comfort, (a comfort only proper & peculiar to priesthood), though we are encompassed with thorns, yet we can so wind and twist these thorns, as that we can make them a crown of thorns; we can extract an oil of gladness and joy, out of the midst of affliction and sorrow: if thorns tend to our pain, yet our glory shall consist in a crown, in a crown of thorns: I will now come to the gentry, which is generally reputed, as one of the happy states in the kingdom.  
A strange judgement hath lately befallen them; while they continued in their own countries, kept great houses, 
The Gentry.  much hospitality, attended on with troops and numbers of servants, their tenants living happily under their shadow, certainly they lived in great honour and plenty. But now, since they have so much improved their estates, ra'ckt their poor tenants, given over housekeeping, and live retiredlie, scarce any of them, that live within the compass of their own means; but every man outstrips his own fortunes, carrying a sail too great for the burden of his vessel; in so much that foreign nations do justly wonder at the dissolute gentry of England.  
The truth is, that this retired life of the gentry; draws with it far greater charge and expense, than was formerly spent in hospitality: not only because it gives occasion, 
Their miseries.  to their dissolute gaming, and riot: but many houses being kept, for the several seasons of the year, prove very chargeable; the furniture belonging to the house, never so curious and exquisite; such cupboards of plate, such hangings, cushions, and needlework; the apparel so costly and chargeable, the diet so delicate, as rejecting meat of the shambles, and feeding on outlandish fruits, spices, and wines: all their other attempts seasoned with vain glory, and a fond opinion of their own reputation and honour; together with an affectation of titles, prove the more chargeable: in so much, that the fourth part of that charge, being spent in home-bread and country provision, would in a far more ample manner suffice. And surely it would be more agreeable to our nature, for if these outlandish commodities had been so befitting our bodies, certainly God in his wisdom and providence, would have disposed our climate accordingly; what a madness or folly were it in us, to seek to equal other nations in their own wa●es? We must conform ourselves to the soil, and not think to reduce nature to our wills and appetites: or if in the times of war, when force, violence, and bloodshed served for the payment, some might have their commodities in a more plentiful manner; yet in peaceable times, when things are bought at a valuable price, and wares exchanged for wares, there being such a difference in the valuation of both, it seems to be intolerable. The ancient glory of England did consist in the strength of our Country, in the multitudes of our servants, and in the most abounding and plentiful provision; and herein we do as far exceed them, as they do us, in their silks, their spices, their oils, or their wines.  
A second vanity in our Gentry, is, their needless and unprofitable buildings, especially when Citizens turn Gentlemen, 
Their needless buildings.  they will not endure any longer to be incaged within their own shops; they must have full elbow-room, and their buildings must raise their names, & continue their memories, being (as it should seem) otherwise somewhat mean and obscure in themselves. Thus they build great houses, and keep small houses; which seems to imply a contradiction, were there not an inside, and an outside; for an house doth not only consist of walls and foundations. And sometimes they build, when they cannot keep, and commonly they are overtaken with their own buildings; the imperfect work standing at a stay, for want of money to pay the workmen; while the neighbours, and passengers smile at their indiscretion and improvidence. But suppose these buildings were finished, whereas the delight should consist in the use, it falls out far otherwise; and argues rather a giddy mind, desiring employment, together with a dream of joy, conceived in the imagination, than any sufficient means to give them contentment: for seldom or never do they enjoy their own labours, but either tenants suffer them forthwith to decay, or else their charge is continued (being absent) in maintaining their buildings. The unthrifty and prodigal heir is sooner alured to the sale; and in his sale, hath seldom relation to their charge in the building.  
In their estate of land, how exceedingly do they perplex themselves with their continual purchases? if they could but procure a more competent demain, they would rest satisfied: when they have gotten this demain, yet still there will remain a desire to purchase all that lies in one leavell, all that holds by one tenure, 
Their fond purchases.  they must enlarge their parks. And being by these means always bare and needy, wanting for the present, (though otherwise they may intent the plenty and good of their posterity), they must strain themselves to take up money upon hard terms, to purchase their neighbour's ground, for there is but a hedge that parts it. Assuredly, unless we shall first enclose our own thoughts, and hedge up our wills, and our appetites, the whole earth can give us little contentment; the triangle heart cannot be filled up and replenished with the circular earth.  
Not only in their continual purchases, but likewise in their present possessions, how are they troubled and disquieted in thoughts? For as the mind of man is gripple and needy, 
Their many writings.  and therefore desires to enlarge his own substance: so is the same mind doubtful, suspicious, and fearful of any ill accident; and therefore desires by all possible means, to secure herself of her own. And hence it is, that they so exceedingly entangle and inveigle themselves, with many writings, and conveyances, the Scriveners & Clerks are always employed; and yet the truth is, that in stead of securing themselves, through the multiplicity of writings, they cause starting holes, and give occasion of strife. O happy was the old world! when all things passed by word of mouth, or else a few lines subscribed with the mark of a cross, and the seal of a tooth did suffice: when in these days (I am verily persuaded) that, what with writings, conveyances, bills of Chancery, proceedings of Court, the whole land (which we inhabit) might be spread over and covered, as with a garment; yet all will not serve for our security.  
In their conveyances observe how curious they are, the possession is given to one, to the use of another; the reversion to a third, in the behalf of a fourth; with such nice clauses and conditions, 
Their nice conveyances.  so many provisoes, such feoffees of trust; that if a boy, or a Sophister in Cambridge should propose such notions and ends to himself, we should presently condemn them, as being the fruits of an idle brain: for speculations must not always be reduced to practice; things cannot so well square outwardly in the actions, as they do inwardly in the thoughts. Strange it is to separate the use from the thing; as if you would suppose a fruit without a root: the creatures are ordained only for our use, and more we cannot partake of them then the use; so that it is a fallacy in nature, to distinguish one from the other. Again, whole nature is corrupted; the more you entangle yourself, the more you shall find the corruption; the more feoffees of trust, always the worse dealing; the more executors, the slower execution. Let your yea, be yea, and your nay, nay; nature contents herself with the fewest instruments, and works by the easiest and plainest manner; and this should be a precedent for their practice.  
Lastly, how do they trouble and busy themselves with entails? as if they would alter the state and condition of this world; which being a world of change and alteration, ex generatione unius, fit corruptio alterius: They lay deep foundations, and desire a settled state of continuance and perpetuity here upon earth; but it is already resolved, that it is easier to dissolve, then to compose. 
Their needless entails.  Nothing can be done by law, which by the same law cannot be dissolved: & thus their intailes are either needless, or indeed do cause and stir up such fears and jealousies between kinsmen and brethren, as that they prove to be the only causes, both of the breach of their love, 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 unkindly, as it is thought to be done in regard of the entail; but (saith the eldest brother) it lies in my power to cut that short. These words are carried to the younger; here begins the practice of servants, and other kinsmen, who hope to gain by his loss. Words multiplying, give way to distasteful actions; first, the wasting of woods, the impoverishing of the grounds, decay of the buildings; at length it breaks forth to the cutting off of the entail: though it be chargeable in the doing, yet he will not forbear it. Thus the entail cannot secure it from 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 here upon earth, God confoundeth their tongues, and brings their work to confusion.  
The best kind of entail is, to have his goods honestly gotten; to bring up his children in God's fear; 
The best entail.  not to acquaint them with any wasteful course of expense; to leave a good report behind him, the good wishes, and furtherance of all his bordering neighbours, and kinsmen; to leave his estate not entangled, nor to over-trouble himself with these new & strange conveyances; to leave it to the sole protection & providence of God; Domini est terra & plenitudo eius: Lord I give thee humble thanks for mine own use and employment; and if my sons, according to the flesh, shall not succeed me; then let thy sons, according to the spirit, be heirs of thy promised land, etc.  
Me thinks I see our Lawyers hold fast to the gentry; and therefore I must speak of them in the next place. If the earth itself were stable & constant, 
The Lawyers.  assuredly they have laid a very strong and sure foundation. For as long as hedges and Cottages endure; so long seizures, tenors, and trespasses shall continue. But here is the misery, lex terrae simul cum terra ruet: at the general earthquake and dissolution of this world, when all hedges and Cottages shall fall, then where shall we sue for a trespass?  
Notwithstanding that I am verily persuaded, that they are as just, as upright, as free from bribery and extortion, 
Their slanders.  and every way as sufficient and painful in their own profession, as any other state in the kingdom. 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 envied, or maligned, then theirs: which I cannot altogether ascribe to the corruption, and ill disposition of others, but even their profession itself seems (in some sort) to produce it. As God speaks, Vae Assur virgae furocis mei: the instruments of justice, are always fearful, but seldom do stir up true love, and affection. This envy and hate to their persons, hath raised up many malicious slanders, and hath laid many false imputations upon 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 think, that God in his providence hath so fitly ordained it, as prophesying, or prescribing a lesson; that the timber in Westminster Hall, should neither admit cobweb, nor spider: and God make us thankful for the free course of our justice.  
God forbid that other men's reproaches and slanders should make them miserable. Envy may follow, but shall never be able to suppress, or to overtake the virtuous and innocent. Then let us consider them in themselves, 
Their harsh study.  in their persons, and in their profession. The niceties and subtleties of Law, as they do infinitely exceed for number; so they come near, even for the difficulty of knowledge, to the highest and profoundest mysteries of our Christian faith, and religion. The study itself 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 voluntary, casual, and on the one side proceed from an error; so this infinite course of their studies, can never admit a right order or method, which in all our natural knowledge, gives us the greatest ease and contentment: but here, only the method of time, according to the variety of accidents, as things have fallen out, as cases have been adjudged, so their books of reports must serve to inform them. Sometimes again, the judgements of those great Sages do much differ; and the Law doth altar and vary, 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 infancy and institution; and therefore our natural knowledge, our Philosophy, hath descended to us, through a continual succession of all ages, without impeachment or contradiction.  
Their practice may truly be called practice, and nothing but practice; for no state of life is so troublesome and laborious as theirs: 
Their troublesome practice.  such days of essoin, such days of appearance; so many writs, so many actions, so many offices, so many courts, so many motions; such judgements, such orders, that I protest before God, if there were such trouble in purchasing heaven, and procuring my eternal happiness, as there is sometimes in the recovering but of a rood of ground, I should half despair to attain it. What throngs and multitudes of Clients daily attend them? I commend the wisdom of our forefathers, who close by the hall, erected a Church, where they might take the open air, and find it as empty, as they left the other peopled, and furnished. How are they continually busied? I could heartily wish that there were more minutes in the hour, more hours in the day, more days in the week, more weeks in the year, more years in their age, that at length they might find out some spare time to serve God, to intend the actions of nature, to take their own ease and recreation. For now they are over busied in their bricks, and their straw, to lay the foundation of their own names and gentility; that teaching other men their landmarks and bounds, they may likewise intend their own private enclosures. Welfare the scholars contentment, who if he enjoy nothing else, yet surely he doth enjoy himself; valuing himself above the price of the whole world: and therein consists the greatness of his wealth, using the turbulent waves of his own passions, and the sweet calm of his intellectual faculties, not distracted with any wandering employments, besides himself.  
Before I can be dismissed the Court, I pray give me leave to make one motion to the judges. When they ride to their Assizes, all the whole country attends them, (for they bear the King's person): the Sheriffs, the under-sheriffes, 
The judges.  Bailiffs, Constables, Headboroughs; all must wait upon them, with Halberds, Pikes, Bills, while all the people stand gazing, and beholding them. Assoon as the great Assizes are ended, and their Lordships gone and departed, than 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 judges were either like the condemned prisoners, or the prisoners like them; for both are attended alike, we gaze and look upon both, and both are alike carried to the place of execution. The judges (I confess) have somewhat the greater distance, and this distance is the sole difference; for certainly they are carried, the further they go, the nearer they approach to the place of execution: notwithstanding they ride in their circuits, yet they shall come to a period. In every great vacation, some of them drop, and here the judges like condemned men, are now brought to the place of execution; they that can give life to others, in sparing their lives, cannot add a days respite to their own: judges they are, and yet like poor delinquents, they shall stand at God's bar, where no appeal shall be allowed them, and therein their condition is no more than equal to ours.  
From the suburbs, where I will leave the Lawyers, let us come to the rich Citizens: If now they live in plenty and wealth, it is well known that (in their younger years) their wealth hath been gotten by sparing, thriftiness and wants; 
The Citizens.  if they please to cast up accounts, they shall find themselves so much indebted to themselves, as that besides the interest, they shall hardly be able to make restitution for the principal. Now that their stomachs begin to fail them, no marvel if they be served up with full dishes, and a plentiful table; for if they would suppose the meat to be painted, it would as well suffice their appetites. Now that they are troubled with gouts, with palsies, and the weakness of old age, they begin to keep a stable well furnished with horses, as if they were to grow young again, and did intend to become horsemen or ti●ters; they conceive as much joy to see their servants use them, as if their own crazy bodies were thereby exercised.  
In telling over great sums of money our fingers grow black: as yet I never knew any man, that by his husbandry and honest manual labour could ever attain to an Alderman's wealth. The Citizens know how to estimate the laying out of their money, their freedom and trade, their skill in buying and selling, playing upon advantage with other men's ignorance, and to undervalue poor men's labours: yet they must not take it unkindly, if sometimes their Charters be called in question; for the Church hath lost all her privileges, 
Their wealth.  which certainly were grounded upon a far greater right. Neither will I examine, whether Companies and Corporations be prejudicial to a public state; sure I am, that such societies of men never made laws or orders amongst themselves, prejudicial to themselves. God send that the secrets and mysteries of trades, (whereof I am wholly ignorant, and which are best known to themselves), may well stand with upright and just dealing. Indeed being once made Magistrates, than they begin to look unto measures, and weights; and therein we commend their justice, and do well hope, and do heartily wish, that their own wealth had been gotten with like measure. But if by engrossing of wares, and monopolising of commodities, they have exceedingly enriched themselves, let them not think with a small sum of money, bestowed upon Hospitals, to make restitution; for the punishment must always be answerable to the offence.  
Their dainty living makes them the more tender; being well fed, and warmly clothed, yet they cannot prevent all unseasonable weather; and therefore sometimes they are overtaken, 
Their miseries.  they sicken and die, with a little wet, or a small cold: according to the fashion of the old world, every man ought to accustom himself to endure some hardness. The greatness of their wealth is not always for the safety of their persons; sometimes it serves to stir up jealousies and fears; full often have I seen it scattered by heirs and executors. I commend their wisdom in getting of wealth, if it be by honest and just means; but I do not commend many of their judgements, who know not, that the happiness of wealth consists in the use. Or rather I will prove charitable, to think them very just in all their dealings; just (I say) if not to all others, yet to themselves: for knowing that they deserve little, they desire to bestow little upon themselves, but to leave it to others, who happily may better deserve it. And as it is gotten, so it is spent; we must pass our inheritance with the same right and title, wherewith it was purchased: if it were gotten with dishonesty, assuredly it will be spent with dishonesty, res transit cum suo onere. When all their whole life is past, me thinks it is like one of their shows, wherein Pageants are gazed upon in the day time, and in the night are dissolved; the day following some little remnant is hung up in their halls, and the rest passeth away like a shadow, without any further mention or memory.  
Suppose me to be a wandering pilgrim now in the state of the way, directing my course unto happiness. I should lose myself in these thickers and groves, and should prove very tedious to the reader, 
He recalls himself.  unless I should have often recourse to my Card, consider my first intended scope, and give an account of my travel. Hitherto I have made a diligent search, where in this world I might find out contentment, and happiness; or where any true joy might seem to inhabit. First I began with the Church, where I found nothing but ruins, all in decay, spoiled of her substance. From thence I went to the fruitful and pleasant soils, where I found that the Gentry were likewise very miserable in their own kind. At length I made bold to speak of the Law, as if I had been served up with a Process, to appear at the bar, where I found no rest, no peace, no contentment. Then I went to the City walls, where in every street, I made inquiry for happiness, at what sign this happiness might dwell, in what trade, course and condition of life. And receiving no manner of satisfaction, yet hearing much talk and news of the Court, and of the greatness of our Nobles, I will presume to go, and knock at the Court gates, there to inquire, whether true joy and happiness be a follower and attendant of theirs; to what stock or family, to what state or faction, she is chained and united; whether she keeps her certain lodging, or sometimes undertakes a progress; yet still resides, and is conversant with them, or at least with some of them, as the favour and fortune of the times shall best serve for their greatness.  
When I look up to the Nobles, they seem at first sight, to be like stars in the firmament, all clothed with happiness and honour; but when I come nearer, 
The Nobles.  I see that no state of men is so dangerous. Some of them in their own proud and ambitious desires, preventing and supplanting each other; in so much that in stead of noble blood, they seem to consist of quicksilver, or some spirit of blood: either they must build castles in the air, or else they will pull down upon their own heads the tower of confusion: they know not the state of consistency, that things may exceed as well in their greatness and growth, as in their smallness and diminution. Look to the framing and constitution of man's body, all other parts, excepting the head, must have their fellows & their associates in like proportion with themselves; feet, legs, thighs, arms, ribs, all of them have others equal to themselves: to exceed and to swell up, were as great a deformity and as dangerous, as to pine and to be diminished; they must all of them keep the same proportion, and all come under the head, by the length of a whole neck.  
Be their estate never so great, their revenues never so large, yet still their charge and expense seems to balance them, if not to exceed them: and all things deducted, little remains; which in effect is as much, as if I had little substance, 
Their miseries.  and less use and employment for my little substance. The last age hath much eclipsed their greatness, reducing as all waters to one fountain, all light to one Sun, so all power and obedience to one stock, observing an equality of justice to all the several members under one head: for you shall observe, that the great offices of the kingdom have failed, whose power did seem to exceed the fit and due bounds of subjection. The highest titles of dignity and honour have failed: for as in the natural body, so in the political body, there should be a certain 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 love of the people, which they shall find, if not dangerous, yet fruitless and wholly unprofitable. But most commonly they are subject to hate, and therefore servants must be appointed, as to carry up their trains behind them, so to support their hate, that they themselves might be secured from fear, and that the least aspersion of words might not touch their honours. And sometimes these servants though innocent in themselves, and very well deserving, (but Lords must not be over much indebted for great services) they must be made a public example of justice; for thus it falls out with nobles, even from the time of their infancy, being taught and instructed by their schoolmasters; others whom they love, shall smart and be corrected for their negligence.  
From nobles, I must ascend by degrees unto Princes, and if there were any true joy in the creature, I do suppose it would be found in their persons: for so the world esteems them happy and great. And no marvel, for they bear the person of us all, and therefore great reason, that as we receive from them our plenty, our peace, and our happiness; so we should again return and restore unto them with due thankfulness, 
Princes.  as part of our plenty in our subsidies, our labours and services in performing our homage, to recompense their care and watchfulness: so likewise part of our happiness (for nothing should be excluded from the royal prerogative). And thus we should conceive, that as the princely estate contains all other states of men within the Sphere of his government; so it should pa●●ake in a large measure all their happiness. And as it is the highest estate here upon earth, so it should most freely escape from these earthly contagions; while the whole burden and weight of the miseries do fall and light upon others. And thus in their persons, I might consider all the happiness, which is incident to whole mankind: not presuming to speak of Gods anointed, without due reverence, I will briefly touch their miseries.  
First for their persons, notwithstanding their continual intelligence, their watchfulness and care for the security of their own persons and states: 
Their danger.  yet certainly the poor man in his homely cottage lives with far greater safety, and sometimes with much more contentment, than they do in their royal palaces. They have a guard I confess, many servants and officers appointed for defence of themselves: but here is the mischief, quis custodiet ipsos custodes, who shall guard them from their own guard? or who knows, whether their servants receive any pensions from their enemies? As they sit highest, and in the greatest view and appearance, so they serve as the fairest marks to be aimed at. And therefore in regard of the eminency of their estate, and the greatness of their parsonage, amidst the throng and multitudes of dangers and perils, many things may be allowed and tolerated in them, for securing themselves, which to a man of a private condition were mere injustice, wrong and oppression. Suppose the imprisonment or punishment of any one of his subjects, by way of prevention or caution to an ensuing mischief: this is tolerable I confess, but herein I fear, lest many Princes have exceeded the bounds of honesty, and justice. Yet I may speak it to God's glory and to our own comfort, the days here in England were never so free from fear and suspicion, as they are at this present, under the happy government of our most gracious King james: who herein seems to excel all other princes, that so great learning and such a deep understanding, should be accompanied with such a harmless and innocent disposition. And this serves for his best shield of defence, against all foreign invasions, or homebred conspiracies: God make us thankful for these blessings, and long preserve his reign over us, etc.  
In the times of their wars, the common practice and desire of Princes is, to add kingdoms to kingdoms; which if they should effect, 
In their wars.  with much bloodshed and slaughter of their people, yet therein they should not any way increase their own wealth; they should not strengthen their power, but should fight with distracted forces, and make themselves less secure of their own: imperia mole ruunt sua, kingdoms must have their bounds, and I hope (by God's grace) I shall see the Turkish Empire fall with his own weight. Again in peaceable times, 
In peace.  and at their own homes, as all men desire to observe and to please them; so sometimes they desire as much, and shall find it a work of far greater difficulty, to give contentment to the whole commons in general, as their subjects do to them in particular: and here is some part of requital, some kind of recompense, as all to one, so one to all.  
If their happiness consists in their government and rule, for in all other things their servants do share with them, in their diet, their garments, their gardens, their palaces, their pleasures: yet all men have not the like practical disposition to delight in government; 
Wherein their happiness consists.  sometimes it is committed to others; and there may be an angelical contemplation, full of sweet comfort, without this worldly and troublesome employment: The last Roman Emperor was more addicted to his private studies, then to the managing of his own public state. But suppose, that as Princes are the fountains of power, and cannot bereave themselves of their power, nor cannot impart an independent power unto others, they should therefore take the sole government into their own hands; yet sometimes (through a tractable and good nature) they are easily entreated, I will not say overruled, (which is the same in effect) by others; especially considering, that it cannot stand with their own greatness, to search all things themselves, and therefore they must of necessity borrow their information from others: now here is an excellent point of wisdom, when under colour of advise and good counsel, wherein they shall have thanks for their labour, and rewards for their good service; their servants shall so cunningly overrule an action, as that they may work their own ends.  
No marvel, if Princes be very tender in the point of their prerogative; which indeed is so necessary, and so essential to government, as that without it, government cannot subsist: and therefore it were high presumption to examine this prerogative; 
Their Prerogative.  for as it is in the government of nature, so should it be in man's government. God indeed hath prescribed certain bounds to the creatures, datur maximum & minimum in unoquoque genere; but what these bounds should be, for the just measure and limitation, we are wholly ignorant: there are giants, there are dwarves, the Ocean sometimes incroacheth upon the land, and sometimes the land wins ground of the Ocean. And thus it is in man's government, there are arcana imperij, certain hidden secrets of state, which ought not to be discussed or expostulated: to prescribe a limitation of power, would argue a kind of subjection in a free Monarch. If ever question be made of their power, I will fall down on my knees, and desire God to prevent the first occasion; that Princes in their government, may intend God's glory, the good of his Church, the comfort of his people; and that subjects knowing whose power and authority they have, may worship God in the Magistrate, with all humility and obedience. For if the parts should oppose themselves to the head, if the hand or the foot should contend with the eye, what a miserable distraction should you find in the whole man? Government should rather tend to unity, then be an occasion of strife and disagreement: let all parts rather strive to gain each other, and to prevent each other with mutual kind offices of love, then contending with needless questions, to disquiet themselves before any just cause be offered.  
I say, not to examine the prerogative of Princes, or to what laws they are subject; for I will easily yield, that where they are not expressly mentioned, and do bind themselves by their own royal assent, there they are to be excluded: 
Their melancholy death.  according to the precedent and platform of nature, semper excipiendum est primum in unoquoque genere. Yet sure I am, that they are not exempted from the miseries and sorrows of our nature, which seem to be incident and common to flesh and blood; for nature in making her laws requires no royal assent, and this shall appear by this one instance. I have observed this in my reading, that most of the Princes, and especially the greatest, if they escaped the cursed attempts of cruel murderers and traitors; I say, in most of them you shall find, that their death hath been seasoned or rather hastened with a grief of mind, a deep melancholy, and a great discontentment. That God might make it appear, that there is no true joy in nature; that God might let them understand their own pride, who being flattered by their servants and slaves, did expect that the wind and the sea should obey them. Having never learned true christian patience and humility, though they conquered their enemies, yet the least grief did vanquish them; though they subdued great nations, and ruled great kingdoms yet could they not rule their own passions. It is impossible that a mortal man should be freed from all cause● of grief, though he were an absolute Monarch of the whole world; Princes must learn patience, for amongst all their prerogatives, they shall find none, whereby they are exempted and excluded from sorrow, which indeed is incident to the whole nature of man.  
Thus here I have briefly run through all the happy states of men, that so I might say with the Apostle, omnia factus sum omnibus, ut aliquos lucrarer; and truly I do find, that God hath enclosed all men in one common depth of misery. For if joy (and true joy) could be competent to this our corrupted nature, then certainly God would never have expelled man paradise: for here was the wisdom of God, 
Wherefore serve our miseries.  that whereas blessings and happiness could not contain man within the bounds of obedience, therefore man being thrust into a vail of misery, his own sorrow might enforce him to cry for succour and relief. That so the justice of God might appear in the just punishment of sin, that so it might serve as a more forcible means for man's repentance and conversion; for in this sinful state, man is more moved with fear and sorrow, then with thankfulness or hope. Though I cannot pierce the clouds, and open the heavens to show the majesty and glory of God, for no man could ever see God and live: though I cannot allure and entice man with a true relation and discovery of those heavenly joys; though I cannot oblige and bind man unto God, in the chains and links of true love and thankfulness, by a serious and weighty meditation of all the blessings received from God, which might concern either body or soul, this life or a better life, his creation▪ preservation, redemption, sanctification, etc. Yet am I able in some sort to anatomize the state of man, to lay open his miseries and grief, that being once out of the ark, and seeing these turbulent waves, he might find no resting place, but again return to the ark; taking a dislike and a distaste in nature, he might be think himself of his flight, and so find safe refuge and shelter in Gods only protection, and comfort himself in the hope and expectation of a better world to succeed; as all those run-agates which were discontented with the government of Saul, were very apt and easily inclined to fly unto David's camp.  
From the several states of men, let us come to the several dispositions of man in himself; observe the changes and revolutions of our minds, 
The several delights of our age.  for (if you please) we will trace them by degrees, from the time of our infancy, how they alter with the course of our age. First we begin to delight in crackers and toys, some little babble hung about the neck, some coral with silver bells, or a little Crystal: but these seem to be the proper implements belonging to the cradle; they are indeed the Nurse's ornaments, and together with the cradle they must be left for succession.  
We are no sooner hatched, but presently we must have a feather in the cap, a dagger at the back; then in stead of a true paradise, 
The delights of our childhood.  we are brought into a fools paradise; we are made to believe, that all is ours; the land is ours, the house is ours, the goods, possessions, all are ours: seem to take away any thing, and the whole house shall not be able to contain us; exclude but any one fruit, it shall grieve us more, than the enjoying of all the fruits of the garden can assuage us. Now at length begins our sports; for our recreation we run puffing, blowing, sweeting, and wearied in hunting after butterflies, (here is excellent sport indeed); for our callings and courses of life, we purchase pings, points, and cherie-stones; these we adventure at several games, that so very profitably we might increase our stock, our wealth and our treasure: this is our trade and course of life, and here is thrift and frugality from the cradle. But in the mean time give me leave to complain of a point of injustice, I protest it is mere injustice; their parents and schoolmasters whip them for idleness; idleness? what idleness? I would they were no more idle themselves: in truth they do them great wrong, for they are as painful, as earnest, as attentive to their own gain, as possibly any man can be in his ordinary vocation; there is as great sorrow in the loss of a point, and as true joy in the winning of a few pings, as if they were far better merchandise. If you tell me of the baseness of the commodity; my answer is, that the whole world is but a point, all is but vanity, and all consists in the fancy.  
When our stock after a few years is increased, than we desire to trade with the merchant-pedler; his pack is opened, we come to the mart, here we buy laces and glasses, 
The delights of our elder years.  bugles and bracelets, ribbons and roses; O the most profitablest member of the Commonwealth! nothing grieves us so much, as that we have not credit, to take up money at interest, to buy these rare and excellent commodities: as for the Schools, we cannot yet be resolved, nor cannot possibly conceive, why there should be such places of torments appointed for so little purpose. At length we are conducted to the University, where we begin to admire, the rare and incomparable learning of a Sophister, who can so punctually discourse of the elements; though he wants money to buy books, yet he can dispute of the tincture of gold. And thus, if I shall run through all the several degrees of Schools, from the Lambskin to the Scarlet; or if I should divert 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 axiom in policy, that things, which consist in appearance, are greater furthest off, then nearest at hand.  
But I cannot content myself, thus to run through the courses of our lives, you shall then observe, the strange different judgements 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 decades.  and therein seem to accuse it of folly. Before we come to ten years of age, we have no judgement at all, and therefore we cannot pass our judgement; but being come to those years, we will not be handled and dallied like children, we will not be so easily led with fair promises, but we grow headstrong, and think ourselves wiser than our teachers. If once we attain unto twenty, than we make choice of the course of our lives; if any one shall tell us of our childishness, or call us by the most opprobrious name of boys, we hold it a great disgrace, a foul shame and disparagement to ourselves; for we seem so far to dislike their sports, that we scorn to converse with them. Coming once unto thirty, than we bethink ourselves, that the time is come, when we might do the King and the country some service, that the world might take notice of our sufficiency; we do likewise think of our marriage, to what stock and family we might join ourselves; and we affect nothing so much as wisdom and discretion, that leaving the riotous and dissolute courses of young men, we might be reputed Sages. When once we arrive unto forty, than we begin to fear and distrust, lest all our former vain hopes will fail us; we will not so much rely upon others, but look to ourselves, be careful to provide for our wives and our children; inquire after purchases, and desire to enlarge our own means. When fifty years are expired, than we take thought of placing our daughters in marriage, taking order to provide for our youngest sons, and here we begin to affect government; experience hath made us wise, we find the loss of our former errors, and if we were to begin the world again, we would alter our course, etc. At length six●●e draws on, when all our care is to settle our estate, that no occasion be left to the wrangling contention of posterity; and here we talk much of the Climacterical year, and begin to distrust our own lives. If seventy years do pass over, than we expect the reverence of fathers, we are froward and testy and hard to be pleased; the inward grief makes every outward object, seem to be a just occasion of grief; we condemn of folly and vanity, 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 ourselves; until a length we bid adieu to all worldly joys, and betake ourselves to our ease, expecting our dissolution.  
Suppose a rich man of this world, were now upon the point of death, how often should this man be moved to make his last Will and Testament, 
The censure of a dead man.  to leave all things in quiet and peaceable possession? what writings, what sealings, what witnesses, how many Scriveners, how many Lawyers should be employed? when all this time they seem to neglect that unum necessarium, the preparation of his soul for God; that in his death he might be a true Christian sacrifice, an oblation freely offered up unto God. Suppose (I pray) that a few hours were passed, and this rich man dead; and that I could by some strange enchantment raise up his spirit, or make this dead man speak: then I would demand of him, what he thought of the greatness and glory of this world. Assuredly he would less esteem of all the kingdoms, empires, wealth, and worldly honour, than we do at this time of the toys and trifles of children: and certainly as it is with the dead, in respect of us▪ so shall it be with us in respect of our posterity; we forget them, and our posterity shall forget us; we look only to the present, and therein losing the dignity of the reasonable soul, which consists in the foresight, we are carried like beasts in the strength of our own apprehension.  
Thus I have laboured, to show the greatness of man's misery in the truth of his sorrow, while all his supposed joys and delights, 
Wherein man's greatest contentment consists.  seem to be mere vanities, and to consist in the fancy, and in his own apprehension; if you doubt of this, I will allege certain instances, that so it may appear by experience I would here gladly ask, wherein man receives his greatest contentment? I suppose either 1. in his sweet convenient dwelling and habitation, 2. or in his apparel and clothing, 3. or in his diet and food, 4. or in his goods and his substance, 5. or lastly, in the comeliness of his own person. These are the things, wherein the mind of man seems to delight; which if you please to observe, you shall find that the fancy doth overrule all: and as men do persuade themselves, according to those ends which men do propose unto themselves; thereafter they frame and fashion to themselves some kind of contentment, supposing that in the creature, which indeed is bred in their fancy.  
Certainly of all 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 servants are bound to obey him; he is as a Prince in his family, it were petty treason to offer violence to his person, his house is his castle; if he takes the refuge of his house, and his enemy pursues him, he may lawfully kill him in his own defence, for here is his last refuge. This not only our law allows, but nature seems to imprint it; the least bird in his own nest; the weakest creature at his own den, and in his own home, will set upon the greatest and strongest, and put him to flight. There is no contentment to the home-contentment; and therefore those creatures which carry their tents or houses about them, these are supposed to be the happy creatures, as Snails, Tortoise, Oysters, etc.  
But suppose, that the Magistrate should enforce me to keep mine own home, that mine own house should prove mine own prison; Lord how I should be perplexed to lose mine own liberty! all my places of pleasure should give me no contentment, 
Our houses are sometimes our prisons.  my servants would seem to be my keepers and jailers, and mine own doors would seem to be the prison gates: then I should want elbow-room, complain for want of fresh air: what a torment it is to be incaged, & what a happiness it is to converse and to live 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 mind, and the fancy: before we conceived our state to be a liberty, and now we think it a thraldom and slavery; here is the difference, and all consists in the fancy. Again, if I were a merciless Usurer, and that any one of my debtors (for fear of an arrest) should keep his own house, I would gladly ask, what difference there is between his condition and his imprisonment? and truly this very thought should move my hard heart to compassion. Why should the laity so much oppose themselves to Church-Sanctuaries? which might still have continued in a tolerable sort: for what were the Sanctuaries but religious prisons? where true penitentiaries in the thraldom of their bodies, with mortification and sorrow, might exercise the actions of piety and devotion.  
On the contrary side, leaving the thraldom of prisons, let us come to the sumptuous and magnificent buildings. 
The pleasure of the house is according to man's own apprehension.  If a King or a Nobleman shall commit the keeping of one of his best and fairest houses, to the trust of his servant; the house cost many thousands in the building, the servant makes choice of his own rooms, and takes all the delight that the house can afford him; the gardens well dressed, the houses repaired, all at his Master's charge, and himself well paid for the keeping: yet all this will not serve, his life is a slavery, he holds himself a drudge for another man's service, and looks upon this beautiful building, as his charge or his trouble, but not as his pleasure. Whereas the good old Master, that lives in the City, fancies to himself a pleasure in his countrie-dwelling: and being merrily disposed, loves to discourse of the convenient walks, and of the neate-contrived buildings; it should seem he sees it with some strange optic glasses, for his gout will not permit him to travel, and to enjoy these pleasures; or rather he conceives the platform, and builds in his own fancy and imagination. It were to be wished, that rather he would look up to heaven, and there conceive an earnest of that joy, which by the special mercy of God, shall be imparted unto him, in a full measure and consummation.  
For our apparel, see how the whole world runs wandering, and gadding, in the strength of their own imaginations; every month brings forth a new fashion, which for a time seems to be the best: I must not stay long upon fashions, 
Our delight in our apparel.  which always alter & change, lest I myself might prove out of fashion. Let us search out for some new stuff; every nation, though proud of herself, and boasts of herself, and esteems herself above others, yet she scorns to wear her own native and homebred commodities. The English cloth, which here we neglect at home, when it hath enriched the Merchant, discharged the custom, and paid for the carriage, than the Dutchman esteems it at a high price; while we on the other side desire to cloth ourselves with the Naple silk, with far fetched and dear bought outlandish wares. Thus other Countries like ours, and we like theirs; it may be, we intent to deceive each other in the sale: sure I am, though we differ in judgement, yet we agree in the vanity, and all of us grow wanton in our own dispositions.  
As it is in our clothing, so it is in our food; for fools must have their ladles, aswell as their particoloured coats. When we live in the Inland countries, than we begin to long for sea-fish; 
Our vanity in our diet.  as is the scarcity and price, so is our longing and desire; where there is plenty, there we neglect it. Me thinks the Colchester Oysters never taste so well, as when they are bought in Northampton: fresh Salmon at Newcastle is meat for servants and colliers, for no man of worth will respect it; the Pheasant in Wales eats no better than a Pulle●; in London we desire to feed upon poultry, and in our country houses we thirst for a cup of neat wine; we temper our sweet meats with sour sauces: and thus we are grown wanton. Sometimes when we have not whereof to complain, we will long for fruits out of season; a few cherries in May shall be sold for their weight silver, when in the latter end of june, they shall not be worth the gathering. And thus we desire a new course of nature, and will not conform ourselves to Gods appointed good order.  
For our goods or our substance; what great variety appears in our choice and estimation? 
Man's different valuation of his own wealth.  Sometimes the silver is raised, sometimes the gold is enhanced; and both of them, though otherwise the principal treasures, yet they follow man's own valuation: if money were made of leather, it would be as currant, as if it were made of the most refined gold. As in numbering, we use counters sometimes for digets, sometimes for hundreds, sometimes for thousands; so is it in man's valuation of his own wealth. In some parts of India copper is respected before gold; and sometimes steel for their weapons and armour, cannot be bought with the weight in silver. What strange difference and variety have I known in our estimation of jewels and gems? sometimes the Ruby, sometimes the Pearl, aswell as the Diamond, grows 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 himself according to right reason, but he that can square himself according to the condition of those times wherein he lives; for things are not accounted according to the truth and goodness of their nature, neither are all things as they appear, but as they are esteemed among men. And herein especially consists the regal power of man, that as it is proper to Princes, to make their own coins, and to proclaim them; so, as man himself accounts of the creatures, or stands in want of the creatures, thereafter they carry their due valuation.  
It is no marvel, if we do so much differ in our goods, our substance and treasure; 
The beauty of different complexions.  for I do much more wonder, how it is possible, that man should so far mistake himself in his own person, I mean concerning his comeliness and beauty; for I will not extend my speech at this time, but only to the sensible and material parts of man. As for example, with us the sanguine and clear complexion, the soft flaxen or brown hair, the smooth skin, the black and quick eye, are most commendable, for the comeliness of our parts: but it should seem, that the greatest part of the world is not of our judgement; for the Aethiopians or Moors do not esteem him beautiful, that hath not a black and sooty skin, a grisly hard-twisted and curled black hair, great lips, and albugineous eye: from the Aethiopians, if we should visit the Indians, there it should seem the tawny colour is most in request; and the hard skin tanned with the suns heat, seems to be the fair and beautiful complexion. And thus we cannot agree upon our own colours: the same favour is not alike pleasing to all nations; if we should with a general consent borrow our beauty from one common box, then happily there would be some kind of agreement: but now in our natural constitution, see the great difference, when every man must fancy a set form of beauty to himself, and please himself with that beauty.  
Thus (I hope) it hath appeared, that whatsoever is best pleasing to man, it is therefore best pleasing, because man himself conceives the greatest pleasure therein: not because he is so naturally inclined, not because he is moved with the truth of things, according to their goodness, for so all men should be alike affected; reason is the same in all, and every other thing doth naturally incline to the best; only man having a free will to make his own choice, 
We must condemn nature, if we justify ourselves.  the liberty of his choice is not guided by nature, or by reason, but by his affection. Otherwise we should not disagree in our favour and comeliness: for the Owl will not boast of her beauty, but is ashamed of herself. We should not differ or vary in our goods, or our substance, but should judge and esteem all things, according to the inbred and natural goodness: for there are degrees in the creatures, both in themselves, and as they are fitted for man's present use and occasions. We should be all clothed alike, as flowers and fruits of the same kind, have always the same colours: our diet and food should be alike, as it is to all other creatures, whose nature is the same: neither should we so much dissent in our dwellings and habitations; for birds in building their nests, and beasts in making their caves, seem to observe the same rules of art and proportion. And therefore we must either accuse nature of folly, to justify ourselves, or else we must truly acknowledge, that we ourselves are not carried, according to the truth of things, but in the strong apprehension of our own fancy.  
But here is all the difficulty, 
How hardly men are weaned from these fancies.  how I should wean man from these fancies; I could wish that in all my dealings with men, I might meet with reasonable creatures; for than I should know, upon what grounds I might deal; I might guess how far by all likelihood and probability I should prevail; for we are both squared to one rule, the same reason would direct us both. But if I meet with unreasonable men, I know not what course to take; being once out of the roadway, lost in the woods, I know not where to make search for them: and if by great chance I should overtake them, yet I cannot accompany them through thickets and bushes; but must reduce them again to a great road, make them first capable of reason, that so I might softly and leisurely proceed upon my own grounds. To dissuade the whole world from the pursuit of these vanities, were a work impossible; for if I should speak with the tongue of men and Angels, I should never prevail, they are so far besotted, enamoured, made drunken with the immoderate love of the creatures. As, if their stomachs were overlaid with new wine; the fumes, vapours, and spirits ascending, would choke up the brain, and hinder the right use of their understanding: so is it outwardly with the creatures; flesh & blood is wholly corrupted, the world doth seduce them, they behold nothing but vanity: but to him that shall recall himself, I would use these motives.  
First the meditation of God and his kingdom, 
The ●oue of God, swallows up the love of this world.  where God himself sits in perfect majesty, lucem inhabitat inaccessibilem, gloriosus ante secula, trinus & unus, where all the hallows of heaven sit upon thrones, clothed with glory; hither send up thy mind and thy spirit, as josua sent forth his spies to discover the promised land; or as the Queen of Saba made a long journey to see the magnificence of Salomon's Court. But herein thou canst not be ignorant of thine own condition, being indeed a pilgrim here upon earth, in statu viae, not in statu patriae; thou mayest well mistake thyself in the means, though otherwise thou desirest to attain thine own proper end. If it were possible for man to behold God, and truly to know him, being indeed the very end of man's creation, assuredly nothing should withhold him from the love of his maker; if the eye could behold the sun, we should never cast our eyes from the sun, as being the most beautiful object, but this cannot stand with our weakness; for now God is concealed as in the vail of his manhood, so thou seest not his hinder parts, but only his shadow in the creatures.  
Secondly, 
The vanity of the creatures, should keep us from the love of the creatures.  if for want of sufficient light, being left to thyself, thou still continue in darkness; and that the meditation of God, together with all thy blessings received from God, in the whole course of thy life, with all the promises of joy to succeed, have not such an attractive power, as that they can draw thee to God; then consider thine own proper misery, and all thy supposed joys, and pleasures to be but mere vanities, and delusions, such as can give thee no true contentment or joy. For a Postiller brings forth this instance, (very fitly to this purpose); A raw bone, wherein there was neither moisture nor sap, was cast to a hungry dog for his prey; the dog very greedily bites and gnaws on it, and finding the hardness to be such, as that it would not easily yield to his teeth, yet he forsakes it not, but at length bites his own lip, and finding the warmth and sweetness of his own blood, therein begins to delight, and thinks it comes from the bone: and thus it is with all our worldly pleasures, we esteem them for pleasures, the world holds them for pleasures, men do generally repute them for pleasures; and I protest, here is all the pleasure I find in them. Voluptates non venientes sed abeuntes respice, be rightly informed of thy pleasures, do not esteem of them, as they come unto thee, in the greediness of thy mind, and thy passion: but as they leave and forsake thee, then remember thy pleasures, and judge of them accordingly; and let the meditation hereof give thee occasion to dislike and distaste nature, and to hasten thy approach unto God.  
Thirdly, 
Never 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 trial were made, what contentment nature could yield thee. Certain it is, that if there may be a surfeit, than the creatures are to be taken in moderation; and that they are not the scope of man's happiness. As (for example) suppose I were sick, I would desire health without limitation; health, health, and nothing but health; but for my physic be it never so sovereign and precious, yet still I would take it in a certain dozis and measure (as it were) to be fitted for the recovery of my health. Now certain it is, that there may be a surfeit, 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 afford thee; yet grow wise by experience, judge of thyself by others, run over all former examples, consider all states, callings and professions of men, and as it is with them, so conceive it would be with thyself. Alexander having gotten the whole world, began to inquire, whether there were any more worlds to be conquered; for it is not this world that can give us contentment: we must lay siege to another world, heaven must suffer violence; and therefore the spouse in the Canticles is compared to an army and host of fight men, fight for victory and triumph.  
To give thee some ease and recreation, in this my long tedious discourse; I will here tell thee a tale, to this purpose. 
The tale of a religious man.  A certain religious man, having often dissuaded some worldlings from the immoderate love of the creatures, and being never able to prevail; at length bethought himself how he might satisfy their desires, and resolved on this course; that if he could but give them a glut and surfeit of the creatures, than they would the more easily forbear. And calling them together, making his complaint that he could no more move them, with his earnest and continual persuasions; in the end ●ould them, that now it had pleased God, to deal so graciously both with him and with them, as that he had sufficient plenty, whereby he might satisfy all their requests; and to this end, wished them to advice, what one thing in this world might give them all contentment. here began a wise and a serious consultation amongst them, what they should ask; some desired all their portion in silver and gold, but others seemed to refuse that motion, for the same coin is not every where current▪ and it only follows man's valuation; they did likewise fear and suspect his chemical gold, which (as they had heard) was only counterfeit, and had not the natural and true properties of gold, and was not physical, and would not endure the touch: others therefore thought fit, to beg silks, wares, and household stuff: but here was a great doubt; for if they should have them in such plenty, they would bear no rate, neither could they long be continued, for the moth would consume them: a third sort thought fit to have cattle and beasts, but then here grew the mischief, how they should keep them for want of fodder and stubble: many others had their several plots and their projects, but at length all agreed, and the foreman of the jury in the name of the rest, gave in this verdict; that above all, lands and grounds 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 demain, a large park, sufficient meadow, good arable and pasture, and woodland for timber and fuel; this was the sum of their petition.  
The religious man replied, 
He satisfies their request.  that although it were much easier for him, to supply any other commodity than this, yet herein he would not be wanting: but promised upon his honesty and credit, to give them their full contentment; and yet I will not (quoth he) remove the landmarks of my neighbours, I will not unjustly intrude upon other men's possessions, I will not tempt God to desire a new creation, or that God would enlarge the earth, and give it a greater circumference. But here is my intent, some two acres of ground were left me by inheritance, these I purpose to give, and am content to part with amongst you: bring hither your carts, and your veins; dig it, delve it, carry it, all is yours, I will give you the free and frank possession of it. Do you answer me, that it is not worth the digging and carriage? then assuredly you are much mistaken in judgement, that have made so bad a choice, as first to demand it. Do you ask, me where you shall lay it? even where you please, in your hearts, in you'll mouths, in your purses, in your coffers, the world is spacious and wide, fill up the huge Ocean, and make it champion; if you make it a bottom, there you shall have the rich meadow: if you raise it and make it a level, here is the fruitful corn ground: if you give it some higher ascent, than you shall have it in woodland and pasture. O how happy are the rich men of this world! but wherefore do ye thus prolong the time? bring hither your spades, here is earth enough, here is land enough: if my plenty fails, let me bear the blame▪ whatsoever is wanting in the latitude and extension, you shall find it in the depth and profundity. I pray dig, I pray dig, and when ye are once gone 3500. miles hence, (for all is mine,) than you shall come to the centre of the earth, here you shall try admirable conclusions of nature, how after so great a descent, the earth shall still be above you, (still be above you, for indeed it is always above you, and you are slaves to the earth) where it shall fall of it own accord, and so shall ease you of a great part of your labours. Here if Archimedes were living, he would apply his engines and tools for moving the earth; but stay your hands, hold, hold, let us not unjustly encroach upon the bounds of our neighbours, the Antipodes; if we should contend in suit, I fear it would prove a leading case, and I would not willingly spend myself in their demurs. But now I call to mind, we shall not need to trespass upon them, when their own bounds shall fall of themselves. here through a hollowness of the earth, you may with some labour creep into another world, a new sound and unknown world, happily unpeopled and unhabited; but if otherwise furnished and stocked with people, yet like sons of the earth terrae filii, having passed through the womb and bowels of the earth, you may well claim your right of inheritance.  
Here one began to inquire of this religious man, who should keep them, and how they should live in the mean time? 
Our worldly appetites are satisfied in death.  whereunto he replied, that it was providently spoken; and yet he doubted not, but in their digging they should find out a mine of silver or gold, which might well pay for their labours. As yet he never made trial, and therefore could say nothing to the contrary, only in conscience he was bound to suppose and to believe the best: but it should seem, that the concourse of people was great, for every man came to the mart, expecting large possessions in this frank distribution, the time was likewise prolonged, and many meetings were appointed, for every man hoped, that this man generally reputed religious, should be as good as his word, and perform his promise. Now in the mean time, one of them died; here this religious man took just occasion, to show them the vanity of their desires: and first he points at the breathless carcase, uncovers it; how pale and horrid it looks! can you behold it without fearfulness? Where is the blood? where is the fresh colour? the curled locks, the proud looks, the aspiring thoughts, the soft cheeks, the cherry lips, the gripple hands, the greedy heart? What shall you need to desire such large possessions, when the length of a few feet shall serve to contain and enclose you? Here I will stop his mouth with earth, that he shall not be able once to ask or to cry for more earth. Here let us open a pit; see how the creeping and the crawling worms come forth to expect their booty: his mouth shall be filled with earth, his belly with earth; all is earth, and nothing but earth. For it is the property of true love, to unite and couple together: His love to the earth, shall convert his whole body to earth. here let us bury him, and here is the end of all your vain hopes; only our comfort is, that he is gone to another world. where we shall follow him; there he doth now rest from his labours; and here we must only labour for that rest; and so my tale is ended.  
Now recalling myself, 
The Author's intent in this second part.  I will draw to a conclusion: my intent in this second part of my Treatise was; first, to open man's miseries to himself, that seeing his condition, he might fly to his maker, to change or relieve his condition. For certainly, as the state now stands, creatures are only subject 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 happiness. Secondly, lest man might flatter himself and be deluded, with a fond conceited opinion of his own joys, I discovered all our worldly pleasures to be but fancies; that having no true ground of happiness in ourselves, we might cast up our anchor of hope unto heaven, and so stay ourselves from falling; expecting Jacob's ladder, and Angels descending and ascending, that Christ being once exalted in power, might draw all unto himself. here was the scope of my intent; for I did observe the strange activity of man's soul, which could not be contained within itself, but must be necessarily diffused; if not to the Creator, then to the creature. And I did persuade myself, that if I could but sufficiently repair the banks, and hinder the violent intrusion of waters; that then the river would keep it own channel, and run to the Ocean: for thus man is only directed to God. And therefore (as at all times) we ought to detest the immoderate and excessive love, or abuse of the creatures; so sometimes we should forbear the tolerable and lawful use. Though God may be worshipped in them; yet lest they should steal ourselves from ourselves, and cast a mist upon our sacrifice (the frailty of our nature being so easily led and carried away with the outward allurements of the world, and with the inward strong temptations of the flesh); lest being associates, they might bereave God of his honour; and though in themselves they are means to stir up love and thankfulness to God; yet through our abuse, they might be an occasion of our fall: and therefore it were to be wished, that they might not come nearer within the compass of our sacrifice, then is befitting the natural ceremonies, to set forth the honour and dignity of the service.  
This shall appear by the counsel of God himself, though otherwise he allows, and approves the honest callings and professions of men; 
How apt the creatures are to obscure God's glory.  yet he appointed a day, free from all worldly labours, to the memory and service of himself. So for the place of his worship, he appointed a Temple, separated from all worldly employments: to make it a house of Merchandise (though Merchandise be an honest calling) were to make it a den of thieves; to exchange money there, though otherwise it be for the use 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 access but only the high Priest, and that but once in the year: 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 Churchyard, which are for the use of the Temple, were a great profanation 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 counsel of God: in our prayers we are called upon, sursum corda, to lift up our hearts. Notwithstanding that God is every where, yet for fear of annoyance, which might redound unto us from the creatures, we are admonished to worship God above 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 sins, lest there should be some kind of delight, in the remembrance of some sin, we are therefore enjoined a silence; though otherwise confession seems to be necessary to repentance.  
To conclude, the truth of our misery shall speak and discover itself, with our cries, 
How all our joys are counterfeit.  our groans, and complaints; and the vanity of all our worldly pleasures herein appears; when we purpose to be most merry and jovial, then must we lay aside our own persons, and gravity; we must alter and change our own shapes, to make ourselves capable of pleasures and delights. We use masking, mumming, interludes, Plays, some strange and antic dances; all which I commend, as being honest, harmless, and lawful sports; though otherwise it may appear, that using these shows, we have but the show of true joy, and are very miserable and wretched in ourselves; that are enforced thus to transform ourselves, to find out some pleasures. Again, suppose that a man's whole life were spent in a continued show: suppose, that man wanted neither food, nor raiment, and persuaded himself, that he were none of the ordinary sort of men, none of the common rank and condition; but some great honourable Peer; some grandchild, descended from the great Oneale; that Princes, and Ladies have died with their modesty for love of him; that all men do either admire, or envy his virtues; that with his wisdom he is able to settle and establish the government of kingdoms. I would gladly know, what difference there were between this counterfeit, and a true Peer? All honour consists only in reputation and esteem, and hath little groundwork in nature; the one is as confident of his honour, as the other, and both alike are persuaded: animus cuiusque est quisque, it is the mind, which (according to her own apprehension) gives all the contentment. Now where is the difference? There is as much (I confess) as there is between error and truth; but all consists in the imagination; and were there not some difficulty in a man, thus to persuade, and to flatter himself, it were an excellent kind of delusion.  
Thus truly acknowledging our miseries, we are likewise enforced to confess the rewards of our sin, 
Why all our delights should consist in the fancy.  and the fruits of God's justice: yet calling to mind the mercies of God, which overflow all his works: miserationes domini super omnia opera eius: in this our wavering and slippery state, being fallen into the depth of sin, we erect and lift up a pillar of faith and hope, which laying hold and apprehending the mercies of God, doth assure our own souls, that there is a better world to succeed: where true happiness, and a crown of glory is reserved for God's Saints. And therefore these worldly pleasures being but shadows, and all our delight consisting only in the fancy, should not withhold us in the pursuit of that true happiness. Herein I do magnify and acknowledge the goodness and providence of God; that as man in his condition is rather spiritual, then carnal; for his mind (according to right reason) should govern his flesh: and as the last end of man, the happiness whereunto man is ordained, and directed, is wholly spiritual; as is the knowledge, the love, and the uniting with the Godhead: so, lest man should prove too much a slave to his sense, and his carcase; it hath pleased God still to permit, that all man's delights and pleasures should reside in the fancy, which is but only a shadow of our true understanding, rather than any earthly joy or contentment should truly and really possess us.  
And that you might not conceive, that this is my private opinion; I will therefore (in one word) take a view, what the Gentiles, the jews, and the Christians, have thought of this truth; and what effects the meditation here of hath wrought upon them. You shall then observe, that the consideration of man's present state & condition, moved the ancient Heathen Philosophers to take whole nature, and to set it in a limbeck, so to distill it; wherein they found by the force of fire, the unresistible power of reason; that all nature did either evaporate to a fume, or a smoke, which indeed is the vanity of the creatures; or else did settle down, as the gross and earthly part in the bottom; and this is the misery of the creatures: & from hence proceeded two several sects of Philosophers, of different and contrary dispositions; the one laughing at the vanity, 
Democritus, and Heraclitus.  the other weeping at the misery; and both of them esteemed very wise in their own generation.  
But when the natural light of reason is left to itself, it is but a kind of darkness; for nature is partial to herself, and out of her own love, to herself, cannot wholly condemn herself. I will therefore come to the jews, whose eyes were better enlightened with God's Law, though they had but shadows of mysteries, and only types and figures of a true sacrifice, yet were they sufficiently instructed how to condemn nature: and they proceeded further than the Heathen Philosophers; drawing nature to a greater height, and making some better extraction; and therefore they do not content themselves with vanities; but they acknowledge that there is a vanity of vanities, 
Salomon's censure of this world.  when man doth please himself with his own vanities. So likewise there is not only misery, & vexation, but vexation of spirit, when man considers that these miseries here upon earth, are the forerunners of Gods heavy judgements to come; and therefore Solomon, their great, wise, and potent King concludes; I viewed mine own works, to take some contentment in mine own actions, yet I found none, but all was vanity of vanities, and vexation of mind.  
I am a Christian man, and therein I do humbly, heartily, and daily thank God, who (of his mercy) hath called me to this state of salvation. And here I do constantly affirm, 
The conclusion of a Christian man.  that there is no joy or comfort to man, unless it be to the Christian man; whose God appeared in baseness and misery. And therefore for example and imitatton of that miserable God, (being all parts and members under such a mystical head,) that there might be a conformity between the head, & the members (ne sit membrum delicatum sub capite spinoso) he desires the like miseries, and would willingly and readily embrace the same passions; as being the holy relics of his God; and in the course of his misery, acknowledgeth a divine providence, God's holy hand, correction and permission. He is well assured, that he is the miserable man, who offers wrong and injustice to his innocent brother; who hath just cause to rejoice, if he suffers the greatest misery undeservedly: 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, he will be thus faithfully resolved; non sunt passiones huius vitae condignae ad futuram gloriam, etc. The miseries and passions of this life are not to be respected, in regard of that crown of glory, which God hath prepared for his Saints.  
Deo gratias.   

THE FALL OF man..  
THE THIRD PART.  
Out of the deep have I cried unto thee O Lord, Lord hear my voice; one deep calls up an other, the depth of my sin, 
A Prayer.  calls for the depth of thy goodness; the depth of my misery, calls for the depth of thy mercy: in stead of all my worldly vanities, give me (O Lord) the sweet comfort of thy spirit, and the solid foundation of thy joy, guide me in these my dark and slippery ways, by the assistance of thy power. Open my lips, and my mouth shall speak forth thy praise, kindle my heart, that I may enlighten and inflame others; convert and confirm me, that I may strengthen my brethren: forsake me not O Lord in mine old age when I am gray-headed, until I have showed forth thy glory and praise to succeeding generations; hear me O Lord, for thou art my God and my saviour in whom I do trust, thou art the strength and horn of my salvation.  
If there were no other argument, to persuade me of the natural corruption of man, but only the implicit and secret confession of man himself, concerning himself, together with the daily practice of his actions, 
Man is vic●●is and corrupted in every state and course of life.  this were sufficient. For in what course or condition of life would you suppose man, wherein you should not find an evident proof of his corruption? If man be solitary and alone; than you shall find him melancholy, discontented, and in some dislike with himself, as it were (for want of others) picking quarrels, and fight with himself? now place him in the company and society of others, and presently he falls to banding and factions. Wherefore serves such a number of fencing-schooles, or the nature of combats and duels, now at length reduced to the rules and form of an Art? and such as will not adventure their blood in a quarrel, they must contend in suits of law, to the impairlng of their substance. Histories are daily written, which discover the subtleties and tricks of state; but sure it is, that there is as much false dealing, close practices, cunning suggestions, dissimulation, breach of promises, and every way as much dishonesty in a petty, poor, base, paltry Corporation, for the choice of their towne-Clearke, their Bailiff, or some such officer, as you shall find among the great bashaws for the upholding and supporting of the Turkish Empire. The whole world is distracted with factions, and therefore surely the old time was much to be commended, in tolerating, or rather giving occasion to some country may-games and sports, as dancing, piping, pageants, all which did serve to assuage the cruelty of man's nature; that giving him some little ease and recreation, they might withhold him from worse attempts, and so preserve amity between men. Upon the abolishing of these, you could not conceive in reason, were it not that we find it true by experience, (for sometimes things which are small in the consideration, are great in the practice) what dissolute and riotous courses? what unlawful games? what drunkenness? what envy, hatred, malice, and quarreling have succeeded in lief of these harmless sports? and these are the fruits, which our strict professors have 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 have banished all charity.  
In our dealings and contracts with men, sometimes we blame the complexions and looks of others, solemnly protesting that we dislike their visage, and will admit no dealings with them; 
How we accuse each other.  sometimes we dislike their names, sometimes the whole kindred, the stock, and the family; sometimes the whole nation is condemned. Whereas all this time we are much mistaken and deceived, for either the hate and dislike should be extended, and generally comprehend whole nature, whole mankind, for God saw all the counsels of men, that they were full of impiety and wickedness; or else we should contract our hate, and begin first and principally to hate ourselves, as consisting equally with them of the same corruption. But behold, for ourselves we have found out some lurking holes, some retiring places, some special privilege and indulgence proper to us: if all other goodly and godly pretences do fail, than we can boast of our ancestors, that we are descended from honest & noble parents. Which (certainly) we would never do, were it not, (that implicitly) we confess the baseness and vileness of our own nature in general, and therefore we seek to cover and conceal our own shame in particular. here we use scutcheons and arms, beasts forsooth must discover our conditions and qualities, they must show our parentage; whereas indeed the Prophet hath better described it, radix tua, & generatio tua ex terra Canaan, pater tuus Amoreus, matter tua Cethea, tuque ex corrupto semine: thy father was an Amorite, thy mother was a Cethit, and thou art borne and conceived in sin, all thy other coats are but counterfeit, sometimes bought with a price; let thy armoury consist of a Lion and of a Lamb: the Lion of the tribe of juda, to enable thee with fortitude and courage; and let the lamb of God teach thee true humility and meekness.  
Now in our actions, consider the envy and malignity of our nature; how apt we are to offend each other, and being once provoked, 
Man out of his evil disposition, returneth evil for evil.  how readily we return evil for evil? how irreconcilable is our hate, we cry for nothing but revenge? to preach of mercy and forgiveness, durus hic sermo, this seems to be a hard saying, though indeed it should soften our hard hearts; habet & musca splenem, the meanest and basest vassal will meditate and think of revenge, if he sustains the least supposed wrong from his master and Lord. It should seem●, that our nature being wholly inclined unto evil, we cannot forbear to do evil, and in the suffering of evil, we must needs repay evil, according to the similitude and likeness of our nature, when both action and passion are performed by one and the same quality: for heat working upon heat, the greater will allure and draw forth the less; and it is only christian religion, which takes away the corruption of our nature, and gives us this precept, to overcome an other man's evil with our own good. But you will say, that common justice requires (as much in effect) to return evil for evil, that the reward might be agreeable to the desert: herein consists your error, that you suppose justice, which is a commendable virtue, that it can reside between vices There is a proportion I confess, but an evil proportion, in things that are wholly evil; justice would rather square out malum culpae, to malum poenae, the evil of punishment to the evil of transgression, but sin to be recompensed with sin, here is no justice; I will therefore make a s●cond instance, which shall be beyond all exception.  
It is proper to the corrupt nature of man, to turn all the best qualities into the worst part, 
Man out of his evil disposition, turns good things into ●uill.  like a spider that turns the best substance into poison, as if an Alchemist should break his own glasses, waste his oil, and lay up only the dross. Thus great learning tends to confusion, the best courage is tainted with rashness; but in our actions between men, suppose we receive great benefits from our benefactors, such as cannot easily be recompensed, certainly nothing is so proper to man, nothing so commendable in man as thankfulness: for nature prescribes it in every creature, the earth according to thy labour shall yield thee a crop, here is her thankfulness; the beasts according to thy keeping shall bring thee a profit, here is their thankfulness. God likewise commands it, and seems to be principally engaged in our thankfulness, for it is God that hath given us all ours, ourselves, and more than ourselves, the means of our redemption (the son of God incarnate) is more than ourselves, our expected happiness is more than our present possession. Thus man though finite in himself, yet is infinitely indebted to God, & is to be tied to his thankfulness accordingly; but God as by himself, so likewise by others imparts these his blessings. Now for our thankfulness and recompense, will ye hear the course of the world? O the cursed and corrupted course of this world! we must not be indebted for such kindness, which cannot easily be recompensed; and therefore our manner is, not only to suppress them, to forget or deny them, but to reward them with all reproach and dishonour, as desiring to free ourselves, from the bondage and captivity of thankfulness, whereby we stand obliged to others.  
The best actions of man, do they not argue the corruption of man? 
Our good actions proceed from an evil intent.  I will not descend to that question in Theology, whether the moral virtues of the heathen, were not splendida peccata, varnished and glorious sins; but among us Christians, do not many religious and charitable works proceed from vain glory? Sometimes the good and preferment which we intent to an other, proceeds not from our love towards him, but in the course of our faction, out of the hate and enmity which we bear to our adversaries, well hoping that his advancement may serve to abate their pride. Thus the condition of man being wholly sinful and corrupted, we seek to prevent sin with sin; we can be content to do ill offices to our superiors, to set them at jar and contention, thereby to secure ourselves and to purchase our own peace. And thus the corrupted dealings of men seem in some sort, best to agree with their corrupted nature: seldom or never shall you find any action, which doth n●t fail, either in substance or circumstance; and where there is the least spice of evil, there the whole action is evil; a little sour and corrupted leaven seasons the whole mass. For as it is in our understanding, the conclusion of syllogisms must always follow the worse part, so is it in our moral actions, the least evil changeth the whole nature of the action; and this proceeds from the strong inclination of our nature unto evil.  
If it lies not in our power to return evil for evil, 
We delight in other men's evils.  or to recompense good with evil, or to do good with an evil intent, yet are we still delighted with evil, we rejoice to see the hard chances and misfortunes of others. O what a pleasant thing it is, to stand on the sea shore, and to see the poor ●●riners tossed up and down with the waves, always in danger of ship-wrackellow many men do continually attend and wai●e upon the execution of poor prisoners? Thus are we delighted with evil, out of the sympathy of our nature inclining to evil: little joy shall ye find, upon relation of other men's good, but sometimes great triumphs in the downfall of others.  
Whereas a feeling of one and the same grief, should teach us compassion to others, and the right knowledge of ourselves: it falls out far otherwise, our joys we desire to be whole & entire to ourselves, 
We desire companions in our own evils.  that none should part or share with us in our happy adventures; but in our sorrows and grief it is our greatest comfort to have companions, solamen miseris socios habuisse doloris: the sick man when he can be no otherwise eased, yet if an other shall complain of the same grief, here is his comfort. An other man's grief doth not ease the grief of his body, but through the evil and corruption of his own mind in the torments of others, he fancies to himself a kind of ease and contentment, not looking to the distemper of his own body, and senses, which, as they come nearest, so they should more immediately concern him, but sporting himself with other men's wo●, etc.  
Take the particular actions of man, I would gladly know, what is the ground of al● Machiau●lian policy, but only this; that supposing the inward corruption of man's nature, 
The ground of policy supposeth our inbred corruption.  it suspects and prevents the worst (for the best will easily help and relieve itself) desiring to secure itself, though by the worst means; and to purchase her own safety, though it must be enforced to wade through a bath of man's blood: and proposing certain ends to itself, answerable to the corrupt inclination thereof, as honour, wealth, pleasure, etc. it respects not the goodness or the lawfulness of the means to attain it, but only how they are fitted and accommodated to the present use and occasion. In the actions one thing is intended, an other pretended; what glorious shows of piety? what colour of religion, freedom of conscience, the liberty of the subject, the good of the commons, the profit of the state, the reformation of abuses and grievances? verba audio, we are weary and hoarse in speaking of these excellent delusions; how in all ages projects have been found out, to serve for the present turn and at a dead li●t, these are now grown so threadbare, common & trivial, that the poor tradesmen can discourse of them. Thus certainly being inwardly corrupted, therein we discover our nature, and making some fair outward gloss, we seem implicitly to acknowledge the corruption; though otherwise like bold liars, we desire to varnish and paint over our rottenness.  
But policy is a Secret of state, which must be hidden and concealed like a mystery; the rules must not be divulged, lest they give way to the practice; the actions cannot be justified, non laudantur nisi peracta, they will not dispute of them, but being once performed, than they will find out some probable colour to excuse the offence: they will drop down their favours, that so distilling their gifts, the memory of their former cruelty may be abolished, until they find some fit opportunity for a second massacre. Let us leave the policies of men, the extent whereof I will leave to God's permission and providence, and to their own consciences. Do not the laws of men, made by the whole body of the kingdom, wherein every man seems to have his voice and free suffrage, do they not suppose man's nature, to be wholly corrupted? wherefore should they prevent murder, treason, theft, Sodomy? wherefore serve so many penal laws, 
The Laws of men suppose our natural corruption.  so many provisoes? were it not, that man's nature is generally esteemed to be wholly corrupted; and that men might well be suspected for heathen, pagans, and infidels, who would attempt sins against God, against nature, against the state, and therefore there must be a punishment for every offence; and in enacting our statutes, are not the law makers enforced to use their best wits, all their cunning and skill, with multitudes of words, and long repetitions, lest the crotchets of man's brain being apt to cavil, should find out some starting holes?  
I forget myself, I forget myself, for, speaking of man's corruption, I am so far entangled, that I cannot easily release myself; 
The scope of 〈◊〉 third part.  being corrupted as well as others, me thinks whatsoever I see, whatsoever I hear, all things seem to sound corruption. But recalling myself, I cannot forget that I have allotted this third part, to treat only of those punishments, which are generally related in Scripture, to be the punishments of the first sin; neither can I speak of all the punishments, for so I should undertake an infinite task. I must therefore tie myself to a certain number, and considering that the state of this life is a sinful state, I will resemble it to the state of the Israelites in Egypt, where they were borne in slavery, and could not be delivered but by their passage through the red sea: which is a figure either of our baptism by water, or of our baptism by blood; either of our entrance to grace, or of our entrance to glory. Now answerable to the plagues of Egypt, I will proportion the number of our punishments; ten plagues of Egypt, according to the breach of Gods ten Commandments; this number of ten being the most perfect number observed in our punishments, shall sufficiently argue the perfection of God's justice, and our imperfection in sin.  
And first for the Serpent, which was the first cause of our sin, 
The Serpent.  and therefore was first accursed of God; consider how the serpent only, and the serpentine kind feed more immediately upon the earth, and lie groveling on the belly: which certainly would much detract from the beauty and perfection of nature, were it not that a judgement and a sentence past, super pectus gradieris, terram comedes, seems to excuse the baseness of the serpent, in respect of the world's perfection; see how the antipathic still continues between both, vir conterit caput, serpe●s insidiatur calcaneo, the one strikes at the head, and the other bites at the heel; and thus between mortal creatures, there is an immortal enmity.  
But I must not thus run over the punishments; I will therefore desire you to observe in the serpent: first, her baseness in herself: 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 above all cattle, and above every beast of the field, upon thy belly shalt thou go, and dust shalt thou eat● all the days of thy life, etc. Will nature give it a head, the perfect use of all senses, a swift and able motion, exquisite variety of colours; and will nature refuse to supply the meanest and basest parts, feet to support this body? Especially considering that in three extraordinary privileges, above all other beasts of the field, she may best glory in the indulgency of nature. 1. A great subtlety and wisdom for her own defence, against all charms and enchantments. 2. The most dangerous offensive poisonous weapon. 3. Every year a new coat, while other creatures with their wrinkled skins carry their scars to the grave, and never have change of their raiments. Hath nature repent herself, and doth she now begin to repine at these blessings? and for the upshot, leaves it unfinished, or dismembers and cuts of the feet? can it consist of four elements, and yet three of them should carry no proportion, but all the whole body should lie on the earth? Or if the breast be the noblest part, in regard of the residency of the heart, must it needs sustain the burden and poised of the whole●body? and can no other part be assigned for that office?  
It is a main difference between the sensitive, and the vegetative creatures, that trees have their mouths or their stomach fastened in the earth, 
The Serpent creeps on the earth.  but sensitive creatures, if they have sight, fit it is, that their watchtower should be erected aloft, to view and behold their own ways, to order their steps, then why is it not thus in the serpent; shall I tell you the reason? It stood with the justice of God, in the form, figure, and shape of this serpent, to intimate first the enmity to man; that as man alone above all other creatures hath an upright figure, and looks up to heaven: so the serpent alone of all other creatures, lies creeping and groveling on the earth. 2. This serpent hath been the instrument of Satan, and therefore observe 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 form of an egg: if it produce evil, assure yourself that the serpent hath hatched it, & is the sole nurse of the brood. Higher than the earth, to the state of Angels and Saints, the poison of this serpent cannot ascend, for it lies and encompasseth the earth; the serpent is already cast down, down to the earth, here she is permitted to inhabit, and to bite at the heel, but her principal strength is abated; and at length, as she hath no feet to support her, so she may be easily vanquished and cast into darkness, where notwithstanding her gliding and slippery condition, she shall be tied up in chains, etc.  
From the baseness of her person, let us come to the baseness of her food: is it possible that any creature of such wisdom 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 own food and sustenance? This is an excellent emblem of envy, and worthily describes the malicious accuser of his brethren: but what a league of friendship and amity hath passed between the earth and the serpent; how dearly and tenderly doth the serpent love and embrace the earth, she lays her breast to the earth, feeds on the earth, lays up the earth in her bowels, inhabits the earth, that so she might bind herself to the earth, and the earth might wholly possess her. And thus it befalls men of the serpentine kind, or rather seduced by the serpent, their mouth is full of earth, they talk of nothing but lands, goods, purchases, demeans, possessions, inheritances, leases; of bonds, contracts, bargains, sales, commodities, merchandises, wares, etc. now the mouth speaketh out of the abundance of the heart, their heart is full of earth and earthly cogitations, their nails and their hands are full of earth, their hands are gripple and hold fast, and are not so easily, either opened in charity, or lifted up in piety, and thus is the punishment every way accomplished.  
Here I would desire you to observe, that as the dumb creatures, are only (in the nature of instruments) ordained and directed for the use and service of man: 
How the dumb creatures are punished.  so undoubtedly, it might well stand with the justice 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 God's glory, and the manifestation of his justice? neither was this world intended for dumb beasts, but only for man; and therefore as their slaughter is ordained for man, so if their punishment might serve for man's admonition, and be a remembrancer of his sin, this were sufficient for the exercise of God's justice, and to excuse his works of imperfection. The punishment of the serpent, may likewise serve to instruct us, that as the glory and beauty of the creatures sets forth the absolute happiness, together with the commendation and praise of their maker: so the baseness and vileness of the creature might betoken his wretched state and condition, who was the first cause and occasion of sin; assuring us of God's justice, that if he did not spare the dumb instruments, much less would he pardon the first agents. Now to square and to proportion these one to another, the punishment of the serpent, to the punishment of the evil spirit, I will forbear to do it at this time, in regard that it exceeds the bounds of our natural reason; hereafter I may take some fitter occasion to discover it, and in the mean time I leave it to every man's private meditation.  
Lest man should think, that the condition of the serpent did not any way concern him (as indeed it doth, 
The enmity between Man and the Serpent.  being that the whole world is only ordained for man) I will therefore come to the second punishment, which more immediately concerns him, and may serve for a caution: Insidiabitur calcaneo, Gen. 3. 15. I will also put enmity between thee and the woman, and between thy seed and her seed, he shall break thine head, and thou shalt bruise his heel. The principal enmity consists between man and the devil, who is therefore fitly said to bite at his heel; as chiefly assaulting man in the last clause of his age, in the agony of death, and principally intending to detain him from the final upshot and conclusion of his happiness. In permitting this enmity, did appear the fruit of God's justice, as setting his own enemies at enmity among themselves; and likewise the fruit of God's mercy, that man being thus molested and maligned by Satan, and the rather for God's cause, man bearing the image of God, and Satan God's pro●est enemy, being not able to obscure or eclipse God's glory, seeks to undermine and supplant God's image. Hereby it falls out, that man is now become an associate, of the same league and amity with God, and therefore God is now tied for man's protection, and may at length without any breach of law or justice, fight in man's quarrel, against the powers of darkness, the gates of hell, the kingdom of sin, Satan, and damnation.  
As was the conspiracy between man and the serpent for the breach of God's law, 
A general opposition between reason and sense.  so was the combination between the flesh and the spirit, both guilty of high treason; and therefore it stood with the same rule of justice, to set an enmity between reason and sense, and between the reasonable and the sensitive creatures. First in man himself, in the very parts of man, a rebellion of his members, here is an ill example and precedent for all the rest of the creatures to follow; for behold, the dumb creatures, who were made only for man's use and service, cast off their yoke, and are now become dangerous and obnoxious to man, from the greatest to the least. We stand not only in fear of fierce Lions, cruel Tigers, ravening Wolves, devouring Bears, but Goat's, Flies, and the least worms do serve to molest us: let not the plagues of Egypt seem so incredible, when as within our memory, in the year 1580. at Southminster in Essex, the Mice so swarmed and abounded, that their corn was spoiled, their houses annoyed their grass tainted, and the place made almost inhabitable; until God in his mercy sent thither great numbers and multitudes of Owls, which were never seen there either before or since, and these devoured and did eat up their Mice, and the Mice ●ayling, they took again their flight, and so the plague ceased. Now it cannot be, that the government of man over the creatures should so far be impeached, were it not, that there is some connivency and toleration from above, contrary to the first institution of nature: neither could equity tolerate in them so foul an abuse, if man still retained in them the same right of inheritance, and might plead his title thereunto without forfeiture, impeachment or waste.  
It is not sufficient, that man should be subject to the danger of creatures in general, for his life, his limbs, and his substance; but some there are which seem to mock and to scoff 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 seem to threaten man; for there are certain ominous creatures in their own kind, which without any spice of superstition or vain fear, 
Ominous creatures.  do prognosticate evil: Others though familiar to man, yet with some extraordinary and unnatural act, seem to portend evil. Many will condemn me of sollie in this kind, but I am very confident herein: for whereas in nature we confess a providence in every the least natural action, otherwise it would disparaged the government of this universe: and Christian religion affirms, that the Sparrows of the air fall down by God's appointment and ordinance; so sometimes, for a further terrifying and certifying of the sense, as likewise for the assuring and example of others, God useth outward and more manifest signs and tokens. And as the dumb creatures are the instruments of God's justice, which did well appear in the plagues of Egypt: so sometimes they are the Prophets and denouncers of judgements, as in balam's ass, etc. though it cannot be denied, but many such accidents do arise from natural causes; the Ravens feeding on carcases, no marvel if their scent do direct them, and that a smell inclining to death do allure them, and provoke them to cry.  
But I will only insist in the Serpent; for the enmity seems greatest between the most noble and basest creatures, Man and the Serpent, 
The Serpent assaulting man..  and that for the continual remembrance of the first tentation. Howsoever I doubt not, but that it better appears in those eastern countries, wherein Paradise was first planted, and wherein the kinds of Serpents do much differ from ours, yet I will now speak according to our Climate and Meridian. Behold, when in the pleasant month of May, thou desirest to take the fresh air, and to delight thy senses with the odoriferous breath of sweet flowers; when the beauty of the Lilies, and the pleasant variety of colours shall allure thy sight, as thou walkest securely by the way side; or when thou dost solace thyself in the grove or the shade, and there crownest thyself with the garlands of nature; see see a stratagem, a stratagem! treason, treason against thine own person, the base Serpent, which never durst once appear in thy sight to encounter thee, now begins to trace out thy paths, and to bite at thy heels, (a part which thou lest suspectedst), where thy hands cannot stoop down to help thee, yet therein the strength and poised of thy whole body consists; if thou touchest or treadest, thou defilest thine own flesh. And thus is every man now become jacob, before he can be Israel, first his thigh-bone must be broken, to acknowledge his own weakness, before he can partake of the blessing.  
Wilt thou set upon this Serpent, and by opposing her, seek to defend thyself? thou shalt find it a very dangerous and difficult combat; for see the guile and subtlety of thine adversary, thinkest thou to ensnare and entrap her with thy charms and enchantments, as birds and wild beasts are taken with several notes and cries? 
Mins encounter with the Serpent.  she hath this property, one ear she stops with her tail the other with the earth: O the deaf Adder, that will not hearken to the voice of the cha●mer, charm he never so wisely! Dost thou expect, that this poisonous creature should at length burst with her own poison? she is privileged, for her poison serves to offend thee, and not to annoy her, venenum exp●it ut bibat, in the taking of her food and her sustenance, she first disgorgeth her own poison, and then again resumes it, as being provided against man. Wilt thou draw out thy sword and hew her in pieces? see how she will stand in her own defence, totum corpus in orbem circumuol●it, ut caput occultet, her whole body must serve as a buckler to protect her head, wherein life doth principally reside; suppose she were cut and dismembered, yet is she no way disenabled or impotent, she may well lose part of her length and yet be no cripple. 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 wheresoever she goes, if she can make the least entrance with her head, she will wind in her whole body, the earth is her castle, the hedges her buiwarkes; take heed of thyself in the chase, danger doth every way appear, 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 never receive any the least price of thy labour.  
If time & leisure would s●rue me, I could proportion these several properties of the serpent, to the qualities of sin and the devil, which first made choice of the serpent to be his agent and instrument against man; but I will leave this to every man's private meditation: as likewise on the contrary, 
The brazon Serpent.  (wherein our comfort consists) that this serpent lu●king about the heels, we shall one day tread on the head. It may well feed upon imp●re and poisoned blood, but when it shall taste the pure and innocent blood, which shall issue forth from the seed of the woman: then behold! biting at the frailty of our flesh, she shall be ensnared with the hook of the Godhead; when both Godhead and manhood shall be linked together by an inseparable union in the person of Christ, who is that brazen serpent prefigured out to the jews. A serpent appearing in the true shape and condition of sinful man, and yet a brazen serpent without sting, without poison, reserved for continuance and perpetuity; the looking and beholding whereof, being once raised up in the wilderness (faith apprehending Christ crucified) shall cure all those, which have been stung by the serpent.  
Thus you see the great encounter between man and the creatures, the strange antipathy and discord between both. Now let us examine how the earth and the elements stand affected to man in this great dissension, and to what party they incline: not to speak of the burning and consuming fire, the boisterous and unresistible wind or air, the roaring & over-whelming seas, or the earth, which seems to be the foundation of the rest, to support this reeling world, yet sometimes is strangely moved & tossed, whole cities are swallowed, great foundations shaken, nothing untouched; the fruits, the herbs, and the flowers are tainted, as if hell (which consists in the bosom of the earth) sent forth a flash of brimstone to infect this world; I will pass over all these great general judgements, but (me thinks) in my passage I am detained, encompassed, and apprehended by thorns, that I cannot wind myself out of the snare, 
The earth brings forth briars and thorns.  or the briars, and therefore in the ne●t place I must speak of the third punishment of man's corruption, terra●ariet tribulos & spinas.  
Gen. 3. 17. & 18. Cursed is the earth for thy sa●e, in sorrow shalt thou eat of it all the days of thy life, thorns also and thistles shall it bring forth to thee, etc. Why should the earth bring forth br●ars and brambles, unprofitable thistles, 
Briars seem to be wholly unprofitable.  pricking and hurtful thorns, noisome and unsavoury weeds? are these the fruits of the garden, do the heavens sow no better seed, or is this crop worth the reaping? to what use hath nature ordained them? suppose ●here were any use, yet could not nature furnish the earth with better provision? And this use (whatsoever it be) is wholly unknown, and therefore they seem needless and unprofitable to us, and certainly would much detract from the divine wisdom and goodness, were it not that they are rooted in that earth, that earth which is accursed for sin, and therefore brings forth briars and brambles, as tortures and torments for the just punishment of sin.  
The earth was first created of nothing▪ and as the earth was nothing in her production, so if God had left the earth to itself it should have produced nothing; 
Their production.  there should have ●ollowed a privative judgement, but no positive punishment, poenadamni but not sensus. It should have been like the fruitless sands, or the barren rocks, as not apt for grain, so not plentiful of weeds or of thistles; nothing should have been the fruit of that, which is nothing in itself▪ and was nothing in his first production. But whence I pray, proceed the thistles & thorns, the weeds and the briers? where is that blessing, that every thing should multiply and increase according to his own kind? was this blessing equally imparted to all, or else where is the kind, where is the seed, that it should thus exceedingly engender of itself? Take the rich meadow, the fruitful corn-ground, the woodland, the pasture, the clay, the chalk, or the sand, all serve alike for the briers and thorns, the difference of mould or complexion, hinders not their production. No marvel, when the woods meet to choose them a King, that they easily agree in their choice, for the briar and thorn seem to have vanquished the whole earth, and therefore may well claim the government & rule by right of their conquest: But wherefore serves seed to engender and multiply, if things without seed increase more abundantly? nature should save herself that labour, whereas her longest time, and greatest workmanship, appears in producing the seed.  
Is it not sufficient to produce them in such a plentiful manner, but for their safety and protection, to endue them with pricks and thorns? insomuch that their very names are derived from their offensive weapons, 
Nature seems to be more careful of thorns, then of the best fruits.  as if they stood upon their guard, and were at open defiance with man, offering violence to his person, laying hold on his garments, as it were apprehending him, and arresting him of high treason, piercing his flesh, desiring to be bewatered and moistened with man's blood, as it were torturing him, to wring out some confession; or seizing on man as a prey, intending to fasten the root, or at least threatening to do it in the dissolution of his body: or do these thorns serve in defence of the earth? that man should not presume to touch the earth, as being without the compass of his ancient inheritance, first placed in the garden, he hath no right to the chase or the wilderness; being first made Lord of the creatures, he should not now descend to be a hedger or ditcher. I cannot persuade myself, that these thorns serve only for defence of themselves, seeing thei● own baseness would sufficiently protect them: what these did ever set upon a beggar? or who ever hung up nets in the air to catch butterflies? or how falls it our, that nature hath not sensed alike, the more delicious fruits, the vine, the peach, the po●egrannet? but the wild boar out of the wood may root them up, & the wild beasts of the field may devour them. Hath nature taken the charge of the least, and seems she to be so negligent in the greatest and best? where is the indulgency and goodness of nature, especially considering that with so great ease, she is able to preserve herself, making herself a hedge to herself? but leaving the rest, that is the best of the fruits, and therefore best worthy of the keeping to man's providence, Lord! what labour and watchfulness is required, not only in the planting, but likewise the same labour is continued in the preserving.  
Shall I tell you the reason? As the mind of man is overgrown with briars and brambles, pricked with her thoughts, 
The weeds of the earth argue the weeds of man's mind.  and stung with a sting of conscience: so the body by a rule of justice and equality, must likewise be outwardly tormented. And as man in the pride of his heart, presumed to eat the forbidden fruit: so on the contrary, that it might appear, that he had no right to the least fruit of the garden, to the meanest thing in nature, but only by the divine permission, therefore the meanest thing in nature shall revenge that high presumption and violent intrusion of man. But now that I am pricked with the thorns, or bitten with the serpent, me thinks my wound cancars; alas alas I am poisoned, I am poisoned, and therefore no marvel, if at length I burst forth and lay open my poison, and speak a little of the nature of poison. I speak not improperly, for nature hath hatched this poison, and therefore there is a nature of poison: I will only speak of plants and of beasts, and I will not here dig up the earth to search for the minerals, I will reserve them for some better occasion.  
The Philosophers, who were the best spokesmen in nature's defence, do assign this reason, that necessary it was, 
Of poisons.  that of the poison of the earth, serpent's and plants (both poisonous) should be produced; and being once produced, they should likewise feed and consume the remainder of that poison, that so the herbs and the plants, the air, earth, and the water▪ might be the more wholesome and savoury. But here I will enter the lists with Philosophy; I confess indeed, that if you will necessarily suppose a poisonous matter, than God hath ordained them for the best, who being all good in himself, can change and alter the nature of evil, and turn it to good; but here is the question, why should nature admit any poisons? for poisons consists in the extremity of qualities, especially of the first qualities: Ca● compound bodies, consisting of divers and contrary elements, proceed t● such an excess in their qualities? when the elements themselves are not poisonous in their own native 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 quality in a little quantity; yet that it should be the end and scope of nature, in effecting whereof, nature should rest contented, as having attained her own end, and not rather a passage or a degree of nature directed to some better purpose, as (for example) 〈◊〉 or crudity may well stand with nature's intent, as it is directed to ripeness and some further concoction; but to give poisons that consistency, as if they were essential parts belonging to nature's perfection, it must needs argue that nature herself is poisoned, and justly punished for man's contempt, in seizing upon the forbidden fruit, the deliciousness whereof, is justly recompensed with a poysonoussa●●e.  
But cannot the application of any contrary quality mitigate the vehemency of this poison? is it possible, that it should f●nd●●ot such a lurking place, 〈…〉. lie stars of the same influence and quality should find out the nea●●, 
How poisons should be generated or produced.  and conceal it as close and secret, while the rest are otherwise busily employed? that Cancer and Leo should divide the spoil, while Pisces and Aquarius should not share in the booty? that the Sun in the heat and drought of the day, should find no opposition by the Moon in the moisture and coldness of the night? The fabulous Poets say as much in effect, that Mars committed adultery in the absence of Saturn; but how can nature excuse herself? especially considering, that the seasons of the year mutually succeeding each other, are contrary to each other; why should they not then undo that, which others have done? confess, confess, that nature herself is poisoned, poisoned with sin, poisoned with corruption, she offers man a cup of deadly wine, a cup of poison, conc●●iscentiam carnis, conc●piscentiam oculorum, & superbiam vitae. And thus nature proves every way to be a fruitful mother of poison, and in token hereof, even in the bodies of some men, of some complexions, she hath laid up poison for her treasure; for certainly there is a natural witchcraft, arising from the very constitution, in so much that the touch, the breath, the fight of divers is infectious. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
That there is no necessity of poisons, consider, that there are great kingdoms in the world, which are exempted and privileged from any poisonous herb or beast, 
All countries do not bring forth poisons.  suppose Ireland; and lest you might ascribe it to their bogs or their vermin, which seem to consume & to swallow up that seed, which should engender the poison, I would gladly ask, why should not nature be as wise and as provident in other nations, to prevent the like mischief, though by the same means? others not sticking in their bogs, nor eaten up with their louse, fly to their climate; but do not other countries adjoining and bordering, stand in the same climate? I will therefore make a second instance here in England, the Roodings of Essex (a very handful of ground) are freed from all poisonous matter, here are no bogs nor no vermin; or how will you suppose any difference of climate? not any part of this kingdom is generally more annoyed with venomous creatures, then is the country adjoining, being a woodland, a deep could clay, and heretofore the whole country was forest. I confess indeed, that any forged or supposed reason framed and fashioned upon all occasions, within the mint of man's brain, may serve to excuse his own ignorance, mundum tradidit disputationi eorum. My opinion is, that as poisons do argue the corruption of nature in general: so nature in particular, is sometimes privileged by an especial warrant and protection under Gods own signet, (though otherwise I doubt not, but it is by natural means, for God doth not exclude nature, but rather include her, as being his own appointed ordinance, the course, rule and law of the creatures). And thus God permitteth nature both to show her integrity, and to boast of her perfection, that although she be corrupted, yet is it only some accidental corruption; and being thus corrupted, she seems to make some recompense with the pleasant change of variety.  
That the punishment of nature may further appear; I would gladly ask, that if there be poison so horrid, as that in an instant it can suddenly kill: 
All poisons do not immediately work, but after a certain time.  why should there not be a right contrary quality, which might preserve in an instant, and be as beneficial to nature, as the other is dreadful and horrid? I have heard much speech of Aurumpotabile, but I see it confuted by a whole College of physicians. Now I will begin to tell you a mystery, it seems as impossible to prescribe a just time and period of death, as it is to preserve life; the hour of man's death being as uncertain, as is the frail course of his life. Yet such is the nature● and working of poisons, that being taken, they shall not discover themselves, they shall not bewray their own treachery, but as if they were confederate with the nature of our bodies, they shall lie hidden and secret, until they may work their own ends; Posuit sibi iniquitas gradus, as if they were part of our nourishment, part of our bodies, or had entered a league of amity and friendship with us, they shall work at leisure, and by degrees undermine the foundation of life; so that poisons now taken, after many months or many years shall appear in effect and operation.  
Because this may seem strange to divers, therefore I will lay open the reason; certain it is, that there are medicines appropriated only for certain parts, 
The reason why poisons should so long conceal their conspiracy.  which notwithstanding their passage and conveyance through the trunk of the whole body, yet will stay their operation, until they meet with that fit object, whereunto they are directed by nature, and helped by the cunning and skill of the Physician. This is the ground and foundation of all Physic; for otherwise all the recei●s should work only and immediately on the stomach and liver, without any further relation to the parts or disease: now as it is in medicines, so is it in poisons, which have their antipathy to certain parts of man's body; Cantharideses to the bladder, the Diamonds to the Lungs, several purgations (which are remissively poisons) to the several humours. Now considering that there is a great difference in the parts of man's body, some are more ignoble and base than others, such as we may best spare, and are of the least use, and therefore may daily consume, and yet the decay not appear in the vital faculties (suppose the lungs or the sple●ne) and yet the poison being once harboured in those parts, shall carry in itself an unresistible power, and by degrees obtain the victory and conquest. Some thing likewise may be ascribed to the remoteness of the parts, in regard of the great distance and hard access of the poison; thus is man subject to the outward and inward annoyance of the creatures, as was the abuse, so is the punishment. Of whom shall we expect for redress, but of thee (O Lord)? thou that wert crowned with a garland of thorns, and fed with vinegar and gall upon the holy altar of thy cross; thou that didst take upon thee the person of whole mankind, take away this cup of our poison, feed us with thine own flesh, refresh us with thine own blood, and being made lively members of thy mystical body, let this cup pass from us, this cup of bitterness and sorrow; take away the poison of our nature, the poison of sin, and sow in our hearts the seed of eternity, that so we may rise again with bodies immortal, incorruptible freed as from the poison of sin, so from the poison of the creatures, the one being the undoubted token and punishment of the other.  
Now let us come to man, and consider man in himself, 
The punishment of nakedness.  seeing the creatures do thus combine against him, let us see how fitly man is disposed to resist, and to encounter their assaults; let us see his armour, his weapons, his furniture. What Prince warring against another, doth not first consider his own strength, and the power of his adversary? Behold then, this great champion how he enters into the combat: Nudus egreditur de utero matris sue, & nudus illuc revertitur, Naked he comes out of his mother's womb, and naked he shall return again; Here you see the whole course of his passage, so that his nakedness is his punishment: Gen. 3. 10. & 11. Because I was naked, therefore I hid myself; and God said, who told thee that thou wast naked? etc. For in the time of his innocency, though he should have been naked without clothing, yet shame should not have accompanied his nakedness; as he should have been without vesture or garment, so there should have been no use either of vesture or garment. He should not have been subject to the annoyance of the creatures, for his innocency should have protected him; there his nakedness should have been his beauty and perfection; as the child in the womb, though naked, yet neither feels the scorching heat, or the nipping frost; but lives in a temperate zone: but the state and condition of those times being now altered and changed, why should not nature make her provision accordingly? Why should she not work her own proper effects, and be as beneficial to man, as to all other creatures in general?  
For it is natural to all creatures, that receiving fit nourishment, part of it should be turned to the flesh, and part to the fleece; 
Man's clothing should proceed from his food, as well as his nourishment.  some should renew the decayed spirits, some repair the bones, some plaster the flesh; and for the remainder, it should serve for the outward covering and beauty, as hair, feathers, wool, etc. Now for man's food, assuredly it is much better than theirs, why should it not every way be alike beneficial? shall nature lose that in man's nourishment, which she can so profitably employ in all other creatures, to adorn the proud peacock, to beautify the pheasant; shall this be vainly spent or cast away in man's concoction? Not only in the sensitive, but likewise in the vegetative creatures, the same food gives them both nourishment to preserve them, beauty to adorn them, and strength to enable 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 cover them with a stiff hide, (the bark) which from the root, still follows the trunk unto the branches, and fruit; the sap and juice whereof strengtheners and fastens our leather. Thus in all creatures nature desires to engraft this opinion, that her perfection est ab intra, appears in her most hidden works, and in her secret pavilion; and therefore whatsoever appears to the outward show, is but the fruit of her excrements.  
Or why should nature be partial in man, to adorn the head, the brows, and the chin, with a covering of soft hair, 
Why some pars should be covered and not all.  and to leave the rest of the members naked and comfortless; as if there were not the like use and necessity in all? here we see what she was able to do in the rest, that thou mightest ascribe this to the indulgency of nature, and not to the earth, which should deck and adorn all parts alike, and should begin with the lowest: or rather God himself hath ordained it, that one part should remain covered, which man himself might uncover in the honour and service of his God; and thereby acknowledge the nakedness and impotency of the whole. For (doubtless) it stood with the bounty and goodness of nature, either to make man not wanting any such shelter of excrements, through multitudes of hot and vital spirits, suppose the eyes and the face, which find little annoyance by any unseasonable weather; or if man's feebleness shall require them, then upon 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 having provided for him, a large and sufficient wardrobe, 
Nature is herein more beneficial to other creatures then unto man.  even all the skins of the creatures, etc. It should seem then, that man is their servant to wear their castaway garments; but I pray hath not man a strength of his own, though otherwise he can use the strength of horses to perform his own labour? It were to be wished, that for want of others (suppose a case of necessity), man might have some clothing & garments of his own, to cover his nakedness. If the dissolute riot of man were such, that he should make waste of all and sell all to the bare skin; if his improvidence were such, that he would never prepare for the could winter, or old age; yet shall nature seem to neglect man, which clothes the Lilies of the field? In every well ordered state, besides the private possessions of every man in particular, there should be something in common, whereof it should not lie in the power of the unthrift to bereave himself; and hereof no man should have the propriety, but it should be the Lords waste foil for the use of his tenants. Now suppose, that man had any such proper garment, yet he might exchange it, or adorn it at his pleasure; the head though covered with hair, yet the barber might trim it, it might be decked with the cap and the feather, with the hood, the jewels and costly attire; to have of thine own, it doth not disparaged thy right and title to theirs.  
According to the diversity of man's parts, give me leave to make a double nakedness of man, inward and outward; 
The inward and outward nakedness.  the soul is naked and empty, she hath lost all her ornaments of grace, of sanctity and knowledge, and seems to be much defective in her natural powers: for in the dead embers of man's fall, you shall find very few, and those very obscure sparks of our reason. All her knowledge is gotten by learning, and having once attained knowledge she cannot easily retain it; as if learning (like a garment) did grow old and did wear out with use. But observe a greater difficulty, seldom or never shall you find, that the mind inwardly, and the body outwardly are decked and garnished alike; it should seem, that there is an opposition between both, or that God hath concluded by a law of necessity, that there should be a nakedness: the more nice, curious and costly the Gallant seems in his outward habit and garments, the more his mind is neglected with inward good qualities and virtues; for his time and disposition can not suffice him, to intend both alike; and therefore there must be a nakedness. Consider again, that in every dumb creature there is some strange instinct of nature, both for defence and preservation of itself, as likewise for the use and service of man: whereat the poor silly Philosopher stands wondering and is astonished, can say little to the purpose, only concludes, that it is a certain notion, imprinted in the fancy, etc. Then why should nature be so destitute in respect of grace, being only directed to grace? yet there is an emptiness or a nakedness in the unbelieving heart of man, to the high mysteries of God's kingdom; we are blind, and by the weakness of our natural light, we cannot discern the sunshine of grace. And thus we strive and contend with the powers of darkness and ignorance, and thus the life of man is a warfare here upon earth: Behold, O Lord God of hosts, fight thy battles, we do expect thy wages and pay, for no man wageth war at his own charge: give us the breastplate of Faith, the sword of thy Spirit, the helmet of Salvation; that as this war is a spiritual war, against the powers of sin, hell and damnation; so grant, that the carnal man being naked and destitute of himself, may receive fit weapons from thy armory to fight in thy battles.  
For the outward nakedness of his body, it should seem that man is dismissed of God's service, having now lost his livery, his badge, and his cognizance; or naked he is, 
The outward nakedness of man.  that thou (O Lord) mightest entertain him to thy service; naked he is, that he might wholly distrust in his own strength, and having no shelter of himself, he might desire the protection and shadow of thy wings; naked he is, to show his condition, that whatsoever he hath, he hath it by begging; and therefore naked he is, to move thy pity and compassion; he is a pilgrim here upon earth, and hath no permanent city, and therefore naked he is, and must hasten to run his race, and in another world must expect the change and variety of his garments; for here naked he is, he is fallen among thieves, and is robbed of his garments, as he descended from jerusalem to jerico; naked he is, and therefore cannot conceal the spots of his nature: naked he is, and therefore fit to be washed, fit to be dipped in the laver of Baptism; or if he shall offend thee (O Lord), naked he is, and may easily be scourged with the rod of thy vengeance; naked he is, that being clad with the garments of dead creatures, feeding on the carcases of dead creatures, he might call to mind his own 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 own nakedness, and therefore he must be ashamed of his own nature, and so consequently accuse the corruption of his nature.  
Will you yet hear some further corruption, which appears in our nakedness? in stead of confessing our crimes, 
The abuse of apparel.  lo! hear our abuse: whereas apparel was only ordained for the necessity of our bodies, and for the decency of our members, now it serves as an occasion of our wantonness & pride. Nature herself makes a difference between creatures of divers regions and places; but our curiosity is such, that we must borrow from several nations, the variety and form of their attires. So nature hath fitted every nation with garments best for their use: The English cloth is the only good shelter, against the could Northern blast; and the Camel's hair yields a better shade in Sowthern regions: but we cannot thus content ourselves with nature's appointment; and whereas by the orderly course of nature, there should appear some difference of men's conditions in their outward habits, for so the horse appointed for the service of war, is better shaped then the hackney or carthorse: yet the abuse of man is such, that whereas his clothing should only cover his shame, now it must serve to discover his pride, and be a token of his bravery and boasting; so that considering the old world, and their homely attires, you would suppose in these days, all men to be Princes, were it not, that if there be Princes, then must there be slaves, by a necessity of relation.  
Nature hath appointed two several features, differing in quantity, lineaments, beauty, and proportion to the two several sexes; 
The wantonness and pride in apparel.  but strange it is among men, how the one doth encroach upon the other, much against the levitical law, which forbade the like garments to both: you shall find viros molles & effoeminatos, as likewise women Viragines like Amazons; men in their powders, perfumes, false hairs and paintings, exceeding the wantonness of women; and women in their habits and vestures seem to exceed their own sex, to the strange confusion of nature. Again the garments should suppose a congruity to the foundation of man's body, but I fear nature is sometimes enforced, (for here she is penned up and encaged) to make the body seem fine and strait; and by and by with loose sails, we seem to make waste in the blessings of nature. I shall not need to spend much time in speaking of our abuse in this kind; it hath been the common complaint of all ages, but especially of ours, which exceeds all former times, and shows her own vanity from the costly attire of the head, to the golden rose on the shoe: though we can neither eat nor drink gold with Midas, yet we can wastefully spend it in wearing, and sometimes our whole treasure appears on the back; and thus man out of the poison of his own nature, turns that punishment which God inflicted for man's correction and amendment, to be a further occasion of his sin. I will only put him in mind, that of himself he is naked, his clothes are but borrowed, mo●eat cornicula risum furtinis ●udata coloribus; will he be proud of the feathers, the silk, or the wool of dead creatures? can he find nothing in himself better, than these dead relics wherein he might glory? if his plenty and abundance be such, if his change of raiments be such, then when he sees the naked poor man, let him acknowledge his own condition, and learn pity and compassion to others, by the weakness and nakedness of his own flesh?  
From his person let us come to his office? which as it should seem is very fit and agreeable to his nature: 
Every man is a labourer.  for naked he is, and therefore you cannot expect any high dignity and calling; some ploughman or day-labourer, here is his profession. That the same judgements of God might appear in all his works, 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 through the course it seems to be overgrown with thorns and with thistles. Gen. 3. 18. therefore Gods sentence is likewise past upon man, i● sudore vultus tui comedes p●ne● tuum, In the sweat of thy brows thou shalt eat thy bread, Gen. 3. 19 here it should seem, that all trades and honest courses of life are erected, for every man is a labourer, and should intend some course of life: if his hand be not fitted to the plough, yet he must overlook his own servants, command them their task, and manage his own private estate. here is his carefulness, here is his husbandry and tillage: and assuredly the seru●nt lives sometimes more at heartsease then the master, who s●emes to be employed in every man's labour, and to yield strength and virtue to their hands and actions. Thus to be man, it is to enter a service, and to bind himself prentice to all drudgery; while other creatures live at heart's ease, they neither sow not mow, but keep a continual holiday; they sit down to eat and to drink, and rise up to play: only man must take care and thought both for them and himself; and therein must give an account of his steward-ship.  
Not only the body must be clothed and fed, but the mind must likewise be taught and instructed: and here we seem to run through an infinite course of our studies. 
Man's continual 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 mind is in continual motion, climbing up from earth unto heaven; a strange and violent ascent (I confess) whereunto he shall not attain without great labour and difficulty, not without great peril and danger. For his body is dried up and withered before the approach of his age, as if he had passed through the element of fire; now at length having fast hold on the sun, and the heavens; he is carried round about the world with their motion, viewing whole nature, sed ca●eat pr●cipitium, let him take heed least with the violent turning, he bring himself to a giddiness, and lose himself in his general search of the whole world. Thus that profession, which the tradesman and ploughman suppose to be the idle & loitering profession, assuredly it is the most painful and laborious. The Lawyer, in opening the cause and deciding the right, as it were appointing the just bounds of every man's possession, shall find it a more difficult labour, then doth the husbandman in hedging and ditching his senses. The magistrate in his government is not excluded from toil; no man can be freed from the curse, in sud●re vultus: nature herself seems to teach us this principle, and to infuse it in the heart of man, for in our idleness we are always most employed, but it is in ill doing, Nihil agendo malè agere discimus: 〈◊〉 seems to rouse and enforce us to action, in so much that all our sports and pastimes are in verity and truth, labours, howsoever we may repute them for recreations & sports. And therefore our natural rest or sleep, we must esteem it a death, we are laid in our winding sheets, our senses fail us, somno sepulti, we are covered with darkness, here is our death; and after death, behold our resurrection, we were sown in weakness, we shall rise again in power, the decayed spirits renewed, our bodies strengthened, and then we return to our several callings and professions: and thus our rest tends to our labours, nature is defined to be the mother of motion, motion is the companion of life, and an inseparable accident to the creatures in general.  
But I will tie myself more strictly to speak of the curse; see then the correspondency of God's judgements to the creatures in general, but especially to man in particular, for the whole curse must fall upon man; and therefore God hath appointed, that the earth should bring forth briars & brambles, that so man might be tied to use his own labour for his sustenance and food; see here the same wisdom and providence of God appears in both: 
Why should not the earth bring forth corn, is well as other fruits?  now I would gladly ask, why should the earth bring forth naturally fruit, fit for the nourishment of beasts, and yet man's body consisting of like flesh, should be destitute of like food? Why should not the earth as well bring forth of herself, grain, corn, wheat, barley, rye, without the yearly labour, tillage and husbandry of man; as grass, Apricocks, Pomegranates, Cherries, which seem to be as rare in nature, and as difficult in production? how shall man only intent the glory of his Maker, and return due thankfulness 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 service shall give him a sufficient task, and take up his time with employments? certainly God's service was the end of man's making, and this after-drugerie proceeds from the corruption of nature, an accessary punishment accompanying our sin.  
But I pray let us examine, why should not the earth be as beneficial to man, 
No such difficulty in the production.  for his food, as to the rest of the creatures? at first the earth (without plowshare or harrow) brought forth these grains, suppose Barley or Wheat; why should not the benevolence of nature appear as well in the preservation of them, as in other fruits? You will say, that it proceeds from the excellency of the grain; this is your error, for at first, there was no greater difficulty in their production, for there was nothing, and therefore there could be no resistance of God's power, as not in the least, so not in the greatest; as it was in the production, so should it be in the preservation, the blessing was equally imparted to all, crescite & multiplicamini, if more be required, nature as she affords the excellency, so she should supply the defects, and in their own proper places and wombs, you shall find as easy generation of the sweet Almond, the delicious Date, the wholesome Nutmeg, as you see in our common hedges of Crabs, sloes, Blackberies and the like; if all places serve not for their plantation, acknowledge nature's defect, which is the scope and mark that we shoot at?  
That a perfect drugerie might appear in man, suppose that a poor man's child were now borne into the world; at first, either with his father's labour, or at the parish charge, together with the charity of well disposed people, 
The progress and degrees of man's labour.  he must be kept and sustained: now he is in the form of a Beadsman, in his blue coat, and his blue cap, holding up his innocent hands unto Heaven, to pull down a blessing upon the heads of all his good benefactors and founders: (O all ye rich men of the world, if ever pity and compassion could move your hearts, look upon these silly poor innocent babes; who never offended either God or man, but only in the sin of their conception: here your charity bestowed, shall be without exception, for they cannot counterfeit; they are young beginners, give them a stock, and like seed sown upon good ground, it shall again return unto you with full measure and thankfulness) when at length he comes to the age of ten years, than he begins his task, he must work to purchase his own food, to buy his raiments, to get his strength, his growth, and his nourishment; for nature only supplies life, she lays only the foundation, and this life must be continued and prolonged by such means, which he himself hath bought with his own labours: now no man can work without tools, (the plough, the mattock, the spade), and these tools must first be provided with his own labours; having both strength and tools, there must be a skill and cunning to work, and this skill is gotten by experience, learning, and his own labours; now he is sufficiently prepared of himself, but where will he work? either he must first purchase his timber, his stuff or his ground, or else he must drudge for another, to work in his vineyard, as if he were to create a new world for himself, before he could take the possession of this world.  
Let us (with compassion) descend to the lowest degree and state of men; that a man might be a drudge, not only to other men of the same kind, in the nature of a servant; that he might have work to employ himself, that with his own honest labours he might get his own living; 
Man is a drudge to the dumb creatures.  but (I say) that he might be a drudge to the dumb creatures, that he might be admitted to keep another man's horses, to feed his dogs, to attend his sheep, to wait on his swine, here is his suit, here is a great point of his happiness: it should seem he wants letters of recommendation for such a high preferment. It were to be wished, that the rich men of this world, would employ some part of their wasteful expense, in setting poor labourers on work; that they would take some pleasure to try conclusions in nature, and that our laws, which provide 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 work, yet he cannot secure himself of his own health, 
His poverty, notwithstanding his drudgery.  and of the use of his limbs and his members (though I acknowledge that by God's providence, his labour may serve as an excellent means to preserve health, which indeed sweetens his labour, and makes his condition equal to the rich men of this world; for I had rather employ my limbs and my joints in an outward work, then inwardly to suffer the convulsion of mine own bowels; I had rather sweat outwardly, then that a violent unnatural heat should distemper my body) all his days gettings shall only serve him from hand unto mouth; if sickness attach him, he shall feel his own wants; if wife and children prove troublesome, he shall be enforced to crave alms and benevolence; if fire or water do trespass him, than he must have a collection; and in his old age, when his work begins to fail him, than means must be wrought, that he may be put in an hospital: every thing runs in a circle, he began with the spittle, and he must end in an hospital, where he shall find the uncharitable disposition of this world to exceed the cold distemper of his weak and crazy body; hui quam miserum est nasci! If I were in such case as I conceive the young child, and could foresee the whole course of mine own miseries, it should be a principal point in my prayers, that God having once shown me this world, he would in his mercy lead me from the womb to the grave, and take me to his own protection, before my life were tainted with sorrow, or my understanding corrupted with the wickedness of this world.  
Leaving 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, 
men's continual 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 falls upon rocks, some upon sands, some upon thorns, the least part falls on the good ground, here is the loss of his seed, the loss of his labour: now this good ground, it was first made good, it was mealowed and mended, and had many tilths; here is a continual task for man and for beast, they run in a circle, according to the seasons of the year, they have 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 moisture in the reaping, any unseasonable weather spoils their whole harvest; every second or third year the ground must lie fallow, and here is nothing but barrenness, nature seems wholly unprofitable; alas how shall the poor tenant discharge his rent? for here is only hope and expectation of a future crop, which the good husband some two years hence, may take as the fruits of his labour, and in the interim may bequeath it to the unborn, and unbegotten child for a legacy. But suppose him now at length, to have the quiet and peaceable possession of his own crop, a fifth part of his corn shall be spent again in his seed, an other part shall be spent to hearten the poor beasts in their travel, very little will remain for the household provision, or the market commodity; and being thus safely lodged, yet he shall not be excused of his labour, the thresher, the miller, the baker, all of them very painful and laborious trades will testify as much.  
I know not, how far I may presume upon man's patience, but truly I am very fearful in speaking of those things, 
God's mercy and providence appears in our labours.  which might any way concern our thankfulness to God; and therefore give me here leave to make some recompense, lest man's labour might seem to detract from God's goodness and providence, the one serves as a just punishment of sin, the other as an earnest of God's mercy and our redemption. It is the goodness of God, that first gave man his seed, and teacheth him to know the times and the seasons, enables him to work, gives him the grace to follow his calling, preserves nature in her own kind, and concurr's with the second causes in their effects and operations. It is the providence of God, that the seed being once dissolved should send down a root, should send up a blade, that it should be moistened with the first and the latter rain, that by degrees according to the funnes' heat, it should gather strength; that the morning dew should preserve it from withering, that the white snow like a warm fleece should keep it from freezing, while with the hard frost the ground should be mealowed, the worms killed, and the weeds nipped and consumed. It is the mercy of God, that the seed coming forth should return again (with great thankfulness and usury) straw and chaff for the use of beasts, and corn for the food of man; this corn to be enclosed in an ear, fortified with pikes, lest the fowls of the air should seize upon it, laid up in a husk, lest the wind should scatter it, or the water should rot it; and that within the compass of one month, all the whole years provision might be brought into the barn; and whatsoever remains in the field should first serve, as glean for the poor, them feed the fowls of the air and the beasts of the field, nothing is lost, the very stubble shall serve to enrich the ground; and as the fruits of the earth do satin the beasts, so the dung of beasts doth satin the earth. Thus every way you see the providence of God, which providence is most especially directed to man, and therefore acknowledge, that man's labour and drudgery is the fruit of his sin, the fruit of his fall, and not to be numbered among the fruits of the garden. God that feeds the ravens from heaven, who openeth his hands and filleth every living thing with his blessings, as he made man without man, preserves man's life without his privitive, so (with the same ease) he might have fed him as one of his sons, or one of his household servants and family; were it not, that man with his own sin hath made himself a stranger, and an alien to his God and Creator.  
As I have noted out the curse, so give me leave 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 yoke, and obedience in undertaking the task, and conforming himself to God's law, desires nothing so much as to frustrate the sentence of God, and to avoid the punishment; especially in these last days, which is the old age of the world, we intent nothing more than our idleness and sloth, sometimes under the fair show of sanctity. Whereas certain it is, that all honest callings and vocations of men they are Gods own ordinance, in performing them we do God service, bis orat qui bene laborat, the works have the form of a prayer, as implicitly desiring God to concur with his own me●nes; they are likewise in the nature of sacrifices, as being actions well pleasing and commanded by God himself: think them not base, do not neglect them with any foolish ●ansie & conceit of thine own purity, for God hath appointed them, and be shall one day take the accounts of thy labour in this kind. But the general practice of this world, is to give over all painful, manual, and laborious professions, and to desire to live by their wits; as if the state of man were wholly angelical, 
Men must live by their labours and not by their wits.  and that his h●nger●o●ld be satisfied with knowledge, his thirst quenched with sweet meditation, and his back clothed with good precepts: or as if every part should ambitiously aspire to the perfection of an eye; for scholars are in●●●it, Lawyers innumerable, City's swarm and abound with multitudes, and every company complains of company; but trillage, husbandry, and manual labour, was never more neglected. We do not desire to gain from nature, so to benefit ourselves and to enrich the whole kingdom: but we desire (with the fineness and quiddities of our own wits) to gain from others, new offices must be erected, and we must breed up our children as clerk in some office: and hence it is, that our wants were never so great, the tricks and shifts of many were never so shameful and dishonest, for they that know best to live riotously in a wasteful course of expense, know least, what belongs to the labour and difficulty in getting; if nature were as prodigal in her gifts, as is their minds la●ish and profuse, I should commend their magnificence; but it falls out far otherwise, etc.  
To leave the professions of men, I will only tax one of their actions; a practice which is now grown common and usual, and hath been hatched in these days altogether unknown, or else utterly detested and abhorred, 
The great hurt and the shameful abuse of enclosures.  by the former and better times of our forefathers, namely the enclosing of common fields, when the land loseth his own proper and natural use, God having ordained it for tillage, we must convert it to pasture: whereas corn is such a sovereign and precious commodity, being indeed the groundwork of a kingdom, whereupon all our plenty consists; in so much that other wise and politic states, (as the Florentines) will suffer no corn to be at any time transported; shall kingdoms bereave themselves of their weapons and sell them to strangers? here is the staff of life, the staff of bread, Leuit. 26. 26. here is our best weapon, shall we leave ourselves destitute of this weapon, only through our own sloth? wherefore serve the enclosures, but only to the enhancing of the Lords rend, and for the idleness of the tenant? whereas certain it is, that better it were in a state, for men to be wholly unprofitably employed, then for want of employment they should be left to their own disposing; wherein you shall find not only the loss of their time, but other vicious and dissolute courses, as drinking, gaming, riot, quarreling, and sometimes seditious tumults. Most certain it is, that the kingdom is hereby greatly impoverished; for those lands enclosed are not able to maintain such numbers of men, so many horses fit for the service of war, such provision for our plenty, in a fourfold proportion, as formerly they did, lying open and in tillage. Where is the ancient strength of England, how easily may we be vanquished? if in the best soil, towns shall be thus unpeopled: why doth our law so much intend tillage? why doth our law prevent inmates and cottages? if on the other side, notwithstanding the increase and multiplying of people, yet villages shall be ruinated, and all must serve for the shepherd; infinite are the inconveniences which I could speak of enclosures, but I will conclude all with this one rule in law, interest reipublicae, ut ne quis re sua malè utatur.  
Many and great are the judgements of God, which from time to time have followed the first authors and first beginners of enclosures; but you shall give me leave to prophesy a judgement. 
A prophesy against our enclosures.  That I may speak for this climate of England, give me leave to compare this great kingdom to a body: as in the midst of a body the heart is only the fountain of all vital blood, which it sends forth and conveys in her conduit-pipes, to all the several parts of the body; so me thinks, God hath ordained this kingdom, that in the midst of it there should be the heart, the richest and fa●●est soil, which might send forth plenty of corn to all the bordering skirts, which as they have the benefit of waters for the carriage of their commodities, so are they not in themselves such fruitful corn grounds; yet if any part of the world be sufficiently provided with grain, for the most part our sea-cost towns do share in their plenty; whereas our inland countries must only rely upon their own provision, and to that end, God hath given them a soil fit for that purpose: Now seeing ●hat they have such enclosures, and that they have wholly betaken themselves to their idleness and sloth, assuredly whensoever it shall please God to send amongst us, a punishment of hunger and famine, there the death and penury shall be greatest, from whence heretofore we have received our greatest supply. Thus man desiring to escape the punishment of God in his labour, incurr's a far greater judgement of God in his famine; if he will not sweat in his work, he shall starve in his wants. Give us grace O Lord, strengthen and enable us, that we may labour according to thine ordinance, and i● thy mercy (O Lord) give a blessing to our labo●rs, that we may receive from thee the▪ fruits of our labour, and 〈◊〉 us (O Lord) from that he●●y punishment of ●●nger and f●mine.  
Because the earth brought forth of herself 〈◊〉 and bra●bles, therefore was man tied to his husbandry and labo●●● here is the course of his life and profession, now let us come to his honour and dignity, 
The disagreeing between man and wife.  which appears in his government, having lost his absolute 〈◊〉 over the creature's, and they no longer tied to his service, but assaulting and despitefully using their master and governor; behold, God laughs at the counsel● of men, instead of governing the dumb beasts, the rule and tyranny of man must appear upon the same kind, Gen. ●. ●. 16. Sub virip●test ●teeris, & vir 〈◊〉 tui; Thou shalt be under the power of thy husband, and he shall bear rule over thee: It stood with the justice of God, that the woman first enticing and abusing her husband, should now incur a 〈◊〉, and be made a captive to the will of her great Lord and master, (her husband). I know not whether I should call this i●st decree of God, either a curse or a blessing; sure I am, that God did never so we any feeds of di●●e●tion between those, whom he himself hath co●pled together, and made one flesh: rather I conceive, that God supposing man's corruption, doth here prescribe a remedy and means to reconcile this married couple; appointing a dictator for the time being, making choice of him, that should bear an absolute rule; but alas what needs a government and rule, if their hearts were united and made one, as their flesh is coupled and made one? give me therefore leave to reckon this, as a special punishment of man's fall, (the 〈◊〉 and dissenting in marriage).  
To show the large e●tent of this punishment, here I conceive, that all those things, which by natures first erection and institution were linked and coupled together, 
The large extent of this punishment.  do now admit a separation through their own enmity, that therein might appear the justice of God, combining themselves together against him, now they fall a● variance among themselves: for thus it is the property of all evils and of all sins, that they do not only oppose themselves against virtues; but likewise malign each other, 〈…〉 creatures, which prey as well upon their own kind, as upon others; yea they do admit the greatest contrariety between themselves, for the extremes are more opposite to each other, then to the mean. Now supposing the enmity, God in his wisdom and goodness prescribes a subjection, that the justice of government might preserve that, which otherwise would fall to confusion: first it appears in the parts of man, the soul and the body, in regard the sin was a carnal sin, and that man was thereunto alured by his senses, & ●rat pom●m visu 〈◊〉▪ & gustu delectabile, therefore is the flesh tightly and lawfully subjecteth to the spirit; though herein especially, as in all other governments, you shall not fail to find opposition; and in the flesh itself, the ●ame flesh, only cut in two parts, will disagree with itself, & therefore there must be some government appointed, for the wife must submit herself to her husband.  
How would ye expect, ●hat brothers like branches of one tree, should be bound up together, when man and wife are separated, 
The branches cannot couple if the root be divided.  and the stocks cannot agree? that kindred should be together fastened in love, when the root is divided? or generally how should we expect, that in whole mankind there should be a firm league of amity, when the first parents do thus nourish and harbour enmity between themselves? par●us error i● initio, ●rit maximus in fine, he that shall go a-stray in the beginning, shall greatly wander, and with much difficulty arrive to the end of his journey. From this enmity between man and man, when as all things were distracted, when wisdom was separated from power, and strength was severed from charity, considering that disorder is more perilous than bondage, and confusion more detested than slavery: that order might keep all things within their own bounds, there did appear a necessity of government, and government enforceth a subjection and thraldom; thus the punishment is not only to be tied to the sex, (for it is a rule in law, partus sequitur ventrem, if our mothers be in bondage, we appearing in their wombs, must likewise acknowledge our just imprisonment). But it doth generally comprehend whole mankind, that in regard homo homini lupus, one man is a wolf to another, the strongest oppressing the weakest, 
Man is sometimes subject to the tyranny & oppression of others.  some imposing a slavery upon others, and there is a generation of men which feed upon nothing but man's flesh; therefore (with one joint and common consent) we must submit ourselves to a government; which government, if it contain itself within his own just limits and bounds, it is the greatest and most sovereign blessing, which can happen to man here in this life. But for man's sin, he must likewise be subject to the tyranny of others: seeking protection he falls into the den of a Lion, into the hands of a tyrant, who delights in cruelty, and hath his rewards appointed for all such as shall invent new torments, with roaring Bulls, fierce Tigers, devouring Bears, and whatsoever else either fire or sword can execute; and yet we must patiently endure this tyranny, rather than admit a disorder and confusion: howsoever in particular, those laws which tend to bondage and captivity, shall have all possible favourable construction, yet when as the necessity of government, and the welfare of man shall enforce a subjection, needs we must bring all men under some yoke, and enforce an obedience; for the dissolute riot of one is rather to be admitted, than the disorder of many; the cruelty of one must be suffered, rather than all should be bloody; when in regard of man's corruption, we cannot avoid all inconvenience, than reason will admit and tolerat the least.  
here appears the necessity, together with the first original of government, when as between man and wife there must be a superior, a magistrate, a governor; here appears the excellency, the sacred and inviolable majesty of government, and that especially of a Monarchy: notwithstanding that Princes be of the same kind, 
Princes have their authority from God.  subsisting of the same flesh and blood with others, yet ought their power to be respected, though sometimes for gifts and good qualities, they may be inferior to others; for thus between man & wife, though she be made of the ribs, and every way equal as touching her condition, but for her beauty and comeliness far excelling man, yet in government she is inferior and subject to man. Subjection must keep us from slavery, think not thy life base or a thraldom, when as marriage (which certainly is a very honourable estate) must admit a subjection: and as the wife doth fi●st willingly undertake that state, and undergo the yoke of her husband, (their being such a permission or rather injunction from God), it lies not in her power afterward to make the breach of her wedlock; so certainly subjects at first, either enforced by conquest, or voh●ntarily of themselves submitting themselves to their Princes, and now it lies not in their power to revolt, for who should take knowledge of causes depending between a Prince and his subjects? And here observe the degrees and proceedings of government, the foundations whereof were laid in marriage, but an one after it broke forth to paternity, 
The degrees of government.  which contains in itself the greatest and most undoubted 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 government was defective through love, parents did only use soft weapons, compassionate persuasions, little able to suppress sin. Not long after issued forth primogenitura, as being accompanied with the greatest number of years for discretion; so claiming the greatest part of inheritance, and the highest honour for government, in memory hereof still we retain these words, elders, seniors for governors, Senat●s the counsel table; and the Italian hath his signor and Signiori. Then as families increased, so cities were builded, countries adjoined, and a● length we came to Kingdoms and Empires; that God might show us some token of his own and only government, when an entire nation shall unite and join itself together, that being men of the same kind, they might be members of the same body, going hand in hand by even paces, whereby they might receive the fruits of obedience, the blessings of peace, sustaining all burdens and grievances alike, and ready to fight in defence of each other.  
But to return to the punishment itself, 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 itself should discover her own hate, and seem to nourish this enmity, but even flesh of our own flesh, two Persons in one body, man and wife should be severed in their love and affections? for you shall observe factions and distaste in marriage, not between strangers, not between neighbours, not between servants, not between brethren, but in the married couple, living under the same roof, fed at the same table, resting in the same bed, that sleeping and waking they might be a help to each other, having first made the free and voluntary choice of themselves, their possessions alike imparted to both, their bodies made one, the weaker vessel laid up in the bosom, and yet their minds are distracted, they cannot be joined in affections.  
Of all other passions, love as it is the first and most natural, so is it the strongest and most violent; me thinks all little and slight offences, 
The motives to preserve love.  should be hindered and overwhelmed with the stream & current of love; me thinks the mutual kind offices and helps received from each other, should not long harbour the distension: what should I speak of the sweet comfort of young children and babes, the fruitfulness in their own kind? which indeed is the highest perfection of nature, and to a christian man, the mysterial union and excellency of marriage; elevated from a natural contract to the height of a mystery, solemnized in the Church, made a religious action, God and his officers knitting both their hands and their hearts, signifying the strong and indivisible bonds between Christ and his Church, the Godhead and manhood in the person of Christ, the soul and the body in the nature of man, the matter and form in the creatures; and thus the whole world consisteth of marriage and the uniting of couples.  
Do any other creatures of the same kind, differing only in sex, 
How unnatural is this enmity in marriage.  stand in such enmity to each other? especially such creatures, in whom nature seems to observe the laws of marriage, and makes them precedents and examples for us, as doves, and the like; is man alone so quarrelous that he falls out with his own flesh, not the flesh with the spirit, for here were some disparity; but the flesh with the flesh, ipse ante se positus contrariatur sibi, is this his entertainment to her, that was first ordained for his help? like a mad man who strikes and buffets his keepers; but cannot all the motives and allurements of nature serve to appease him, she is the weaker vessel, and therefore forbear all violence and wrong, she deserves rather pity and compassion; thou wert once borne of a woman to her great sorrow and grief, learn now to commiserat and to use them respectively: She is the mother of thy children, make her no servant; in dishonouring her, thou dost disparaged thyself and thy issue; thou didst first ●ake suit to her with many protestations of thy love and kind usage; since thou hast made a covenant before God and his holy congregation, that forsaking all others, thou shouldest cleave only unto her, giving her a bodily worship, and endowing her with all thy worldly goods, so that God and the congregation are both engaged in th●s cause, they shall witness against thee, take heed lest thou make a breach of thy promise.  
Hard hearted man, cannot all the provocations of nature▪ and the necessary duties of marriage soften thy stony heart? 
The allurement of beauty should assuage man.  cannot her beauty allure thee, the tender flesh, smooth skin, clear visage, fair complexion, flaxen hair, soft voice, quick eye, smiling countenance? m●ndis omnia munda, I need not be ashamed to speak of this subject, (for God hath sanctified marriage, and therein hath taken away the uncleanness of lust, and the filth of sin) behold the mirror of nature, the most beautifullest creature under the degree of Angels; whereas thou art unhewen, harsh, and ill favoured, all hairy like the beasts of the forest; in thy health she is the only ornament of thy house, to give thy friends the best entertainment, to furnish, adorn, and beautify thy table, like a fruitful and pleasant vine, together with her olive branches, that neither wine not oil might be wanting to thy promised land; and in thy absence she lays up thy store, and keeps it in safe custody, prepares thy food, washes thy linen, and makes thy house sweet and neat against thy return; in thy sickness she makes thy bed, she mourns and laments together, shows her compassion, s●ekes for all possible helps of physic, to give thee some ease; thus being abroad, thou art at home; being sick thou art in perfect health, by virtue of this happy union.  
Hitherto I have counselled the husband, now give me leave to inform the wife in her duty, for both may be faulty; 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 weak of counsel? then ought she to be instructed and taught by her husband; hath she committed her own person to his custody and charge? then certainly the disposing of her estate, the managing of her business of right belongs unto him. The wife receives her honour from her husband, let her honour the stock, and she shall be found more honourable; she receives her plenty and means of living from him, for he is liable for the payment of her debts, then certainly she ought to follow his example, for the course of her ●●●rge and expense: but nature hath made the woman gentle, flexible, and compassionate, I shall not need long to instruct her; only I fear, when I see strife and differences between the married couple, lest there were never any perfect union; sometimes (indeed) their wealth is heaped up together, their substance united, when matrimony becomes only a matter of money; and here they seem to be in the nature of partners or factors, joining only their stocks or their treasures: sometimes again in the blindness and sudden assault of their lust, when their bodies are happily united, yet their minds are separated and distracted, there is no agreement in their disposition; and this seems rather a linking together of dead carcases or beasts, than an honourable estate of marriage, elevated to the height of a mystery in our christian religion.  
There is nothing which breeds that distaste in marriage, (setting only jealousy aside) as when either of them do intermeddle with the proper duties belonging to each other, 
In the house there are several duties belonging to the husband & to the wife.  either to the distrust of the honesty, or to the great disparagement of the wit and judgement of each other; both which must utterly be abandoned and avoided in marriage. For man and wife live in an excellent society, they have all things in common, as we should have had in the state of our innocency; and therefore no marvel though marriage were first instituted in paradise: and yet notwithstanding this community, the offices of the house ought to be divided between both, and neither of them should intermeddle with the others affairs (to the prejudice of either). Which if we should admit, we should not have a perfect union according to order, but the one should be swallowed up, and both be confounded: as the parts of a man's natural body, they have their peculiar offices and duties, notwithstanding they are parts of one man; and as in the law there were divers and distinct garments belonging to both, and a sin it was for a man to put on the woman's attire; whereby is signified the several offices of both, that there being a necessity of each other, receiving mutual helps from each other, it might serve as a surer bond of their love. Thus in nature, the man hath strength of limbs for his labour, the woman hath weakness, yet cleanliness; whereby is signified the several duties of both, whereunto nature hath disposed them, which ought to be reserved whole and entire to themselves: thou (that art a husband) make thyself no Hermaphrodite, to busy thyself and to pry into every action; dost thou distrust the honest and just dealing of thine own wife, then blame thyself for thine own choice? remember that thou hast made a solemn act before God, and the congregation, (which now thou canst not revoke, or recall), wherein thou hast endowed her with all thy worldly goods.  
For jealousy, which so much disquiets and sets such a difference between the married couple, I have full often observed, 
The fond jealousy of the husband.  that the looseness of the husband's life, gives him occasion to suspect his innocent wife, as being guilty to himself, and fearing least by the course of justice, his own sin should be recompensed with his own shame in the same kind; supposing his own uncleanness to be a natural in-undation, which hath overwhelmed whole mankind: others though chaste, through the impotency and weakness of their own bodies, yet their mind is impure, and therefore they fear that in others, which they do not find in themselves. Now for their punishment, it ●●ood with the just judgements of God, that according to their adultery and fornication conceived in their own mind, so they should perplex and torment themselves with their own thoughts. There is yet a third sort of men, who out of the immoderate love of their own wives, doting upon their beauty, being totally carnal, uxorissimi, neither regarding the brightness and glory of the heavens, nor yet the shame & reproach of this world, they begin to be fond and jealous of their wives; the excess of their love, turns unto jealousy; their greatest comfort, proves their deepest discontentment: and thus God laughs at the counsels of men, who being the only true Good, in whom and to whom ●ll our love and affections should be tending and ending; we diverting the stream of our love, forsaking this only one good, as we are distracted in the truth of our love, so sometimes we are distracted in the soundness of our own minds, and lose ourselves in our own love, when the fruits of our love, prove the fits of our frenzy; but O blessed Lord God, who art the joy and love of our hearts, leave us not to ourselves; for here we offer up ourselves unto thee, take us away from ourselves into thy most holy protection; let thy love be with our whole heart, and without measure, as thou thyself art good without measure; and let the love of the creature, be guided by rule and proportion still to thy love, etc.  
If this jealousy be conceived upon just grounds, yet still I cannot excuse the husband, for certain it is (whereof we have examples in Scripture), 
The abuse of marriage may breed an ill disposition.  that there may be a foul abuse in marriage; notwithstanding the holiness and sanctity of that high and excellent state, yet there may be uncleanness; adulterous thoughts and actions may pass between the married couple, and it is already concluded among the casuists, that plures mariti abutuntur, & magis abutuntur statu suo, quam coelibes suo, I flare lest the wantonness of marriage, may breed an ill disposition; if thy wife be somewhat light and of evil report, than I fear she hath been brought up in thy school, she hath learned it of thee, thou hast taught her this lesson. I would not willingly defile my speech with this subject, only give me leave to tax an ill custom of this world, that in the seeking of our wives, we use such speeches, such gestures, such actions, such ribaldry letters, etc. that it is to be feared, least young women do hereby first learn to be harlots, before they are wives; and therefore no marvel, if in the course of their lives, they give some cause of jealousy, for here the husbands have given a bad example, and laid an ill foundation, etc.  
Thus assuredly the greatest cause of complaint is in the husband, who hath the government of his wife, who might in wisdom prevent his own shame, and should teach her a modest and chaste carriage; but I know not what ill spirit hath set them at enmity, 
A bitter invective against marriage after divorce.  whom God hath coupled together: sometimes indeed the stream of the husband's love, being carried another way, is apt to cast any aspersion upon his wives honesty; and then he begins to practise with heretics, and to commend the law of liberty, that after a divorce it should be lawful to marry again, and again. here you shall see large expositions written in defence thereof, and the opinions of certain Divines, Ministers, Pastors, Superintendents of the separated congregations, or the new Churches from beyond the seas, (thus they would seem to have a Catholic consent) together with such bitter invectives against all superstitious fasts, calling all chastisements of the flesh, sins against the body. Here are their wholesome and sound doctrines, their manifold and good uses, their learned and excellent applications: thus because God was incarnate, appearing in the baseness & frailty of our flesh, though free from the sinfulness and pollution of our nature, therefore do these men desire to make religion not incarnate, that is, fitted to man's capacity and apprehension; but a religion carnal, professing a sanctity of spirit, in the uncleanness of the flesh, admitting the looseness and sensuality of Turkisme, into the strict and austere profession of christianity, and here is pure, impure carnality. But O thou monster of men, how many wives wilt thou abuse in thy lust? changing thine own flesh, as if thou wert to change thine own garments! notwithstanding the heat and fury of thy lust, yet God may so dispose it, that a could and chaste blood, which thou supposest to be frozen up with some Northern blast, yet this blood may succeed thee, and possess thy seat and habitation, when thy memory shall be clean forgotten, thy name accursed, and thy seed rooted out in the next generation.  
But of all the plagues that ever 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 service of man, but primarily incident to the very person of man, setting a breach not between the married couple, but between God and man, maledictus homo, Gen. 4. vers. 11. Man is accursed, he is made a run agate and fugitive from the face of God and man, habitabit in Nod, Gen. 4. 16. fearfulness shall be his habitation, and he shall least appear in sight: here I might speak whatsoever hath been spoken concerning the miserable and sinful condition of man, for this is the abridgement and epitome of all; to forsake God, is to leave the fountain of all good, and to make himself subject to all miseries and woe. And therefore the righteous David cries unto God forsake me not in thine anger, for whereas the absence or separation of friends, might be a means to assuage their hate, and to reconcile their enmity: only in God, the greatest fruit of his anger is to leave and forsake man, and thereby man is wholly destitute of all possible means, to reobtain his favour.  
Here now at length I see the reason why, all other creatures received their approbation from God in the beginning, immediately upon their creation, Et vidit Deus & erant omnia vald● bona, and God saw all things that were, and they were very good in their own kind; and God blessed them, etc. only man is excluded, 
The limitation of this curse.  and never received any such approbation, for it lay in the power of his free will and election to make himself accursed and miserable, and therefore the sentence of his approbation was deferred unto a day of judgement to come, venite benedicti, ite maledicti, etc. The rest of the creatures they may be punished and accursed indeed, but it is only for man's sake, as they are ordained for man's use, while man himself is the end of the curse; for nothing can be accursed, but that which is simply evil, and nothing is simply evil, but only sin; and no creature in nature is capable of sin, 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 therefore represent the nature, Cain being a branch of mankind, did limit the curse to a certain 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 appear by this one instance; Balaam was not able to curse the children of Israel, seeing that he was then in their loins, who was indeed the fountain of blessing, this blessing we must not only tie to the generation of Christ according to the flesh, but still we may claim the enlarging of God's mercy, according to the promise made unto Abraham, in semine tuo benedicentur omnes generationes: so that generally God hath proposed unto man a blessing, a curse, life or death, the one as the fruit of man's sin, the other as the effect of God's mercy; the one he incurr's by his own transgressions, the other he attains by his blood and passion, who was the atonement and propitiation for our sins.  
Cain bearing the person of all reprobates, and being accursed for the blood of the innocent Abel, you might here expect, 
The causes of reprobation.  that I should describe the nature and first causes of reprobation, together with the heavy fruits of God's vengeance; how God of himself may limit and bond his own mercy, to re●use, or assist him, who is now ready to fall: and yet like a gracious God, remembering himself, together with the scope and end of our creation, desiring to perfect and accomplish that image, which he himself hath already begun, as he hath given the outward means for man's happy conversion, ite, predicate, baptizate, omnes singulos, universos: As the price of our redemption is infinite, able to satisfy for the infinite sins, of infinite worlds: so undoubtedly the same God according to the truth of his own nature, will not be wanting in the inward means. He will not feed us with shows, and appearance of things that are not, but with his preventing, assisting, and subsequent graces, he will enable our weakness in such things, as do necessarily concern our salvation; raising nature to such an height, that she may be able to transcend her own natural power; yet God shall so move us, as may be most agreeable to our condition. The kingdom of grace doth not overthrow our natural rights, and therefore God shall still leave unto us, whol●, sound, and entire, without violence or coaction, the free choice, and election of our own wills: so that if in his eternal prescience he shall foresee, that man shall refuse to be the vessel and instrument of grace, to concur with him in the action; but shall prefer the creature before the creator, and so shall continue wilful and disobedient in the whole course of his life, with a final impenitency; here is the sole cause and first motive of God's eternal reprobation, which consists of the foresight of our sins, and of the due intended punishment of God's justice.  
The second curse which I will observe in Cain, is the guiltiness of crying sins; for he slew his brother Abel, whose blood cried up to heaven for vengeance; 
The guiltiness of crying sins.  strange it is, that man by nature should not be able to elevat and lift himself above nature, to do any work or action belonging to grace, not so much as to believe any principle of faith, which to a believing man seems to be a point of small difficulty; and yet man should easily descend beneath nature, to commit sins, whereunto his nature is no way inclined; such as the light of reason, dictamen rationis, common honesty, equity, and conscience utterly condemns: we receive not this learning from the Preacher, but nature herself hath imprinted and engrafted it in the heart of man; these actions we abhor and detest of ourselves, and yet these actions we daily practise ourselves; and therefore having once committed them, we prove our own tormentors: for as nature takes cognizance of the sin, so it leaves it not unpunished, omnis qui invenerit me, occîdet me, Gen. 4. vers. 14. here is our fear, and notwithstanding, that we prove runagates, that we shelter and hide our own looks, yet we carry a worm in our bosoms, that accuseth us, and layeth these sins to our charge, disquiets the thoughts, and will not permit the soul's rest; and having thus committed, and being thus tormented, whereas reason should teach them, that the only way to recompense for the sin, were to be sorrowful and contrite, to ask pardon and forgiveness, even 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 final impenitency, and say with that cursed Cain, ma●us est delictum meum quam ut possit remitti, my sin is greater than it can be forgiven. And thus whereas before they sinned against the rule of God's justice, now they begin to sin against the measure of his mercy; to despair of his mercy, as if his mercy were not infinite, as well as their sins are infinite: as if the price of our redemption were not sufficient to recompense for their sins; though they have lost all possible means, whereby they might be saved, yet God hath not lost that absolute power, wherewith he might save a penitent sinner.  
This curse of man is so general, that whatsoever is or can be spoken for the misery, and punishment of man, may well be included within the compass of this curse, pe●ty Princes may well boast in the number and multiplicity of their dignities and styles, whereas the great Roman Emperor could content himself with the bare title of Caesar Augustus. 
Man's curse appears in his reason and in his religion.  Sometimes a plenty breeds want; and diversity of matter, (when men seem to be distracted with multitudes of thoughts), imposeth a silence: many dishes, and much variety of good cheer, rather chokes than provokes 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 above creatures; his religion, which makes him equal to Angels: the one guiding nature, the other sanctifying nature, man's excellency consisting in both; and if in both man's frailty and corruption shall appear, then needs you must acknowledge the curse, and such a curse as cannot descend to the dumb creatures, nor cannot ascend to the Angelical state, and therefore must needs be proper and peculiar to man.  
For reason, God hath given it man for these two uses, first for discourse, that men grounded upon the same principles of reason, 
The strange different judgements of men.  should concur in judgement, and discern better, see more, and search further, the● (for the instant) appears to the outward sight; & therefore it is a shadow of God's eternal providence and prescience, wherewith God creating man, made him according to his own Image: but now see the curse, that hath befallen our reason, quot homines tot sententia, so many men, so many minds; as if reason were not the same in all, but that there were different and distinct rules, and grounds of our reason. As their be five senses, according to the five several objects in our sensible nature: so our reason (forsooth) must be infinitely multiplied, according to the number of men's brains, and the capacity of each understanding; our reason serves rather to discover the diversity of our opinions and judgements, then to enforce an unity of consent; whereas all the rest of the creatures they have senses alike, they see alike, feel alike, taste alike; and for their outward actions, they are all carried with one and the same instinct of nature, only in men their ways are infinite, their judgements infinite; in so much that you might well doubt, whether they all consist of the same reasonable soul; and for the dumb creatures, if you will take their whole kind, together with their natural actions, they are much more reasonable, more wise and provident in their own kind, then is man, notwithstanding his reasonable soul.  
You will suppose, that I speak only of the promiscuous multitude, and of such only, whose wit will serve them to stir up a difference or doubt, but whose judgement is too weak to reconcile the controversy: 
The different sects of Philosophers.  or you will think that I speak only of neighbours and women, always jarring and dissenting out of their envy; or of friends and kindred always in suits 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 have the schools afforded, what infinite variety & contrariety of opinions? as among the ancients, according to the number of elements, there were Aristotelians; who out of their purity, their light, and eminency above the rest, did seem to resemble fire, which hath now at length consumed the rest: then followed the Platonists, who (like the element of air) enclose all their light in the clouds, or rather indeed do obscure and conceal it: then comes the Stoic, who with the strictness of his life, seems like a seafaring man, lies upon boards, and feeds upon water and fish: at length up starts the Epicure, who, (like a glutton) runs over the face of the whole earth, from market to market, to make his best provision, to offer up a fat sacrifice upon the all-devouring altar of his belly-god. here are the four first elements, and from hence proceeds as great a difference in the opinions of men, as there is variety in nature; in so much that in the ancient monasteries, what jars have passed between the Sco●ists and Thomists; between the Reals and Nominals, etc. And at this time it is not unknown, 
Petrus Ramus censured.  how Petrus Ramus, a man of mean knowledge, without any ordinary parts either of nature or learning; yet through his own impudence and pride, (desiring an innovation 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 stream and current of all ancient learning; overthrowing the grounds, principles, and rules of that most illustrious & thrice renowned Aristotle, whom all ages do reverence and acknowledge to have been natures chief secretary, or best counsellor of estate, the father of all human knowledge: and that which is yet more strange, this Ramus hath left followers and Disciples behind him, who seem to be like affected to the ancient learning, reducing all things, (even the very scope & foundation of arts), to their own fond invention, and barbarous innovation. A shame it is, that Colleges and ancient foundations, should give harbour to such a wretched brood; who as they are first nourished up in obstinacy and wilfulness, so they will prove to be firebrands in the Church; who neglecting the fathers, and all ancient orders and decency, shall with their own furious and witless conceits, set the whole world in combustion.  
The second use of reason is, according to the nature of the reasonable soul (which is spiritual), to raise man from the visible creatures, to the invisible Deity: & here I cannot but be wail the great curse which hath befallen man; for some there are, who in their studi●s of natural Philosophy, 
Second causes do not detract from the first agent.  have had strange flashes of infidelity, considering in the Meteors the causes of earthquakes, thunders, lightnings, whirlwinds, tempests and the like, together with the symptoms, signs, and forerunners, they begin to doubt of God's providence, whether these things befall us as judgements, or as natural effects; and how powerful our prayers are, for the hindering or hastening of such events; as if the second causes could subsist without their first movers, that parents could engender without the concurrence of the Sun; Deus in sole te illuminat, in igne te calefacit, thou takest the free use of God's creatures, but it is the power of God in the creatures, and by the creatures that feeds thee; the natural causes do not exclude God's action, but rather include it, who hath so ordained nature, to work his own purpose: the prognostical and undoubted signs do argue a far greater providence of God, who before the creation of the world, could so dispose of nature, as that in his due time, he might work his own ends; thou seest these signs, and beholdest his judgements a far of; if thou shouldest pray, thou wouldst think it a vain thing, and here is thy error; though God works by nature, and hath in some sort tied himself, not to make any new creature, yet God hath not so bound himself to work only by nature, but that sometimes he will interpose his own extraordinary power, which is a prerogative inseparable from the deity, otherwise there should be a far greater certainty, in the whole course of natural and judicial Astrology. But suppose, that man knew Gods full resolution and determinat will, yet are not the prayers of the faithful uneffectual; for we are to pray for the fulfilling of that will, fiat vol●●t as tua; and the reason is given by the divines, ut nos possimus capere quod ille praeparat dare, that we may not be found most unworthy of those blessings, which he himself intends freely to bestow: if with my prayers I could not prevent his judgements, yet my prayers would alter the nature of those judgements, from judgements to be fatherly corrections and chastisements; and would likewise enable us with patience and humility to bear our burden, to stay his leisure, and to expect our happy deliverance.  
Others, considering the little change and alteration of this world, 
There is a great difference between the birth of things, & their continuance.  doubt of God's providence and his act of creation; whether this world had any beginning: but how unfit are they to judge 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 river Nilus, the stream, the banks, the ebbing, the flowing, yet in regard of the large circuit, passing through many Provinces and nations, they should never be able to search out the spring or the fountain: but doth not reason inform them, that there must be a different condition between the beginning of things and their continuance, their preservation, nourishment, and growth? Man is not now daily fed, as he was at first in the womb, there is not the like use of the navel, which at this time seems to be almost needles and unprofitable, and serves only to fasten the liver and bowels; there is a great difference between the hatching of eggs, and the keeping of chickens; lest man should presume to judge of the creation, by the preservation of nature, therefore hath God taught in every the least creature, a great disparity between both.  
Surely to a right judgement, God's providence and actions do more manifestly appear by the little and small alteration in nature; 
God's power doth wonderfully appear in the continuance of the world.  for I would gladly ask, if a clock or instrument of iron were made, which should daily want mending, would ye commend the workman? but suppose this clock should continue for ●any years perfect and sound, without reparation, then certainly the workman should have his due praise & commendation: so is it in the frame of this world, which hath now continued for many thousand years without alteration and change; and therefore therein God's providence, power, and protection, doth more eminently appear, then if God should daily create new forms of creatures, and should alter and change the present condition, and state of this world, which he himself in his great wisdom hath already contrived, supporting and preserving it by the same power, wherewith he created it. For otherwise creatures should be dissolved, the earth should have no stable foundation, amidst the air and the waters; the whole world should reel and tumble in the waste deserts of an infinite vacuum: and as nature was made of nothing, so it should have a power to return again to the same nothing, as being the first matrix or proper place, whereunto of itself, being left to itself, it is naturally inclined: for it is a work of as great difficulty, and of as high excellency to preserve, as at first to create, non minor est virtus quam quaerere, parta tueri, to establish and continue the government, is a work of no less glory, then at first to obtain the conquest.  
But alas, woe is me that ever I was borne, I could heartily wish, that my tongue did clea●e to the roof of my mouth, 
Man's greatest curse in the point of his religion.  so that I had not just occasion to make my complaint in this sort; for now I will speak of a curse, which hath befallen man in the point of his religion, a curse of all other curses the greatest; that religion, which is the sole comfort and solace of man, 
Man's greatest curse in the point of his religion.  which erects our hopes, and in the midst of misery gives us true joy of heart, and peace of conscience; religion I say, which proclaims a new heaven and a new earth, consisting only of happiness; where Princes shall be without subjects, and the greatness of the one, shall not enforce a necessity or relation in the other; where all shall be great, and all shall be called the sons of the highest: Religion, religion (I say), through the diversity of sects of schisms, and of heresies, proceeding from the malignity and curse of man's nature, and from that first father of enmity, qui super seminavit zizania, who will not fear to approach even to the highest pinnacles of the temple; that religion (I say) should now at length disquiet men's thoughts, molest their minds, and almost distract them; in so much that they know not which way to take, but stand very doubtful even in the necessary points of their salvation; Christ is become a stumbling block, the truth of religion (by the corruption of our nature) giving occasion to the falsehood of religion, as in ancient times the sacrifice of beasts among the jews, was an occasion of the idolatrous worshipping of beasts among the Gentiles. Alas, how many are perplexed with the variety, and diversity of sects, not knowing how to resolve themselves? whereas in truth and verity, there can be no greater certainty or infallibility, then in the immovable foundations and grounds of religion; if we shall detract from the wavering uncertainty of our own fancies, and rely upon the divine testimonies; the exposition and true meaning whereof, by the daily practice of the Church, consent of Fathers, verdict of counsels, hath continually, visibly and successively from Christ and his Apostles descended to us. O happy, happy, thrice happy are the beasts of the field, that are exempted from all these differences! I will from henceforth betake myself to the woods, and the groves, and when I hear the chirping birds sing, in stead of the communion of Saints, I will join with them in their quire, they shall sing their notes, and I will frame this ditty, to the father to the son and to the holy Ghost, three persons in Tri●ity, one God in unity, be honour and glory now and for e●er.  
This difference in religion, I suppose to be shadowed forth in the different and distinct sacrifices of Abel and Cain, 
The persecution of true Religion.  the one received, the other refused; & hence proceeds the enmity between both, as between 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 unpleasing to man; in so much that no cruelty, torments, or persecutions shall be omitted in the cause of religion. Abel the first that died or was slain, suffered martyrdom for religion, because his gift was acceptable to God; he himself was more acceptable than his gift, the one being accepted for the others sake, and therefore he himself was to be offered up in sacrifice, to be the figure and type of him, who was the propitiatory sacrifice for our sins; whose blood speaks better things than the blood of Abel, who as he was the head of the Church, so opened he the way as to heaven, so to tribulation and persecution, through which he ascended up to heaven; and if we look to climb thither, we must pass the same way, there must be some conformity between the head and the members; and thus God in his goodness and secret wisdom permits, that his vineyard which his own right hand hath planted, and is bewatred with his own blood, yet the wild-boare out of the wood doth root it up, and the wild beasts of the field do de●o●re it.  
Here you have seen religion died in her own blood; but now I will tell you a greater mischief, religion not persecuted, which makes for her honour; but masked, disguised and counterfeited, 
The cloaks and pretences of Religion.  which discovers her shame. For many there are, who colour all their sins and impieties under the fair cloak of religion; thus not only our souls and our consciences, our faith, our hope, our salvation; but our lives, our bodies, our freedom, our goods, and whatsoever else may concern us, all are subject to shipwreck under this religious tempest. What murders, thefts, treasons, treacheries, gunpowder plots, massacres, have passed among men for commendable actions, under the vail of religion? what breaking of leagues among Princes, what dispensing with oaths, what alteration of governments, and last of all, what infidelity hath passed between men, under the colour of faith? Caesar, Tacitus, Macchi●uel, they were but babes and fools in policy; for they never learned this lesson, how to lay the foundations of policy, and to build up the tower of iniquity with Church-stones. To ground all factions in religion, this is a monster newly hatched in our days, in this last and worst age of the world; as if the kingdom of grace did clean overthrow all natural rights; as if heaven could not subsist with the earth; as if the Moral law, were together abrogated with the Ceremonial: But O blessed Lord God, keep thy sheep, keep thy shepherds, keep them as the apple of thine own eye; let Cain be accursed, let him answer for his brother Abel's blood, let him be a runagate, and never dare to approach near thy vineyard; protect (O Lord) the tribe of juda, and let not any violent, bloody, and traitorous hand, touch thine anointed.  
My intention here is only to speak of the curse, the undoubted token of man's fall and corruption; but I cannot stay myself, needs I must crave pardon, having opened the wound, if I apply the salve, while it is fresh and green, I may with great ease keep it from festering; here I will give thee some little taste of that, 
The Author makes a small digression.  which hereafter I may discover more largely. For if it shall please God, that together with our most happy forefathers (the great Magis), I shall once safely arrive at Bethelem, where I may but hear the child jesus cry in the manger▪ I will never leave or forsake him, but instead of the st●r, which first conducted me to the place of his birth, I will then follow him as my ruler, my guide, and protector: I will attend him in his flight unto Egypt, through places of darkness and ignorance; and in the midst of persecution, from thence I will return again unto Galilee; where I will wait upon him, and set him before mine eyes to order my ways, and my footsteps: and if in any solemn feast, or great assembly I shall lose him, then presently I will make inquisition, I will go back again to jerusalem, where I will make search for him in the temple; and there undoubtedly I shall find him, sitting in the midst of the Doctors, in medio Doctorum, having his casting voice, and directing the Catholic consent of many; let me not therefore here prevent this happy occasion.  
Only in a word, the controversies of religion assuredly they are such, that if a man be of the least understanding (setting the fear of God before his own eyes, 
The controversies of Religion.  and that he hath no turbulent spirit, but intends charity, piety, and devotion), they do not any way frighten or molest him; for necessary it is, that there should be scandals, and woe be to him by whom there are scandals. Let it suffice, that the faith of the Church of England, which here we profess, was not framed yesterday, to serve the present turn and occasion, by new upstart and heathenish innovators; when as clerk did seem very learnedly to dispute, yet a secret close policy did overrule the conclusion; but such a faith as all the Fathers embraced, all the counsels approved, all the learned Divines confirmed, in the Greek Church, in the Latin Church; which all the Martyrs have sealed with their blood, all the Confessors witnessed with their torments; a faith confirmed by so many miracles, taught by the Apostles, first opened and revealed 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 foretold by the Prophets, and shadowed forth in nature by the undoubted promises of God, semen mulieris conteret serpentis caput: so that my faith and religion, whereby I look to be saved, was the faith and religion of Adam, which I can derive by a lineal descent from age unto age, showing the express footsteps, and where the Church hath always resided; like a hungry dog thirsting after my salvation. I can follow the sent and pursue the chase, from the first day of the world's birth, (for together with the creation of man, was the end of man's creation, and the means to obtain this end, Truth is most ancient, as being of the nature of God, and God himself is the ancient of days; and in all our doubts of religion, we must still fly to the first institution, an sic fuit ab initio), unto this present day, being the 28. of February, in the year of our Lord God 1615. dies dierum, the beginning of our septuagessima, wherein we remember the first fall of Adam, and the birth of a sinner.  
For the controversies in general, some there are which cannot be reconciled; and for these we will mourn and lament, and daily beseech God for their happy conversion: 
There are seeming controversies which may be reconciled.  but I fear that a great part of the dissension proceeds from ourselves, who being now settled in a peaceable Church, without persecution, the truth of religion sufficiently appearing without any great opposition of Turks, of jews, or of Heathen, having now gotten respite and ease, we do not so much intend the actions of zeal and devotion, as the point of our learning, and the sufficiency of our knowledge; which notwithstanding is not so proper and peculiar to Priesthood, as is the practice of Piety, 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 here they must seem to dissent and to be irreconcilable; while closely and underhand, they send forth their agents, and messengers to treat of a peace; and with a nice and acquaint distinction, can take up the difference among themselves, without shedding one drop of blood; while the world takes notice of their disagreement, and being not able to judge of their words of art, and the tricks of their wit, still conceives them to be at deadly enmity. I know not what to say of their learning, but I do much condemn their dishonesty, to make show of difference, when indeed there is none; and the school learning itself, which makes all things disputable, howsoever I do highly commend it, for wisdom, learning and judgement, yet I fear it hath not proved so profitable and beneficial to the Church; as having stirred up those jars, which it could never assuage, like the action of the moon in our bodies in respect of ill humours; for man is easily provoked, but not so easily reconciled; out of the frowardness of our minds, disputations do rather conceal, then open a truth; but it were to be wished rather, that the vulgar should never be acquainted with the controversies, then that thou shouldest think to make them such perfect and good clerk, as that they might truly judge of the differences: of them and of ourselves I may truly say with the wise man, Deus fecit hominem simplic●●, ipse se immiscuit innumerabilibus quaestionibus.  
In these differences of religion, I do acknowledges wonderful and unspeakable providence of God, for some of them seem to make more for God's glory, and for man●s●l●ation; 
God's providence and goodness appears in these controversies of religion.  if they proceed without any great breach of christian charity, the difference not consisting in any fundamental, and essential point of religion, but such as may well stand with the text of Scripture, the three Creeds, all ancient councils, and the continual practice and tenant of the Church; so that herein we shall not need to fear any shipwreck of faith, we shall not need to endanger our goods, our limbs, or our lives, but rather to leave them as disputable at schools: but now s●e the profit which redounds to the Church by these differences; they teach man his own weakness▪ and how imperfect he is, in things of highest perfection; they have raised up many excellent wits, profound learning, and wonderful industry in all manner of knowledge; they have made all more cauti●nat and 〈◊〉 in their own ways, lest the adversary should take any lust occasion of reproach: not only our catholic reformed Churches, but even the present Abbeys and Monasteries, now extant in other notions, have been much reform, since the dissolution of ours; they have laid open the main strength, the rock, the foundation, the pillars of our Christian religion▪ so●h at men never had the like means, for the increase and strengthening of their saith, as they have at this day; the factions of each party do kindle the heat of their zeal in their own profession, and of their charity one towards another; as the intolerable hate of one common foe, will knit together a firm league of amity, which otherwise of itself would easily dissolve.  
And therefore I will conclude, that the Church at this present, inregard of the many differences, may fitly be shadowed forth in Saint Peter's calling, 
Saint Peter's calling and reprehension.  and in S. Peter's reprehension; Saint Peter who was called from fishing, to be a fisher of men, let his net resemble the Church, the conversion and taking of souls: upon the calling of Saint Peter his net broke, but as the Divines do observe, it was to let in fish, and not to let out fish, and so the event proved accordingly: make I beseech you the application; sometimes a schism in the Church opens a wider gap to salvation; that others may enter in, who before d●●st never approach for fear of the Cherubin, which keeps the gate of Paradise with a fiery sword, (that is) with fire, and with sword: Secondly, Peter's reprehension was, that when many came to apprehend Christ, all of them were not his enemies, some came to behold him, some to hear him, some to compassionate him, while others betrayed and apprehended him; yet Saint Peter, I will not judge of his intention, in the heat of his zeal draws out his sword, which he could not lawfully do, and strikes off the ear of Malchus: the ear is the instrument of hearing, and betokens the sole means of man's conversion; but Christ heals up the wound, restores his ear, rebukes Peter and threatens him; he that draws out the sword shall perish by the sword, he that abuseth the sword, and often provokes the secular power, shall at length smart by the sword, etc.  
For the persecutions of the Church, it is no marvel though God doth permit them, seeing that Christian religion enjoining man penance for his fin, seems to be a kind of persecution▪ such fastings, 
Persecutions of the Church.  such weeping, such mortificaton, such a strict and austere life, that tyranny itself could hardly impose a greater torment, were it not, that God's holy and sanctifying spirit seems to abate the sorrow; besides the promises of God, and the conformity of this building, for the foundations of the Church were laid in the blood of Christ; and therefore necessary it is, that in the rearing up of the walls and the roof, the mortar should likewise be tempered with the blood of his Saints, and they appearing in their own blood, as it were clothed with scarlet, should at length sit upon thrones, judging and condemning the world of impiety.  
For the cloaks and pretences of religion, what should I say, the best things are soon abused, and this argues our corruption; if thou findest desperate attempts covered with a religious habit? 
Pretences of religion how they should instruct us.  then acknowledge in thyself how powerful religion should be, for guiding and directing thee in the whole course of thy life, when a counterfeit show of religion, shall move others to undertake such dangerous and horrible cruelties, not without the loss of their limbs, substance, life, the utter undoing of poor widows and orphans; the exposing of themselves to all manner of tortures, fearful to the beholders, and therefore much more terrible to the offenders and malefactors, who suffer for their evil doing, etc. Whatsoever else may concern religion, I shall hereafter speak of it more largely to your further satisfaction.  
As man was corrupted, and all the creatures forsaking their first and natural use, did serve for man's punishment, and rebelled against him; so it stood with the uniformity of God's judgements, 
The general deluge.  that nothing should remain untouched, no not the elements themselves, 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 coming far short of that most excellent state of Paradise, yet being Gods own immediate work-man-ship, and so still continuing, God at length in his wisdom for our sins, thought fit to deface it; and behold the rule of his justice, when as the children of God were mixed with the children of men, God sends a deluge of waters to confound them together. Death is the punishment of sin, that we might herein acknowledge Gods own handy work, the judgement fell from above, their graves 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 upon the face of the earth; so now again the whole world did seem to go backward, and to return 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 goodness of fruits, for immediately after the deluge, God did enlarge Noahs-commission, and gave him free power to feed on the flesh of the creatures; 
Losses sustained by the deluge.  the water likewise lost her natural property of goodness, and therefore Noah immediately began to plant a vineyard; the air was more subject to vapours, foggy mists, and dark clouds; the fire with hot ●umes and exhalations ascending and turning to meteors, was made more imperfect and impure; the heavens themselves have not freely escaped, though these sublunary contagions could not infect the stars, yet were they able much to hinder the goodness of their actions and operations, as likewise to eclipse and obscure their beauty; some of them never appearing unto us, as are those stars in via lactea; others seem twinkling, titillantes, through the thickness, opacity, and gloominess of our air, not giving passage to their beams; and all of them appear short in beauty, less in quantity then indeed they are, and assuredly are much hindered in their operations.  
So that this general deluge was indeed the general confusion of nature; and as it was the death of nature, so nature herself could neither hinder nor hasten her own death; and being once fallen, 
The natural means were not sufficient to cause a deluge.  she could not raise herself by her own natural power, for howsoever the God of nature might well use natural means (the watery constellations) for the effecting of his good will and purpose; yet surely these in themselves were not sufficient, unless you will thereunto add Gods infinite power, and his absolute authority; for certain it is, that there was the l●ke conjunction of stars, within our memory, in the years 1524. and 1588. If we should suppose that God did herein use natural means, they might be numberless, as the power of God is infinite, and his wisdom unsearchable; yet such as reason & the school of Philosophy do most approve, are these: First, that before the deluge the earth was more level, and framed according to a better rule of a Globe or a Centre, and therefore the water might with more ease cover the whole earth 15. cubits deep; this being supposed, there might follow a transmutation and change of elements among themselves, where the earth might be turned into water, and carry according to the rule of Philosophy, decuplam proportionem, that every ounce of earth might be turned into ten ounces of water; the water likewise might be summoned to appear out of the deep, to change her situation, to possess the face of the earth, according to her natural course; the whole element of water might be ra●ified, that it might take up a larger compass, and still retaining her nature might serve for our punishment; the bordering region of the air, might be condensed and thickened, that it might serve in stead of choking waters, and these might be raised and puffed up with hot fumes, proceeding from the bowels of the earth, which might make the boiling or scalding seas to swell above measure. Thus infinite are the ways and means, which God might use in this deluge; I will here impose myself silence, rather trembling at his judgements, then presuming to search into the depth of his counsels.  
I do much more wonder at the staying of this deluge, how the flood should cease, considering the nature of water is to flow upon the ●ace of the earth▪ for us to conceive that the sea is a sink or a bottom, 
The wonder was greater in the ceasing of the flood.  & that the waters are lower than 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 discover the shore; though I confess, that the inequality of the earth, is a special means to reduce all waters to one proper place, yet I suppose, that the wonders of God do manifestly appear in every element. First, in the earth subsisting in a centre, like an immovable stock, carrying the same distance to every part of the circumference; then the waters, notwithstanding their roaring, their continual and strange motion, wherein they seem to threaten the earth, yet are kept within their own bounds, not encompassed with a wall of iron or brass, 
The wonders of God in every element.  but with a border of sands, a weak bulwark (I confess) were it not, that God's power had first prescribed the bounds; then follows the air, strangely and miraculously supporting a weighty burden of clouds; at length we come to the fire, which being kindled and preserved by the swift and continual motion of the heavens, as it draws nearer and nearer the poles, so is it more and more lessened, and gives place to the middle region of the air, which is therefore ●●iled from the burning and scalding 'zounds; whe●● (instead of showers) they have their morning 〈◊〉 and the sweet springs, to bewater their dry and scorehed soil.  
For the truth and certainty of this deluge, see how God did dispose in his providence, that the Ark should rest upon the mountains of Ararat, amongst which (as I find it reported) there are the highest mountains in the world, and the most in number; which was an undoubted argument, 
Proofs of the deluge from the resting of the Ark.  that this flood did overwhelm the whole earth: and likewise these mountains were furthest distant from the sea shore, that so it might appear to after ages, and succeeding generations, finding the reninant of this Ark, that the labour and industry of man, neither would nor could transport the Ark thither, but upon sight thereof, they might acknowledge and remember the great in-undation of waters; for thus Nicholaus Damascenus, an heathen man writeth, that in a general deluge, one was carried in an Ark, and rested upon the top of these mountains, whereon there continued a long time after, certain pieces and fragments of the Ark; and this might be the same, which Moses the Lawgiver of the jews doth mention.  
Many signs and tokens do likewise appear in nature, which as they are the relics, so they serve as most undoubted arguments and proofs of the deluge; 
Relics of the deluge in nature.  at this day there are found, both in other nations, and (as I am informed) in the I'll of Man certain trees, which serve both for timber and fuel, in such plenty and quantity, so many fathoms under the earth, as that by all probable conjecture they were there buried and covered in the time of the deluge; God foreseeing the wastfulness which man would commit in the spoil of his woods, like a provident master of a family lays up his store, makes his provision, and keeps his woodyard safe locked and concealed, until a time of necessity; sometimes likewise in the bottoms of seas and waters, 
Trees.  where assuredly according to the coast and situation of the country, there hath been always a flux of waters, (supposing the world in the state, wherein now the world stands) yet therein there hath been discovered foundations of buildings, 
Buildings.  which assuredly were overthrown in the general deluge; upon the face of the earth I have observed rocks and stones seeming to hang in the air, without any circumiacent earth, whereas I did conceive in reason, that these having no certain growth, but only per juxta positionem, & agglutinationem, 
Rocks.  as the schools speak, the bosom of the earth was the fit womb to engender them; and standing thus they did daily decay and decline, and therefore certainly were not thus from the first creation, but the conflux of waters hath uncovered them of earth, & hath left them there naked and bare, to be the immovable marks of the great deluge.  
When I consider the barrenness of the earth for many leagues together, 
Barrenness.  I cannot conceive that it should be thus from the beginning, being Gods own immediate workmanship, but that the salt waters have caused this barrenness, and when I consider the strange different mould of one and the same earth, as I have often observed, 
The different mould.  sand upon clay, clay upon gravel, gravel upon chalk, chalk upon sand, etc. Assuredly this diversity never was in the first creation, neither hath it since been effected by any influence or operation of stars, but some general overflowing of waters, hath caused this variety of mould and complexion; 
The veins of the earth.  observe how the goodness or barrenness of grounds follows certain veins of the earth, not according to the coasts of the heavens, from East to West, from South to North, lest you might ascribe it to the motion of the stars, but commonly by a wreathed and crooked form, that you might rather ascribe it, to the current streams of the waters; but let us dig up the barren soils, and sometimes we shall find out marl-pits, 
Marl-pits.  which do undoubtedly assure us, that God having first created the earth, gave it a fatness in the upper crust thereof, but in the great in-undation of waters, being spread and covered over with sand, it is now baked and grown to a kind of ripeness and melownes; so that (man using his labour and industry) God hath now ordained it, to be the compost of the earth, to supply the barrenness of nature, in this last and old age of the world: 
Coalpits.  let us yet dig deeper, and happily we may come to some coalpits, which consist of the oily & unctuous substance of the earth, which is laid and buried so deep by the overflowing 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 itself to itself, and having a long time of concoction, without any great annoyance of watery sap, God hath ordained it, as a fit subject for fuel, which in these last days, (our wood failing, especially in these cold Northern countries) God hath very plentifully discovered; and that which gives credit to this truth, I have observed this in the coalpits, that where there hath been a moderate fall, and descent of water, there the coal hath been much weightier, brighter, and better; as for metals there is not the like reason in them, for assuredly they follow the course of the heavens, as they are framed by a special influence of Stars; wherein appears the goodness of God, that in so painful and such a dangerous work, poor man might observe a greater certainty in his labours.  
I suppose likewise, that the un-evennes of the earth (the hills and the vales) were much caused by this general deluge; for ye shall observe, that the highest mountains upon earth, carry some proportion to the lowest bottom at Sea: 
Mountains are shelves, valleys are the channels.  for as the greatest height is supposed to be six and twenty or seven and twenty miles upright, so is the greatest depth, that God might observe some kind of proportion in the inequality, 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 providence of God in both); for certain it is, that all the terrible tokens, and signs of God's anger and wrath, did accompany the deluge; and as the waters did swell above measure, so the billows and waves of the Sea did arise in a wonderful and fearful manner; and these (surely) might well cause a great inequality in the earth; and therefore you shall observe, that the hills stand not alone, but are contiguous and adjoining together, as it were shelves raised up with the waves, and carried with the stream; that it might appear, that God in the midst of judgement, remembreth mercy; for even these hills did serve as a special means (by Gods own appointment) to allay the raging of the waters; and again to gather them into one common storehouse, where they might be hedged, and kept within their ow●e bounds.  
The truth of this deluge to the jews and the Christians, 
Proofs amongst the jews.  is sufficiently warranted by the divine testimony, which is beyond all exception. We are likewise able to trace the continued succession of times, the descent of tribes and families from Noah and his Sons, as likewise the plantation of nations, the establishing of kingdoms and governments; so that nothing is defective in this kind, to him that hath made but a small entrance in the study of Chronologie; as likewise the attempts of men soon after the deluge, for preventing the like in-undation, as namely the building of Babel, etc. many things as yet appear in their laws and their customs; especially places (reserved for keeping of their ancient records) so built, as that they might be free from the annoyance of waters.  
For the Gentiles, their Philosophers considering that the world was upheld by opposition and combat of elements, and that the elements were not equally matched, but do fight upon disadvantage; for two of them are active and two passive, the active qualities far exceeding the passive in virtue, power and operation; hereby they did conceive that there might be an overthrow and dissolution in nature, either by water or fire, which were therefore not improperly called the dreadful and destroying elements; whereby the opinion concerning the general deluge, was made the more credible, which deluge was known unto them by the name of Ogiges or Deucalion's flood: not, but that I acknowledge there was a flood which happened in the time of Ogiges, and another in the time of Deucalion; but assuredly such things are reported of these two floods, which could not be competent or agreeable, but only to the universal deluge; and therefore I suppose that the deluge was called by the name of Ogiges or Deucalion's flood, because these gave occasion, and did rip up and renew the memory thereof; this I conceive, because certain it is, that Noah was called among the Gentiles, the first Ogiges, speaking of the flood 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 divers most ancient heathen writers, as by Berosus Chaldaeus, Hieronimus Aegyptius, Nicholaus Damascenus, Abydenus and others, according as both josephus and Eusebius do prove; Plato in Timaeo, seems to remember it; and Berosus, who was the most ancient writer among the heathen, begins his history from the flood in these words: Ante aquarum cladem famosam, qua universus perijt orbis, etc. beyond which course of time no history, no author, no monument is extant; and that you may not think, that this truth was fastened upon the ancients, or that their works should herein admit a favourable construction; the Heathen and Pagans at this day in bresil, and other countries of the West-Indies, lately discovered in our age, where never any Christian professors were known to teach; yet they talk of the drowning of the world, which happened in times past; and they say, that this was left unto them by tradition, time out of mind, by the inhabitants of those places.  
But why do I thus trouble my ●●lfe with the deluge? behold I see a watery sign in the clouds, containing in itself a great variety of glittering colours, as it were resembling the beauty of Nature, which by a special indulgence of God, shall preserve us from the like in-undation of waters. 
Of the Rainbow.  It proceeds (I confess) from watery and natural causes, and was before the deluge; but not as a sacramental sign, or the earnest of God's promise and covenant: for th● 〈◊〉 is a ring▪ before it becomes a marriage ring, as things which consist in relation, first presuppose an entity in themselves. Behold (I say) here is a bow; but here is our comfort, an empty and a naked bow: Where is the shaft? it is already shot, and spent; we shall never need to fear any further danger by this bow; for to my sight, and to my understanding, it is rather bend against heaven, then against earth. I pray observe it aright; it should seem that God hath so disposed it, that it might serve rather as a memorial for God, to put him in mind of his promise, then as a terror to man, to strike us with fear of God's vengeance. And therefore this bow shall serve as a bridge, as a bow-bridge, by which I will pass over this great in-undation of waters, humbly praising and magnifying God, that as the old world was overwhelmed by waters; so God in his mercy hath appointed, that there should be a regeneration by waters, that the old Adam being washed and cleansed from sin, we might be received into the ark of Christ's Church, through the sanctifying waters of the holy stood of jordan.  
Having spoken of the first overthrow of the world by waters, I cannot but in a word, (for similitude of argument, though otherwise the judgements shall be wrought by different and contrary means), speak of the second overthrow, which shall be by fire, in a general combustion. Behold then, the earnest of this last judgement, when as Sodom and Gomorrha were consumed with fire from heaven, that it might serve for ever as a remarkable token, 
The burning of Sodom and Gomorrha is an earnest of the last general combustion.  or the first beginning of a general combustion, which threatens the whole world. Unto this day the place is unhabitable, fire and brimstone having left such a strong sent, as might well argue the strange ebullition of their unnatural lust: and as it was a lust, which did not intend generation; so was it the most unnatural act, without any precedent or example of the bruit beasts, for none of them are tainted with such uncleanness. And therefore (behold) their punishment, carries a proportion and correspondency to the offence: whereas they should have intended by an orderly course of nature, the preservation of their seed, in the fruits of their loins; the propagation of their kind, and the continuance of their names and memories; themselves taking a clean contrary course, etc. (the remembrance hereof is most hateful, detestable, and abominable to every chaste and Christian mind). Therefore by the just judgements of God, these Cities were turned, by their destruction, into a strange lake; which unto this day, is known by the name of mare mortuum, the dead Sea, wherein nothing can live: for proof and certainty whereof, as travelers at this time can testify as much, so many Gentiles, Heathen and foreign writers do witness the same truth; as Galen, Pausanias, Solinus, Tacitus, and Strabo, all of them testifying and showing the particular wonders thereof.  
But you will say, that this judgement is only proper and private to the inhabitants of those parts; and that little trust or credit is to be given to travelers in this kind: 
Thunder and lightning, tokens of the last combustion.  though herein I could easily convince you, for things shall speak for themselves, and in every nation, there are many eye-witnesses of this truth; yet behold, for your further satisfaction, in the dark and thick clouds, how the thunder and lightnings are together encompassed, as if we could not separate these judgements, but that the one did carry and portend the other, and (as it were) give place to the other. For when the Sun shall have 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 ripeness, and that our sins are climbed up to heaven, and there cry for vengeance, cum calles obdurârint; then behold, he that sits upon the clouds, doth together send forth a lightning and a thunder, for the decrees of God are inseparable, though there may be degrees in their execution. First the lightning astonisheth us, like an admonition, or preparative to the subsequent judgement, ac si dicat ca●e, ne te fulmen interimat; then follows the judgement, which is unresistible. Now if you please to consider this thunder and lightning as tokens and forerunners of the last general combustion; you shall find the one a figure of the other, and very fitly to resemble it, by way of comparison.  
But how am I fallen at length, to speak of water and fire? as if the Deluge, or the burning of Sodom, could betoken the general fall and corruption; when as (in deed) they were the particular punishments of actual sins, 
The author recalls himself.  proper and peculiar to the place, to the times, to the persons: unless what hath befallen them, might serve as threatenings to us; and that the whole nature in general cannot be excused from that, which hath befallen any one in particular: but I will not stand to justify myself; indeed I was carried with the course and stream of the times, considering things as they fell out, according to their several accidencies. If herein I have erred, it is no great marvel, for behold my tongue is confounded, my tongue is confounded: and therefore in the next place, I will come to the next general judgement, which concerns whole mankind, namely the confusion of tongues.  
Genes. 11. vers. 7. Come on, 
The confusion of tongues.  let us go down, and there confound their language, that every one perceive not another's speech, etc. This confusion of tongues first began at Babel, and is now generally spread over the face of the whole world: common and daily experience can witness the truth of the success, and the divine testimony shows the first original. Eusebius likewise citeth at large the testimonies both of Abydenus, who lived 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 do show by reason, that if there had not been some such miracle in the division of tongues; no doubt but that all tongues being derived of one (as all men are descended of one father) the same tongues would have retained the same roots, and principles, as in all dialects or derivation of tongues, we see that it cometh to pass: but now (say they) in many tongues, at this day, we see that there is no likelihood or affinity among them, but are all different the one from the other: and thereby it appeareth, that they were made divers and distinct by some special miracle.  
Herein the justice of God appears, that seeing man desired to continue his own memory, by the works of his own hands, without any reference to the divine power; therefore God confoundeth their tongues, 
How agreeable the punishment was to the offence.  that their speech and their language might fail them, to record their own acts: and that they might never be able to conspire or take counsel together; when the one calls up for timber, the other breaks his back in carrying up stones; one calls for his instruments and tools, but another brings mortar to stop his mouth: thus every man either suspecteth himself to be in a dream or else accuseth all others of madness and folly; and thus there is a dumb silence of prattling creatures, there is a noise or a sound without sense or signification, for want of one known and common tongue to interpret. Thus the punishment was agreeable to the divine justice, and very conformable to man's present state and condition: for whereas our minds are distracted with variety of opinions, 
The punishment is agreeable to man's condition.  and our hearts carried headlong to divers inordinate lusts; so the tongue should likewise be confounded with many base and barbarous languages, some of them very harsh in pronunciation, that a man must wrong his own visage, and disfigure himself to speak them: others without gravity or wisdom in their first imposition, consisting only of many bare, and simple terms, not reduced to any certain fountains, or heads, which best resembleth nature: Many of them hindering man's thoughts, and wanting a sufficient plenty of words, cannot significantly express the quickness of invention▪ or livelily express an action: some giving way to fallacies and sophistry, through Tautologies, ambiguous words, dark sentences; others inclining to ribaldry, and luxurious speech: all of them daily enlarged, and refined, as having not yet attained any perfection, but still requiring the help of the pencil; insomuch that within the compass of a few years, 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 appear by a due consideration, either of place, or time. For all nations in the world seem more to be divided with tongues, 
The extent of this punishment.  then with seas, with rivers, with banks, or with governments; and in the same tongue you shall observe a great diversity of dialects, the Grecians speak diversly their own language, Attice, jonice, Dorice. Take this one kingdom, and you shall find that Severne & Trent do moisten the several tongues of our people, and make a great difference, in one and the same language; notwithstanding the preeminency of the one above the other, yet the meanest will not conform itself to the best: the Welsh suppose their own tongue to be as honourable, in regard of the antiquity, as the English do daily seem curious in filing and refiling of theirs. Now in the succession of times it appears, that all the ancient languages, which indeed were the fittest caskets to contain the jewels of mysteries, have already failed, either in the use and speech of men, as the Hebrew, Greek, Latin, Syriac, Chaldaic, etc. or else are wholly extinct, and abolished. As here in England, the Saxon tongue; and the language of the Picts in Italy; what tongues the Goths and Vandals did speak: and he that shall peruse our English Chaucer, shall find more difficulty in his words, then in his sense. And thus the confusion of tongues serves to bereave us of each others help; we cannot partake with other nations in their counsel and experience. Our own forefathers committing their works to writings, they seem aliens and strangers unto us; we cannot understand them, without the use of Dictionaries, and Commentaries.  
To let pass, how nations have issued out of nations, and all men descended from one, whereby they might retain the same speech and language, 
The strangeness of this judgement.  for the learning and perfection of the reasonable soul; as they do the like food for preservation of their bodies, and the same seed for propagation of their kind. But for this variety of tongues, I would gladly ask, Do not all other creatures of the same kind, agree in one and the same language of nature, whereby they testify to each other, either their joy, or their sorrow? Have not many birds as much variety in their notes and tunes, and yet all are the same in the same kind; as there are words and syllables which pass between men? I pray, doth it not appear, in all other works of nature, that the inward form doth naturally of herself discover herself, by some outward property? and why should not the reasonable soul make herself known by a natural speech and language, that we might see the inward man as well as the outward feature? for speech is the only companion, and witness of reason.  
Consider the instruments of speech, the throat, the tongue, the teeth, 
The strangeness appears by way of comparison.  the lips, and the palate; are they not the same, and alike in all men? Is not the air and breath the same, which frames the sound of this voice? Take all instruments of music, and being fashioned alike, you shall find a like sound, they consist of a mean, a treble, a tenor, a base, etc. they have so many strings, so many stops, they give the same music; that is, the same language in effect, though the lessons do vary, that is, the difference consists in the diversity of their speech, or their conference. Are there not many natural notes, which are alike common to all languages? (our laughter, our sighing, our sobbing, our sneezing); can the passions of the body thus naturally discover themselves▪ and yet cannot the mind naturally disclose her own secrets? Is there any thing so proper and peculiar to man, as society and fellowship; and yet for want of one common language, the kind cannot converse with itself? and yet you may observe in all languages, how there is a necessity of the same alphabet; for there are but five vowels, and more or less there cannot be, which proceeds from the opening or contraction of the mouth: will Nature lay the foundation, and yet God in his wisdom forbid to finish this building? then is it evident, that contrary to the first intent of nature, we are changed and altered by sin; God confounding our tongues, brings our works to confusion.  
But (I pray) consider the occasions which might serve ●or the retaining of the same language: Are not all men derived from the loins of one, 
Means to retain the same language.  and the same man? have not nations issued forth out of nations? and is it possible, that they should retain the same seed, remember their beginnings, observe the same rites, customs and manners, and yet forget their own language? In Pembroke-shire certain Dutchmen being anciently permitted to inhabit, their posterity unto this day retains the luxury and riot (proper to that nation), and yet they have forgotten their language. Thus the tongue serves to be instrumentum gustus & loquelae, the instrument of taste, the instrument of speech; the one she still practiseth, the other she hath clean forgotten; and in both you may acknowledge the corruption of man's nature, and the just punishment of man's sin.  
If our beginning be forgotten, and that we have learned a strange language; yet (me thinks) the noble and brave conquest of Princes, 
The Monarchies and conquests.  especially the great Monarches of the world, should have reduced all things; as to the uniformity of government, so to the uniformity of tongues: that all being ruled and guided by one law, having recourse to the emperors court, doing their homage and service to his person; this might be an excellent means to avoid barbarism, and to reunite the tongues of men in one speech, as the bodies of men are knit together under one yoke of subjection. But all will not serve against the divine providence, for he confounded their tongues, who hath likewise confounded their Monarchies; sooner you may suppress a state, and put them all to the sword; then that you can bridle their mouths, bring them to school, and teach them a new tongue.  
If the sword cannot prevail, yet (me thinks) the necessity of trading, 
The necessity of trading and commerce.  and commerce should enforce a necessity of the same language: especially considering that there are certain fruits proper to nations; and as their soil yields them, as their country affords 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 burden, or price of the commodities: but it should seem, that together with the change of our winds, and our sails in the passage, we must alter these names; or else we have forgotten the old names, and remembering 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 commodity, to give it a name at our pleasure, and thus you see the confusion of tongues.  
But of all other means to reduce the world to one language, (me thinks) the greatest consists either in the necessity of the same laws, 
The uniformity of laws and of religion.  which in ancient times have governed the whole world; or else from the uniformity and consent of religion, which unites 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 service of faith, and in the same bonds of charity and devotion. So that there is notwithstanding the separation of persons, time, and place, a perfect communion of God's Saints. If general councils should meet 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 enforced to travel, it were to be wished that we might not be destitute of the means for our soul's health, but that we might be fit to join with all congregations in prayer; yet God forbid, that we should pray in an unknown tongue, which in effect were, to offer up unto God, the calves of our lips (vitulos labiorum), without the burning incense of the heart, which should set on fire the sacrifice, and make it acceptable; and here you may well observe the curse of God in the confusion of tongues.  
This punishment doth not only argue how tongues are confounded among themselves, that from one natural and instrumental tongue, 
The punishment appears not only in the variety of tongues, but likewise in the distraction.  there should proceed infinite notes and numberless tongues and languages; but likewise how the tongues are distracted, from all other man's faculties; how hard it is, to keep the heart and the tongue in an equal pace, that neither of them should run before, and leave the other behind it: in our dearest prayers, doth not the mouth run over the service, when the heart is wandering in the fields about our ordinary vocation, and sometimes is stained with unclean thoughts? hath not the tongue learned her lesson without book, speaks like a Parrot, and seems to excuse man's negligence, and to conspire with the world and the flesh, for the covering and concealing of sin; that without a first mover, without the heart's direction or consent, she is able to play her own 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 join their forces together, and both labour and join in one action; yet what a difficulty appears in respect of the subject, 
A difficulty for a man to express his own thoughts.  as if they could not discover their own inventions or notions? how hard is it to describe an action to the full life? there must be as great wisdom and policy in the relation, as there was in the first assault and attempt; there must be the same spirit, life, courage and resolution: here you shall find words of defiance, as it were spit out in blood; anon nothing but mildness and terms of compassion: now to temper and square out a speech for men of all sorts, of all degrees, upon all occasions, it is a very high point of wisdom; and therefore the Historian deserves great commendation, almost as much as the actors; and it were to be wished, that he which holds up his spear, should at length take up his pen, and describe his own acts: Caesar hath written Commentaries, Cominaeus the actions of his master, Tacitus the government of the Romans, and Machiavelli the state of the Florentines: if difficulty appears in the relation, if the most natural action of man, his speech be troublesome or defective; acknowledge the curse of man, in the confusion of tongues.  
Especially I conceive, that it is a great difficulty for a wiseman to express his own meaning, 
A wise man can hardly be a good speaker.  conceiving all in an instant, after an angelical manner; for him to descend lower than himself, and cutting out his meaning by pieces, to square it by the rules of a method, to the meanest capacity; neither his patience will permit him, nor the height of his understanding elevated above the vulgar reach, can admit such a downfall: in so much that you shall find few of the wisest men, to have the best utterance and delivery. Again, multitudes of words betokens a great want of substance, and therefore desires to make recompense with leaves, for want of the fruit and kernel of understanding; for assuredly the greatest number and multiplying of words, argues the least weight and poised in the substance. But dumb beasts are not therefore dumb beasts, because they are not heard, for their sound and noise is far greater than ours; but they are therefore dumb beasts, because they spoke not distinctly to our understanding: and so many men and many women may be called dumb, notwithstanding their verbosity and multitudes of words. The sweetness of music appears as well in the pause, the respite and keeping of time; as in the notes, the tune, or the voice: sometimes a silence is as fit, and as commendable in man, as at other times his speech, or his utterance.  
How great a part of our age is taken up in learning of languages, from ten to twenty, from twenty to thirty, 
The difficulty in learning tongues.  scarce the whole life of man will suffice? In all our Universities, you shall find the Greek and Hebrew professors, to be the most ancient and the most painful students; and yet they teach nothing in effect, but only the bare language: how many Grammars, what infinite rules, what dictionaries, and phrases of speech are required for the help of our studies? Grammar is the entrance, which leads to the mart of all sciences; if thou mistakest thyself in the entrance, thou shalt greatly wander in the whole course of thy travel: suppose thou hast laid a good foundation, and hast proved an excellent Grammarian; yet their seems to be a kind of opposition between the study of nature, and the knowledge of tongues: the one grounding itself, upon the settled foundation of a good memory, the other quickened 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 ranked in one kind, and given them the same properties, yet in grammar you shall find them infinitely to differ in their genders, their numbers, declensions; whereas indeed there should be some kind of affinity between Logic and Grammar, the one directing his understanding, the other framing his speech, and both of them should rank things in serie praedicamentali: as things are joined or differ in nature, so they should observe the like agreement or distance in man's conceit or utterance; and yet the art itself is to be excused, loquendum ut 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 been the painful attempts of the learned, that herein they have left nothing undone, which might make for the perfection of the art.  
The greatest confusion (in my judgement) doth herein especially appear, when the parts do wilfully and maliciously oppose each other: that notwithstanding the heart's privity and knowledge, 
Perjury and lying proceed from this confusion.  together with the inward and undoubted testimony of his own conscience; yet the tongue and the outward man shall swear and depose the contrary: and therein shall take God to be the witness of falsehood, as if they did desire God to alter and change his own nature, rather than these miscreants will conform themselves to the truth of his nature. Here you see the corruption of man in the confusion of tongues, here is the height and top of all misery; now as steps and degrees hereunto, are lying, equivocation, mental reservation, ambiguous, doubtful and dark speeches; all which have their degrees of access unto perjury, according to substance or circumstance. And hence it is, that the casuist Divine desiring truth, and nothing but truth, obligeth the conscience, and enforceth the speaker, to speak according to the understanding of another, and not of himself; so that he must be inwardly persuaded in his own conscience, that the other did conceive him, in the same manner, as he himself understood his own words; otherwise at the bar of his conscience he shall be justly condemned for falsehood and lying.  
To leave the great and crying sin of perjury, it stood with the justice of God (the heart and the tongue being thus divided) to set a difference between the ear and the understanding: 
The very tongues do sometimes obscure and hinder our knowledge.  that as man deals with God, and deals with man deceitfully; so God frames out his justice according to measure and rule, that man might bewail his own punishment, for committing the like offence; for assuredly many tongues do much hinder the diligent search of the truth. It were to be wished, that we might speak the language of Adam, where names were imposed according to the nature of things; but now it should seem, there is a great difference, for the most pleasing speech adorned with Metaphors, and Figures, is not the fittest for the discovery of a truth: and on the contrary, all the school learning, which indeed is the very touchstone of all truth, and in itself is most wise, and far transcending the ordinary capacity, yet suffers the shameless and malicious reproach of barbarism, for want of the elegancy of style; and all the first parents and authors thereof, who indeed were the lights and lamps of all true learning, as Lombard, Sanctus Thomas, Scotus, Occam, yet are contemned and neglected by this poetical and fantastical age, which delights more in words then in substance.  
To give an evident proof of this confusion of tongues, how plentiful are the schools, and how do they abound with multitudes of distinctions? all answers must end with distinctions, which assuredly well argueth, that if the branches must necessarily be divided, to serve the present turn and occasion, yet still the root is confounded: a great judgement of God, that man having forsaken the first fruit, and having associated himself to the beasts of the field; therefore he proves a stranger to himself, to his brethren, and forgets his own mother tongue. 
Whether man should speak naturally Hebrew.  Indeed I have heard it reported by authors, that if a man were taught no other language, than he should speak Hebrew, the same language which Adam spoke in the beginning: but I should as easily believe, that if a man wanted all possible means to sustain life, that then he should instantly recover jerusalem, from the hands of the Turks, and that God should there call all the tribes together, or raise up Adam, there to converse and talk with him in the Hebrew tongue; as that he should speak naturally Hebrew, for the curse was general in the confusion of tongues: though speech be proper and natural to man, yet this, or that language, follows the frank and free imposition of man, and hath no groundwork in nature.  
That which gave occasion to this opinion, was this, what language men should speak in Paradise, or after the last resurrection, supposing that language to be natural to man; and certainly of all the to●gues extant, Hebrew is the likeliest, 
Whether we shall speak Hebrew after the last resurrection.  for it was of Gods own imposition and framing, before sin had defiled man; it contained the greatest and highest mysteries, and of all other tongues, seems to be the fittest ark to contain them▪ Christ and his Apostles were Hebrews, first sent to the jews, and then to the Gentiles. Upon the Cross Christ used his own tongue, Eloi elois lamasabacthani, notwithstanding the tongue was unknown to the soldiers. And in the Apocalyps, although the book was first written in Greek, yet the Angel's song in heaven is there recorded in Hebrew: but when I consider, that man shall have a higher state, then was the state of Paradise, and that his body shall be much more spiritual, and his understanding more illuminated, then ever before; for we shall then be like the Angels of heaven, who speak to each other, by directing the edge of their understanding to each other, as it were opening the glasses, and casting forth 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 do not affirm this, as an undoubted truth in mine own private opinion.  
From this diversity and variety of tongues, you shall observe a great disorder both in the State and in the Church; whence proceeds the enmity between nations, 
The inconveniences proceeding from this confusion of tongues.  and the first occasion of reproach? where do they first begin to discover themselves, but only from the diversity of the garb and the language? To see a poor Northern man, with his gaping & wide mouth using his broad and flat speech, brought upon the stage, here is a subject of laughter for the multitude: but I fear, that this hate and enmity between nations, doth nourish and add fuel to the hot strife and contention of the Church, in the point of her controversies; 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 avoid, but seem rather daily to increase our own shame: we fight about shadows, we contend about words; many doubts in Christian religion seem to be grounded upon the signification of words, and terms of art; how many Sacraments hath Christ ordained in his Church? a question of words: do Sacraments confer 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 school speaks) and no terms of art: there are many & great controversies in Christian religion, whether Christ in his sole and human nature did really and truly descend into hell; 
Great controversies about words.  if we could agree upon the exposition of the word, it would sufficiently resolve the controversy: or will you see an infernal state here upon earth, whether presbyteri should signify lay elders, or not; it hath been much disputed by some men, whose zeal is not according to knowledge. Thus the holy Ghost being the pen ● man of Scripture, giving the style, the words, the method, as well as the sense: if any one of these be altered or changed, it loseth the strength of the Canon; and therefore he that shall take upon him to interpret Scripture, doth only give his own exposition of Scripture; which exposition being private and proper to himself, I will regard it no more, than the opinion of one private man; so that, if in my reading of the Fathers, I shall observe some general agreement, together with their learned judgements, though Scripture be not instantly quoted to that purpose, yet I will respect it as much, as I will the Geneva translation. Lest other professions should think much of our jars, I will therefore in the second place instance in the wisdom of the Law: what infinite suits are daily commenced, when as the whole doubt ariseth from the extent and signification of words? A Lordship having fair domains, a beautiful house, many tenants, great services and homage, sold at a valuable price; yet now recalled again, ca●t upon the heir at common law for want of sufficient words to convey it.  
As I have remembered the just punishment for our sins, so give me leave in thankfulness of mind to consider God's providence, in this our confusion of tongues. 
God's mercy in the union of these kingdoms of England and Scotland.  And that especially to us, for God in his mercy intending to unite and knit together these 2. kingdoms of England, and Scotland: He so ordained it from the beginning of the world, that (like twins) they should both speak one tongue, and one language; until in his due time he should give the promised Land to jacob, and to his posterity for ever. Notwithstanding that the truth of their beginning doth not certainly appear in Histories, notwithstanding some little enmity which passed between both (for neighbour kingdoms are not always the greatest friends), and that little means of trading or commerce passed between both; yet God preserved their tongues, intending to unite their hearts under the happy government, of one entire and absolute Monarch. So that now the seas are our walls on the right hand, and on the left hand, we need not fear the Egyptians, we are built as a City, Pacem habens ad invicem, which is at unity within itself: Deus nobis haec otia fecit; fecit nos in gentem unam, & quos Deus coniunxit, homo ne separet; God hath made us one Nation, and one people, and whom God hath joined, let no man set a sunder.  
Secondly, whereas the confusion of tongues seems to make for the difficulty and obscurity of knowledge; behold the great providence of God, 
Ancient and strange tongues add 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 habit of unknown tongues, assuredly they would never be esteemed in that high account and reputation. If gold were not digged out of Ours, with great labour, the loss of men's lives, and far transported; if it lay naked and open, as common as stones, assuredly we should never regard it. Novelty and strangeness moves the mind of man, more than the true worth and perfection of things; the ancient tongues are fittest to discover knowledge, they are like rich garments, or old robes, kept for the honour and memory of our Ancestors, to show our descent and first original. They are like chairs of estate, to give honour and majesty to Sciences, that thou shouldest not suddenly approach unto them, without some ripeness and staidness in judgement; and having once attained them, thou shouldest retain them in a more magnificent manner. 
Against translations.  Now he that discovers them, lays open their nakedness, makes them known to the vulgar eye, and clothes them with a homely attire of a common and barbarous tongue; as he offers great wrong and injury to all students in general, so he doth much abase that Art whereof he writes, which is his principal subject, and whereof he should principally intend the praise and commendation; and likewise he looseth the fruit and end of his labour, for it is impossible to teach any man perfectly an Art, whereof he shall not make the profession.  
In this confusion of tongues, the same providence of God doth likewise appear, as concerning the point of our religion, 
That the title of Christ and Scripture should continued unchangeable.  and the manifestation of his own glory; (not to speak of the wisdom and power of God, who understandeth all tongues, and searcheth the hidden secrets of the heart); it shall appear 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 devil, did conspire against Christ; though they put him to a shameful death, yet could they never alter his superscription, jesus Nazarenus Rex judaeorum: which was written in three several Languages, as it were proclaiming him to the whole world the king of the jews; though pilate might be enforced to crucify him, yet he could never be enforced to alter or change the title, which was less in effect, Quod scripsi, scripsi, for so the wisdom of God hath decreed; and impossible it was, that one jot or tittle of the law should miscarry, which law whole and entire, together with the superscription and kingdom of Christ, hath still been continued, maugre the attempts of men, the slanders and reproaches of the jews, when they themselves were scattered▪ the malicious practices of the Gentiles, when they themselves are confounded; the many persecutions, and great effusion of blood in the Church, which indeed did serve as seed to engender, that so the blessing of God might appear in this our confusion of tongues.  
Secondly, after his exaltation, he took occasion by this diversity of tongues, to send into the world his holy and blessed Spirit; which came to the Apostles in the form of fiery and cloven tongues, 
The gift of tongues.  Linguas attulit, qui pro verbo venit, he that came to bear record to the word, brought with him multitudes of tongues: by virtue of these tongues the Apostles received in an instant (without further teaching, only by the infusion of God's spirit, all manner of languages); whereby it should seem, that God intended to restore the ruins of Babel; and to enable them for their message to all Nations, for every man's conversion; which sudden gift of tongues, was a seal of their embassage, and did serve as a miracle to confirm the truth of their doctrine. See how God laughs at the counsels of men; men intending to build up a tower unto Heaven, for the continuance of their memory, God confoundeth their tongues, and brings their works to confusion. Now God on the other side, (as it were to make some recompense and satisfaction, desiring to build Heaven upon earth, to erect a state of happiness, and salvation in the midst of misery and sin), lays a better foundation, and gives his Apostles the gift of all tongues; he sends down fiery tongues, that being like burning Lamps, they might serve to enlighten and inflame others: these fiery tongues were cloven, that the benefit might be imparted and redound unto others, and not be reserved whole and entire to themselves; Habuerunt dissectas linguas, bilingues non erant, 
The holy Ghost came in fiery tongues.  they knew not (though they knew all languages) the language of Equivocation; they knew not how to propose words consisting only of dead letters, and bare syllables, having stolen away the sense and true meaning, by (a trick of cozenage) some secret mental reservation. Nay rather their great Lord and Master, whose servants and vessels they were, to carry his name & his title to all Nations; he was verbum in intellectu, a word first begotten in the understanding of God, borne again (as I may so say) in the heart of every believing man by faith, and from the heart issuing forth at the tongue; where he seems to be again incarnate, clothed with the baseness of our words, as he was formerly clothed with the vildness of our flesh. Thus the Apostles preached nothing but jesus, their works were all wrought by the power & name of jesus, all their thoughts were sanctified by the spirit of jesus; as they appeared outwardly, such was their inward substance, (Holocaustum) a whole burnt sacrifice, set on fire with these fiery tongues, kindling and enlightening the whole world, and leaving sparks of this fire to their successors, (for the lamps must always burn in the Temple, Exod. 27. vers. 20). The Church must always be visible, that men may know where to repair for their soul's health) by virtue of the most holy imposition of hands.  
I will not stay my time, 
The Author here humbly craves pardon for all his errors.  and in the latter end of my speech crave pardon for all my offences, here rather I will now snatch at the present occasion, so fitly offered: if I have spoken any thing, or shall hereafter speak in this Pamphlet, unadvisedly, illiterately, without good order or method; acknowledge (I beseech thee) the general punishment of whole mankind, which more especially discovers itself in my weakness, the confusion of tongues. I am confounded, I am confounded, poor silly wretch that I am, I am confounded, my mind is distracted, my tongue is confounded, and my whole nature corrupted; in me, in me alone, see the punishment of whole mankind, learn now to be compassionate, and pitiful, for I cannot altogether 〈…〉 Nihil humani à te alienum putes, here is thy benefit indeed, my weakness appears, the press hath proclaimed it, this Pamphlet can witness it; and thine is yet undiscovered.  
Now in this general confusion, 
He recalls himself.  I know not where to betake myself, or what to speak in the next place, for my tongue is confounded: I will therefore suppose myself to be lost in the woods, and that at length after much wandering I should recall myself; and finding no way for my passage, I should have recourse to my Card, and consider the intended scope of my journey, from whence I came, Natus ex muliere; my present state and condition, I am a sojourner and stranger, as all my forefathers were; the scope and end of my travel, pulvis in pulverem, from dust to dust, that so (at length) I might safely arrive to mine own native Country, à statu viae ad statum patriae. Now certainly right reason would thus inform and instruct me, Vt secundum rectam lin●am incedam, that borne of the dust, and tending to the dust, I should keep my strait way, neither puffed up with pride above my natural state, nor sinking down with despair beneath my condition; that I should not upon any occasion start out of the way, but remembering my beginning, remembering my end, I should square out my course and travail accordingly. Intending therefore to speak of the Fall of Man, the corruption of nature, & the punishment of the first sin, I will lay aside all other slighter punishments, all chastisements and corrections of sin, which were infinite to repeat; and I will only insist in those two general judgements, being indeed the extremes, the first and the last, including all other punishments within their bounds, 1. In dolore paries, thou shal● bring forth with pain and sorrow, being spoken to the woman; 2. Morte morieris, thou shalt die the death, pronounced indifferently against both: and thus his corruption shall appear by his first welcome and salutation into this world, and by his last adieu and farewell out of his world; you shall better judge of the whole course of his entertainment in this world.  
In dolore paries, 
The punishment in women's conception and delivery.  Gen. 3. vers. 16. Unto the woman God said, I will greatly increase thy sorrows and thy conceptions: in sorrow shalt thou bring forth children, etc. As the woman first sinned in tasting the forbidden fruit, so she is punished in the fruit of her own womb; here is the fruit of God's justice. But is it possible, that the most natural action, which indeed intends the highest perfection of nature, generare sibi simile, should notwithstanding proceed with such difficulty, danger, and torment? In all other actions and works of nature, you shall easily observe, how they flow with the greatest ease and delight of the subject. O how sweet and acceptable is sleep to the wearisome body, meat to the hungry, drink to the thirsty! and so for all other natural works! I will not insist in them; take death itself, as it is natural to man, so undoubtedly it is without sorrow or grief: 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 again by the same steps and degrees; suppose him (I say) growing unto 25. years, when the moisture seems to bridle his heat; then increasing in strength unto 33. years, there to come to a state of consistency, until 50. years be expired; then by the same degrees declining and decaying, so that his moisture and heat gives place to his coldness and dryness; coming at length to the disease of old age, without any unnatural distemper, assuredly his life shall end as doth a lamp for want of oil, fire for want of fuel, without any pain or torment: but as the breath proceeds from his nostrils, so shall the soul take her flight, and leave the carcase behind her; for herein consists the difference between natural and unnatural actions, the one performed with the greatest ease and facility, the other being wrung out with violence, carry in themselves torture and sorrow. Thus all diseases prove therefore our torments, because they are unnatural; then why should nature be defective in her highest work, that conception and delivery should be with such sorrow? whereas the principal intent of nature is to preserve herself, and to propagate her seed: behold the punishment and corruption of nature, when she cannot perform the one, without the great hazard and danger of the other; this certainly cannot consist with the first institution, and integrity of nature, but is a subsequent punishment accompanying our sin.  
Consider all other creatures, and you shall find that by the seat and disposition of their wombs; by the form, figure, and members of the embryon; by the proportion and quantity between both; 
Other creatures are compared with man in his birth.  there should be as great, if not a far greater difficulty in their production, then in the generation of man: And yet you shall find it far otherwise, notwithstanding the numbers which many creatures bring forth at once, and every one of them carrying the like proportion to the dam, as the child doth to the mother; yet are they able to work, and continue in their full strength, until the instant time of their delivery, they know the just time of their bearing, and do prepare themselves accordingly; they can hasten or prolong the time of their bringing forth; which well argues their strength of nature, and the action without pain; they are never so perfectly sound, unless they are bearing, some of them bringing forth by great numbers at once; others bring forth every day, as our common hens; and all of them seem to promise a kind of certainty in their bearing, and yet in all of them the proportion, whether for weight, quantity, or figure appears to be the same with us; and therefore should enforce the like sorrow, and difficulty in them as in the woman. Yet they cry for no help of midwives, they want no keepers, or nurses; they are delivered without pain, or sorrow, they have forthwith strength to make their own provision, for themselves, for their brood; yea their courage seems much to be increased, that upon any slight occasion they are so ready to fight in defence of their young ones. Will you see their joy immediately upon their delivery? hark, hark (the prattling gossip) the cackling hen, as soon as an egg is laid, (though at all other times she seems to be mute) yet now she sings, and disquiets the whole house; either to boast of the fruitfulness of her womb, or to discover her hidden treasure: lest the goodwife should think her barley and corn ill spent, behold a free oblation and profit, to recompense the loss; or to be a precedent and example to us, to teach women their manner in Churching, which ought to be with a song of joy and thankfulness to God, for the fruits of their womb, and for their happy delivery.  
If some other creatures seem to labour in the birth, then acknowledge, that for man's sin the whole earth was accursed, 
How this punishment is to be understood.  and the dumb creatures groan under the burden of our sin; and therefore no marvel, if sometimes they share with us in the punishment: for thence we conclude the great offence, the malignity and infection of sin, but I speak ut plurimum, for the most part, it falls out among them not in one of a hundred; but in man's kind it doth most eminently appear, and therefore acknowledge us to be the principals, and them only as the accessaries in sin. Again, if some women be of that strong constitution, so made and fashioned by nature, so helped and furthered by art, that they are easily delivered; yet still are they delivered with some pain, and I speak ut plurimum, for the most part; generally in the whole kind, you shall observe it a punishment, if some do better escape than others, it is God's mercy to them, not one of a hundred but suffers a great torment: more or less grief altars not the truth of God's judgements, when sorrow itself was the punishment. As likewise in that other punishment of death, some die without pain; as many in their old age, when their body is not so sensible, the least stopping of their breath puts out their candle; whereas the young man sick of the stone or the pleurisy, dies in great tortures, for here the pains and torments of death were not the punishment, but death itself: so likewise in childbearing, more or less sorrow was not appointed, the measure of sorrow was not prescribed, but sorrow in general here was the punishment; though Scripture and all ancient writers, do number it amongst the greatest torments: sometimes indeed God's justice is allayed with his mercy, and his wisdom permits the works of nature to pass uncontrollable; that so it might appear, that our sorrows and infirmities proceed not from the necessity of our nature, but from the incident malignity of our sin.  
Reasons (I know) there are alleged in Physic and Philosophy, for this great pain in the birth and generation of man: suppose it did proceed from natural causes, 
Natural causes cannot demonstrate the pain.  yet would it then argue a great corruption of nature, that should thus ordain the beginning of man with the great sorrow and grief of his mother; as if man were of a viperous kind and brood, gnawing the bowels that first hatched and conceived him: but I do assure you, that if you shall well weigh all those causes, which seem to produce the torments, you shall find them very much defective, and such as cannot give 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 herein seems to outstrip herself, and to torment the poor woman beyond all natural causes. For the trees in producing their fruit, seem then to be most beautiful, and do yearly 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 ableness of body, it will not excuse her; notwithstanding her good complexion, and sound constitution, it will not avail her, for she is only subject to sorrow.  
Sorrow I say, for there is no sorrow comparable to the sorrow of a woman in the time of her travail; from their first quickening or conception you shall observe them, with pale looks, heavy eyes, apt to faint upon every occasion, 
The continual danger and pain in conception.  they are a burden to themselves, their stomachs fail them, and the night gives them no rest; all the devouring and ravenous wild beasts are aptest to seize upon them; the least knock or blow, the least ill savour or bad sight, the least sorrow conceived in the fancy, is able to endanger all; to hazard the life both of the mother, and of the child in her womb. Not to speak of the natural grief arising from natural causes, sometimes nature seems with too much expedition to hasten her woe, and then ye have an untimely brood, as if Autumn should fall out in the spring; sometimes the womb proves likewise the tomb, and the place of conception, serves for his burial; after seven or nine months expectation, behold he comes, carrying the form of a slain and a murdered man, and so he presents himself to his sad mother, to comfort her heavy heart; being once thus delivered, the danger is not past, but she must be attended on with safe keeping and good diet; and thousands daily miscarry, when in man's expectation they seem to have overpassed all danger of childbirth.  
But here I will acquaint you with a strange point of cruelty, men must become wives, men among wives, men-midwives I mean; 
Men-midwives.  who with the strength of their limbs, and in the hardness of their hearts, must execute that, which the weaker sex (compassionate women) durst never attempt: pity it were that there should be such a profession of men, were it not, that necessity enforceth it; before I can speak of them with patience, I will first fall down on my knees, hold up my hands, lift up mine eyes, and (if I can) I will shed forth a few t●ar●s, and humbly desire God to help, and comfort all those poor silly women, which shall have occasion to use their help: here you shall see sometimes the bellies opened, the flesh rend, the tunicles cut in sunder, to find out a new passage for the poor infant, who must come into this world through the bowels of his dead mother, and upon his first approach, may be justly accused, and arraigned for a murderer; if his mother escape, than sometimes you may see the poor innocent child mangled, executed and quartered in the womb: there was no great offence (I confess), unless it were the sin of his first father; but indeed I am afraid to speak any longer of these bloody cruelties, I will not lay open my nakedness, I will not defile mine own nest, the punishment sufficiently appears, and well betokens the corruption.  
As I have made man the instrument of cruelty, so I cannot always & altogether excuse him, 
Men bearing their own children.  from the pain in her travel; and therefore here in the midst of sorrow, I will bring forth a subject of laughter; I will set him upon the stage, I pray observe him aright: Did you never hear of fathers, which breed and bear their own children? their wives conceive, and the husbands, who should be the only comfort in the time of their weakness, first begin to complain of the sorrow; juno Lucina far opem, I pray send for the midwives, and let us see what this great mountain will bring forth: forsooth his teeth ache, his bones are crazy, his eyesight fails him, he is troubled with rheums, sometimes with the megrim; Physic will not help him, the times of the year will not avail him, but the poor man must expect his wives delivery. Hath God ordained this to show the entire league, and compassionate heart, that should pass between man and wife, and how they are both equally engaged in the issue? hath God appointed this to teach man and wife, that the end of their love should tend to procreation? strange it were and wonderful in nature, were it not, that the husband is the son of a woman, and therefore partakes of her weakness and imperfection, partus sequitur ventrem, and is in some sort liable to her curse.  
here you would expect of me, that I should assign and point out the causes of this fellow-feeling, 
Why God so punisheth the husband.  and strange affection between man & wife; happily I could guess at some of them, but for certainty I know none: rather I would fly to the divine providence, beyond the reach and compass of nature; who for assuring man, that he himself hath coupled them together, and that both persons are but one flesh, therefore he hath given 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 himself; that, as many diseases are infectious, and spread themselves by the company and society of others; so here the same handy work of God appears, to the astonishment of natural Philosophy.  
Will you yet press me further, to lay open the secret causes, 
Why there are secret qualities which cannot be known.  and hidden qualities of things: suppose the sympathy and antipathy of creatures; my answer is, that these arise from the great conformity, or contrariety of temper in the inbred qualities, and natural constitution: in so much that you shall observe, that in such living creatures, in whom there is an antipathy (suppose them to be dead), yet in their very carcases, in the bones and the flesh, as long as any spice of their temper remains, the contrariety will appear in the different and contrary operations. Now this contrariety appears, 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 seem hath balanced them, and squared them out fit for the combat. Now the degrees of things are infinite, as time is divided into infinite moments, quantity into infinite points; so quality into infinite degrees, and things infinite do not fall within the reach of man's comprehension; neither are the forms of things subject to our knowledge, propter nimiam activitatem, for as things are in nature compounded, so in the understanding of man they cannot be found simple: the influence of the heavens is wholly unknown, propter spiritualitatem, as being no way material or sensible; whereas all man's knowledge must presuppose the foundation & information of sense. And thus it is no marvel, if many things in nature be wholly unknown; when as the form is unknown, the influence unknown, the degrees of qualities unknown: that so the first curiosity of man's knowledge, might be justly recompensed with blindness and ignorance.  
Philosophy (as likewise all other arts and sciences), treats only of things general, and cannot descend to things in particular, 
The extent of Philosophy concerning her subjects.  with their particular degrees: as for example, we divide this sublunary world, into four elements, every element into three regions; here we consider two qualities, one in extremity, the other remiss; these qualities we divide into four several degrees: the Physician he descends somewhat lower, & doubles his files, divides them into eight, as may be best fitting for his purpose, and here he stands and cannot march any further. For compound bodies, we consider their kinds, their forms, their constitution, their properties, their differences, and common accidents: we reduce nature (which appears confused to man's understanding) into a certain method, appointing the bounds of sciences, to be the meres for our government, and direction in the course of our studies; and in every science we consider the principles, the subject, and the affections; as far as God hath enabled man, so far hath the industry of man transported his knowledge; yet we cannot descend to particulars, God hath denied this perfection, as it appears; for the objects of the sense are singulars, the objects of the understanding are universals: as the sense cannot exceed his own bounds, and elevate itself to the height of the understanding; so neither can the understanding stoop down to the sense: God hath given us an inspection of nature, but no absolute and perfect knowledge of nature, having reserved that for himself.  
He that shall desire to be better informed in these hidden and secret qualities, I would refer him to those learned authors, from whom (I suppose) he should receive good contentment, and satisfaction: as namely, Aristotle, Albertus Magnus, Zimara, Fracastorius and others. Now for this present instance, 
Why the husband partakes in the wife's passions.  why the husband should be thus affected in his wives conception; it is not unknown to all skilful musicans, the great concord which is between the eights; not only for the sweet harmony of music, but if the Instrument shall be thus set, and disposed for the purpose, the one string being easily touched, the other will likewise move for company: assuredly between man and wife, their love and their affections concurring together, there is likewise a greater sympathy, and agreement in their natural temper and constitution, and therefore are fitter disposed to work upon each others body; as kindred descending from one stock, are apt to infect and annoy each other in a pestilent disease. Besides their constitution, man and wife living together, feeding on the same meats, resting together, and conversing together, as at all times, so sometimes, when their bodies are more apt to be tainted; no marvel if some husbands, (and yet but a few, for God gave man his wife for his help, & not for his sorrow) do partake in their passions.  
Lest the enemies of learning, the enemies of religion should here condemn us; and for this one defect (being not able to make plain demonstration of all secrets and hidden qualities) should therefore think our knowledge unprofitable; 
A defence of Philosophy.  I would gladly ask, what invention in the world was ever more beneficial to man, than was the Mariner's Card, to direct him in his passage thorough the huge wilderness of the vast Ocean? yet can you conceive, that the world could be exquisitely divided by 32. parts (for so many winds are assigned)? shall acres, miles, leagues, whole Countries, huge Nations, make no sensible difference in this Card, and yet is the Card so exquisite, and of such necessary use? Or take an Almanac, though it fail in prognostication of weather, is it therefore not of excellent use? Learning it is, which opens man's eyes to all human knowledge; though it cannot, or will not vouchsafe to look upon the basest things of this life, yet it contains the grounds, the roots, the causes of every the meanest profession, and is able to direct every man in his own Trade, course, and vocation: and I may boldly speak it (absit invidia verbo) all other professions whatsoever, if they be not spiced and seasoned with learning, they are base and barbarous; if they be not sanctified and hallowed with Religion, they are profane and heathenish.  
I have forgotten myself, and whether out of the love of Philosophy, or out of mine own modesty, desiring to conceal these points of secrecy (the pains and labours in childbirth), I am fallen into this discourse? I will now again retire myself, and I will instance in the two sexes. This punishment was not only inflicted on the woman in the time of her travail, but it is further extended, 
The strange diseases of the womb.  and generally comprehends all the diseases and griefs of the womb; so that the maid and the widow shall not freely escape; for infinite are the diseases, and those strange and wonderful, beyond the common course of nature, which the womb of a woman doth make her sub●ect unto; what strange pangs, and convulsions doth it suffer, as if it had no stable foundation in the body? such rising▪ such falling, sometimes provoked with a scent, so strange and miraculous to nature that the ignorant ●ort (not considering the natural causes) cry, A possession, a possession; then strait some poor old woman is had in suspicion, brought before a justice, accused for a Witch, etc. whereas in all other creatures, the womb doth no way offend, or annoy them; for then certainly it would appear in their cries, their groans, their complaints, their feeding, their thriving in fl●sh, something at length would easily discover it, but indeed 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 appear, and those I will conceal in the habit of an unknown tongue; Phlegmone, abscessus, ulcus, canc●r, scirrhus, mola, inflatio, hydrops, calculus, rhagad●s, c●ndylomata, haemorrhoïdes: Will you see the symptoms, signs and proper passions; mensium suppressio, mensium proflwium atque stillicidium, albus fluor uterinus, gonorrhea duplex, uteri strangulatus, ascensus, descensus, prolapsio, convulsio sterilitas, abortus, etc. To conclude, the Physician, as well as the Clergy man, is sometimes tied to his secrecy and silence.  
Yet give me leave to instance in those parts, which appear to the sight. The sweet paps, which serve to allure the husband, 
The diseases of the paps.  and to put the children in mind of their duty; how apt are they to be tormented with grief? being spongious parts, some ill humours s●ttle there, and the softness is turned to a stony hardness, the fresh and beautiful colour, is changed to paleness and wannesse; in stead of sweet and delicious milk, the filth breaks out into issues and sores; and therein assures man, that he is not only conceived in sin, and corruption, but likewise feeds upon corruption: for what is milk itself, but only impure blood, the colour changed? Now if these parts, which border so near upon the heart, be corrupted; then assuredly the heart itself is full of corruption, the root of life, and nature herself is wholly corrupted: and therefore those parts, which were ordained for the nourishment of poor sucking babes, together with life together with food for the continuance of life, do by a law of necessity, impart their own corruption.  
For the males, they are not excused from the like sorrow; what strange and noisome diseases do befall the generative parts? lues venerea, priapismus, gonorrhea; I am ashamed of myself, and me thinks my mouth is defiled with speaking of them: only give me leave to reckon up one among the miseries proper to this time, among the inventions and monsters of this last age, for the ancients never heard of it. There is a disease begotten amongst us, 
The French or Neapolitan 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 newfound world; a disease which ariseth from immoderate lust▪ noisome, infectious▪ corrupting the bones, rotting the flesh, losing and dissolving the ligaments. A just punishment for man's lust, that since beauty alured him, & his own natural strength provoked him, therefore God will punish him with the loss of his beauty, his favour shall fail him, hi● eyesight shall leave him, his colour forsake him, his nose shall drop off, his lips shall be eaten, his palate shall be cankered, and his strength shall be like a broken staff; he shall go like a cripple, shame and reproach shall attend him. Fully to describe this disease, I will leave it to the skilful Physician; let it suffice for me to observe, that although some other creatures seem to be as much inclining to their lust, as is man; yet none are tainted with such a noisome disease, save only man: as likewise in all former times, among the Heathen and Pagans, there is no mention of any such disease, much less of the cure; only amongst us Christians, who profess a more strict, austere and mortified life, this disease first took her beginning. That seeing God had given us a greater knowledge of his truth, of the foulness of sin, together with a larger measure of his grace; therefore God punisheth the uncleanness & incontinency of these times, with a greater judgement, and vengeance: and as the woman partakes in the man's punishment, both of them sweeting in their labours, both of them made subject to death; so man (as far forth as it will stand with the condition of his sex) partakes in her sorrow.  
These things being duly considered, (if I were worthy) I would give this advice to Ladies, and Gentle women, who now labour in the pains and peril of childbirth; that during this time, 
An advice to women.  they would better bethink themselves of the occasion; that their danger and sorrow is the just punishment of sin, for the first offence of the woman: and that they would give God most humble and hearty thanks, for that greatest blessing of all other temporal blessings, the fruitfulness of the womb; whereby it pleaseth God, to enlarge his own kingdom, to accomplish the whole number of his elect; whereby they might continue their names, and their memories, and find some comfort in their old age; leave their posterity behind them, to give them a Christian burial, and to perform all other duties of children to parents. This I could heartily wish, but see the corruption of these times! they turn this punishment, to a point of their own pride, vainglory, and solemnity; their lying-in, or bedding being performed in such state, with such pomp, so excessively, costly, and chargeable; that I fear they have little thought either of thankfulness to God, or of the punishment of sin.  
Now give me leave to relate some few accidencies, which do accompany our conception, whereof I may speak without offence: Consider (I pray) how du●●ng the time of their conception, 
women's longing.  while our parents are yet great, what a longing and hungry appetite possesseth them of things hard to be gotten, most commonly untimely and unseasonable fruits, sometimes of things unclean and impure. Is not this an undoubted token and testimony of that insolent, and unbridled appetite of the woman, which first contrary to Gods own precept and ordinance, seized upon the forbidden fruit? But observe (I beseech you) how this appetite and longing, consisting only in the fancy and imagination of the mother, 
An impression upon the child in the womb.  yet sometimes, to the great wonder, and astonishment of reason, works upon the child in the womb, and makes an impression answerable to the thing conceived in the fancy: the fancy can neither give sex, nor beauty, nor strength to the members, yet doth it imprint a character answerable to the strong apprehension. See here a lively pattern of the propagation of sin; there are hereditary diseases of the body, there are wants and defects proper to the mind, there are infirmities and sins of both: sin is entailed to our nature, though it proceed from the free-will and consent of man, yet is it grounded in nature, and therefore all the natural actions of man, are branded with sin.  
In the time of their delivery, I have heard it credibly reported, and so I may affirm it upon tradition, that nothing so much assuageth their pain, and gives them that ease, 
The skin of a Serpent.  as the castaway skin of a Serpent, being fitly applied for that purpose: I will not dispute of the natural reason, which assuredly consists in the strange antipathy between both; only I do here bless God, that hath so ordained nature, as it might best serve for a supernatural end; when all natural means shall fail, and cannot prevent a natural grief, yet the remembrance and thought of the Serpent, which was the first occasion of this grief, should mitigate this pain. Here is a kind of magical enchantment, to heal wounds by the application of that sword which first gave the blow; like the Israelites in the wilderness wounded by the Serpent, they are likewise cured by the brazen Serpent. It serves also as a memorial of God's great bounty and goodness, that if God in this miraculous manner by changing the skin, renews the age of the Serpent; then certainly man in his issue, hath some kind of eternity, for the young child seems to renew the age of his parents. And the poor mother calling to mind God's mercy to the Serpent, who was the first seducer and greatest offender, may well hope for a greater measure of that mercy; and in her greatest torments and grief, acknowledging the just punishment of sin, may expect a better state and condition, when God shall renew all 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 leave the punishment in the mother, but I must likewise trace it in the infant. Coming into the world, 
Observations in the birth of man.  we come with our heads forwards, as it were stumbling into life, which undoubtedly argues our fall, for our birth is praecipitium, a breakneck, as if we were cast headlong down from some mount. Being thus borne, we carry the image and representation rather of slain men, then of men beginning to live; such effusion of blood, such uncleanness, as could not possibly stand with the integrity of our first nature, as if we were borne under that law & condition, that needs we must die, and therefore we came into the world that indeed we might go out of the world. Many are borne with cawls on their faces, which betokens their modesty and shame, as if Adam should cover his nakedness with leaves: here we are fast bound up with swadling-cloutes, for we are captives and prisoners, borne under the slavery and bondage of Egypt, and for a time we can do nothing but cry, to move pity and compassion: all our rest consists in motion, we sleep while the cradle is rocked, and so in the succeeding course of our lives, we seem to flatter our s●lues, with ease and security, when as indeed all things are in an uproar.  
At length we begin to open our eyes, and to look about us, and here we wonder and admire all things, as being strangers arrived in a newfound world; we are apt to place our love on every object, 
Observations in the infancy of man.  and cannot direct ourselves aright; there is nothing which seems pleasant to the sight, nor any pretty toy, but strait we must cry for it, it must be ours, we must possess it, otherwise the whole house shall not be able to contain us, no fruit of the garden must be excluded. See here whether that fruit, which was gustu suave, & visu delectabile, would not again serve to allure man? Not long after our hearing and speech will serve us, than we begin to hearken after old wives tales, and fables; we cannot be content with our food, and our raiment, but we must hear some stories of Li●●s, of Bears, and the like; old women and nurses (forsooth) they must relate them: Lord, what skilful teachers we have gotten! as if Adam were again to be instructed by Eve, and that we should all learn our lesson, and take advice from the Serpent; see how this curiosity of knowledge possesseth young children, as much as ever it did the first Adam, but more immediately and especially resides in the womankind: whereas a maid should be mute, she is not afraid to dispute; 
The curiosity of women taxed.  she should be a cook for her sex, she would buy a book for her sects; in lieu of a mate, she must illuminate; if once she proves gossip, than she proceeds to a Doctorship, and she can be no mistress, unless she know mysteries. Thus they have degrees of schools among them, and therefore may lawfully wear their hoods and their habits: they are not content to follow their several callings and professions, wherein they might serve God, since it was God that ordained them; not content with our ordinary Catechism, which they in their wisdom call beggarly rudiments, or some, implicit faith; but as if every part were ordained to be an eye, and that women should prove teachers in the Church, they begin to inquire of predestination, reprobation, prelection, free-will, the state of innocency, the time of the general judgement, etc. Here are excellent wits indeed, that cannot admit any bounds of their knowledge; if there were a tree of knowledge in the midst of Paradise, for the trial of their obedience, you should easily discover in them the same disposition. And hence follow such monsters of opinions, such misshapen 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 curiosity of knowledge did first appear in the root, which now buds forth in the branches.  
How credulous and easy of belief are the young children, as if they were fit subjects to be again seduced by the serpent? how do they rather incline unto hate then unto love, 
The corruption of young children.  out of the malignity and corruption of their own nature, as it were laying the foundation of that Machiavelian policy, that Friendship is uncertain, but hate is irreconcilable? see their obstinacy and wilfulness, 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 need not be taught this lesson, aspis à vipera, disobedience is now become natural unto us! see how these little children will always attempt the most dangerous actions, as climbing up of ladders, sliding upon the ice, running over bridges, playing with edged tools, skipping over benches! to show that the same nature still continues in those little imps, which under colour of boldness and courage, proves indeed to be rash and desperate: suppose them to be weak and faint, not able to undertake such great exploits; see then (of all other places) how they make choice of the basest! the sink, the channel, the chymnie, wallowing in the mire, all daubde on with dirt; that were it not to signify the uncleanness of man's conception and birth, I should much marvel at nature's intent herein.  
See, see these little children, how apt they are to learn all lewdness and naughtiness! if there be but a nicke-name, 
How exceedingly children do love fruits.  or a lewd song, or some libellous rhyme, you shall find them so inquisitive, so desirous to learn, so retentive of memory, as that you would think it wonderful; whereas in all good learning, there is such a dullness, such a backwardness, such forgetfulness, as that you would not suppose them to be the same wits. Now the first offence for which our parents correct us, it is (for the most part) the eating of raw and untimely fruits; see how these children do naturally symbolise with their parents! and as of nature, so there is a conformity of wills; as soon as our strength serves us, than we begin to rob orchards, to rifle aple-lofts, ceasing upon forbidden fruits, as if we could not leave our old ●aunt, or that we did claim a bad custom by prescription; but I pray mark the event, this eating of fruits engendereth worms in their maw, their stomachs, and bowels, their tender young bodies become quick sepulchres, a womb for the worms to feed upon their living carcases; see here the eating of this fruit, gives them the first token and assurance of their mortality, morte morieris.  
But I forget myself; unless I should here stay (I fear) I should again and again run through the whole course of his life, neither indeed dare I far proceed in this subject, for I know what some will say, that bachelors children are ever well taught; give me therefore leave retiring far back, to make the longer leap, from the cradle to the coffin; being fast bound up with swaddling clouts, I will exchange them for my winding sheet, and so in the last place I come to the last punishment of the first sin; morte morieris, thou shalt die the death, Gen. 3. v. 19 In the sweat of thy face shalt thou eat bread, till thou return to the earth, for out of it wast thou taken, because thou art dust, and to dust shalt thou return. I confess indeed, I shall incur a disorderly method, if you consider the course and order of nature, for nature passeth by degrees, natura non facit saltum, she takes no leap; but when I consider the necessity of death, together with the casualty and uncertainty of all other accidents which may befall man (statutum est hominibus mori, there is a statute past that all men must die; but peradventure I shall be rich, I shall be poor; peradventure I shall grow old, I shall be blind; peradventure I shall be lame, I shall be a cripple; but without all peradventure I shall die; thus there being a necessity of death, together with a great uncertainty of the time) I do appeal to the strictness and rigour of law, 
The author justifieth his method by law.  that if a debt must be discharged and no due time be appointed, than we must prepare for a present payment; so that it cannot seem much against method, though I speak of death, immediately upon our first receiving of breath.  
If all other creatures were subject to death, yet (me thinks) observing the course and providence of nature, 
Man's death is compared with the death of dumb beasts.  man should be exempted from death: consider the high prerogative of man; in all restringent and penal laws, the Prince is excluded, to show his high estate above the rank and condition of subjects: now man is the king of the creatures, let other creatures be liable to ●laughter, for they were ordained and directed to man; let other creatures die of themselves, for in them there is nothing but nature, nature which hath a certain course and period, a time of rising and a time of setting: but the first fountain of life in man, is the invisible and immortal soul free from corruption, free from all change and alteration, as in her own substance, so in her actions; she cannot be enforced or determinated, but is beyond the Precincts of nature, and therefore no way tied 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 work of nature, to support all other blessings; and therefore seems to be the highest prerogative of nature, wherein notwithstanding man is defective: other creatures (indeed) seem to attain their perfection in their ends, or their death; the herbs serve for the food of beasts, and in their bodies and carcases they have a more excellent being, than they had in their green blades; the flesh of beasts becomes the nourishment of man, and being made part o● man's own flesh, here is the height of all their preferment; now in man, you shall observe it far otherwise, who (of the mirror and miracle of nature) by his own death, is suffered to putrefy and to be devoured of the basest worms; as if his body were ordained to be the compost of the earth, and did only serve to make the Churchyard fat with the oil of his flesh, and to pave the high ways with the skulls 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 preserve man from death, 
Man's death in respect of the elements.  then to preserve the whole world from corruption: for the same causes appear in both, the elements and the elementary qualities, and once in every man's age they are equally tempered, as it were the Equinoctial of his age. Then why should there not be a state of consistency 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 infancy, the summer of his youth, the harvest of his riper years, the winter of his old age, go and return according to the revolution of times, seasons, and changes of the year; which seem to be therefore only allotted, for the continuance and preservation of mankind?  
Not to insist alone in this sublunary world; strange it is, that the heavens themselves which were only ordained for man's use, 
Man's death in respect of the heavens and the Angels.  should so long continue without change or alteration, and man himself in the whole course of his life, should not be able to see a revolution: that the superior causes preserving man's life, should move by a most certain and unchangeable rule, as the divine providence hath appointed them; and yet man's life to which all is ordained, should be most subject and liable to the greatest hazard, chance, and uncertainty. But most strange it is, that the heavens being God's blessed instruments to continue life, quicken sense, stir up motion, yet with their malignant and dis-astrous aspects, should cause the overthrow of man, yea sometimes of whole nations and kingdoms: consider the end of man's creation, which was the praise and glory of his maker, which end is eternal, as God himself is eternal; then why should not those things, which are ordained only to this end, be of like eternity and continuance? God is not like man, that he should be altered and changed, that he should repent himself of his own works, and restore again that unto nothing, which he himself hath once made according to his own image: neither is God the God of the dead but of the living, being life in himself; shall the dust rise up and praise him, shall his justice appear in the grave? or rather shall the prayers, the voices and harmony of men, joined with the choir and sweet melody of Angels, sing praises unto him and magnify his holy name, which indeed was the scope and end of our creation? thus not only Christian religion, but even reason itself, and man's own knowledge seem 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 itself especially to man, is a punishment of nature, and in itself is most unnatural to man.  
Especially when I consider, how the better part of man (the soul) is immortal and unchangeable; 
The soul receives a kind of perfection from the body.  as in herself and in her own substance, so in her qualities and actions: now the life of man, being only the work of his soul, and the sweet influence of his quickening spirit, into the dull flesh; I do much marvel, how this immortal spirit should be the cause of our mortality? for it cannot be denied, but that the soul receives some kind of perfection from the flesh; for without the ministry of the body, were not our members the soul's vessels and instruments, she could never exercise those excellent powers of sense and vegetation; & therefore in her separation, though her state may seem to be more perfect than it was, during the time of her marriage, or coverture with our flesh, our corrupted flesh, wherein jars and contentions did daily arise to the great disquieting of both; yet certainly the soul having these faculties, desires the free use and exercise of them. Which desire, that it might not be frustrate and vain, doth in some sort (by a natural sequel) enforce a last resurrection; when the soul shall be reunited to a spiritual body better befitting itself: and in the interim concludes, that either man is unnaturally compounded, or that the separation of his parts, must be wholly unnatural, which I rather suppose; seeing it makes much for man's dignity and nature's perfection, the soul no way desiring a separation; for as the state now stands, there is a kind of correspondency, if the flesh be corrupted, the soul is likewise tainted with sin; here is a proportion, though an evil proportion between both.  
The ●oule desiring the continuance of this union, why should she not be able to effect it; she frames and fashions in the womb, all the members of man's body for her own use and service, 
The soul● builds the frame of our body.  anima fabricatur sibi domicilium: though God's power appears in our making, yet God useth means, and these means can be none other, than the actions of the soul itself; a base agent God would never employ in such an excellent work, and a greater workman all nature could not afford him. Now the soul having thus framed the body, if she dislikes any thing, she must blame none but herself; if all things be perfect and sound in the first fabric and architecture of man, then in the succeeding actions of life, the soul is the first fountain, and the only acti●● principle of all several operations: for I receive my temper, my constitution, my colour, my digestion, my nourishment, my strength, my growth, and all from my soul. If there be an error or fault, I must blame and cast the aspersion upon my soul; that notwithstanding her own eternity; yet she should lead me to the paths of mortality: for herein I dare boldly excuse mine own flesh, my flesh is innocent, if not of my sin yet of my blood; and the soul is the sole murderer, for the body is only subject to passion, as it please the soul to work, so it must suffer: as the soul receives the praise and commendation in the goodness of her actions; so let her take unto herself, the shame and reproach in the defects and imperfections.  
Though there may be (I confess) some little difference in the appetites and inclinations of both, 
The immortal soul is the cause of corruption.  proceeding from the different natures; yet is there no opposition between both, in regard of destroying qualities, both of them being substances of a divers kind, not capable of contrariety; and therefore a wonder it is, how they should be joined together, or being once coupled how they should be set a ●under. Can the ●oule first build this goodly tabernacle of our bodies, and can she not repair and renew the workmanship decayed? seems it not a work of less difficulty to repair then to lay the first foundation? Can she bring forth a seed to propagate her own kind, and so give l●fe unto others, yet cannot preserve her own life? is she so prodigal of her best substance and treasure, that imp●rting it to others, she leaves herself destitute? or how falls i● out contrary to the course and stream of nature, that the better part of man being privileged, and having a charter for eternity; yet man himself should see and taste corruption? as if the whole did not include the parts, or that there were a different condition of the whole from the parts, contrary to the whole course of nature, and the wisdom of her first institution.  
Suppose the soul should be defective in her actions; as that for want of a full and perfect concoction, the stomach should be filled up with raw humours, which at length should seize upon the liver, and there break forth like a spring or a fountain, and so be conveyed in the conduit-pipes of our veins, through the trunk of the whole body; yet cannot the soul instantly recall herself, and correct her own error? cannot heat be allayed with coldness, moisture with drought, and every distemper be cured with the application of his contrary? I cannot conceive the reasonable soul to be a fool, and therefore needs she must be a Physician; 
How easily the soul may preserve life by a natural course.  you will say that there is a great difficulty in the receipts, and therefore the life of man would hardly suffice to learn the remedy and cure: but I pray mark the art and industry of man, I am verily persuaded, and I speak it by experience, that man's body, by the help of feare-clothes, powders, balms, and ointments, may be preserved for the space of two hundred or three hundred years, in the same state and consistency wherein now it is, at least to the outward show and appearance; then why should not the like medicines inwardly taken, preserve life for such a term of years? why should not physic grow to that ripeness and perfection, that knowing the nature of diseases, the course & inclination of humours, by application of contraries, as it were using the tree of life in Paradise, it might prolong man's age, if not for ever give him eternity? But see, see corruption consists in the root, in nature herself! for physic cannot work, but must first presuppose the strength and furtherance of nature: left thou shouldest blame the Physician, or think the means which God hath appointed for thy health, to be wholly unprofitable; behold thine own nature is wanting and defective to herself.  
If nature might fail in her particular ends, yet (me thinks) the whole scope and general intent of nature should not be frustrate and made void. There is nothing so common and trivial in Schools (wherein nature is best discovered, 
How the death of man is against the whole scope of nature in general.  as is this known and palpable truth) Corruptio unius est generatio alterius, the death of one is the birth of another, for nature consists in alteration and change; and it would much disparaged nature, if there were such a death, as did wholly make for her loss, and no way redound to her increase. In all other creatures you shall observe this truth: Suppose a beast were slain, his body should be dissolved into the bodies of the elements, his form into the forms of the elements, as both of them were first composed of the elements, nothing should be lost through the negligence of nature, but all should be gleaned up, and very safely reserved for a new succeeding generation. Now in the death of man, the body is the sole booty of nature, she cannot seize upon the soul, she cannot retain such an inestimable treasure, the soul is escaped: as long as life continued in man, the soul was under the jurisdiction and power of nature; but the body being once dissolved, nature hath lost her own right, and cannot intend any new generation by virtue of that soul. A foul error of nature, that having the soul once committed to her custody and charge, she should open the gates, or break down the prison walls to lose such a jewel, which was never gotten by her own purchase, nor cannot be recalled again 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 appears.  
I would not willingly speak of a punishment, wherein the mercy and goodness of God should not together appear with his justice: but when I have once spoken of death, 
How death serves to instruct us.  me thinks I am then come to the upshot and conclusion of all, beyond which I cannot extend any blessing, I mean any natural blessing, for death is the end and period of nature; yet give me leave to make these four good uses of death: 1. To reprove sins: 2. To strengthen and fortify the bulwarks of Religion. 3. As to give comfort, courage, and resolution to the true Christian man; 4. so to discomfort, discourage and put to flight the infidel and heathen.  
First, death seems to instruct man, to preach unto him the reformation of his life, and thereby doth witness his natural and inbred corruption: the covetous man, 
Death is a very powerful means to recall a sinner.  whose heart could never be touched, or moved to take pity or compassion by the cries and prayers of a poor wretch, yet at length will howl and lament, when he considers that he shall die in the midst of his treasure, and all his substance shall leave him: the oppressing tyrant, stained with the blood of poor innocents, shall knock his own breast, tear his own hair, ready to shed his own blood, when he sees the pale and lifeless carcase of his persecuted foe, to show him his own 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 unto us the state of the dead, and of the vanities of this life, which pass like a shadow. And to this end, I have heard it as a tradition of the Church, that Christ having told the parable of Dives and Lazarus, and the jews little regarding it (to stir up faith in them, as likewise in some sort to satisfy the request of Dives, that one from the dead might instruct his brethren), God raised up Lazarus, the brother of Mary Magdalen, who might witness and testify as much as Christ had reported: I will not stand upon the truth of this traditon; though certain it is, that both these accidents fell out much about the same time. The very bones of the dead, being served up at a banquet, will be a fit sauce to season our immoderate mirth: the tombs of the dead are for the instruction of the living, monumenta monent mentem, we tread upon the flesh of our forefathers, which is now become the dust of the Temple. Death is an excellent means to stir up piety, and devotion: the mariners in guiding their ships, must sit in the end, to hold and govern the stern; and the end of everything, is the first in intention, though the last in execution. Hence it is, that the religious persons in all ages, were frequentes in cemiterijs, always busily employed about the tombs of the dead: their cloisters of recreation were places of burials for their meditation; if they found themselves given to immoderate joy, their delight was abated with the sight & smell of dead bones. Thus living they were dead, their mind was among the dead, they conversed with the dead: and thus the meditation of death, did prescribe unto them (answerable to a vale of misery, befitting a sinful state) a course of life in mortification and sorrow.  
O death, which dost astonish man with thy sight, how fearful is thy blow! when we shall go and never return, or recover our own strength; Soles occidere & redire possunt, at nobis nox perpetua dormienda est. O death, which in this last age of the world, (wherein sin and iniquity do abound, and religion seems to have taken up wings, and every where to be put to flight, and indeed to have gone up to heaven, from whence she descended) yet death stands like a stout champion to fight in defence of religion; death stands at the back of religion, 
Death ●ights in defence of religion.  assuring us that there must be an end of this sinful state, and of these worldly vanities, and death is this end, assuring us, that there must be a time for the manifestation of God's justice, and death seems to summon us, to appear at his judgement seat; assuring us, that there is another world to succeed, and death is the passage to that other world: for otherwise in vain should we preach the mercy of God, together with his promises; in vain should we teach the law of nature, the instinct of nature, the moral precepts, the mysteries of grace, the majesty of God; in vain should we preach humility, to sustain injuries with patience, to forgive all offences, to make restitution for wrongs; in vain should we persuade men, to spend whole nights in watchings, fastings, and prayers, to repent in sackcloth and ashes: alas, alas, these are all unprofitable lessons to the worldlings, let us therefore leaving the force of Church discipline, Ecclesiastical censures, Excommunications, etc. let us implore brachium seculare, the help of the temporal power to restrain sin. Remember thine own death, remember thine own death; if thou wilt not forsake the world, the world shall at length forsake thee; here is our last refuge, to serve at a dead lift, for the conversion of a sinner; here is no faith of things invisible, here are no strict rules of mortification, here are no precepts, which seem to oppose the practice of man's natural inclination: but consider the state of thine own body, and the degrees of thine age, how thou dost daily decline, and learn to die by the daily precedent, experience, and example of others: Filimi memorare novissima & in aeternum non peribis; My son, remember thy last end, and thou shalt never perish everlastingly.  
As it serves for a means of our conversion, so is it no less cause of great joy and comfort to a well resolved Christian; 
The Christian man desires death as the mean of his happiness.  Cupio dissolui, & esse cum Christo: Life is the only hindrance of our coupling with Christ; this old house must first be taken down, before the new building can be erected: now death serves as a bridge or a passage to a better life; it is a holy relic, which first seized upon Christ's body, and at length shall befall us; we must die with him, that we may reign with him; where the head hath already entered, the whole body must follow. But here is our comfort, he that stood in the forefront, hath now abated the strength of our adversary; he that sanctified all other creatures, the earth with his blood, the air purified with his breath, the water washed with his washing, the fire purged with his spirit in fiery tongues, he hath likewise sanctified death itself by his own death. Death is now made a safe harbour unto us, which before was the terror of nature: for as it was truly prophesied of Christ, so is it verified in the members of Christ, He shall not leave his soul 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 ourselves.  a free oblation at God's altar, wherein whole man is bequeathed unto God; we commit our souls to his safe custody and keeping, we leave our bodies to be the dust of his Temple: all our goods we dispose as he shall direct us, some by the course of nature, which he himself hath appointed; some to pious and religious uses, which he himself hath commanded; some to almsdeeds and charitable benevolence, according to that natural compassionate instinct, which God hath imprinted in our hearts, and as the present necessity of these times seems to require: and what is so left, we leave it not behind us, but it follows us, and overtakes us at heaven gates. And thus is man become a whole burnt offering unto God, and that by the means of his death: and therefore we may now securely triumph over death, O death where is thy sting! O hell where is thy victory! the sting of death is sin, the strength of sin is the law: but thanks be unto God who hath given us victory, through our Lord jesus Christ.  
Death is the sole comfort in all my worldly miseries, for it seems to be the upshot and period of my woe: which if I shall once attain (as needs I must attain), then shall I be like the sea faring man, who being arrived in the Haven, hath safely escaped the troublesome waves of this turbulent world; the assurance and expectation whereof, 
Death is our comfort in all our worldly miseries.  doth enable me with patience, and fortitude. For what can befall me? Suppose loss of senses, loss of limbs, loss of substance, loss of honour; yet one thing remains, I shall die, I shall die; here is my comfort, for here is the end of my woe. What if the bloody Tyrant shall sport himself, in the shedding of my innocent blood? what if the great statesman shall pick out some flaws, and find out some nice errors in my estate, and thereby under the fair show of concealments, shall make me a booty? Sentiat hoc, moriar, mors ultima linea rerum. My life is a pilgrimage, the quicker my expedition is, I shall sustain the less sorrow. Now this contempt of death, gives the true Christian man such an excellent spirit, such a brave courage and resolution, 
Death gives the Chris●●a● man an excellent resolution.  as that indeed he proves the only good soldier; thou mayest repose confidence in him, for he will never revolt, or forsake a just cause; in his attempts thou shalt find him valiant above measure, for this resolution of death is his armour of proof, for conquer he will, and conquer he must, though with his own passion; fearful and terrible he is to his enemies, for he that regards not his own life, is Lord of another man's life. Whereas the worldling, who hath placed all his happiness here in the course of this life, is indeed a base coward, fearful, unfaithful, performing his service only to the outward show, carrying a heart full of infidelity; upon all fit occasions he is ready to revolt, and dares undertake nothing for fear of his death, which he holds for his greatest woe.  
Thus I have proportioned the several punishments of the first sin, to the ten plagues of Egypt: I have contracted them to the number of ten, though further happily I could have extended them; were it not that I desire to speak all things, according to some rule and proportion. But now I call to mind, 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 sin, mors primogeniti, the death of the soul, which is the first begotten in man: and Scripture doth intimate as much in effect, for this very phrase, morte morieris, thou shalt die the death, might seem to include a needless repetition, or tautology; were there not a first death, and a second death, and both of them bruised, brayed and beaten together in this one mortar, morte morieris, thou shalt die the death. Which words ●ound to my ears, as if they did intimate the truth of a double death, both proposed to man, and man himself made subject and liable to both; yet the necessity seems to be imposed, only for one. The first judgement hath relation to the first death, thou shalt die the death: if you tell me of the Hebrew phrase, and the manner of their speech, than I do much more magnify God, who hath so ordained the tongues and languages of men, to express such a mystery.  
If you please to consider the circumstances and forerunners of the last and general judgement, they cannot but greatly astonish man: 
The fearful circumstances of the last judgement.  when the world shall now be grown to that old age, as that her sight shall begin to fail her; or sick of a dangerous and desperate disease, undoubtedly approaching to death, her light shall be put out, (which was the first token and sign of life, and therefore was created in the first place), when the Sun and the Moon shall be darkened; and in this darkness, as if nature were poisoned with man's sin, not any part thereof shall be able to perform her own office and duty, but all shall stand in an uproar, the heavens with the elements, the elements with the heavens, and all together confounded. Luk. 21. vers. 25. Then there shall be signs in the Sun, and in the Moon, and in the Stars, and upon the earth trouble among the nations with perplexity, the Sea and the waters shall roar, etc. These things might seem strange and terrible to the carnal man, but here is the least part of his terror; for when he shall see the wrath of God hanging over his head, hell opened beneath him, damnation before him, his persecuting foes behind him, on his right hand the whole number of his sins accusing him, on the left hand all the creatures witnessing against him, within him nothing but fear, tormenting himself with the sting of his own conscience, without him nothing but torture, and the cry of his own sins, together with God's justice calling for vengeance: O what a fearful thing it is to fall into the hands of the ever living God When as all the plagues of Egypt, which certainly were strange and wonderful; yet by the confession of the Egyptians, and by the testimony of Scripture itself, were only wrought by the finger of God, digitus dei hic est: alas what proportion is there between the whole hand, and the little finger. But shall I tell you how to to avoid the hands of this everliving God; 
How we should prevent God's wrath.  then let us 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 commiserate; here we may safely approach without fear, and under the shadow of his wings we shal● find protection. Hebr. 4. vers. 15. 16. We have not an high Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin: let us therefore go boldly unto the throne of grace, that we may receive mercy, and find grace to help us in this time of our necessity.  
Let us call to mind, 
What effects the meditation of the last judgement hath wrought upon many.  what effects the prevision and premeditation of this last and great judgement, hath wrought upon the dearest Saints of God: the righteous job can testify in the 21. Chapter; What shall I do? how shall I escape, when God shall come unto judgement? The beloved Disciple, though otherwise he had leaned upon the bosom of Christ; yet seeing Christ coming in judgement, he fell down under his feet, Apocal. 1. S. Jerome sets up a stage, and makes a lively representation of this judgement, supposing himself always to hear the noise of the trumpet sounding in his ears, Surgite mortui, venite ad iudieium: Arise ye dead, come unto judgement. S. Basill lets forth this judgement, in place of a schoolmaster to teach us ourselves, and our own wretched condition. S. Chrysostome makes it a bridle to keep us from sin, within the lists of obedience. Cyprian makes it a remembrancer of sin, for our repentance▪ Vaepeccatis meis, cum monti dicturus sum, etc. Woe be unto my sins, when I shall say to the mountains, cover me; and to the deep waters, hide and conceal me; to the earth, swallow and overwhelm me, that I may find some refuge in the day of God's wrath. Whither shall I go from God's presence? if I fly up to heaven, he is there; if I go down into hell, he is there also; if I take up the wings of a Dove, and fly to the uttermost parts of the earth, even there also shall his power follow me, and his justice pursue me: whither shall I fly from God's presence? I will fly from God to God, from the tribunal of his justice, to the seat of his mercy; here is my appeal, Call to remembrance, O Lord, thy tender mercy and thy loving kindness, which have been ever of old: O remember not the sins and offences of my youth, but according to thy mercy, think thou upon me, O Lord, for thy goodness.  
Thus much for the expectation: but I dare not proceed to the tortures and torments of hell; S. Austin excuseth himself, in speaking of that subject, and for myself, I am afraid to think of them: and therefore I pray bear with me, if I follow S. Augustine's example, I had rather sound forth the trumpets of God's mercy, then pour down the viols of his wrath: God prevent that in mercy, which otherwise in justice he might and should inflict upon us. If I should enter into this subject, I know not ho● 〈…〉 disquiet, and perplex 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 ransom and price of my redemption is infinite; 
The author comforteth himself against the fear of damnation.  and do as far exceed the number and weight of my sins, as the goodness and power of God exceeds my weakness and frailty: the mercy of God is infinite, able to cover the whole multitude of my sins; the hate of God unto sin is infinite, and therefore he will leave nothing unattempted, which may serve to cut down the body of sin: the desire which God hath of my salvation, far exceeds mine own desire of salvation; seeing his glory and the manifestation of his mercy, (which was the scope and end of my creation) is a far greater good, than my particular soul's health. The greater my sins are, the greater occasion may God take to manifest his mercy, for God himself hath appointed my salvation, not to consist in not sinning, or to be free and innocent from all sins; but in the repentance for sin, and in the satisfaction of his dear Son: and therefore to assure me of this mercy, it is one of the Articles of my Creed (which not to believe were not to be saved), that I should boldly and confidently believe the remission and forgiveness of sins. Yet conceive me aright, for some there are who laying hold to soon on God's mercy, as it were snatching at his mercy, do indeed loose the fruits of his mercy; when (laying the whole burden of their sins upon Christ, as it were making long and deep furrows in his back) themselves continuing in their own sins, in the impenitency and hardness of their own hearts, do indeed dream of salvation.  
My sins are innumerable, yet before I was borne, before they could be committed, God did foresee them; notwithstanding his foresight, 
Antidotes against desperation.  when he might have prevented my sins, and left me to my first nothing, yet in his gracious goodness and mercy, he made and created me: he hath given me my life, my strength, my health, my senses, my wit, and all my temporal blessings, together with the knowledge of himself, the plentiful and powerful means of my salvation; notwithstanding my sins, be they never so great, yet these are the tokens of his favour, the pledges of his love, the assurances of his promises, and the earnest of my future happiness. Why should I then despair of God's mercy? though I have lost that sanctity and holiness, wherewith I might be saved, yet God hath not lost that virtue and powe, ● wherewith he might save a penitent sinner; and behold the fruit of this power, if I do but speak or name God, it is God that speaks in my heart, ipse praesens facit se quaeri, I had thought I had lost him, but behold he is present, and invites me to a banquet, where he himself is the feast, conui●a & convinium; Lord I am not worthy with the dogs, to lick up the crumbs under thy table; yet give me O Lord that property of dogs, that licking mine own wounds, I might heal mine own sores, that my tongue may serve to cleanse my uncleanness; confessing my sins, I may disgorge and cast out my sins, where they shall lie as a heavy burden upon thy son, for he hath taken up my sins, and borne mine iniquities; my sins are no longer mine, Mea sunt per perpetrationem, Christ● sunt, quoad obligationem satisfactionis: indeed I committed them, and so they are mine, but Christ alone hath entered into bands for the discharge of them; he hath canceled the hand writing of the law, he hath satisfied the rigour of thy justice, by the shedding of his blood, by his death and passion; and therefore O Lord, thou wilt not demand a second payment of us; he hath imputed his righteousness to us, and thus every true penitent, stands rectus in curia, acquitted in thy consistory.  
Give me leave to compare myself, 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 show the fall and corruption of man, to the conquest of nature; me thinks I have subdued the little world, and brought man as a captive or slave, through much misery and sorrow, at length to the place of his execution; and having now possessed myself of the fairest fortress, or tower in nature (man that is a little world), I cannot here content myself, but I begin to inquire, whether there are as yet more worlds to be conquered? and behold in the second place, I will fall upon the great world, and I will attempt with Archimedes, to shake her foundations, to threaten her ruin, in this general corruption and dissolution of man: for this punishment (morte morieris) though it principally concerns man, yet the whole world cannot be exempted from it, being directed and ordained only for man's use, containing in itself the very same seeds, and causes of death and destruction; and as it is most fit and agreeable to our present condition, that being corruptible in ourselves, we should likewise dwell in houses of corruption.  
For proof and demonstration whereof, I must ascend from the individuals and singulars, to the species and kinds of the creatures; and among all other kinds, 
The kinds and species of creatures do decay.  assuredly man is the most noble, and therefore best deserves to be the subject of our knowledge: we should be best acquainted with ourselves, which makes for the certainty of our knowledge; and speaking of things which so nearly concerns ourselves, we should much desire to be better informed, in our own state and condition: now if the whole kind and species of man seems daily to decline and decay, which shall appear by the comparison of times passed with times present; of ourselves, 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 fail in the universals, and in the kinds of the creatures.  
This truth seems to rely upon these three foundations: 1. Man (as all other creatures) being immediately created by God, 
Three reasons why all the creatures do 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 incurs the more imperfection and weakness; as the streams of a fountain, the further they run through unclean passages, the more they contract the corruption. 2. It would imply a contradiction in nature, if the parts and the whole were not of like condition; but how wonderful is the difference, if you will suppose a corruption of the singulars, and an eternity of the kind? for whereas the recompense should be made by succession or equivalency, we must consider, that succession may well prolong the corruption, adding more degrees, proceeding more leisurely, but cannot wholly exclude the corruption. 3. The general intent and scope of nature wholly ●ends to corruption; for I would gladly ask, why should not nature, either renew man's age, or preserve him in a state of consistency? the answer is, because the juice and sap which we receive from our food, or our nourishment, is not so agreeable to the state of our bodies, as is that humour, & calor radicalis, which we receive from our first birth; here I will reply, how falls it out, that our bodies should impart semen ad procreandum, wherein that radical humour is resident? and (both seed and humour arising from our food and our nourishment) yet nature should seem in the preservation of our bodies, to refuse the best, making it an excrement of the third concoction, and taking for her own food and sustenance, the worst part of the substance. See then, the general intent and scope of nature tending to corruption, must likewise argue that nature herself in general, shall at length be tainted with the same corruption.  
First for the apparel of the Ancients, if you please to observe the fashion of their garments, you shall find them to be such, 
The clothing and apparel of the Ancients compared with ours.  as (no way enforcing nature, nor made only for comeliness) they might best serve for the exercise of the agility of their bodies: which well argues a greater activity in them then in us, though I suppose they would not suffer any, to practise for danger, much less to get a dishonest living, by vaulting, tumbling, or any such apish toys; yet generally they were more active, and had less use of horses, than we have in these days. For the substance of their garments, our clothing is much more gentle, and soft than theirs, for they had not that use of linen which we have; which well argues the weakness and tenderness of our flesh, in respect of theirs; their garments being courser, were likewise much weightier and heavier than ours, which b● t●kens the strong foundation of their bodies, for in these days we could hardly endure their burden or weight; it should seem, they did accustom themselves to much hardness, for amongst the common sort of men, stockings and shoes were not then grown into fashion: indeed for the trunk or bulk of their bodies, they were more warmly clothed than we are, as committing themselves more to the weather; and as the heat of a man's own body, being kept in with warm clothes, is much more natural, more healthful and cordial to man, then is the burning, scorching and consuming heat of the fire; therefore the Ancients did more desire warm clothes and apparel, than the use of fire; for among them you shall find little preparation for fire, their houses built with very few chimneys, they were very sparing and thrifty in their woods, their chambers very close and warm, desiring rather to keep out the cold wind, then to let in the fresh air; whereas our wantonness appears in large windows & high roofs, as if we made no difference of being without doors, and being within doors; or that we did never purpose to use our limbs, to go and take the fresh air, but that the fresh air should be brought unto us; their lying or bedding was very hard, few of them knew what featherbeds meant, and assuredly their bodies would better endure it then ours; 
The Ancients more given to their sports then now we are.  as likewise for their lodging in camps, 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 given to their pastimes, their sports and their games then we are; which I suppose did neither argue lightness in them, nor any counterfeit gravity in us, 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 mind is affected.  
From the apparel let us come to the food, now it should seem is the old age of the world, which appears by the pampering of ourselves; for take our ordinary food, it was never heretofore so delicate, so dainty, so tender, 
Our food compared with the food of the Ancients.  as it is at this day, the usual, old, and accustomed food not agreeing with our weak stomachs: we must have warm and delicious broths to comfort our decayed nature, exquisite sauces to provoke our appetite, such purboyling, such helps and remedies of art to prepare our meats for digestion; which assuredly do well argue, that the world is either dangerously sick, or come to her old age, that she should be enforced to use, or indeed can admit such a physical diet. For during the strength of nature, while things were in their perfection, a stronger food did better be fit them, & did more agree with their bodies; cookery was then wholly unknown, they could be content with the bare use of the creatures, without any further delicacy or preparation; water did then serve for their drink, and they did feed much upon herbs, 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 find even in Church-discipline, a greater connivency, toleration, and dispensation upon any reasonable cause; and we, that are now fallen in this last period of times, we are now grown to that faintness, that hot waters, and strong drinks, were never so much used, hot spices were never brought over in such plenty, as may well appear in the customhouse: yea such is the continual weakness of our stomachs, 
The use of Tobacco in these days.  that for remedy and help thereof, this last age hath found out an Indian drug (the use of Tobacco) which at all times, upon all occasions, to all complexions, the full stomach, the empty stomach, in any measure or quantity taken, must serve to cure the rawness of the stomach; to extenuate and exhale the ill humours, to help the undigested food; but you will say, that the use, or at least the immoderate use of this herb, proceeds from the wantonness of these times, which truly I do easily confess; yet assuredly the temper and constitution of our bodies, would never admit such a wantonness, were it not, that it proceeds from the weakness of our nature: for if we should presume as far upon herbs in the extremity of coldness, suppose the juice of Oranges or Lemons (which by the art and cunning of man, might be made every way as delicious and delicate), certainly we should feel the smart of our own folly.  
The clothing and food do much betoken the soundness and constitution of our bodies, yet I cannot content myself with them, but I will descend to speak more immediately of our bodies: 
Heretofore the constitution of men's bodies was better than now it is.  it should seem that death is not only competent to every person in particular, but even the whole world, and all the several kinds of creatures tend to confusion; there is a great decay in every species, men come not to that strength, nor to that growth, nor to that ripeness of wit, nor to that fullness of years which they did in former times; the world hath his period and his determinate course of years: now is the old age or decay of this world. The growth and strength of men seem to proceed from the same causes, and to rely upon the same foundation (the bones), which according to their massiness, their weight, or their length give the proportion and strength to the whole body; these bones are yet extant, and are daily taken up in sepulchres, whereof I have often been an eye-witness, and having duly considered them according to measure and weight, I find by most undoubted experience, that they did far exceed ours; their weapons will likewise testify as much, for these are yet extant, and are reserved as relics and trophies of their valour, which the strength of man in these days cannot manage or rule; many things there are likewise, wherein I could instance, which were (in former times) trials for their strength, but now seem very impossible to our weakness. Consider all their actions which they did undertake, for therein they did as far exceed us, as their strength did exceed ours; observe their attempts in erecting stately Cathedral Churches for the exercise of Religion, in building huge Castles for defence of their people, in contriving high ways, caus-ways, bridges, & such like, which well betoken noble and brave spirits: whereas our wits in these days make their employments in things of less moment, some pretty toys and trifles, some new fashion and attire; our buildings are paper-buildings, made only to serve the present use and occasion. I am ashamed of ourselves, we dote, we dote; though herein I do acknowledge a wonderful providence of God, while the world had some time of continuance, 
God's providence in man's actions.  when the years were not fully expired, than God gave man a mind and disposition to intend the good of posterity: but now in these latter days, when the world is almost come to an upshot, when the period of time is now approaching; no marvel if God leave man to himself, that out of his own immoderate love of himself, neglecting the common good, and the good of succession, he should only intend, in his buildings, in the waste of his woods, and in all other his actions, his own private and present commodity.  
Very credible it is, that their great labours and actions were more performed by their own only strength, 
A great change doth appear in man's own disposition.  for they had less use of instruments, and craines in their buildings, notwithstanding their huge foundations, than we have at this day. But I will not insist in the particular actions; rather this decay of nature, shall appear in the general disposition and inclination of men, together with the diseases whereunto they are subject: that a change should appear in the very nature, and instinct of man, after so great a change in his temper and constitution, I am the rather persuaded to believe; when I consider how many titles, paragraphs, what large discourses, and judgements have passed in the Civil laws, concerning the adoption of sons; whereof at this day we find little, or no use, being laws which seldom or never come to the practice. Certainly as the children of Israel were most careful, to preserve their tribes whole and entire, until the coming of their Messias; and as the patriarchs were most careful, as of their succession and seed, so of their dead bones; for jacob gave charge, that his dead body should be carried out of Egypt (as it were going to jerusalem in pilgrimage), there to be laid & rest, near the holy Sepulchre: but since the coming of Christ, you shall find that their tribes are confounded, and in themselves you shall find no such inclination. So was it in the ancient Romans, as long as this world had any time to continue, how careful were they of succession, 
The adoption of sons.  if not from their own loins, yet by their own adoption, for the continuance of their names and memories? but now the world is almost come to an upshot, see the strange change and alteration, a change in our nature! for nature will never fail in her ends and purposes: and therefore to desire a continuance of memory, when the world itself shall have no time of continuance, it cannot stand with the wisdom and providence of nature, which hath engrafted in us our natural inclination.  
To show the change of men's minds, let us change our profession, à togis ad arma, from the pen to the spear, from the bar to the camp: Where is that ancient resolution of the Romans, who desired nothing more, 
The resolution of the Ancients.  then to sow the seed of their own blood in defence of their country, thereby expecting the eternity of their names and memories? Infinite are the examples which may be brought to this purpose: but we on the contrary supposing (as it were by an implicit faith) some natural instinct, that the world shall not continue the full age of a man; we think our blood better saved, and reserved within the vessels of our own bodies, then wastefully spent in a vain expectation of honour and fame, after our deaths. And this I conceive to be the reason, that cowardice & fear hath now at length possessed our minds, in stead of the brave resolution and courage of former times; it was then thought fit by the wisdom of our laws, to permit a trial by combats and duels, 
Trial 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 use there might be of such combats upon some occasions), yet assuredly they cease in the practice.  
Let not this change of our minds seem strange unto you; for see you not, how the little chickens stand fearful of the Kite, whereas the valiant Cock desires nothing more than the combat? In young men and old men you shall not find a like inclination: and men of divers nations you shall find them severed, as in their climates, so in their dispositions. Suppose a change should appear in the natural inclination of man; it is no more than you may discene in other creatures: hereafter as man shall find out new snares to entrap them, 
There may be a change in the natural instinct.  assuredly nature gives them an instinct accordingly for their own preservation, as desiring to continued the same kind which was created from the beginning. As for example, Gunpowder is a late invention of man's, a cruel and merciless instrument; therefore hath God given them a sent and a smell, for their own safety and defence: and as the making and use of it, is a late invention of ours, so the avoiding & discovering of it, is a late invention of theirs, that so there might appear as great a providence, goodness, and power of God in their preservation, as there was in their first creation.  
From the change in our minds, let us come to the change in the soundness and constitution of our bodies: Considering their strength in former times, 
The Ancients were not so subject to diseases, as we are.  certainly they were less subject to diseases, than now we are; for thus the old age of the world, as it is a weakness in itself, so is it accompanied with many infirmities. This may well appear by their little use of physic; for in ancient times, the common sort of men being wholly unacquainted with physical receipts, they suffered nature to work her own will, and did not overloade their stomachs, with drugs and potions: not a hundred years since, the Physician, the Apothecary and the Surgeon, did seem to belong to one and the same calling and profession of men; but now the necessity of the times enforcing us, the Physician contains himself within the bounds of his knowledge, prescribes his receipts, and gives his direction; the Druggist he turns an Apothecary, distills his waters, and makes his confections; the Barber he proves a Surgeon, with his plasters and salves, searching the wounds, and the bones. Here are three distinct and several courses of life, all set on work, and all sufficiently employed: the Physicians have their College, the Surgeons their Hall, (Henry the 8. gave the first Charters to both, and that within our memory); and the Apothecaries are now very earnest and busy to make themselves a whole entire Company, forsooth a new Corporation, the more is our misery and sorrow.  
For the difference of diseases; the Ancients were more inclined to hot diseases, such as proceed from the strength of nature, and do accompany youth, than we are; as plagues, sweating-sicknesses, pleurisies, and all other infectious diseases arising from heat, 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 than now, (though I do easily yield, that the wantonness of these days far exceeds theirs), 
The Ancients more apt to engender.  this appears by the number of Salomon's Concubines; for then the world was to be peopled, and their disposition to their lusts was so strong, as that God out of the idulgencie of his own mercy, did permit a polygamy. This appears likewise in the dumb creatures; for the alteration of so many kinds, such numbers & variety of different creatures did only proceed out of the immoderate heat, which causeth the engendering & coupling together of contrary kinds: for assuredly in the Ark all those several kinds were not contained, but since have sprung up from the mixture of kinds. So at this day the Southern people, propter ftatum & calorem, are more inclined to their lust, though the Northern people, propter abundantiam seminis, may se●me to equal them; yet of both, the Southern are more vicious, because the vice itself ariseth rathe● from heat and wantonness, then from necessity. But generally, as was their strength greater in former times, so were their infirmities less, especially such as proceed from the weakness and coldness of nature, and herein we seem most to abound: for proof whereof, there are many diseases only proper to these times, such as were unknown to the Ancients; I could name many, but I will only iusist in the French or Neapolitan disease, which though it be accompanied sometimes with a great unnatural heat, 
New diseases proceeding from coldness and weakness.  yet certainly it resides in pituita crassa; it may be long harboured in the body before it discovers itself, and works so leisurely by degrees, as cannot stand with the efficacy of hea●e; and therefore it must be a cold disease, and argue a great measure of natural coldness and weakness, such as their bodies in former times could never admit.  
From the diseases and infirmities arising out of the natural constitution of our bodies, let us come to the cure: 
The difference between the Ancients and us, in the cures of our diseases.  The physic of former times agrees with ours, as in the receipts, so for the dosis and quantity; thus we have the practice, and experience of all ages: and though (I suppose) that their drugs in former times were of far greater strength and efficacy than ours, (for so I conceive that the world is in the declining); yet must it follow, that in all things it should carry a like proportion, as far forth as possibly it could, the difference should appear alike; as in the drugs, so in man's body. Now in this confusion, how shall we discern the variety of times? I will therefore prescribe this course for our direction: Certain it is, that we have the same dosis, the same measures and weights, for so they agree in all our receipts: now take our bodies with the physic jointly together, and then they will keep their proportion; but sever them, and them, shall appear the disparity. Most sure it is, that in the ●etting of blood, which is done according to measure, the Ancients did usually take six or seven times as much, as they do in these days: a strange difference, I confess, and yet undoubtedly a truth, for Galen relates it, etc.  
From the diseases I will come to the death of both, if you please to give me first leave to speak a word or two, concerning the inward gifts of our minds; 
The wits of former times did exceed ours.  for the wits of former times, certainly they did far exceed ours, their bodies were better tempered, as being nearer the first mould, and the mind follows the temper and disposition of the body; though I confess, that this our age being most proud, arrogant and vainglorious, doth most unjustly claim unto itself the name and title of the learned age; shall we ascribe no more to the first founders and inventors of Arts? Was it a work of small difficulty to hew and square out nature, allotting to every Science her proper subject, her due limitation? to reduce all the several stars into constellations, to observe their motion, their quality, their influence? Grammar, which is the first entrance, and the meanest of all Arts, seems to be most excellent in her invention; that all the several words, how different soever, in sound and signification, should be comprehended in an alphabet of four and twenty letters; that cases, declensions, numbers, tenses, and the like, should figure out the variety of nature. For all Arts whatsoever, the best authors are the most ancient, even unto this day: I could instance in every one in particular, though we building upon their foundations, have added some ornaments, yet such as are not necessary to perfect the Art: and generally for the Ancients, whatsoever you shall observe in practice amongst them, you shall find that it stood with great wisdom and providence, if you please to have relation to the times and occasions. And wherein they seem to be defective, you may ascribe it to the happiness of their times; for their plenty was such, as that they were not enforced to try all conclusions in husbandry, whereas our wants seem to require our best inventions; their honest plain and charitable meaning was such, as that they were unacquainted, or at least thought it not fit, to discover the guile and subtlety of a serpentine generation; the hardness of their bodies, their fear of God, and the joy of his service was such, as that utterly detesting all carnality, (searing lest the glory and pomp of this world, might steal away themselves from themselves, and that they might be carried with an immoderate love to the creatures), they thought it fitter to prevent this mischief in the root, to profess a more homely and strict kind of life, and therein to give themselves contentment; that so their time and leisure might better serve them, for the practice of zeal and devotion.  
But this great learned age hath found out a comparison, wherein we might seem to magnify the Ancients, but indeed very cunningly do press them down, 
A foolish comparison answered.  making them our footstools; preferring ourselves before them, extolling and exalting ourselves above measure; for thus it is said, that we are like dwarves set upon shoulders of Giants, discerning little of ourselves, but supposing the learning and groundwork of the Ancients, we see much further than they, (which in effect is as much, as that we prefer our own judgements, before theirs): in truth, in truth, a very witty comparison, certainly it is either a dwarf or a Giant, for it will admit no mediocrity. But I pray let us examine it, though (I confess) that comparisons are not always the best proofs; first how these dwarves should be exhaled and drawn up to the shoulders of the giants; here is a point of great difficulty as yet not thought upon, ●or I must tell you my judgement: as in digging the earth some metals are found, and some are undiscovered, so is it in reading and perusing the works of the fathers; we may continually learn, and daily find out new mines in their writings; suppose these dwarves to be now set upon the shoulders; it is to be feared, least seeing so steep a descent, they will rather fall to a giddiness, then be able rightly to judge of the objects, lest they should be confounded with the multiplicity of learning in the fathers, not able to fathom the depth of their grounds; for will you suppose, that these Giants should so infinitely exceed the dwarves in length and in strength, and yet will you equal them for goodness and quickness of sight? I cannot stay long upon the shoulders of Giants, for here is but slippery hold; nor yet upon the feet of comparisons, for these are but weak grounds and proofs; let this one reason suffice, it is a difference between actions voluntary and natural; that in voluntary (such as are the actions of the understanding) no man can work according to the uttermost of his power, but when he hath once spoken, he may speak again and again as much to the purpose; so that he which shall make himself perfect in an other man's work, 
The small account which some make of the Fathers.  yet can never therein so fully inform himself as the Author. This difference likewise appears in God, whose understanding being natural and essential, he understanding and comprehending himself, doth beget a word every way equal to himself: but suppose (I pray) that these giants should stumble or fall, take heed of the dwarf, take heed of the dwarf, nay rather cries out the dwarf, I will guide and direct them, and keep them from falling; if they will not uphold me, than I will uphold them. Here is presumption in deed; here you shall see some expurgatory index, apostasia patrum, errores conciliorum, lapsus ecclesiae; see here what great account they make of the Fathers, and thus they can use arguments to serve all turns and occasions.  
I am the more strict to justify the wits and learning of the ancient Fathers, because (I suppose) it makes much for the certainty and dignity of Christian religion; 
It cannot stand with the dignity of Christian religion to forsake the Fathers.  that our faith took no advantage by other men's ignorance, to spread itself, and to get growth in the blindness of error: but at the time of Christ's birth, all the liberal Arts did most flourish, there was a general peace through the whole world, the Roman Empire fully settled, and established, Poets, Orators, Philosophers, Historians never more excellent. For thus it stood with the providence of God, that their wits and qualities might serve as trials and touchstones of his truth, to examine the several miracles, the mysteries and moral precepts of his law, that both in themselves and in others they might be for confirmation of the saith; that the power of God might likewise discover itself, for the greater the adversary and opposition is, the more noble is the conquest: and therefore God by the weakness and foolishness of preaching, confounding the strength and wisdom 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 human knowledge, so in the Apostles it could not be accompanied with ignorance: and therefore as God gave them the gift of tongues, so undoubtedly 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; here you see the Church planted. Now in the great world, as men came nearer the first mould, so were they more perfect, both for strength of bodies, and continuance of years, that so they might intend a propagation of their kind. So was it in the growth of the Church, the first Fathers which did nearer approach to the times of the Apostles, had a greater measure of knowledge by the imposition of their hands, that so they might be better enabled and instructed for the conversion of nations. 
The Prophets confirm the doctrine of the Fathers.  Thus the Prophets in the old law▪ speaking of the flourishing kingdom of Christ, seem to point at the times of the Fathers, and as it were to seal them before hand, and to proclaim them to the whole world as Orthodoxal; and therefore as fit precedents and examples, for all future ages and successions to follow; so that to detract from the Fathers and the primitive age, were to detract from God's providence, and under colour of a naked text (which may w●ll admit divers expositions), to draw all things to innovation and uncertainty.  
In the last place, I will speak of the life, and of the death, both of ourselves and of the Ancients: As man comes not to that strength and growth, which heretofore he did; 
The length of our lives compared with the Ancients.  so undoubtedly he is sooner ripened, and comes to that weakness, which nature hath appointed him, then heretofore he did: and being not of that sound constitution, as the Ancients were, he hath not that certainty in the course of his life, but upon all occasions, out of his weakness, he is apt and ready to fall. This I conceive to be the reason, why our Gentry in these days should desire to match their children so young, and that the children themselves should in the spring or morning of their age, be so fit to engender: now for the length of our lives, some have been much mistaken, supposing that it might be fitly gathered by the reigns of Princes in former times, whereas indeed there is little heed to be taken unto them; seeing the time of their government, hath no relation to the years 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 live long, the successor may likewise live long, yet reign but a short time. And heretofore Princes did more adventure themselves in the danger of their wars, than now they do, and therefore more did miscarry; but if you please to consider their lives together, most certain it is, that before the deluge, men lived many hundred years, and the birth of their children carried a just proportion to their age: since the deluge, (assuredly) the decay hath proceeded by degrees. David in his time, who lived much about the year after the world's creation 2890, which was twelve hundred years after the deluge, or thereabouts, confesseth, that the age of man was threescore and ten years; for than it should seem they came to that age with full strength: but in these times, few men (I will not speak of Princes, such as David was, whose dainty and delicate fare doth certainly shorten the course of their lives) do attain with much sorrow and grief to threescore and ten years; though I confess that this alteration, as all other natural alterations whatsoever, doth not so easily appear to the sense, but is more fitly gathered by the observation of reason; for I think that seventy years then, had the same proportion that fifty years have now at this time.  
From man I will come to the elements, and I will insist in the nearest elements (the generative elements), the water and earth; for this change and alteration appears not in man alone, but the very elements themselves are much decayed in their wont perfection: fervor seas are grown fruitless and barren, 
The seas do not afford the like quantity of fish, as heretofore they have done.  as it appears upon records in our Haven towns, that a far greater quantity of fish hath formerly been taken and brought into this land, than there is in these days. If you answer me, that it proceeds from the looseness of these times, as neglecting all fasts, I do easily confess our abuse; yet I think it not sufficient to cause this scarcity; for our sails at this time are more in number then ever they were, our skill is much better, our wants and necessities are far greater, and so our labour and industry should be proportioned accordingly. I rather think it proceeds from the decay of the elements; or indeed do esteem it as a punishment of God upon us, as he sometimes punished the Egyptians with their flesh-pots in the death of their fish, Exod. 7. 18. I might he●e likewise justly complain of the wrong and injury, which we daily sustain from the encroaching Hollander, or low-countriman; who desires to unite seas, as he hath already united Provinces, and to make himself the great Lord of the Ocean: for as in ancient times their golden fleece was made of our English wool, so now their great Fleet must encroach upon our seas (for kingdoms have a propriety, as in their towns and their soil, so in their coasts, and their seas, which they cannot neglect, with their own profit or safety). But I may speak it with greater hearts grief, I fear lest their seas and in-undations, do not only reach to our Haven towns, but have generally overwhelmed this whole Island: for as my most dear and loving schoolmaster, 
Mr Cambden.  Mr. William Camden, now Clarenceux, the famous & most renowned Antiquary of our age, hath truly & wisely observed in his Chronicle, in the time of our service in their wars (in the Low-countries, our Englishmen, which of all other Northern people, were ever held the most temperate), we have gotten such an habit and custom of drunkenness, that no other nation at this day seems to be more tainted with that vice, than ourselves. And thus their unthankfulness, together with those ill customs, which we have borrowed from them, seem to be the rewards of our service.  
From the seas, I will come to the land: The earth is grown barren and fruitless in her own kind; I speak not only of that earth, which hath long tasted the ploughshare and harrow, 
The earth is grown barren.  and must have a time of respite and ease, to recover her own strength; but, the whole earth in general doth not bear the like burden and crop, which it did in the days of our forefathers: for as it is in a part, so it is in the whole. Suppose, that any quantity of ground were yearly employed to meadow, arable, or pasture, and that the whole crop of this ground should be yearly spent upon itself, and so should return again in compost; certainly this ground would much decay in goodness, for in vain shall we expect the good seasons of the year, unless the earth carry in itself a kind of fatness. Yet I confess that some grounds there are, either rich of themselves, or made rich by water-floods, that they do not only preserve themselves, but likewise serve to help others; yet every husbandman cannot be so happy to have them, and where they are in greatest abundance, yet they cannot supply the barrenness of the neighbour and bordering grounds: for nature more abounds in the one, then in the other, so that this must argue a barrenness in general, 
As in the parts so in the whole.  though not in particular. Whereunto I will add the weakness of the elements, decay of the heavens, and a general imperfection in all things now, in this la●t old and cold age of the world; & therefore those countries, which were first inhabited (suppose the Eastern countries), are very much impoverished at this time; the weakness of nature discovering itself, not able to supply those mines and metals, which formerly they did; not able to bring forth or to ripen those excellent delicious fruits, which heretofore they had in great plenty.  
To draw nearer home, for this kingdom wherein we live; it is not only the complaint of all old men, and our own experience, but likewise many reasons drawn from husbandry, 
A particular instance for this kingdom.  not so fit to be alleged in this place, do undoubtedly persuade me, that our land is grown barren, and yields not that profit, which formerly it did, in the days of our forefathers: I will make one or two instances, following the counsel of the wise man, Eccles. 39 31. The fruitfulness of a land especially appears in the honey and wine; the one proceeds from the dew of the flower▪ the other takes a deeper foundation in the earth; the one argues the sweetness of the grass or the pasture, the other the goodness and depth of the mould; the one is the work only of nature▪ the other requires the help and furtherance of husbandry and art; and in both of them it shall sufficiently appear, how this land hath declined. When I consider the great use of honey in former times, 
We have not the like quantity of honey now, as heretofore.  for their drinks, for their food; and likewise the great quantity of waxe-lights, which were anciently spent in their divine service; assuredly our country at this day cannot afford the one half of that which formerly it did, it is apparent; for there was never so great scarcity, and yet it is not transported, and here at home we have little use to employ it. Is it because men neglect the keeping of Bees? No certainly, the price would allure them, for there is no such profit, with so little charge; but certainly nature in general is weakened, the creatures begin to decay and God denies his blessing for the increase.  
Secondly, it is very credibly reported, that in this our Northern climate we have had heretofore a vintage in Worcestershire; and it appears upon record, that tith hath been paid for wine pressed out of grapes, growing in the little Park at Windsor, 
Our grapes come not to that ripeness now, as heretofore.  in the time & being then in the possession of King Edw. 1. But at this time, whether through the cold mould of the earth, or through the weakness and swift declining of the sun, as being not able to bring our grapes to ripeness and perfection (the grapes being a very lateward fruit, containing a great natural heat, which appears by the strength of our wines, and their long continuance, and therefore require a hot soil); yet at this time it is thought to be a work impossible: the like may be said for Wales, and the North parts of this kingdom in many places, where fruits and saffron did anciently grow, (the places still carrying the names of those fruits), within these late years, trial being made, and all possible diligence and good husbandry observed, yet they failed in their purposes.  
It may be objected 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 ever we had, than still we should have, though more imperfect and weak; but Philosophy is well able to answer this objection, datur in rebus maximum & minimum: nature hath appointed certain limits and bounds to every kind of the creatures, beyond which, or beneath which, the creature cannot subsist. Now in the general declining, far be it, that she should appoint new bounds to the undeterminated essence of the creatures; 
An objection answered in Philosophy.  rather she should preserve them as long as it lies in her power, and being defective, 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 than others, and therefore will admit fewer degrees in their qualities and will sooner perish; so that notwithstanding the decay doth equally concern all, yet some things may wholly cease, while others shall still be continued, out of the large extent of their own bounds.  
That a general scarcity and penury may appear, consider the prices of things, how excessive they are in these our latter days, and how they are raised above measure beyond all expectation: heretofore (I confess) they have had as great famines as we have, 
The excessive prices of things, and the scarcity of these times.  but I suppose not so usually; and commonly these famines did not arise from any unseasonable weather, or barrenness of the earth, but rather from civil warns within themselves, making havoc and waste of nature's blessings, and of poor men's labours; for if you would suppose (which God forbid) a Camp subsisting of 20000. men to be lodged within the heart of our kingdom, assuredly it would cause an extraordinary great dearth amongst us: but now we seem to sustain a continual famine, notwithstanding our peaceable times, and our great labours (necessity so enforcing us); and therefore we can blame none but nature, nor can we think that she is casually distempered, for than I would gladly ask, when at length (in God's name) will she return to her first temper and constitution? for we see no tokens, signs, or appearance of any recovery; and therefore we fear, that she daily more and more decays in her old age, and in vain may we expect reformation: for whereas some suppose the causes of this scarcity, to be either the wonderful increase of people, or the great plenty of coin, wherewith we abound in respect of our Ancestors; these reason's which do so much oversway many, I will briefly examine.  
For the number of men, we are not able to send forth such huge armies, as we read of in former times; we dare not undertake such tasks, 
A comparison between our times and the former, for the number and multitude of men.  and infinite labours as they did: I confess indeed, that the Cities and towns do now swarm with people, and therefore they make the greater show of a number; but the country (which truly and indeed did afford it) in a scattered and dispersed Multitude (I think) was never more naked and desolate than it is at this day. Such depopulation of towns, enclosing of villages; a shepherd with his dog their inhabiting, where formerly many hundred men were maintained, many good horses kept for defence of our land, and much provision for our plenty. He that shall well consider our lawe-bookes, the exact measuring of lands in those days, the largeness and capacity of their Churches, the old foundations, which now are daily raked up by the plough; shall (by all probable conjecture) conceive, that the world was then as well peopled as it is in these times. The Church-bookes indeed are not extant, which might serve for our evidence; 
Bangor in Wales near Wre●am.  yet this I can say for a truth, that in Bangor (which is a small village in Wales) 800. years ago, there were abiding and daily resident there, two and twenty hundred Monks, besides servants and others which did attend them: at this day I could see no relics thereof, only some few closes did bear the name of porches and gates; and I think at this time, that both our Universities can hardly equal that number. Since (it should seem) that our land did surfeit with people, and therefore it was to be let blood, in the wars between the two houses of Lancaster and York: and he that will conceive, how infinitely the people of Israel did multiply in a short time, living under the bondage of Egypt, will never doubt but that this land might have been sufficiently stocked and stored with people, long since the first plantation.  
Now for the plenty of our coin, because we have it not from ourselves, I will therefore first speak of the fountains before I come to the streams, that so according to the overflowing of the one, you may judge of the other. If the West Indies have now at length been discovered, the Eastern have failed; otherwise our Merchants should never be so much enforced, 
God's providence in ●●e Turkish ●o●minions.  to trade with their coin: and herein I do acknowledge a special providence of God, who foreseeing in his wisdom, that the carnal mahometans (his own professed enemies) should possess the land of Promise: and as their forefathers the jews and the Heathen, were guilty of the blood of Christ; so they should seize upon the holy sepulchre, in token of the bloody persecution of his Church (all which God did permit in his justice for our sins), yet he in his wisdom, first suffered it to be worn out with use, or to decay of itself, before the cursed Ottomans should conquer it: for notwithstanding the large circuit of his territories and provinces, yet in wealth and treasure, yea in the power of his country, and most especially in the strength of his Navy, the Turk is inferior to some Christian Princes. But let us consider the plenty of coin, as Scripture reports it; Abraham gave unto Ephron (as it may appear, Gen. 23. vers. 16.) 
The great plenty of coin and of silver and gold▪ among the jews.  four hundred silver shekels for a field to bury his dead: Now the common shekel is accounted twenty pence, which if it shall please you to multiply, four hundred shekels will amount to three and thritie pound six shillings, eight pence; supposing five shillings sterling the ounce (a very large price to purchase a burial). The plenty of their silver and gold did likewise appear in those times, by their wearing of rings, bracelets, abilimentsses, etc. of the magnificence of Salomon's Court, of the wealth and treasure of the Temple, where all the vessels were of a wonderful price; and of the custom in those times, to send out shipping, and to return home loaded with oar, Scripture makes mention. Whereunto profane and heathen writers, do likewise bear witness, for Eupolenus, Polyhistor, and Hecateus Abderita, that lived and served in war with King Alexander the Great, make mention (amongst other things) of the inestimable riches of Solomon, and of the treasures which he did hide and bury (according to the fashion of that time) in the Sepulchre of his father David: which to be no fable, (though not mentioned by the Scripture) josephus well proveth, for that Hircanus the high Priest, and King of jury, being besieged in jerusalem by Antiochus, surnamed Pius, not many years before Christ's nativity, to redeem himself and the City, and to pay for his peace, opened the said Sepulchre of David, and fetched out of one part 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 us draw to ourselves, and come to this climate wherein we live, and compare our wealth in coin with our ancestors: first therefore I must acquaint you, that our coin is much fallen, 
How the coin here amongst us, hath daily decayed in weight.  & bears not that weight which formerly it did; for it appears among the statutes of Edward the 2, that twenty pence sterling, then weighed an ounce: in the ninth year of Edward the 3, 26. pence weighed an ounce: in the second of Hen. the 6. 32. pence weighed an ounce: in the 5. of Edward the 4. 40. pence weighed an ounce: in the 31. of Henry the 8. 45. pence weighed the ounce: in the second of Elizabeth 60. pence weighed the ounce: and so it continueth unto this day; so that an hundred pounds heretofore, was as much as three hundred pounds now, besides the finesse of their coin: wherein, as I take it, they did far exceed us. I will not dispute, how it may stand with the wisdom and policy of States, to raise or enhance coins: but certain it is, that the prices of all things will immediately follow the coins, according to the weight, fineness and goodness of the metal; though things may be done to serve the present turn, yet they shall find a great abatement in their ancient rents: 
The great wealth of the Ancients.  where a little innovation is once begun, it is wonderful to see the abuses which do usually accompany it, etc. Now if we shall observe the shrines and guilding of Temples in former times; if we consider the rich Copes, the ornaments, vestments, and vessels of the Church; or the robes and hangings of Princes, which are yet extant; or the moneys and coin which at this day is found in great plenty, in those places where the Romans have formerly encamped; if we consider their massy and most substantial old plate, their extraordinary cunning, in cutting, carving, and curious workmanship of stones, and metals, far surpassing us; their borders, wires, and other ornaments made of beaten gold or silver, more than in use, than they are in these days: and that our ancestors have found out mines at their own homes, that undoubtedly for all other metals, as Led, Iron, Tin, Copper, Brass, and the like, it appears by their buildings, and their other employments, that they had them in a far greater plenty, than we have in these days: and metals are so interchangeably mixed together (which is the ground of all Chimistrie), that the plenty of the one, cannot possibly subsist with any great scarcity of the other.  
Now at this time I fear there is more silver and gold wastefully spent and transported, then is yearly brought into this land, notwithstanding the prices of things do daily arise, though not in such an excessive manner, as formerly they have done.  
As for some base coins which they had in ancient times, I may well doubt, whether it stood not with the wisdom and policy of the State to admit them, seeing the richest nations do the like at this day.  
To speak with more certainty of things, which appear upon record; he that shall peruse our Law-books, shall find, that three hundred years ago and above, before the wars began between 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 own studies, I may seem to be a stranger, wholly ignorant therein; yet give me leave (with your good patience) to make one or two instances to this purpose. William Wickam recovered of his predecessor Bishop Edendon of Winchester, in the year 1366, for dilapidations of his house, 1662. pounds, ten shillings: and lest you might conceive that such a large sum of money might be allowed for some other loss and detriment sustained, he recovered likewise 1556. head of Neat, 3876. Wethers, 4717. Ewes, 3521. Lambs, and 127. Swine; all which stock belonged to the Bishopric. Because we cannot take a perfect survey of the buildings, how they were left; and generally because all trespasses are very uncertain, whereof we cannot take due notice; let us therefore come to the fines, which certainly were very large in those days: In the time of Henry the 6, the Duke of Holland (being then high Admiral) was fined at ten thousand pounds, for holding plea in a cause determinable at the Common law; it was very much for such an offence, if you please to have relation to the rates of coin, which before I have prefixed.  
Not to speak of the ransoms of Princes, which were very great in former times; not to speak of any particular man's wealth, though I could name many; for Thomas Ruthall, whose means of getting were not over great, neither could he justly be taxed with greediness or sparing, 
The great housekeeping of the Ancients.  living in the time of Henry the 7, his wealth in present coin did amount to above one hundred thousand pounds, which was discovered by Cardinal Wolsey. I pray consider their housekeeping, such huge gates, and open doors, spacious halls, long tables, great kitchens, large attorneys; their sellars, ovens, vessels, pots, and powdering tubs, deep, profound, and bottomless: all their other provision made in a bountiful manner, as may appear by the rents of their tenants, their barns, granaries, granges, slaughter-houses; the multitudes of mouths in their numberless servants; the ringing of bells to call all to their feasts; their infinite holy days, which were the times for their meeting. These things duly considered, you shall find their expense was very excessive. Now take these with their prices, and first for those things which were brought over into this kingdom; Henry Bowet, Archbishop of York in the time of Henry the 5, spent in his house yearly of Claret wine only, four score tons: this might seem incredible, were it not that it appears by such evidence, as cannot be denied. Now let us examine the price of this wine: I find among the slatutes of Edw. the 2. (which was long before that time), that Vintners were appointed to sell their wine at twelve pence the gallon, and not above; we cannot read, nor cannot conceive that since that time wine should fall in the price, 
Wine was dearer in ancient times, than it is.  being none of our own commodities; so then supposing wine at twelve pence the gallon, and considering that 26 pence then weighed an ounce, whereas now 60 pence go to the ounce; he then spent only in Claret wine (if I do not mistake in my reckonings) 9304. ounces 8/13, which did then amount to 1008 pounds: 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 the 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 save 1240. ounces 8/13, which heretofore the same wine would have cost; which number of ounces, being reduced into pounds, it will amount to 310 pounds, three shillings, one penny: so that it appears, that wine is now sold cheaper, by a seventh part, than heretofore it hath been, which makes much to show the plenty of their coin.  
To speak of our own country provision, assuredly the prices of things do not hold proportion, and correspondency to the weight and valuation of coins; as may appear by that most excellent statute of rent-corne, made in the behalf of our Universities, which hath proved so beneficial to Colleges. And if you please to consider the almsdeeds, 
The plenty of their coin appeared in their alms.  and charitable benevolence of former times, as well in their money, as in their victuals, you may truly affirm, that as they far exceeded us in the one, so they came not much short in the other. It shall appear by this one instance: Richard de Bury, sometimes Bishop of Durrham in the year 1333, bestowed weekly, for the relief of the poor, eight quarters of wheat, made into bread, besides the fragments of his house, the offals of his slaughter-house, and yearly much clothing: In his journey between New Castle and Durrham, he gave always by his own appointed order, eight pounds in alms; from Durrham to Stocton, five pounds; from Durrham to Aukland, five marks; from Durrham to Middleham, five 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 plentiful in their alms, when as indeed they seem to succeed them only in the Cure, the Pastoral charge, and imposition of hands.  
To conclude, these excessive prices of things do well argue a great scarcity, 
The corrupt dealings of this age, in respect of former times.  that the whole world is turned bankrupt, though we to save our own credit, can make the best show for our honour & reputations' sake; we can name huge sums of money, but we borrow upon such base terms, we set our lands upon such a racktrent, that if the tenant pays one year, he runs away the next: and therefore I am persuaded, that men in letting out their lands in such manner, do not so much regard the present rent, as a future intended sale of those lands, after twenty, or two and twenty years purchase; for otherwise they would never be fed with words in effect, and neglect their present security. An other cause of our scarcity may be (besides the heavy judgements of God, whereof I will not dispute) our immoderate use of the creatures; men were never so delicate and curious in their diet or food, as they are at this day, never so wasteful in their expense, the world did never so much abound with surfeits and drunkenness: heretofore they had their fastings as well as their feastings, but this is superstitious (forsooth). Thus while some prove infinitely lavish, dissolute, and riotous, the poor people of our land never sustained the like scarcity and wants. I might likewise accuse the evil disposition of men, for in ancient times, they knew not the art of monopolising, their meaning was honest and plain; but we are our craftsmasters, the Landlord never ceasing from racking his poor tenants, and the tenants must set an answerable price on their wares: heretofore it was thought a point of conscience, that every man should sell his commodities according to such reasonable rate, 
We descent from the Ancients in a case of conscience.  as he himself could afford them; but now our conscience is enlarged, and therefore we must enlarge our price, supposing that it is lawful for every man to make the most of his own, and to sell his own wares to the greatest advantage. Thus every man ●●riues to raise. the market; and thus things are enhanced to the great prejudice of many Lords, who cannot alter their quitrents; and to the utter undoing of the poor Commonalty, when the labours of men, and the drudgery of poor people is not, nor cannot be enhanced accordingly.  
Now since the fruitfulness, or barrenness of the earth, proceeds from the influence and disposition of the heavens; in the last place I dare accuse the material heavens, as being guilty, conspiring, and together jointly tending to corruption; Scripture shall warrant me, 
The material heaven; tend to corruption.  the heavens shall wax old as doth a garment, Psalm 102. vers. 26. Reason and all human learning shall back me, for certain it is, that the Sun hath descended much lower by many degrees, than he was in the time of King Ptolemie; the same Mathematical instruments, which agree together in all other dimensions, do undoubtedly prove the diversity; by virtue of perspective glasses, we have lately discerned spots and shadows in the Moon; and within our memory, in the year 1572. a true Comet did appear in the eighth Heaven, which as it had a time of beginning, so had it a period, and time of dissolving. And thus being mortal of ourselves, we dwell in houses of clay, the roof of this world, as well as the foundations shall together be moved; for wherefore serves the diversity of seasons, the day and the night succeeding each other, Summer and Winter, the rising and setting of Stars, the different and contrary motions, the various aspects and oppositions? but that in some sort they partake of our nature, and shall have their part and portion with ours.  
For proof of this truth, let us compare times with times, and so it shall better appear; the hot Zones heretofore adjudged by all the Ancients to be unhabitable, 
The hot Zones made habitable.  we know that now they are habitable, and furnished with people; let us think reverently of the Ancients, they were very wise, and as I suppose far exceeding us. Can we conceive them to be such simple men, so fond mistaken at their own homes, being neighbours, and bordering upon these hot climates, where a few days sailing, would discover the truth? a truth so manifest and palpable, as that they could not pretend any gross ignorance; let us do them no wrong, but so esteem of them, as we desire our po●●●ritie may regard us. What a shame and dishonour were it to us, if future ages shall condemn us for fools and liars; and that our testimony should be rejected in such things as concern our times, whereof trial and experience might inform us, without further reason or discourse? Rather let us wonder at the providence of God, when the world was yet in her infancy and youth, no marvel if heat did abound, the earth as yet was unpeopled, and therefore men in those days had room enough, to make choice of their habitation and dwelling; but now the world groans under the multitude and number of people, the heavens do likewise decay in their wont strength. And therefore now at length, new islands appear in the Ocean, 
The wonderful work of God's providence.  which before never were extant; other islands and Continents are daily discovered, which were concealed from antiquity; places formerly known to be excessive in heat, are made habitable by the weakness and old age of the heavens; the cold Zones are tempered either through thick misty air, or the stipation of coldness, God preparing their bodies, and giving them food and clothing accordingly. Thus God in the beginning of the world, out of his own foresight and goodness, did fit and temper himself according to the times and occasions (give me leave to speak after the manner of men, though otherwise I know the immutability of God's nature), as long as there was use of Paradise, so long it continued in state and perfection, being once forsaken and destitute, then followed the dissolution.  
If the Ancients were strangers abroad, and might easily mistake, yet in their own dwellings and habitations, their sense for want of reason would serve to inform them; 
The burning of Phaeton.  certain it is, that there was a great burning in Phaeton's time, though grounded I confess upon a fabulous history; yet for the truth of it, signs and tokens thereof did appear for many subsequent ages: and strange it is among the heathen, what prevention of fire did hereby ensue; inventing a kind of slate which might resist the violence of fire, and therein reserving and laying up the hidden treasure of their writings and records, against such a general combustion; whereas in these days we never found the heat of the sun to be such, we never sustained any such damage, but that the coldness and moisture of the winter could easily recompense our loss; nay rather we have just cause to complain of the suns weakness, and that he is defective in heat: notwithstanding that in this time of his old age, God hath appointed that the sun should enter into the hot signs, yet both sun and signs are defective in their power, and cannot ripen our fruits in that manner, which formerly the sun alone did in the watery constellations. What a strange difference appears in our seasons, more than in ancient times; we can not promise unto ourselves the like certainty, neither in our seed time, nor in our harvest, nor in the whole course of the year, which they did: for a wonder it is, to hear the relation of old men in this kind, how they all seem to agree in one complaint, which certainly betokens a truth. If you tell me of our corrupt computation of the year, my answer 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 ourselves, for if the world should continue many ages, our Christmas would fall out in harvest: whereas certain it is, that the day was first appointed according to Christ's birth, and Christ was borne near solstitium brumale, when the days were the shortest, and then began to increase; as john Baptist was borne at Midsummer, when the days were at the longest, and then began to shorten; to be a figure (as Saint Ambrose observeth) that Christ should increase, as john Baptist decreased; but now in these times, our days are increased a full hour in length, before the Nativity.  
If still thou provest wilful, and wilt not believe the Ancients, but talkest only of thine own experience and particular knowledge; it were to be wished, that thou shouldest try all conclusions in Physic upon thine own body, that so thou mightest see only with thine own eyes, and take nothing by relation from others: if thou judgest of times passed by thine own little experience, thou canst not truly judge of the works of nature, 
Natural alterations are insensible.  which have in themselves insensible changes and alterations; thou canst not see thyself growing, yet at length thou perceivest thine own growth. Suppose there were little alteration in this world, it would then argue the newness of this world, that it was created but this morning, for as yet the Heavens have not once seen their own revolutions: it would likewise argue the excellency of the workman, as in the framing, so in the continuance of his work; for if the heavens should always want some repairing and mending, we might well think, that the state of the Church triumphant, were not unlike the state of the Church militant, always requiring, and calling for dilapidations; yet in reason, you shall easily discern the undoubted tokens of the world's ruin.  
Now that I am fallen to the general dissolution of this world, which shall be performed by the rage and violence of fire, according to the received tradition of the Ancients; whereunto Scripture agrees, and according to the opinion of the best learned Philosophers, who ascribe the greatest activity to fire: and were it not for the situation, as being above the rest of the elements, and for that natural inclination which it hath in itself (arising out of an inbred pride, as knowing his excellency above the rest), that being once out of his own proper place, it will not thus be suppressed, but will ascend with the greatest swiftness, and expedition, carrying the form of a pyramise, for the more easy penetration; assuredly all the rest of the elements together conspiring, 
Fire doth resemble the last judgement.  could not encounter the fire. Now fire hath this property, congregare homegenea & segregare heterogenea, and therein doth figure out the last and final judgement, wherein a separation shall be made of the Goats from the Lambs, of the corn from the chaff, of the just from the reprobate: I cannot nor dare not prescribe the day and hour of that judgement, rather with patience I will wait on God's 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 have the testimony of Angels, This jesus which is taken up from you into Heaven, shall so come, as you have seen him go into Heaven, 
The last judgement approacheth.  Acts 1. 11; the same in nature, the same in power, the same in mercy, the same in true love and affection: jesus the son of David, jesus the son of Marie, who was the propitiation for our sins, and shall come again in glory to judge both the quick and the dead. Yet sure I am, that the time cannot be long absent, for all the signs of his coming do already appear: when the hangings and furniture are taken down, it is a token that the King and the Court are removing; 
The general decay of nature hastens the iudgeme●t.  nature now beginning to dacay, seems to hasten Christ's coming: to let pass many strong presumptions of our Divines, concerning the approach of that day; these three proofs, drawn from natural reason, do easily induce me to believe it.  
First, looking to the general decay of this world, which argues the approach of this judgement: secondly, to the great preparation for f●●e, which must then serve for the execution of God's wrath: thirdly, the fit occasions seeming to hasten this judgement, etc. Most certain it is, that if the world should continue many thousand years, and that we should suppose that nature would decay in such sort, as we are able to prove by demonstrative evidence, already she hath done; assuredly nature of herself, through her own weakness would come to nothing; and the world should not be able to supply men's necessities. Suppose this one kingdom, besides the general barrenness which hath befallen us, whereof we may justly complain; if we should commit the like waste in our woods, as formerly we have done, in this last forepast age; assuredly we should be left so destitute of fuel, of houses, of shipping, that within a short time, our land would prove almost inhabitable, for such things as require a great growth, wherein man cannot see the present fruits of his providence; husbandry and labour, for the most part, they are always neglected, and it lies not in the power of one age to recover herself: thus out of the decay of nature we may almost expect a dissolution, as by the signs and symptoms we judge of a dangerous and desperate disease. Thus you may observe almost a like distance, from the creation to the deluge, from the deluge to Christ, 
An equal distance of time in God's judgements.  from Christ unto us; as God ordains every thing according to rule, order and measure: after fifteen generations expired, you shall always note in Scripture, some great alteration and change. Saint Matthew was therefore called from the receipt of custom, to cast up this account in the genealogy of Christ, as it appears in his first chapter: now at length in God's name what may we expect should befall us? Whatsoever concerns the kingdom of Shilo, consummatum est, it is already perfected, we must not look for any further addition; that which remains, it is the sound of the trumpet, ut consummetur seculum, that the world may be destroyed by fire.  
Secondly, fire shall be the second overthrow, this Scripture and reason confirms; now certain it is, that God who hath first instituted nature, hath so ordained her, 
The last judgement shall be, while the fiery constellations do rule.  as she may best serve to be an instrument to work his own ends and purposes; to show a conformity of the effects with the cause, thereby to manifest his own empire and rule which still he retains in the creatures: as likewise the obediential power, whereunto the creatures are subject; that so may appear how absolute and powerful he is, first to appoint the creatures, then how gracious and merciful he is, to impart himself, and to join with the creatures in the same action. Thus the watery constellations did then govern and rule, when the world was overwhelmed with waters, now at this time, and for a few hundred years yet to continue, the fiery constellations shall have the predominancy; and therefore credible it is, that within the compass of this time, there shall happen the general combustion.  
Thirdly, the dissolution of this world betokens a general punishment, the judgement accompanying hath reference to our transgressions: 
The necessity of justice, in regard of our sins, seems to hasten th●s judgement.  as in the first permission of sin appears the goodness of God, who can turn our sins to his glory, either for the manifestation of his mercy or justice; so in this great tolerating of sin appears God's patience and long suffering. But now our sins are come to a full ripeness, now is the harvest, and the weeds choke up the wheat; and therefore necessity seems to enforce, and to hasten the approach of this judgement, that at length there might be a separation of both, though hitherto they have grown up together. Thus Christ's first coming in the flesh was to restore the decayed state of the jews, for than he was borne into this world, when charity was grown cold, the Priesthood bought and sold for a price, the King's office extinguished, the tribe of juda neglected, the synagogue divided into sects and schisms; and this is in some sort resembled by the bar●●● of the earth, for he came in the winter season, and he was borne at midnight, to argue the world's universal darkness and ignorance. So must it be for his second coming, he hath given us a watchword, that the son of man will come at an hour, when he is not expected, Luk. 12. vers. 40. Now is that time when we do not expect him, we never think of judgement, of hell, of fire, of damnation; Religion hath taken up wings, and is returned to heaven, from whence she descended: Men are now grown careless in their profession, and live after a sensual manner like beasts; we are now grown to the height and top of all sin; our sins, our crying sins now cry for vengeance; and therefore the time of his coming cannot be far absent, he will take the best opportunity, like a thief in the night; we may then expect him, when we do least expect him. But I will leave this, as being not so pertinent to my purpose, and grounded only upon conjectures, etc.  
Now I have brought man to his grave, and together with man the whole fabric of nature, you would think, that at length I should discharge him: I have buried him deep enough (I confess), 
Our fall is examined by Philosophy.  for I have cast the heavens and the earth upon him, and together with man entombed the whole world. Yet give me leave in the last place, to prevent one objection; for some will say, that if the fall of man should appear by the light of nature, how should those great Sages and Secretaries of nature (the ancient Philosophers) be so much mistaken? for the Schools, and all our Divines hold, that they were deceived in the state of man, supposing man to be in puris naturalibus, without any thought of his fall, without any hope of his recovery.  
I confess indeed, that the ancient Philosophers have not mentioned the fall of man, for they did only look to the present course and order of nature; as, living in the midst of Egypt, they considered Nilus, the depth of the waters, the violence of the stream, the ebbings and flow, but they regarded not the passage into the sea, nor yet could trace the head of the fountain: they might consider man, though not in the womb, 
A Science may presuppose her own subject.  nor yet in the grave, for every knowledge may presuppose her own subject, and every Science hath her proper bounds and limitations; the knowledge of nature might presuppose the existency of nature, and not intermeddle or be over curious to pry into the first composition, or dissolution of nature; their silence or neglect herein, can be no error, though an imperfection.  
Suppose man to be borne in a prison, where he should never receive the sweet light of the Sun, or the free liberty of himself, but lived in continual darkness and slavery; could this man possibly conceive the happy state and condition of those, who live at their freedom? No certainly, for privations are only known in relation to their habits. The Philosophers were not unlike the dwellers of Sodom, whose darkness was such, that being abroad in the streets, they could not find their own houses: 
The fall of man is intimated in Philosophy.  and yet I will do them no wrong, for howsoever they could not expressly and punctually speak of man's fall, yet many opinions in Philosophy seem to intimate as much in effect.  
The Platonikes, who were the more ancient Philosophers, and borrowed certain mysteries from the Hebrews, which they kept sacred and secret to themselves; though otherwise they knew neither sense nor meaning of those mysteries, held these three positions inviolably, all which do necessarily enforce the fall of man. First, that there were, Id●●ae, abstracted and separated forms, 
The ●●parated Idea of the Platonikes.  according to whose image and likeness, things were ordained here upon earth: the ground of this opinion, is taken out of Gen. 1. where God in the framing of man, speaks these words; Let us make man according to our own image. Now supposing man to be made according to God's image, according to such a separated Idea, he should be wholly spiritual, incorruptible, conformable to God. But considering man to be carnal, sensual, an enemy 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 dignity, wherein he was first created from the beginning.  
After the framing and constitution of man, the Platonikes did consider in the next place, the transmigration of souls from bodies to bodies, 
The transmigration of souls.  not from man unto beast; for here the different kinds do betoken different souls, which require different organs and instruments, that so they might be fitted and proportioned for the right use and exercise of their faculties. This transmigration hath undoubtedly some reference to the first infusion of man's soul, & inspiravit deus spiraculum vitae: and this opinion doth necessarily presuppose, & is grounded upon man's fall; that seeing there is no proportion, or agreement between the flesh & the spirit, (as the case now stands), therefore there was a body in the state of innocency, more capable of this reasonable soul; the body changing, the soul did likewise change her habitation and dwelling; one and the same body being altered, one and the same soul did find her place of abode to be altered, here was a transmigration; and at the last day, when this body sown in corruption, shall rise again in incorruption, & be made a spiritual body, better befitting the dignity & state of the soul, here shall be a new transmigration, still of one and the self same soul; and therefore acknowledge the present condition of man to be the fall of man, some punishment or imprisonment of man, that the soul should be enforced to take her flight, to use a transmigration, and to change the place of her dwelling.  
Now for the principal action of the soul, it is our knowledge or understanding: The Platonikes held, that cognitio nostra est reminiscentia, 
Our learning is a kind of remembrance.  our learning or knowledge is only a kind of remembrance; supposing that man had formerly some natural knowledge, as all other creatures have, thought it was lost by some ill accident, and therefore must be renewed again, as it were called to mind, or better remembered by learning; yet certainly we had it, for otherwise we should find far greater difficulty in regaining and retaining such an inestimable jewel: and though this may seem very displeasing to Aristotle, who desired to build up his fame, in the ruins of Plato (the scholar treads on his schoolmaster); yet do not his followers say as much in effect, anima est rasa tabula? rasa est, ergo insculpta fuit: Who shaved it? who scraped it? what image is lost? See here the providence of God, lest we should deny, or forget our own fall and corruption: therefore the fall and corruption of man, appears in the forgetfulness of man.  
From the Platonikes, I will come to the Schools of the famous and thrice renowned Aristotle, and here I do ingeniously, and truly confess, 
Proofs out of Aristotle's Philosophy.  that whatsoever I have spoken, for the proof of man's fall, and of nature's corruption, I have only borrowed it from the grounds and foundations of his learning; so that this whole treatise, may not improperly be ascribed to him, only the errors excepted, which I claim as being due unto myself. To prove man's fall out of his grounds, were to repeat all; I will therefore here insist in those things, which seem to be most general, and therein Aristotle shall speak for himself. First for the Metaphysics, speaking of things most general, which the Philosophers call transcendentia; bonum, 
Bonum est transcendens.  the goodness of a creature is numbered and accounted with the rest: and looking to the first institution of nature, nothing is so common and trivial in Philosophy, as is this axiom, ens & bonum convertuntur; whatsoever 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, monstrum, and the like, and these to be incident to nature herself; and these to be known only in relation to the goodness, according to the distance or access, having no entity in themselves, and therefore not able to be the grounds of our knowledge, which presupposeth a natural being: Rom. 7. 7. I had not known sin, but by the law. These evils (I say) being no transcendentia, they could not be so general, or equal in time to nature, and therefore they are the punishments of nature, and have crept into nature, since the first institution thereof.  
From the Metaphysics I will come to natural Philosophy, where I will only in a word touch the first principles. I would gladly demand, why privatio should be numbered as one of the three first principles of nature? for privation hath reference to the act, and first presupposeth the act; 
Why privation should be one of the first principles.  how then can it be one of the first principles? there should have been (I confess) an absolute negation, according to the condition of a creature, as being made of nothing, & nothing includes a negation; but a privation is, when a thing is capable to be, and aught to be, but is not. Therefore privation being numbered among the principles, supposeth that all things should have been, and should have much sooner attained the height of their perfection, and not so leisurely have proceeded by degrees, as now they do; were it not that some curse had altered the course of nature, whereby that, which formerly was only a bare negation, should now be conceived to be a natural privation.  
From the huge Continent of nature, let us draw nearer home, and discover the unknown region of the reasonable soul: alas how few sparks of reason do appear in this reasonable soul? The Philosophers think it to be a table-book, wherein nothing is written; and looking more narrowly, they find indeed some blind characters, certain obscure, dark, hidden, secret notions, which are the principles of all our knowledge: As for example, Contradictoria non possunt esse simul vera: Omne totum est mains sua part, and such like palpable verities, which in my judgement seem rather to belong to the cognizance of common sense, then of the reasonable soul. And hence it is, that there is much more difficulty in adorning the inward mind, and covering the nakedness of the soul, then in the outward members, and shame of the body. Thus at length all Arts and Sciences in general, 
All Arts and Sciences take their beginnings by occasion of man's fall.  seem to suppose this for their groundwork and foundation; that in regard of man's fall, and his ignorance, contracted by his fall, therefore necessity enforced the occasion of their births and beginnings. And hence it is, that those long courses of study, those night-watching and great labours in the Universities, are only undertaken to supply nature's defects.  
We have no natural voice, no natural tongue, we cannot speak to the understanding of each other, but Grammar must direct us and teach us construction; 
Grammar.  our soul, though reasonable and discursive, yet wants she the help of Logic, 
Logic.  to rank things in their several order, to knit them together in a proposition, & thence to draw the inference or conclusion. Man, as if he were a savage and wild creature, cannot speak pleasingly with a smooth phrase, and gracious delivery, as is befitting the sociable nature of man, without the help and use of Rhetoric. 
Rhetoric.  Mathematics must teach him, 
Mathematics.  how God hath framed his works in number, in weight, and in measure; the consideration whereof, seems to have been the principal intent and scope of our creation. The Metaphysics will attempt to discourse of first movers, 
Metaphysics.  intelligences, and separated souls; yet in truth and verity, they do but only point at them, and so leave them with a Supersedeas, acknowledging nature's infirmity, and that the due cognizance of them, doth not properly belong to that Court,  
And whereas God hath given all things, for our use and service, certainly it stood with the same wisdom and goodness of God, to discover and lay open the use: 
The study of natural Philosophy supposeth our natural ignorance.  let us not conceive God like an unwise and negligent father, who left indeed behind him great quantity of treasure, but so buried and concealed, that it never turned to the profit of his heir; to give an unknown jewel, though it be a sufficient argument of bounty, yet it seems to detract from the wisdom of the giver. Suppose an Apothecary's shop were furnished with exquisite drugs, yet if the boxes want names for direction, or there want a Physician to prescribe the medicine; it is to be feared, that in such a confusion, poison should be taken for cordials. The principal propriety and substance of every thing consists in the use, without due knowledge of the thing, there can be no use: and therefore it stood with the same divine wisdom, as to give the creatures outwardly to supply our necessity and delight; so inwardly in the mind, to imprint a due knowledge, how man should use and dispose them. Every other faculty hath this knowledge and instinct toward his object; the eye easily conceiveth all colours, and in a moment, without further advice, judgeth of them by their outward appearance: all other creatures know what is profitable to themselves, only the reasonable man is the fool, he is defective, and therefore must intend a long course of Philosophy, to supply his own wants. Howsoever, I do commend natural Philosophy, 
The imperfection of Philosophy.  above all other human Arts and Sciences; yet I have often wondered, that after so long a time of study, (six thousand years experience, for so long the world hath continued), that there should be such imperfection, such want of knowledge, such contrariety of opinions, in such a noble and most excellent Science.  
But if we shut our eyes, not looking to other creatures, but returning to ourselves, we shall find far greater cause to complain & lament; the soul, though otherwise an understanding nature, yet she knows not herself, but by reflection; she knows not her own 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 be unknown, but that the soul must be covered, and concealed from herself? Herein appears an admirable guile and subtlety, which well argues the high wisdom and justice of God: for as the first sin was the immoderate and presumptuous desire of knowledge, eritis sicut dij scientes bonum & malum; so God in revenge of this sin, contraria curans contrarijs, punisheth man with the heavy yoke of ignorance, 
The reasonable and understanding soul knows not herself.  yea, of the ignorance of himself; which herein seems to be more intolerable, considering that man still retains, as the same corrupt nature, so the same immoderate desire of knowledge. Let the naturalist here confess, that since God hath herein been more merciful to other creatures, then unto man, therefore this hath befallen man since the first institution of his nature, as a punishment for some offence: and since every faculty hath reference and some knowledge of his object, undoubtedly our blindness and ignorance is a particular case, contrary to the general current and course of nature; and nature will not vary her course, without great and just occasion: the believing man will easily acknowledge this, considering that Adam before his fall, was able to give a name to every creature, answerable to his property; and the unbelieving man, by the light of his own reason, shall be enforced to the same confession.  
Give me yet leave to insist in one thing; Nature hath made man above all other creatures, the most sociable, (as appears) in that man cannot subsist without a commonwealth, without laws, without government, and the like; and yet in this one point of association, you shall find man, above all other creatures the most untractable: hence it is, that he must frame and square out his life by art, 
Moral Philosophy supposeth man's fall.  moral Philosophy must guide and direct him; for if ye look into the soul, ye shall only find one general and obscure principle, which is this in effect, quod tibi non vis fieri▪ alterine feceris, do not that to another, which thou wouldst not have done to thyself; whereas all other creatures do accompany together, without any teaching or precepts of arts, only by their own natural inclination. Thus than you see, that the foundation of all arts and sciences seems to lay this for a groundwork, the fall and corruption of man; that notwithstanding his birthright, the dignity of his nature, the high prerogative of his state; yet in most of his actions, you shall find him much defective, far inferior to the condition of all other creatures, clean contrary to the common course and current of nature, and therefore you cannot conceive, but that his corruption hath crept into nature since the first institution thereof.  
Not only the occasion and first grounds of all sciences and arts do testify man's fall, but likewise many particular opinions do point out this truth (whereof I will forbear to speak); assuredly they had an implicit knowledge concealed as a mystery, 
The complaint of Philosophers against nature.  though not openly known in express terms: for otherwise you should never hear such complaints and accusations made against nature; that she was a stepmother, and rather intended the destruction of man, then to commiserate the poor wretched estate of man. You should never have seen them so much abhor the actions of nature, as it were ashamed of their own nature; for not only the faithful and believing men have hated and detested their own flesh, struggling and contending with nature▪ even here in her own den▪ denying unto themselves all the pleasures and delights of this world; but likewise Heathen, Pagans, Infidels, they have been 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 stir us up to the like actions; or God loving the thing, he did likewise love the shadow of it, and reward it with temporal happiness, which is the shadow of our true happiness. Thus it pleaseth God to require moral virtues with moral blessings; the Midwives of Egypt for sparing the Israelites, they shall find favour, etc. If some there were who did delight in uncleanness, and would deny the corruption, than here acknowledge the corruption of man, in this denial of his corruption; that he is borne in a prison, borne in darkness, that as yet he hath never seen light, or tasted any true happiness; and therefore supposeth his own slavish and base condition, to be the height and scope of his birthright: and surely God for the punishment of man's curiosity, hath so fitly ordained it, that the knowledge of nature should be fully and exactly perfected by some higher knowledge (sacred Theology) which he himself would reveal. 
The Metaphysics 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 mistress directs the inferior; for it cannot be denied, but that of all other parts of Philosophy, the Metaphysics (wherein the fall of man together with the institution of his nature, might fitly have been handled) are the most imperfect; in so much, that in reading the Metaphysics, we seem to lose Aristotle in Aristotle's own works; and since his time, not any man (to my knowledge) was ever able to reduce the Metaphysics, to the strict form of a Science.  
From the theory of Philosophy, let us come to the practical part; it is not unknown to the Chimicks in their distillations (whose office it is, secornere purum ab impuro, validum ab invalide, 
How nature is corrupted appears by Chemical operations.  to make a separation of such things as corrupted nature hath already united, either of the good substance from the drossy, or of the wholesome and sound medicine from the poisonous infection) that all malignity and poison consists only in the upper crust of things, in rerum superficie; the deeper you dive into the substance of any creature, the more you shall acknowledge the goodness and perfection of the creature: as if they did discern in nature, that all things in their own proper essence were good, not only as they are creatures, but as they are ordained for man's use and service; in their own root, and in their first ground of nature they are freed and privileged from all poison and infection; only some after-chance, some ill husbandman came, who after the sowing of the good wheat, did sow his own cockle. Thus the evil in nature, could not together subsist with the first ordination of nature: for proof whereof you shall observe, that the first thing which evaporates, and cannot by any means endure the trial of the fire, is that poisonous matter, which flies at first sight, at the first approach and encounter, as being guilty to itself, harboured in another's nest, and therefore dares not justify itself; desiring to avoid the pursuit and chase, and to save itself with his own slight. And hence it is, that all the preparation of our meat, not only for the rawness, but likewise for the poison and infection, is to be performed by the use and ministery of fire; as it were prefiguring, that at the general combustion of this world, there should be the purifying and cleansing of all the elements, every thing shall be refined, fire itself shall be purged by fire, and nature shall be restored to her first perfection and integrity.  
Thus by the Chemical operations it appears, that the evil and poison of creatures hath polluted nature, since the first institution thereof; now if you please to compare these good and evil qualities together, 
Chi●istrie shows the overflowing of evil.  it will be manifest, that the evil hath far surpassed the good by many degrees; and therefore do undoubtedly conclude, that whole nature is corrupted, for in their extractions, their best and purest substance hath only a limited goodness, and serves only for some use and purposes; but for the dross, or ill substance, they deem it wholly unprofitable: and had it not been a former subject, to uphold the better qualities; were it not, as a stock, reserved to fill up some place and room in nature, they would judge it to be simply evil. And thus by their Chemical works they do easily discern that this evil hath crept into▪ nature; and being once admitted and harboured in nature, this evil seems in a large measure, to overflow and surpass the better qualities of nature; yet here is our comfort, that as we are able by the force and violence of fire, to separate the dross from the good substance, so this evil which hath now corrupted nature, is not of the essence of nature, but nature shall at length subsist, by virtue of God's powerful and quickening spirit, without this her malignity.  
As the Philosophers afforded some proofs of this fall, derived from the reasonable soul, her faculties, and all the works of nature; 
Proofs of the fall of Man borrowed from Poetry.  so for the body and sense, I will make bold to borrow some arguments from the Poets; who were indeed their ancient and first divines, such as were best acquainted with the religion of the Heathen, and hence they are called, divini Poetae: many of their fables had some reference to the truth of a history in scripture; for as truth is most ancient, so falsehood would seem to be the shadow of truth, and to accompany her; thus all their sacrifices and rites carried some show and resemblance of the sacrifices and ceremonies ordained by Moses. As for example, among the jews themselves, you shall find some spice of this corruption; a brazen serpent was appointed as a means to cure their wounds, and they fell at length to worship this Serpent; a Calf was slain in sacrifice to pacify God, and in token hereof, they set up a golden Calf for idolatry: now if this happened to the jews (Gods chosen people), who had the custody of the law, together with a continued succession of Prophets; then what might be thought of the Gentiles? let us therefore search among their Poets, what proofs and evidences there are yet extant of man's fall and corruption.  
Certain it is that they derived their lineage from the Gods, and they generally held that the soul was divinae particulaaurae; and yet immediately they forbear not to speak of the wars, which passed between the gods and the giants, which well argues the opposition and defiance between the heaven and the earth; as likewise of the strange opposition between the flesh and the spirit, wherein the flesh seems to conquer and vanquish, (having the stronger faction, and being more powerful over 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 avis, tulit nos nequiores mox daturos progeniem vitiosiorem: when the Poets so often mention the golden age, 
The golden age did signify Paradise.  what do they else, but point out the state of man's first happiness, integrity, and innocency? there they did converse with their gods, for their gods did inhabit in groves, gardens, and fountains, as if man did then lose God, when he left the garden of Paradise; quorum nascuntur in hortis numina, this is not to be understood of garlic or onions, but whose gods are as ancient, as was their state in the garden; then men were numbered among the gods, to show the conformity of their wills, or as our divines hold, there should have been no death in Paradise, but some happy translation: then men lived free from the sweat of their brows, contentique cibis nullo cogente create is; there was a sweet contentment and quietness of mind, free from the disturbance of the body, the fruits of the earth were not gotten with labour, nature was not enforced, the creation did still seem to be continued in the production of creatures.  
Would ye see the first sin of the first man, shadowed forth in a fable? Daeda●us would needs be flying, but his wings were melted with heat, 
The first sin is shadowed forth in many of their fables.  and great was his fall: man in the pride of his own heart, would elevate and raise himself above the state and condition wherein he was first created; ●ritis sicut dij, ye shall be like Gods, here is the height or exaltation which he aims at; now mark his downfall, praecipitium, the breakenecke of man, ye shall not dij, but die like the beasts of the field; here is the fruit of his pride, but where is the curiosity of his knowledge? Prometheus steals fire from Heaven, 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 curiosity of knowledge, but mark the event, Hinc nova febrium terris incubuit cohors, as if the sentence w●re passed, morte morieris, thou shalt die the death, here you see man in himself. Now for the rebellion of the creatures, Actaeon having seen Diana, the goddess of wisdom naked with her nymphs, strait he becomes a prey to his own dogs; now for the nature of man, how it is altered and changed, Deucalion is said to have made men of the stones; here you may see a new mould, a hard and flinty complexion: to conclude, observe their pleasures in the Elysian fields, and you shall find some reference to the garden of Paradise; observe their pains in hell, and you shall see the punishment of sin set forth in a glass: wherefore should this be assigned unto Tantalus, ut poma fugacia captet? were it not for the justice and satisfaction of some offence, committed in the unjust usurpation of some forbidden fruit.  
Thus I hope by the light of our corrupted reason, it hath already sufficiently appeared, not only to us Christians, to whom our undoubted belief, which first we received by faith, 
The conclusion of this third part.  might in process of time seem a natural knowledge, and so wholly possess man, as if it were imprinted in man's own heart; but likewise to the ancient Philosophers, who were without the knowledge of the true God, by the force of their own reason; as likewise to the ancient Poets, in their fables and shadows, having first received it by tradition; that many things do daily befall man, which could not happen in the first integrity and institution of his nature: and were they not inflicted on man, as the just punishments of sin, it could not stand with the goodness and justice of the Deity, to impose them. The consideration whereof may fitly inform us, first, of the state wherein we are fixed, a miserable and sinful state; and the hope of our happiness whereunto every man should aspire, not to consist within the precincts of this earthly tabernacle; but to extend itself to a more eminent state of a higher nature and condition: secondly, reason discerning man's fall, it may serve as an abatement to our pride, that we might not presume too far to pry into the high mysteries of Christian religion; considering that corruption hath overwhelmed the whole man, together with all his faculties both sensual and intellectual; and therefore he cannot raise himself of himself, when as the groundwork and foundation which sustains the whole building, is wholly corrupted: thirdly, as the first fall of man gave way and occasion to the whole course of Christian religion; so reason discerning this fall, gives some testimony to our Christian faith, and as far forth as she can, lays the foundation, prepares the way to religion; that so the truth of nature might bear witness to the truth of grace, the one supporting the other, the one tending and ending in the other.  
Here I can do no less, then magnify the wonderful providence and goodness of God: for as the knowledge of a disease is the first degree to the cure; 
How this corruption of nature serves to instruct us.  so man by his own nature, seeing and discerning the corruption of his nature, loathing, abhorring, and detesting this corruption, might take some dislike with himself; seek for some help, search for remedy and ease, inquire for the Physician. He that opened our eyes to see the corruption, certainly intended our cure: can we conceive in reason that we should be thus left to ourselves, left destitute of all possible means to relieve us? that God in his mercy (having first made us of nothing) should, notwithstanding that mercy, suffer us again to fall unto nothing? it cannot be, it cannot be, here then I will first conceive hope, and rousing up my spirits, I will say with the Prophet, jeremy 8. 22. Nun est resina in Gilead? Is there not balm at Gilead? Though I am inwardly sick at the heart (for all the faculties and powers of my soul are corrupted); though I am outwardly sore wounded (for all the actions of my body are tainted); yet here is my comfort, there is balm in Gilead, there is balm in Gilead, and balm hath this property, that it may be taken both inwardly as a sovereign medicine to heal my maladies, and outwardly it may be poured into my wounds, as an excellent salve, to cure my infirmities; here than I see there are sufficient means for my recovery, why should I perish? But where at length shall I find the Physician? Me thinks I am borne blind, conceived in sin and iniquity: and I may truly say with the jews, john 9 32. Since the beginning of the world it was never heard, that any man did ever open the eyes of him that was borne blind. I must therefore ascend to some higher power, and if I look up to the Angels, they cannot justify themselves, In angelis suis invenit malitiam, God spared not the Angels which had si●ned, 2. Pet. 2. 4; and even the best of them are but mess●ngers, and ministering spirits: I will rather go to the fountain, For where should I find refuge, but under the shadow of thy wings, (O blessed Lord God)? now in this time of darkness, this time of corruption, wash me with bysope and I shall be whiter than snow; cleanse me from all my sins, my secret sins, the sins of my youth, the sins of my nature, which together have increased with the hairs of my head, with the minutes of my age: lead me forth in thy ways, let thy word be a lantern unto my feet, and a light unto my paths, and with thy powerful assistance keep me from falling. O blessed Lord God write thy laws in the tables of my heart; bind them as chains to my neck, as bracelets to my arms: stir up and strengthen my weak faith, that I may know thee to be the only true God, and jesus Christ (whom thou hast sent) to be the only propitiation for our sins; he is the word of thy truth, the word begotten in thy understanding, from all eternity; thy only begotten Son, the wisdom and power of the Godhead: now at length, in the fullness of time, become the son of man; God in our flesh, made like unto us in all things (sin only excepted), whom thou hast appointed▪ whom thou hast prepared, before the face of all people, to be a light to enlighten the Gentiles, and to be the glory of the people Israel.  
Deo gratias.   


AA   
The Corollary.  
IN the former treatise I did not only tie myself to speak of the Subject, which was the fall of Man, the general corruption of nature, how creatures have declined by degrees since their first beginning, and institution; but likewise to proceed in such manner & form, 
Why the Author adjoined this Corollary.  as that my proofs might serve to enforce the natural man by the light of his own reason, to confess his own corruption. Now lest I might seem to be wanting, or defective to my intended scope; lest I might seem to confound the fall of man, with the manner, circumstances, and accidencies of his fall and tentation; therefore I thought fit to join this present Corollary to the Treatise, making it to differ from the rest of the parts: for here I must ingeniously and truly confess; though man's knowledge discerneth his fall, yet by the same knowledge he cannot possibly conceive the manner of his fall. For in Christian religion, such things as belong to our knowledge, I will rank in three several orders: First, some things there are wherein nature herself may inform us, viz. to condemn the corruption of our own flesh, to practise the Moral law, etc. Secondly, some things there are, which though not appearing to reason at first sight, yet being supposed, and examined by reason, they shall be found most probable, and most agreeable to the grounds of reason. Thirdly, some things are of a higher degree, much above the reach or comprehension of reason, as are the secret and hidden mysteries of faith; and herein reason being naturally taught to humble herself, shall acknowledge her own darkness, and these things infinitely to transcend her natural power.  
To the second rank and condition of things, I will refer the manner of man's fall, which reason cannot apprehend of herself, for it supposeth matter of history; and this we receive not by our own discursive reason, but only by report and tradition from others. In this historical narration of man's fall, we must conceive the free-will and election of God; which being no way determinated, 
Why by our reason we can not conceive the manner of man's fall.  might impose laws at his pleasure; then the free consent of man's will, which according to the circumstances, and present occasions, might incur the breach of those laws; for punishment whereof, the justice of God might be allayed and tempered with mercy, according to Gods own appointment, without any certain measure or rule. Thus many ways supposing the free-will, and election, both in the lawgiver, and in the offender, in the invisible God, and in the visible creature; we can no more judge of ourselves, or (as I may so say) prophecy of their forepast actions, than others can now probably guess or conjecture at our future contingent events; for things which are not limited in nature, reason cannot prescribe a certain determinate course, for their limitation.  
As in general for the whole scope and truth of Christian religion, so in particular for this, and all other accidents, notwithstanding our ignorance, 
How we may be assured of the manner o● man's ●all.  yet the unconstant and wavering mind of man, may find staidness, and be safely built upon a sure rock and foundation; examining those grounds and assurances, which we have for our Christian faith, whereby the natural and distrustful man, is fully resolved and persuaded by signs, working of miracles, events of prophecies, truth of histories, succession of times, the immediate and special providence of God, whereby his Church hath continually been preserved, and all other sects and schisms scattered and dissolved, and could never endure the touchstone; insomuch that I may well say with Gamaliel, Act. 5. 39 If this truth be of God, than who can resist it? Whereunto I will add the general consent and verdict of the whole world, of jews, Gentiles, Turks▪ etc. when as religion herself, makes but one body of faith; the several parts and mysteries whereof, as they are directed to each other, so they serve to strengthen each other. I shall not need to bring miracles to confirm every point of our faith; much less must we expect miracles upon all occasions, 
How we must expect miracles.  for this were to tempt and provoke God; we must make a difference between laying the first foundations, and the continuance of the building: the needle must first pass thorough, that the thread may follow after, and then there is no further use of the needle. Miracles must first introduce faith, and lay the foundation; then must the building be perfected, by the practice of piety and devotion; if we should continually expect miracles, than faith should lose her reward, as S. Gregory saith, Fides non habet meritum, cui humana ratio indies praebet experimentum. Dost thou still desire to be an eye-witness of miracles, and yieldest nothing to the report and relation of others? herein thou must condemn thine own falsehood, when thou canst not require that others should give more credit to thee, than thou dost to others; though miracles have failed, yet wonders are still extant; for a wonder it is to see thy infidelity, as Saint Augustine saith, Si quis adhuc prodigia (ut credat) inquirit, magnum prodigium est qui mundo cred●ate non credit.  
For the manner of man's fall, as I purpose to give full contentment to the natural man, as far forth as it lies in my power; so it shall appear that nothing therein is related by Moses, which might any way seem absurd or improbable; and in many things, I will use the same weapons of reason, which formerly I have done; that so by demonstrative arguments, I might satisfy the unbelieving man. First for the undoubted truth of our creation, that the world was created of nothing, which in effect is to prove that there is a God, & a Maker: as every thing in nature will necessarily enforce a creation, so every argument and proof in man's brain, will easily convince this truth. I do heartily wish, that my tongue may cleave to the roof of my mouth, if ever I be found destitute of arguments in this kind; and let my right hand forget her cunning, if I be not able in every creature to point out the footsteps of the Deity. 
Proofs of the Deity and the creation.  In this infinite number of arguments, I will only make choice of these four, which I suppose to be invincible, to confirm this truth: First, if it seems strange to man's understanding (which as it is a natural understanding, so doth it only respect the present course and order of nature) that a thing should be the cause of his own being, and having no beginning of existency, should derive his root from eternity. Then certainly in things which are inconvenient, the least inconvenience is to be admitted in reason: either every thing in his own kind, must be the cause and author of his own being; or only one thing, which being infinite, and all sufficient in itself, must give a nature and essence to all other existing creatures. Now as is the difference between many and one, so is the inconvenience less, and therefore to be admitted in reason.  
Secondly, 
Reason in unreasonable creatures.  things only sensible seem to work according to reason: The birds in building their nests, in making their provision, against the hard season; the wild beasts in their dens & their caves, in the choice of their food, and in a subtlety and craft for defence of themselves; the stocks and the stones in desiring and seeking their proper places, as being fittest for their preservation; and generally in the dumb creatures there is a natural providence and instinct for the protection and government of themselves: here you see the actions of reason, in unreasonable creatures, which therefore cannot proceed from themselves; neither are these in themselves alone, but likewise in relation to others. Thus one thing seems to be ordained for another, every faculty hath his several object proportioned to itself; and in every kind there is a difference of sex, the one being fitted and referred to the other. The Sun is in continual motion, yet not for his own use, neither knows he the use of his motion, being a bare and a dumb instrument, yet still he moves, for the good of this inferior world: and therefore these things subsist not of themselves severally, but were thus constituted, and appointed by some higher supereminent and intellective Agent, who did foresee and ordain the power of each other, and had the perfect knowledge of both, that so the invisible Deity might appear by the visible creatures.  
Thirdly, supposing that the world had no beginning, but that all things were from eternity; 
Impossibilities in the world's eternity.  then must it follow, that whereas the course of the Sun contains thirteen revolutions of the Moon, yet the Sun should have as often finished his course, as the Moon hath changed her countenance; for both should be infinite, which indeed implies such a contradiction & impossibility in nature, such as cannot be admitted. Again, in this inferior world, supposing the eternity, no reason can be assigned of that difference, which appears in neighbour and bordering countries, lying under the same climate; that one part should abound with mines, more than another; or should be fitter to nourish wild and fierce beasts, more than another; the temper and mould of the earth should be the same, the properties the same, the qualities the same, as lying in the same situation and distance from the heavens; and yet notwithstanding there appears a great diversity, which we cannot ascribe to any other subordinate cause, but only to the root and first institution of nature, that things were thus created different from the beginning.  
Fourthly, every thing giving itself his own being, should consequently give unto itself the best being: thus if the creatures should subsist of themselves, there should be no further comparison among themselves, but all should be best; this comparison should not only be abolished in respect of other creatures, but likewise in respect of their own parts, some parts should not be inferior to others, but all should be best. Again, the qualities of creatures must be all alike bounded: for if you will suppose that any one should be infinite, than all must be infinite; if any one finite, than all must be finite; for they must go together hand in hand by equal paces, and carry a just proportion. As for example, suppose that a creature weak and faint in self, 
Accidents which would follow the world's eternity.  should have an infinite continuance, then certainly would it purchase and get unto itself, by infinite degrees, an infinite strength, and all other qualities should likewise be infinite: but reason, and daily experience can testify, that every creature is bounded in all other qualities, finite in extension, finite in power, finite in goodness, and therefore why not finite in continuance? though we in the shortness of our own lives, cannot discern the first and last of the creatures. We see likewise, that they have diversity of parts, some more ignoble than others, they cannot add to their growth, nor help their own imperfections; and in the creatures in general, there is a centre, there is a circumference, there is a priority, and posteriority; and therefore the creatures cannot thus subsist of themselves, nor cannot subsist from eternity.  
I know not how far I may presume upon mine own weakness in all other things, but truly (I do persuade myself) I could be infinite in this kind of arguments; after these reasons, 
The creation of the world proved by an instance.  I will bring forth one instance to this purpose. True it is, that there are certain places here appointed by nature, for the generation and preservation of things: now if you shall find any thing (as many things there are out of their own proper wombs) which you cannot conceive, that the art and industry of man, could ever displace or transport; then assuredly these things were thus created from the beginning: for by the natural course, every thing should contain itself within his own natural habitation and dwelling. Again, certain it is in mines, that where silver and gold have anciently been found, in the same place nature was never able to recover her own strength, and to raise up new mines, notwithstanding the same disposition of the place, the same climate & every thing alike: and therefore undoubtedly these metals were not only engendered by a natural course; but either the metals, or at least a fit seed to bring forth these metals, was there created from the beginning: and this I conceive to be the reason, why the East country, which was first inhabited, should be so much impoverished in these days.  
If we suppose this world to have a beginning, that it should be made by blind chance, that creatures should casually meet, and by good fortune fall into such an excellent order, as now we see things are disposed; for mine own part, I do not think this opinion deserves the confutation. Supposing then the truth of the creation, I will come to the truth of that creation which is recorded by Moses; 
The proof of Moses his creation.  and this shall appear beside all the miracles and wonders, wrought for the confirmation thereof, by the just time appointed for the creation, and by the course and order observed in the creation. If I shall reduce all things to a general deluge, it is the same in effect, as if I should bring them to the first creation; for the same author relates both, he deserves a like credit in both, signs were wrought in testimony of both, the same omnipotent power did equally appear in both. Now for the time, we must come to the consent of histories, if you please to remember the most ancient and first languages, 
The time of Moses his creation.  as Hebrew, Chaldaike, etc. and how other tongues do borrow some propriety from than: if you will consider the first Monarchies and governments, how nations have issued out of nations, and have derived their customs and manners; if you will observe where the world first began to be inhabited, and how upon the multiplying of people, men were enforced to se●ke out foreign habitations; together with the inventions of all Arts and Sciences, which we are able to point out, and their first authors; the building of Cities, Towns, and such other monuments and memorial, which seem to serve for eternity; the just computation of years, and times; the first great battles and wars between nations; the first Histories, Philosophers, and Poets which are extant, and such other remarkable accidents; you may undoubtedly conclude, that all these do point out one and the same instant time, which serves for the birth and nativity of this world; beyond whose circuit and comprehension, no author, no monument, no memory is extant; and to this just period of time, all Histories, sacred and profane, do together jointly conspire, and witness one and the same truth of the creation, here described by Moses.  
There are likewise relics in nature, which may seem in some measure to point out the same time of the creation; if ye consider the daily decay of nature, and have relation to the several degrees of this decay, 
An instance to prove the time of the creation.  you may in some sort guess at the birth and beginning of nature. Suppose we were upon the highest mountains, than thus I would argue; that mountains undoubtedly were from the beginning, or at least from the deluge, for since that time the face of the earth was never changed or altered. Here I would make a diligent search and inquisition for fountains, and springs; for so it pleaseth God to moisten the dry and high hills with sweet waters. Now fountains (I confess) may both begin and cease in one age; for as many things may cause their production, so many things may stop or hinder their passage; as immoderate drought, great earthquakes, boisterous winds, trenches made by man's labour, the growing up of young springs, woods, and the like: I would not therefore much insist in the fountains, but thus I might conclude in reason, that from the beginning, there hath been always the same fall and descent of waters; then let us conceive what surrowes and gutters the fall of waters hath made, and looking to the difference which might happen in any one age, we cannot suppose, but that the world was created much about that time, which is related by Moses.  
From the time, I come to the manner of this creation, and God's order in framing; wherein if I should not impose myself silence, I think my whole life would hardly suffice to speak of this Subject; for here is seminarium Philosophiae, some things ought to be referred to the honesty, credit, and truth of the reporter. It is not unknown to those, who are acquainted with the course of our Universities, that before we profess theology, 
Three uses of Phi●losophie.  there is more than a prenticeship spent in the study of human arts and sciences; especially of Philosophy, for the upshot and conclusion whereof, we propose unto ourselves these three several uses: first, to acknowledge the invisible God, in the visible creatures; to behold the wisdom, goodness, and power of the maker, in the framing and disposing of nature; the workmanship gives testimony of the workman, O all ye works of the Lord, bless ye the Lord, praise him, and magnify him for ever: Secondly, to consider how God hath laid the foundations of nature to support the beautiful buildings of grace; wherein consists the agreement, and wherein the opposition; how the dumb creatures (without change or alteration of their natural propriety) are sanctified, and sometimes made the means and conduit-pipes of grace, by Gods own institution, and the powerful assistance of his spirit: Thirdly, as we desire to confirm the grounds and principles of Philosophy, by the rule and square of Divinity: so we examine all the several miracles of Scripture (which serve for the confirmation of our faith, together with all the mysteries of our faith), by the touchstone of our human knowledge, to see how far they are transcendent above our natural reason, and therein to acknowledge the height, breadth, and depth of God's unsearchable wisdom.  
Hereupon we take occasion to examine this great work of our creation, by the rules and principles of reason; we do not speak of the absolute power of God, whereby all things were created of nothing; we do not dispute of the absolute will of God, 
The order observed in Moses his creation.  who might have used many infinite means, and might have appointed many infinite kinds and infinite degrees of the creatures; but of the conformity which creatures had in the beginning, to the following and succeeding course of their nature: as for example, that the heavens and the earth should first severally be created; how the confused elements were divided; wherefore was light first ordained, and in the fourth day the celestial bodies appointed, and such like. Upon due deliberation and examination hereof, I dare confidently avouch, that to the judgement of an heathen man, who hath any knowledge of Philosophy, there could not possibly be a more orderly and methodical course observed in the creation (such as might well argue one and the same wisdom, power, providence in the producing, or birth, which now appears in the continuance, and preservation of nature), then is here recorded by Moses.  
Supposing the necessity of a creation, there can be but one Creator, for all nature is directed to one end: the World is circular, which best resembleth the figure of one; 
There can be but one Creator.  all the streams are reduced to one head, all the degrees of things still tend to the highest (there being in nature a priority & posteriority), every government tends and ends in a Monarchy. Nature will not endure many Competitors; order and decency requires as much in effect, all heat is reduced to one first heat, all bodies to one first body. Philosophy beats upon this axiom, that nature desires to work with the fewest instruments; and therefore every thing is to be reduced to the fewest principles: in the constitution of any thing she requires but a couple, for the effecting of any thing one will suffice; to admit of more would rather hinder and distract the work, than any way further or help the action. Thus to acknowledge one God, the workmanship and fabric of the whole world will testify as much in effect; wherein the footsteps and impression of one and the same God, do most eminently appear: all of them giving sufficient demonstration of one and the same wisdom and providence, which appears alike in all, 
The same wisdom appears in all the creatures.  grounding all his works, and all his actions, upon the same principles and rules of his own wisdom. There are not gods of the mountains, and gods of the valleys, gods of the Land, and gods of the Ocean; for the fishes of the sea, the birds of the air, the beasts of the field have alike fashion and form for their outward feature, and a like inward instinct and providence for their course and direction: which similitude of nature must needs proceed from the same grounds of wisdom, the voice and verdict of nature will likewise testify as much; which (being to admit some infinite power, transcending reason, and the course of all creatures), will therefore tie itself to admit of the least inconvenience; rather of one, then of a multitude.  
From the general creation of all things, I come unto man: that he was created in a more excellent manner, than now he is, it shall not here need any proof; for it was the principal intent and scope of my whole speech. I will forbear to speak of original grace, until I come to our sanctifying grace, which supplies her want: I will pass over the degrees of his sin, until I come to the steps in his regeneration: I will not open the wound, until I have already provided the salve; and this I have reserved for the third branch of of my text. Here let us consider the wisdom of God, that having given an undoubted token of his mercy in the creation of man, imparting himself according to the nature of goodness, calling those things which were not, as if they were, 
The end of man's creation.  enlightening their darkness, swith the infinite lamp of his own light; it stood with the same wisdom to appoint a law, (since his glory & our obedience, was the end and scope of our creation; for himself being the chief and greatest good, all must be directed to him; neither could he bereave himself of that honour, no more than he could alter or change his own nature); and through the observance of that law, either to multiply and increase his own mercies, in a further confirmation of our bliss and happiness; or by the breach of that law, to give us some taste of his justice, yet so, that the misery of our fall, might be some further occasion, to manifest his goodness. And to this end some things were adjoined, as necessary and essential to our nature, whereof God in his mercy, and in the constancy of his own will, would never bereave us; some things again were added only as gifts and as ornaments, without which our nature might subsist, and these we hold durant benè placito, during his good pleasure and liking; that as our sins or deserts should require, we might have them enlarged or diminished, or indeed might be wholly deprived. Again, the condition of man is such, that being a creature he could not be independent, 
The condition of man.  as not in his beginning, so not in his continuance (for God cannot impart this his own royal prerogative); and being a creature made of nothing, there still remained in this creature, a power to return unto nothing: being made a reasonable creature, and having a spiritual soul, he had likewise a liberty and freedom in his own choice, either to stand or to fall. And thus the wisdom of the maker, and the state of man, did require as much in effect, that man might have a mutable and changeable condition: whereas all other creatures which were at first determinated by God, as they are only carried by a natural instinct, so in themselves they are of an inferior degree, directed for the use and service of others, and are therefore wholly uncapable of any further bliss. Herein did appear the rule of God's mercy, lest man in the pride and presumption of his own heart, might object against God, that he was created indeed, but only created for God's service, and therein God might seem to intend only his own honour; therefore God hath appointed all other creatures to serve man, that so there might be some kind of recompense or restitution made unto man, 
Other creatures ordained for man, as man was for God.  while he himself, with his continual providence and power, intends the protection and preservation of man; and that it might for ever appear, that the service of God is more honourable to man, than was the first appointment of his state and condition, for herein consisteth the height of man's happiness.  
Trial being thus made of man's obedience, before I come to the sin, I must first speak of the tentation: the nature of man was innocent and incorrupt, as being Gods own immediate workmanship, 
There can be no God of Evil.  his condition was great, his understanding perfect and pure; where then shall we find the first root, seed, and occasion of this corruption? to make two different gods of good & of evil (with the Manichees), were to overthrow both, for who should set them at difference, or who should appoint them their bounds and limitations? Evil wants no positive cause, being in itself a mere defect and privation, want of light causeth darkness, etc. or if you will suppose a fountain of evil, than it should suddenly dissolve itself, as consisting of such contrarieties, which could never be reconciled: as for example, while partiality and oppression, should strive to encounter each other in judgement, and to make themselves strong in their factions; falsehood and lying should interpose itself as an umpire, or an advocate, and so cunningly corrupt and suborn witnesses and evidencies on both sides, as neither of them should attain to their purposes, (lo here sin doth overthrow the kingdom of sin, and cannot together subsist with itself), now both of them failing, justice takes place. Whereas all the virtues are tied together in one golden chain, idem volumus, idem nolumus, proceeding from one fountain, and not able severally to subsist, directed to one end, supporting and upholding each other, to the uttermost of their power; Truth will depose in the behalf of a right; justice will stand in defence of that right; Wisdom will guide and direct justice, and send out her Commission to Strength, for the due execution of her laws; jerusalem adificatur ut ci●itas, pacem habens ad invicem.  
Man therefore being totally sanctified; inwardly in the faculties of his soul, outwardly in the right rule of his senses, and the government of his flesh; being thus sanctified in the womb, sealed up with original grace, 
Man though innocent, yet capable of evil.  yet still he had the freedom of his will, according to the condition of his nature; the will being immaterial, not chained up with any natural instinct, but such as did follow the direction and information of his understanding; his understanding likewise though sufficiently perfect, yet had it a certain measure and bounds in her perfection, (as all things finite may well admit infinite degrees). Thus all were created good; the will had a liberty and free election, whereby making choice of the better part, she might deserve at God's hands her further confirmation in bliss; the understanding having degrees, which are necessarily incident to all creatures in general, might in the humble submission of herself, serve and please God, expecting a further illumination, by God's holy grace, direction and providence; both will and understanding were good in themselves, yet capable of evil, and such as might be the occasion of our fall.  
Hitherto you see in man a power to stand, or to fall; posse malum per velle bonum, cum vinceret Adam, posse bonum per velle malum, sibi perdidit: There was only a capacity in his mind, but for the inferior nature of his flesh, 
That God might justly suffer man to be tempted.  it was wholly sanctified; no ill fancy could appear in his brain, no inordinate motion in his members, his senses not dissolute, straggling and wandering; only according to the condition of a creature, he was capable of a fall, capable of transgression: which capacity was good in itself, the mind being not indifferently affected to both, but rather inclining to good, especially Gods assisting grace, helping and furthering the better part. And therefore it might well stand with God's decree, and the course of his justice, to suffer man to be tempted; tempted, I say, not by his own flesh, or that the inward parts should conspire against man, but to be outwardly tempted, à longè, a far off; for hitherto the devil had no power over the body, or substance of man▪ so as man might easily have resisted, either with his own natural strength, or by the furtherance of his original grace, God having forewarned him, given him a caution, and threatened his punishment, in quocunque die comed●s, morte morieris. Thus Christ himself having a reasonable soul, and the freedom of his will, was likewise subject to an outward tentation.  
For proof hereof, that man should be outwardly tempted, observe the diversity of temptations, in this corrupted state of man: 
How we may discern an outward tentation.  sometimes against the rule of reason, and the inward light of his own conscience, man is provoked to some unclean and carnal ●inne; here flesh and blood▪ and the concupiscence thereof, are the sole actors: sometimes when neither flesh nor spirit are inclined, yet the pomp and pride of this world, allures man to sin; and sometimes when nothing in nature (I say nothing in corrupted nature) can move, yet an evil spirit, observing the soul's actions, and thereby judging of her disposition, considering the course and inclination of humours, doth stir up fit notions in the fancy, and thereby persuades us to sin. As for example, many there have been, whom we may well remember with sorrow and grief, as having been the most accursed of all men, who have offered violence to themselves, and have proved selfe-homicides: now let us search, where is the first root of this tentation? not in flesh and blood, for there in we find no such inclination: not in the pride and vanity of this world, which rather desires to retain us as slaves in her service, then to manumit, or to set us at liberty; not in whole nature, which though never so much corrupted, yet she desires life, and the preservation of herself: and therefore this tentation proceeds from some spirit, that is malevolent and opposite to nature, and intends nothing more than the corruption of nature; which being not able to effect in the whole, seeks to undermine and supplant each one in particular.  
Man being outwardly tempted, could not be the first cause of sin; by the streams than I will trace out the fountain; and here I will make a diligent search for that, 
Where we might find the first fountain of sin.  which I could wish had never been found, I mean the first root and occasion of sin, where sin should take the beginning; lower than the state of man I cannot descend, for wherein there is no freedom of will, (that creatures may in some sort be left to themselves), there can be no power or ability to sin: and as waters cannot ascend higher, then are the heads of the fountains; so earthly contagions arising from dumb creatures, cannot deface God's image. Now this is strange, that I should look up, and above man for that, which brings man down, and beneath himself; yet this I must do, for thus sin may alter and change our condition. I have already proved that there could be no God of sin, no God of evil, which is evident by considering the properties of evil in itself: I must therefore come to those creatures, which seem to be placed in degree between God and man; and these are the angelical spirits, whom I do the rather accuse, considering that in man himself (though body and soul, are both tainted with sin), yet the sin itself seems first to proceed from the soul and spirit of man, as being more capable, and therefore more culpable: here than I must blame and charge the created spirits to have been the first fountains of evil, and first to have infected the world with corruption.  
Here we must consider the different condition of creatures, some bodies, some spirits, as every thing is compounded of matter and form, and the form it is which gives the existency, and individuation: these several degrees of creatures make much for the absolute perfection of nature; especially when as all bodies seem to be contained and continued within the circumference of the first body: what should we think, is above the convexity of the heavens? an infinite vacuum? rather acknowledge a want in man's understanding, then that there should want inhabitants in such an excellent region; where the heavens are their footstools, to tread and walk over our heads, where they are freed from all annoyance of creatures, and partake only of happiness. As in great buildings, the meanest and basest offices are always beneath, (suppose the Kitchen, the Seller, the Buttery, the pantry); but for the stately and magnificent rooms for entertainment (suppose the dining Chamber, the Galleries, the Turrets), and places of pleasure, these are above: and thus it is with us in respect of the Angels, the truth and certainty whereof I have already proved in the first part. Now supposing these spirits, their condition must be alike with ours, who are in some sort, and in the better part spiritual: as they were made of nothing, so they must ●aue a determinate goodness in their nature, faculties, & actions; 
The Angels might fa●l.  being spirits, they had a freedom of will: God did herein make them like unto himself, as he was able to create of nothing, so they might will, when as nothing should move them to will; and having a limited understanding, which might admit error and darkness, through their own pride, they might will nothing, that is, they might will sin; for sin is a defect, a privation, a kind of nothing: in this their willing, although they could not will themselves, to be nothing, to destroy their own condition, for this were to undo that, which God already hath done; yet they could will, or rather bewitch themselves, to be worse than nothing, for sin is nothing, and to be the servant of sin, it is to be worse than nothing. Thus in the Angels, as well as in man, in regard of their limited goodness, and the freedom of their wills, there was a power, and capacity (or rather a weakness and impotency) to sin, and to fall.  
And many of them sinned accordingly, God in his wisdom permitting the sin, and thereby teaching all creatures what they are in themselves: 
The fall of the Angels.  for as in the same kind of spirits, the best creatures are extant, so the worst and most accursed should likewise be found, that no creature might boast of an absolute perfection; that every one might know himself, and suspect his own fall, and that all our righteousness, is tanquam pannus menstruatus, like a spotted and defiled garment. Nothing can endure God's trial and touchstone, for the Angels are not acquitted in his sight, etc. Now their sin was a dislike of their present condition, and the aspiring to be equal, and like to their Maker; made of nothing, having nothing of themselves, yet they must contest with their infinite Maker, for dignity and superiority: whether it were that they did consider, that there were three persons in one most holy, blessed, and undivided Trinity, 
Conjectures what might move the Angels to sin.  which being a mystery far transcending the reach of all creatures, they could not comprehend (for fully to comprehend God, is indeed to be God); but might happily conceive, that the Deity would admit of more persons: or whether by ●he excellency of their own knowledge they did fitly ga●ther, that as the creation was a work of God's infinite love, and as God was existent every where, according to the infinite extent of his own nature; so as an infinite effect of that infinite love, God should tie unto himself some creature, by an infinite band, namely by an hypostatical union; and therefore some of them did claim and challenge this high prerogative above other creatures, by virtue of their birthright. But herein did appear their ignorance and pride, for the creature was not to aspire to the height and dignity of the Creator, but the Creator was to descend to the humility and baseness of the creature; neither was God to be united to the angelical nature (though otherwise highest in order and condition), but to descend lower, to give a more undoubted token of that infinite love, even to the human nature and manhood. Man's nature being the centre in the midst of the circumference; a little Microcosm, in whom all the creatures are united, things sensible partake in his body, the intelligent spirits are combined in his soul: and thus God taking the nature of man, sits in the very midst of his creatures, imparting himself infinitely to all, so far forth as it may well stand with the truth of his Godhead, and with the state and condition of the creature.  
Thus they might mistake in judgement, supposing there might be some probability to effect it: but I must chiefly and principally condemn their unthankfulness, 
The sin of the Angels was unpardonable.  their pride, their presumption, which gave way and occasion to this their error: but having once committed so great a contempt, such a foul indignity against God, it could not stand with his justice freely to pardon their sin, or to intend the means of their redemption, as in his mercy he hath performed to man; for the Angels were the first creatures, highest in dignity and condition; the great measure of their knowledge and graces was such, as that we do not read that God did ever appoint them laws, but that it might be supposed that they of themselves should be wholly conformable to God. Again, they were not tempted by others, and therefore as the sin could no way be cast upon others; so being impotent of themselves to make any recompense, they could no way receive benefit by the satisfaction of others: the state of the Angels was created such, as that they were not capable of repentance, they cannot change their minds, or their wills; whatsoever they see, they see in an instant, whatsoever they desire, their will is confined to the first motion, that they cannot alter or change their desire; so that, if once they shall make choice of the worse part, in vain may we expect, that ever they should return to the better. 
Man may repent, but the Angels can not.  Whereas the condition of man is mutable and changeable, as capable of sin, so capable of repentance; as he falls of himself, so he may rise again by the assistance of grace; for God hath given him a discursive reason, proceeding by degrees; if now he mistakes himself, hereafter he may be better informed. As the inconstancy of his nature may cause the alteration of his will, so God fitly using this his inconstancy (as it were working in every thing, according to that manner which is most proper and natural to the thing), may make it a means for the amendment and conversion of man; especially being tempted by others, laying hold on God's mercy, he might receive the full satisfaction for his sins, by the means and passion of another.  
I do not here purpose to speak of the creation of Angels, their nature, their office, their blessings, their cursings, I will only speak of them so far forth as they concern man. Supposing then that some of them fell, and some of them stood, some reprobated and cast into darkness, some sealed and confirmed in goodness; most certain it is, that all creatures in general, as they have, what they have, only from God, so are they tied to his service and ministery: now in the good Angels, God requires not only the free oblation of themselves, 
The office and ministery of Angels.  but likewise as they are vessels of mercy in themselves, so they should be God's instruments of mercy to others; but in the evil Angels, as the power of God's justice appears in their reprobation, so he ordains them, to be the firebrands of his justice: only with this difference, God stirs up the good Angels, joins with them in the action, and gives them the high dignity to be his fellow-workemen and labourers; but in the evil Angels, there is sometimes only a bare permission of God, sometimes a power enforcing the execution of justice; but always a providence, so to limit and bond the actions, that it might appear, that the justice proceeds from God, the malignity from themselves. Thus the execution of justice, the torturing of others, discovers their own cruelty, their uncompassionate heart, their malice, their envy against God and his creatures; and these are sins which must be punished again in the instruments, and therefore according to the rule of God's justice, these evil spirits in tormenting others, themselves are likewise tormented.  
This diversity of Angels, some good and some bad, the general consent of the whole world seems to confirm; which hath always acknowledged, and put a difference between bonus genius, 
The difference of good and bad Angels.  and malus genius. But hark, do you not hear the Oracles speaking so doubtfully; yea sometimes so maliciously, as may well argue the truth of a spirit, though otherwise the spirit of untruth, falsehood, and wrong? If your hearing fail you, then behold the strange delusions and strong apparitions, which from time to time have been discovered to all nations; whereof the natural Philosopher can assign no reason, and therefore must undoubtedly fly to causes beyond the precincts of nature. If sight and hearing fail, yet life cannot subsist without touch, neither is there any sense of that certainty: I pray let us try this truth by this touchstone, let us have a feeling of other men's miseries: some there are which are possessed with devils, others bewitched: if any one doubt of this truth, let him know that Scripture doth warrant it, reason and experience confirms it; how is it possible that the body of man should be heavier, then if it did only consist of pure lead? can the spirits be so dull, the heat so allayed, and that only by the ordinary course of nature? how should the mind presage evil to come, without the help of some divining spirit? how should they speak languages, wherein they were never instructed? All nations in the world can testify this; all the laws in the world, whether amongst jews, Gentiles, or Christians, do witness it; daily experience confirms it: and for any man to embrace his own private and particular opinion, before the general received truth of the whole world, it is to play the pure Sectary, etc.  
Thus by the meditation of God's judgement, as likewise by outward and more manifest signs and tokens, appears the truth and certainty of these evil spirits. Now for the tentation, I will first lay down this for a groundwork; that as all bodies are contained within the circumference of one first body; all the elements adjacent and contiguous together, the fire itself next and immediately under the sphere of the Moon, (and therefore this world carries a round figure, the form of a Globe, that all things might be better priest and compacted together): so it stood with the unity and identity of one & the same God, that all his creatures should be linked and tied together, 
How all the creatures are knit together.  to betoken and point out one workman. Thus he himself sitting above, and insfinitly transcending all creatures, the holy Angels as they draw nearer and nearer his throne, so do they admit degrees in their order, and make one perfect Hierarchy. The Angels are knit to this visible world, by the mediation of man, who consists of spirit and flesh; man here converseth with the dumb creatures, takes them for his food, useth them for his labour. Now beneath all these creatures (as it is credibly supposed), in the heart or centre of the earth there is the place of Hell, where the evil spirits are tormented, as in their own habitation and dwelling; God having excommunicated them, he appointed a place best befitting their pride, most remote, and in the furthest distance from himself; to teach all the creatures, that notwithstanding their natural right and dignity, yet it lies in his power to cast them down, to deject them, and to make them the basest in degree and condition. Here than you see all the creatures knit together: now this order appears, not only in place and precedency, (as I may so say) but likewise in the mutual actions received from each other. 
Why God did suffer man to be tempted.  In the visible world it sufficiently appears, for all are directed to man; now in respect of the Angels, as it hath pleased God to appoint the good Angels to be our guardians and protectors; so in his justice, he permits the evil Angels, to be the tempters and torments of man; for thus it stood with the wisdom of God being dishonoured by the Angels, to make a new trial of man's obedience, whom he created in place of the Angels (to accomplish the number of his elect), to see whether man would grow wise by their fall; and for default of man's strength, he purposed to engage himself in the quarrel. Thus he suffers man to be tempted, until in his due time, he shall set a wall of separation between both (by a definitive sentence, or a judgement past) for the settling and establishing of his creatures.  
Here you see a commission granted, and a power given unto Satan to tempt man, and that in the time of his innocency, (for innocency is best discovered by the trial of tentation): thus Christ was likewise tempted in the wilderness, but Satan had not such an absolute power as was given him over job 1. 12. Lo, all that he hath is in thine hand; or as it follows in the next chapter, verse 6. where his commission is renewed and enlarged, and power is given him over the body and person of job, Lo he is in thine hand, but save his life. Here rather, we may admire the wonderful goodness of God, that had set such a separation between man and the devil, that they could not outwardly converse together, 
The great separation between man and the devil.  as being creatures of a different kind and condition: the devil could not immediately seduce his understanding, delude his senses, stir up a commotion in his flesh, for all things were sanctified, herein his power was limited; he could not use the ministery and help of the most noble and best creatures, as being sunk to the bottom under the degree of all creatures. Thus being destitute of all means, which in probability might well succeed, having no right or interest to enter upon man's body, or to stir up in man's fancy the least tentation to sin; yet he could not forbear to tempt, out of his envy to man, as being heir of that happiness, which at first did belong unto him. Out of the malice to God, man bearing God's image, and God taking a special care and charge over man; and therefore no marvel, if he first makes trial of those base worms (as it were), giving the first onset, the first attempt upon nature, making the first breach or entrance into nature, to see whether by their means and procuring, he might stir up and kindle commotion. Thus as if he were newly crept out of hell, here lately arrived, and durst not appear in sight, but would dissemble his coming, he makes choice of the Serpent, claims neighbourhood, kindred, acquaintance, and familiarity (for both are the basest of all creatures, and both together inhabit the bowels of the earth); here they enter a league, 
The Devil and the Serpent enter a league.  that if they could but cunningly seduce man, and draw him within the compass of high treason, make him subject to death by the breach of God's law; then they would beg his goods and his substance, between them, they would share all his estate, the one should take his body, the other his soul for a booty. Thus at length he persuades the Serpent to be his Agent and factor, desiring to invert and overthrow the whole course of nature, when the basest creature shall give advice and direction to the best, in the highest point of religion; and that the Serpent should deceive the woman, the woman her husband, (the feet must guide and direct the head), notwithstanding Gods forewarning and threatening to the contrary.  
That this spirit should thus talk by the Serpent; do you not conceive how pipes and musical instruments, do yield a just and fit found, being played upon by the hands of a curious Artsman? 
That the Serpent should speak.  Do not the wild forests and woods yield a proportioned echo, according to the last clause of the sentence? Do not many birds speak perfectly and distinctly many words very sensible and significant, being taught by the art and industry of man? and shall we ascribe no more to the subtlety of Satan, who being a spirit, is apt to penetrate all bodies, and well knowing the nature and use of all instruments and parts, can fitly begin the motion? Now if any thing seems strange in respect of our parents, you must consider, that as things were then newly created, so their experience could not be great; as their innocency did keep them from attempting evil, so it kept them from the least suspicion of evil: the sin itself taking growth by degrees, first the woman was tempted, 
The degrees of this first sin.  who happily might be ignorant of God's command, for the precept was not given unto her. This woman tempteth her husband; alas what might you ascribe to the love of a wife? she was not of his own choice, but appointed by God for his helper, and therefore mark his excuse: Gen. 3. 12. The woman which thou gavest me, gave me the fruit: he might have supposed that both proceeded from God: whereas all other things were made only for him, and given only to him, so that he alone had the full possession of all, (this one fruit only excepted), his wife now bringing, and provoking him to eat of this fruit, he might suppose it to be part of his wives portion; that God had enlarged his commission, that now being a couple, the use of this fruit was likewise permitted. But I cannot excuse Adam, for his wife was given as his helper, and therefore the sin is much greater, that she should be a means to entice him in the breach of God's law: though man shall leave his father and mother, and cleave to his wife; yet of any man hate not his wife and children, yea and his own life also, and come unto God, he shall not be accepted, Luke 14. 26. and he that shall forsake wife, or children, or lands for his sake, shall receive an hundredfold more, and shall inherit everlasting life: Matth. 19 29.  
Now for the speech of dumb creatures, let us search what testimonies hereof we shall find among the Gentiles. Plato reports in his Politico: Seculo aur●●, regnant Saeturno homines cum bestijs sermocinaripot●isse: here is the judgement of an heathen man, concerning the speech of dumb beasts, 
Testimonies of the heathen concerning the speech of dumb beasts.  which certainly hath some relation to the speech of the Serpent in Paradise; and hence all the fictions of Poets, the metamorphosis and change of the creatures took their original. More especially for the Serpent, let us hear the testimony of an heathen, Pher●cides Sirus dixisse f●rtur, daemons à jove deturbatos è caelo, corumque principem cognaminatum esse Ophioneum (id est) Serpentiwm: and S. Austin seems to make this instance, that Serpents are therefore ensnared with enchantments, because they did first deceive with enchantments, and herein seems to be some proportion of justice. Thus reason and the experience of all ages do teach us, that there are certain ominous creatures, which (without all superstitious conceit) though they are not the causes of evil, yet do undoubtedly presage and foretell unfortunate events: can you then conceive how these senseless and dumb creatures should have such notions and fantasies, as to give some outward token; were it not that they are guided and directed by some divining and presaging spirit?  
From the manner of his tentation, I come to the sin, the tasting of the forbidden fruit. God gave man the full possession of Paradise; all other fruits were given for his food, 
The greatness of Adam's sin.  only one is excluded, that it might serve for his soul's food, that man might be nourished, and strengthened, by the keeping of God's holy laws and Commandments. If it seems strange, that God for so small an offence, should condemn, not only the first man, but the whole stock and posterity of man; small indeed it may seem in man's eyes: but if you consider those many blessings which God had imparted to man, the happiness wherein he was created, the large measure of his knowledge, insomuch that he could not easily be deluded; the strict command of God only excluding this one fruit, permitting the free use of the rest: these things well weighed, will undoubtedly lay open the sin; for the smallness of the thing, makes the greatness of the offence. If you think that God in his person, or in his attributes, may any way be endamaged, or suffer eclipse through man's sin, ye deceive yourselves; for the whole world is but a point, & carries no sensible quantity in respect of the heavens: all the mists that proceed from the earth, cannot any way indarken the Sun, but are suddenly dissolved; it lies not in man's power to obscure God's glory, which either will drop down in mercy, or break forth in justice: and therefore the greatest sin in respect of God's loss, may well be ranked with the least, and the least with the greatest; though otherwise not in respect of God's command, his anger, his punishment.  
But I pray, what sin could Adam have committed at that time, greater than was the tasting of the forbidden fruit? Covetousness or oppression could not assault him, 
What sins Adam might then have committed.  as having the whole world in possession; there was no place for envy or wrath, as wanting a competitor; there were no public assemblies to be blown up with gunpowder, no Princes to be murdered, no factions to be massacred, no Churches to be made a prey for sacrilege, no virgins to be deflowered, no places of justice which might be defiled with bribery, no legal proceedings, wherein perjury and false information might be admitted; no widow or fatherless to be subject of wrong and oppression; man's own knowledge, the many blessings received, together with the fresh memory and experience of the ●re●tion, could not admit of idolatry: and yet (according to the condition of those times) man was not wanting to his own sin; as far forth as he could, he tempted and provoked God (there being but one precept) in the breach of that one precept; if more had lain in his power, more he had attempted in a higher degree: but here was the mercy of God only to permit the least, for God deals with man as parents do with young children, first to try with the least, that so the first sin might not at first sight be unpardonable.  
We must here conceive that according to the condition of man, who consists of body and soul, so there was both inward & outward corruption. In the minds of our parents there was a great disobedience in the breach of God's law; this disobedience proceeded from a great natural pride, in so much, that as by the enticing, so according to the example of the bad Angels, they sinned against God in a very high point of his prerogative; namely his wisdom, ●ritis s●●ut dij sciemes ●●num & malum: as the Angels desired in general to possess the Throne of God, so man in this one particular point of his wisdom did aspire to be equal with God, and therein to usurp his prerogative: and here the necessity did seem first to be imposed upon the wisdom of God, 
The wisdom of God must satisfy, for the 〈◊〉 committed against itself.  that the same wisdom should satisfy for the offence committed against itself; and therefore jesus Christ the righteous, who was verbum in intellectu, sapientia patris, he must interpose himself as a Mediator between God and man, and be the propitiatory sacrifice for this sin, he must come down in our flesh, and be like unto us, whereas we attempted to be like unto him. He must break the veil of the Temple and Ceremonies, lay open the secrecies and mysteries of his kingdom, and yet be accounted an unwise man, that so by the foolishness of preaching, he might correct, or con●ound the wisdom and subtlety of a Serpentine generation.  
Now mark the conformity of our minds with our forefathers, as the similitude of nature, so the similitude of corruption: The first sins of the mind seem to be disobedience and pride, 
Pride is the first sin of the mind.  when we too highly esteem of ourselves, neglecting and contemning all others; whereunto if you please to add the natural curiosity of our minds, here is the first step and degree to a second fall, a fall into all damnable errors and heresies. And for our body, gluttony seems to be the wellspring of all our carnal and bodily sins: as a surfeit is for the most part the beginning of all our diseases, the most dangerous of all our diseases, and whereunto man is most subject and prone; it doth undoubtedly argue that the first sin was the sin of a surfeit and gluttony, 
Gluttony is the first of all carnal sins.  the tasting of forbidden fruit. Marvel not, though our Divines be strict in preaching their fasts, & mortifications, for they desire to prevent sin in the root: open war will not easily prevail against a State, unless it be divided in itself with parts-taking, and factions: if the flesh be pliable and obedient to the spirit, we need not fear any outward assaults and temptations.  
If still the offence seem little, than you may well conjecture God's wrath and indignation for sin, which breaks into vengeance for so small an offence: if the punishment seem over large, in respect of the crime, thou canst not truly judge of the foulness of sin, which is not to be valued according to man's own estimation, but as it is an high presumption and contempt of the basest worm against the infinite majesty of the divine power; yet in truth the punishment seems not to be so dreadful and horrid, as the case now stands, between God and man, Thanks be to the mediator of this covenant between God and man (that God and man Christ jesus): for now it serves rather as an occasion of a further bliss and happiness, 
The punishment was the occasion of our bliss.  then as a punishment for sin, Felix culpa quae talem habuit redemptorem. The miseries of this life they are such, that if they be sanctified with God's grace, seasoned with the hope of a better life to succeed, received with patience, acknowledged with true humbleness of mind; I doubt not but in them we shall find sufficient comfort and consolation; in so much that we may now safely triumph over death itself, O death where is thy sting! O hell where is thy victory! the sting of death is sin, and the strength of sin is the law: but thanks be unto God, who hath given us victory through our Lord jesus Christ.  
So much for the sin, as it was radically inherent in Adam: now how the posterity of Adam should be liable to the guilt of this sin, together with the manner of propagating this sin, I will speak briefly, and so conclude. It may be questioned, whether it might stand with God's justice to condemn all, 
How it stood with justice to punish the posterity of Adam.  all the whole kind, all the whole succession, the unborn child for the sins of one? And for answer of this question, I will extend my speech further, that if God, for no offence committed, should reprobate and torment all his creatures, yet could it not be any injustice in God: for how shall the vessel say unto the potter, why madest thou me thus? This I speak, having relation to God's infinite and unlimited power: but as the c●se now stands, assuredly God never wrought in his creatures, according to the rigour and extent of his justice, for the creation was a work of mercy; here all things took their beginning from mercy; being thus created, God's mercy doth overflow all his works. Hence it is, that mercy sometimes appears without any taste of justice, as in the free distribution of God's graces; but justice is always seasoned with the spice of mercy, in so much that in the pains of the damned, God's mercy still appears: for he could by many degrees increase their tortures and torments, as their sins and deserts do justly deserve; and notwithstanding their pain, yet still they retain an entitative perfection. Now to answer this doubt, the father is punished, sometimes in his sons, the shame of the one redounding to the reproach of the other; as you see it practised in our laws, where for the father's offence, the whole stock is attainted: sometimes the sons do share in the sins of their parents, 
The measure of God's justice.  as furtherers and abettors in his crime, being then in his loins, and part of his substance. Thus it was with whole mankind, in respect of Adam, who was like a politic body, and did sustain the person of us all; and therefore as we partake of his seed, partake of his inheritance, so it might well stand with justice, that we should partake in his punishment. The punishment being such, as hath been the occasion of a far greater bliss; such (I say) as rather includes a privation of that original grace, which God first imparted to man, than any great inherent malignity in our nature, whereby God intends our destruction; and therefore seems to be some inferior degree of our nature, that man descending, he might ascend to a higher pitch of his happiness.  
How this sin should be conveyed to the post●ritie of Adam, I find it a very difficult controversy, much questioned by our Divines; and the rather, because sin in itself is originally and primarily in the soul, 
How the sin is conveyed to the postcritie of Adam.  as being the fountain of all our actions, and therefore the only subject capable of sin. Now the Divines, together with the Philosophers agree, that the soul is immediately created of God, and therefore being Gods own work, and nothing but Gods, it cannot be tainted with sin. Supposing this for a truth, my answer is, that sin ought not to be tied to the several parts, to the soul, or to the body separately; but to the parts jointly together (that is) to the whole man, and to the whole kind, as we are the sons of Adam; and then in his loins actively, in committing the sin, so we are sinners; Quid quaeris (saith S. Augustine) latentem rimam, cum habeas apertissimam ianuam, per unum hominem peccatum in hunc mundum intravit, etc. Why should we instance in the soul, as it is created of God? Why should we stand upon the body, as it consists of the elements? 
Sin is in the whole man, not so properly in the parts.  But take this soul when it becomes the form of man, take this body when it becomes the vessel and instrument of this form, and then both are corrupted: actions and qualities ought not to be ascribed to parts, but to the compound, or subject. Thus whole man is become sinful, the guilt remains in the whole nature, and the fruits of this sin appears in the contrariety and opposition of parts; the immoderate desires of the flesh, the rebellion of the flesh against the good motions of the spirit, serves for an undoubted evidence, to prove the corruption.  
If it might be spoken without offence, I would further discuss this one question; whether the soul be created, or otherwise doth issue forth from the souls of our parents, an sit ex traduce? It is a general received opinion, that the soul is immediately created of God, as being a spirit, and therefore admitting no feed; as being an immortal spirit, and therefore free from generation, growth, nourishment, or corruption. Saint Augustine alone considering the descent of this original sin, seems to doubt of the souls first beginning, and original; and therefore shrouding myself under his protection, I may safely say, that it is no inconvenience that there should be a generation among the souls of men, 
There may be a generation among spirits.  notwithstanding their spiritual condition. Did not God the Father beget his Son from all eternity, verbum in intellectu, a word in his own understanding? Doth not the holy Spirit proceed from the Father and the Son? and might not the image of this Trinity, appear very lively in the creation of man? for Adam, God made his body of the earth, and for his soul, Deus inspiravit, etc. here was an immediate creation severally of both; for his natural temper could not yield him a form, as it did to all other creatures, producant aquae reptile animae viventis, & volatile super terram: and again, Producat terra animam viventem in genere suo, & reptilia, & bestias, etc. Adam thus created, and cast into a dead sleep, part of hi● flesh, and why not part of his soul might as well be taken for the creation of Ever the rather to stir up love, and conformity between both, that they might be made one soul and one mind, as they were made one flesh; here God ceased from his labours, and therefore we expect no longer creation. Abel being borne, partakes of their flesh, and why not partakes of their soul? for otherwise the sons of men, should not be so properly sons, nor tied to those natural duties towards their parents, as are the dumb creatures obliged to theirs. Thus that one spirit should beget another, it is the highest mystery of our Christian faith and religion.  
And it makes much for the absolute perfection in the world's diversity, for God is a spirit generating his Son, and creating all creatures: the Angels are spirits, neither creating, 
An anima sit ex traduce,  nor generating; but being once created, subsist alone, and leave no posterity behind them, being all created at once, and having a state of continuance in themselves; the souls of men are created, and being subject to change and alteration in their state, may beget other souls, according to the condition of man, which is to be generative in his own kind. And thus Christ not only in regard of his flesh, which he borrows from the first elements, and hath his matter common with all the rest of the creatures; but more especially, and principally in regard of his soul, he is the Son of man, descended from man; to this soul the Deity was first linked and united, and in this soul the hypostatical union still continued, notwithstanding his natural death, and the separation of his soul from his flesh: this soul did truly, locally and really descend into hell; and here the prophecy was verified, Semen mulieris conteret serpentis caput: The Son of man hath conquered hell, and damnation, and lead captivity captive; which I could wish might most properly and literally be understood. This soul (as all other separated souls) had in itself a natural desire and inclination to return to the body, which well argues that they are both twins; and in the time of their separation, the souls are still tied to their natural duties: for Dives (after his death) could remember his brethren, and yet they were not his brethren, were it not that they did partake of the souls of their parents; for otherwise all natural consanguinity and affinity should cease in a natural death.  
It seems very necessary that the soul should be conveyed and diffused, unacum semine, rather than that the body being already squared out, and the greatest part of the workmanship past, 
How the soul should together work with the seed.  the soul should arrive (like an unexpected guest) to this harbour: and it would greatly disparaged man, first to be a plant, than a beast, than a man; which indeed savours much of Pythagoras his transmigration. God hath appointed the several kinds of creatures, but I cannot conceive how there should be such degrees in the kinds; the essence and form of a thing cannot be divided within itself, facultates animae non distinguuntur ab essentia animae. I cannot possibly imagine how vegetation and sense should be in the embryon, before the access of the reasonable soul; for either they are the faculties of the succeeding soul (and here you make a division of that, which indeed is inseparable), or else you must join those things together, which are of a different nature; for if ever they were separated, then to compound them, were to confound them: or lastly, being first separated, they must still continue divided, and so in the unity of one person, cause the multiplicity of subjects.  
As the Stars and the celestial bodies, though pure, spiritual, simple, and incorruptible; yet all of them have not in themselves their inbred and natural light, but do receive their light from the Sun, 
As in heavenly bodies, so in spirits.  which is the fountain of light; and this appears by the eclipses, the conjunction and opposition of stars, as likewise by the order of the universe, that all should be reduced to one, a number to an unity. And as it is thus in celestial and spiritual bodies and qualities, so why not in spiritual souls? the reason is the same, and the inconveniences should be alike in both: herein consists a difference between things spiritual and things corporeal, the one imparts itself without his own loss, the Sun sends forth infinite beams, enlightens the whole world, yet loseth not part of his light; whereas bodily substances, the more they engender, the more they detract from themselves.  
That generation should necessarily enforce a corruption, there is no colour of truth. 
A thing may be generated, and yet not be corrupted.  God the Father did beget his Son, and this Son is of equal perfection with the Father: God created all things of nothing, therefore shall all things return again unto nothing? This is a false consequence; for being once produced, the same power shall uphold and continue them, which laid their first foundation: every thing contains in itself a power, or rather an impotency to return unto nothing; and no creature in itself is independent, but seeing it hath stood with God's mercy first to produce them, it cannot but stand with the goodness and constancy of his will, still to continue them, and to preserve his own most excellent workmanship. So that now all things rely not on the weakness of their own foundation and pillars, but on the invincible strength of God's power, the most certain assurance of his promises, the most infallible effects of his providence: so that howsoever the production was, whether by creation, generation, 
It sufficeth that the soul was at first created.  alteration, etc. yet we shall not need to doubt or fear the corruption. And whereas some will suppose, that creation would make more for the dignity of the reasonable soul, let it suffice that at first she was created, & inspiravit, etc. she had a different beginning from the flesh or the body, she was not brought forth by virtue of any mixture, as the forms of other creatures were, which being not able to subsist of themselves, therefore both matter and form were created in one lump together; so that still creation may not improperly be ascribed to the reasonable soul, in regard of her first birth and nativity.  
But the question is for the propagation of souls in these times, me thinks I should like an opinion which would reconcile both, that the soul should both be created and likewise traduced. For seeing there is an action both of God and man, and both alike are engaged in the generation of man; man in regard of a natural birth generating a son according to nature; 
The author's opinion is, that anima creatur ex traduce.  and God concurring not only as to a creature, but as to him who might hereafter be his son by adoption and grace: therefore in respect of God's action, there is a creation which includes a beginning, different from the ordinary course & stream of nature; (for the soul is beyond the precincts of nature) and likewise excludes all subject matter, whereof it might consist; for the soul is a spiritual substance, which without seed, and without loss of her parts is propagated by some extraordinary power of God. To this creation man may concur, for Eve was created, though created of part of man's body; the Angels may minister in a work of God's infinite power, the soul though created, yet she may be created ex traduce: and as man concurs with God in the action, so in respect both of God and of man there may be two different actions, as in many things which proceed from our sins, yet God hath his goodness therein. Thus both the opinions may well together subsist, 
The reasons which move him.  anima creatur ex traduce, in respect of God; anima generatur ex traduce, in respect of man, whose condition is generative▪ Yet whatsoever I have herein spoken, I have only spoken by way of disputation, referring myself wholly to the judgement of the Church; wherein if I have sinned, or in any other words which have passed from me unadvisedly, I do here humbly desire God, to forgive me the sins of this pamphlet. Indeed I must confess, I do rather incline to this opinion, first for the authority of S. Augustine, whom I do reverence above all others: secondly, that with stronger chains I might knit and unite the Godhead to our nature in the person of Christ, than barely to cloth him with our flesh, which is common to other creatures; when as his soul was created, himself conceived by the holy Ghost, and only borne of a Virgin: thirdly, to show the certainty of God's promises to the elect, and to their seed; and likewise to manifest the duty of children to parents, that they owe unto them more than their flesh, (for thus if a man should give me my food, and my nourishment, he might likewise be said to give me my flesh); whereas Scripture affirms, that a far greater duty belongs unto parents, and therefore it should seem it is for some greater respect.  
Lastly, that I might more easily trace out the paths of this original sin; how it is safely conveyed from the parents to the children, laid up in the soul as the treasure, or rather the burden thereof; and from the soul how it is derived together with life, into the flesh, the bones, and the inward marrow of man; for the seed partakes as the strength and virtue, so the faults and infirmities of the whole man. 
Sin is like an infectious disease.  There are natural and hereditary diseases which seem to be entailed to one stock; there are many vices proper and peculiar to one kindred: see you not how divers nations do differ from others, as in their form and their lineaments, so likewise in colour and properties? Doth not one man sick of the plague infect the whole City, and is not the same infection always aptest to taint the same blood: then why should it seem strange, that the first man corrupted with sin, should taint his whole seed? why should we not suppose the poison and malignity of sin, to be of as great efficacy, & c?  
Thus (I hope) by the light of our natural reason the fall and corruption of man sufficiently appears; which I take to be the first principle and groundwork of all our Christian faith and religion, as S. Augustine saith in lib. 1. adversus julianum, cap. 2. Alia sunt, in quibus inter se aliquando etiam doctissimi, atque optimi regulae Catholicae defensores, 
The conclusion of this Treatise.  salva fidei compage, non consonant, & alius alio de una re melius dicit & verius; sed lapsus hominis, ad ipsa fidei pertinet fundamenta; quisquis in Christiana fide vult labefactare (quod scriptum est, per hominem mors, & per hominem resurrectio mortuorum, & sicut in Adam omnes moriuntur, ita in Christo omnes vinificabuntur), totum quod in Christum credimus auferre molitur. Before I can presume to raise man, necessary it is that man should first acknowledge his fall; and seeing his own fall, should therefore distrust in himself, and in his own natural light; and from this diffidence in himself, should desire to be instructed in those ways which concern his salvation. He that is sick, wants a Physician, and if he takes his own ordinary nourishment, it will increase his disease: he that is fallen and wallows in the mire, the more he struggles and strives, the deeper he sinks. Let it suffice, that being fallen and corrupted in ourselves, we may rouse up our spirits, and looking to those few sparks of reason, which now lie raked up in the dead embers of our nature, we may again kindle and inflame them, at the burning and shining lamp of our faith, setting before our eyes that day-star, which springing from an high hath visited us, Christ jesus, our only dear Lord and Saviour Christ jesus; who is the way, the truth, and the life, the way to direct us to the truth, the truth to guide us to life, the life to give us full contentment of happiness: who is the way, the truth, and the life, in whom we live, we move, and have our being, by whom, for whom, and through whom, we hope and expect our salvation; to whom with the eternal Father, and the most holy spirit, three persons and one God, be all honour and glory, as before the foundations of the world were laid, so in the beginning, is now, and ever shall be world without end, Amen, Amen.  
FINIS.   

The Author to the Reader.  
GOod Reader, I must here let thee understand, that the copy was not of mine own writing, whereby many things were defaced and omitted: and living not in town, I could not be always present at the Press, so that I confess many faults have escaped; especially in the first sheets, being begun in my absence, points displaced, words mistaken, pieces of sentences omitted, which do much obscure the sense. As for example, pag. 69. lin. 6. these words are omitted, viz. For if the horse knew his own strength? then follows, but God deals herein with other creatures, etc. and many such like. I was very sorry, to see that, which was so mean in itself, should be made worse: but presently I called to mind, that the subject of my book, was only to prove a general corruption; which corruption I should in effect seem to disprove and deny, unless it might every where appear, and therefore a necessity did seem so to ordain it, that it should first begin in the author, then in the pen, then in the press, and now I fear nothing so much as the evil and corrupt exposition of the Reader, for thus there is a general corruption. How happy was I to make choice of such a subject, which seems to excuse all the errors of my Pamphlet? especially (good Reader) if I shall find thy loving and kind acceptance, well hoping that all others will be charitable to me, as I am most charitable to all others, and so I commit thee to the God of charity.  
Knowells Hill, the 4. of june. 1616. G. G.