The fall of man, or the corruption of nature, proued by the light of our naturall reason Which being the first ground and occasion of our Christian faith and religion, may likewise serue for the first step and degree of the naturall mans conuersion. First preached in a sermon, since enlarged, reduced to the forme of a treatise, and dedicated to the Queenes most excellent Maiestie. By Godfrey Goodman ...

THE FALL OF MAN. (Book 3)

THE THIRD PART. (Book 3)

OVt of the deepe haue I cried vn∣to thee O Lord, Lord heare my voyce; one deepe cals vp an o∣ther, the depth of my sinne,* 1.1 cals for the depth of thy goodnes; the depth of my misery, cals for the depth of thy mercy: in stead of all my worldly vanities, giue me (O Lord) the sweet comfort of thy spirit, and the solid foundation of thy ioy, guide me in these my darke and slippery wayes, by the assistance of thy power. Open my lips, and my mouth shall speake forth thy praise, kindle my heart, that I may enlighten and en∣flame others; conuert and confirme me, that I may streng∣then my brethren: forsake me not O Lord in mine old age when I am gray-headed, vntill I haue shewed forth thy glory and praise to succeeding generations; heare me O Lord, for thou art my God and my sauiour in whom I doe trust, thou art the strength and horne of my saluation.

If there were no other argument, to perswade me of the naturall corruption of man, but onely the implicite and secret confession of man himselfe, concerning him∣selfe,

together with the daily practice of his actions,* 1.2 this were sufficient. For in what course or condition of life would you suppose man, wherein you should not finde an euident proofe of his corruption? If man be so∣litarie and alone; then you shall finde him melancholy, discontented, and in some dislike with himselfe, as it were (for want of others) picking quarrels, and fighting with himselfe? now place him in the company and so∣ciety of others, and presently hee falles to banding and factions. Wherefore serues such a number of fencing-schooles, or the nature of combates and duels, now at length reduced to the rules and forme of an Art? and such as will not aduenture their bloud in a quarrell, they must contend in suites of law, to the impairlng of their substance. Histories are daily written, which dis∣couer the subtilties and trickes of state; but sure it is, that there is as much false dealing, close practises, cun∣ning suggestions, dissimulation, breach of promises, and euery way as much dishonesty in a petty, poore, base, paultry Corporatiō, for the choice of their towne-Clearke, their Bailiffe, or some such officer, as you shall finde among the great Bashawes for the vphol∣ding and supporting of the Turkish Empire. The whole world is distracted with factions, and therefore surely the ould time was much to be commended, in tolera∣ting, or rather giuing occasion to some countrey may-games and sportes, as dancing, piping, pageants, all which did serue to asswage the cruelty of mans nature; that giuing him some little ease and recreation, they might with-hould him from worser attempts, and so preserue amitie betweene men. Vpon the abolishing of these, you could not conceiue in reason, were it not that we finde it true by experience, (for sometimes things which are small in the consideration, are great in the practise) what dissolute and riotous courses? what vn∣lawfull

games? what drunkennes? what enuy, hatred, malice, and quarelling haue succeeded in lieue of these harmlesse sports? and these are the fruits, which our strict professors haue brought into the world; I know not how they may boast of their faith (for indeed they are pure professors) but sure I am, they haue banisht all charity.

In our dealings and contracts with men, sometimes we blame the complections and lookes of others, so∣lemnly protesting that we dislike their visage, and will admit no dealings with them;* 1.3 sometimes wee dislike their names, sometimes the whole kindred, the stocke, and the familie; sometimes the whole nation is con∣demned. Whereas all this time we are much mistaken and deceiued, for either the hate and dislike should be extended, and generally comprehend whole nature, whole mankinde, for God sawe all the counsels of men, that they were full of impietie and wickednesse; or else we should contract our hate, and begin first and princi∣pally to hate our selues, as consisting equally with them of the same corruption. But behold, for our selues wee haue found out some lurking holes, some retiring pla∣ces, some speciall priuiledge and indulgence proper to vs: if all other goodly and godly pretenses doe faile, then we can boast of our ancestors, that we are descen∣ded from honest & noble parents. Which (certainly) we would neuer doe, were it not, (that implicitly) we con∣fesse the basenesse and vilenesse of our owne nature in generall, and therefore we seeke to couer and conceale our owne shame in particular. Heere we vse scutchions and armes, beasts forsooth must discouer our conditions and qualities, they must shew our parentage; whereas indeed the Prophet hath better described it, radix tua, & generatio tua ex terra Canaan, pater tuus Amoreus, mater tua Cethea, tu{que} ex corrupto semine: thy father

was an Amorite, thy mother was a Cethit, and thou art borne and conceiued in sinne, all thy other coates are but counterfeit, sometimes bought with a price; let thy armory consist of a Lyon and of a Lambe: the Lyon of the tribe of Iuda, to enable thee with fortitude and cou∣rage; and let the lambe of God teach thee true humility and meekenesse.

Now in our actions, consider the enuie and maligni∣tie of our nature; how apt we are to offend each other, and being once prouoked,* 1.4 how readily we returne euil for euill? how irreconcileable is our hate, we crie for nothing but reuenge? to preach of mercy and forgiue∣nes, durus hic sermo, this seemes to bee a hard saying, though indeed it should soften our hard hearts; habet & musca splenem, the meanest and basest vassall will meditate and thinke of reuenge, if he sustaines the least supposed wrong from his master and Lord. It should seem••, that our nature being wholly inclind vnto euill, we cannot forbeare to doe euill, and in the suffering of euill, we must needs repay euill, according to the simili∣tude and likenesse of our nature, when both action and passion are performed by one and the same qualitie: for heate working vpon heate, the greater will allure and draw forth the lesse; and it is onely christian religion, which takes away the corruption of our nature, and giues vs this precept, to ouercome an other mans euill with our own good. But you will say, that common iu∣stice requires (as much in effect) to returne euil for euil, that the reward might be agreeable to the desert: heer∣in consists your error, that you suppose iustice, which is a commendable vertue, that it can reside betweene vi∣ces There is a proportion I confesse, but an euil propor∣tion, in things that are wholy euill; iustice would rather square out malum culpae, to malum poenae, the euill of punishment to the euill of transgression, but sinne to be

recompensed with sin, heere is no iustice; I will there∣fore make a s••cond instance, which shall be beyond all exception.

It is proper to the corrupt nature of man, to turne all the best qualities into the worst part,* 1.5 like a spider that turnes the best substance into poyson, as if an Alchimist should breake his owne glasses, waste his oyle, and lay vp onely the drosse. Thus great learning tends to con∣fusion, the best courage is tainted with rashnesse; but in our actions betweene men, suppose wee receiue great benefits from our benefactors, such as cannot easily be recompensed, certainly nothing is so proper to man, nothing so commendable in man as thankfulnes: for nature prescribes it in euery creature, the earth accor∣ding to thy labour shall yeeld thee a crop, heere is her thankfulnes; the beasts according to thy keeping shall bring thee a profit, heere is their thankfulnes. God likewise commands it, and seemes to be principally in∣gaged in our thankfulnes, for it is God that hath giuen vs all ours, our selues, and more then our selues, the meanes of our redemption (the sonne of God incarnat) is more then our selues, our expected happines is more then our present possession. Thus man though finite in himselfe, yet is infinitly indebted to God, & is to be tied to his thankfulnes accordingly; but God as by himself, so likewise by others imparts these his blessings. Now for our thankfulnes and recompence, will ye heare the course of the world? O the cursed and corrupted course of this world! we must not be indebted for such kind∣nesse, which cannot easily bee recompensed; and there∣fore our manner is, not onely to suppresse them, to for∣get or deny them, but to reward them with all reproch and dishonor, as desiring to free our selues, from the bondage and captiuity of thankfulnes, whereby wee stand obliged to others.

The best actions of man, doe they not argue the cor∣ruption of man?* 1.6 I will not descend to that question in Theology, whether the morall vertues of the heathen, were not splendida peccata, varnisht and glorious sins; but among vs Christians, do not many religious and charitable workes proceed from vaine glory? Somtimes the good and pre••erment which we intend to an other, proceeds not from our loue towards him, but in the course of our faction, out of the hate and enmity which we beare to our aduersaries, well hoping that his ad∣uancement may serue to abate their pride. Thus the condition of man being wholly sinfull and corrupted, we seeke to preuent sinne with sinne; we can be content to doe ill offices to our superiours, to set them at iar and contention, thereby to secure our selues and to pur∣chase our owne peace. And thus the corrupted dealings of men seeme in some sort, best to agree with their corrupted nature: seldome or neuer shall you finde any action, which doth n••t faile, either in substance or cir∣cumstance; and where there is the least spice of euill, there the whole action is euill; a little soure and corrup∣ted leauen seasons the whole masse. For as it is in our vnderstanding, the conclusion of syllogismes must al∣wayes follow the worser part, so is it in our morall ac∣tions, the least euill changeth the whole nature of the action; and this proceeds from the strong inclination of our nature vnto euill.

If it lies not in our power to returne euill for euill,* 1.7 or to recompense good with euill, or to doe good with an euill intent, yet are we still delighted with euill, wee re∣ioyce to see the hard chances and mis-fortunes of o∣thers. O what a pleasant thing it is, to stand on the sea shoare, and to see the poore ••••riners tost vp and downe with the waues, alwayes in danger of ship-wrackellow many men doe continually attend and wai••e vpon the

execution of poore prisoners? Thus are wee delighted with euill, out of the sympathy of our nature inclining to euill: little ioy shall ye finde, vpon relation of other mens good, but sometimes great triumphes in the downe-fall of others.

Whereas a feeling of one and the same greife, should teach vs compassion to others, and the right knowledge of our selues: it fals out far otherwise, our ioyes we de∣sire to be whole & entire to our selues,* 1.8 that none should part or share with vs in our happy aduentures; but in our sorrowes and griefe it is our greatest comfort to haue companions, solamen miseris socios habuisse doloris: the sicke man when hee can be no otherwise eased, yet if an other shall complaine of the same greife, heere is his comfort. An other mans griefe doth not ease the griefe of his body, but thorough the euill and corrup∣tion of his owne minde in the torments of others, he fansies to himselfe a kind of ease and contentment, not looking to the distemper of his owne body, and senses, which, as they come nearest, so they should more imme∣diatly concerne him, but sporting himselfe with other mens wo••, &c.

Take the particular actions of man, I would gladly know, what is the ground of al•• Machiau••lian policy, but onely this; that s••pp••sing the inward corruption of mans nature,* 1.9 it suspects and preuents the worst (for the best will easily helpe and rel••iue it selfe) desiring to se∣cure it selfe, though by the worst meanes; and to pur∣chase her owne safety, though it must bee inforced to wade thorough a bath of mans bloud: and proposing certaine ends to it selfe, answerable to the c••rrupt incli∣nation thereof, as honor, wealth, pleasure, &c. it res∣pects not the goodnes or the lawfulnes of the meanes to attaine it, but onely how they are fitted and accom∣modated to the present vse and occasion. In the actions

one thing is intended, an other pretended; what glo∣rious shewes of piety? what colour of religion, free∣dome of conscience, the liberty of the subiect, the good of the commons, the profit of the state, the reformation of abuses and grieuances? verba audio, wee are weary and hoarse in speaking of these excellent delusions; how in all ages proiects haue bin found out, to serue for the present turne and at a dead li••t, these are now growne so thred-bare, common & triuial, that the poore trades∣men can discourse of them. Thus certainly being in∣wardly corrupted, therein we discouer our nature, and making some faire outward glosse, we seeme implicitly to acknowledge the corruption; though otherwise like bould liers, we desire to varnish and paint ouer our rot∣tennesse.

But policy is a Secret of state, which must be hidden and concealed like a mystery; the rules must not bee di∣uulged, least they giue way to the practise; the actions cannot be iustified, non laudantur nisi peracta, they will not dispute of them, but being once performed, then they will finde out some probable colour to excuse the offence: they will drop downe their fauours, that so di∣stilling their gifts, the memory of their former cruelty may be abolisht, vntil they finde some fit oportunity for a second massacre. Let vs leaue the policies of men, the extent whereof I will leaue to Gods permission and pro∣uidence, and to their owne consciences. Doe not the lawes of men, made by the whole body of the king∣dome, wherein euery man seemes to haue his voice and free suffrage, do they not suppose mans nature, to bee wholly corrupted? wherefore should they preuent murther, treason, thef••, Sodomie? wherefore serue so ma∣ny penall lawes,* 1.10 so many prouisoes? were it not, that mans nature is generally esteemed to be wholy corrup∣ted; and that men might well be suspected for heathen,

paganes, and infidels, who would attempt sins against God, against nature, against the state, and therefore there must be a punishment for euery offence; and in enacting our statutes, are not the law makers inforced to vse their best wits, all their cunning and skill, with multitudes of words, and long repetitions, least the cro∣chets of mans braine being apt to cauill, should finde out some starting holes?

I forget my selfe, I forget my selfe, for, speaking of mans corruption, I am so far entangled, that I cannot easily release my selfe;* 1.11 being corrupted as wel as others, me thinkes whatsoeuer I see, whatsoeuer I heare, all things seeme to sound corruption. But recalling my selfe, I cannot forget that I haue allotted this third part, to treat onely of those punishments, which are general∣ly related in Scripture, to be the punishments of the first sinne; neither can I speake of all the punishments, for so I should vndertake an infinit taske. I must therefore tye my selfe to a certaine number, and considering that the state of this life is a sinfull state, I will resemble it to the state of the Israe••••tes in Aegypt, where they were borne in slauery, and could not be deliuered but by their pas∣sage thorough the red sea: which is a figure either of our baptisme by water, or of our baptisme by bloud; either of our entrance to grace, or of our entrance to glory. Now answerable to the plagues of Aegypt, I will proportion the number of our punishments; ten plagues of Aegypt, according to the breach of Gods ten Com∣mandements; this number of ten being the most per∣fect number obserued in our punishments, shall suffici∣ently argue the perfection of Gods iustice, and our im∣perfection in sinne.

And first for the Serpent, which was the first cause of our sinne,* 1.12 and therefore was first accursed of God; con∣sider how the serpent onely, and the serpentine kinde

feed more immediatly vpon the earth, and lie groueling on the bellie: which certainly would much detract from the beauty and perfection of nature, were it not that a iudgement and a sentence past, super pectus gradieris, terram comedes, seemes to excuse the basenesse of the serpent, in respect of the worlds perfection; see how the antipathi•• still continues betweene both, vir conterit caput, serpe••s insidiatur calcaneo, the one strikes at the head, and the other bites at the heele; and thus be∣tweene mortall creatures, there is an immortall enmity.

But I must not thus run ouer the punishments; I will therefore desire you to obserue in the serpent: first, her basenesse in her selfe: secondly, the enmity towards man, super pectus gradieris.* 1.13 Gen. 3. 14. Then the Lord God said to the serpent, because thou hast done this, thou art cursed aboue all cattell, and aboue euery beast of the field, vpon thy belly shalt thou goe, and dust shalt thou eat•• all the dayes of thy life, &c. Will nature giue it a head, the perfect vse of all senses, a swift and able motion, ex∣quisite variety of colours; and will nature refuse to sup∣ply the meanest and basest parts, feete to support this body? Especially cōsidering that in three extraordinary priuiledges, aboue all other beasts of the field, she may best glory in the indulgency of nature. 1. A great sub∣tilty and wisdome for her owne defense, against all charmes and inchantments. 2. The most dangerous offe••siue poysonous weapon. 3. Euery yeere a new coate, while other creatures with their wrinckled skins carry their scars to the graue, and neuer haue change of their rayments. Hath nature repented her selfe, and doth she now begin to repine at these blessings? and for the vpshot, leaues it vnfinisht, or dismembers and cuts of the feete? can it consist of foure elements, and yet three of them should carry no proportion, but all the whole body should lie on the earth? Or if the brest

be the noblest part, in regard of the residencie of the heart, must it needes sustaine the burthen and poyse of the whole••body? and can no other part be assigned for that office?

It is a maine difference betweene the sensitiue, and the vegetatiue creatures, that trees haue their mouthes or their stomach fastened in the earth,* 1.14 but sensitiue creatures, if they haue sight, fit it is, that their watch∣tower should be erected aloft, to view and behould their owne wayes, to order their steps, then why is it not thus in the serpent; shall I tell you the reason? It stood with the iustice of God, in the forme, figure, and shape of this serpent, to intimate first the enmity to man; that as man alone aboue all other creatures hath an vpright figure, and lookes vp to heauen: so the ser∣pent alone of all other creatures, lies creeping and groueling on the earth. 2. This serpent hath bin the instrument of Satan, and therefore obserue still the con∣formity; hell is supposed to be in the heart of the earth, and the serpent lies with her heart to the earth. 3. The state of the earth procured by the serpent; the earth is round, somewhat in the forme of an egg: if it produce euill, assure your selfe that the serpent hath hatched it, & is the sole nurse of the brood. Higher then the earth, to the state of Angels and Saints, the poyson of this serpent cannot ascend, for it lies and incompasseth the earth; the serpent is already cast downe, downe to the earth, heere she is permitted to inhabit, and to bite at the heele, but her principall strength is abated; and at length, as she hath no feete to support her, so she may be easily vanquisht and cast into darknesse, where not∣withstanding her gliding and slippery condition, she shall be tied vp in chaines, &c.

From the basenesse of her person, let vs come to the basenesse of her food: is it possible that any creature of

such wisdome and prudency,* 1.15 should search for the most noble things to hurt and annoy them, and yet should make choice of the meanest and basest, for her owne foode and sustenance? This is an excellent embleme of enuie, and worthily describes the malicious accuser of his brethren: but what a league of friendship and ami∣tie hath past betweene the earth and the serpent; how deerely and tenderly doth the serpent loue and em∣brace the earth, she layes her breast to the earth, feedes on the earth, layes vp the earth in her bowels, inhabits the earth, that so she might binde her selfe to the earth, and the earth might wholy possesse her. And thus it be∣fals men of the serpentine kinde, or rather seduced by the serpent, their mouth is full of earth, they talke of no∣thing but lands, goods, purchases, demeanes, possessi∣ons, inheritances, leases; of bonds, contracts, bargaines, sales, commodities, marchandises, wares, &c. now the mouth speaketh out of the abundance of the heart, their heart is full of earth and earthly cogitations, their nayles and their hands are full of earth, their hands are griple and holde fast, and are not so easilie, either ope∣ned in charitie, or lifted vp in pietie, and thus is the pu∣nishment euery way accomplished.

Here I would desire you to obserue, that as the dumbe creatures, are only (in the nature of instruments) ordained and directed for the vse and seruice of man:* 1.16 so vndoubtedly, it might well stand with the iustice of God to punish them in the nature of instruments. For alas, what is the whole world, or the perfection of all the creatures in respect of Gods glory, and the manife∣station of his iustice? neither was this world intended for dumbe beasts, but onely for man; and therefore as their slaughter is ordained for man, so if their punish∣ment might serue for mans admonition, and bee a re∣membrancer of his sinne, this were sufficient for the ex∣ercise

of Gods iustice, and to excuse his works of im∣perfection. The punishment of the serpent, may like∣wise serue to instruct vs, that as the glory and beautie of the creatures sets forth the absolute happinesse, to∣gether with the commendation and praise of their ma∣ker: so the basenesse and vilenesse of the creature might betoken his wretched state and condition, who was the first cause and occasion of sinne; assuring vs of Gods iustice, that if he did not spare the dumbe instruments, much lesse would hee pardon the first agents. Now to square and to proportion these one to another, the pu∣nishment of the serpent, to the punishment of the euill spirit, I will forbeare to doe it at this time, in regard that it exceeds the bounds of our naturall reason; here∣after I may take some fitter occasion to discouer it, and in the meane time I leaue it to euery mans priuate me∣ditation.

[ 2] Least man should thinke, that the condition of the serpent did not any way concerne him (as indeede it doth,* 1.17 being that the whole world is onely ordained for man) I will therefore come to the second punishment, which more immediatly concernes him, and may serue for a caution: Insidiabitur calcaneo, Gen. 3. 15. I will also put enmitie betweene thee and the woman, and be∣tweene thy seede and her seede, he shall breake thine head, and thou shalt bruse his heel. The principall enmitie consists betweene man and the diuell, who is therefore fitly said to bite at his heele; as chiefely assaulting man in the last clause of his age, in the agonie of death, and principally intending to detaine him from the finall vpshot and conclusion of his happinesse. In permitting this enmitie, did appeare the fruite of Gods iustice, as setting his owne enemies at enmitie among them∣selues; and likewise the fruite of Gods mercy, that man being thus molested and maligned by Sathan,

and the rather for Gods cause, man bearing the image of God, and Sathan Gods pro••est enimie, being not able to obscure or eclipse Gods glorie, seekes to vnder∣mine and supplant Gods image. Hereby it falls out, that man is now become an associate, of the same league and amitie with God, and therefore God is now tied for mans protection, and may at length without any breach of law or iustice, fight in mans quarrell, against the powers of darkenesse, the gates of hell, the king∣dome of sinne, Sathan, and damnation.

As was the conspiracie betweene man and the ser∣pent for the breach of Gods law,* 1.18 so was the combina∣tion betweene the flesh and the spirit, both guiltie of high treason; and therefore it stoode with the same rule of iustice, to set an enmitie betweene reason and sense, and betweene the reasonable and the sensitiue crea∣tures. First in man himselfe, in the very parts of man, a rebellion of his members, here is an ill example and president for all the rest of the creatures to follow; for behold, the dumbe creatures, who were made onely for mans vse and seruice, cast off their yoake, and are now become dangerous and obnoxious to man, from the greatest to the least. Wee stand not onely in feare of fierce Lions, cruell Tigers, rauening Wolues, deuouring Beares, but G••ats, Flies, and the least wormes doe serue to molest vs: let not the plagues of Aegypt seeme so in∣credible, when as within our memorie, in the yeere 1580. at Southminster in Essex, the Mice so swarmed and abounded, that their corne was spoyled, their hou∣ses annoyed their grasse taynted, and the place made al∣most inhabitable; vntill God in his mercy sent thither great numbers and multitudes of Owles, which were neuer seene there either before or since, and these de∣uoured and did eate vp their Mice, and the Mice ••ay∣ling, they tooke againe their flight, and so the plague

ceased. Now it cannot be, that the gouernment of man ouer the creatures should so farre bee impeached, were it not, that there is some conniuencie and toleration from aboue, contrarie to the first institution of nature: neither could equitie tolerate in them so foule an a∣buse, if man still retayned in them the same right of in∣heritance, and might pleade his title thereunto with∣out forfeiture, impeachment or waste.

It is not sufficient, that man should be subiect to the danger of creatures in generall, for his life, his limmes, and his substance; but some there are which seeme to mocke and to scoffe man, the Parat for his speech, the Ape for his actions, and others for his gesture. Some though they are impotent and cannot hurt, yet seeme to threaten man; for there are certaine ominous crea∣tures in their owne kinde, which without any spice of superstition or vaine feare,* 1.19 doe prognosticate euill: O∣thers though familiar to man, yet with some extraordi∣narie and vnnaturall act, seeme to portend euill. Many will condemne me of sollie in this kinde, but I am very confident herein: for whereas in nature wee confesse a pr••uidence in euery the least naturall action, other∣wise it would disparage the gouernment of this vni∣uerse: and Christian religion affirmes, that the Spar∣rowes of the ayre fall downe by Gods appoyntment and ordinance; so sometimes, for a further terrifying and certifying of the sense, as likewise for the assuring and example of others, God vseth outward and more manifest signes and tokens. And as the dumbe crea∣tures are the instruments of Gods iustice, which did well appeare in the plagues of Aegypt: so sometimes they are the Prophets and denouncers of iudgements, as in Balams asse, &c. thoug•• it cannot bee denied, but many such accidents doe arise from naturall causes; the Rauens feeding on carcasses, no maruell if their sent doe

direct them, and that a smell inclining to death doe al∣lure them, and prouoke them to crie.

But I will onely insist in the Serpent; for the enmitie seemes greatest betweene the most noble and basest creatures, Man and the Serpent,* 1.20 and that for the conti∣nuall remembrance of the first tentation. Howsoeuer I doubt not, but that it better appeares in those easterne countries, wherein Paradise was first planted, and wherein the kindes of Serpents doe much differ from ours, yet I will now speake according to our Climate and Meridian. Behold, when in the pleasant moneth of May, thou desirest to take the fresh ayre, and to delight thy senses with the odoriferous breath of sweete flow∣ers; when the beautie of the Lilies, and the pleasant va∣rietie of colours shall allure thy sight, as thou walkest securely by the way side; or when thou dost solace thy selfe in the groue or the shade, and there crownest thy selfe with the garlands of nature; see see a stratagem, a stratagem! treason, treason against thine owne person, the base Serpent, which neuer durst once appeare in thy sight to encounter thee, now begins to trace out thy pathes, and to bite at thy heeles, (a part which thou least suspectedst), where thy hands cannot stoope down to helpe thee, yet therein the strength and poyse of thy whole body consists; if thou touchest or treadest, thou defilest thine owne flesh. And thus is euery man now become Iacob, before hee can be Israel, first his thigh∣bone must be broken, to acknowledge his owne weak∣nesse, before he can partake of the blessing.

Wilt thou set vpon this Serpent, and by opposing her, seeke to defend thy selfe? thou shalt finde it a very dangerous and difficult combate; for see the guile and subti••tie of thine aduersarie, thinkest thou to insnare and intrap her with thy charmes and inchantments, as birds and wilde beasts are taken with seuerall notes

and cries?* 1.21 she hath this property, one eare she stops with her taile the other with the earth: O the deafe Ad∣der, that will not harken to the voice of the cha••mer, charme he neuer so wisely! Dost thou expect, that this poysonous creature should at length burst with her owne poyson? she is priuiledged, for her poyson serues to offend thee, and not to annoy her, venenum exp••it vt bibat, in the taking of her food and her sustenance, she first disgorgeth her owne poyson, and then againe re∣sumes it, as being prouided against man. Wilt thou draw out thy sword and hew her in peeces? see how she will stand in her owne defence, totum corpus in orbem cir∣cumuol••it, vt caput occultet, her whole body must serue as a buckler to protect her head, wherein life doth prin∣cipally reside; suppose she were cut and dismembred, yet is she no way dis-inabled or impotent, she may well leese part of her length and yet be no creeple. If thou puttest her to flight, habet viam tort••osam, she will make such indentures in her passage, that thou knowest not which way to follow; and wheresoeuer she goes, if she can make the least entrance with her head, she will winde in her whole body, the earth is her castle, the hedges her buiwarkes; take heed of thy selfe in the chase, danger doth euery way appeare, and yet no hope of a booty; if thou h••st the conquest, sometimes the sprinkling of her blood will infect thee, but thou shalt neuer receiue any the least price of thy labour.

If time & leisure would s••rue me, I could proportion these seuerall properties of the serpent, to the qualities of sinne and the deuill, which first made choice of the serpent to be his agent and instrument against man; but I will leaue this to euery mans priuate meditation: as likewise on the contrary,* 1.22 (wherin our comfort consists) that this serpent lu••king about the heeles, we shall one day tread on the head. It may well feed vpon imp••re

and poysoned bloud, but when it shall taste the pure and innocent bloud, which shall issue foorth from the seed of the woman: then behold! byting at the frailtie of our flesh, she shall bee insnared with the hooke of the God-head; when both God-head and man-hood shall be linckt together by an inseparable vnion in the per∣son of Christ, who is that brazen serpent prefigured out to the Iewes. A serpent appearing in the true shape and condition of sinfull man, and yet a brazen serpent without sting, without poyson, reserued for continu∣ance and perpetuitie; the looking and beholding wher∣of, being once raised vp in the wildernesse (faith appre∣hending Christ crucified) shall cure all those, which haue bin stung by the serpent.

Thus you see the great encounter betweene man and the creatures, the strange antipathie and discord betweene both. Now let vs examine how the earth and the elements stand affected to man in this great diffen∣tion, and to what party they incline: not to speake of the burning and consuming fire, the boysterous and vn∣resistable winde or ayre, the roaring & ouer-whelming seas, or the earth, which seemes to be the foundation of the rest, to support this reeling world, yet sometimes is strangely moued & toffed, whole cities are swallowed, great foundations shaken, nothing vntouched; the fruites, the hearbes, and the flowers are tainted, as if hell (which consists in the bosome of the earth) sent forth a flash of brimstone to infect this world; I will passe ouer all these great generall iudgements, but (me thinkes) in my passage I am detaind, incompassed, and apprehended by thornes, that I cannot winde my selfe out of the snare,* 1.23 or the bryars, and therefore in the ne••t place I must speake of the third punishment of mans corruption, terra••ariet tribulos & spinas.

Gen. 3. 17. & 18. Cursed is the earth for thy sa••e, in

sorrow shalt thou eate of it all the dayes of thy life, thornes also and thistles shall it bring forth to thee, &c. Why should the earth bring forth br••ars and b••ambles, vn∣profitable thistles,* 1.24 pr••cking and hurtfull thornes, noy∣some and vnsauory weedes? are these the fruites of the garden, doe the heauens sowe no better seede, or is this crop worth the reaping? to what vse hath nature ordai∣ned them? suppose ••here were any vse, yet could not nature furnish the earth with better prouision? And this vse (whatsoeuer it be) is wholy vnknowne, and therfore they seeme needlesse and vnprofitable to vs, and cer∣tainly would much detract from the diuine wisdome and goodnesse, were it not that they are rooted in that earth, that earth which is accursed for sin, and therefore brings forth bryars and brambles, as tortures and tor∣ments for the iust punishment of sinne.

The earth was first created of nothing▪ and as the earth was nothing in her production, so if God had left the earth to it selfe it should haue produced nothing;* 1.25 there should haue ••ollowed a priuatiue iudgement, but no positiue pun••shment, poenadamni but not sensus. It should haue bin like the fruitlesse sands, or the barren rockes, as not apt for graine, so not plentifull of weedes or of thistles; nothing should haue bin the fruite of that, which is nothing in it selfe▪ and was nothing in his first production. But whence I pray', proceed the thistles & thornes, the weedes and the briars? where is that bles∣sing, that euery thing should multiply and increase ac∣cording to his owne kinde? was this blessing equally imparted to all, or else where is the kinde, where is the seede, that it should thus exceedingly ingender of it selfe? Take the rich meadow, the fruitful corne-ground, the wood-land, the pasture, the clay, the chalke, or the sand, all serue alike for the briars and thornes, the diffe∣rence of mould or complection, hinders not their pro∣duction.

No maruaile, when the woodes meete to chuse them a King, that they easily agree in their choise, for the briar and thorne seeme to haue vanquished the whole earth, and therefore may well claime the go∣uernment & rule by right of their conquest: But wher∣fore serues seede to ingender and multiply, if things without seed increase more abundantly? nature should saue her selfe that labour, whereas her longest time, and greatest worke-manship, appeares in producing the seed.

Is it not sufficient to produce them in such a plenti∣full manner, but for their saftie and protection, to in∣due them with prickes and thornes? insomuch that their very names are deriued from their offensiue weapons,* 1.26 as if they stood vpon their guard, and were at open defi∣ance with man, offering violence to his person, laying hould on his garments, as it were apprehending him, and arresting him of high treason, pearcing his flesh, de∣siring to be bewatered and moystned with mans bloud, as it were torturing him, to wring out some confession; or seasing on man as a prey, intending to fasten the roote, or at least threatning to doe it in the dissolution of his body: or do these thornes serue in defence of the earth? that man should not presume to touch the earth, as being without the compasse of his ancient inheri∣tance, first placed in the garden, he hath no right to the chase or the wildernesse; being first made Lord of the creatures, he should not now descend to be a hedger or ditcher. I cannot perswade my selfe, that these thornes serue only for defense of themselues, seeing thei•• owne basenesse would sufficiently protect them: what theese did euer set vpon a begger? or who euer hung vp nets in the ayre to catch butter-flies? or how fals it our, that na∣ture hath not sensed alike, the more delicious fruites, the vine, the peach, the po••egrannet? but the wilde

boare out of the wood may roote them vp, & the wilde beasts of the field may deuour them. Hath nature taken the charge of the least, and seemes she to be so negli∣gent in the greatest and best? where is the indulgencie and goodnes of nature, especially considering that with so great ease, she is able to preserue her selfe, making her selfe a hedge to her selfe? but leauing the rest, that is the best of the fruites, and therefore best worthy of the keeping to mans prouidence, Lord! what labour and watchfulnes is required, not only in the planting, but likewise the same labour is continued in the preser∣uing.

Shall I tell you the reason? As the minde of man is o∣uergrowne with bryers and brambles, prickt with her thoughts,* 1.27 and stung with a sting of conscience: so the body by a rule of iustice and equalitie, must likewise be outwardly tormented. And as man in the pride of his heart, presumed to eate the forbidden fruit: so on the contrary, that it might appeare, that he had no right to the least fruite of the garden, to the meanest thing in nature, but onely by the diuine permission, therefore the meanest thing in nature shal reuenge that high pre∣sumption and violent intrusion of man. But now that I am prickt with the thornes, or bitten with the serpent, me thinkes my wound cancars; alasse alasse I am poyso∣ned, I am poysoned, and therefore no maruaile, if at length I burst forth and lay open my poyson, and speake a little of the nature of poyson. I speake not im∣properly, for nature hath hatched this poyson, and there∣fore there is a nature of poyson: I will onely speake of plants and of beasts, and I wil not heere dig vp the earth to search for the minerals, I will reserue them for some better occasion.

The Philosophers, who were the best spokes-men in natures defense, doe assigne this reason, that necessary

it was,* 1.28 that of the poyson of the earth, serp••••ts and plants (both poysonous) should be produced; and being once produced, they should likewise feede and con∣sume the remainder of that poyson, that so the hearbes and the plants, the ayre, earth, and the water▪ might be the more wholesome and sauoury. But heere I will en∣ter the lists with Philosophy; I confesse indeed, that if you will necessarily suppose a poysonous matter, then God hath ordained them for the best, who being all good in himselfe, can change and alter the nature of e∣uill, and turne it to good; but heere is the question, why should nature admit any poysons? for poysons consists in the extremitie of qualities, especially of the first qua∣lities: Ca•• compound bodies, consisting of diuers and contrary elements, proceed t•• such an excesse in their qualities? when the elements themselues are not poyso∣nous in their owne natiue and proper qualities: or sup∣pose, that this might, happen in regard of the mixture and concoction, as it were drawing out a quintessence, pressing and including much qualitie in a little quanti∣tie; yet that it should be the end and scope of nature, in effecting whereof, nature should rest contented, as ha∣uing attained her owne end, and not rather a passage or a degree of nature directed to some better purpose, as (for example) 〈◊〉〈◊〉 or crudity may wel stand with natures intent, as it is directed to ripenesse and some further concoction; but to giue poysons that consisten∣cie, as if they were essentiall parts belonging to natures perfection, it must needes argue that nature her selfe is poysoned, and iustly punished for mans contempt, in seasing vpon the forbidden fruit, the deliciousnes wher∣of, is iustly recompensed with a poysonoussa••••e.

But cannot the application of any contrary qualitie mitigate the vehemency of this poyson? is it possible, that it should f••nd•• ••ot such a lurking place, 〈…〉〈…〉.

lie stars of the same influence and qualitie should finde out the nea••••,* 1.29 and conceale it as close and secret, while the rest are otherwise busily imployed? that Cancer and Leo should deuide the spoile, while Pisces and Aqua∣rius should not share in the bootie? that the Sun in the heate and drought of the day, should finde no oppositi∣on by the Moone in the moysture and couldnesse of the night? The fabulous Poets say as much in effect, that Mars committed adultry in the absence of Saturne; but how can nature excuse her selfe? especially conside∣ring, that the seasons of the yeere mutually succeeding each other, are contrary to each other; why should they not then vndoe that, which others haue done? confesse, confesse, that nature her selfe is poysoned, poysoned with sinne, poysoned with corruption, she offers man a cup of deadly wine, a cup of poyson, conc••••iscentiam carnis, conc••piscentiam oculorum, & superbiā vitae. And thus nature proues euery way to be a fruitfull mother of poyson, and in token heereof, euen in the bodies of some men, of some complections, she hath layed vp poyson for her treasure; for certainly there is a naturall witch-craft, arising from the very constitution, in so much that the touch, the breath, the fight of diuers is infectiou••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

That there is no necessity of poysons, consider, that there are great kingdomes in the world, which are ex∣empted and priuiledged from any poysonous hearbe or beast,* 1.30 suppose Ireland; and least you might ascribe it to their bogs or their vermin, which seeme to consume & to swallow vp that seed, which should ingender the poyson, I would gladly aske, why should not nature be as wise and as prouident in other nations, to preuent the like mischiefe, though by the same meanes? others not sticking in their bogs, nor eaten vp with their lice, flie to their climate; but doe not other countries adioy∣ning

and bordering, stand in the same climate? I will therefore make a second instance heere in England, the Roodings of Essex (a very handfull of ground) are freed from all poysonous matter, heere are no bogs nor no vermine; or how will you suppose any difference of climate? not any part of this kingdome is generally more annoyed with venemous creatures, then is the country adioyning, being a wood-land, a deepe could clay, and heeretofore the whole country was forrest. I confesse indeed, that any forged or supposed reason framed and fashioned vpon all occasions, within the minte of mans braine, may serue to excuse his owne ig∣norance, mundū tradidit disputationi eorū. My opinion is, that as poysons do argue the corruption of nature in generall: so nature in particular, is sometimes priuiled∣ged by an especiall warrant and protection vnder Gods owne signet, (though otherwise I doubt not, but it is by naturall meanes, for God doth not exclude nature, but rather include her, as being his owne appointed ordi∣nance, the course, rule and lawe of the creatures). And thus God permitteth nature both to shew her integri∣tie, and to boast of her perfection, that although she be corrupted, yet is it onely some accidentall corruption; and being thus corrupted, she seemes to make some re∣compence with the pleasant change of variety.

That the punishment of nature may further appeare; I would gladly aske, that if there be poyson so horrid, as that in an instant it can sodainly kill:* 1.31 why should there not be a right contrary quality, which might preserue in an instant, and be as beneficiall to nature, as the o∣ther is dreadfull and horrid? I haue heard much speech of Aurūpotabile, but I see it confuted by a whole Col∣ledge of physitions. Now I will begin to tell you a my∣sterie, it seemes as impossible to prescribe a iust time and period of death, as it is to p••eserue life; the houre of

mans death being as vncertaine, as is the frayle course of his life. Yet such is the nature•• and working of poy∣sons, that being taken, they shall not discouer them∣selues, they shall not bewray their owne treacherie, but as if they were confederate with the nature of our bo∣dies, they shall lie hidden and secret, vntill they may worke their owne ends; Posuit sibi iniquitas gradus, as if they were part of our nourishment, part of our bo∣dies, or had entred a league of amitie and friendship with vs, they shall worke at leysure, and by degrees vn∣dermine the foundation of life; so that poysons now ta∣ken, after many moneths or many yeeres shall appeare in effect and operation.

Because this may seeme strange to diuers, therefore I will lay open the reason; certaine it is, that there are medicines appropriated onely for certaine parts,* 1.32 which notwithstanding their passage and conueyance tho∣rough the trunke of the whole body, yet will stay their operation, vntill they meete with that fit obiect, where∣unto they are directed by nature, and helped by the cunning and skill of the Physitian. This is the ground and foundation of all Physicke; for otherwise all the recei••s should worke onely and immediatly on the sto∣macke and liuer, without any further relation to the parts or disease: now as it is in medicines, so is it in poy∣sons, which haue their antipathie to certaine parts of mans bodie; Cantharides to the bladder, the Diamonds to the Lungs, seuerall purgations (which are remissiue∣ly poysons) to the seuerall humors. Now considering that there is a great difference in the parts of mans bo∣dy, some are more ignoble and base than others, such as we may best spare, and are of the least vse, and therefore may daylie consume, and yet the decay not appeare in the vitall faculties (suppose the lungs or the sple••ne) and yet the poyson being once harboured in those

parts, shall carrie in it selfe an vnresistable power, and by degrees obtaine the victorie and conquest. Some thing likewise may bee ascribed to the remotenesse of the parts, in regard of the great distance and hard ac∣cesse of the poyson; thus is man subiect to the outward and inward annoyance of the creatures, as was the a∣buse, so is the punishment. Of whom shall we expect for redresse, but of thee (O Lord)? thou that wert crowned with a garland of thornes, and fedde with vineger and gaule vpon the holy altar of thy crosse; thou that diddest take vpon thee the person of whole mankinde, take away this cup of our poyson, feede vs with thine owne flesh, re∣fresh vs with thine owne blood, and being made liuely members of thy mysticall bodie, let this cup passe from vs, this cuppe of bitternesse and sorrow; take away the poyson of our nature, the poyson of sinne, and sow in our hearts the seede of eternitie, that so we may rise againe with bo∣dies immortall, incorruptible freed as from the poyson of sinne, so from the poyson of the creatures, the one being the vndoubted token and punishment of the other.

Now let vs come to man, and consider man in him∣selfe,* 1.33 seeing the creatures doe thus combine against him, let vs see how fitly man is disposed to resist, and to encounter their assaults; let vs see his armour, his wea∣pons, his furniture. What Prince warring against ano∣ther, doth not first consider his owne strength, and the power of his aduersarie? Behold then, this great cham∣pion how he enters into the combate: Nudus egredi∣tur de vtero matris sue, & nudus illuc reuertitur, Na∣ked he comes out of his mothers wombe, and naked he shall returne againe; Here you see the whole course of his passage, so that his nakednesse is his punishment: Gen. 3. 10. & 11. Because I was naked, therefore I hid my selfe; and God said, who tolde thee that thou wast na∣ked? &c. For in the time of his innocencie, though hee

should haue been naked without clothing, yet shame should not haue accompanied his nakednesse; as hee should haue bin without vesture or garment, so there should haue bin no vse either of vesture or garment. He should not haue been subiect to the annoyance of the creatures, for his innocencie should haue protected him; there his nakednesse should haue bin his beauty and perfection; as the child in the wombe, though na∣ked, yet neither feeles the scorching heate, or the nip∣ping frost; but liues in a temperat zoane: but the state and condition of those times being now altered and changed, why should not nature make her prouision accordingly? Why should she not worke her owne proper effects, and be as beneficiall to man, as to all o∣ther creatures in generall?

For it is naturall to all creatures, that receiuing fit nourishment, part of it should bee turned to the flesh, and part to the fleece;* 1.34 some should renew the decayed spirits, some repaire the bones, some playster the flesh; and for the remainder, it should serue for the outward couering and beauty, as haire, feathers, wooll, &c. Now for mans food, assuredly it is much better then theirs, why should it not euery way be alike beneficiall? shall nature leese that in mans nourishment, which she can so profitably imploy in all other creatures, to adorne the proud peacock, to beautifie the phesant; shall this bee vainely spent or cast away in mans concoction? Not on∣lie in the sensitiue, but likewise in the vegetatiue crea∣tures, the same foode giues them both nourishment to preserue them, beauty to adorne them, and strength to inable them, and garments to shelter them against any outward violence. The trees, which are of strongest con∣stitution, and longest continuance; yet hath it pleased God to couer them with a stiffe hide, (the barke) which from the roote, still followes the trunke vnto the bran∣ches,

and fruite; the sap and iuyce whereof strengthens and fastens our leather. Thus in all creatures nature de∣sires to ingraft this opinion, that her perfection est ab intra, appeares in her most hidden workes, and in her secret pauilion; and therefore whatsoeuer appeares to the outward shewe, is but the fruite of her excrements.

Or why should nature be partiall in man, to adorne the head, the browes, and the chin, with a couering of soft haire,* 1.35 and to leaue the rest of the members naked and comfortlesse; as if there were not the like vse and necessity in all? heere we see what she was able to doe in the rest, that thou mightest ascribe this to the indul∣gencie of nature, and not to the earth, which should decke and adorne all parts alike, and should begin with the lowest: or rather God himselfe hath ordained it, that one part should remaine couered, which man himsefe might vncouer in the honour and seruice of his God; and thereby acknowledge the nakednesse and impo∣tency of the whole. For (doubtlesse) it stood with the bounty and goodnesse of nature, either to make man not wanting any such shelter of excrements, thorough multitudes of hot and vitall spirits, suppose the eyes and the face, which finde little annoyance by any vnseaso∣nable weather; or if mans feeblenesse shal require them, then vpon the same conditions to supply them in man, as well as in all the rest of the creatures.

You will say, that nature hath left him destitute of garments, as hauing prouided for him, a large and suffi∣cient wardrop,* 1.36 euen all the skins of the creaturs, &c. It should seeme then, that man is their seruant to weare their cast-away garments; but I pray' hath not man a strength of his owne, though otherwise he can vse the strength of horses to performe his owne labour? It were to be wisht, that for want of others (suppose a case of necessity), man might haue some clothing & garments

of his owne, to couer his nakednesse. If the dissolute riot of man were such, that he should make waste of all and sell all to the bare skin; if his improuidence were such, that he would neuer prepare for the could winter, or ould age; yet shal nature seem to neglect man, which clothes the Lilies of the field? In euery well ordered state, besides the priuat possessions of euery man in par∣ticular, there should be something in common, where∣of it should not lie in the power of the vnthrift to be∣reaue himselfe; and heereof no man should haue the propriety, but it should bee the Lords waste foyle for the vse of his tenants. Now suppose, that man had any such proper garment, yet hee might exchange it, or ad∣orne it at his pleasure; the head though couered with haire, yet the barbour might trim it, it might be deckt with the cap and the feather, with the hood, the iewels and costly attire; to haue of thine owne, it doth not dis∣parage thy right and title to theirs.

According to the diuersitie of mans parts, giue me leaue to make a double nakednesse of man, inward and outward;* 1.37 the soule is naked and emptie, she hath lost all her ornaments of grace, of sanctitie and knowledge, and seemes to be much defectiue in her natural powers: for in the dead embers of mans fall, you shall finde very fewe, and those very obscure sparkes of our reason. All her knowledge is gotten by learning, and hauing once attained knowledge she cannot easily retaine it; as if learning (like a garment) did grow ould and did weare out with vse. But obserue a greater difficulty, seldome or neuer shall you finde, that the minde inwardly, and the body outwardly are deckt and garnisht alike; it should seeme, that there is an opposition betweene both, or that God hath concluded by a law of necessi∣tie, that there should be a nakednesse: the more nice, cu∣rious and costly the Gallant seemes in his outward ha∣bit

and garments, the more his minde is neglected with inward good qualities and vertues; for his time and disposition can not suffice him, to intend both alike; and therefore there must bee a nakednesse. Consider a∣gaine, that in euery dumbe creature there is some strange instinct of nature, both for defence and preser∣uation of it selfe, as likewise for the vse and seruice of man: whereat the poore sillie Philosopher stands won∣dering and is astonisht, can say little to the purpose, on∣ly concludes, that it is a certaine notion, imprinted in the fansie, &c. Then why should nature be so destitute in respect of grace, being onely directed to grace? yet there is an emptinesse or a nakednesse in the vnbelee∣uing heart of man, to the high mysteries of Gods king∣dome; we are blinde, and by the weakenesse of our na∣turall light, wee cannot discerne the sunne-shine of grace. And thus we striue and contend with the powers of darkenesse and ignorance, and thus the life of man is a warfare here vpon earth: Behold, O Lord God of hoasts, fighting thy battailes, wee doe expect thy wages and pay, for no man wageth warre at his owne charge: giue vs the brestplate of Faith, the sword of thy Spirit, the helmet of Saluation; that as this warre is a spirituall warre, against the powers of sinne, hell and damnation; so graunt, that the carnall man being naked and destitute of himselfe, may receiue fit weapons from thy armorie to fight in thy battailes.

For the outward nakednesse of his bodie, it should seeme that man is dismissed of Gods seruice, hauing now lost his liuerie, his badge, and his cognizance; or naked he is,* 1.38 that thou (O Lord) mightest entertaine him to thy seruice; naked hee is, that hee might wholy di∣strust in his owne strength, and hauing no shelter of himselfe, he might desire the protection and shadow of thy wings; naked hee is, to shew his condition, that

whatsoeuer he hath, he hath it by begging; and therfore naked he is, to moue thy pity and compassion; hee is a pilgrime heere vpon earth, and hath no permanent city, and therefore naked he is, and must hasten to runne his race, and in another world must expect the change and variety of his garments; for heere naked he is, he is falne among theefes, and is robd of his garments, as he de∣scended from Ierusalem to Ierico; naked he is, and ther∣fore cannot conceale the spots of his nature: naked he is, and therefore fit to be washt, fit to be dipt in the la∣uer of Baptisme; or if he shall offend thee (O Lord), na∣ked he is, and may easily be scourged with the rod of thy vengeance; naked hee is, that being clad with the gar∣ments of dead creatures, feeding on the carkasses of dead creatures, he might call to minde his owne death, and run a course of mortification and sorrow. For naked he is, and thus nature hath disposed him, and yet he is ashamed of his owne nakednesse, and therfore he must be ashamed of his owne nature, and so consequently ac∣cuse the corruption of his nature.

Will you yet heare some further corruption, which appeares in our nakednesse? in stead of confessing our crimes,* 1.39 loe! heare our abuse: whereas apparell was only ordained for the necessity of our bodies, and for the de∣cencie of our members, now it serues as an occasion of our wantonnes & pride. Nature her selfe makes a diffe∣rence betweene creatures of diuers regions and places; but our curiosity is such, that we must borrow from se∣uerall nations, the variety and forme of their attires. So nature hath fitted euery nation with garments best for their vse: The English cloth is the only good shelter, against the could Northern blast; and the Camels haire yeelds a better shade in Sowthern regions: but we cannot thus content our selues with natures appoint∣ment; and whereas by the orderly course of nature,

there should appeare some difference of mens conditi∣ons in their outward habits, for so the horse appointed for the seruice of war, is better shaped then the hackney or cart-horse: yet the abuse of man is such, that where∣as his clothing should only couer his shame, now it must serue to discouer his pride, and bee a token of his brauery and boasting; so that considering the ould world, and their homely attyres, you would suppose in these dayes, all men to be Princes, were it not, that if there be Princes, then must there be slaues, by a necessity of relation.

Nature hath appointed two seuerall features, diffe∣ring in quantitie, lineaments, beauty, and proportion to the two seuerall sexes;* 1.40 but strange it is among men, how the one doth incroach vpon the other, much a∣gainst the leuitical law, which forbad the like garments to both: you shall finde viros molles & effoeminatos, as likewise woemen Viragines like Amazons; men in their pouders, perfumes, false haires and paintings, exceeding the wantonnesse of woemen; and woemen in their ha∣bits and vestures seeme to exceede their owne sex, to the strange confusion of nature. Againe the garments should suppose a congruity to the foundation of mans body, but I feare nature is somtimes inforced, (for heere she is pend vp and encaged) to make the body seeme fine and straight; and by and by with loose sailes, wee seeme to make waste in the blessings of nature. I shall not neede to spend much time in speaking of our abuse in this kinde; it hath bin the common complaint of all ages, but especially of ours, which exceedes all former times, and shewes her owne vanity from the costly at∣tire of the head, to the golden rose on the shooe: though we can neither eate nor drinke gould with Midas, yet we can wastfully spend it in wearing, and sometimes our whole treasure appeares on the backe; and thus

man out of the poyson of his owne nature, turnes that punishment which God inflicted for mans correction and amendment, to be a further occasion of his sinne. I will onely put him in minde, that of himselfe he is na∣ked, his cloathes are but borrowed, mo••eat cornicula risum furtinis ••udata coloribus; will he be proud of the feathers, the silke, or the wooll of dead creatures? can he finde nothing in himselfe better, then these dead re∣liques wherin he might glory? if his plentie and abun∣dance be such, if his change of rayments be such, then when he sees the naked poore man, let him acknow∣ledge his owne condition, and learne pitie and com∣passion to others, by the weaknesse and nakednesse of his owne flesh?

[ 5] From his person let vs come to his office? which as it should seeme is very fit and agreeable to his nature:* 1.41 for naked he is, and therefore you cannot expect any high dignitie and calling; some plow-man or day-labourer, heere is his profession. That the same iudgements of God might appeare in all his workes, whereas the earth according to his first institution, should bring forth e••e∣ry hear be that seedeth seed according to her kinds, Gen. 1. 11. but now thorough the course it seemes to be o∣uergrowne with thornes and with thistles. Gen. 3. 18. therefore Gods sentence is likewise past vpon man, i•• sudore vultus tui comedes p••ne•• tuum, In the sweat of thy browes thou shalt eat thy bread, Gen. 3. 19. Heere it should seeme, that all trades and honest courses of life are erected, for euery man is a labourer, and should in∣tend some course of life: if his hand be not fitted to the plowe, yet he must ouerlooke his owne seruants, com∣mand them their taske, and manage his owne priuat e∣state. Heere is his carefulnesse, heere is his husbandry and tillage: and assuredly the seru••nt liues sometimes more at harts-ease then the master, who s••emes to bee

imployed in euery mans labour, and to yeeld strength and vertue to their hands and actions. Thus to be man, it is to enter a seruice, and to binde himselfe prentise to all drudgery; while other creatures liue at harts ease, they neither sowe not mowe, but keep a continual holy-day; they sit downe to eate and to drinke, and rise vp to play: only man must take care and thought both for them and himselfe; and therin must giue an account of his steward-ship.

Not only the body must be clothed and fed, but the minde must likewise bee taught and instructed: and heere we seeme to run through an infinit course of our studies.* 1.42 The Philosopher, though his body rest, though he sits in his study by a candle light, yet his minde is in continuall motion, climing vp from earth vnto hea∣uen; a strange and violent ascent (I confesse) whereunto he shal not attaine without great labour and difficulty, not without great perill and danger. For his body is dried vp and withered before the approch of his age, as if he had passed through the element of fire; now at length hauing fast hould on the sun, and the heauens; he is carried round about the world with their motion, viewing whole nature, sed ca••eat pr••cipitium, let him take heede least with the violent turning, he bring him∣selfe to a gidinesse, and leese himselfe in his generall search of the whole world. Thus that profession, which the trades-man and plow-man suppose to be the idle & loytering profession, assuredly it is the most painfull and laborious. The Lawyer, in opening the cause and deci∣ding the right, as it were appointing the iust bounds of euery mans possession, shall finde it a more difficult la∣bour, then doth the husband-man in hedging and dit∣ching his sences. The magistrat in his gouernmēt is not excluded from toyle; no man can bee freed from the curse, in sud••re vultus: nature her selfe seemes to teach

vs this principle, and to infuse it in the heart of man, for in our idlenesse we are alwaies most imployed, but it is in ill doing, Nihil agendo malè agere discimus: 〈◊〉〈◊〉 seemes to rouse and inforce vs to action, in so much that all our sports and pastimes are in veritie and truth, la∣bours, howsoeuer we may repute thē for recreations & sports. And therefore our natural rest or sleepe, we must esteeme it a death, we are laide in our winding sheetes, our senses fayle vs, somno sepulti, wee are couered with darkenesse, here is our death; and after death, beholde our resurrection, wee were sowne in weakenesse, wee shall rise againe in power, the decayed spirits renewed, our bodies strengthened, and then wee returne to our seuerall callings and professions: and thus our rest tends to our labours, nature is defined to bee the mo∣ther of motion, motion is the companion of life, and an inseparable accident to the creatures in ge∣nerall.

But I will tie my selfe more strictly to speake of the curse; see then the correspondencie of Gods iudge∣ments to the creatures in generall, but especially to man in particular, for the whole curse must fall vpon man; and therefore God hath appoynted, that the earth should bring forth briers & brambles, that so mā might be tied to vse his own labour for his sustenance and foode; see here the same wisdome and prouidence of God appeares in both:* 1.43 now I would gladly aske, why should the earth bring forth naturally fruite, fit for the nourishment of beasts, and yet mans body con∣sisting of like flesh, should bee destitute of like foode? Why should not the earth as well bring forth of her selfe, graine, corne, wheate, barlie, rie, without the yearely labour, tillage and husbandry of man; as grasse, Apricocks, Pomegranates, Cherries, which seeme to be as rare in nature, and as difficult in production? how

shall man onely intend the glorie of his Maker, and re∣turne due thankefulnesse to his God and Creator for all his blessings, which was the scope and end of his creati∣on, if these base offices▪ this kitchen-businesse and ser∣uice shall giue him a sufficient taske, and take vp his time with imployments? certainely Gods seruice was the end of mans making, and this after-drugerie pro∣ceedes from the corruption of nature, an accessarie pu∣nishment accompaning our sinne.

But I pray' let vs examine, why should not the earth bee as beneficiall to man,* 1.44 for his foode, as to the rest of the creatures? at first the earth (without plowshare or harrow) brought forth these graines, suppose Barlie or Wheate; why should not the beneuolence of nature appeare as well in the preseruation of them, as in other fruites? You will say, that it proceedes from the excel∣lencie of the graine; this is your error, for at first, there was no greater difficultie in their production, for there was nothing, and therefore there could be no resistance of Gods power, as not in the least, so not in the grea∣test; as it was in the production, so should it bee in the preseruation, the blessing was equally imparted to all, crescite & multiplicamini, if more be required, nature as she affoords the excellencie, so she should supplie the defects, and in their owne proper places and wombes, you shall finde as easie generation of the sweete Al∣mond, the delicious Date, the wholesome Nutmeg, as you see in our common hedges of Crabs, Slowes, Blackberies and the like; if all places serue not for their plantation, acknowledge natures defect, which is the scope and marke that we shoot at?

That a perfect drugerie might appeare in man, sup∣pose that a poore mans childe were now borne into the world; at first, either with his fathers labour, or at the parish charge, together with the charitie of well dispo∣sed

people,* 1.45 he must bee kept and sustained: now hee is in the forme of a Beads-man, in his blew coate, and his blew cap, holding vp his innocent hands vnto Heauen, to pull downe a blessing vpon the heads of all his good benefactors and founders: (O all yee rich men of the world, if euer pittie and compassion could mooue your hearts, looke vpon these sillie poore innocent babes; who neuer offended either God or man, but onely in the sinne of their conception: heere your charitie bestowed, shall bee without exception, for they cannot counterfeite; they are young beginners, giue them a stocke, and like seede sowne vpon good ground, it shall againe returne vnto you with full measure and thankefulnesse) when at length hee comes to the age of ten yeeres, then hee beginnes his taske, hee must worke to purchase his owne foode, to buy his rayments, to get his strength, his growth, and his nourishment; for nature onely supplies life, she laies onely the foundation, and this life must bee continued and prolonged by such meanes, which he himselfe hath bought with his own labours: now no man can worke without tooles, (the plough, the mattocke, the spade), and these tooles must first bee prouided with his owne labours; hauing both strength and tooles, there must be a skill and cunning to worke, and this skill is gotten by experience, learning, and his owne labours; now he is sufficiently prepared of himselfe, but where will hee worke? either hee must first purchase his timber, his stuffe or his ground, or else he must drudge for another, to worke in his vineyeard, as if he were to create a new world for himselfe, before he could take the possession of this world.

Let vs (with compassion) descend to the lowest de∣gree and state of men; that a man might be a drudge, not onely to other men of the same kinde, in the nature of a seruant; that he might haue worke to imploy him∣selfe,

that with his owne honest labours hee might get his owne liuing;* 1.46 but (I say) that he might bee a drudge to the dumbe creatures, that he might be admitted to keepe another mans horses, to feede his dogges, to at∣tend his sheepe, to waite on his swine, here is his suite, here is a great poynt of his happinesse: it should seeme hee wants letters of recommendation for such a high preferment. It were to be wished, that the rich men of this world, would imploy some part of their wastefull expense, in setting poore labourers on worke; that they would take some pleasure to trie conclusions in nature, and that our lawes, which prouide in this case, were bet∣ter executed, as they were in former times, and as at this day is practised in other nations.

But suppose him to be thus set on worke, yet he can∣not secure himselfe of his owne health,* 1.47 and of the vse of his limmes and his members (though I acknowledge that by Gods prouidence, his labour may serue as an ex∣cellent meanes to preserue health, which indeede swee∣tens his labour, and makes his condition equall to the rich men of this world; for I had rather imploy my limmes and my ioynts in an outward worke, then in∣wardly to suffer the conuulsion of mine owne bowels; I had rather sweate outwardly, then that a violent vn∣naturall heate should distemper my bodie) all his daies gettings shall onely serue him from hand vnto mouth; if sicknesse attach him, he shall feele his owne wants; if wife and children proue troublesome, he shall be infor∣ced to craue almes and beneuolence; if fire or water doe trespasse him, then hee must haue a collection; and in his olde age, when his worke beginnes to faile him, then meanes must be wrought, that he may be put in an hospitall: euery thing runnes in a circle, he began with the spittle, and hee must end in an hospitall, where hee shall finde the vncharitable disposition of this world to

exceed the cold distemper of his weake and crasie bo∣dy; hui quàm miserum est nasci! If I were in such case as I conceaue the yong child, and could foresee the whole course of mine owne miseries, it should be a principall point in my prayers, that God hauing once shewne me this world, hee would in his mercy lead me from the wombe to the graue, and take me to his owne protecti∣on, before my life were tainted with sorrow, or my vn∣derstanding corrupted with the wickednesse of this world.

Leauing the persons of men, I will consider their la∣bours, and setting aside all other trades and professions, I will only choose the most ordinary calling of men,* 1.48 which indeed is the best and the most necessary, I will instance in husbandry & tillage; the sower goeth forth to his labour, some fals vpon rockes, some vpon sands, some vpon thornes, the least part fals on the good ground, heere is the losse of his seede, the losse of his labour: now this good ground, it was first made good, it was mealowed and mended, and had many tilths; heere is a continuall taske for man and for beast, they run in a circle, according to the seasons of the yeare, they haue their times for their different labours, in sowing, and mowing, in keeping and reaping the seed and the weed, the least drought in the sowing, the least moysture in the reaping, any vnseasonable weather spoyles their whole haruest; euery second or third yeere the ground must lie fallow, and heere is nothing but barennesse, nature seemes wholy vnprofitable; alas how shall the poore tennant discharge his rent? for heere is only hope and expectation of a future crop, which the good husband some two yeeres hence, may take as the fruites of his labour, and in the interim may bequeath it to the vnborne, and vnbegotten child for a legacy. But suppose him now at length, to haue the quiet and

peaceable possession of his owne crop, a fift part of his corne shall be spent againe in his seed, an other part shall be spent to hearten the poore beasts in their tra∣uell, very little will remaine for the houshold prouision, or the market commoditie; and being thus safely lod∣ged, yet he shall not bee excused of his labour, the thresher, the miller, the baker, all of them very painefull and laborious trades will testifie as much.

I know not, how far I may presume vpon mans pati∣ence, but truely I am very fearefull in speaking of those things,* 1.49 which might any way concerne our thankfulnes to God; and therefore giue me heere leaue to make some recompence, least mans labour might seeme to de∣tract from Gods goodnes and prouidence, the one serues as a iust punishment of sinne, the other as an ear∣nest of Gods mercy and our redemption. It is the good∣nesse of God, that first gaue man his seed, and teacheth him to know the times and the seasons, inables him to worke, giues him the grace to follow his calling, pre∣serues nature in her own kinde, and concurr's with the second causes in their effects and operations. It is the prouidence of God, that the seed being once dissolued should send downe a roote, should send vp a blade, that it should be moystned with the first and the latter raine, that by degrees according to the funnes heat, it should gather strength; that the morning dew should preserue it from withering, that the white snow like a warme fleece should keep it from freesing, while with the hard frost the ground should be mealowed, the wormes kil∣led, and the weeds nipt and consumed. It is the mercy of God, that the seed comming forth should returne a∣gaine (with great thankfulnesse and vsury) straw and chaffe for the vse of beasts, and corne for the food of man; this corne to be inclosed in an eare, fortified with pikes, least the foules of the ayre should seaze vpon it,

laid vp in a huske, least the winde should scatter it, or the water should rot it; and that within the compasse of one moneth, all the whole yeeres prouision might bee brought into the barne; and whatsoeuer remaines in the field should first serue, as gleanings for the poore, thē feed the foules of the ayre and the beasts of the field, nothing is lost, the very stuble shall serue to enrich the ground; and as the fruites of the earth do satten the beasts, so the dung of beasts doth satten the earth. Thus euery way you see the prouidence of God, which pro¦uidence is most especially directed to man, and therfore acknowledge, that mans labour and drudgerie is the fruit of his sinne, the fruit of his fall, and not to be num∣bred among the fruits of the garden. God that feedes the rauens from heauen, who openeth his hands and filleth euery liuing thing with his blessings, as he made man without man, preserues mans life without his pri∣uitiue, so (with the same ease) he might haue fed him as one of his sonnes, or one of his houshold seruants and familie; were it not, that man with his own sinne hath made himselfe a stranger, and an alien to his God and Creator.

As I haue noted out the curse, so giue me leaue for our instruction to point at our abuse; the punishment was the labour of man,* 1.50 now man in stead of patience in bearing this yoake, and obedience in vndertaking the taske, and conforming himselfe to Gods lawe, desires nothing so much as to frustrate the sentence of God, and to auoid the punishment; especially in these last dayes, which is the ould age of the world, we intend nothing more then our idlenesse and sloth, sometimes vnder the faire shew of sanctity. Whereas certaine it is, that all honest callings and vocations of men they are Gods owne ordinance, in performing them we doe God seruice, bis orat qui bene laborat, the workes haue

the forme of a prayer, as implicitly desiring God to concurre with his own me••nes; they are likewise in the nature of sacrifices, as being actions well pleasing and commanded by God himselfe: thinke them not base, do not neglect them with any foolish ••ansie & conceit of thine own puritie, for God hath appointed them, and be shall one day take the accounts of thy labour in this kinde. But the generall practise of this world, is to giue ouer all painefull, manuall, and laborious professions, and to desire to liue by their wits; as if the state of man were wholy angelicall,* 1.51 and that his h••nger••o••ld bee satisfied with knowledge, his thirst quenched with sweet meditation, and his backe clothed with good precepts: or as if euery part should ambitiously aspire to the perfection of an eye; for schollers are in••••••it, Law∣yers innumerable, Ci••ies swarme and abound with multitudes, and euery company complaines of compa∣nie; but trillage, husbandry, and manuall labour, was neuer more neglected. We doe not desire to gaine from nature, so to benefit our selues and to enrich the whole kingdome: but we desire (with the finenesse and quid∣dities of our owne wits) to gaine from others, new offi∣ces must be erected, and we must breed vp our children as Clearkes in some office: and hence it is, that our wants were neuer so great, the trickes and shifts of ma∣ny were neuer so shamefull and dishonest, for they that know best to liue ••io••ously in a wastfull course of ex∣pense, knowe least, what belongs to the labour and difficulty in getting; if nature were as prodigall in her gifts, as is their mindes la••ish and profuse, I should com∣mend their magnificence; but it fals out far otherwise, &c.

To leaue the professions of men, I will only t••xe one of their actions; a practise which is now growne com∣mon and vsuall, and hath bin ha••ched in these dayes al∣together

vnknowne, or els vtterly detested and abhor∣red,* 1.52 by the former and better times of our forefathers, namely the inclosing of common fields, when the land leeseth his owne proper and naturall vse, God hauing ordained it for tillage, wee must conuert it to pasture: whereas corne is such a soueraigne and pretious com∣moditie, being indeed the ground-worke of a king∣dome, whereupon all our plenty consists; in so much that other wise and politicke states, (as the Florentines) will suffer no corne to be at any time transported; shall kingdomes bereaue themselues of their weapons and sell them to strangers? heere is the staffe of life, the staffe of bread, Leuit. 26. 26. Heere is our best weapon, shall we leaue our selues destitute of this weapon, only thorough our owne sloth? wherefore serue the inclo∣sures, but only to the inhauncing of the Lords rent, and for the idlenesse of the tenant? whereas certaine it is, that better it were in a state, for men to bee wholy vn∣profitablie imployed, then for want of imployment they should be left to their owne disposing; wherein you shall finde not only the losse of their time, but other vitious and dissolute courses, as drinking, gaming, riot, quarelling, and sometimes seditious tumults. Most cer∣taine it is, that the kingdome is heerby greatly impo∣uerished; for those lands inclosed are not able to main∣taine such numbers of men, so many horses fit for the seruice of war, such prouision for our plenty, in a foure-fold proportion, as formerlie they did, lying open and in tillage. Where is the ancient strength of England, how easily may we be vanquisht? if in the best soyle, townes shall be thus vnpeopled: why doth our lawe so much intend tillage? why doth our law preuent in∣mates and cottages? if on the other side, notwithstan∣ding the increase and multiplying of people, yet villa∣ges shall be ruinated, and all must serue for the shep∣heard;

infinit are the inconueniences which I could speake of inclosures, but I will conclude all with this one rule in lawe, interest reipublicae, vt ne quis re sua ma∣lè vtatur.

Many and great are the iudgements of God, which from time to time haue followed the first authors and first beginners of inclosures; but you shall giue me leaue to prophesie a iudgement.* 1.53 That I may speake for this climat of England, giue me leaue to compare this great kingdome to a body: as in the middest of a body the heart is only the fountaine of all vitall bloud, which it sends forth and conuayes in her conduit-pipes, to all the seuerall parts of the body; so me thinkes, God hath ordained this kingdome, that in the middest of it there should bee the heart, the richest and fa••••est soyle, which might send forth plenty of corne to all the bor∣dering skirts, which as they haue the benefit of waters for the carriage of their commodities, so are they not in themselues such fruitfull corne grounds; yet if any part of the world be sufficiently prouided with graine, for the most part our sea-cost townes do share in their plen∣ty; whereas our in-land countries must only relie vpon their owne prouision, and to that end, God hath giuen them a soyle fit for that purpose: Now seeing ••hat they haue such inclosures, and that they haue wholly beta∣ken themselues to their idlenesse and floth, assuredly whensoeuer it shall please God to send amongst vs, a punishment of hunger and famine, there the death and penury shall be greatest, from whence heeretofore wee haue receiued our greatest supply. Thus man desiring to escape the punishment of God in his labour, incurr's a far greater iudgement of God in his famine; if hee will not sweat in his worke, hee shall starue in his wants. Giue vs grace O Lord, strengthen and inable vs, that we may labour according to thine ••rdina••ce, and i•• thy mer∣cy

(O Lord) giue a blessing to our labo••rs, that we may r••∣ceiue from thee the▪ fruites of our labour, and 〈◊〉〈◊〉 vs (O Lord) from that he••••y punishment of ••••nger and f••∣mine.

[ 6] Because the earth brought forth of herselfe 〈◊〉〈◊〉 and bra••bles, therefore was man tied to his h••••bandry and labo•••••• heere is the course of his life and profession, now let vs come to his honor and dignitie,* 1.54 which ap∣peares in his gouernment, hauing lost his absolute 〈◊〉〈◊〉 ouer the creat••••es, and they no longer tied to his ser∣uice, but assaulting and despitefully vsing their master and gouernor; behould, God laughes at the counsel•• of men, instead of gouerning the dumbe beasts, the rule and tyranny of man must appeare vpon the same kinde, Gen. ••. ••. 16. Sub virip••test ••teeris, & vir 〈◊〉〈◊〉 tui; Thou shalt be vnder the power of thy husband, and he shall beare rule ouer thee: It stood with the iustice of God, that the woman first entising and abusing her husband, should now incurre a 〈◊〉〈◊〉, and be made a capti••e to the will of her great Lord and master, (her husband). I know not whether I should cal this i••st de∣cree of God, either a curse or a blessing; sure I am, that God did neuer so we any feedes of di••••e••tion betweene those, whom hee himselfe hath co••pled together, and made one flesh: rather I conceiue, that God supposing mans corruption, doth heere prescribe a remedie and meanes to reconcile this married couple; appointing a dictator for the time being, making choice of him, that should beare an absolute rule; but alas what needes a gouernment and rule, if their hearts were vnited and made one, as their flesh is coupled and made one? giue me therefore leaue to reckon this, as a speciall punish∣ment of mans fall, (the 〈◊〉〈◊〉 and dissen••ing in marri∣age).

To shewe the large e••tent of this punishment, heere

I conceaue, that all those things, which by natures first erection and institution were linckt and coupled toge∣ther,* 1.55 doe now admit a separation through their owne enmitie, that therein might appeare the iustice of God, combining themsel••es together against him, now they fall a•• variance among themselues: for thus it is the property of all euils and of all sinnes, that they doe not only oppose themselues against vertues; but likewise m••ligne each other, 〈…〉〈…〉 creatures, which prey as well vpon their owne kinde, as vpon others; yea they do admit the greatest contrariety betweene them∣selues, for the extreames are more opposite to each o∣ther, then to the meane. Now supposing the enmitie, God in his wisdome and goodnes prescribes a subiecti∣on, that the iustice of gouernment might preserue that, which otherwise would fall to confusion: first it ap∣peares in the parts of man, the soule and the body, in re∣gard the sinne was a carnall sinne, and that man was thereunto allured by his senses, & ••rat pom••m visu 〈◊〉〈◊〉▪ & gustu delectabile, therefore is the flesh tightly and lawfully subiected to the spirit; though heerein especi∣ally, as in all other gouernments, you shall not faile to finde opposition; and in the flesh it selfe, the ••ame flesh, only cut in two parts, wil disagree with it selfe, & ther∣fore there must be some gouernment appointed, for the wife must submit her selfe to her husband.

How would ye expect, ••hat bre••hren like branches of one tree, should be bound vp together, when man and wife are separated,* 1.56 and the stockes cannot agree? that kindred should be together fastned in loue, when the roote is diuided? or generally how should we expect, that in whole mankind there should be a firme league of amity, when the first pare••ts do thus nourish and harbour enmity betweene themselues? par••us error i•• initio, ••rit maximus in fine, he that shall goe a-stray in

the beginning, shall greatly wander, and with much difficulty arriue to the end of his iourney. From this enmity between man and man, when as all things were distracted, when wisdome was separated from power, and strength was seuered from charity, considering that disorder is more perillous then bondage, and confusion more detested then slauery: that order might keepe all things within their owne bounds, there did appeare a necessity of gouernment, and gouernment inforceth a subiection and thraldome; thus the punishment is not onely to be tyed to the sex, (for it is a rule in law, partus sequitur ventrem, if our mothers be in bondage, we ap∣pearing in their wombes, must likewise acknowledge our iust imprisonment). But it doth generally compre∣hend whole mankind, that in regard homo homini lupus, one man is a wolfe to another, the strongest oppressing the weakest,* 1.57 some imposing a slauery vpon others, and there is a generation of men which feed vpon nothing but mans flesh; therefore (with one ioynt and common consent) we must submit our selues to a gouernment; which gouernment, if it containe it selfe within his own iust limits and boundes, it is the greatest and most so∣ueraigne blessing, which can happen to man heere in this life. But for mans sinne, he must likewise be subiect to the tyrannie of others: seeking protection hee fals into the den of a Lyon, into the hands of a tyrant, who delights in cruelty, and hath his rewards appointed for all such as shall inuent new torments, with roaring Buls, fierce Tygers, deuouring Beares, and whatsoeuer else either fire or sword can execute; and yet we must patiently endure this tyrannie, rather then admit a dis∣order and confusion: howsoeuer in particular, those lawes which tend to bondage and captiuitie, shall haue all possible fauourable construction, yet when as the necessity of gouernment, and the well-fare of man shal

inforce a subiection, needes we must bring all men vn∣der some yoake, and inforce an obedience; for the disso∣lute riot of one is rather to be admitted, then the disor∣der of many; the cruelty of one must be suffered, rather then all should be bloudy; when in regard of mans corruption, we cannot auoyd all inconuenience, then reason will admit and tolerat the least.

Heere appeares the necessity, together with the first originall of gouernment, when as betweene man and wife there must be a superiour, a magistrate, a gouer∣nour; heere appeares the excellency, the sacred and in∣uiolable maiesty of gouernment, and that especially of a Monarchy: notwithstanding that Princes bee of the same kinde,* 1.58 subsisting of the same flesh and bloud with others, yet ought their power to be respected, though sometimes for gifts and good qualities, they may be in∣feriour to others; for thus between man & wife, though she be made of the ribs, and euery way equall as tou∣ching her condition, but for her beauty and comlinesse far excelling man, yet in gouernment she is inferiour and subiect to man. Subiection must keepe vs from sla∣uery, thinke not thy life base or a thraldome, when as marriage (which certainly is a very honorable estate) must admit a subiection: and as the wife doth fi••st wil∣lingly vndertake that state, and vndergoe the yoake of her husband, (their being such a permission or rather in∣iunction from God), it lies not in her power afterward to make the breach of her wedlocke; so certainly sub∣iects at first, either inforced by conquest, or voh••ntari∣ly of thēselues submitting themselues to their Princes, and now it lies not in their power to reuolt, for who should take knowledge of causes depending between a Prince and his subiects? And heere obserue the de∣grees and proceedings of gouernment, the foundations whereof were laid in marriage, but an one after it brake

forth to paternitie,* 1.59 which containes in it selfe the grea∣test and most vndoubted right of nature, bringing chil∣dren into the world, he might safely conduct them; ta∣king charge of their infancy, he might direct them in their age: this gouernment was defectiue through loue, parents did only vse soft weapons, compassionat perswasions, little able to suppresse sinne. Not long af∣ter issued forth primo-genitura, as being accompanied with the greatest number of yeares for discretion; so claiming the greatest part of inheritance, and the high∣est honor for gouernment, in memory heereof still wee retaine these words, elders, seniors for gouernours, Se∣nat••s the counsell table; and the Italian hath his Signior and Signiori. Then as families increased, so cities were builded, countries adioyned, and a•• length we came to Kingdomes and Empires; that God might shew vs some token of his own and only gouernment, when an entire nation shall vnite and ioyne it selfe together, that being men of the same kinde, they might be members of the same body, going hand in hand by euen paces, whereby they might receiue the fruits of obedience, the blessings of peace, sustaining all burthens and grieuan∣ces alike, and ready to fight in defence of each other.

But to returne to the punishment it selfe, which pri∣marily and especially appeareth in marriage; is it not sufficient that all the creatures should conspire against man,* 1.60 & the earth it selfe should discouer her own hate, and seeme to nourish this enmity, but euen flesh of our owne flesh, two Persons in one body, man and wife should be seuered in their loue and affections? for you shall obserue factions and distaste in marriage, not be∣tweene strangers, not betweene neighbours, not be∣tweene seruants, not betweene brethren, but in the married couple, liuing vnder the same roofe, fed at the same table, resting in the same bed, that sleeping and

waking they might be a helpe to each other, hauing first made the free and voluntary choyce of themselues, their possessions alike imparted to both, their bodies made one, the weaker vessel layd vp in the bosome, and yet their minds are distracted, they cannot be ioyned in affections.

Of all other passions, loue as it is the first and most naturall, so is it the strongest and most violent; me thinkes all little and slight offences,* 1.61 should be hindred and ouerwhelmed with the streame & current of loue; me thinkes the mutuall kinde offices and helpes recei∣ued from each other, should not long harbour the dis∣••ention: what should I speake of the sweet comfort of yong children and babes, the fruitfulnes in their owne kinde? which indeed is the highest perfection of nature, and to a christian man, the mysteriall vnion and excel∣lency of marriage; eleuated from a naturall contract to the height of a mistery, solemnized in the Church, made a religious action, God and his officers knitting both their hands and their hearts, signifying the strong and indiuisible bonds between Christ and his Church, the God-head and man-hood in the person of Christ, the soule and the body in the nature of man, the matter and forme in the creatures; and thus the whole world con∣sisteth of marriage and the vniting of couples.

Do any other creatures of the same kinde, differing only in sex,* 1.62 stand in such enmity to each other? especial∣ly such creatures, in whom nature seemes to obserue the lawes of marriage, and makes them presidents and ex∣amples for vs, as doues, and the like; is man alone so quarellous that he fals out with his owne flesh, not the flesh with the spirit, for heere were some disparitie; but the flesh with the flesh, ipse ante se positus contrariatur sibi, is this his entertainment to her, that was first or∣dained for his helpe? like a mad man who strikes and

buffets his keepers; but cannot all the motiues and al∣lurements of nature serue to appease him, she is the weaker vessell, and therefore forbeare all violence and wrong, she deserues rather pity and compassion; thou wert once borne of a woman to her great sorrow and greife, learne now to commiserat and to vse them res∣pectiuely: She is the mother of thy children, make her no seruant; in dishonouring her, thou dost disparage thy selfe and thy issue; thou didst first ••ake suite to her with many protestations of thy loue and kind vsage; since thou hast made a couenant before God and his holy congregation, that forsaking all others, thou shouldest cleaue only vnto her, giuing her a bodily worship, and endowing her with al thy worldly goods, so that God and the congregation are both engaged in th••s cause, they shall witnesse against thee, take heed least thou make a breach of thy promise.

Hard harted man, cannot all the prouocations of na∣ture▪ and the necessary duties of marriage soften thy sto∣ny heart?* 1.63 cannot her beauty allure thee, the tender flesh, smooth skin, cleare visage, faire complection, flaxen haire, soft voyce, quick eye, smiling countenance? m••n∣dis omnia munda, I need not bee ashamed to speake of this subiect, (for God hath sanctified mariage, and ther∣in hath taken away the vncleannes of lust, and the filth of sinne) behould the mirror of nature, the most beau∣tifullest creature vnder the degree of Angels; whereas thou art vnhewen, ha••sh, and ill fauoured, all hayrie like the beasts of the forrest; in thy health she is the only or∣nament of thy house, to giue thy friends the best enter∣tainment, to furnish, adorne, and beautifie thy table, like a fruitfull and pleasant vine, together with her oliue branches, that neither wine not oyle might be wanting to thy promised land; and in thy absence she layes vp thy store, and keepes it in safe custody, prepares thy

food, washes thy linnen, and makes thy house sweet and neat against thy returne; in thy sicknes she makes thy bed, she mournes and laments together, shewes her compassion, s••ekes for all possible helpes of phy∣sicke, to giue thee some ease; thus being abroad, thou art at home; being sicke thou art in perfect health, by vertue of this happy vnion.

Hitherto I haue counseld the husband, now giue me leaue to informe the wife in her duty, for both may bee faultie; hath God made her the weaker vessel? then she wants the protection of her husband;* 1.64 is she more impo∣tent and weake of counsell? then ought she to be in∣structed and taught by her husband; hath she commit∣ted her owne person to his custody and charge? then certainly the disposing of her estate, the managing of her busines of right belōgs vnto him. The wife receiues her honor from her husband, let her honor the stocke, and she shall be found more honorable; she receiues her plenty and meanes of liuing from him, for he is ly∣able for the payment of her debts, then certainly shee ought to follow his example, for the course of her ••••••rge and expense: but nature hath made the woman gentle, flexible, and compassionat, I shall not need long to instruct her; only I feare, when I see strife and diffe∣rences betweene the married couple, least there were neuer any perfect vnion; somtimes (indeed) their wealth is heapt vp together, their substance vnited, when ma∣trimony becomes only a matter of money; and hee••e they seeme to be in the nature of partners or factors, ioyning only their stockes or their treasures: sometimes againe in the blindnes and sudden assault of their lust, when their bodies are happily vnited, yet their mindes are separated and distracted, there is no agreement in their disposition; and this seemes rather a linking to∣gether of dead carkasses or beasts, then an honorable

estate of marriage, eleuated to the hight of a mysterie in our christian religion.

There is nothing which breedes that distast in mar∣riage, (setting only iealousie aside) as when either of them do in••ermedle with the proper duties belonging to each other,* 1.65 either to the distrust of the honesty, or to the great disparagement of the wit and iudgement of each other; both which must vtterly be abandoned and auoyded in marriage. For man and wife liue in an ex∣cellent society, they haue all things in common, as wee should haue had in the state of our innocency; and ther∣fore no maruaile though marriage were first instituted in paradise: and yet notwithstanding this community, the offices of the house ought to bee diuided between both, and neither of them should intermedle with the others affaires (to the preiudice of either). Which if we should admit, we should not haue a perfect vnion ac∣cording to order, but the one should be swallowed vp, and both be confounded: as the parts of a mans natural body, they haue their peculiar offices and duties, not∣withstanding they are parts of one man; and as in the law there were diuers and distinct garments belo••ging to both, and a sinne it was for a man to put on the wo∣mans attire; whereby is signified the seuerall offices of both, that there being a necessity of each other, recei∣uing mutuall helpes from each other, it might serue as a surer bond of their loue. Thus in nature, the man hath strength of limbes for his labour, the woman hath weaknes, yet cleanlines; wherby is signified the seueral duties of both, whereunto nature hath disposed them, which ought to be reserued whole and entire to them∣selues: thou (that art a husband) make thy selfe no Her∣maphrodite, to busie thy selfe and to prie into euery action; dost thou distrust the honest and iust dealing of thine owne wife, then blame thy selfe for thine owne

choice? remember that thou hast made a solemne act before God, and the congregation, (which now thou canst not reuoke, or reca••l), wherin thou hast endowed her with all thy worldly goods.

For iealousie, which so much disquiets and sets such a difference betweene the married couple, I haue full of∣ten obserued,* 1.66 that the loosenes of the husbands life, giues him occasion to suspect his innocent wife, as be∣ing guilty to himselfe, and fearing least by the course of iustice, his owne sinne should bee recompensed with his owne shame in the same kinde; supposing his owne vncleannes to bee a naturall in-undation, which hath ouerwhelmed whole mankind: others though chast, thorough the impotency and weaknes of their owne bodies, yet their minde is impure, and therfore they feare that in others, which they do not finde in them∣selues. Now for their punishment, it ••••ood with the iust iudgements of God, that according to their adul∣tery and fornication conceiued in their owne minde, so they should perplex and torment themselues with their owne thoughts. There is yet a third sort of men, who out of the immoderat loue of their owne wifes, doting vpon their beauty, being totally carnall, vxo∣rissimi, neither regarding the brightnes and glory of the heauens, nor yet the shame & reproch of this world, they begin to be fond and iealous of their wises; the ex∣cesse of their loue, turnes vnto iealousie; their greatest comfort, proues their deepest discontentment: and thus God laughes at the counsels of men, who being the on∣ly true Good, in whom and to whom ••ll our loue and affections should be tending and ending; we diuerting the streame of our loue, forsaking this onely one good, as we are distracted in the truth of our loue, so some∣times wee are distracted in the soundnes of our owne mindes, and leese our selues in our owne loue, when

the fruits of our loue, proue the fits of our frensie; but O blessed Lord God, who art the ioy and loue of our hearts, leaue vs not to our selues; for heere we offer vp our selues vnto thee, take vs away from our selues into thy most ho∣ly protection; let thy loue bee with our whole heart, and without measure, as thou thy selfe art good without mea∣sure; and let the loue of the creature, be guided by rule and proportion still to thy loue, &c.

If this iealousie be conceiued vpon iust grounds, yet stil I cannot excuse the husband, for certain it is (wher∣of we haue examples in Scripture),* 1.67 that there may bee a foule abuse in marriage; notwithstanding the holinesse and sanctitie of that high and excellent state, yet there may be vncleannesse; adulterous thoughts and actions may passe betweene the married couple, and it is alrea∣dy concluded among the casuists, that plures mariti a∣butuntur, & magis abutuntur statu suo, quàm coelibes suo, I f••are least the wantonnes of marriage, may breed an ill disposition; if thy wife be somewhat light and of euill report, then I feare she hath bin brought vp in thy schoole, she hath learned it of thee, thou hast taught her this lesson. I would not willingly defile my speech with this subiect, only giue me leaue to taxe an ill cu∣stome of this world, that in the seeking of our wiues, we vse such speeches, such gestures, such actions, such ribaldrie letters, &c. that it is to bee feared, least yong woemen do heereby first learne to be harlots, be∣fore they are wiues; and therefore no maruaile, if in the course of their liues, they giue some cause of iealousie, for heere the husbands haue giuen a bad example, and laid an ill foundation, &c.

Thus assuredly the greatest cause of complaint is in the husband, who hath the gouernment of his wife, who might in wisdome preuent his owne shame, and should teach her a modest and chaste carriage; but I

know not what ill spirit hath set them at enmity,* 1.68 whom God hath coupled together: sometimes indeed the streame of the husbands loue, being carried another way, is apt to cast any aspersion vpon his wiues honesty; and then he begins to practise with heretickes, and to commend the law of liberty, that after a diuorse it should be lawfull to marry againe, and againe. Heere you shall see large expositions written in defence there∣of, and the opinions of certaine Diuines, Ministers, Pastors, Superintēdents of y^e separated cōgregations, or the new Churches from beyond the seas, (thus they would seeme to haue a Catholicke consent) together with such bitter inuectiues against all superstitious fasts, calling all chastisements of the flesh, sins against the bo∣dy. Here are their wholsome and sound doctrines, their manifold and good vses, their learned and excellent applications: thus because God was incarnat, appearing in the basenesse & frailtie of our flesh, though free from the sinfulnes and pollution of our nature, therefore do these men desire to make religion not incarnat, that is, fitted to mans capacity and apprehension; but a religion carnall, professing a sanctitie of spirit, in the vncleannes of the flesh, admitting the loosenesse and sensualitie of Turkisme, into the strict and austere profession of chri∣stianitie, and here is pure, impure carnalitie. But O thou monster of men, how many wiues wilt thou abuse in thy lust? changing thine owne flesh, as if thou wert to change thine owne garments! notwithstanding the heate and fury of thy lust, yet God may so dispose it, that a could and chast bloud, which thou supposest to be frozen vp with some Northern blast, yet this bloud may succeed thee, and possesse thy seat and habitation, when thy memory shall be cleane forgotten, thy name accursed, and thy seed rooted out in the next genera∣tion.

[ 7] But of all the plagues that euer be••ell man, I will now come to the greatest, a punishment not inflicted on the creatures,* 1.69 not consisting in the labour or seruice of man, but primarilie incident to the very person of man, setting a breach not between the married couple, but betweene God and man, maledictus homo, Gen. 4. vers. 11. Man is accursed, he is made a runn agate and fugitiue from the face of God and man, habitabit in Nod, Gen. 4. 16. feare••ullnesse shall be his habitation, and he shall least appeare in sight: here I might speake whatsoeuer hath been spoken concerning the mise∣rable and sinfull condition of man, for this is the a∣bridgement and epitomie of all; to forsake God, is to leaue the fountaine of all good, and to make himselfe subiect to all miseries and woe. And therefore the righ∣teous Dauid cries vnto God forsake me not in thine an∣ger, for whereas the absence or separation of friends, might be a meanes to asswage their hate, and to recon∣cile their enmitie: onely in God, the greatest fruite of his anger is to leaue and forsake man, and thereby man is wholly destitute of all possible meanes, to re-obtaine his fauour.

Here now at length I see the reason why, all other creatures receiued their approbation from God in the beginning, immediatly vpon their creation, Et vidit Deus & erant omnia vald•• bona, and God saw all things that were, and they were very good in their owne kinde; and God blessed them, &c. onely man is excluded,* 1.70 and neuer receiued any such approbation, for it lay in the power of his free will and election to make himselfe accursed and miserable, and therefore the sen∣tence of his approbation was deferred vnto a day of iudgement to come, venite benedicti, ite maledicti, &c. The rest of the creatures they may be punisht and accur∣sed indeede, but it is onely for mans sake, as they are

ordained for mans vse, while man himselfe is the end of the curse; for nothing can be accursed, but that which is simply euill, and nothing is simply euill, but only sin; and no creature in nature is capable of sinne, but only man, so that man of all other creatures is the most accur∣sed; only with this difference, Cain was accursed but not Adam: Adam being the root of mankind, did ther∣fore represent the nature, Cain being a branch of man∣kind, did limit the curse to a certaine condition of men, to the state of the reprobates. So that a curse is in••ident to the nature, though not to the whole nature of man, which shall appeare by this one instance; Balaam was not able to curse the children of Israel, seeing that hee was then in their loynes, who was indeed the fountaine of blessing, this blessing we must not only tie to the ge∣neration of Christ according to the flesh, but still wee may claime the inlarging of Gods mercy, according to the promise made vnto Abraham, in semine tuo benedi∣centur omnes generationes: so that generally God hath proposed vnto man a blessing, a curse, life or death, the one as the fruit of mans sinne, the other as the effect of Gods mercy; the one he incurr's by his own transg••essi∣ons, the other hee attaines by his bloud and passion, who was the attonement and propitiation for our sins.

Cain bearing the person of all reprobates, and being accursed for the bloud of the innocent Abel, you might heere expect,* 1.71 that I should describe the nature and first causes of reprobation, together with the heauy fruits of Gods vengeance; how God of himselfe may li∣mit and bound his own mercy, to re••use, or assist him, who is now ready to fall: and yet like a gratious God, remembring himselfe, together with the scope and end of our creation, desiring to perfect and accomplish that image, which hee himselfe hath already begun, as hee hath giuen the outward meanes for mans happy con∣uersion,

ite, praedicate, baptizate, omnes singulos, vniuer∣sos: As the price of our redemption is infinit, able to sa∣tisfie for the infinit sins, of infinit worlds: so vndouted∣ly the same God according to the truth of his owne na∣ture, will not be wanting in the inward meanes. He will not feede vs with shewes, and appearance of things that are not, but with his preuenting, assisting, and sub∣s••quent graces, hee will inable our weaknesse in such things, as do necessarily concerne our saluation; raising nature to such an height, that she may be able to tran∣scend her owne naturall power; yet God shall so moue vs, as may bee most agreeable to our condition. The kingdome of grace doth not ouerthrow our naturall rights, and therfore God shal still leaue vnto vs, whol••, sound, and entire, without violence or coaction, the free choice, and election of our owne wils: so that if in his eternall praesci••nce he shall fore-see, that man shall refuse to be the vessell and instrument of grace, to con∣curre with him in the action; but shall prefer the crea∣ture before the creator, and so shall continue wilfull and disobedient in the whole course of his life, with a finall impenitency; heere is the sole cause and first mo∣tiue of Gods eternall reprobation, which consists of the foresight of our sinnes, and of the due intended punish∣ment of Gods iustice.

The second curse which I will obserue in Cain, is the guiltinesse of crying sins; for he slew his brother Abell, whose bloud cryed vp to heauen for vengeance;* 1.72 strange it is, that man by nature should not be able to eleuat and lift himselfe aboue nature, to do any worke or action belonging to grace, not so much as to beleeue any prin∣ciple of faith, which to a beleiuing man seemes to be a point of small difficulty; and yet man should easily de∣scend beneath nature, to commit sins, whereunto his na∣ture is no way inclined; such as the light of reason,

dictamen rationis, common honesty, equity, and consci∣ence vtterly condemnes: wee receiue not this learning from the Preacher, but nature her selfe hath imprinted and ingrafted it in the hart of man; these actions we ab∣hor and detest of our selues, and yet these actions we daily practise our selues; and therfore hauing once com∣mitted them, we proue our owne tormentors: for as nature takes cognizance of the sinne, so it leaues it not vnpunished, omnis qui inuenerit me, occîdet me, Gen. 4. vers. 14. Heere is our feare, and notwithstanding, that we proue runnagates, that we shelter and hide our own lookes, yet we carry a worme in our bosomes, that accu∣seth vs, and layeth these sinnes to our charge, disquiets the thoughts, and will not permit the soules rest; and hauing thus committed, and being thus tormented, whereas reason should teach them, that the only way to recompence for the sinne, were to be sorrowfull and contrite, to aske pardon and forgiuenes, euen for his sake who died for our sins; yet they will rather continue in their own filth, and sin against the holy Ghost with a finall impenitency, and say with that cursed Cain, ma∣••us est delictum meum quàm vt possit remitti, my sinne is greater then it can be forgiuen. And thus wheras before they sinned against the rule of Gods iustice, now they begin to sin against the measure of his mercy; to dis∣paire of his mercy, as if his mercy were not infinit, as well as their sinnes are infinit: as if the price of our re∣demption were not sufficient to recompence for their sinnes; though they haue lost all possible meanes, wher∣by they might be saued, yet God hath not lost that ab∣solute power, wherewith he might saue a penitent sin∣ner.

This curse of man is so generall, that whatsoeuer is or can bee spoken for the misery, and punishment of man, may well be included within the compasse of this

curse, pe••ty Princes may well boast in the number and multiplicity of their dignities and stiles, whereas the great Roman Emperour could content himselfe with the bare title of Caesar Augustus.* 1.73 Sometimes a plenty breedes want; and diuersitie of matter, (when men seeme to be distracted with multitudes of thoughts), im∣poseth a silence: many dishes, and much variety of good cheere, rather chokes then prouokes the appetite; I must therefore limit my speech, and setting a side all other fruits of this cu••se, I will only insist in those two qualities, which are proper and peculiar to man; his rea∣son, which sets him aboue creatures; his religion, which makes him equall to Angels: the one guiding nature, the other sanctifying nature, mans excellency consisting in both; and if in both mans frailtie and cor∣ruption shall appeare, then needes you must acknow∣ledge the curse, and such a curse as cannot descend to the dumbe creatures, nor cannot ascend to the Angeli∣call state, and therefore must needes be proper and pe∣culiar to man.

For reason, God hath giuen it man for these two vses, first for discourse, that men grounded vpon the same principles of reason,* 1.74 should concur in iudgement, and discer••e better, see more, and search further, the•• (for the instant) appeares to the outward sight; & ther∣fore it is a shadow of Gods eternall prouidence and prescience, wherwith God creating man, made him ac∣cording to his owne Image: but now see the curse, that hath befallen our reason, quot homines tot sententia, so many men, so many mindes; as if reason were not the same in all, but that there were different and distinct rules, and grounds of our reason. As their are fiue senses, according to the fiue seuerall obiects in our sensible na∣ture: so our reason (forsooth) must be infinitly multi∣plied, according to the number of mens braines, and

the capacity of each vnderstanding; our reason serues rather to discouer the diuersiti•• of our opinions and iudgements, then to inforce an vnitie of consent; wher∣as all the rest of the creatures they haue senses alike, they see alike, feele alike, taste alike; and for their out∣ward actions, they are all carried with one and the same instinct of nature, only in men their wayes are in••init, their iudgements infinit; in so much that you might well doubt, whether they all consist of the same reaso∣nable soule; and for the dumbe creatures, if you wil take their whole kinde, together with their naturall actions, they are much more reasonable, more wise and proui∣dent in their owne kinde, then is man, notwithstanding his reasonable soule.

You will suppose, that I speake only of the promiscu∣ous multitude, and of such only, whose wit will serue them to stir vp a difference or doubt, but whose iudge∣ment is too weake to reconcile the controuersie:* 1.75 or you will thinke that I speake only of neighbours and woe∣men, alwayes iarring and dissenting out of their enuie; or of friends and kindred alwayes in suites of law in a point of their profit: No verily, but I will instance in the thrice renowned profession of learning; how many sects of Philosophers haue the schooles afforded, what infinit variety & contrariety of opinions? as among the ancients, according to the number of elements, there were Aristotelians; who out of their puritie, their light, and eminency aboue the rest, did seeme to resemble fier, which hath now at length consumed the rest: then followed the Platonists, who (like the element of ayre) inclose all their light in the clouds, or rather indeed do obscure and conceale it: then comes the Stoicke, who with the stricktnesse of his life, seemes like a sea-••aring man, lies vpon boards, and feeds vpon water and fish: at length vp starts the Epicure, who, (like a glutton) runs

ouer the face of the whole earth, from market to mar∣ket, to make his best prouision, to offer vp a fat sacrifice vpon the all-deuouring altar of his belly-god. Heere are the foure first elements, and from hence proceedes as great a difference in the opinions of men, as there is va∣riety in nature; in so much that in the ancient mona∣steries, what iars haue past between the Sco••ists and Thomists; between the Reals and Nominals, &c. And at this time it is not vnknowne,* 1.76 how Petrus Ramus, a man of meane knowledge, without any ordinary parts either of nature or learning; yet through his owne im∣pudency and pride, (desiring an innouation of all Arts, to cast all things in a new mould, to build his own fame in the ruins of others), hath opposed himself, not against any particular opinion, but against the whole streame and current of all ancient learning; ouerthrowing the grounds, principles, and rules of that most illustrious & thrice renowned Aristotle, whom all ages doe reue∣rence and acknowledge to haue bin natures chiefe se∣cretary, or best counseller of estate, the father of all hu∣mane knowledge: and that which is yet more strange, this Ramus hath left followers and Disciples behind him, who seeme to be like affected to the ancient lear∣ning, reducing all things, (euen the very scope & foun∣dation of arts), to their own fond inuention, and barba∣rous innouation. A shame it is, that Colledges and an∣cient foundations, should giue harbour to such a wret∣ched brood; who as they are first nourished vp in ob∣stinacy and wilfulnes, so they will proue to bee fire-brands in the Church; who neglecting the fathers, and all ancient orders and decency, shall with their owne furious and witles conceits, set the whole world in com∣bustion.

The second vse of reason is, according to the nature of the reasonable soule (which is spiritual), to raise man

from the visible creatures, to the inuisible Deity: & here I cannot but be waile the great curse which hath be∣falne man; for some there are, who in their studi••s of naturall Philosophy,* 1.77 haue had strange flashes of infide∣lity, considering in the Meteors the causes of earth∣quakes, thunders, lightnings, whirl-winds, tempests and the like, together with the symptomes, signes, and fore-runners, they begin to doubt of Gods prouidence, whether these things befall vs as iudgements, or as na∣turall effects; and how powerfull our prayers are, for the hindering or hastning of such euents; as if the second causes could subsist without their first mouers, that pa∣rents could ingender without the concurrence of the Sunne; Deus in sole te illuminat, in igne te calefacit, thou takest the free vse of Gods creatures, but it is the power of God in the creatures, and by the creatures that feeds thee; the naturall causes doe not exclude Gods acti∣on, but rather include it, who hath so ordained nature, to worke his owne purpose: the prognosticall and vn∣doubted signes doe argue a far greater prouidence of God, who before the creation of the world, could so dispose of nature, as that in his due time, hee might worke his owne ends; thou seest these signes, and be∣houldest his iudgements a far of; if thou shouldest pray, thou wouldest thinke it a vaine thing, and heere is thy error; though God workes by nature, and hath in some sort tied himselfe, not to make any new creature, yet God hath not so bound himselfe to worke only by na∣ture, but that sometimes he will interpose his own ex∣traordinary power, which is a prerogatiue inseparable from the deity, otherwise there should be a far greater certainty, in the whole course of naturall and iudiciall Astrology. But suppose, that man knew Gods full re∣solution and determinat will, yet are not the prayers of the faithfull vneffectuall; for we are to pray for the ful∣filling

of that will, fiat vol••••t as tua; and the reason is giuen by the diuines, vt nos possimus capere quod ille prae∣parat dare, that wee may not be found most vnworthy of those blessings, which hee himselfe intends freely to bestow: if with my prayers I could not preuent his iudgements, yet my prayers would alter the nature of those iudgements, from iudgements to be fatherly cor∣rections and chastisements; and would likewise inable vs with patience and humility to beare our burthen, to stay his leisure, and to expect our happie deliuerance.

Others, considering the little change and alteration of this world,* 1.78 doubt of Gods prouidence and his act of creation; whether this world had any beginning: but how vnfit are they to iudge of the creation, according to the present condition of things in the same state, wherein they now stand? for all their knowledge is bor∣rowed from the course of nature, and not from the birth of nature; as if they should consider the riuer Ni∣lus, the streame, the bankes, the ••bbing, the flowing, yet in regard of the large circuit, passing thorough ma∣ny Prouinces and nations, they should neuer be able to search out the spring or the fountaine: but doth not reason informe them, that there must be a different con∣dition between the beginning of things and their con∣tinuance, their preseruation, nourishment, and growth? Man is not now daily fed, as hee was at first in the wombe, there is not the like vse of the nauill, which at this time seemes to be almost needles and vnprofitable, and serues only to fasten the liuer and bowels; there is a great difference between the hatching of egs, and the keeping of chickens; least man should presume to iudge of the creation, by the preseruation of nature, therfore hath God taught in euery the least creature, a great dis∣parity between both.

Surely to a right iudgement, Gods prouidence and

actions doe more manifestly appeare by the little and small alteration in nature;* 1.79 for I would gladly aske, if a clocke or instrument of iron were made, which should daily want mending, would ye commend the worke-man? but suppose this clocke should continue for ••any yeeres perfect and sound, without reparation, then cer∣tainly the work-man should haue his due praise & com∣mendation: so is it in the frame of this world, which hath now continued for many thousand yeeres without alteration and change; and therefore therein Gods pro∣uidence, power, and protection, doth more eminently appeare, then if God should daily creat new formes of creatures, and should alter and change the present con∣dition, and state of this world, which he himselfe in his great wisdome hath already contriued, supporting and preseruing it by the same power, wherewith he created it. For otherwise creatures should bee dissolued, the earth should haue no stable foundation, amidst the ayre and the waters; the whole world should reele and tumble in the wast desarts of an infinit vacuum: and as nature was made of nothing, so it should haue a power to returne againe to the same nothing, as being the first matrix or proper place, whereunto of it selfe, being left to it selfe, it is naturally inclined: for it is a worke of as great difficulty, and of as high excellency to preserue, as at first to create, non minor est virtus quàm quaerere, parta tueri, to establish and continue the gouernment, is a worke of no lesse glory, then at first to obtaine the conquest.

But alas, woe is me that euer I was borne, I could heartily wish, that my tongue did clea••e to the roofe of my mouth,* 1.80 so that I had not iust occasion to make my complaint in this sort; for now I will speake of a curse, which hath befallen man in the point of his religion, a curse of al other curses the greatest; that religion, which

is the sole comfort and solace of man,* 1.81 which erects our hopes, and in the middest of misery giues vs true ioy of heart, and peace of conscience; religion I say, which proclaimes a new heauen and a new earth, consisting only of happines; where Princes shall be without sub∣iects, and the great••esse of the one, shall not inforce a necessity or relation in the other; where all shall bee great, and all shall bee called the sonnes of the highest: Religion, religion (I say), through the diuersity of sects of schismes, and of heresies, proceeding from the malig∣nitie and curse of mans nature, and from that first father of enmity, qui super seminauit zizania, who will not feare to approch euen to the highest pinnacles of the temple; that religion (I say) should now at length dis∣quiet mens thoughts, molest their mindes, and almost distract them; in so much that they know not which way to take, but stand very doubtfull euen in the ne∣cessary points of their saluation; Christ is become a stumbling blocke, the truth of religion (by the corrup∣tion of our nature) giuing occasion to the falshood of religion, as in ancient times the sacrifice of beasts a∣mong the Iewes, was an occasion of the idolatrous worshipping of beasts among the Gentiles. Alas, how many are perplexed with the variety, and diuersity of sects, not knowing how to resolue themselues? whereas in truth and verity, there can be no greater certainty or infallibility, then in the immoueable foundations and grounds of religion; if we shall detract from the waue∣ring vncertainty of our own fancies, and relie vpon the diuine testimonies; the exposition and true meaning whereof, by the daily practise of the Church, consent of Fathers, verdit of counsailes, hath continually, visibly and successiuely from Christ and his Apostles descen∣ded to vs. O happy, happy, thrise happy are the beasts of the field, that are exempted from all these differen∣ces!

I will from henceforth betake my selfe to the woods, and the groues, and when I heare the chirping birds sing, in stead of the communion of Saints, I will ioyne with them in their quier, they shall sing their notes, and I will frame this dittie, to the father to the son and to the holy Ghost, three persons in Tri••ity, one God in vnity, be honor and glory now and for e••er.

This difference in religion, I suppose to be shadowed forth in the different and distinct sacrifices of Abell and Caine,* 1.82 the one receiued, the other refused; & hence pro∣ceeds the enmitie between both, as betweene the seed of the woman, and the seed of the serpent: the truth of religion, the more it is pleasing to God, the more it is vnpleasing to man; in so much that no cruelty, tor∣ments, or persecutions shall bee omitted in the cause of religion. Abel the first that died or was slaine, suffered martyrdome for religion, because his gift was accep∣table to God; he himselfe was more acceptable then his gift, the one being accepted for the others sake, and therefore he himselfe was to be offred vp in sacrifice, to be the figure and type of him, who was the propitiato∣••ie sacrifice for our sinnes; whose bloud speakes better things then the bloud of Abel, who as he was the head of the Church, so opened he the way as to heauen, so to tribulation and persecution, thorough which he ascen∣ded vp to heauen; and if we looke to climbe thither, we must passe the same way, there must bee some confor∣mity between the head and the members; and thus God in his goodnes and secret wisdome permits, that his vine-yard which his owne right hand hath planted, and is bewatred with his owne blood, yet the wild-boare out of the wood doth root it vp, and the wild beasts of the field do de••o••re it.

Here you haue seene religion died in her own bloud; but now I will tell you a greater mischiefe, religion not

persecuted, which makes for her honor; but maskt, dis∣guised and counterfeited,* 1.83 which discouers her shame. For many there are, who colour all their sins and impi∣eties vnder the faire cloke of religion; thus not only our soules and our consciences, our faith, our hope, our sal∣uation; but our liues, our bodies, our freedome, our goods, and whatsoeuer els may concerne vs, all are sub∣iect to ship-wracke vnder this religious tempest. What murthers, thefts, treasons, treacheries, gun-powder plots, massacres, haue past among men for commenda∣ble actions, vnder the vaile of religion? what breaking of leagues among Princes, what dispensing with othes, what alteration of gouernments, and last of all, what infidelitie hath past between men, vnder the colour of faith? Caesar, Tacitus, Macchi••uel, they were but babes and fooles in policy; for they neuer learned this lesson, how to lay the foundations of policie, and to build vp the tower of iniquity with Church-stones. To ground all factions in religion, this is a monster newly hatched in our dayes, in this last and worst age of the world; as if the kingdome of grace did cleane ouer-throwe all naturall rights; as if heauen could not subsist with the earth; as if the Morall law, were together abrogated with the Ceremoniall: But O blessed Lord God, keepe thy sheepe, keepe thy shepheards, keepe them as the aple of thine owne eye; let Cain be accursed, let him answer for his bro∣ther Abels bloud, let him be a runnagate, and neuer dare to approch neere thy vine-yard; protect (O Lord) the tribe of Iuda, and let not any violent, blo••dy, and trayterous hand, touch thine annoynted.

My intention here is only to speake of the curse, the vndoubted token of mans fall and corruption; but I can∣not stay my self, needs I must craue pardon, hauing ope∣ned the wound, if I apply the salue, while it is fresh and greene, I may with great ease keepe it from festering;

heere I will giue thee some little tast of that,* 1.84 which hereafter I may discouer more largely. For if it shall please God, that together with our most happy fore∣fathers (the great Magi), I shall once safely arriue at Bethelem, where I may but heare the child Iesus crie in the manger▪ I will neuer leaue or forsake him, but in∣stead of the st••r, which first conducted me to the place of his birth, I wil then follow him as my ruler, my guid, and protector: I will attend him in his flight vnto Ae∣gypt, thorough places of darknesse and ignorance; and in the middest of persecution, from thence I will returne againe vnto Galile; where I will wait vpon him, and set him before mine eyes to order my wayes, and my foot∣steps: and if in any solemne feast, or great assembly I shal leese him, then presently I will make inquisition, I will goe backe againe to Ierusalem, where I wil make search for him in the temple; and there vndoubtedly I shall finde him, sitting in the middest of the Doctors, in me∣dio Doctorum, hauing his casting voyce, and directing the Catholicke concent of many; let me not therefore here preuent this happy occasion.

Only in a word, the controuersies of religion assu∣redly they are such, that if a man be of the least vnder∣standing (setting the feare of God before his own eyes,* 1.85 and that he hath no turbulent spirit, but intends chari∣ty, piety, and deuotion), they doe not any way frigh••en or molest him; for necessary it is, that there should bee scandals, and woe bee to him by whom there are scan∣dals. Let it suffice, that the faith of the Church of Eng∣land, which heere we professe, was not framed yeaster∣day, to serue the present turne and occasion, by new vpstart and heathenish innouators; when as Clearkes did seeme very learnedly to dispute, yet a secret close policy did ouer-rule the conclusion; but such a faith as all the Fathers imbraced, all the councels approued, all

the learned Diuines confirmed, in the Greeke Church, in the Latin Church; which all the Martyrs haue sealed with their bloud, al the Confessors witnessed with their torments; a faith confirmed by so many miracles, taught by the Apostles, first opened and reuealed by Christ, qui erat splendor patris, who was a light to enlighten the Gentiles, and the glory of his people Israel. This faith was prefigured in the law, with sacrifices and types fore-told by the Prophets, and shadowed forth in na∣ture by the vndoubted promises of God, semen mulie∣ris conteret serpentis caput: so that my faith and religi∣on, wherby I looke to be saued, was the faith and reli∣gion of Adam, which I can deriue by a lineall descent from age vnto age, shewing the expresse foot-steps, and where the Church hath alwayes resided; like a hungry dog thirsting after my saluation. I can follow the sent and pursue the chase, from the first day of the worlds birth, (for together with the creation of man, was the end of mans creation, and the meanes to obtaine this end, Truth is most ancient, as being of the nature of God, and God himselfe is the ancient of dayes; and in all our doubts of religion, wee must still flie to the first institution, an sic fuit ab initio), vnto this present day, being the 28. of February, in the yeere of our Lord God 1615. dies dierum, the beginning of our septua∣gessima, wherein wee remember the first fall of Adam, and the birth of a sinner.

For the controuersies in generall, some there are which cannot bee reconciled; and for these wee will mourne and lament, and daily beseech God for their happy conuersion:* 1.86 but I feare that a great part of the dissention proceeds from our selues, who being now setled in a peaceable Church, without persecution, the truth of religion sufficiently appearing without any great opposition of Turkes, of Iewes, or of Heathen,

hauing now gotten respit and ease, we do not so much intend the actions of zeale and deuotion, as the point of our learning, and the sufficiency of our knowledge; which notwithstanding is not so proper and peculiar to Priest-hood, as is the practise of Pietie, wherein con∣sists the height and perfection of a christian life; some (I say) rather intending their studies then their prayers, desiring to show the strength of their learning, they must enter the combat of wits, and heere they must seeme to dissent and to be irreconcileable; while closly and vnder-hand, they send forth their agents, and messengers to treate of a peace; and with a nice and quaint distinction, can take vp the difference among themselues, without shedding one drop of bloud; while the world takes notice of their disagreement, and being not able to iudge of their words of art, and the trickes of their wit, still conceaues them to be at deadly enmi∣tie. I know not what to say of their learning, but I doe much condemne their dishonesty, to make shew of difference, when indeed there is none; and the schoole learning it selfe, which makes all things disputable, howsoeuer I do highly commend it, for wisdome, lear∣ning and iudgement, yet I feare it hath not proued so profitable and beneficiall to the Church; as hauing stird vp those iars, which it could neuer asswage, like the ac∣tion of the moone in our bodies in respect of il humors; for man is easily prouokt, but not so easily reconciled; out of the frowardnes of our mindes, disputations doe rather conceale, then open a truth; but it were to bee wished rather, that the vulgar should neuer be acquain∣ted with the controuersies, then that thou shouldest thinke to make them such perfect and good clearkes, as that they might truely iudge of the differences: of them and of our selues I may truly say with the wise man, Deus fecit hominem simplic••••, ipse se immiscuit

innumerabilibus quaestionibus.

In these differences of religion, I do acknowledges wonderfull and vnspeakable prouidence of God, for some of them seeme to make more for Gods glory, and for man••s••l••ation;* 1.87 if they proceed without any great breach of christian charity, the difference not consisting in any fundamentall, and essentiall point of religion, but such as may well stand with the text of Scripture, the three Creeds, all ancient councells, and the conti∣nuall practise and tenent of the Church; so that herein we shall not need to feare any shipwracke of faith, wee shall not need to endanger our goods, our limbes, or our liues, but rather to leaue them as disputable at schooles: but now s••e the profit which redounds to the Church by these differences; they teach man his owne weaknesse▪ and how imperfect he is, in things of highest perfection; they haue raised vp many excellent wits, profound learning, and wonderfull industry in all man∣ner of knowledge; they haue made all more cauti••nat and 〈◊〉〈◊〉 in their own wayes, least the aduersary should take any lust occasion of reproch: not only our catholik reformed Churches, but euen the present Abbies and Monasteries, now extant in other notiōs, haue bin much reformed, since the dissolution of ours; they haue laid open the maine strength, the rocke, the foundation, the pillars of our Christian religion▪ so••h at men neuer had the like meanes, for the increase and strengthning of their saith, as they haue at this day; the factions of each partie doe kindle the heat of their zeale in their own profession, and of their charity one towards another; as the intollerable hate of one common foe, will knit together a firme league of amity, which otherwise of it selfe would easily dissolue.

And therfore I will conclude, that the Church at this present, inregard of the many differences, may fitly be

shadowed forth in Saint Peters calling,* 1.88 and in S. Peters reprehension; Saint Peter who was called from fishing, to be a fisher of men, let his net resemble the Church, the conuersion and taking of soules: vpon the calling of Saint Peter his net brake, but as the Diuines doe ob∣serue, it was to let in fish, and not to let out fish, and so the euent proued accordingly: make I beseech you the application; sometimes a schisme in the Church o∣pens a wider gap to saluation; that others may enter in, who before d••••st neuer approch for feare of the Cheru∣bin, which keepes the gate of Paradise with a fiery sword, (that is) with fire, and with sword: Secondly, Peters reprehension was, that when many came to ap∣prehend Christ, all of them were not his enemies, some came to behold him, some to heare him, some to com∣passionat him, while others betrayed and apprehended him; yet Saint Peter, I will not iudge of his intention, in the heat of his zeale drawes out his sword, which he could not lawfully do, and strikes off the eare of Mal∣chus: the eare is the instrument of hearing, and be∣tokens the sole meanes of mans conuersion; but Christ heales vp the wound, restores his eare, rebukes Peter and threatens him; hee that drawes out the sword shall perish by the sword, he that abuseth the sword, and of∣ten prouokes the secular power, shall at length smart by the sword, &c.

For the persecutions of the Church, it is no maruaile though God doth permit them, seeing that Christian religion inioyning man pena••ce for his finne, seemes to bee a kinde of persecution▪ such fastings,* 1.89 such wee∣ping, such mortificaton, such a strict and austere life, that tyrannie itselfe could hardly impose a greater tor∣ment, were it not, that Gods holy and sanctifying spirit seemes to abate the sorrow; besides the promises of God, and the conformity of this building, for the foun∣dations

of the Church were laid in the bloud of Christ; and therefore necessary it is, that in the rearing vp of the walles and the roofe, the morter should likewise bee tempered with the bloud of his Saints, and they appea∣ring in their own bloud, as it were clothed with scarlet, should at length sit vpon thrones, iudging and con∣demning the world of impiety.

For the cloakes and pretenses of religion, what should I say, the best things are soonest abused, and this argues our corruption; if thou findest desperat attempts couered with a religious habit?* 1.90 then acknowledge in thy selfe how powerfull religion should bee, for gui∣ding and directing thee in the whole course of thy life, when a counterfeit shew of religion, shall moue others to vndertake such dangerous and horrible cruelties, not without the losse of their limbes, substance, life, the vt∣ter vndoing of poore widowes and orphants; the expo∣sing of themselues to all manner of tortures, fearefull to the behoulders, and therfore much more terrible to the offendors and malefactors, who suffer for their euill do∣ing, &c. Whatsoeuer els may concerne religion, I shall hereafter speake of it more largely to your further satis∣faction.

As man was corrupted, and all the creatures forsa∣king their first and naturall vse, did serue for mans pu∣nishment, and rebelled against him; so it stood with the vniformitie of Gods iudgements,* 1.91 that nothing should remaine vntouched, no not the elements themselues, being the first principles, seeds & foundations of nature, for as man was totally defaced, and had lost the image of God, so this world though comming far short of that most excellent state of Paradise, yet being Gods owne immediat work-man-ship, and so still continu∣ing, God at length in his wisdome for our sins, thought fit to deface it; and behold the rule of his iustice, when

as the children of God were mixt with the children of men, God sends a deluge of waters to confound them together. Death is the punishment of sin, that we might heerein acknowledge Gods owne handy worke, the iudgement fell from aboue, their graues were fashioned in the clouds, and the elements did for a time change their situation, and these were likewise confounded to∣gether: and as in the creation the waters did flow vpon the face of the earth; so now againe the whole world did seeme to goe backward, and to returne to the first nothing. Hence began a great alteration in nature, and all things were changed to the worst; the earth did de∣cay in plenty and goodnes of fruits, for immediatly af∣ter the deluge, God did enlarge Noahs-commission, and gaue him free power to feed on the flesh of the creatures;* 1.92 the water likewise lost her naturall proper∣tie of goodnesse, and therefore Noah immediatly be∣gan to plant a vine-yard; the ayre was more subiect to vapours, foggy mists, and darke clouds; the fire with hot ••umes and exhalations ascending and turning to meteors, was made more imperfect and impure; the heauens themselues haue not freely escaped, though these sublunary contagions could not infect the stars, yet were they able much to hinder the goodnes of their actions and operations, as likewise to eclipse and ob∣scure their beauty; some of them neuer appearing vnto vs, as are those stars in via lactea; others seeme twinck∣ling, titillantes, through the thicknesse, opacity, and gloominesse of our ayre, not giuing passage to their beames; and all of them appeare short in beauty, lesse in quantitie then indeed they are, and assuredly are much hindred in their operations.

So that this generall deluge was indeed the generall confusion of nature; and as it was the death of nature, so nature her selfe could neither hinder nor hasten her

owne death; and being once fallen,* 1.93 she could not raise her selfe by her own naturall power, for howsoeuer the God of nature might well vse naturall meanes (the wa∣tery constellations) for the effecting of his good will and purpose; yet surely these in themselues were not sufficient, vnlesse you will thereunto adde Gods infinit power, and his absolut authority; for certaine it is, that there was the l••ke coniunction of stars, within our me∣mory, in the yeeres 1524. and 1588. If we should sup∣pose that God did herein vse naturall meanes, they might be numberlesse, as the power of God is infinit, and his wisdome vnsearchable; yet such as reason & the schoole of Philosophy do most approue, are these: First, that before the deluge the earth was more leuell, and framed according to a better rule of a Globe or a Cen∣ter, and therfore the water might with more ease couer the whole earth 15. cubits deepe; this being supposed, there might follow a transmutation and change of ele∣ments among themselues, where the earth might bee turned into water, and carrie according to the rule of Philosophy, decuplam proportionem, that euery ounce of earth might bee turned into ten ounces of water; the water likewise might bee summoned to appeare out of the deepe, to change her scituation, to possesse the face of the earth, according to her naturall course; the whole element of water might bee ra••ified, that it might take vp a larger compasse, and still retayning her nature might serue for our punishment; the bordering region of the ayre, might be condensed and thickned, that it might serue in stead of choking waters, and these might be raised and puft vp with hot fumes, proceeding from the bowels of the earth, which might make the boyling or scalding seas to swell aboue measure. Thus infinit are the wayes and meanes, which God might vse in this deluge; I will here impose my selfe silence, rather trem∣bling

at his iudgements, then presuming to search into the depth of his counsailes.

I do much more wonder at the staying of this deluge, how the floud should cease, considering the nature of water is to flow vpon the ••ace of the earth▪ for vs to con∣ceaue that the sea is a sinke or a bottom,* 1.94 & that the wa∣ters are lower then the earth, it is much against reason, which denies the water and earth to make one perfect globe; much against common experience, when in the highest parts of their ships they see furthest, and fi••st dis∣couer the shoare; th••ugh I confesse, that the inequality of the earth, is a speciall meanes to reduce all waters to one proper place, yet I suppose, that the wonders of God do manifestly appeare in euery element. First, in the earth subsisting in a centre, like an immoueable stocke, carrying the same distance to euery part of the circumference; then the waters, notwithstanding their roaring, their continuall and strange motion, wherein they seeme to threaten the earth, yet are kept within their owne bounds, not incompassed with a wall of iron or brasse,* 1.95 but with a border of sands, a weake bulwarke (I confesse) were it not, that Gods power had first pre∣scribed the bounds; then followes the ayre, strangely and miraculously supporting a weighty burthen of clouds; at length we come to the fire, which being kindled and preser••ed by the swift and continuall mo∣tion of the heauens, as it drawes nearer and nearer the poles, so is it more and more lessened, and giues place to the middle region of the ayre, which is therfore ••••∣iled from the burning and scalding zoanes; whe•••• (in¦stead of shewers) they haue their morning 〈◊〉〈◊〉 and the sweet springs, to bewater their drie and scorehed soyle.

For the truth and certainty of this deluge, see how God did dispose in his prouidence, that the Arke should

rest vpon the mountaines of Ararat, amongst which (as I finde it reported) there are the highest mountaines in the world, and the most in number; which was an vn∣doubted argument,* 1.96 that this floud did ouerwhelme the whole earth: and likewise these mountaines were fur∣thest distant from the sea shoare, that so it might ap∣peare to after ages, and succeeding generations, fin∣ding the reninant of this Arke, that the labour and in∣dustry of man, neither would nor could transport the Arke thither, but vpon sight thereof, they might ac∣knowledge and remember the great in-undation of waters; for thus Nicholaus Damascenus, an heathen man writeth, that in a generall deluge, one was carried in an Arke, and rested vpon the top of these mountains, whereon there continued a long time after, certaine peeces and fragments of the Arke; and this might bee the same, which Moses the Law-giuer of the Iewes doth mention.

Many signes and tokens doe likewise appeare in na∣ture, which as they are the reliques, so they serue as most vndoubted arguments and proofes of the deluge;* 1.97 at this day there are found, both in other nations, and (as I am informed) in the Ile of Man certaine trees, which serue both for timber and fuell, in such plenty and quantity, so many fadomes vnder the earth, as that by al probable coniecture they were there buried and couered in the time of the deluge; God foreseeing the wastfulnes which man would commit in the spoyle of his woods, like a prouident master of a family layes vp his store, makes his prouision, and keepes his wood-yard safe lockt and conceald, vntill a time of necessity; somtimes likewise in the bottomes of seas and waters,* 1.98 where as∣suredly according to the coast and situation of the country, there hath bin alwayes a fluxe of waters, (sup∣posing the world in the state, wherin now the world

stands) yet therin there hath bin discouered foundati∣ons of buildings,* 1.99 which assuredly were ouerthrown in the generall deluge; vpon the face of the earth I haue obserued rockes and stones seeming to hang in the ayre, without any circumiacent earth, whereas I did conceaue in reason, that these hauing no certaine growth, but only per iuxta positionem, & agglutinatio∣nem,* 1.100 as the schooles speake, the bosome of the earth was the fit wombe to ingender them; and standing thus they did daily decay and decline, and therfore certainly were not thus from the first creation, but the conflux of waters hath vncouered them of earth, & hath left them there naked and bare, to be the immoueable markes of the great deluge.

When I consider the barrennesse of the earth for ma∣ny leagues together,* 1.101 I cannot conceaue that it should be thus from the beginning, being Gods owne imme∣diat workmanship, but that the salt waters haue caused this barrennesse, and when I consider the strange diffe∣rent mould of one and the same earth, as I haue often obserued,* 1.102 sand vpon clay, clay vpon grauel, grauel vpon chalke, chalke vpon sand, &c. Assuredly this diuersity neuer was in the first creation, neither hath it since been effected by any influence or operation of stars, but some general ouerflowing of waters, hath caused this variety of mould and complection;* 1.103 obserue how the goodnes or barrennesse of grounds followes certaine veines of the earth, not according to the coasts of the heauens, from East to West, from South to North, least you might ascribe it to the motion of the stars, but com∣monly by a wreathed and crooked forme, that you might rather ascribe it, to the current streames of the waters; but let vs dig vp the barren soyles, and some∣times we shall finde out marle-pits,* 1.104 which do vndoub∣tedly assure vs, that God hauing first created the earth,

gaue it a fatnes in the vpper crust thereof, but in the great in-undation of waters, being spread and couered ouer with sand, it is now baked and growne to a kinde of ripenes and melownes; so that (man vsing his labour and industrie) God hath now ordained it, to bee the compost of the earth, to supply the barennesse of nature, in this last and old age of the world:* 1.105 let vs yet dig dee∣per, and happily we may come to some cole-pits, which consist of the oylie & vnctuous substance of the earth, which is laid and buried so deepe by the ouerflowing of waters, in the time of the deluge, as not being able to supply ••ap for the root of trees (whereunto it was first ordained by nature) it gathers it selfe to it selfe, and ha∣uing a long time of concoction, without any great an∣noyance of waterie sappe, God hath ordained it, as a fit subiect for fuell, which in these last dayes, (our wood fayling, especially in these colde Northerne countries) God hath very plentifully discouered; and that which giues credit to this truth, I haue obserued this in the cole-pits, that where there hath been a moderate fall, and descent of water, there the cole hath been much weightier, brighter, and better; as for mettals there is not the like reason in them, for assuredly they follow the course of the heauens, as they are framed by a spe∣ciall influence of Starres; wherein appeares the good∣nesse of God, that in so painefull and such a dangerous worke, poore man might obserue a greater certaintie in his labours.

I suppose likewise, that the vn-euennes of the earth (the hils and the vales) were much caused by this gene∣rall deluge; for ye shall obserue, that the highest moun∣taines vpon earth, carrie some proportion to the low∣est bottome at Sea:* 1.106 for as the greatest height is suppo∣sed to be sixe and twentie or seuen and twentie miles vpright, so is the greatest deapth, that God might ob∣serue

some kinde of proportion in the inequalitie, see∣ing 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 ac∣knowledge the same prouidence of God in both); for certaine it is, that all the terrible tokens, and signes of Gods anger and wrath, did accompanie the deluge; and as the waters did swell aboue measure, so the billowes and waues of the Sea did arise in a wonderfull and fearefull manner; and these (surely) might well cause a great inequalitie in the earth; and therefore you shall obserue, that the hilles stand not alone, but are conti∣guous and adioyning together, as it were shelues rai∣sed vp with the waues, and carried with the streame; that it might appeare, that God in the middest of iudgement, remembreth mercy; for euen these hilles did serue as a speciall meanes (by Gods owne appoynt∣ment) to allay the raging of the waters; and againe to gather them into one common storehouse, where they might bee hedged, and kept within their ow••e boundes.

The truth of this deluge to the Iewes and the Chri∣stians,* 1.107 is sufficiently warranted by the diuine testimo∣nie, which is beyond all exception. Wee are likewise able to trace the continued succession of times, the dis∣cent of tribes and families from Noah and his Sonnes, as likewise the plantation of nations, the establishing of kingdomes and gouernments; so that nothing is de∣fectiue in this kinde, to him that hath made but a small entrance in the studie of Chronologie; as likewise the attempts of men soone after the deluge, for preuenting the like in-undation, as namely the building of Ba∣bell, &c. many things as yet appeare in their lawes and their customes; especially places (reserued for keeping of their auncient recordes) so built, as that they might

be free from the annoyance of waters.

For the Gentiles, their Philosophers considering that the world was vpheld by opposition and combate of elements, and that the elements were not equally matched, but doe fight vpon disaduantage; for two of them are actiue and two passiue, the actiue qualities farre exceeding the passiue in vertue, power and opera∣tion; hereby they did conceiue that there might be an ouerthrow and dissolution in nature, either by water or fire, which were therefore not improperly called the dreadfull and destroying elements; whereby the opi∣nion concerning the generall deluge, was made the more credible, which deluge was known vnto them by the name of Ogiges or Deucalions floud: not, but that I acknowledge there was a floud which happened in the time of Ogiges, and another in the time of Deucalion; but assuredly such things are reported of these two flouds, which could not be competent or agreeable, but onely to the vniuersall deluge; and therefore I suppose that the deluge was called by the name of Ogiges or Deucalions floud, because these gaue occasion, and did rippe vp and renew the memorie thereof; this I con∣ceiue, because certaine it is, that Noah was called a∣mong the Gentiles, the first Ogiges, speaking of the floud which happened, sub prisco Ogige, and things which were past remembrance were called Ogigia;* 1.108 this deluge is likewise mentioned, by diuers most aun∣cient heathen writers, as by Berosus Chaldaeus, Hieroni∣mus Aegyptius, Nicholaus Damascenus, Abydenus and others, according as both Iosephus and Eusebius doe proue; Plato in Timaeo, seemes to remember it; and Be∣rosus, who was the most auncient writer among the heathen, beginnes his historie from the floud in these words: Ante aquarum cladem famosam, qua vniuersus perijt orbis, &c. beyond which course of time no histo∣rie,

no author, no monument is extant; and that you may not thinke, that this truth was fastened vpon the ancients, or that their workes should heerein admit a fauourable construction; the Heathen and Pagans at this day in Bresill, and other countries of the West-Indies, lately discouered in our age, where neuer any Christian professors were knowne to teach; yet they talke of the drowning of the world, which happened in times past; and they say, that this was left vnto them by tradition, time out of minde, by the inhabitants of those places.

But why doe I thus trouble my ••••lfe with the de∣luge? behold I see a waterie signe in the cloudes, con∣taining in it selfe a great varietie of glittering colours, as it were resembling the beautie of Nature, which by a speciall indulgence of God, shall preserue vs from the like in-undation of waters.* 1.109 It proceeds (I confesse) from waterie and naturall causes, and was before the deluge; but not as a sacramentall signe, or the earnest of Gods promise and couenant: for th•• 〈◊〉〈◊〉 is a ring▪ before it becomes a mariage ring, as things which consist in re∣lation, first presuppose an entitie in themselues. Behold (I say) here is a bow; but here is our comfort, an emp∣tie and a naked bow: Where is the shaft? it is alreadie shot, and spent; wee shall neuer neede to feare any fur∣ther danger by this bow; for to my sight, and to my vn∣derstanding, it is rather bent against heauē, then against earth. I pray' obserue it aright; it should seeme that God hath so disposed it, that it might serue rather as a memoriall for God, to put him in mind of his promise, then as a terrour to man, to strike vs with feare of Gods vengeance. And therefore this bow shall serue as a bridge, as a bow-bridge, by which I will passe ouer this great in-undation of waters, humbly praising and mag∣nifying God, that as the old world was ouerwhelmed by

waters; so God in his mercie hath appointed, that there should be a regeneration by waters, that the old Adam being washed and cleansed from sinne, we might be recei∣ued into the arke of Christs Church, through the sancti∣fying waters of the holy stood of Iordan.

Hauing spoken of the first ouerthrow of the world by waters, I cannot but in a word, (for similitude of ar∣gument, though otherwise the iudgements shall bee wrought by different and contrary meanes), speake of the second ouerthrow, which shall be by fire, in a gene∣rall combustion. Behold then, the earnest of this last iudgement, when as Sodom and Gomorrha were con∣sumed with fire from heauen, that it might serue for e∣uer as a remarkable token,* 1.110 or the first beginning of a general combustion, which threatens the whole world. Vnto this day the place is vnhabitable, fire and brim∣stone hauing left such a strong sent, as might well argue the strange ebullition of their vnnaturall lust: and as it was a lust, which did not intend generation; so was it the most vnnaturall act, without any president or ex∣ample of the bruite beasts, for none of them are tainted with such vncleannesse. And therfore (behold) their pu∣nishment, carries a proportion and correspondencie to the offence: whereas they should haue intended by an orderly course of nature, the preseruation of their seed, in the fruites of their loynes; the propagation of their kinde, and the continuance of their names and memo∣ries; themselues taking a cleane contrarie course, &c. (the remembrance hereof is most hatefull, detestable, and abominable to euery chaste and Christian minde). Therefore by the iust iudgements of God, these Cities were turned, by their destruction, into a strange lake; which vnto this day, is knowne by the name of mare mortuum, the dead Sea, wherein nothing can liue: for proofe and certaintie whereof, as trauellers at this time

can testifie as much, so many Gentiles, Heathen and for∣raine writers doe witnesse the same truth; as Galen, Pausanias, Solinus, Tacitus, and Strabo, all of them te∣stifying and shewing the particular wonders there∣of.

But you will say, that this iudgement is only proper and priuate to the inhabitants of those parts; and that little trust or credit is to bee giuen to trauellers in this kinde:* 1.111 though herein I could easily conuince you, for things shall speake for themselues, and in euery nation, there are many eye-witnesses of this truth; yet behold, for your further satisfaction, in the darke and thicke cloudes, how the thunder and lightnings are together encompassed, as if wee could not separate these iudge∣ments, but that the one did carrie and portend the o∣ther, and (as it were) giue place to the other. For when the Sunne shall haue gathered out of the bowels of the earth, a sulfureous matter, fit and apt for combustion; as much in effect, as if I should say, when our iniquities are come to a full height, and ripenesse, and that our sinnes are climed vp to heauen, and there crie for vengeance, cum calles obdurârint; then behold, he that sits vpon the cloudes, doth together send foorth a lightning and a thunder, for the decrees of God are inseparable, though there may be degrees in their execution. First the light∣ning astonisheth vs, like an admonition, or preparatiue to the subsequent iudgement, ac si dicat ca••e, ne te ful∣men interimat; then followes the iudgement, which is vnresistable. Now if you please to consider this thun∣der and lightning as tokens and forerunners of the last generall combustion; you shall finde the one a figure of the other, and very fitly to resemble it, by way of com∣parison.

But how am I falne at length, to speake of water and fire? as if the Deluge, or the burning of Sodom, could

betoken the generall fall and corruption; when as (in deed) they were the particular punishments of actuall sinnes,* 1.112 proper and peculiar to the place, to the times, to the persons: vnlesse what hath befalne them, might serue as threatnings to vs; and that the whole nature in generall cannot be excused from that, which hath be∣fallen any one in particular: but I will not stand to iu∣stifie my selfe; indeed I was carried with the course and streame of the times, considering things as they fell out, according to their seuerall accidencies. If herein I haue erred, it is no great marueile, for behold my tongue is confounded, my tongue is confounded: and therefore in the next place, I will come to the next ge∣nerall iudgement, which concernes whole mankinde, namely the confusion of tongues.

[ 8] Genes. 11. vers. 7. Come on,* 1.113 let vs goe downe, and there confound their language, that euery one perceiue not ano∣thers speech, &c. This confusion of tongues first began at Babell, and is now generally spread ouer the face of the whole world: common and daily experience can witnesse the truth of the successe, and the diuine testi∣monie shewes the first originall. Eusebius likewise ci∣teth at large the testimonies both of Abydenus, who li∣ued about King Alexander time, and of Sibylla, as also the words of Hestieus, concerning the land of Senaar, where it was builded: and these Gentiles doe shew by reason, that if there had not been some such miracle in the diuision of tongues; no doubt but that all tongues being deriued of one (as all men are descended of one father) the same tongues would haue retained the same rootes, and principles, as in all dialects or deriuation of tongues, we see that it commeth to passe: but now (say they) in many tongues, at this day, wee see that there is no likelihood or affinity among thē, but are al different the one from the other: and thereby it appeareth, that

they were made diuers and distinct by some speciall miracle.

Herein the iustice of God appeares, that seeing man desired to continue his owne memorie, by the workes of his owne hands, without any reference to the diuine power; therefore God confoundeth their tongues,* 1.114 that their speech and their language might faile them, to record their owne acts: and that they might neuer bee able to conspire or take counsell together; when the one calles vp for timber, the other breakes his backe in carrying vp stones; one calles for his instruments and tooles, but another brings morter to stop his mouth: thus euery man either suspecteth himselfe to bee in a dreame or else accuseth all others of madnesse and fol∣lie; and thus there is a dumbe silence of pratling crea∣tures, there is a noyse or a sound without sense or signi∣fication, for want of one knowne and common tongue to interpret. Thus the punishment was agreeable to the diuine iustice, and very conformable to mans present state and condition: for whereas our mindes are distra∣cted with varietie of opinions,* 1.115 and our hearts carried headlong to diuers inordinate lusts; so the tongue should likewise bee confounded with many base and barbarous languages, some of them very harsh in pro∣nunciation, that a man must wrong his owne visage, and disfigure himselfe to speake them: others without grauitie or wisdome in their first imposition, consisting only of many bare, and simple tearmes, not reduced to any certaine fountaines, or heads, which best resem∣bleth nature: Many of them hindring mans thoughts, and wanting a sufficiēt plentie of words, cannot signi∣ficantly expresse the quicknes of inuention▪ or liuelily expresse an action: some giuing way to fallacies and sophistrie, through Tautologies, ambiguous words, darke sentences; others inclining to ribaldrie, and luxu∣rious

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speech: all of them daily inlarged, and refined, as hauing not yet attained any perfection, but still requi∣ring the helpe of the pencill; insomuch that within the compasse of a few yeeres, you shall not know them to be the same languages. Thus is man no counterfeit, for he is inwardly, and outwardly, totally confounded.

For the large extent of this punishment, it may well appeare by a due consideration, either of place, or time. For all nations in the world seeme more to be diuided with tongues,* 1.116 then with seas, with riuers, with bankes, or with gouernments; and in the same tongue you shal obserue a great diuersitie of dialects, the Grecians speake diuersly their owne language, Attice, Ionice, Dorice. Take this one kingdome, and you shall finde that Seuerne & Trent do moysten the seuerall tongues of our people, and make a great difference, in one and the same language; notwithstanding the pr••eminency of the one aboue the other, yet the meanest will not conforme it selfe to the best: the Welsh suppose their owne tongue to be as honourable, in regard of the an∣tiquitie, as the English doe daily seeme curious in filing and refiling of theirs. Now in the succession of times it appeares, that all the ancient languages, which indeede were y^e fittest caskets to containe y^e Iewels of mysteries, haue already failed, either in the vse and speech of men, as the Hebrew, Greeke, Latin, Syriacke, Chaldaick, &c. or else are wholly extinct, and abolished. As heere in England, the Saxon tongue; and the language of the Picts in Italy; what tongues the Gothes and Vandols did speake: and he that shall peruse our English Chau∣cer, shall finde more difficultie in his words, then in his sense. And thus the confusion of tongues serues to be∣reaue vs of each others helpe; we cannot partake with other nations in their counsell and experience. Our owne forefathers committing their workes to wri∣tings,

they seeme aliens and strangers vnto vs; we can∣not vnderstand them, without the vse of Dictionaries, and Commentaries.

To let passe, how nations haue issued out of nations, and all men descended from one, whereby they might retaine the same speech and language,* 1.117 for the learning and perfection of the reasonable soule; as they doe the like foode for preseruation of their bodies, and the same seede for propagation of their kind. But for this varie∣tie of tongues, I would gladly aske, Doe not all other creatures of the same kinde, agree in one and the same language of nature, wherby they testifie to each other, either their ioy, or their sorrow? Haue not many birds as much varietie in their notes and tunes, and yet all are the same in the same kinde; as there are words and syl∣lables which passe betweene men? I pray', doth it not appeare, in all other workes of nature, that the inward forme doth naturally of her selfe discouer her selfe, by some outward propertie? and why should not the rea∣sonable soule make her selfe knowne by a naturall speech and language, that wee might see the inward man as well as the outward feature? for speech is the on∣ly companion, and witnesse of reason.

Consider the instruments of speech, the throate, the tongue, the teeth,* 1.118 the lips, and the pallat; are they not the same, and alike in all men? Is not the ayre and breath the same, which frames the sound of this voyce? Take all instruments of musicke, and being fashioned alike, you shal find a like sound, they consist of a meane, a treble, a tenour, a base, &c. they haue so many strings, so many stops, they giue the same musicke; that is, the same language in effect, though the lessons doe varie, that is, the difference consists in the diuersitie of their speech, or their conference. Are there not many natu∣rall notes, which are alike common to all languages?

(our laughter, our sighing, our sobbing, our sneesing); cā the passions of the bodie thus naturally discouer thē∣selues▪ and yet cannot the minde naturally disclose her owne secrets? Is there any thing so proper and peculiar to man, as societie and fellowship; and yet for want of one common language, the kind cannot conuerse with it selfe? and yet you may obserue in all languages, how there is a necessitie of the same alphabet; for there are but fiue vowels, and more or lesse there cannot bee, which proceedes from the opening or contraction of the mouth: will Nature lay the foundation, and yet God in his wisedome forbid to finish this building? then is it euident, that contrarie to the first intent of na∣ture, wee are changed and altered by sinne; God con∣founding our tongues, brings our workes to confu∣sion.

But (I pray') consider the occasions which might serue ••or the retaining of the same language: Are not all men deriued from the loines of one,* 1.119 and the same man? haue not nations issued foorth out of nations? and is it pos∣sible, that they should retaine the same seede, remem∣ber their beginnings, obserue the same rites, customes and manners, and yet forget their owne language? In Pembroke-shire certaine Dutch-men being anciently permitted to inhabit, their posteritie vnto this day re∣taines the luxurie and riot (proper to that nation), and yet they haue forgotten their language. Thus the tongue serues to be instrumentum gustus & loquelae, the instrument of taste, the instrument of speech; the one she stil practiseth, the other she hath cleane forgot∣ten; and in both you may acknowledge the corrup∣tion of mans nature, and the iust punishment of mans sinne.

If our beginning bee forgotten, and that wee haue learned a strange language; yet (me thinkes) the noble

and braue conquest of Princes,* 1.120 especially the great Mo∣narchs of the world, should haue reduced all things; as to the vniformitie of gouernment, so to the vniformitie of tongues: that all being ruled and guided by one law, hauing recourse to the Emperours court, doing their homage and seruice to his person; this might be an ex∣cellent meanes to auoyd barbarisme, and to re-unite the tongues of men in one speech, as the bodies of men are knit together vnder one yoake of subiection. But all will not serue against the diuine prouidence, for he con∣founded their tongues, who hath likewise confounded their Monarchies; sooner you may suppresse a state, and put them all to the sword; then that you can bridle their mouthes, bring them to schoole, and teach them a new tongue.

If the sword cannot preuaile, yet (me thinkes) the ne∣cessity of trading,* 1.121 and commerce should inforce a ne∣cessity of the same language: especially considering that there are certaine fruits proper to nations; and as their soyle yeelds them, as their country affoords them, so the inhabitants first impose the name, and this name should accompany the fruits, and be together transpor∣ted to those nations, to whom these fruits are imparted; for (assuredly,) the name would no way increase the bur∣then, or price of the commodities: but it should seeme, that together with the change of our windes, and our sailes in the passage, we must alter these names; or els we haue forgotten the ould names, and remembring only the v••e and valuation, we do well hope, that a new name may make a new price; supposing that it lies in our power, being now masters of the commoditie, to giue it a name at our pleasure, and thus you see the con∣fusion of tongues.

But of all other meanes to reduce the world to one language, (me thinks) the greatest consists either in the

necessity of the same lawes,* 1.122 which in ancient times haue gouerned the whole world; or els from the vniformity and concent of religion, which vnites and knits toge∣ther the hearts of all men in one league of faith, the tongues of all men in one confession of faith, the actions of all men in one seruice of faith, and in the same bonds of charity and deuotion. So that there is notwithstan∣ding the separation of persons, time, and place, a perfect communion of Gods Saints. If generall councells should meete and assemble together, necessary it is, that they should confer in one common language, concer∣ning such things as may generally tend to the good of the whole Church; or if we should be inforced to tra∣uell, it were to be wisht that we might not be destitute of the meanes for our soules health, but that wee might bee fit to ioyne with all congregations in prayer; yet God forbid, that wee should pray in an vnknowne tongue, which in effect were, to offer vp vnto God, the calues of our lips (vitulos labiorū), without the burning incense of the heart, which should set on fire the sacri∣fice, and make it acceptable; and heere you may well obserue the curse of God in the confusion of tongues.

This punishment doth not only argue how tongues are confounded among themselues, that from one natu∣rall and instrumentall tongue,* 1.123 there should proceed in∣finit notes and numberlesse tongues and languages; but likewise how the tongues are distracted, from all other mans faculties; how hard it is, to keepe the heart and the tongue in an equal pace, that neither of them should run before, and leaue the other behind it: in our dea∣rest prayers, doth not the mouth run ouer the seruice, when the heart is wandring in the fields about our ordi∣nary vocation, and sometimes is stained with vncleane thoughts? hath not the tongue learned her lesson with∣out booke, speakes like a Parrat, and seemes to excuse

mans negligence, and to conspire with the world and the flesh, for the couering and concealing of sinne; that without a first mouer, without the hearts direction or consent, she is able to play her owne part, and to set a difference between the outward and the inward man in one and the same person.

Suppose the heart and the tongue should ioyne their forces together, and both labour and ioyne in one acti∣on; yet what a difficulty appeares in respect of the sub∣iect,* 1.124 as if they could not discouer their own inuentions or notions? how hard is it to describe an action to the full life? there must be as great wisdome and policie in the relation, as there was in the first assault and attempt; there must be the same spirit, life, courage and resoluti∣on: heere you shall finde words of defiance, as it were spit out in bloud; anon nothing but mildenes and tearmes of compassion: now to temper and square out a speech for men of all sorts, of all degrees, vpon all oc∣casions, it is a very high point of wisdome; and therfore the Historian deserues great commendation, almost as much as the actors; and it were to be wished, that hee which holds vp his speare, should at length take vp his pen, and describe his own acts: Caesar hath written Commentaries, Cominaeus the actions of his master, Ta∣citus the gouernment of the Romans, and Machiauel the state of the Florentins: if difficulty appeares in the relation, if the most naturall action of man, his speech be troublesome or defectiue; acknowledge the curse of man, in the confusion of tongues.

Especially I conceaue, that it is a great difficulty for a wiseman to expresse his own meaning,* 1.125 conceiuing all in an instant, after an angelical manner; for him to descend lower then himselfe, and cutting out his meaning by peeces, to square it by the rules of a method, to the mea∣nest capacity; neither his patience will permit him, nor

the height of his vnderstanding eleuated aboue the vul∣gar reach, can admit such a down-fall: in so much that you shall find few of the wisest men, to haue the best vt∣terance and deliuery. Againe, multitudes of words be∣tokens a great want of substance, and therfore desires to make recompence with leaues, for want of the fruit and kernell of vnderstanding; for assuredly the greatest number and multiplying of words, argues the least weight and poyse in the substance. But dumbe beasts are not therfore dumbe beasts, because they are not heard, for their sound and noyse is far greater then ours; but they are therfore dumbe beasts, because they spake not distinctly to our vnderstanding: and so many men and many woemen may bee called dumbe, notwith∣standing their verbositie and multitudes of words. The sweetnes of musicke appeares as well in the pause, the respit and keeping of time; as in the notes, the tune, or the voyce: sometimes a silence is as fit, and as commen∣dable in man, as at other times his speech, or his vtte∣rance.

How great a part of our age is taken vp in learning of languages, from ten to twenty, from twenty to thir∣tie,* 1.126 scarce the whole life of man will suffice? In all our Vniuersities, you shall finde the Greeke and Hebrew professors, to be the most ancient and the most painefull students; and yet they teach nothing in effect, but only the bare language: how many Grammars, what infinit rules, what dictionaries, and phrases of speech are requi∣red for the helpe of our studies? Grammar is the en∣trance, which leades to the mart of all sciences; if thou mistakest thy selfe in the entrance, thou shalt greatly wander in the whole course of thy trauell: suppose thou hast laid a good foundation, and hast proued an excel∣lent Grammarian; yet their seems to be a kind of oppo∣sition between the studie of nature, and the knowledge

of tongues: the one grounding it selfe, vpon the setled foundation of a good memory, the other quickned by the speedy discourse and apprehension of a ripe and for∣ward wit:* 1.127 neither do tongues follow the order and course of nature, for in many things which nature hath rankt in one kinde, and giuen them the same properties, yet in grammar you shall find them infinitly to differ in their genders, their numbers, declensions; wheras in∣deed there should bee some kind of affinity between Logick and Grammar, the one directing his vnderstan∣ding, the other framing his speech, and both of them should ranke things in serie praedicamentali: as things are ioyned or differ in nature, so they should obserue the like agreement or distance in mans conceit or vtte∣rance; and yet the art it selfe is to be excused, loquendum vt vulgus, such was the necessity of Grammar, that it proceeded not by degrees like other arts, not cannot admit a reformation, as being promiscuously dispersed through the mouths of the multitude; yet such hath bin the painfull attempts of the learned, that heerein they haue left nothing vndone, which might make for the perfection of the art.

The greatest confusion (in my iudgement) doth here∣in especially appeare, when the parts do wilfully and maliciously oppose each other: that notwithstanding the hearts priuitie and knowledge,* 1.128 together with the inward and vndoubted testimony of his own consci∣ence; yet the tongue and the outward man shall sweare and depose the contrary: and therein shall take God to be the witnesse of falshood, as if they did desire God to alter and change his owne nature, rather then these miscreants will conforme themselues to the truth of his nature. Here you see the corruption of man in the con∣fusion of tongues, heere is the height and top of all mi∣sery; now as steps and degrees hereunto, are lying, equi∣uocation,

mentall reseruatiō, ambiguous, doubtful and darke speeches; all which haue their degrees of accesse vnto periurie, according to substance or circumstance. And hence it is, that the casuist Diuine desiring truth, and nothing but truth, obligeth the conscience, and in∣forceth the speaker, to speake according to the vnder∣standing of another, and not of himselfe; so that he must be inwardly perswaded in his owne conscience, that the other did conceiue him, in the same manner, as hee himselfe vnderstood his owne words; otherwise at the barre of his conscience hee shall be iustly condemned for falsehood and lying.

To leaue the great and crying sinne of periurie, it stood with the iustice of God (the heart and the tongue being thus diuided) to set a difference betweene the eare and the vnderstanding:* 1.129 that as man deales with God, and deales with man deceitfully; so God frames out his iustice according to measure and rule, that man might bewaile his owne punishment, for committing the like offence; for assuredly many tongues doe much hinder the diligent search of the truth. It were to bee wished, that we might speake the language of Adam, where names were imposed according to the nature of things; but now it should seeme, there is a great diffe∣rence, for the most pleasing speech adorned with Me∣taphors, and Figures, is not the fittest for the discouerie of a truth: and on the contrarie, all the schoole lear∣ning, which indeed is the very touch-stone of all truth, and in it selfe is most wise, and farre transcending the ordinarie capacitie, yet suffers the shamelesse and ma∣licious reproch of barbarisme, for want of the elegancie of stile; and all the first parents and authors thereof, who indeed were the lights and lampes of all true lear∣ning, as Lumbard, Sanctus Thomas, Scotus, Occam, yet are contemned and neglected by this poeticall and

phantasticall age, which delights more in words then in substance.

To giue an euident proofe of this confusion of tongues, how plentifull are the schooles, and how doe they abound with multitudes of distinctions? all an∣swers must end with distinctions, which assuredly wel argueth, that if the branches must necessarily be diui∣ded, to serue the present turne and occasion, yet still the roote is confounded: a great iudgement of God, that man hauing forsaken the first fruite, and hauing associa∣ted himselfe to the beasts of the field; therfore he proues a stranger to himselfe, to his brethren, and forgets his owne mother tongue.* 1.130 Indeede I haue heard it repor∣ted by authors, that if a man were taught no other lan∣guage, then hee should speake Hebrew, the same lan∣guage which Adam spake in the beginning: but I should as easily beleeue, that if a man wanted all pos∣sible meanes to sustaine life, that then hee should in∣stantly recouer Ierusalem, from the hands of the Turks, and that God should there call all the tribes together, or raise vp Adam, there to conuerse and talke with him in the Hebrew tongue; as that he should speake natu∣rally Hebrew, for the curse was generall in the confu∣sion of tongues: though speech be proper and naturall to man, yet this, or that language, followes the franke and free imposition of man, and hath no ground-work in nature.

That which gaue occasion to this opinion, was this, what language men should speake in Paradise, or after the last resurrection, supposing that language to bee naturall to man; and certainly of all the to••gues extant, Hebrew is the likeliest,* 1.131 for it was of Gods owne impo∣sition and framing, before sinne had defiled man; it con∣tained the greatest and highest mysteries, and of all o∣ther tongues, seemes to bee the fittest arke to containe

them▪ Christ and his Apostles were Hebrewes, first sent to the Iewes, and then to the Gentiles. Vpon the Crosse Christ vsed his owne tongue, Eloi eloi lamasabactha∣ni, notwithstanding the tongue was vnknowne to the souldiers. And in the Apocalyps, although the booke was first written in Greeke, yet the Angels song in hea∣uen is there recorded in Hebrew: but when I consider, that man shall haue a higher state, then was the state of Paradise, and that his bodie shall be much more spiri∣tuall, and his vnderstanding more illuminated, then e∣uer before; for we shall then be like the Angels of hea∣uen, who speake to each other, by directing the edge of their vnderstanding to each other, as it were opening the glasses, and casting foorth a light to each other: Considering (I say) the different condition of renewing to a better state, and continuance in the same state, they must pardon me, if I doe not affirme this, as an vndoub∣ted truth in mine owne priuate opinion.

From this diuersitie and varietie of tongues, you shall obserue a great disorder both in the State and in the Church; whence proceedes the enmitie betweene nations,* 1.132 and the first occasion of reproch? where doe they first begin to discouer themselues, but onely from the diuersitie of the garbe and the language? To see a poore Northerne man, with his gaping & wide mouth vsing his broad and flat speech, brought vpō the stage, heere is a subiect of laughter for the multitude: but I feare, that this hate and enmitie betweene nations, doth nourish and adde fuell to the hot strife and contention of the Church, in the point of her controuersies; or at least I may truly say, that infinite are the contentions of the Church about words; all which proceed from that curse of man, the confusion of tongues; which we can∣not auoide, but seeme rather daily to increase our own shame: we fight about shadowes, wee contend about

words; many doubts in Christian religion seeme to be grounded vpon the signification of words, and tearmes of art; how many Sacraments hath Christ ordained in his Church? a question of words: doe Sacraments con∣ferre grace, ex opere operato? a question of words; is honour due to the Saints? a question of words, and such like infinite questions.

Sometimes in the very exposition, or interpretation of words, being simple and first notions, (as the schoole speakes) and no tearmes of art: there are many & great controuersies in Christian religion, whether Christ in his sole and humane nature did really and truly de∣scend into hell;* 1.133 if wee could agree vpon the exposition of the word, it would sufficiently resolue the contro∣uersie: or will you see an infernal state here vpon earth, whether presbyteri should signifie lay elders, or not; it hath been much disputed by some men, whose zeale is not according to knowledge. Thus the holy Ghost be∣ing the pen •• mā of Scripture, giuing the stile, the words, the method, as well as the sense: if any one of these be altered or changed, it loseth the strēgth of the Canon; and therefore he that shall take vpon him to interpret Scripture, doth only giue his owne exposition of Scrip∣ture; which exposition being priuate and proper to himselfe, I will regard it no more, then the opinion of one priuate man; so that, if in my reading of the Fa∣thers, I shall obserue some generall agreement, toge∣ther with their learned iudgements, though Scripture be not instantly quoted to that purpose, yet I will re∣spect it as much, as I will the Geneua translation. Lest other professions should thinke much of our iarres, I will therefore in the second place instance in the wise∣dome of the Law: what infinite suites are daily com∣menced, when as the whole doubt ariseth from the ex∣tent and signification of words? A Lordship hauing

faire demaines, a beautifull house, many tenants, great seruices and homage, sold at a valuable price; yet now recald againe, ca••t vpon the heire at common law for want of sufficient words to conuay it.

As I haue remembred the iust punishment for our sinnes, so giue me leaue in thankefulnesse of minde to consider Gods prouidence, in this our confusion of tongues.* 1.134 And that especially to vs, for God in his mer∣cy intending to vnite and knit together these 2. king∣domes of England, and Scotland: Hee so ordained it from the beginning of the world, that (like twins) they should both speake one tongue, and one language; vn∣till in his due time hee should giue the promised Land to Iacob, and to his posterity for euer. Notwithstan∣ding that the truth of their beginning doth not cer∣tainely appeare in Histories, notwithstanding some lit∣tle enmity which passed betweene both (for neighbour kingdoms are not alwaies the greatest friends), and that little meanes of trading or commerce passed betweene both; yet God preserued their tongues, intending to v∣nite their hearts vnder the happie gouernment, of one entire and absolute Monarch. So that now the seas are our wals on the right hand, and on the left hand, wee neede not feare the Aegyptians, wee are built as a City, Pacem habens ad inuicem, which is at vnitie within it selfe: Deus nobis haec otia fecit; fecit nos in gentem v∣nam, & quos Deus coniunxit, homo ne separet; God hath made vs one Nation, and one people, and whome God hath ioyned, let no man set a sunder.

Secondly, whereas the confusion of tongues seemes to make for the difficulty and obscurity of knowledge; behold the great prouidence of God,* 1.135 for supposing the state of man to be (such as it is) wholly corrupted; such is the neglect of man, that if Arts and Sciences were not kept secret, as Mysteries concealed in the habite of vn∣knowne

tongues, assuredly they would neuer be estee∣med in that high account and reputation. If gold were not digged out of Mynes, with great labor, the losse of mens liues, and farre transported; if it lay naked and o∣pen, as common as stones, assuredly wee should neuer regard it. Nouelty and strangenesse moues the minde of man, more then the true worth and perfection of things; the ancient tongues are fittest to discouer know∣ledge, they are like rich garments, or olde roabes, kept for the honour and memory of our Ancestours, to shew our descent and first originall. They are like chaires of estate, to giue honour and maiesty to Sciences, that thou shouldest not sodainely approach vnto them, without some ripenesse and stayednesse in iudgement; and ha∣uing once attained them, thou shouldest retaine them in a more magnificent manner.* 1.136 Now he that discouers them, layes open their nakednesse, makes them knowne to the vulgar eye, and clothes them with a homely at∣tire of a common and barbarous tongue; as hee offers great wrong and iniury to all students in generall, so he doth much abase that Art whereof hee writes, which is his principall subiect, and whereof he should principally intend the praise and commendation; and likewise hee looseth the fruite and end of his labour, for it is impos∣sible to teach any man perfectly an Art, whereof he shal not make the profession.

In this confusion of tongues, the same prouidence of God doth likewise appeare, as concerning the poynt of our religion,* 1.137 and the manifestation of his owne glory; (not to speake of the wisdome and power of God, who vnderstandeth all tongues, and searcheth the hidden se∣crets of the heart); it shall appeare by these two instan∣ces, first in the humiliation and passion of Christ, not∣withstanding that all the powers of man, together with the malice of the deuill, did conspire against Christ;

though they put him to a shamefull death, yet could they neuer alter his superscriptiō, Iesus Nazarenus Rex Iudaeorum: which was written in three seuerall Lan∣guages, as it were proclayming him to the whole world the king of the Iewes; though Pylate might bee enfor∣ced to crucifie him, yet he could neuer bee enforced to alter or change the title, which was lesse in effect, Quod scripsi, scripsi, for so the wisedome of God hath decreed; and impossible it was, that one iot or tittle of the lawe should miscarry, which law whole and entire, together with the superscription and kingdome of Christ, hath still beene continued, maugre the attempts of men, the slanders and reproches of the Iewes, when they them∣selues were scattered▪ the malicious practises of the Gē∣tiles, when they themselues are confounded; the manie persecutions, and great effusion of blood in the Church, which indeed did serue as seed to ingender, that so the blessing of God might appeare in this our confusion of tongues.

Secondly, after his exaltation, he tooke occasion by this diuersity of tongues, to send into the world his ho∣ly and blessed Spirit; which came to the Apostles in the forme of fiery and clouen tongues,* 1.138 Linguas attulit, qui pro verbo venit, he y^t came to beare record to the word, brought with him multitudes of tongues: by vertue of these tongues y^e Apostles receiued in an instant (without further teaching, onely by the infusion of Gods spirit, all manner of languages); wherby it should seeme, that God intended to restore the ruines of Babell; and to en∣able them for their message to all Nations, for euery mans conuersion; which sodaine gift of tongues, was a seale of their embassage, and did serue as a miracle to confirme the truth of their doctrine. See how God laughes at the counsails of men; men intending to build vp a tower vnto Heauen, for the continuance of their

memory, God confoundeth their tongues, and brings their works to confusion. Now God on the other side, (as it were to make some recompence and satisfaction, desiring to build Heauen vpon earth, to erect a state of happinesse, and saluation in the middest of misery and sinne), layes a better foundation, and giues his Apostles the gift of all tongues; hee sends downe fiery tongues, that being like burning Lampes, they might serue to enlighten and enflame others: these fiery tongues were clouen, that the benefit might be imparted and redound vnto others, and not bee reserued whole and entire to themselues; Habuerunt dissectas linguas, bilingues non erant,* 1.139 they knew not (though they knew all langua∣ges) the language of Equiuocation; they knew not how to propose words consisting onely of dead letters, and bare syllables, hauing stolne away the sense and true meaning, by (a trick of cousonage) some secret mentall reseruation. Nay rather their great Lord and Master, whose seruants and vessels they were, to carry his name & his title to all Nations; he was verbū in intellectu, a word first begotten in the vnderstanding of God, borne againe (as I may so say) in the heart of euery beleeuing man by faith, and from the heart issuing forth at the tongue; where he seems to be again incarnate, clothed with the basenes of our words, as he was formerly clo∣thed with y^e vildnesse of our flesh. Thus y^e Apostles prea∣ched nothing but Iesus, their workes were all wrought by the power & name of Iesus, all their thoughts were sanctified by the spirit of Iesus; as they appeared out∣wardly, such was their inward substance, (Holocaustū) a whole burnt sacrifice, set on fire with these fiery tongs, kindling and enlightening the whole world, and lea∣uing sparkes of this fire to their successours, (for the lampes must alwaies burne in the Temple, Exod. 27. vers. 20). The Church must alwaies be visible, that men

may know where to repaire for their soules health) by vertue of the most holy imposition of hands.

I will not stay my time,* 1.140 and in the latter end of my speech craue pardon for all my offēces, here rather I wil now snatch at the present occasion, so fitly offered: if I haue spoken any thing, or shall hereafter speake in this Pamphlet, vnaduisedly, illiterately, without good order or methode; acknowledge (I beseech thee) the generall punishment of whole mankinde, which more especially discouers it selfe in my weakenesse, the confusion of tongues. I am confounded, I am confounded, poore silly wretch that I am, I am confounded, my minde is distracted, my tongue is confounded, and my whole nature corrupted; in me, in mee alone, see the punish∣ment of whole mankinde, learne now to be compassi∣onate, and pitifull, for I cannot altogether 〈…〉〈…〉 Nihil humani à te alienum putes, here is thy benefite in∣deed, my weakenesse appeares, the presse hath proclai∣med it, this Pamphlet can witnesse it; and thine is yet vndiscouered.

Now in this generall confusion,* 1.141 I know not where to betake my selfe, or what to speake in the next place, for my tongue is confounded: I will therefore suppose my selfe to be lost in the woods, and that at length after much wandering I should recall my selfe; and finding no way for my passage, I should haue recourse to my Carde, and consider the intended scope of my iourney, from whence I came, Natus ex muliere; my present state and condition, I am a soiourner and stranger, as all my forefathers were; the scope and end of my trauell, Pul∣uis in puluerem, from dust to dust, that so (at length) I might safely arriue to mine own natiue Country, à sta∣tu viae ad statum patriae. Now certainely right reason would thus informe and instruct mee, Vt secundum re∣ctam lin••am incedam, that borne of the dust, and ten∣ding

to the dust, I should keep my straight way, neither puft vp with pride aboue my naturall state, nor sinking downe with despaire beneath my condition; that I should not vpon any occasion start out of the way, but remembring my beginning, remembring my end, I should square out my course and trauaile accordingly. Intending therfore to speak of the Fall of Man, the cor∣ruption of nature, & the punishment of the first sinne, I will lay aside all other slighter punishments, all chastise∣ments and corrections of sinne, which were infinite to repeate; and I will onely insist in those two generall iudgements, being indeed the extreames, the first and the last, including all other punishments within their bounds, 1. In dolore paries, thou shal•• bring forth with paine and sorrow, being spoken to the woman; 2. Morte morieris, thou shalt dye the death, pronounced indifferently against both: and thus his corruption shal appeare by his first welcome and salutation into this world, and by his last adue and farewell out of his world; you shall better iudge of the whole course of his entertainement in this world.

In dolore paries,* 1.142 Gen. 3. vers. 16. Vnto the woman God said, I will greatly increase thy sorrowes and thy concep∣tions: in sorrow shalt thou bring foorth children, &c. As the woman first sinned in tasting the forbidden fruite, so she is punished in the fruite of her owne wombe; here is the fruite of Gods iustice. But is it possible, that the most naturall action, which indeede intends the highest perfection of nature, generare sibi simile, should notwithstanding proceede with such difficultie, dan∣ger, and torment? In all other actions and workes of nature, you shall easily obserue, how they flow with the greatest ease and delight of the subiect. O how sweete and acceptable is sleepe to the wearisome body, meate to the hungrie, drinke to the thirstie! and so for al other

naturall workes! I will not insist in them; take death it selfe, as it is natural to man, so vndoubtedly it is with∣out sorrow or griefe: for the punishment was, morte morieris, but not, in dolore morieris: if you will suppose man to rise by steps and degrees, and to fall againe by the same steps and degrees; suppose him (I say) grow∣ing vnto 25. yeers, when the moysture seemes to bridle his heate; then increasing in strength vnto 33. yeeres, there to come to a state of consistencie, vntill 50. yeeres be expired; then by the same degrees declining and decaying, so that his moysture and heate giues place to his coldnesse and drinesse; comming at length to the disease of old age, without any vnnaturall distemper, assuredly his life shall end as doth a lampe for want of oyle, fire for want of fuell, without any paine or tor∣ment: but as the breath proceedes from his nostrels, so shall the soule take her flight, and leaue the carkase be∣hinde her; for heerein consists the difference betweene naturall and vnnatural actions, the one performed with the greatest ease and facilitie, the other being wrung out with violence, carrie in themselues torture and sor∣row. Thus all diseases proue therefore our torments, because they are vnnaturall; then why should nature be defectiue in her highest worke, that conception and deliuerie should bee with such sorrow? whereas the principall intent of nature is to preserue her selfe, and to propagate her seed: behold the punishment and cor∣ruption of nature, when she cannot performe the one, without the great hazard and danger of the other; this certainly cannot consist with the first institution, and integritie of nature, but is a subsequent punishment ac∣companying our sinne.

Consider all other creatures, and you shall finde that by the seate and disposition of their wombes; by the forme, figure, and members of the embrion; by the pro∣portion

and quantitie betweene both;* 1.143 there should be as great, if not a farre greater difficultie in their produ∣ction, then in the generation of man: And yet you shall finde it farre otherwise, notwithstanding the numbers which many creatures bring foorth at once, and euery one of thē carrying the like proportion to the damme, as the childe doth to the mother; yet are they able to worke, and continue in their full strength, vntill the in∣stant time of their deliuerie, they know the iust time of their bearing, and doe prepare themselues according∣ly; they can hasten or prolong the time of their bring∣ing foorth; which well argues their strength of nature, and the action without paine; they are neuer so perfe∣ctly sound, vnlesse they are bearing, some of them bringing foorth by great numbers at once; others bring foorth euery day, as our common hens; and all of them seeme to promise a kinde of certaintie in their bearing, and yet in all of them the proportion, whether for weight, quantitie, or figure appeares to be the same with vs; and therefore should inforce the like sorrow, and difficultie in them as in the woman. Yet they crie for no helpe of midwiues, they want no keepers, or nur∣ses; they are deliuered without paine, or sorrow, they haue foorthwith strength to make their owne proui∣sion, for themselues, for their brood; yea their courage seems much to be increased, that vpon any slight occa∣sion they are so ready to fight in defence of their yong ones. Will you see their ioy immediatly vpon their de∣liuerie? hearke, hearke (the pratling gossip) the cackling henne, as soone as an egge is laid, (though at all other times she seemes to be mute) yet now she sings, and dis∣quiets the whole house; either to boast of the fruitful∣nes of her wombe, or to discouer her hidden treasure: lest the goodwife should thinke her barley and corne ill spent, behold a free oblation and profit, to recom∣pence

the losse; or to be a president and example to vs, to teach women their manner in Churching, which ought to be with a song of ioy and thankfulnes to God, for the fruits of their wombe, and for their happy deli∣uery.

If some other creatures seeme to labour in the birth, then acknowledge, that for mans sinne the whole earth was accursed,* 1.144 and the dumbe creatures groane vnder the burthen of our sinne; and therfore no maruaile, if sometimes they share with vs in the punishment: for thence we conclude the great offence, the malignitie and infection of sinne, but I speake vt plurimum, for the most part, it fals out among them not in one of a hun∣dred; but in mans kinde it doth most eminently ap∣peare, and therefore acknowledge vs to be the princi∣pals, and them only as the accessaries in sinne. Againe, if some women be of that strong constitution, so made and fashioned by nature, so helpt and furthered by art, that they are easily deliuered; yet still are they deliuered with some paine, and I speake vt plurimum, for the most part; generally in the whole kind, you shall obserue it a punishment, if some do better escape then others, it is Gods mercy to them, not one of a hundred but suffers a great torment: more or lesse griefe alters not the truth of Gods iudgements, when sorrow it selfe was the pu∣nishmēt. As likewise in that other punishment of death, some die without paine; as many in their ould age, when their body is not so sensible, the least stopping of their breath puts out their candle; whereas the yong man sicke of the stone or the pluri••ie, dies in great tor∣tures, for heere the paines and torments of death were not the punishment, but death it selfe: so likewise in child-bearing, more or lesse sorrow was not appointed, the measure of sorrow was not prescribed, but sorrow in generall here was the punishment; though Scripture

and all ancient writers, do number it amongst the grea∣test torments: sometimes indeed Gods iustice is allayed with his mercy, and his wisdome permits the workes of nature to passe vncontrolable; that so it might appeare, that our sorrowes and infirmities proceed not from the necessity of our nature, but from the incident malignity of our sinne.

Reasons (I know) there are alleaged in Physicke and Philosophy, for this great paine in the birth and gene∣ration of man: suppose it did proceed from natural cau∣ses,* 1.145 yet would it then argue a great corruption of na∣ture, that should thus ordaine the beginning of man with the great sorrow and griefe of his mother; as if man were of a viperous kinde and brood, gnawing the bowels that first hatched and conceaued him: but I do assure you, that if you shall well weigh all those causes, which seeme to produce the torments, you shall find them very much defectiue, and such as cannot giue you any satisfaction; but herein I must be sparing in regard of my profession, and speaking in a common and vulgar tongue; these are secrecies proper to woman, yet I may boldly say it, that nature heerein seemes to outstrip her selfe, and to torment the poore woman beyond all na∣tural causes. For the trees in producing their fruit, seeme then to be most beautifull, and do yeerely afford it; all the beasts of the field do the like in the time of their greatest growth, and best perfection: only the the wo∣man notwithstanding her strength and ablenesse of bo∣dy, it will not excuse her; notwithstanding her good complection, and sound constitution, it will not auaile her, for she is only subiect to sorrow.

Sorrow I say, for there is no sorrow comparable to the sorrow of a woman in the time of her trauaile; from their first quickning or conception you shall obserue them, with pale lookes, heauy eyes, apt to faint vpon

euery occasion,* 1.146 they are a burthen to themselues, their stomackes faile them, and the night giues them no rest; all the deuouring and rauenous wilde beasts are aptest to seaze vpon them; the least knocke or blowe, the least ill sauour or bad sight, the least sorrow conceiued in the fansie, is able to indanger all; to hazard the life both of the mother, and of the childe in her wombe. Not to speake of the naturall greife arising from natural causes, sometimes nature seemes with too much expedition to hasten her woe, and then ye haue an vntimely brood, as if Autum should fall out in the spring; sometimes the wombe proues likewise the tombe, and the place of conception, serues for his buriall; after seauen or nine moneths expectation, behold hee comes, carrying the forme of a slaine and a murthred man, and so he pre∣sents himselfe to his sad mother, to comfort her heauie heart; being once thus deliuered, the danger is not past, but she must be attended on with safe keeping and good diet; and thousands daylie miscarry, when in mans expectation they seeme to haue ouerpassed al dan∣ger of child-birth.

But heere I will acquaint you with a strange point of crueltie, men must become wiues, men among wiues, men-midwiues I meane;* 1.147 who with the strength of their limbes, and in the hardnesse of their hearts, must exe∣cute that, which the weaker sex (compassionat women) durst neuer attempt: pittie it were that there should be such a profession of men, were it not, that necessity in∣forceth it; before I can speake of them with patience, I will first fall downe on my knees, hould vp my hands, lift vp mine eyes, and (if I can) I will shed forth a few t••ar••s, and humblie desire God to helpe, and comfort all those poore sillie women, which shall haue occasion to vse their helpe: heere you shall see sometimes the bellies opened, the flesh rent, the tunicles cut in sunder, to finde out a

new passage for the poore infant, who must come into this world through the bowels of his dead mother, and vpon his first approch, may be iustly accused, and arraig∣ned for a murtherer; if his mother escape, then some∣times you may see the poore innocent childe mangled, executed and quartered in the wombe: there was no great offence (I confesse), vnlesse it were the sin of his first father; but indeed I am affraid to speake any longer of these bloudy cruelties, I will not lay open my naked∣nesse, I will not defile mine owne neast, the punish∣ment sufficiently appeares, and well betokens the cor∣ruption.

As I haue made man the instrumēt of cruelty, so I can∣not alwayes & altogether excuse him,* 1.148 from the paine in her trauell; and therfore here in the middest of sorrow, I will bring forth a subiect of laughter; I will set him v∣pon the stage, I pray' obserue him aright: Did you neuer heare of fathers, which breed and beare their own chil∣dren? their wiues conceiue, and the husbands, who shuld be the only comfort in the time of their weaknes, first begin to complaine of the sorrow; Iuno Lucina fer opem, I pray' send for the midwiues, and let vs see what this great mountaine will bring forth: forsooth his teeth ake, his bones are crasie, his eye-sight fayles him, hee is troubled with rheumes, sometimes with the megrime; Physicke will not helpe him, the times of the yeere will not auaile him, but the poore man must expect his wiues deliuerie. Hath God ordained this to shew the entire league, and compassionat heart, that should passe be∣tween man and wife, and how they are both equally in∣gaged in the issue? hath God appointed this to teach man and wife, that the end of their loue should tend to procreation? strange it were and wonderfull in nature, were it not, that the husband is the sonne of a woman, and therfore partakes of her weaknes and imperfection,

partus sequitur ventrem, and is in some sort lyable to her curse.

Heere you would expect of me, that I should assigne and point out the causes of this fellow-feeling,* 1.149 and strange affection between man & wife; happily I could guesse at some of them, but for certainty I know none: rather I would flie to the diuine prouidence, beyond the reach and compasse of nature; who for assuring man, that he himselfe hath coupled them together, and that both persons are but one flesh, therefore he hath giuen them but one sense & feeling of the same sorrow. That as in their estate one and the same calamity doth equal∣ly befall them; so in their persons, one and the same mi∣sery doth equally attach them, which God hath ordai∣ned by secret, and hidden causes best known to him∣selfe; that, as many diseases are infectious, and spred themselues by the company and society of others; so here the same handie worke of God appeares, to the a∣stonishment of naturall Philosophy.

Will you yet presse me further, to lay open the secret causes,* 1.150 and hidden qualities of things: suppose the sym∣pathie and antipathie of creatures; my answere is, that these arise from the great conformity, or contrariety of temper in the inbred qualities, and naturall constitu∣tion: in so much that you shall obserue, that in such li∣uing creatures, in whom there is an antipathie (suppose them to be dead), yet in their very carkases, in the bones and the flesh, as long as any spice of their temper re∣maines, the contrariety will appeare in the different and contrary operations. Now this contrariety appeares, not in the contrary qualities alone, but in the degrees of these qualities, and in such degrees, as they are best fit∣ted and proportioned to each other: nature it should seeme hath ballanced them, and squared them out fit for the combat. Now the degrees of things are infinit,

as time is diuided into infinite moments, quantitie into infinit points; so qualitie into infinit degrees, and things infinit do not fall within the reach of mans comprehen∣sion; neither are the formes of things subiect to our knowledge, propter nimiam actiuitatem, for as things are in nature compounded, so in the vnderstanding of man they cannot be found simple: the influence of the heauens is wholly vnknowne, propter spiritualitatem, as being no way materiall or sensible; whereas all mans knowledge must presuppose the foundation & informa∣tion of sense. And thus it is no maruaile, if many things in nature be wholly vnknowne; when as the forme is vnknowne, the influence vnknowne, the degrees of qualities vnknowne: that so the first curiosity of mans knowledge, might be iustly recompensed with blind∣nesse and ignorance.

Philosophy (as likewise all other arts and sciences), treates onely of things generall, and cannot descend to things in particular,* 1.151 with their par••••••ular degrees: as for example, we diuide this sublunary world, into foure e∣lements, euery element into three regions; here we con∣sider two qualities, one in extremitie, the other remisse; these qualities we diuide into foure seuerall degrees: the Physitian he descends somewhat lower, & doubles his fyles, deuides them into eight, as may bee best fit∣ting for his purpose, and here hee stands and cannot march any further. For compound bodies, we consider their kindes, their formes, their constitution, their pro∣perties, their differences, and common accidents: we re∣duce nature (which appeares confused to mans vnder∣standing) into a certaine method, appointing the bounds of sciences, to bee the meares for our gouern∣ment, and direction in the course of our studies; and in euery science we consider the principles, the subiect, and the affections; as far as God hath inabled man, so far

hath the industrie of man transported his knowledge; yet we cannot descend to particulars, God hath denied this perfection, as it appeares; for the obiects of the sense are singulars, the obiects of the vnderstanding are vniuersals: as the sense cannot exceed his own bounds, and eleuate it selfe to the height of the vnderstanding; so neither can the vnderstanding stoope downe to the sense: God hath giuen vs an inspection of nature, but no absolute and perfect knowledge of nature, hauing reserued that for himselfe.

Hee that shall desire to bee better informed in these hidden and secret qualities, I would referre him to those learned authors, from whom (I suppose) he should receiue good contentment, and satisfaction: as name∣ly, Aristotle, Albertus Magnus, Zimara, Fracastorius and others. Now for this present instance,* 1.152 why the hus∣band should be thus affected in his wiues conception; it is not vnknowne to al skilfull Musitians, the great con∣cord which is betweene the eights; not onely for the sweete harmonie of musicke, but if the Instrument shall be thus set, and disposed for the purpose, the one string being easily touched, the other will likewise moue for companie: assuredly between man and wife, their loue and their affections concurring together, there is like∣wise a greater sympathie, and agreement in their natu∣rall temper and constitution, and therefore are fitter disposed to worke vpon each others body; as kindred descending from one stocke, are apter to infect and an∣noy each other in a pestilent disease. Besides their con∣stitution, man and wife liuing together, feeding on the same meates, resting together, and conuersing toge∣ther, as at all times, so sometimes, when their bodies are more apt to be tainted; no marueile if some husbands, (and yet but a few, for God gaue man his wife for his help, & not for his sorrow) do partake in their passions.

Lest the enemies of learning, the enemies of religi∣on should here condemne vs; and for this one defect (being not able to make plaine demonstration of all se∣crets and hidden qualities) should therefore thinke our knowledge vnprofitable;* 1.153 I would gladly aske, what in∣uention in the world was euer more beneficiall to man, then was the Mariners Carde, to direct him in his pas∣sage thorow the huge wildernesse of the vaste Ocean? yet can you conceiue, that the world could bee exqui∣sitely diuided by 32. parts (for so many windes are as∣signed)? shall acres, miles, leagues, whole Countries, huge Nations, make no sensible difference in this Card, and yet is the Carde so exquisite, and of such necessary vse? Or take an Almanacke, though it faile in progno∣stication of weather, is it therfore not of excellent vse? Learning it is, which opens mans eies to all humane knowledge; though it cannot, or will not vouchsafe to looke vpon the basest things of this life, yet it containes the grounds, the roots, the causes of euery the meanest profession, and is able to direct euery man in his owne Trade, course, and vocation: and I may boldly speake it (absit inuidia verbo) all other professions whatsoeuer, if they be not spiced and seasoned with learning, they are base and barbarous; if they bee not sanctified and hallowed with Religion, they are prophane and hea∣thenish.

I haue forgotten my selfe, and whether out of the loue of Philosophie, or out of mine owne modestie, de∣siring to conceale these points of secrecie (the paines and labours in child-birth), I am fallen into this dis∣course? I will now againe retire my selfe, and I will in∣stance in the two sexes. This punishment was not only inflicted on the woman in the time of her trauaile, but it is further extended,* 1.154 and generally comprehends all the diseases and griefes of the wombe; so that the maid

and the widow shall not freely escape; for infinite are the diseases, and those strange and wonderfull, beyond the common course of nature, which the wombe of a woman doth make her sub••ect vnto; what strange pangs, and conuulsions doth it suffer, as if it had no stable foundation in the bodie? such rising▪ such falling, sometimes prouoked with a sent, so strange and mira∣culous to nature that the ignorant ••ort (not considering the naturall causes) crie, A possession, a possession; then straight some poore old woman is had in suspition, brought before a Iust••ce, accused for a Witch, &c. whereas in all other creatures, the wombe doth no way offend, or annoy them; for then certainly it would ap∣peare in their cries, their groanes, their complaints, their feeding, their thriuing in fl••sh, somthing at length would easily discouer it, but indeede there is none. I would I could say as much for the woman; but alas, here are too many, I cannot reckon all, some shall ap∣peare, and those I will conceale in the habit of an vn∣knowne tongue; Phlegmone, abscessus, vlcus, canc••r, scir••hus, mola, inflatio, hydrops, calculus, rhagad••s, c••n∣dylomata, haemorrhoïdes: Will you see the symptomes, signes and proper passions; mensium suppressio, mensium profluuium atque stillicidium, albus fluor vterinus, go∣norrhaea duplex, vteri strangulatus, ascensus, descensus, prolapsio, conuulsio sterilitas, abortus, &c. To conclude, the Physitian, as well as the Clergie man, is sometimes tied to his secrecie and silence.

Yet giue me leaue to instance in those parts, which appeare to the sight. The sweete paps, which serue to allure the husband,* 1.155 and to put the children in minde of their dutie; how apt are they to bee tormented with griefe? being spungious parts, some ill humours s••ttle there, and the softnes is turned to a stonie hardnes, the fresh and beautifull colour, is changed to palenesse and

wannesse; in stead of sweete and delicious milke, the filth breakes out into issues and sores; and therein as∣sures man, that he is not onely conceiued in sinne, and corruption, but likewise feedes vpon corruption: for what is milke it selfe, but onely impure blood, the co∣lour changed? Now if these parts, which border so neere vpon the heart, be corrupted; then assuredly the heart it selfe is full of corruption, the roote of life, and nature her selfe is wholly corrupted: and therefore those parts, which were ordained for the nourishment of poore sucking babes, together with life together with foode for the continuance of life, doe by a law of necessitie, impart their owne corruption.

For the males, they are not excused from the like sor∣row; what strange and noysome diseases doe befall the generatiue parts? lues venerea, priapismus, gonorrhaea; I am ashamed of my selfe, and me thinkes my mouth is defiled with speaking of them: onely giue me leaue to reckon vp one among the miseries proper to this time, among the inuentions and monsters of this last age, for the ancients neuer heard of it. There is a disease begot∣ten amongst vs,* 1.156 and no nation will father it, all are asha∣med of it; we cast it on the French, the French on the Italian, the Italian on the Spaniard, the Spaniard on the Indian, as if it were some excellent treasure, brought from a new-found world; a disease which ariseth from im••oderate lust▪ noysome, infectious▪ corrupting the bones, rotting the flesh, loosing and dissoluing the li∣gaments. A iust punishment for mans lust, that since beautie allured him, & his own natural strength prouo∣ked him, therfore God wil punish him with the losse of his beautie, his fauour shall faile him, hi•• eye-sight shal leaue him, his colour forsake him, his nose shal drop off, his lips shall be eaten, his palate shall be cankerd, and his strength shall be like a broken staffe; he shall goe

like a criple, shame and reproch shall attend him. Fully to describe this disease, I will leaue it to the skilfull Physitian; let it suffice for me to obserue, that although some other creatures seeme to be as much inclining to their lust, as is man; yet none are tainted with such a noysome disease, saue only man: as likewise in all for∣mer times, among the Heathen and Pagans, there is no mention of any such disease, much lesse of the cure; on∣ly amongst vs Christians, who professe a more strict, au∣stere and mortified life, this disease first tooke her be∣ginning. That seeing God had giuē vs a greater know∣ledge of his truth, of the foulnesse of sinne, together with a larger measure of his grace; therefore God pu∣nisheth the vncleannes & incontinencie of these times, with a greater iudgement, and vengeance: and as the woman partakes in the mans punishment, both of them sweating in their labours, both of them made subiect to death; so man (as farre foorth as it will stand with the condition of his sexe) partakes in her sorrow.

These things being duly considered, (if I were wor∣thy) I would giue this aduice to Ladies, and Gentle wo∣men, who now labour in the paines and perill of child∣birth; that during this time,* 1.157 they would better bethinke themselues of the occasion; that their danger and sor∣row is the iust punishment of sinne, for the first offence of the woman: and that they would giue God most humble and heartie thankes, for that greatest blessing of all other temporall blessings, the fruitfulnes of the wombe; whereby it pleaseth God, to inlarge his owne kingdome, to accomplish the whole number of his e∣lect; whereby they might continue their names, and their memories, and finde some comfort in their olde age; leaue their posteritie behinde them, to giue them a Christian buriall, and to performe all other duties of children to parents. This I could heartily wish, but see

the corruption of these times! they turne this punish∣ment, to a point of their owne pride, vaine-glorie, and solemnitie; their lying-in, or bedding being perfor∣med in such state, with such pompe, so excessiuely, cost∣ly, and chargeable; that I feare they haue little thought either of thankfulnes to God, or of the punishment of sinne.

Now giue me leaue to relate some few accidencies, which doe accompanie our conception, whereof I may speake without offence: Consider (I pray') how du••••ng the time of their conception,* 1.158 while our parents are yet great, what a longing and hungrie appetite possesseth them of things hard to be gotten, most commonly vn∣timely and vnseasonable fruites, sometimes of things vncleane and impure. Is not this an vndoubted token and testimonie of that insolent, and vnbridled appetite of the woman, which first contrarie to Gods owne pre∣cept and ordinance, seazed vpon the forbidden fruite? But obserue (I beseech you) how this appetite and longing, consisting onely in the fansie and imagination of the mother,* 1.159 yet sometimes, to the great wonder, and astonishment of reason, workes vpon the childe in the wombe, and makes an impression answerable to the thing conceiued in the fansie: the fansie can neither giue sexe, nor beautie, nor strength to the members, yet doth it imprint a character answerable to the strong apprehension. See heere a liuely patterne of the propa∣gation of sinne; there are hereditarie diseases of the bo∣die, there are wants and defects proper to the minde, there are infirmities and sins of both: sin is intailed to our nature, though it proceed frō the free-will and con∣sent of man, yet is it grounded in nature, and therfore al the naturall actions of man, are branded with sinne.

In the time of their deliuerie, I haue heard it credibly reported, and so I may affirme it vpon tradition, that

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nothing so much asswageth their paine, and giues them that ease,* 1.160 as the cast-away skinne of a Serpent, being fitly applied for that purpose: I will not dispute of the naturall reason, which assuredly consists in the strange antipathie betweene both; only I do here blesse God, that hath so ordained nature, as it might best serue for a supernaturall end; when all naturall meanes shall faile, and cannot preuent a naturall griefe, yet the remem∣brance and thought of the Serpent, which was the first occasion of this griefe, should mitigate this paine. Here is a kinde of magicall inchauntment, to heale wounds by the application of that sword which first gaue the blow; like the Israelites in the wildernesse wounded by the Serpent, they are likewise cured by the brasen Ser∣pent. It serues also as a memoriall of Gods great boun∣tie and goodnesse, that if God in this miraculous man∣ner by changing the skinne, renewes the age of the Ser∣pent; then certainly man in his issue, hath some kinde of eternitie, for the young childe seemes to renew the age of his parents. And the poore mother calling to minde Gods mercie to the Serpent, who was the first seducer and greatest offender, may well hope for a greater mea∣sure of that mercie; and in her greatest torments and griefe, acknowledging the iust punishment of sin, may expect a better state and condition, when God shall re∣new al things, change their old habits, and restore them to their first perfection. Thus are the present miseries of this life, seasoned with the assured hope, and expecta∣tion of a better world to succeed.

I cannot thus leaue the punishment in the mother, but I must likewise trace it in the infant. Comming in∣to the world,* 1.161 wee come with our heads forwards, as it were stumbling into life, which vndoubtedly argues our fall, for our birth is praecipitium, a break-necke, as if we were cast headlong downe from some mount. Being

thus borne, wee carrie the image and representation ra∣ther of slaine men, then of men beginning to liue; such effusion of blood, such vncleannesse, as could not pos∣sibly stand with the integritie of our first nature, as if wee were borne vnder that law & condition, that needs we must dye, and therefore wee came into the world that indeede we might goe out of the world. Many are borne with caules on their faces, which betokens their modestie and shame, as if Adam should couer his na∣kednesse with leaues: here wee are fast bound vp with swadling-cloutes, for wee are captiues and prisoners, borne vnder the slauerie and bondage of Egypt, and for a time wee can doe nothing but crie, to moue pitie and compassion: all our rest consists in motion, wee sleepe while the cradle is rockt, and so in the succeeding course of our liues, wee seeme to flatter our s••lues, with ease and securitie, when as indeede all things are in an vprore.

At length wee begin to open our eyes, and to looke about vs, and here we wonder and admire all things, as being strangers arriued in a new-found world; we are apt to place our loue on euery obiect,* 1.162 and cannot direct our selues aright; there is nothing which seemes plea∣sant to the sight, nor any prety toy, but straight we must crie for it, it must be ours, we must possesse it, otherwise the whole house shall not bee able to containe vs, no fruite of the garden must be excluded. See heere whe∣ther that fruite, which was gustu suaue, & visu delecta∣bile, would not againe serue to allure man? Not long after our hearing and speech will serue vs, then wee be∣gin to hearken after old wiues tales, and fables; wee cannot be content with our food, and our raiment, but we must heare some stories of Li••••s, of Beares, and the like; old women and nurses (forsooth) they must relate them: Lord, what skilfull teachers wee haue gotten! as

if Adam were againe to be instructed by Eue, and that wee should all learne our lesson, and take aduice from the Serpent; see how this curiositie of knowledge pos∣sesseth young children, as much as euer it did y^e first A∣dam, but more immediatly and especially resides in the womankinde: whereas a maide should be mute, she is not afraid to dispute;* 1.163 she should be a cooke for her sexe, she would buy a booke for her sects; in liew of a mate, she must illuminate; if once she proues gossip, then she proceeds to a Doctorship, and she can be no mistresse, vnlesse she know mysteries. Thus they haue degrees of schooles among them, and therefore may lawfully weare their hoods and their habits: they are not con∣tent to follow their seuerall callings and professions, wherein they might serue God, since it was God that ordained them; not content with our ordinary Cate∣chisme, which they in their wisedome call beggerly ru∣diments, or some, implicite faith; but as if euery part were ordained to bee an eye, and that women should proue teachers in the Church, they begin to enquire of predestination, reprobation, prelection, free-will, the state of innocency, the time of the generall iudgement, &c. Here are excellent wits indeed, that cannot admit any bounds of their knowledge; if there were a tree of knowledge in the middest of Paradise, for the triall of their obedience, you should easily discouer in them the same disposition. And hence follow such monsters of opinions, such mishapen conceits, together with such neglect, contempt▪ and such a base respect of their ordi∣nary Pastor; as that you would not imagine such diso∣bedience, were it not, that the same corruption and cu∣riositie of knowledge did first appeare in the roote, which now buds foorth in the branches.

How credulous and easie of beliefe are the young children, as if they were fit subiects to be againe sedu∣ced

by the serpent? how do they rather incline vnto hate then vnto loue,* 1.164 out of the malignitie and corrupti∣on of their owne nature, as it were laying the foundati∣on of that Machiauelian policie, that Friendship is vn∣certaine, but hate is irreconcileable? see their obstinacy and wilfulnesse, if you forbid them any thing, the more you forbid it, the sooner they will attempt it, ••itimur in vetitum! see how we follow the footsteps of our fore∣fathers▪ we neede not be taught this lesson, aspis à vipe∣ra, disobedience is now become naturall vnto vs! see how these little children will alwayes attempt the most dangerous actions, as clyming vp of ladders, sliding vp∣on the ice, running ouer bridges, playing with edged tooles, skipping ouer benches! to shewe that the same nature still continues in those little impes, which vnder colour of bouldnes and courage, proues indeed to bee rashe and desperat: suppose them to be weake and faint, not able to vndertake such great exployts; see then (of all other places) how they make choice of the basest! the sinke, the chanell, the chymnie, wallowing in the mire, all daubde on with durt; that were it not to signifie the vncleannesse of mans conception and birth, I should much maruaile at natures intent herein.

See, see these little children, how apt they are to learne all lewdnesse and naughtinesse! if there be but a nicke-name,* 1.165 or a leud song, or some libellous rime, you shall finde them so inquisitiue, so desi••ous to learne, so retentiue of memory, as that you would thinke it won∣derfull; whereas in all good learning, there is such a dulnesse, such a backwardnesse, such forgetfulnes, as that you would not suppose them to be the same wits. Now the first offence for which our parents correct vs, it is (for the most part) the eating of rawe and vntimely fruits; see how these children do naturally symbolize with their parents! and as of nature, so there is a conformitie of

wils; as soone as our strength serues vs, then wee begin to rob orchards, to rifle aple-lofts, ceasing vpon forbid∣den fruits, as if we could not leaue our ould ••aunt, or that we did claime a bad custome by prescription; but I pray' marke the euent, this eating of fruits ingendreth wormes in their mawe, their stomackes, and bowels, their tender yong bodies become quicke sepulchers, a wombe for the wormes to feed vpon their liuing carka∣ses; see here the eating of this fruit, giues them the first token and assurance of their mortalitie, morte morie∣ris.

But I forget my selfe; vnles I should here stay (I feare) I should againe and againe run through the whole course of his life, neither indeed dare I far proceed in this subiect, for I know what some will say, that bache∣lors children are euer well taught; giue me therefore leaue retiring far backe, to make the longer leape, from the cradle to the coffin; being fast bound vp with swad∣ling cloutes, I will exchange them for my winding sheet, and so in the last place I come to the last punish∣ment of the first sinne; morte morieris, thou shalt die the death, Gen. 3. v. 19. In the sweat of thy face shalt thou eate bread, till thou returne to the earth, for out of it wast thou taken, because thou art dust, and to dust shalt thou returne. I confesse indeed, I shal incurre a disorderly me∣thod, if you consider the course and order of nature, for nature passeth by degrees, natura non facit saltum, she takes no leape; but when I consider the necessity of death, together with the casualtie and vncertainty of all other accidents which may befall man (statutum est ho∣minibus mori, there is a statute past that al men must die; but peraduenture I shall be rich, I shall be poore; perad∣uenture I shall grow ould, I shall be blind; peraduenture I shall be lame, I shall be a criple; but without all perad∣uenture I shall die; thus there being a necessity of death,

together with a great vncertaintie of the time) I do ap∣peale to the strictnesse and rigour of lawe,* 1.166 that if a debt must be discharged and no due time be appointed, then we must prepare for a present payment; so that it cannot seeme much against method, though I speake of death, immediatlie vpon our first receiuing of breath.

If all other creatures were subiect to death, yet (me thinks) obseruing the course and prouidence of nature,* 1.167 man should be exempted from death: consider the high prerogatiue of man; in all restringent and penall lawes, the Prince is excluded, to shew his high estate aboue the ranke and condition of subiects: now man is the king of the creatures, let other creatures bee lyable to ••laughter, for they were ordained and directed to man; let other creatures die of themselues, for in them there is nothing but nature, nature which hath a certaine course and period, a time of rising and a time of setting: but the first fountaine of life in man, is the inuisible and immortall soule free from corruption, free from all change and alteration, as in her owne substance, so in her actions; she cannot bee inforced or determinated, but is beyond the Precincts of nature, and therefore no way tyed to follow the ordinary course of nature. Yet some beasts do far exceed man in life and continuance of being, which is the foundation and ground worke of nature, to support all other blessings; and therfore seems to be the highest prerogatiue of nature, wherein not∣withstanding man is defectiue: other creatures (indeed) seeme to attaine their perfection in their ends, or their death; the hearbes serue for the food of beasts, and in their bodies and carkases they haue a more excellent being, then they had in their greene blades; the flesh of beasts becomes the nourishment of man, and being made part o•• mans own flesh, heere is the height of all their preferment; now in man, you shall obserue it far

otherwise, who (of the mirror and miracle of nature) by his own death, is suffered to putrifie and to be deuoured of the basest wormes; as if his body were ordained to be the compost of the earth, and did only serue to make the Church-yard fat with the oyle of his flesh, and to paue the high wayes with the sculs and bones of dead men.

Consider this inferior world, consisting of the same different and contrary elements, yet still continuing in the same state; assuredly it is no greater difficulty to pre∣serue man from death,* 1.168 then to preserue the whole world from corruption: for the same causes appeare in both, the elements and the elementarie qualities, and once in euery mans age they are equally tempered, as it were the Equinoctial of his age. Then why should there not be a state of consistencie in man, as well as in the whole world? or at least, why should not the periods and times of his age, the spring of his infancie, the sum∣mer of his youth, the haruest of his riper yeares, the win∣ter of his old age, goe and returne according to the re∣uolution of times, seasons, and changes of the yeere; which seeme to bee therefore onely allotted, for the continuance and preseruation of mankind?

Not to insist alone in this sublunarie world; strange it is, that the heauens themselues which were onely or∣dained for mans vse,* 1.169 should so long continue without change or alteration, and man himselfe in the whole course of his life, should not be able to see a reuolution: that the superiour causes preseruing mans life, should moue by a most certaine and vnchangeable rule, as the diuine prouidence hath appointed them; and yet mans life to which all is ordained, should be most subiect and lyable to the greatest hazard, chance, and vnc••rtainty. But most strange it is, that the heauens bei••g Gods blessed instruments to continue life, quicken sense, stir

vp motion, yet with their malignant and dis-astrous as∣pects, should cause the ouerthrow of man, yea some∣times of whole nations and kingdomes: consider the end of mans creation, which was the praise and glory of his maker, which end is eternall, as God himselfe is eternall; then why should not those things, which are ordained only to this end, be of like eternitie and con∣tinuance? God is not like man, that he should be altered and changed, that he should repent himselfe of his own workes, and restore againe that vnto nothing, which he himselfe hath once made according to his owne image: neither is God the God of the dead but of the liuing, being life in himselfe; shall the dust rise vp and praise him, shall his iustice appeare in the graue? or rather shall the prayers, the voyces and harmony of men, ioynd with the quire and sweet melody of Angels, sing pray∣ses vnto him and magnifie his holy name, which indeed was the scope and end of our creation? thus not onely Christian religion, but euen reason it selfe, and mans owne knowledge seeme to preach this lesson, that the end of nature (man) to whom all nature is ordained and directed, should not end in nature; and therefore death it selfe especially to man, is a punishment of nature, and in it selfe is most vnnaturall to man.

Especially when I consider, how the better part of man (the soule) is immortal and vnchangeable;* 1.170 as in her selfe and in her owne substance, so in her qualities and actions: now the life of man, being only the worke of his soule, and the sweet influence of his quickning spi∣rit, into the dull flesh; I do much maruaile, how this im∣mortall spirit should bee the cause of our mortality? for it cannot bee denied, but that the soule receiues some kinde of perfection from the flesh; for without the ministery of the body, were not our members the soules vessels and instruments, she could neuer exer∣cise

those excellent powers of sense and vegetation; & therefore in her separation, though her state may seeme to be more perfect then it was, during the time of her mariage, or couerture with our flesh, our corrupted flesh, wherein iars and contentions did daily arise to the great disquieting of both; yet certainly the soule hauing these faculties, desires the free vse and exercise of them. Which desire, that it might not be frustrat and vaine, doth in some sort (by a naturall sequell) inforce a last resurrection; when the soule shall be re-united to a spirituall body better befitting it selfe: and in the inte∣rim concludes, that either man is vnnaturally compoun∣ded, or that the separation of his parts, must be wholly vnnaturall, which I rather suppose; seeing it makes much for mans dignitie and natures perfection, the soule no way desiring a separation; for as the state now stands, there is a kinde of correspondencie, if the flesh be corrupted, the soule is likewise tainted with sinne; here is a proportion, though an euill proportion between both.

The ••oule desiring the continuance of this vnion, why should she not be able to effect it; she frames and fashions in the wombe, all the members of mans body for her owne vse and seruice,* 1.171 anima fabricatur sibi domi∣cilium: though Gods power appeares in our making, yet God vseth meanes, and these meanes can bee none other, then the actions of the soule it selfe; a baser agent God would neuer imploy in such an excellent worke, and a greater worke-man all nature could not afford him. Now the soule hauing thus framed the body, if she dislikes any thing, she must blame none but her selfe; if all things be perfect and sound in the first fabricke and architecture of man, then in the succeeding actions of life, the soule is the first fountaine, and the onely acti•••• principle of all seuerall operations: for I receiue my tem∣per,

my constitution, my colour, my digestion, my nou∣rishment, my strength, my growth, and all from my soule. If there be an error or fault, I must blame and cast the aspersion vpon my soule; that notwithstanding her owne eternity; yet she should lead me to the paths of mortality: for herein I dare bouldly excuse mine owne flesh, my flesh is innocent, if not of my sinne yet of my bloud; and the soule is the sole murtherer, for the body is onely subiect to passion, as it please the soule to worke, so it must suffer: as the soule receiues the praise and commendation in the goodnesse of her actions; so let her take vnto her selfe, the shame and reproch in the defects and imperfections.

Though there may be (I confesse) some little diffe∣rence in the appetites and inclinations of both,* 1.172 procee∣ding from the different natures; yet is there no oppositi∣on betweene both, in regard of destroying qualities, both of them being substances of a diuers kinde, not capable of contrariety; and therefore a wonder it is, how they should be ioyned together, or being once coupled how they shuld be set a ••under. Can the ••oule first build this goodly tabernacle of our bodies, and can she not repaire and renew the workmanship decayed? seemes it not a worke of lesse difficulty to repaire then to lay the first foundation? Can she bring forth a seede to pro∣pagate her owne kinde, and so giue l••fe vnto others, yet cannot preserue her owne life? is she so prodigall of her best substance and treasure, that imp••rting it to others, she leaues her selfe destitute? or how fals i•• out contrary to the course and streame of nature, that the better part of man being priuiledged, and hauing a charter for e∣ternitie; yet man himselfe should see and taste corrupti∣on? as if the whole did not incl••de the parts, or that there were a different condition of the whole from the parts, contrary to the whole course of nature, and

the wisdome of her first institution.

Suppose the soule should be defectiue in her actions; as that for want of a full and perfect concoction, the sto∣make should be filled vp with rawe humors, which at length should seaze vpon the liuer, and there breake forth like a spring or a fountaine, and so bee conuay∣ed in the conduit-pipes of our veines, thorough the trunke of the whole body; yet cannot the soule instant∣ly recall her selfe, and correct her owne error? cannot heate bee allayed with couldnesse, moysture with drought, and euery distemper be cured with the appli∣cation of his contrarie? I cannot conceaue the reasona∣ble soule to be a foole, and therefore needs she must be a Physitian;* 1.173 you will say that there is a great difficulty in the receiptes, and therfore the life of man would hardly suffice to learne the remedy and cure: but I pray' marke the art and industrie of man, I am verily perswa∣ded, and I speake it by experience, that mans body, by the helpe of feare-clothes, powders, balmes, and oynt∣ments, may bee preserued for the space of two hundred or three hundred yeeres, in the same state and consisten∣cie wherein now it is, at least to the outward shew and appearance; then why should not the like medicines inwardly taken, preserue life for such a terme of yeeres? why should not physicke growe to that ripenesse and perfection, that knowing the nature of diseases, the course & inclinatiō of humors, by application of cōtra∣ries, as it were vsing the tree of life in Paradise, it might prolong mans age, if not for euer giue him eternitie? But see, see corruption consists in the root, in nature her selfe! for physicke cannot worke, but must first presup∣pose the strength and furtherance of nature: left thou shouldest blame the Physitian, or thinke the meanes which God hath appointed for thy health, to be who∣lie vnprofitable; behold thine owne nature is wan∣ting

and defectiue to her selfe.

If nature might faile in her particular ends, yet (me thinks) the whole scope and generall intent of nature should not bee frustrate and made voide. There is no∣thing so common and triuiall in Schooles (wherein na∣ture is best discouered,* 1.174 as is this knowne and palpable truth) Corruptio vnius est generatio alterius, the death of one is the birth of another, for nature consists in al∣teration and change; and it would much disparage nature, if there were such a death, as did wholly make for her losse, and no way redound to her encrease. In all other creatures you shal obserue this truth: Suppose a beast were slaine, his body should be dissolued into the bodies of the elements, his forme into the formes of the elements, as both of them were first composed of the elements, nothing should bee lost through the negligence of nature, but all should be gleaned vp, and very safely reserued for a new succeeding generation. Now in the death of man, the body is the sole bootie of nature, she cannot seaze vpon the soule, she cannot re∣taine such an inestimable treasure, the soule is escaped: as long as life continued in man, the soule was vnder the iurisdiction and power of nature; but the body be∣ing once dissolued, nature hath lost her owne right, and cannot intend any new generation by vertue of that soule. A foule error of nature, that hauing the soule once committed to her custodie and charge, she should open the gates, or breake downe the prison walles to lose such a iewell, which was neuer gotten by her owne purchase, nor cannot bee recalled againe with all her might and power: so then in the death of man, and so man alone, the corruption, and nothing but the corrup∣tion of nature sufficiently appeares.

I would not willingly speak of a punishment, where∣in the mercie and goodnesse of God should not toge∣ther

appeare with his iustice: but when I haue once spoken of death,* 1.175 me thinkes I am then come to the vp∣shot and conclusion of all, beyond which I cannot ex∣tend any blessing, I meane any naturall blessing, for death is the end and period of nature; yet giue me leaue to make these foure good vses of death: 1. To reproue sinnes: 2. To strengthen and fortifie the bulwarkes of Religion. 3. As to giue comfort, courage, and resolu∣tion to the true Christian man; 4. so to discomfort, dis∣courage and put to flight the infidell and heathen.

First, death seemes to instruct man, to preach vnto him the reformation of his life, and thereby doth wit∣nesse his naturall and inbred corruption: the couetous man,* 1.176 whose heart could neuer be touched, or moued to take pitie or compassion by the cries and prayers of a poore wretch, yet at length will howle and lament, when hee considers that hee shall dye in the middest of his treasure, and all his substance shall leaue him: the oppressing tyrant, stained with the blood of poore in∣nocents, shall knocke his owne breast, teare his owne haire, readie to shed his owne blood, when hee sees the pale and liuelesse carkase of his persecuted foe, to shew him his owne state, and condition, and being dead, to threaten his death: but it were to be wished (if it might be spoken without offence) that one might arise from the dead, who might relate vnto vs the state of the dead, and of the vanities of this life, which passe like a shadow. And to this end, I haue heard it as a tradition of the Church, that Christ hauing told the parable of Diues and Lazarus, and the Iewes little regarding it (to stirre vp faith in them, as likewise in some sort to satisfie the request of Diues, that one from the dead might in∣struct his brethren), God raised vp Lazarus, the brother of Mary Magdalen, who might witnesse and testifie as much as Christ had reported: I will not stand vpon the

truth of this traditon; though certaine it is, that both these accidents fell out much about the same time. The very bones of the dead, being serued vp at a banket, wil bee a fit sauce to season our immoderate mirth: the tombes of the dead are for the instruction of the liuing, monumenta monent mentem, we tread vpon the flesh of our forefathers, which is now become the dust of the Temple. Death is an excellent meanes to stirre vp pie∣tie, and deuotion: the mariners in guiding their ships, must sit in the end, to hold and gouerne the stearne; and the end of euerything, is the first in intension, though the last in execution. Hence it is, that the religious per∣sons in al ages, were frequentes in cemiterijs, alwaies bu∣sily imploied about the tombes of the dead: their cloy∣sters of recreation were places of burials for their me∣ditation; if they found themselues giuen to immode∣rate ioy, their delight was abated with the sight & smell of dead bones. Thus liuing they were dead, their mind was among the dead, they conuersed with the dead: and thus the meditation of death, did prescribe vnto them (answerable to a vale of miserie, befitting a sinfull state) a course of life in mortification and sorrow.

O death, which doest astonish man with thy sight, how fearefull is thy blow! when wee shall goe and ne∣uer returne, or recouer our owne strength; Soles occi∣dere & redire possunt, at nobis nox perpetua dormienda est. O death, which in this last age of the world, (wher∣in sinne and iniquitie doe abound, and religion seemes to haue taken vp wings, and euery where to bee put to flight, and indeede to haue gone vp to heauen, from whence she descended) yet death stands like a stoute champion to fight in defence of religion; death stands at the backe of religion,* 1.177 assuring vs that there must bee an end of this sinful state, and of these worldly vanities, and death is this end, assuring vs, that there must be a

time for the manifestation of Gods iustice, and death seemes to summon vs, to appeare at his iudgement seat; assuring vs, that there is another world to succeede, and death is the passage to that other world: for other∣wise in vaine should wee preach the mercie of God, to∣gether with his promises; in vaine should we teach the law of nature, the instinct of nature, the moral precepts, the mysteries of grace, the maiestie of God; in vaine should wee preach humilitie, to sustaine iniuries with patience, to forgiue all offences, to make restitution for wrongs; in vaine should wee perswade men, to spend whole nights in watchings, fastings, and prayers, to re∣pent in sackcloth and ashes: alas, alas, these are all vn∣profitable lessons to the worldlings, let vs therefore lea∣uing the force of Church discipline, Ecclesiasticall cen∣sures, Excommunications, &c. let vs implore brachium seculare, the helpe of the temporall power to restraine sinne. Remember thine owne death, remember thine owne death; if thou wilt not forsake the world, the world shall at length forsake thee; here is our last re∣fuge, to serue at a dead lift, for the conuersion of a sin∣ner; here is no faith of things inuisible, here are no strict rules of mortification, here are no precepts, which seeme to oppose the practise of mans naturall inclination: but consider the state of thine owne body, and the degrees of thine age, how thou doest daily decline, and learne to dye by the daily precedent, experience, and example of others: Filimi memorare nouissima & in aeternum non peribis; My sonne, remember thy last end, and thou shalt neuer perish euerlastingly.

As it serues for a meanes of our conuersion, so is it no lesse cause of great ioy and comfort to a well resolued Christian;* 1.178 Cupio dissolui, & esse cum Christo: Life is the only hinderance of our coupling with Christ; this old house must first bee taken downe, before the new buil∣ding

can be erected: now death serues as a bridge or a passage to a better life; it is a holie relique, which first seazed vpon Christs bodie, and at length shall befall vs; we must dye with him, that wee may raigne with him; where the head hath already entred, the whole bodie must follow. But here is our comfort, hee that stood in the forefront, hath now abated the strength of our ad∣uersarie; he that sanctified all other creatures, the earth with his blood, the ayre purified with his breath, the water washt with his washing, the fire purged with his spirit in fierie tongues, he hath likewise sanctified death it selfe by his owne death. Death is now made a safe harbour vnto vs, which before was the terrour of na∣ture: for as it was truly prophecied of Christ, so is it verified in the members of Christ, He shall not leaue his soule in hell, nor suffer his holy one to see corruption. Thus is death now become the sole sacrifice of a Christian man,* 1.179 a free oblation at Gods altar, wherein whole man is bequeathed vnto God; wee commit our soules to his safe custodie and keeping, wee leaue our bodies to be the dust of his Temple: all our goods we dispose as he shall direct vs, some by the course of nature, which hee himselfe hath appointed; some to pious and religious vses, which hee himselfe hath commanded; some to almes-deedes and charitable beneuolence, according to that natural compassionate instinct, which God hath imprinted in our hearts, and as the present necessitie of these times seemes to require: and what is so left, wee leaue it not behind vs, but it followes vs, and ouertakes vs at heauen gates. And thus is man become a whole burnt offering vnto God, and that by the meanes of his death: and therefore we may now securely triumph o∣uer death, O death where is thy sting! O hell where is thy victorie! the sting of death is sinne, the strength of sinne is the law: but thankes be vnto God who hath giuen vs vi∣ctorie,

through our Lord Iesus Christ.

Death is the sole comfort in all my worldly miseries, for it seemes to be the vpshot and period of my woe: which if I shal once attaine (as needs I must attaine), then shall I be like the sea faring man, who being arri∣ued in the Hauen, hath safely escaped the troublesome waues of this turbulent world; the assurance and expe∣ctation whereof,* 1.180 doth inable me with patience, and for∣ti••ude. For what can befall me? Suppose losse of senses, losse of limbes, losse of substance, losse of honour; yet one thing remaines, I shall dye, I shall dye; here is my comfort, for here is the end of my woe. What if the bloo∣die Tyrant shall sport himselfe, in the shedding of my innocent blood? what if the great states-man shall pick out some flawes, and finde out some nice errors in my estate, and thereby vnder the faire shew of conceale∣ments, shall make me a bootie? Sentiat hoc, moriar, mors vltima linea rerum. My life is a pilgrimage, the quicker my expedition is, I shall sustaine the lesse sor∣row. Now this contempt of death, giues the true Chri∣stian man such an excellent spirit, such a braue courage and resolution,* 1.181 as that indeede he proues the only good souldier; thou maiest repose confidence in him, for he will neuer reuolt, or forsake a iust cause; in his attempts thou shalt finde him valiant aboue measure, for this re∣solution of death is his armour of proofe, for conquer hee will, and conquer he must, though with his owne passion; fearefull and terrible hee is to his enemies, for hee that regards not his owne life, is Lord of another mans life. Whereas the worldling, who hath placed all his happinesse here in the course of this life, is indeed a base coward, fearefull, vnfaithfull, performing his ser∣uice onely to the outward shew, carrying a heart full of infidelitie; vpon all fit occasions he is ready to reuolt, and dares vndertake nothing for feare of his death,

which hee holds for his greatest woe.

Thus I haue proportioned the seuerall punishments of the first sinne, to the tenne plagues of Egypt: I haue contracted them to the number of tenne, though fur∣ther happily I could haue extended them; were it not that I desire to speake al things, according to some rule and proportion. But now I call to minde, the last pu∣nishment in Egypt was, mors primogeniti,* 1.182 the death of their first begotten; and this hath likewise some refe∣rence to the last punishment of sinne, mors primogeniti, the death of the soule, which is the first begotten in man: and Scripture doth intimate as much in effect, for this very phrase, morte morieris, thou shalt dye the death, might seeme to include a needlesse repetition, or tautologie; were there not a first death, and a second death, and both of them brused, brayed and beaten to∣gether in this one morter, morte morieris, thou shalt dye the death. Which words ••ound to my eares, as if they did intimate the truth of a double death, both proposed to man, and man himselfe made subiect and liable to both; yet the necessitie seemes to be imposed, only for one. The first iudgment hath relation to the first death, thou shalt dye the death: if you tell me of the Hebrew phrase, and the manner of their speech, then I doe much more magnifie God, who hath so ordained the tongues and languages of men, to expresse such a mysterie.

If you please to consider the circumstances and ••ore∣runners of the last and generall iudgement, they cannot but greatly astonish man:* 1.183 when the world shall now be growne to that old age, as that her sight shall begin to faile her; or sicke of a dangerous and desperate dis∣ease, vndoubtedly approching to death, her light shall be put out, (which was the first token and signe of life, and therefore was created in the first place), when the Sunne and the Moone shall be darkened; and in this

darknesse, as if nature were poysoned with mans sinne, not any part thereof shall be able to performe her owne office and dutie, but all shall stand in an vprore, the hea∣uens with the elements, the elements with the heauens, and all together confounded. Luk. 21. vers. 25. Then there shall be signes in the Sunne, and in the Moone, and in the Starres, and vpon the earth trouble among the na∣tions with perplexitie, the Sea and the waters shall roare, &c. These things might seeme strange and terrible to the carnall man, but here is the least part of his terrour; for when hee shall see the wrath of God hanging ouer his head, hell opened beneath him, damnation before him, his persecuting foes behind him, on his right hand the whole number of his sinnes accusing him, on the left hand all the creatures witnessing against him, with∣in him nothing but feare, tormenting himselfe with the sting of his owne conscience, without him nothing but torture, and the crie of his owne sinnes, together with Gods iustice calling for vengeance: O what a fearefull thing it is to fall into the hands of the euer li∣uing God! When as al the plagues of Egypt, which cer∣tainly were strange and wonderfull; yet by the confes∣sion of the Egyptians, and by the testimonie of Scrip∣ture it selfe, were onely wrought by the finger of God, digitus dei hic est: alas what proportion is there be∣tweene the whole hand, and the little finger. But shall I tell you how to to auoide the hands of this euerliuing God;* 1.184 then let vs first fall into the hands of a dead God, amor meus crucifixus est, Christus meus crucifixus est: his blood is shed, and therefore he will not require our blood; he is weakened, and cannot hurt; his hands are nailed, and cannot strike, he is not fit to punish, but to commi••erate; here wee may safely approch without feare, and vnder the shadow of his wings we shal•• finde protection. Hebr. 4. vers. 15. 16. Wee haue not an high

Priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne: let vs therfore goe boldly vnto the throne of grace, that we may receiue mercie, and finde grace to helpe vs in this time of our necessitie.

Let vs call to minde,* 1.185 what effects the preuision and premeditation of this last and great iudgement, hath wrought vpon the dearest Saints of God: the righteous Iob can testifie in the 21. Chapter; What shall I doe? how shall I escape, when God shall come vnto iudgement? The beloued Disciple, though otherwise he had leaned vp∣on the bosome of Christ; yet seeing Christ comming in iudgement, he fell downe vnder his feete, Apocal. 1. S. Ie∣rome sets vp a stage, and makes a liuely representation of this iudgement, supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares, Surgite mortui, venite ad iudieiū: Arise ye dead, come vnto iudg∣ment. S. Basill lets foorth this iudgement, in place of a schoole-master to teach vs our selues, and our owne wretched condition. S. Chrysostome makes it a bridle to keepe vs from sinne, within the lists of obedience. Cyprian makes it a remembrancer of sinne, for our re∣pentance▪ Vaepeccatis meis, cum monti dicturus sum, &c. Woe be vnto my sinnes, when I shall say to the mountaines, couer me; and to the deepe waters, hide and conceale me; to the earth, swallow and ouerwhelme me, that I may find some refuge in the day of Gods wrath. Whither shall I goe from Gods presence? if I flie vp to heauen, hee is there; if I goe downe into hell, he is there also; if I take vp the wings of a Doue, and flie to the vttermost parts of the earth, euen there also shall his power follow me, and his iustice pursue mee: whither shall I flie from Gods presence? I will flie from God to God, from the tribunall of his iustice, to the seate of his mercie; here is my appeale, Call to remembrance, O Lord, thy tender

mercie and thy louing kindnesse, which haue been euer of old: O remember not the sinnes and offences of my youth, but according to thy mercie, thinke thou vpon me, O Lord, for thy goodnesse.

Thus much for the expectation: but I dare not pro∣ceede to the tortures and torments of hell; S. Austine excuseth himselfe, in speaking of that subiect, and for my selfe, I am afraid to thinke of them: and therefore I pray' beare with me, if I follow S. Austins example, I had rather sound foorth the trumpets of Gods mercie, then poure downe the viols of his wrath: God preuent that in mercie, which otherwise in iustice he might and should inflict vpon vs. If I should enter into this sub∣iect, I know not ho•• 〈…〉〈…〉 disquiet, and perplexe the thoughts and conscienc•••• 〈…〉〈…〉 ••••••nners, quorum ego sum maximus, of whom I am the chiefest and the grea∣test sinner: But here is my comfort, the merits of Christ, the ransome and price of my redemption is infinit;* 1.186 and doe as farre exceede the number and weight of my sinnes, as the goodnesse and power of God exceeds my weaknesse and frailtie: the mercie of God is infinite, able to couer the whole multitude of my sinnes; the hate of God vnto sinne is infinite, and therefore he will leaue nothing vnattempted, which may serue to cut downe the body of sinne: the desire which God hath of my saluation, farre exceeds mine owne desire of sal∣uation; seeing his glorie and the manifestation of his mercie, (which was the scope and end of my creation) is a farre greater good, then my particular soules health. The greater my sins are, the greater occasion may God take to manifest his mercie, for God himselfe hath ap∣pointed my saluation, not to consist in not sinning, or to be free and innocent from all sinnes; but in the re∣pentance for sinne, and in the satisfaction of his deare Sonne: and therefore to assure mee of this mercie, it is

one of the Articles of my Creed (which not to beleeue were not to be saued), that I should bouldlie and confi∣dently beleeue the remission and forgiuenesse of sins. Yet conceiue me aright, for some there are who laying hould to soone on Gods mercy, as it were snatching at his mercy, do indeed loose the fruits of his mercy; when (laying the whole burthen of their sins vpon Christ, as it were making long and deepe furrowes in his backe) themselues continuing in their owne sinnes, in the im∣penitency and hardnesse of their owne hearts, do indeed dreame of saluation.

My sinnes are innumerable, yet before I was borne, before they could be committed, God did foresee them; notwithstanding his foresight,* 1.187 when hee might haue preuented my sinnes, and left me to my first nothing, yet in his gratious goodnes and mercie, hee made and created me: he hath giuen me my life, my strength, my health, my senses, my wit, and al my temporall blessings, together with the knowledge of himselfe, the plentifull and powerful meanes of my saluation; notwithstanding my sinnes, be they neuer so great, yet these are the to∣kens of his fauour, the pledges of his loue, the assurances of his promises, and the earnest of my future happines. Why should I then despaire of Gods mercy? though I haue lost that sanctitie and holinesse, wherewith I might be saued, yet God hath not lost that vertue and powe, •• wherewith he might saue a penitent sinner; and behold the fruit of this power, if I do but speake or name God, it is God that speakes in my heart, ipse prae∣sens facit se quaeri, I had thought I had lost him, but be∣hold he is present, and inuites me to a banquet, where he himselfe is the feast, conui••a & conuinium; Lord I am not worthy with the dogs, to licke vp the crummes vnder thy table; yet giue me O Lord that property of dogs, that licking mine owne woundes, I might heale mine owne

sores, that my tongue may serue to cleanse my vncleannes; confessing my sinnes, I may disgorge and cast out my sins, where they shall lie as a heauie burthen vpon thy sonne, for he hath taken vp my sinnes, and borne mine iniquities; my sinnes are no longer mine, Mea sunt per perpetrationem, Christ•• sunt, quoad obligationē satisfactionis: indeed I committed them, and so they are mine, but Christ alone hath entred into bands for the discharge of them; he hath canceld the hand writing of the lawe, he hath satisfied the rigour of thy iustice, by the shedding of his bloud, by his death and passion; and therefore O Lord, thou wilt not demand a second payment of vs; he hath imputed his righteousnesse to vs, and thus euery true penitent, stands rectus in curia, acquitted in thy consist••ry.

Giue me leaue to compare my selfe, that am the mea∣nest of all men, to Alexander the great; and this my present treatise,* 1.188 wherein I labour to shew the fall and corruption of man, to the conquest of nature; me thinks I haue subdued the little world, and brought man as a captiue or sl••ue, through much misery and sorrow, at length to the place of his execution; and hauing now possest my selfe of the fairest fortresse, or tower in na∣ture (man that is a little world), I cannot here content my selfe, but I begin to enquire, whether there are as yet more worlds to be conquered? and behold in the second place, I will fall vpon the great world, and I will attempt with Archimedes, to shake her foundati∣ons, to threaten her ruine, in this generall corruption and dissolution of man: for this punishment (morte mo∣rieris) though it principally concernes man, yet the whole world cannot be exempted from it, being dire∣cted and ordained onely for mans vse, containing in it selfe the very same seedes, and causes of death and de∣struction; and as it is most fit and agreeable to our pre∣sent condition, that being corruptible in our selues, we

should likewise dwell in houses of corruption.

For proofe and demonstration wherof, I must ascend from the indiuiduals and singulars, to the species and kindes of the creatures; and among all other kindes,* 1.189 assuredly man is the most noble, and therfore best de∣serues to be the subiect of our knowledge: wee should be best acquainted with our selues, which makes for the certainty of our knowledge; and speaking of things which so neerely concernes our selues, we should much desire to bee better informed, in our owne state and condition: now if the whole kinde and species of man seemes daily to decline and decay, which shall appeare by the comparison of times past with times present; of our selues, with our ancestors; then assuredly the whole world cannot be excused from corruption; but as it dies daily in the singulars, so at length it shall faile in the v∣niuersals, and in the kindes of the creatures.

This truth seemes to relie vpon these three foundati∣ons: 1. Man (as all other creatures) being immediatlie created by God,* 1.190 as he comes nearer and nearer the first mould, so is he more and more perfect, and according to the degrees of his distance, so he incurres the more imperfection and weakenesse; as the streames of a foun∣taine, the further they runne through vncleane passages, the more they contract the corruption. 2. It would implie a contradiction in nature, if the parts and the whole were not of like condition; but how wonderfull is the difference, if you will suppose a corruption of the singulars, and an eternitie of the kinde? for whereas the recompence shuld be made by succession or equiualen∣cie, we must consider, that succession may well prolong the corruption, adding more degrees, proceeding more leasurely, but cannot wholie exclude the corruption. 3. The generall intent and scope of nature wholie ••ends to corruption; for I would gladly aske, why should

not nature, either renew mans age, or preserue him in a state of consistencie? the answere is, because the iuyce and sap which we receiue from our food, or our nou∣rishment, is not so agreeable to the state of our bodies, as is that humor, & calor radicalis, which wee receiue from our first birth; heere I will reply, how fals it out, that our bodies should impart semen ad procreandum, wherin that radicall humor is resident? and (both seede and humor arising from our food and our nourishment) yet nature should seeme in the preseruation of our bo∣dies, to refuse the best, making it an excrement of the third concoction, and taking for her owne foode and sustenance, the worst part of the substance. See then, the generall intent and scope of nature tending to corrupti∣on, must likewise argue that nature her selfe in gene∣rall, shall at length be tainted with the same corrupti∣on.

First for the apparell of the Ancients, if you please to obserue the fashion of their garments, you shall finde them to be such,* 1.191 as (no way inforcing nature, nor made onely for comlinesse) they might best serue for the ex∣ercise of the agilitie of their bodies: which well argues a greater actiuity in them then in vs, though I suppose they would not suffer any, to practise for danger, much lesse to get a dishonest liuing, by vaulting, tumbling, or any such apish toyes; yet generally they were more actiue, and had lesse vse of horses, then we haue in these dayes. For the substance of their garments, our clothing is much more gentle, and soft then theirs, for they had not that vse of linnen which we haue; which well ar∣gues the weaknes and tendernes of our flesh, in respect of theirs; their garments being courser, were likewise much weightier and heauier then ours, which b•• t••kens the strong foundation of their bodies, for in these dayes wee could hardly indure their burthen or weight; it

should seeme, they did accustome themselues to much hardnesse, for amongst the common sort of men, stoc∣kings and shooes were not then grown into fashion: in∣deed for the trunke or bulke of their bodies, they were more warmely clothed then wee are, as committing themselues more to the weather; and as the heate of a mans owne body, being kept in with warme clothes, is much more naturall, more healthfull and cordiall to man, then is the burning, scorching and consuming heate of the fire; therefore the Ancients did more desire warme clothes and apparell, then the vse of fire; for a∣mong them you shall finde little preparation for fire, their houses built with very fewe chymnies, they were very sparing and thriftie in their woods, their chambers very close and warme, desiring rather to keepe out the cold winde, then to let in the fresh ayre; whereas our wantonnes appeares in large windowes & high roofes, as if we made no difference of being without doores, and being within doores; or that we did neuer purpose to vse our limbes, to goe and take the fresh ayre, but that the fresh ayre should be brought vnto vs; their ly∣ing or bedding was very hard, few of them knew what feather-beds meant, and assuredly their bodies would better indure it then ours;* 1.192 as likewise for their lodging in campes, or professing a strict and austere life, as many religious men did; and as they were more apt for their labours, so were they more giuen to their pastimes, their sports and their games then we are; which I suppose did neither argue lightnesse in them, nor any counter∣feit grauitie in vs, but the state of their bodies were such as did require them, and the weaknenesse of our bodies is such, as we dare not attempt them, for accor∣ding to the disposition of the body the minde is affec∣ted.

From the apparell let vs come to the foode, now it

should seeme is the ould age of the world, which ap∣peares by the pampering of our selues; for take our or∣dinary foode, it was neuer heretofore so delicat, so dain∣tie, so tender,* 1.193 as it is at this day, the vsuall, ould, and ac∣customed food not agreeing with our weak stomackes: we must haue warme and delicious brothes to comfort our decayed nature, exquisite sauces to prouoke our appetite, such purboyling, such helpes and remedies of art to prepare our meates for digestion; which assu∣redly do wel argue, that the world is either dangerously sicke, or come to her ould age, that she should be in∣forced to vse, or indeed can admit such a physicall diet. For during the strength of nature, while things were in their perfection, a stronger foode did better be fit them, & did more agree with their bodies; cookerie was then wholy vnknowne, they could be content with the bare vse of the creatures, without any further delicacy or preparation; water did then serue for their drinke, and they did feede much vpon hearbes, milch-meates and course bread; as the world grew elder, so they did dai∣ly more & more decline in the strength of their nature; fasting and eating of fish in succeeding ages, did not so well agree with the state of their bodies, and therefore you shall finde euen in Church-discipline, a greater con∣niuencie, toleration, and dispensation vpon any reaso∣nable cause; and we, that are now falne in this last pe∣riod of times, we are now growne to that faintnesse, that hot waters, and strong drinkes, were neuer so much v∣sed, hot spices were neuer brought ouer in such plentie, as may well appeare in the custome-house: yea such is the continuall weaknesse of our stomackes,* 1.194 that for re∣medy and helpe thereof, this last age hath found out an Indian drug (the vse of Tobacco) which at all times, vpō all occasions, to all complexions, the full stomacke, the emptie stomacke, in any measure or quantitie taken,

must serue to cure the rawnesse of the stomack; to exte∣nuate and exhale the ill humors, to help the vndigested foode; but you will say, that the vse, or at least the im∣moderat vse of this hearbe, proceeds from the wanton∣nesse of these times, which truely I do easily confesse; yet assuredly the temper and constitution of our bodies, would neuer admit such a wantonnes, were it not, that it proceeds from the weaknesse of our nature: for if wee should presume as far vpon hearbes in the extremity of coldnesse, suppose the iuyce of Oranges or Limons (which by the art and cunning of man, might bee made euery way as delicious and delicate), certainely wee should feele the smart of our owne follie.

The clothing and foode doe much betoken the soundnesse and constitution of our bodies, yet I cannot content my selfe with them, but I will descend to speake more immediately of our bodies:* 1.195 it should seeme that death is not onely competent to euery person in particular, but euen the whole world, and all the seue∣rall kindes of creatures tend to confusion; there is a great decay in euery species, men come not to that strength, nor to that growth, nor to that ripenesse of wit, nor to that fulnesse of yeeres which they did in for∣mer times; the world hath his period and his determi∣nate course of yeeres: now is the olde age or decay of this world. The growth and strength of men seeme to proceede from the same causes, and to relie vpon the same foundation (the bones), which according to their massinesse, their weight, or their length giue the pro∣portion and strength to the whole bodie; these bones are yet extant, and are daylie taken vp in sepulchers, whereof I haue often been an eye-witnesse, and hauing duely considered them according to measure and weight, I finde by most vndoubted experience, that they did far exceede ours; their weapons will likewise

testifie as much, for these are yet extant, and are reser∣ued as relikes and trophies of their valour, which the strength of man in these dayes cannot mannage or rule; many things there are likewise, wherein I could in∣stance, which were (in former times) trialls for their strength, but now seeme very impossible to our weake∣nesse. Consider all their actions which they did vnder∣take, for therein they did as farre exceede vs, as their strength did exceede ours; obserue their attempts in e∣recting stately Cathedrall Churches for the exercise of Religion, in building huge Castles for defence of their people, in contriuing high waies, caus-waies, bridges, & such like, which well betoken noble and braue spirits: whereas our wits in these daies make their imploy∣ments in things of lesse moment, some prettie toyes and trifles, some new fashion and attire; our buildings are paper-buildings, made onely to serue the present vse and occasion. I am ashamed of our selues, we doate, we doate; though herein I doe acknowledge a won∣derfull prouidence of God, while the world had some time of continuance,* 1.196 when the yeeres were not fully expired, then God gaue man a minde and disposition to intend the good of posteritie: but now in these latter daies, when the world is almost come to an vpshot, when the period of time is now approching; no mar∣ueile if God leaue man to himselfe, that out of his own immoderate loue of himselfe, neglecting the common good, and the good of succession, he should onely in∣tend, in his buildings, in the waste of his woods, and in all other his actions, his owne priuate and present com∣moditie.

Very credible it is, that their grear labours and ac∣tiōs were more performed by their own only strength,* 1.197 for they had lesse vse of instruments, and craines in their buildings, notwithstanding their huge foundations,

then we haue at this day. But I will not insist in the par∣ticular actions; rather this decay of nature, shall ap∣peare in the general disposition and inclination of men, together with the diseases whereunto they are subiect: that a change should appeare in the very nature, and in∣stinct of man, after so great a change in his temper and constitution, I am the rather perswaded to beleeue; when I consider how many titles, paragraphes, what large discourses, and iudgements haue past in the Ciuill lawes, concerning the adoption of sonnes; whereof at this day we finde little, or no vse, being lawes which sel∣dome or neuer come to the practise. Certainly as the children of Israel were most carefull, to preserue their tribes whole and entire, vntill the comming of their Messias; and as the Patriarkes were most carefull, as of their succession and seede, so of their dead bones; for Iacob gaue charge, that his dead body should be car∣ried out of Egypt (as it were going to Ierusalem in pil∣grimage), there to be laid & rest, neere the holy Sepul∣cher: but since the comming of Christ, you shall finde that their tribes are confounded, and in themselues you shall finde no such inclination. So was it in the ancient Romanes, as long as this world had any time to conti∣nue, how carefull were they of succession,* 1.198 if not from their owne loynes, yet by their owne adoption, for the continuance of their names and memories? but now the world is almost come to an vpshot, see the strange change and alteration, a change in our nature! for na∣ture will neuer faile in her ends and purposes: and ther∣fore to desire a continuance of memorie, when the world it selfe shall haue no time of continuance, it can∣not stand with the wisedome and prouidence of na∣ture, which hath ingrafted in vs our naturall inclina∣tion.

To shew the change of mens mindes, let vs change

our profession, à togis ad arma, from the penne to the speare, from the barre to the campe: Where is that an∣cient resolution of the Romanes, who desired nothing more,* 1.199 then to sow the seede of their owne blood in de∣fence of their countrey, thereby expecting the eternitie of their names and memories? Infinite are the examples which may be brought to this purpose: but wee on the contrarie supposing (as it were by an implicite faith) some naturall instinct, that the world shall not continue the full age of a man; we thinke our blood better saued, and reserued within the vessels of our owne bodies, then wastfully spent in a vaine expectation of honour and fame, after our deaths. And this I conceiue to bee the reason, that cowardize & feare hath now at leng••h poss••ssed our mindes, in stead of the braue resolution and courage of former times; it was thē thought fit by the wisdome of our lawes, to permit a triall by combats and duels,* 1.200 as well befitting a warlike nation, which not∣withstanding at this day, if they be not wholly abolish∣ed (not knowing how things may hereafter succeed, or what vse there might bee of such combats vpon some occasions), yet assuredly they cease in the practise.

Let not this change of our mindes seeme strange vn∣to you; for see you not, how the little chickens stand fearefull of the Kite, whereas the valiant Cocke desires nothing more then the combat? In young men and old men you shall not finde a like inclination: and men of diuers nations you shal finde them seuered, as in their climates, so in their dispositions. Suppose a change should appeare in the naturall inclination of man; it is no more then you may discene in other creatures: here∣after as man shall finde out new snares to intrap them,* 1.201 assuredly nature giues thē an instinct accordingly for their own preseruation, as desiring to cōtinue the same kinde which was created from the beginning. As for

example, Gun-powder is a late inuention of mans, a cruell and mercilesse instrument; therefore hath God giuen them a sent and a smell, for their owne safetie and defence: and as the making and vse of it, is a late inuen∣tion of ours, so the auoiding & discouering of it, is a late inuentiō of theirs, that so there might appeare as great a prouidence, goodnesse, and power of God in their pre∣seruation, as there was in their first creation.

From the change in our mindes, let vs come to the change in the soundnesse and constitution of our bo∣dies: Considering their strength in former times,* 1.202 cer∣tainly they were lesse subiect to diseases, then now wee are; for thus the old age of the world, as it is a weaknes in it selfe, so is it accompanied with many infirmities. This may well appeare by their little vse of physicke; for in ancient times, the common sort of men being wholly vnacquainted with physicall receipts, they suf∣fered nature to worke her owne will, and did not ouer∣loade their stomackes, with drugges and potions: not a hundred yeeres since, the Physitian, the Apothecarie and the Surgion, did seeme to belong to one and the same calling and profession of men; but now the neces∣sitie of the times inforcing vs, the Physitian containes himselfe within the bounds of his knowledge, pre∣scribes his receipts, and giues his direction; the Drug∣gist hee turnes an Apothecarie, distils his waters, and makes his confections; the Barber he proues a Surgion, with his plaisters and salues, searching the wounds, and the bones. Here are three distinct and seuerall courses of life, all set on worke, and all sufficiently employed: the Physitians haue their Colledge, the Surgions their Hall, (Henry the 8. gaue the first Charters to both, and that within our memorie); and the Apothecaries are now verie earnest and busie to make themselues a whole entire Companie, forsooth a new Corpora∣tion,

the more is our miserie and sorrow.

For the difference of diseases; the Ancients were more inclined to hot diseases, such as proceede from the strength of nature, and doe accompanie youth, then we are; as plagues, sweating-sicknesses, plurisies, and all o∣ther infectious diseases arising from heate, wherein the blood is inflamed: so likewise the inclination of men to their lusts, arising from the constitution of their bo∣dies, was then much greater then now, (though I doe easily yeeld, that the wantonnesse of these daies farre exceeds theirs),* 1.203 this appeares by the number of Salo∣mons Concubines; for then the world was to bee peo∣pled, and their disposition to their lusts was so strong, as that God out of the idulgencie of his owne mer∣cie, did permit a polygamie. This appeares likewise in the dumbe creatures; for the alteration of so many kindes, such numbers & varietie of different creatures did only proceed out of the immoderate heate, which causeth the ingendring & coupling together of cōtra∣ry kinds: for assuredly in the Arke al those seuerall kinds were not contained, but since haue sprung vp from the mixture of kindes. So at this day the Southerne people, propter ftatum & calorem, are more inclined to their lust, though the Northerne people, propter abundantiam seminis, may se••me to equall them; yet of both, the Sou∣therne are more vicious, because the vice it selfe ariseth rathe•• from heate and wantonnesse, then from necessi∣tie. But generally, as was their strength greater in for∣mer times, so were their infirmities lesse, especially such as proceed from the weaknesse and coldnesse of nature, and herein we seeme most to abound: for proofe wher∣of, there are many diseases onely proper to these times, such as were vnknowne to the Ancients; I could name many, but I will onely iusist in the French or Neapoli∣tane disease, which though it be accompanied some∣times

with a great vnnaturall heate,* 1.204 yet certainly it re∣sides in pituita crassa; it may be long harboured in the bodie before it discouers it selfe, and works so leisurely by degrees, as cannot stand with the efficacie of hea••e; and therfore it must be a cold disease, and argue a great measure of naturall coldnesse and weakenesse, such as their bodies in former times could neuer admit.

From the diseases and infirmities arising out of the naturall constitution of our bodies, let vs come to the cure:* 1.205 The physicke of former times agrees with ours, as in the receipts, so for the dosis and quantitie; thus wee haue the practise, and experience of al ages: and though (I suppose) that their drugges in former times were of farre greater strength and efficacie then ours, (for so I conceiue that the world is in the declining); yet must it follow, that in all things it should carrie a like pro∣portion, as farre foorth as possibly it could, the diffe∣rence should appeare alike; as in the drugges, so in mans body. Now in this confusion, how shall wee discerne the variety of times? I will therfore prescribe this course for our direction: Certaine it is, that we haue the same dosis, the same measures and weights, for so they agree in all our receipts: now take our bodies with the phy∣sicke ioyntly together, and then they will keepe their proportion; but seuer them, and them, shall appeare the disparitie. Most sure it is, that in the ••etting of blood, which is done according to measure, the Ancients did vsually take sixe or seuen times as much, as they doe in these daies: a strange difference, I confesse, and yet vn∣doubtedly a truth, for Galen relates it, &c.

From the diseases I will come to the death of both, if you please to giue me first leaue to speake a word or two, concerning the inward gifts of our mindes;* 1.206 for the wits of former times, certainly they did farre exceede ours, their bodies were better tempered, as being nee∣rer

the first mould, and the minde followes the temper and disposition of the bodie; though I confesse, that this our age being most proud, arrogant and vaine∣glorious, doth most vniustly claime vnto it selfe the name and title of the learned age; shall we ascribe no more to the first founders and inuentors of Arts? Was it a worke of small difficultie to hew and square out nature, allotting to euery Science her proper subiect, her due limitation? to reduce all the seuerall starres in∣to constellations, to obserue their motion, their quali∣tie, their influence? Grammar, which is the first en∣trance, and the meanest of all Arts, seemes to bee most excellent in her inuention; that all the seuerall words, how different soeuer, in sound and signification, should be comprehended in an alphabet of foure and twentie letters; that cases, declensions, numbers, tenses, and the like, should figure out the varietie of nature. For all Arts whatsoeuer, the best authors are the most ancient, euen vnto this day: I could instance in euery one in par∣ticular, though wee building vpon their foundations, haue added some ornaments, yet such as are not neces∣sarie to perfit the Art: and generally for the Ancients, whatsoeuer you shal obserue in practise amongst them, you shall finde that it stood with great wisedome and prouidence, if you please to haue relation to the times and occasions. And wherein they seeme to be defectiue, you may ascribe it to the happinesse of their times; for their plentie was such, as that they were not inforced to trie all conclusions in husbandrie, whereas our wants seeme to require our best inuentions; their honest plaine and charitable meaning was such, as that they were vnacquainted, or at least thought it not fit, to dis∣couer the guile and subtiltie of a serpentine generation; the hardnesse of their bodies, their feare of God, and the ioy of his seruice was such, as that vtterly detesting

all carnalitie, (searing least the glory and pompe of this world, might steale away themselues from themselues, and that they might be carried with an immoderat loue to the creatures), they thought it fitter to preuent this mischiefe in the root, to professe a more homely and strict kinde of life, and therein to giue themselues con∣tentment; that so their time and leisure might better serue them, for the practise of zeale and deuotion.

But this great learned age hath found out a compa∣rison, wherin we might seeme to magnifie the Ancients, but indeed very cunningly do presse them downe,* 1.207 ma∣king them our foote-stooles; preferring our selues be∣fore them, extolling and exalting our selues aboue mea∣sure; for thus it is said, that we are like dwarfes set vpon shoulders of Gyants, discerning little of our selues, but supposing the learning and ground-worke of the Anci∣ents, we see much further then they, (which in effect is as much, as that we prefer our own iudgements, before theirs): in truth, in truth, a very wittie comparison, cer∣tainely it is either a dwarfe or a Gyant, for it will ad∣mit no mediocrity. But I pray' let vs examine it, though (I confesse) that comparisons are not alwayes the best proofes; first how these dwarfes should be exhaled and drawne vp to the shoulders of the gyants; here is a point of great difficulty as yet not thought vpon, ••or I must tell you my iudgement: as in digging the earth some mettals are found, and some are vndiscouered, so is it in reading and perusing the workes of the fathers; we may continually learne, and daily finde out new mynes in their writings; suppose these dwarfes to bee now set vpon the shoulders; it is to bee feared, least seeing so steepe a descent, they will rather fall to a giddines, then be able rightly to iudge of the obiects, least they should be confounded with the multiplicity of learning in the fathers, not able to fadome the depth of their grounds;

for wil you suppose, that these Gyants should so infinit∣ly exceed the dwarfes in length and in strength, and yet will you equall them for goodnes and quicknes of sight? I cannot stay long vpon the shoulders of Gyants, for heere is but slippery hold; nor yet vpon the feete of comparisons, for these are but weake grounds and proofes; let this one reason suffice, it is a difference be∣tweene actions voluntary and naturall; that in volun∣tary (such as are the actions of the vnderstanding) no man can worke according to the vttermost of his pow∣er, but when hee hath once spoken, hee may speake a∣gaine and againe as much to the purpose; so that hee which shall make himselfe perfect in an other mans worke,* 1.208 yet can neuer therein so fully informe himselfe as the Author. This difference likewise appeares in God, whose vnderstanding being natural and essential, hee vnderstanding and comprehending himselfe, doth beget a word euery way equal to himselfe: but suppose (I pray') that these gyants should stumble or fall, take heede of the dwarfe, take heede of the dwarfe, nay ra∣ther cries out the dwarfe, I will guide and direct them, and keepe them from falling; if they will not vphold me, then I will vphold them. Here is presumption in deede; here you shall see some expurgatorie index, apo∣stasia patrum, errores conciliorum, lapsus ecclesiae; see here what great account they make of the Fathers, and thus they can vse arguments to serue all turnes and oc∣casions.

I am the more strict to iustifie the wits and learning of the ancient Fathers, because (I suppose) it maks much for the certaintie and dignitie of Christian religion;* 1.209 that our faith tooke no aduantage by other mens ig∣norance, to spread it selfe, and to get growth in the blindnesse of error: but at the time of Christs birth, all the liberall Arts did most florish, there was a generall

peace thorough the whole world, the Romane Empire fully setled, and established, Poets, Orators, Philoso∣phers, Historians neuer more excellent. For thus it stood with the prouidence of God, that their wits and quali∣ties might serue as trials and touch-stones of his truth, to examine the seuerall miracles, the mysteries and mo∣rall precepts of his law, that both in themselues and in others they might be for confirmation of the saith; that the power of God might likewise discouer it selfe, for the greater the aduersarie and opposition is, the more noble is the conquest: and therefore God by the weak∣nes and foolishnesse of preaching, confounding the strength and wisedome of this world, did therein mani∣fest a miracle, to continue for all succeeding ages. Now this faith, as finding a strong opposition by learning and humane knowledge, so in the Apostles it could not be accompanied with ignorance: and therefore as God gaue thē the gift of tongues, so vndoubtedly the know∣ledge of nature (the same God being the God both of nature and grace); for they could not demonstrate the one, without some reference and relation to the other; heere you see the Church planted. Now in the great world, as men came neerer the first mould, so were they more perfect, both for strength of bodies, and conti∣nuance of yeeres, that so they might intend a propaga∣tion of their kinde. So was it in the growth of the Church, the first Fathers which did neerer approch to the times of the Apostles, had a greater measure of knowledge by the imposition of their hands, that so they might bee better inabled and instructed for the conuersion of nations.* 1.210 Thus the Prophets in the old law▪ speaking of the florishing kingdome of Christ, seeme to point at the times of the Fathers, and as it were to seale them before hand, and to proclaime them to the whole world as Orthodoxall; and therefore as fit

precedents and examples, for all future ages and succes∣sions to follow; so that to detract from the Fathers and the primitiue age, were to detract from Gods proui∣dence, and vnder colour of a naked text (which may w••ll admit diuers expositions), to draw all things to in∣nouation and vncertaintie.

In the last place, I will speake of the life, and of the death, both of our selues and of the Ancients: As man comes not to that strength and growth, which hereto∣fore he did;* 1.211 so vndoubtedly hee is sooner ripened, and comes to that weaknesse, which nature hath appointed him, thē heretofore he did: and being not of that sound constitution, as the Ancients were, he hath not that cer∣taintie in the course of his life, but vpon all occasions, out of his weaknesse, he is apt and ready to fall. This I conceiue to bee the reason, why our Gentrie in these daies should desire to match their children so young, and that the children themselues should in the spring or morning of their age, be so fit to ingender: now for the length of our liues, some haue been much mistaken, supposing that it might be fitly gathered by the raignes of Princes in former times, whereas indeede there is little heede to be taken vnto them; seeing the time of their gouernment, hath no relation to the yeers of their age, but to the death of their ancestors, or to the time of their election; so that if you will suppose, the prede∣cessor to liue long, the successor may likewise liue long, yet raigne but a short time. And heretofore Princes did more aduenture themselues in the danger of their warres, then now they doe, and therefore more did mis∣carrie; but if you please to consider their liues together, most certaine it is, that before the deluge, men liued many hundred yeeres, and the birth of their children carried a iust proportion to their age: since the deluge, (assuredly) the decay hath proceeded by degrees. Dauid

in his time, who liued much about the yeere after the worlds creation 2890, which was twelue hundred yeeres after the deluge, or thereabouts, confesseth, that the age of man was threescore and ten yeeres; for then it should seeme they came to that age with ful strength: but in these times, few men (I will not speake of Prin∣ces, such as Dauid was, whose daintie and delicate fare doth certainly shorten the course of their liues) doe at∣taine with much sorrow and griefe to threescore and tenne yeeres; though I confesse that this alteration, as all other naturall alterations whatsoeuer, doth not so easily appeare to the sense, but is more fitly gathered by the obseruation of reason; for I thinke that seuentie yeeres then, had the same proportion that fiftie yeeres haue now at this time.

From man I will come to the elements, and I will in∣sist in the neerest elemēts (the generatiue elements), the water and earth; for this change and alteration ap∣peares not in man alone, but the very elements them∣selues are much decaied in their wonted perfection: fo••••our seas are growne fruitlesse and barraine,* 1.212 as it ap∣peares vpon records in our Hauen townes, that a farre greater quantitie of fish hath formerly been taken and brought into this land, then there is in these daies. If you answer me, y^t it proceeds from the loosenes of these times, as neglecting all fasts, I doe easily confesse our abuse; yet I think it not sufficient to cause this scarcitie; for our sailes at this time are more in number then euer they were, our skill is much better, our wants and ne∣cessities are farre greater, and so our labour and indu∣strie should bee proportioned accordingly. I rather thinke it proceeds from the decay of the elements; or indeed doe esteeme it as a punishment of God vpon vs, as hee sometimes punished the Egyptians with their flesh-pots in the death of their fish, Exod. 7. 18. I might

he••e likewise iustly complaine of the wrong and iniu∣rie, which wee daily sustaine from the incroching Hol∣lander, or low-countriman; who desires to vnite seas, as he hath already vnited Prouinces, and to make himselfe the great Lord of the Ocean: for as in ancient times their golden fleece was made of our English wooll, so now their great Fleete must incroach vpon our seas (for kingdomes haue a proprietie, as in their townes and their soyle, so in their coasts, and their seas, which they cannot neglect, with their owne profit or safetie). But I may speake it with greater hearts griefe, I feare lest their seas and in-undations, doe not only reach to our Hauen townes, but haue generally ouerwhelmed this whole Iland: for as my most deare and louing schoole-master,* 1.213 M^r. William Camden, now Clarenceux, y^e famous & most renowned Antiquarie of our age, hath truly & wisely obserued in his Chronicle, in the time of our ser∣uice in their warres (in the Low-countries, our English∣men, which of all other Northerne people, were euer held the most temperate), we haue gottē such an habit and custome of drunkennesse, that no other nation at this day seemes to be more tainted with that vice, then our selues. And thus their vnthankfulnesse, together with those ill customes, which we haue borrowed from them, seeme to be the rewards of our seruice.

From the seas, I will come to the land: The earth is growne barraine and fruitlesse in her owne kinde; I speake not onely of that earth, which hath long tasted the plow-share and harrow,* 1.214 and must haue a time of respite and ease, to recouer her owne strength; but, the whole earth in generall doth not beare the like bur∣then and crop, which it did in the daies of our forefa∣thers: for as it is in a part, so it is in the whole. Suppose, that any quantitie of ground were yeerely employed to medow, arable, or pasture, and that the whole crop

of this ground should bee yeerely spent vpon it selfe, and so should returne againe in compost; certainly this ground would much decay in goodnesse, for in vaine shall wee expect the good seasons of the yeere, vnlesse the earth carrie in it selfe a kinde of fatnesse. Yet I con∣fesse that some grounds there are, either rich of them∣selues, or made rich by water-floods, that they doe not only preserue themselues, but likewise serue to helpe o∣thers; yet euery husbandman cannot bee so happie to haue them, and where they are in greatest abundance, yet they cannot supplie the barrennesse of the neigh∣bour and bordering grounds: for nature more abounds in the one, then in the other, so that this must argue a barrennes in generall,* 1.215 though not in particular. Where∣unto I will adde the weakenesse of the elements, decay of the heauens, and a generall imperfection in al things now, in this la••t old and cold age of the world; & ther∣fore those countries, which were first inhabited (sup∣pose the Easterne countries), are very much impoue∣rished at this time; the weaknesse of nature discouering it selfe, not able to supplie those mines and mettals, which formerly they did; not able to bring foorth or to ripen those excellent delicious fruits, which heretofore they had in great plentie.

To draw neerer home, for this kingdome wherein we liue; it is not only the complaint of all old men, and our own experiēce, but likewise many reasons drawne from husbandrie,* 1.216 not so fit to bee alleaged in this place, doe vndoubtedly perswade me, that our land is growne barraine, and yeelds not that profit, which formerly it did, in the daies of our forefathers: I will make one or two instances, following the counsell of the wise man, Eccles. 39. 31. The fruitfulnesse of a land especially ap∣peares in the hony and wine; the one proceeds from the dew of the flower▪ the other takes a deeper foundation

in the earth; the one argues the sweetnesse of the grasse or the pasture, the other the goodnesse and depth of the mould; the one is the worke onely of nature▪ the other requires the helpe and furtherance of husbandrie and art; and in both of them it shall sufficiently appeare, how this land hath declined. When I consider the great vse of hony in former times,* 1.217 for their drinkes, for their foode; and likewise the great quantitie of waxe∣lights, which were anciently spent in their diuine ser∣uice; assuredly our countrey at this day cannot affoord the one halfe of that which formerly it did, it is appa∣rent; for there was neuer so great scarcitie, and yet it is not transported, and here at home we haue little vse to imploy it. Is it because men neglect y^e keeping of Bees? No certainly, the price would allure them, for there is no such profit, with so little charge; but certainly na∣ture in generall is weakned, the creatures begin to de∣cay and God denies his blessing for the increase.

Secondly, it is very credibly reported, that in this our Northerne climate we haue had heretofore a vintage in Wostershire; and it appeares vpon record, that tith hath bin paid for wine pressed out of grapes, growing in the little Parke at Winsor,* 1.218 in the time & being then in the possessiō of King Edw. 1. But at this time, whether tho∣rough the cold mould of the earth, or thorough the weaknesse and swift declining of the sun, as being not able to bring our grapes to ripenesse and perf••ction (the grapes being a very lateward fruit, containing a great naturall heate, which appeares by the strength of our wines, and their long continuance, and therfore require a hot soyle); yet at this time it is thought to be a work impossible: the like may bee said for Wales, and the North parts of this kingdome in many places, where fruits and saffron did anciently growe, (the places still carrying the names of those fruits), within these late

yeeres, triall being made, and all possible diligence and good husbandry obserued, yet they faild in their pur∣poses.

It may be obiected against me, that if nature did thus decline, yet still the fruits should continue the same, though not the same in their strength and their power; for wine here in England, if euer we had, then still wee should haue, though more imperfect and weake; but Philosophy is well able to answere this obiection, datur in rebus maximum & minimum: nature hath appointed certaine limits and bounds to euery kinde of the crea∣tures, beyond which, or beneath which, the creature cannot subsist. Now in the generall declining, far bee it, that she should appoint new boundes to the vndeter∣minated essence of the creatures;* 1.219 rather she should pre∣serue them as long as it lies in her power, and being de∣fectiue, not able to produce them, there should follow a cessation of their being, and no new qualification of their nature: and in this declining, some things are more limited then others, and therfore will admit few∣er degrees in their qualities and will sooner perish; so that notwithstanding the decay doth equally concerne all, yet some things may wholy cease, while others shall still be continued, out of the large extent of their owne bounds.

That a generall scarcitie and penury may appeare, consider the prices of things, how excessiue they are in these our latter dayes, and how they are raised aboue measure beyond all expectation: heretofore (I confesse) they haue had as great famins as we haue,* 1.220 but I suppose not so vsually; and commonly these famins did not arise from any vnseasonable weather, or barrennesse of the earth, but rather from ciuill war••es within themselues, making hauocke and waste of natures blessings, and of poore mens labours; for if you would suppose (which

God forbid) a Campe subsisting of 20000. men to bee lodged within the hart of our kingdome, assuredly it would cause an extraordinary great dearth amongst vs: but now we seeme to sustaine a continuall famine, not∣withstanding our peaceable times, and our great la∣bours (necessity so inforcing vs); and therefore we can blame none but nature, nor can we thinke that she is ca∣sually distempered, for then I would gladly aske, when at lēgth (in Gods name) wil she returne to her first tem∣per and constitution? for we see no tokens, signes, or ap∣pearance of any recouery; and therefore we feare, that she daily more and more decayes in her ould age, and in vaine may we expect reformation: for whereas some suppose the causes of this scarcitie, to be either the won∣derfull increase of people, or the great plentie of coyne, wherewith we abound in respect of our Ancestors; these reas••ns which do so much ouer-sway many, I wil brief∣lie examine.

For the number of men, wee are not able to send forth such huge armies, as we read of in former times; we dare not vndertake such taskes,* 1.221 and infinit labours as they did: I confesse indeed, that the Cities and townes do now swarme with people, and therefore they make the greater shewe of a number; but the country (which truly and indeed did afford it) in a scattered and dispersed Multitude (I thinke) was neuer more naked and desolat then it is at this day. Such depopulation of townes, inclosing of villages; a shepheard with his dog their inhabiting, where formerly many hundred men were maintained, many good horses kept for de∣fence of our land, and much prouision for our plentie. He that shall well consider our lawe-bookes, the exact measuring of lands in those dayes, the largenes and ca∣pacity of their Churches, the ould foundations, which now are daily raked vp by the plow; shall (by all proba∣ble

coniecture) conceiue, that the world was then as wel peopled as it is in these times. The Church-bookes in∣deed are not extant, which might serue for our eui∣dence;* 1.222 yet this I can say for a truth, that in Bangor (which is a small village in Wales) 800. yeers ago, there were abiding and daily resident there, two and twenty hundred Monkes, besides seruants and others which did attend them: at this day I could see no reliques thereof, onely some fewe closes did beare the name of porches and gates; and I thinke at this time, that both our Vni∣uersities can hardly equall that number. Since (it should seeme) that our land did surfeit with people, and ther∣fore it was to be let bloud, in the wars between the two houses of Lancaster and Yorke: and he that will con∣ceiue, how infinitly the people of Israel did multiply in a short time, liuing vnder the bondage of Aegypt, will neuer doubt but that this land might haue bin sufficient∣ly stockt and stored with people, long since the first plantation.

Now for the plenty of our coyne, because we haue it not from our selues, I will therefore first speake of the fountaines before I come to the streames, that so accor∣ding to the ouerflowing of the one, you may iudge of the other. If the West Indies haue now at length bin discouered, the Easterne haue failed; otherwise our Mar∣chants should neuer be so much inforced,* 1.223 to trade with their coyne: and heerein I do acknowledge a speciall prouidence of God, who foreseeing in his wisdom, that the carnall Mahumetans (his owne professed enemies) should possesse the land of Promise: and as their fore∣fathers the Iewes and the Heathen, were guilty of the bloud of Christ; so they should seaze vpon the holy se∣pulchre, in token of the bloudy persecution of his Church (all which God did permit in his iustice for our sinnes), yet hee in his wisedome, first suffered it to bee

worne out with vse, or to decay of it selfe, before the cursed Ottomans should conquer it: for notwithstan∣ding the large circuite of his territories and prouinces, yet in wealth and treasure, yea in the power of his coun∣trey, and most especially in the strength of his Nauie, the Turke is inferiour to some Christian Princes. But let vs consider the plentie of coyne, as Scripture reports it; Abraham gaue vnto Ephron (as it may appeare, Gen. 23. vers. 16.)* 1.224 foure hundred siluer shekels for a field to burie his dead: Now the common shekell is accounted twentie pence, which if it shall please you to multiplie, foure hundred shekels will amount to three and thritie pound sixe shillings, eight pence; supposing fiue shil∣lings sterling the ounce (a very large price to purchace a buriall). The plentie of their siluer and gold did like∣wise appeare in those times, by their wearing of rings, bracelets, abilimentss, &c. of the magnificence of Sa∣lomons Court, of the wealth and treasure of the Temple, where all the vessels were of a wonderfull price; and of the custome in those times, to send out shipping, and to returne home loaded with oare, Scripture makes mention. Whereunto prophane and heathen writers, doe likewise beare witnesse, for Eupolenus, Polyhistor, and Hecateus Abderita, that liued and serued in warre with King Alexander the Great, make mention (a∣mongst other things) of the inestimable riches of Sa∣lomon, and of the treasures which he did hide and bury (according to the fashion of that time) in the Sepulchre of his father Dauid: which to be no fable, (though not mentioned by the Scripture) Iosephus well proueth, for that Hircanus the high Priest, and King of Iurie, being besieged in Ierusalem by Antiochus, surnamed Pius, not many yeeres before Christs natiuitie, to redeeme himselfe and the Citie, and to pay for his peace, opened the said Sepulchre of Dauid, and fetcht out of one part

thereof, three thousand talents in ready money, which amount to 600000. pounds English, if we account the talents but at the least size of talentum Haebraicum.

But let vs draw to our selues, and come to this cli∣mate wherin we liue, and compare our wealth in coyne with our ancestors: first therefore I must acquaint you, that our coyne is much fallen,* 1.225 & beares not that weight which formerly it did; for it appeares among the sta∣tutes of Edward the 2, that twentie pence sterling, then waied an ounce: in the ninth yeere of Edward the 3, 26. pence waied an ounce: in the second of Hen. the 6. 32. pence waied an ounce: in the 5. of Edward the 4. 40. pence waied an ounce: in the 31. of Henry the 8. 45. pence waied the ounce: in the second of Elizabeth 60. pence waied the ounce: and so it continueth vnto this day; so that an hundred pounds heretofore, was as much as three hundred pounds now, besides the finesse of their coyne: wherein, as I take it, they did farre ex∣ceede vs. I will not dispute, how it may stand with the wisedome and policie of States, to raise or inhaunce coynes: but certaine it is, that the prices of all things will immediatly follow the coynes, according to the weight, finenesse and goodnesse of the mettall; though things may be done to serue the present turne, yet they shall finde a great abatement in their ancient rents:* 1.226 where a little innouation is once begun, it is wonder∣full to see the abuses which doe vsually accompanie it, &c. Now if wee shall obserue the shrines and guilding of Temples in former times; if wee consider the rich Copes, the ornaments, vestiments, and vessels of the Church; or the robes and hangings of Princes, which are yet extant; or the moneys and coyne which at this day is found in great plentie, in those places where the Romanes haue formerly encamped; if we consider their massie and most substantial old plate, their extraordina∣rie

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cunning, in cutting, caruing, and curious workman∣ship of stones, and mettals, farre surpassing vs; their borders, wiers, and other ornaments made of beaten gold or siluer, more then in vse, then they are in these daies: and that our ancestors haue found out mines at their owne homes, that vndoubtedly for all other met∣tals, as Lead, Iron, Tinne, Copper, Brasse, and the like, it appeares by their buildings, and their other imploy∣ments, that they had them in a farre greater plentie, then we haue in these daies: and mettals are so inter∣changeably mixed together (which is the ground of all Chimistrie), that the plentie of the one, cannot possibly subsist with any great scarcity of the other.

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

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

To speake with more certaintie of things, which ap∣peare vpon record; he that shall peruse our Law-books, shall finde, that three hundred yeeres agoe and aboue, before the warres began betweene the two Houses,* 1.227 the costs and charges at law, were very great and large, al∣most as much as at this day: speaking now out of the course of mine owne studies, I may seeme to be a stran∣ger, wholly ignorant therein; yet giue me leaue (with your good patience) to make one or two instances to this purpose. William Wickam recouered of his prede∣cessor Bishop Edendon of Winchester, in the yere 1366, for dilapidations of his house, 1662. pounds, tenne shil∣lings: and lest you might conceiue that such a large

summe of money might bee allowed for some other losse and detriment sustained, hee recouered likewise 1556. head of Neate, 3876. Weathers, 4717. Ewes, 3521. Lambes, and 127. Swine; all which stocke be∣longed to the Bishopricke. Because wee cannot take a perfect suruey of the buildings, how they were left; and generally because all trespasses are very vncertaine, whereof wee cannot take due notice; let vs therefore come to the fines, which certainly were very large in those daies: In the time of Henry the 6, the Duke of Holland (being then high Admirall) was fined at tenne thousand poūds, for holding plea in a cause determina∣ble at the Common law; it was very much for such an offence, if you please to haue relation to the rates of coyne, which before I haue prefixed.

Not to speake of the ransomes of Princes, which were very great in former times; not to speake of any particular mans wealth, though I could name many; for Thomas Ruthall, whose meanes of getting were not o∣uer great, neither could he iustly be taxed with greedi∣nesse or sparing,* 1.228 liuing in the time of Henry the 7, his wealth in present coyne did amount to aboue one hun∣dred thousand pounds, which was discouered by Car∣dinall Wolsey. I pray' consider their house-keeping, such huge gates, and open doores, spatious halles, long ta∣bles, great kitchins, large chimneys; their sellars, ouens, vessels, pots, and powdring tubs, deepe, profound, and bottomlesse: all their other prouision made in a boun∣tifull manner, as may appeare by the rents of their te∣nants, their barnes, granaries, granges, slaughter-hou∣ses; the multitudes of mouthes in their numberlesse fer∣uants; the ringing of bels to call all to their feasts; their infinite holy daies, which were the times for their mee∣ting. These things duly considered, you shall find their expense was very excessiue. Now take these with their

prices, and first for those things which were brought o∣uer into this kingdome; Henry Bowet, Archbishop of Yorke in the time of Henry the 5, spent in his house yeerely of Claret wine onely, foure score tunnes: this might seeme incredible, were it not that it appeares by such euidence, as cannot bee denied. Now let vs exa∣mine the price of this wine: I finde among the slatutes of Edw. the 2. (which was long before that time), that Vintners were appointed to sell their wine at twelue pence the gallon, and not aboue; we cannot reade, nor cannot conceiue that since that time wine should fall in the price,* 1.229 being none of our owne commodities; so then supposing wine at twelue pence the gallon, and considering that 26 pence then waied an ounce, where∣as now 60 pence goe to the ounce; he then spent only in Claret wine (if I doe not mistake in my reckonings) 9304. ounces 8/13, which did thē amount to 1008 poūds: which foresaid number of ounces, would now amount to 2326 pounds, three shillings, one penny: at this time supposing wine to be at two shillings y^e gallon, as now it is sold▪ you may buy as much for 8064 ounces, which would be worth 2016 pounds of our currant money; so that you shall saue 1240. ounces 8/13, which heretofore the same wine would haue cost; which number of oun∣ces, being reduced into pounds, it will amount to 310 pounds, three shillings, one penny: so that it appeares, that wine is now sold cheaper, by a seuenth part, then heretofore it hath been, which makes much to shew the plentie of their coyne.

To speake of our owne countrie prouision, assuredly the prices of things doe not hold proportion, and cor∣respondencie to the weight and valuation of coynes; as may appeare by that most excellent statute of rent∣corne, made in the behalfe of our Vniuersities, which hath proued so beneficiall to Colledges. And if you

please to consider the almes-deedes,* 1.230 and charitable be∣neuolence of former times, as well in their money, as in their victuals, you may truly affirme, that as they farre exceeded vs in the one, so they came not much short in the other. It shall appeare by this one instance: Richard de Burie, sometimes Bishop of Durrham in the yeere 1333, bestowed weekly, for the reliefe of the poore, eight quarters of wheate, made into bread, besides the fragmēts of his house, the offals of his slaughter-house, and yeerely much clothing: In his iourney betweene New Castle and Durrham, he gaue alwaies by his own appointed order, eight pounds in almes; from Durrham to Stocton, fiue pounds; from Durrham to Aukland, fiue marks; from Durrham to Middleham, fiue pounds. They that succeeded these old Bishops in their wealth and abundance, I hope will excuse our new and now Bishops, if they be not so plentifull in their almes, when as indeed they seeme to succede them only in the Cure, the Pastorall charge, and imposition of hands.

To conclude, these excessiue prices of things do well argue a great scarcitie,* 1.231 that the whole world is turned bankrupt, though we to saue our owne credit, can make the best shew for our honor & reputations sake; we can name huge summes of money, but wee borrow vpon such base tearmes, wee set our lands vpon such a rackt∣rent, that if the tenant payes one yeere, he runnes away the next: and therefore I am perswaded, that men in let∣ting out their lands in such manner, doe not so much regard the present rent, as a future intended sale of those lands, after twentie, or two and twentie yeeres purchase; for otherwise they would neuer bee fed with words in effect, and neglect their present securitie. An other cause of our scarcitie may be (besides the heauie iudgements of God, whereof I wil not dispute) our im∣moderate vse of the creatures; men were neuer so deli∣cate

and curious in their diet or food, as they are at this day, neuer so wastfull in their expence, the world did neuer so much abound with surfeits and drunkennesse: heretofore they had their fastings as well as their fea∣stings, but this is superstitious (forsooth). Thus while some proue infinitly lauish, dissolute, and riotous, the poore people of our land neuer sustained the like scar∣citie and wants. I might likewise accuse the euill dispo∣sition of men, for in ancient times, they knew not the art of monopolizing, their meaning was honest and plaine; but we are our crafts-masters, the Landlord ne∣uer ceasing from racking his poore tenants, and the te∣nants must set an answerable price on their wares: here∣tofore it was thought a poynt of conscience, that euerie man should sell his commodities according to such reaso∣nable rate,* 1.232 as he himselfe could affoord them; but now our conscience is inlarged, and therefore wee must in∣large our price, supposing that it is lawfull for euery man to make the most of his owne, and to sell his owne wares to the greatest aduantage. Thus euery man ••••riues to raise. the market; and thus things are inhaunced to the great preiudice of many Lords, who cannot alter their quit∣rents; and to the vtter vndoing of the poore Commo∣naltie, when the labours of men, and the drudgerie of poore people is not, nor cannot bee inhaunced accor∣dingly.

Now since the fruitfulnesse, or barrennesse of the earth, proceedes from the influence and disposition of the heauens; in the last place I dare accuse the materiall heauens, as being guiltie, conspiring, and together ioyntly tending to corruption; Scripture shall warrant me,* 1.233 the heauens shall waxe old as doth a garment, Psalme 102. vers. 26. Reason and all humane learning shall backe me, for certaine it is, that the Sunne hath descen∣ded much lower by many degrees, then he was in the

time of King Ptolemie; the same Mathematicall instru∣ments, which agree together in all other dimensions, doe vndoubtedly proue the diuersitie; by vertue of per∣spectiue glasses, we haue lately discerned spots and sha∣dowes in the Moone; and within our memorie, in the yeere 1572. a true Comet did appeare in the eighth Heauen, which as it had a time of beginning, so had it a period, and time of dissoluing. And thus being mor∣tall of our selues, wee dwell in houses of clay, the roofe of this world, as well as the foundations shall together be mooued; for wherefore serues the diuersitie of sea∣sons, the day and the night succeeding each other, Sum∣mer and Winter, the rising and setting of Starres, the different and contrarie motions, the various aspects and oppositions? but that in some sort they partake of our nature, and shall haue their part and portion with ours.

For proofe of this truth, let vs compare times with times, and so it shall better appeare; the hot Zones heretofore adiudged by all the Ancients to be vnhabi∣table,* 1.234 we know that now they are habitable, and fur∣nisht with people; let vs thinke reuerently of the An∣cients, they were very wise, and as I suppose far excee∣ding vs. Can we conceiue them to be such simple men, so fondly mistaken at their owne homes, being neigh∣bours, and bordering vpon these hot climates, where a few daies sayling, would discouer the truth? a truth so manifest and palpable, as that they could not pretend any grosse ignorance; let vs doe them no wrong, but so esteeme of them, as we desire our po••••••ritie may regarde vs. What a shame and dishonour were it to vs, if future ages shall condemne vs for fooles and lyars; and that our testimonie should be reiected in such things as con∣cerne our times, whereof triall and experience might informe vs, without further reason or discourse? Rather

let vs wonder at the prouidence of God, when the world was yet in her infancie and youth, no maruell if heate did abound, the earth as yet was vnpeopled, and therefore men in those dayes had roome enough, to make choice of their habitation and dwelling; but now the world grones vnder the multitude and number of people, the heauens doe likewise decay in their wonted strength. And therefore now at length, new Ilands ap∣peare in the Ocean,* 1.235 which before neuer were extant; other Ilands and Continents are daylie discouered, which were concealed from antiquitie; places former∣lie knowne to be excessiue in heate, are made habitable by the weakenesse and olde age of the heauens; the colde Zones are tempered either thorough thicke misty ayre, or the stipation of coldnesse, God preparing their bodies, and giuing them food and clothing according∣lie. Thus God in the beginning of the world, out of his owne foresight and goodnesse, did fit and temper him∣selfe according to the times and occasions (giue mee leaue to speake after the manner of men, though other∣wise I know the immutabilitie of Gods nature), as long as there was vse of Paradise, so long it continued in state and perfection, being once forsaken and destitute, then followed the dissolution.

If the Ancients were strangers abroade, and might easilie mistake, yet in their owne dwellings and habita∣tions, their sense for want of reason would serue to in∣forme them;* 1.236 certaine it is, that there was a great bur∣ning in Phaetons time, though grounded I confesse vpon a fabulous historie; yet for the truth of it, signes and tokens thereof did appeare for many subsequent ages: and strange it is among the heathen, what pre∣uention of fire did hereby insue; inuenting a kinde of slate which might resist the violence of fire, and therein reseruing and laying vp the hidden treasure of their

writings and records, against such a generall combusti∣on; whereas in these daies we neuer found the heate of the sunne to be such, we neuer sustained any such dam∣mage, but that the coldnesse and moysture of the winter could easilie recompence our losse; nay rather we haue iust cause to complaine of the sunnes weakenesse, and that he is defectiue in heate: notwithstanding that in this time of his olde age, God hath appoynted that the sunne should enter into the hot signes, yet both sunne and signes are defectiue in their power, and cannot ripen our fruites in that manner, which formerly the sunne alone did in the waterie constellations. What a strange difference appeares in our seasons, more then in ancient times; we can not promise vnto our selues the like certaintie, neither in our seede time, nor in our har∣uest, nor in the whole course of the yeere, which they did: for a wonder it is, to heare the relation of old men in this kinde, how they all seeme to agree in one com∣plainte, which certainely betokens a truth. If you tell me of our corrupt computation of the yeere, my an∣swere is, that the change is so insensible (not a day in an age) as that it makes no sensible difference; yet herein I cannot excuse our selues, for if the world should con∣tinue many ages, our Christmas would fall out in har∣uest: whereas certaine it is, that the day was first ap∣poynted according to Christs birth, and Christ was borne neere solstitium brumale, when the dayes were the shortest, and then began to increase; as Iohn Baptist was borne at Midsommer, when the dayes were at the longest, and then began to shorten; to be a figure (as Saint Ambrose obserueth) that Christ should increase, as Iohn Baptist decreased; but now in these times, our dayes are increased a full houre in length, before the Natiuitie.

If still thou proouest wilfull, and wilt not beleeue the

Ancients, but talkest onely of thine owne experience and particular knowledge; it were to bee wished, that thou shouldest trie all conclusions in Physicke vpon thine owne bodie, that so thou mightest see onely with thine owne eyes, and take nothing by relation from o∣thers: if thou iudgest of times past by thine owne little experience, thou canst not truely iudge of the workes of nature,* 1.237 which haue in themselues insensible changes and alterations; thou canst not see thy selfe growing, yet at length thou perceiuest thine owne growth. Sup∣pose there were little alteration in this world, it would then argue the newnesse of this world, that it was crea∣ted but this morning, for as yet the Heauens haue not once seene their owne reuolutions: it would likewise argue the excellencie of the workeman, as in the fra∣ming, so in the continuance of his worke; for if the hea∣uens should alwaies want some repayring and men∣ding, we might well thinke, that the state of the Church triumphant, were not vnlike the state of the Church militant, alwaies requiring, and calling for dilapidati∣ons; yet in reason, you shall easilie discerne the vn∣doubted tokens of the worlds ruine.

Now that I am falne to the generall dissolution of this world, which shall bee performed by the rage and violence of fire, according to the receiued tradition of the Ancients; whereunto Scripture agrees, and accor∣ding to the opinion of the best learned Philosophers, who ascribe the greatest actiuitie to fire: and were it not for the situation, as being aboue the rest of the ele∣ments, and for that naturall inclination which it hath in it selfe (arising out of an inbred pride, as knowing his excellencie aboue the rest), that being once out of his owne proper place, it will not thus be supprest, but will ascend with the greatest swiftnesse, and expedition, car∣rying the forme of a pyramise, for the more easie pene∣tration;

assuredly all the rest of the elements together conspiring,* 1.238 could not incounter the fire. Now fire hath this propertie, congregare homegenea & segregare he∣terogenea, and therein doth figure out the last and finall iudgement, wherein a separation shall be made of the Goates from the Lambes, of the corne from the chaffe, of the iust from the reprobate: I cannot nor dare not prescribe the day and houre of that iudgement, rather with patience I will waite on Gods leisure, & with my assured hope, will expect to see my Redeemer in his flesh, and in my flesh, so descending as he ascended; for herein we haue the testimonie of Angels, This Iesus which is taken vp from you into Heauen, shall so come, as you haue seene him goe into Heauen,* 1.239 Acts 1. 11; the same in nature, the same in power, the same in mercy, the same in true loue and affection: Iesus the sonne of Da∣uid, Iesus the sonne of Marie, who was the propitiation for our sinnes, and shall come againe in glorie to iudge both the quicke and the dead. Yet sure I am, that the time cannot bee long absent, for all the signes of his comming doe already appeare: when the hangings and furniture are taken downe, it is a token that the King and the Court are remoouing;* 1.240 nature now beginning to dacay, seemes to hasten Christs comming: to let passe many strong presumptions of our Diuines, concerning the approach of that day; these three proofes, drawne from naturall reason, doe easilie induce mee to be∣leeue it.

First, looking to the generall decay of this world, which argues the approach of this iudgement: second∣ly, to the great preparation for f••••e, which must then serue for the execution of Gods wrath: thirdly, the fit occasions seeming to hasten this iudgement, &c. Most certaine it is, that if the world should continue many thousand yeeres, and that wee should suppose that na∣ture

would decay in such sort, as we are able to proue by demonstratiue euidence, already she hath done; as∣suredly nature of her selfe, thorough her owne weake∣nesse would come to nothing; and the world should not bee able to supplie mens necessities. Suppose this one kingdome, besides the generall barrennesse which hath befalne vs, whereof wee may iustly complaine; if we should commit the like waste in our woods, as for∣merly wee haue done, in this last forepassed age; assu∣redly we should bee left so destitute of fuell, of houses, of shipping, that within a short time, our land would proue almost inhabitable, for such things as require a great growth, wherein man cannot see the present fruites of his prouidence; husbandrie and labour, for the most part, they are alwaies neglected, and it lies not in the power of one age to recouer her selfe: thus out of the decay of nature we may almost expect a dissolu∣tion, as by the signes and symptomes we iudge of a dan∣gerous and desperate disease. Thus you may obserue al∣most a like distance, from the creation to the deluge, from the deluge to Christ,* 1.241 from Christ vnto vs; as God ordaines euery thing according to rule, order and mea∣sure: after fifteene generations ••xpired, you shall al∣waies note in Scripture, some great alteration and change. Saint Matthew was therefore called from the receite of custome, to cast vp this account in the genea∣logie of Christ, as it appeares in his first chapter: now at length in Gods name what may wee expect should be∣fall vs? Whatsoeuer concernes the kingdome of Shilo, consummatum est, it is already perfited, wee must not looke for any further addition; that which remaines, it is the sound of the trumpet, vt consummetur seculum, that the world may be destroyed by fire.

Secondly, fire shall bee the second ouerthrowe, this Scripture and reason confirmes; now certaine it is, that

God who hath first instituted nature, hath so ordained her,* 1.242 as she may best serue to be an instrument to worke his owne ends and purposes; to shew a conformitie of the effects with the cause, thereby to manifest his owne empire and rule which still he retaines in the creatures: as likewise the obedientiall power, whereunto the crea∣tures are subiect; that so may appeare how absolute and powerfull he is, first to appoint the creatures, then how gracious and mercifull he is, to impart himselfe, and to ioyne with the creatures in the same action. Thus the waterie constellations did then gouerne and rule, when the world was ouerwhelmed with waters, now at this time, and for a few hundred yeeres yet to continue, the fierie constellations shall haue the predominancie; and therefore credible it is, that within the compasse of this time, there shall happen the generall combu∣stion.

Thirdly, the dissolution of this world betokens a ge∣nerall punishment, the iudgement accompaning hath reference to our transgressions:* 1.243 as in the first permission of sinne appeares the goodnesse of God, who can turne our sinnes to his glorie, either for the manifestation of his mercy or iustice; so in this great tolerating of sinne appeares Gods patience and long suffering. But now our sinnes are come to a full ripenesse, now is the har∣uest, and the weedes choake vp the wheate; and there∣fore necessitie seemes to inforce, and to hasten the ap∣proach of this iudgement, that at length there might bee a separation of both, though hetherto they haue growne vp together. Thus Christs first comming in the flesh was to restore the decaied state of the Iewes, for then hee was borne into this world, when charitie was growne colde, the Priesthood bought and sould for a price, the Kings office extinguished, the tribe of Iuda neglected, the synagogue diuided into sects and

schis••es; and this is in some sort resembled by the bar∣•••••• of the earth, for hee came in the winter season, and hee was borne at midnight, to argue the worlds vniuersall darknesse and ignorance. So must it bee for his second comming, he hath giuen vs a watch-word, that the sonne of man will come at an houre, when hee is not expected, Luk. 12. vers. 40. Now is that time when we doe not expect him, we neuer thinke of iudgement, of hell, of fire, of damnation; Religion hath taken vp wings, and is returned to heauen, from whence she de∣scended: Men are now growne carelesse in their pro∣fession, and liue after a sensuall manner like beasts; we are now growne to the height and top of all sinne; our sinnes, our crying sinnes now crie for vengeance; and therefore the time of his comming cannot be farre ab∣sent, hee will take the best opportunitie, like a theefe in the night; we may then expect him, when wee doe least expect him. But I will leaue this, as being not so perti∣nent to my purpose, and grounded onely vpon conie∣ctures, &c.

Now I haue brought man to his graue, and together with man the whole fabricke of nature, you would thinke, that at length I should discharge him: I haue buried him deep enough (I confesse),* 1.244 for I haue cast the heauens and the earth vpon him, and together with man intombed the whole world. Yet giue me leaue in the last place, to preuent one obiection; for some will say, that if the fall of man should appeare by the light of nature, how should those great Sages and Secreta∣ries of nature (the ancient Philosophers) be so much mi∣staken? for the Schooles, and all our Diuines hold, that they were deceiued in the state of man, supposing man to be in puris naturalibus, without any thought of his fall, without any hope of his recouerie.

I confesse indeede, that the ancient Philosophers

haue not mentioned the fall of man, for they did onely looke to the present course and order of nature; as, li∣uing in the middest of Egypt, they considered Nilus, the depth of the waters, the violence of the streame, the ebbings and flowings, but they regarded not the pas∣sage into the sea, nor yet could trace the head of the fountaine: they might consider man, though not in the wombe,* 1.245 nor yet in the graue, for euery knowledge may presuppose her owne subiect, and euery Science hath her proper bounds and limitations; the knowledge of nature might presuppose the existencie of nature, and not intermeddle or be ouer curious to prie into the first composition, or dissolution of nature; their silence or neglect herein, can bee no error, though an imperfe∣ction.

Suppose man to bee borne in a prison, where hee should neuer receiue the sweete light of the Sunne, or the free libertie of himselfe, but liued in continuall darknesse and slauerie; could this man possibly con∣ceiue the happie state and condition of those, who liue at their freedome? No certainly, for priuations are on∣ly knowne in relation to their habits. The Philosophers were not vnlike the dwellers of Sodome, whose dark∣nesse was such, that being abroad in the streetes, they could not finde their owne houses:* 1.246 and yet I will doe them no wrong, for howsoeuer they could not expresly and punctually speake of mans fall, yet many opinions in Philosophie seeme to intimate as much in effect.

The Platonikes, who were the more ancient Philo∣sophers, and borrowed certaine mysteries from the He∣brewes, which they kept sacred and secret to them∣selues; though otherwise they knew neither sense nor meaning of those mysteries, held these three positions inuiolably, all which doe necessarily inforce the fall of man. First, that there were, Id••••ae, abstracted and separa∣ted

formes,* 1.247 according to whose image and likenesse, things were ordained here vpō earth: the ground of this opinion, is takē out of Gen. 1. where God in y^e framing of man, speakes these words; Let vs make man accor∣ding to our owne image. Now supposing man to bee made according to Gods image, according to such a separated Idea, hee should be wholly spirituall, incor∣ruptible, conformable to God. But considering man to be carnall, sensuall, an enemie and stranger to God, fol∣lowing the inclination of his flesh, and wholly tending to corruption; assuredly he is fallen, and much degene∣rated from that high state and dignitie, wherein hee was first created from the beginning.

After the framing and constitution of man, the Pla∣tonikes did consider in the next place, the transmigra∣tion of soules from bodies to bodies,* 1.248 not from man vn∣to beast; for here the different kinds doe betoken dif∣ferent soules, which require different organes and in∣struments, that so they might bee fitted and proportio∣ned for the right vse and exercise of their faculties. This transmigration hath vndoubtedly some reference to the first infusion of mans soule, & inspirauit deus spira∣culum vitae: and this opinion doth necessarily presup∣pose, & is grounded vpon mans fall; y^t seeing there is no proportiō, or agreement between the flesh & the spirit, (as the case now stands), therfore there was a bodie in the state of innocencie, more capable of this reasonable soule; the body changing, the soule did likewise change her habitation and dwelling; one and the same body being altered, one and the same soule did find her place of abode to be altered, here was a transmigration; and at the last day, when this body sowen in corruption, shall rise againe in incorruption, & be made a spirituall body, better befitting the dignitie & state of the soule, here shall be a new transmigration, still of one and the

selfe same soule; and therefore acknowledge the pre∣sent condition of man to bee the fall of man, some pu∣nishmēt or imprisonment of man, that the soule should be inforced to take her flight, to vse a transmigration, and to change the place of her dwelling.

Now for the principall action of the soule, it is our knowledge or vnderstanding: The Platonikes held, that cognitio nostra est reminiscentia,* 1.249 our learning or knowledge is only a kind of remembrance; supposing that man had formerly some naturall knowledge, as all other creatures haue, thought it was lost by some ill ac∣cident, and therfore must be renewed againe, as it were called to minde, or better remembred by learning; yet certainly we had it, for otherwise we should finde farre greater difficultie in regaining and retaining such an inestimable iewell: and though this may seeme very displeasing to Aristotle, who desired to build vp his fame, in the ruines of Plato (the scholler treads on his schoole-master); yet doe not his followers say as much in effect, anima est rasa tabula? rasa est, ergo insculpta fuit: Who shaued it? who scrapte it? what image is lost? See heere the prouidence of God, lest wee should denie, or forget our owne fall and corruption: there∣fore the fall and corruption of man, appeares in the for∣getfulnes of man.

From the Platonikes, I will come to the Schooles of the famous and thrice renowned Aristotle, and heere I doe ingeniously, and truly confesse,* 1.250 that whatsoeuer I haue spoken, for the proofe of mans fall, and of natures corruption, I haue only borrowed it from the grounds and foundations of his learning; so that this whole treatise, may not improperly bee ascribed to him, onely the errors excepted, which I claime as being due vnto my selfe. To proue mans fall out of his grounds, were to repeate all; I will therefore heere insist in those things,

which seeme to be most generall, and therein Aristotle shall speake for himselfe. First for the Metaphysicks, speaking of things most generall, which the Philoso∣phers call transcendentia; bonum,* 1.251 the goodnesse of a creature is numbred and accounted with the rest: and looking to the first institution of nature, nothing is so common and triuiall in Philosophie, as is this axiome, ens & bonum conuertuntur; whatsoeuer is, is good, ac∣cording to the approbation of God, in the first of Gen. & vidit deus, & erant omnia valdè bona: and yet not∣withstanding, the Philosophers did acknowledge, that there was malum, malitia, defectus, deformitas, monstrū, and the like, and these to be incident to nature her self; and these to be knowne onely in relation to the good∣nesse, according to the distance or accesse, hauing no entitie in themselues, and therefore not able to bee the grounds of our knowledge, which presupposeth a na∣turall being: Rom. 7. 7. I had not knowne sinne, but by the law. These euils (I say) being no transcendentia, they could not be so generall, or equal in time to nature, and therefore they are the punishments of nature, and haue crept into nature, since the first institution thereof.

From the Metaphysicks I will come to naturall Phi∣losophie, where I will onely in a word touch the first principles. I would gladly demand, why priuatio should be numbred as one of the three first principles of na∣ture? for priuation hath reference to the act, and first presupposeth the act;* 1.252 how then can it be one of the first principles? there should haue been (I confesse) an abso∣lute negation, according to the condition of a creature, as being made of nothing, & nothing includes a nega∣tion; but a priuation is, when a thing is capable to be, and ought to be, but is not. Therefore priuation being num∣bred among the principles, supposeth that all things should haue been, and should haue much sooner attai∣ned

the height of their perfection, and not so leisurely haue proceeded by degrees, as now they do; were it not that some curse had altered the course of nature, where∣by that, which formerly was onely a bare negation, should now be conceiued to be a naturall priuation.

From the huge Continent of nature, let vs draw nee∣rer home, and discouer the vnknowne region of the reasonable soule: alas how few sparkes of reason doe appeare in this reasonable soule? The Philosophers thinke it to be a table-booke, wherein nothing is writ∣ten; and looking more narrowly, they finde indeede some blinde characters, certaine obscure, darke, hidden, secret notions, which are the principles of al our know∣ledge: As for example, Contradictoria non possunt esse si∣mul vera: Omne totum est mains sua parte, and such like palpable verities, which in my iudgement seeme rather to belong to the cognizance of common sense, then of the reasonable soule. And hence it is, that there is much more difficultie in adorning the inward minde, and co∣uering the nakednesse of the soule, then in the outward members, and shame of the body. Thus at length all Arts and Sciences in generall,* 1.253 seeme to suppose this for their ground-worke and foundation; that in regard of mans fall, and his ignorance, contracted by his fall, therefore necessitie inforced the occasion of their births and beginnings. And hence it is, that those long courses of studie, those night-watchings and great la∣bours in the Vniuersities, are only vndertaken to supply natures defects.

We haue no naturall voyce, no naturall tongue, wee cannot speake to the vnderstanding of each other, but Grammar must direct vs and teach vs construction;* 1.254 our soule, though reasonable and discoursiue, yet wants she the helpe of Logicke,* 1.255 to ranke things in their seuerall order, to knit them together in a proposition, & thence

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to draw the inference or conclusion. Man, as if he were a sauage and wilde creature, cannot speake pleasingly with a smooth phrase, and gracious deliuerie, as is be∣fitting the sociable nature of man, without the helpe and vse of Rhetoricke.* 1.256 Mathematickes must teach him,* 1.257 how God hath framed his works in number, in weight, and in measure; the consideration whereof, seemes to haue been the principall intent and scope of our crea∣tion. The Metaphysicks will attempt to discourse of first mouers,* 1.258 intelligences, and separated soules; yet in truth and veritie, they doe but onely point at them, and so leaue them with a Supersedeas, acknowledging natures infirmitie, and that the due cognizance of them, doth not properly belong to that Court,

And whereas God hath giuen all things, for our vse and seruice, certainly it stood with the same wisedome and goodnesse of God, to discouer and lay open the vse:* 1.259 let vs not conceiue God like an vnwise and negli∣gent father, who left indeed behinde him great quan∣titie of treasure, but so buried and concealed, that it ne∣uer turned to the profit of his heire; to giue an vn∣knowne iewell, though it be a sufficient argument of bountie, yet it seemes to detract from the wisedome of the giuer. Suppose an Apothecaries shop were furnisht with exquisite drugges, yet if the boxes want names for direction, or there want a Physitian to prescribe the medicine; it is to be feared, that in such a confusion, poi∣son should be taken for cordials. The principall pro∣prietie and substance of euery thing consists in the vse, without due knowledge of the thing, there can bee no vse: and therefore it stood with the same diuine wise∣dome, as to giue the creatures outwardly to supply our necessitie and delight; so inwardly in the minde, to im∣print a due knowledge, how man should vse and dis∣pose them. Euery other facultie hath this knowledge

and instinct toward his obiect; the eye easily concei∣ueth all colours, and in a moment, without further ad∣uice, iudgeth of them by their outward appearance: all other creatures know what is profitable to themselues, only the reasonable man is the foole, he is defectiue, and therefore must intend a long course of Philosophy, to supplie his owne wants. Howsoeuer, I doe commend naturall Philosophie,* 1.260 aboue all other humane Arts and Sciences; yet I haue often wondred, that after so long a time of studie, (sixe thousand yeeres experience, for so long the world hath continued), that there should bee such imperfection, such want of knowledge, such con∣trarietie of opinions, in such a noble and most excellent Science.

But if wee shut our eyes, not looking to other crea∣tures, but returning to our selues, wee shall finde farre greater cause to complaine & lament; the soule, though otherwise an vnderstanding nature, yet she knowes not her selfe, but by reflection; she knowes not her owne beginning, nor her faculties and actions, nor the extent and bounds of her essence. Blessed God, were it not sufficient, that all other creatures should bee vn∣knowne, but that the soule must bee couered, and con∣cealed from her selfe? Herein appeares an admirable guile and subtiltie, which well argues the high wise∣dome and iustice of God: for as the first sinne was the immoderate and presumptuous desire of knowledge, eritis sicut dij scientes bonum & malum; so God in re∣uenge of this sinne, contraria curans contrarijs, pu∣nisheth man with the heauie yoake of ignorance,* 1.261 yea, of the ignorance of himselfe; which herein seemes to bee more intolerable, considering that man still re∣taines, as the same corrupt nature, so the same immode∣rate desire of knowledge. Let the naturalist here con∣fesse, that since God hath herein been more mercifull

to other creatures, then vnto man, therefore this hath befallen man since the first institution of his nature, as a punishment for some offence: and since euery facultie hath reference and some knowledge of his obiect, vn∣doubtedly our blindnesse and ignorance is a particular case, contrarie to the generall current and course of na∣ture; and nature will not varie her course, without great and iust occasion: the beleeuing man will easilie acknowledge this, considering that Adam before his fall, was able to giue a name to euery creature, answe∣rable to his propertie; and the vnbeleeuing man, by the light of his owne reason, shall be inforced to the same confession.

Giue me yet leaue to insist in one thing; Nature hath made man aboue all other creatures, the most sociable, (as appeares) in that man cannot subsist without a com∣mon-wealth, without lawes, without gouernment, and the like; and yet in this one poynt of association, you shall finde man, aboue all other creatures the most vn∣tractable: hence it is, that hee must frame and square out his life by art,* 1.262 morall Philosophie must guide and direct him; for if yee looke into the soule, ye shall onely finde one generall and obscure principle, which is this in effect, quod tibi non vis fieri▪ alterine feceris, doe not that to another, which thou wouldest not haue done to thy selfe; whereas all other creatures doe accompanie together, without any teaching or precepts of arts, one∣ly by their owne naturall inclination. Thus then you see, that the foundation of all arts and sciences seemes to lay this for a ground-worke, the fall and corruption of man; that notwithstanding his birth-right, the dig∣nitie of his nature, the high prerogatiue of his state; yet in most of his actions, you shall finde him much defe∣ctiue, farre inferior to the condition of all other crea∣tures, cleane contrarie to the common course and cur∣rent

of nature, and therefore you cannot conceiue, but that his corruption hath crept into nature since the first institution thereof.

Not onely the occasion and first grounds of all sci∣ences and arts doe testifie mans fall, but likewise many particular opinions doe poynt out this truth (whereof I will forbeare to speake); assuredly they had an implicite knowledge concealed as a misterie,* 1.263 though not openly knowne in expresse tearmes: for otherwise you should neuer heare such complaints and accusations made a∣gainst nature; that she was a step-mother, and rather in∣tended the destruction of man, then to commiserate the poore wretched estate of man. You should neuer haue seene them so much abhorre the actions of nature, as it were ashamed of their owne nature; for not onely the faithfull and beleeuing men haue hated and dete∣sted their owne flesh, strugling and contending with nature▪ euen here in her owne denne▪ denying vnto themselues all the pleasures and delights of this world; but likewise Heathen, Pagans, Infidels, they haue beene in some sort (as I may so say) very mortified men, and God hath rewarded them accordingly: whether it were for our example, the rather to stirre vs vp to the like actions; or God louing the thing, hee did likewise loue the shadow of it, and reward it with temporall happinesse, which is the shadow of our true happinesse. Thus it pleaseth God to require morall vertues with morall blessings; the Midwiues of Egypt for sparing the Israelites, they shall finde fauour, &c. If some there were who did delight in vncleannesse, and would denie the corruption, then here acknowledge the corruption of man, in this deniall of his corruption; that he is borne in a prison, borne in darkenesse, that as yet he hath neuer seene light, or tasted any true happinesse; and therefore supposeth his owne slauish and base condition, to bee

the height and scope of his birth-right: and surely God for the punishment of mans curiositie, hath so fitly or∣dained it, that the knowledge of nature should be fully and exactly perfited by some higher knowledge (sacred Theologie) which he himself would reueale.* 1.264 As you see, there is an order in arts, the principles of one are here presupposed, yet confirmed by the strength of a superi∣or art, which as a Lady or mistres directs the inferior; for it cannot bee denied, but that of all other parts of Philosophie, the Metaphysicks (wherein the fall of man together with the institution of his nature, might fitly haue been handled) are the most imperfect; in so much, that in reading the Metaphysicks, we seeme to leese A∣ristotle in Aristotles owne workes; and since his time, not any man (to my knowledge) was euer able to re∣duce the Metaphysicks, to the strict forme of a Science.

From the theorie of Philosophie, let vs come to the practicall part; it is not vnknowne to the Chimicks in their distillations (whose office it is, secornere purum ab impuro, validum ab inualid••,* 1.265 to make a separation of such things as corrupted nature hath alreadie vnited, either of the good substance from the dross••, or of the wholesome and sound medicine from the poysonous infection) that all malignitie and poyson consists onely in the vpper crust of things, in rerum superficie; the dee∣per you diue into the substance of any creature, the more you shall acknowledge the goodnesse and perfe∣ction of the creature: as if they did discerne in nature, that all things in their owne proper essence were good, not onely as they are creatures, but as they are ordai∣ned for mans vse and seruice; in their owne roote, and in their first ground of nature they are freed and priue∣ledged from all poyson and infection; only some after∣chance, some ill husbandman came, who after the sow∣ing of the good wheate, did sowe his own cockle. Thus

the euill in nature, could not together subsist with the first ordination of nature: for proofe whereof you shall obserue, that the first thing which euaporates, and can∣not by any meanes endure the triall of the fire, is that poysonous matter, which flies at first sight, at the first approach and encounter, as being guiltie to it selfe, har∣boured in anothers nest, and therefore dares not iustifie it selfe; desiring to auoide the pursuite and chase, and to saue it selfe with his owne slight. And hence it is, that all the preparation of our meate, not onely for the rawnesse, but likewise for the poyson and infection, is to be performed by the vse and ministerie of fire; as it were prefiguring, that at the generall combustion of this world, there should bee the purifying and cleansing of all the elements, euery thing shall be refined, fire it selfe shall be purged by fire, and nature shall bee restored to her first perfection and integritie.

Thus by the Chimicall operations it appeares, that the euill and poyson of creatures hath polluted nature, since the first institution thereof; now if you please to compare these good and euill qualities together,* 1.266 it will be manifest, that the euill hath farre surpassed the good by many degrees; and therefore doe vndoubtedly con∣clude, that whole nature is corrupted, for in their ex∣tractions, their best and purest substance hath onely a limited goodnesse, and serues onely for some vse and purposes; but for the drosse, or ill substance, they deeme it wholy vnprofitable: and had it not beene a former subiect, to vphold the better qualities; were it not, as a stocke, reserued to fill vp some place and roome in na∣ture, they would iudge it to be simplie euill. And thus by their Chimicall workes they doe easily discerne that this euill hath crept into▪ nature; and being once admit∣ted and harboured in nature, this euill seemes in a large measure, to ouerflowe and surpasse the better qualities

of nature; yet here is our comfort, that as wee are able by the force and violence of fire, to separate the drosse from the good substance, so this euill which hath now corrupted nature, is not of the essence of nature, but na∣ture shall at length subsist, by vertue of Gods power∣full and quickening spirit, without this her malignitie.

As the Philosophers afforded some proofes of this fall, deriued from the reasonable soule, her faculties, and all the workes of nature;* 1.267 so for the body and sense, I will make bolde to borrow some arguments from the Poets; who were indeede their ancient and first diuines, such as were best acquainted with the religion of the Heathen, and hence they are called, diuini Poetae: many of their fables had some reference to the truth of a hi∣storie in scripture; for as truth is most ancient, so false∣hood would seeme to bee the shadow of truth, and to accompanie her; thus all their sacrifices and rites car∣ried some shew and resemblance of the sacrifices and ceremonies ordained by Moses. As for example, a∣mong the Iewes themselues, you shall finde some spice of this corruption; a brasen serpent was appointed as a meanes to cure their wounds, and they fell at length to worship this Serpent; a Calfe was slaine in sacrifice to pacifie God, and in token hereof, they set vp a golden Calfe for idolatrie: now if this happened to the Iewes (Gods chosen people), who had the custodie of the law, together with a continued succession of Prophets; then what might be thought of the Gentiles? let vs there∣fore search among their Poets, what proofes and eui∣dences there are yet extant of mans fall and corruption.

Certaine it is that they deriued their linage from the Gods, and they generally held that the soule was diuinae particulaaurae; and yet immediatly they forbeare not to speake of the warres, which past betweene the gods and the gyants, which well argues the opposition and

defiance betweene the heauen and the earth; as like∣wise of the strange opposition betweene the flesh and the spirit, wherein the flesh seemes to conquer and van∣quish, (hauing the stronger faction, and being more powerfull ouer the will & inclination of man),—video meliora, proboque, deteriora sequor. And generally for the whole state of man, it was the common complaint of those times, that the world did daily degenerate, Aetas parentum peior auis, tulit nos nequiores mox da∣turos progeniem vitiosiorem: when the Poets so of∣ten mention the golden age,* 1.268 what doe they else, but point out the state of mans first happinesse, integritie, and innocencie? there they did conuerse with their gods, for their gods did inhabit in groues, gardens, and fountaines, as if man did then leese God, when hee left the garden of Paradise; quorum nascuntur in hortis numina, this is not to be vnderstoode of garlike or oni∣ons, but whose gods are as ancient, as was their state in the garden; then men were numbred among the gods, to shew the conformitie of their wils, or as our diuines holde, there should haue been no death in Paradise, but some happie translation: then men liued free from the sweate of their browes, contentique cibis nullo cogente creat is; there was a sweete contentment and quietnesse of minde, free from the disturbance of the bodie, the fruites of the earth were not gotten with labour, nature was not inforced, the creation did still seeme to be con∣tinued in the production of creatures.

Would yee see the first sin of the first man, shadowed forth in a fable? Daeda••us would needes be flying, but his wings were melted with heate,* 1.269 and great was his fall: man in the pride of his owne heart, would eleuate and raise himselfe aboue the state and condition wherein he was first created; ••ritis sicut dij, yee shall be like Gods, here is the height or exaltation which hee

aimes at; now marke his downefall, praecipitium, the breakenecke of man, yee shall not dij, but die like the beasts of the fielde; here is the fruite of his pride, but where is the curiositie of his knowledge? Prometheus steales fire from Heauen, fire may fitly be resembled to knowledge, it kindleth, it lighteneth, it purgeth, and is the highest and purest element; these properties may well be agreeable to knowledge, though not to the cu∣riositie of knowledge, but marke the euent, Hinc noua febrium terris incubuit cohors, as if the sentence w••re past, morte morieris, thou shalt die the death, here you see man in himselfe. Now for the rebellion of the crea∣tures, Actaeon hauing seene Diana, the goddesse of wisdome naked with her nimphes, straight he becomes a prey to his owne dogges; now for the nature of man, how it is altered and changed, Deucalion is said to haue made men of the stones; here you may see a new mould, a hard and flintie complexion: to conclude, ob∣serue their pleasures in the Elisian fields, and you shall finde some reference to the garden of Paradise; obserue their paines in hell, and you shall see the punishment of sinne set sorth in a glasse: wherefore should this be as∣signed vnto Tantalus, vt poma fugacia captet? were it not for the iustice and satisfaction of some offence, committed in the vniust vsurpation of some forbidden fruite.

Thus I hope by the light of our corrupted reason, it hath already sufficiently appeared, not onely to vs Chri∣stians, to whom our vndoubted beleefe, which first wee receiued by faith,* 1.270 might in processe of time seeme a na∣turall knowledge, and so wholly possesse man, as if it were imprinted in mans owne heart; but likewise to the ancient Philosophers, who were without the know∣ledge of the true God, by the force of their owne reason; as likewise to the ancient Poets, in their

fables and shadowes, hauing first receiued it by tradi∣tion; that many things doe daily befall man, which could not happen in the first integritie and institution of his nature: and were they not inflicted on man, as the iust punishments of sin, it could not stand with the goodnesse and iustice of the Deitie, to impose them. The consideration whereof may fitly informe vs, first, of the state wherein we are fixed, a miserable and sinfull state; and the hope of our happinesse whereunto euery man should aspire, not to consist within the pre••incts of this earthly tabernacle; but to extend it selfe to a more eminent state of a higher nature and condition: secondly, reason discerning mans fall, it may serue as an abatement to our pride, that we might not presume too farre to prie into the high mysteries of Christian reli∣gion; considering that corruption hath ouerwhelmed the whole man, together with all his faculties both sen∣suall and intellectuall; and therefore hee cannot raise himselfe of himselfe, when as the ground-worke and foundation which sustaines the whole building, is wholly corrupted: thirdly, as the first fall of man gaue way and occasion to the whole course of Christian re∣ligion; so reason discerning this fall, giues some testi∣monie to our Christian faith, and as farre forth as shee can, laies the foundation, prepares the way to religion; that so the truth of nature might beare witnesse to the truth of grace, the one supporting the other, the one tending and ending in the other.

Here I can do no lesse, then magnifie the wonderfull prouidence and goodnesse of God: for as the know∣ledge of a disease is the first degree to the cure;* 1.271 so man by his owne nature, seeing and discerning the corrup∣tion of his nature, loathing, abhorring, and detesting this corruption, might take some dislike with himselfe; seeke for some helpe, search for remedie and ease, en∣quire

for the Physitian. Hee that opened our eyes to see the corruption, certainely intended our cure: can wee conceiue in reason that wee should bee thus left to our selues, left destitute of all possible meanes to relieue vs? that God in his mercy (hauing first made vs of nothing) should, notwithstanding that mercy, suffer vs againe to fall vnto nothing? it cannot be, it cannot be, here then I will first conceiue hope, and rousing vp my spirits, I will say with the Prophet, Ieremie 8. 22. Nonne est re∣sina in Gilead? Is there not balme at Gilead? Though I am inwardly sicke at the heart (for all the faculties and powers of my soule are corrupted); though I am out∣wardly sore wounded (for all the actions of my bodie are tainted); yet here is my comfort, there is balme in Gilead, there is balme in Gilead, and balme hath this propertie, that it may bee taken both inwardly as a so∣ueraigne medicine to heale my maladies, and outward∣ly it may bee poured into my wounds, as an excellent salue, to cure my infirmities; here then I see there are sufficient meanes for my recouerie, why should I pe∣rish? But where at length shall I finde the Physitian? Mee thinkes I am borne blinde, conceiued in sinne and iniq••itie: and I may truly say with the Iewes, Iohn 9. 32. Since the beginning of the world it was neuer heard, that any man did euer open the eyes of him that was borne blinde. I must therefore ascend to some higher power, and if I looke vp to the Angels, they cannot iustifie themselues, In angelis suis inuenit malitiam, God spa∣red not the Angels which had si••ned, 2. Pet. 2. 4; and e∣uen the best of them are but mess••ngers, and ministring spirits: I will rather goe to the fountaine, For where should I finde refuge, but vnder the shadow of thy wings, (O blessed Lord God)? now in this time of darknesse, this time of corruption, wash mee with bysope and I shall bee whiter then snow; cleanse me from all my sinnes, my secret

sinnes, the sinnes of my youth, the sinnes of my nature, which together haue increased with the hayres of my head, with the minutes of my age: leade me forth in thy waies, let thy word bee a lanterne vnto my feete, and a light vnto my pathes, and with thy powerfull assistance keepe mee from falling. O blessed Lord God write thy lawes in the tables of my heart; binde them as chaines to my necke, as bracelets to my armes: stirre vp and streng∣then my weake faith, that I may know thee to be the onely true God, and Iesus Christ (whom thou hast sent) to be the onely propitiation for our sinnes; hee is the word of thy truth, the word begotten in thy vnderstanding, from all eternitie; thy onely begotten Sonne, the wisdome and power of the Godhead: now at length, in the fulnesse of time, become the sonne of man; God in our flesh, made like vnto vs in all things (sinne onely excepted), whom thou hast appoynted▪ whom thou hast prepared, before the face of all people, to be a light to enlighten the Gentiles, and to be the glo∣rie of the people Israell.

Deo gratias.

Notes

• * 1.1

  A Prayer.
• * 1.2

  Man is vic••••is and corrupted in euery state and course of life.
• * 1.3

  Hovv vve ac∣cuse each other.
• * 1.4

  Man out of his euill dispositi∣on, returneth euill for euill.
• * 1.5

  Man out of his euill dispositi∣on, tu••neth good things into ••uill.
• * 1.6

  Our good acti∣ons proceed from an euill intent.
• * 1.7

  We delight in other mens euils.
• * 1.8

  We desire companions in our owne euil••.
• * 1.9

  The ground of policy suppo∣seth our in∣bred corrup∣tion.
• * 1.10

  The Lawes of men suppose our naturall corruption.
• * 1.11

  The scope of 〈◊〉〈◊〉 third part.
• * 1.12

  The Serpent.
• * 1.13

  The punish∣ment of the Serpent.
• * 1.14

  The Serpent creepes on the earth.
• * 1.15

  Her••e••d••ng on the earth.
• * 1.16

  How the dumbe crea∣tures are pu∣nished.
• * 1.17

  The enmitie betweene Man and the Ser∣pent.
• * 1.18

  A generall op∣position be∣tweene reason and sense.
• * 1.19

  Ominous creatures.
• * 1.20

  The Serpent assaulting Man.
• * 1.21

  Mins incoun∣ter with the Serpent.
• * 1.22

  The brazon Serpent.
• * 1.23

  The earth brings forth bryars and thornes.
• * 1.24

  Bryars seeme to be wholy vnprofitable.
• * 1.25

  Their pro∣duction.
• * 1.26

  Nature seemes to be more carefull of thornes, then of the best fruits.
• * 1.27

  The weeds of the earth ar∣gue the weeds of mans mind.
• * 1.28

  Of poysons.
• * 1.29

  How poysons should be ge∣nerated or pro∣duced.
• * 1.30

  All countries do not bring forth poysons.
• * 1.31

  All poysons do not immediat∣ly worke, but after a cer∣taine time.
• * 1.32

  The reason why poysons should so long conceale their conspiracie.
• * 1.33

  The punish∣ment of naked∣nesse.
• * 1.34

  Mans clothing should pro∣ceed from his food, as well as his nourish∣ment.
• * 1.35

  Why some pars should be couered and not all.
• * 1.36

  Nature is heer∣in more bene∣ficiall to other creatures then vnto man.
• * 1.37

  The inward and outward nakednesse.
• * 1.38

  The outward nakednesse of man.
• * 1.39

  The abuse of apparell.
• * 1.40

  The wanton∣nes and pride in apparell.
• * 1.41

  Euery man is a labourer.
• * 1.42

  Mans continu∣all labours, both for the maintenance of his body, and for the in∣structing of his mind.
• * 1.43

  Why should not the earth bring forth corne, is well as other fruits?
• * 1.44

  No such diffi∣culty in the production.
• * 1.45

  The progresse and degrees of mans labour.
• * 1.46

  Man is a druge to the dumbe creatures.
• * 1.47

  His pouerty, notwithstan∣ding his drud∣gery.
• * 1.48

  Mens continu∣all labours in husbandry and tillage.
• * 1.49

  Gods mercy and proui∣dence ap∣peares in our labours.
• * 1.50

  All honest cal∣lings appoin∣ted by God.
• * 1.51

  Men must liue by their la∣bours and not by their wits.
• * 1.52

  The great hurt and the shamefull a∣buse of inclo∣sures.
• * 1.53

  A prophesie against our in∣closures.
• * 1.54

  The disagree∣ing betweene man and wife.
• * 1.55

  The large ex∣tent of this punishment.
• * 1.56

  The branches cannot couple if the root be diuided.
• * 1.57

  Man is some∣times subiect to the tyrannie & oppression of others.
• * 1.58

  Princes haue their authority from God.
• * 1.59

  The degrees of gouern∣ment.
• * 1.60

  How strange it is that there should be en∣mity in mar∣riage.
• * 1.61

  The motiues to preserue loue.
• * 1.62

  How vnnatu∣rall is this en∣mity in mar∣riage.
• * 1.63

  The allure∣ment of beau∣ty should as∣svvage man.
• * 1.64

  The wife is in∣formed in her duty.
• * 1.65

  In the house there are seue∣rall duties be∣longing to the husband & to the wife.
• * 1.66

  The fond iea∣lousie of the husband.
• * 1.67

  The abuse of marriage may breed an ill disposition.
• * 1.68

  A bitter in∣uectiue against marriage after diuorse.
• * 1.69

  Man is accur∣sed of God.
• * 1.70

  The limitation of this curse.
• * 1.71

  The causes of reprobation.
• * 1.72

  The gui••tines of crying sins.
• * 1.73

  Mans curse ap∣peares in his reason and in his religion.
• * 1.74

  The strange different iudgements of men.
• * 1.75

  The different sects of Phi∣losophers.
• * 1.76

  Petrus Ramus censured.
• * 1.77

  Second causes do not detract from the first agent.
• * 1.78

  There is a great diffe∣rence between the birth of things, & their continuance.
• * 1.79

  Gods power doth wonder∣fully appeare in the conti∣nuance of the world.
• * 1.80

  Mans greatest curse in the point of his religion.
• * 1.81

  Mans greatest curse in the point of his re∣ligion.
• * 1.82

  The persecu∣tion of true Religion.
• * 1.83

  The cloakes and pretenses of Religion.
• * 1.84

  The Author makes a small digression.
• * 1.85

  The contro∣uersies of Re∣ligion.
• * 1.86

  There are see∣ming contro∣uersies which may be recon∣ciled.
• * 1.87

  Gods proui∣dence and goodnesse ap∣peares in these controuersies of religion.
• * 1.88

  Saint Peters calling and re∣prehension.
• * 1.89

  Persecutions of the Church.
• * 1.90

  Pretenses of religion how they should instruct vs.
• * 1.91

  The generall deluge.
• * 1.92

  Losses sustai∣ned by the de∣luge.
• * 1.93

  The naturall meanes were not sufficient to cause a de∣luge.
• * 1.94

  The wonder was greater in the ceasing of the floud.
• * 1.95

  The wonders of God in eue∣ry element.
• * 1.96

  Proofes of the deluge from the resting of the Arke.
• * 1.97

  Reliques of the deluge in nature.
• * 1.98

  Trees.
• * 1.99

  Buildings.
• * 1.100

  Rocks.
• * 1.101

  Barrennesse.
• * 1.102

  The different mould.
• * 1.103

  The veines of the earth.
• * 1.104

  Marle-pits.
• * 1.105

  Cole-pits.
• * 1.106

  Mountaines are shelues, vallies are the channels.
• * 1.107

  Proofes a∣mongst the Iewes.
• * 1.108

  Testimonies of the Gen∣tiles concer∣ning the de∣luge.
• * 1.109

  Of the Raine∣bow.
• * 1.110

  The burning of Sodom and Gomorrha is an earnest of the last gene∣rall combu∣stion.
• * 1.111

  Thunder and lightning, to∣kens of the last combu∣stion.
• * 1.112

  The author re∣calles himselfe.
• * 1.113

  The confusion of tongues.
• * 1.114

  How agree∣able the pu∣nishmēt was to the offence.
• * 1.115

  The punish∣ment is agree∣able to mans condition.
• * 1.116

  The extent of this punish∣ment.
• * 1.117

  The strange∣nes of this iudgement.
• * 1.118

  The strange∣nes appea••es by way of comparison.
• * 1.119

  Meanes to re¦taine the same language.
• * 1.120

  The Monar∣chies and con∣quests.
• * 1.121

  The necessity of trading and commerce.
• * 1.122

  The vniformi∣ty of lawes and of religion.
• * 1.123

  The punish∣ment appeares not only in the variety of tongues, but likewise in the distraction.
• * 1.124

  A difficulty for a man to ex∣presse his own thoughts.
• * 1.125

  A wise man can hardly be a good speaker.
• * 1.126

  The difficulty in learning tongues.
• * 1.127

  Defects in Grammar.
• * 1.128

  Periury and lying proceed from this con∣fusion.
• * 1.129

  The very tongues doe sometimes ob∣scure and hin∣der our know∣ledge.
• * 1.130

  Whether man should speake naturally He∣brew.
• * 1.131

  Whether we shall speake Hebrew after the last resur∣rection.
• * 1.132

  The inconue∣niences pro∣ceeding from this confusion of tongues.
• * 1.133

  Great contro∣uersies about words.
• * 1.134

  Gods mercie in the vnion of these king∣domes of Eng∣land and Scot∣land.
• * 1.135

  Ancient and strāge tongues adde lustre to Sciences.
• * 1.136

  Against tran∣slations.
• * 1.137

  That the title of Christ and Scripture should cōtinue vnchangeable.
• * 1.138

  The gift of tongues.
• * 1.139

  The holie Ghost came in fierie tongues.
• * 1.140

  The Author here humbly craues pardon for all his er∣rors.
• * 1.141

  He recals him∣selfe.
• * 1.142

  The punish∣ment in wo∣mens concep∣tion and deli∣uery.
• * 1.143

  Other crea∣tures are com∣pared with mā in his birth.
• * 1.144

  How this pu∣nishment is to be vnderstood.
• * 1.145

  Naturall cau∣ses cannot de∣monstrate the paine.
• * 1.146

  The continuall danger and paine in con∣ception.
• * 1.147

  Men-mid∣wiues.
• * 1.148

  Men bearing their owne children.
• * 1.149

  Why God so punisheth the husband.
• * 1.150

  Why there are secret qualities which cannot be knowne.
• * 1.151

  The extent of Philosophy concerning her subiects.
• * 1.152

  Why the hus∣band partakes in the wifes passions.
• * 1.153

  A defence of Philosophie.
• * 1.154

  The strange diseases of the wombe.
• * 1.155

  The diseases of the paps.
• * 1.156

  The French or Neapoli••an disease.
• * 1.157

  An aduice to women.
• * 1.158

  Womens longing.
• * 1.159

  An impression vpon the child in the wombe.
• * 1.160

  The skinne of a Serpent.
• * 1.161

  Obseruations in the birth of man.
• * 1.162

  Obseruations in the infancie of man.
• * 1.163

  The curiositie of women taxed.
• * 1.164

  The corrupti∣on of yong children.
• * 1.165

  How excee∣dingly chil∣dren doe loue fruits.
• * 1.166

  The author iustifieth his method by lawe.
• * 1.167

  Mans death is compared with the death of dumbe beasts.
• * 1.168

  Mans death in respect of the elements.
• * 1.169

  Mans death in respect of the heauens and the Angels.
• * 1.170

  The soule re∣ceiues a kinde of perfection from the body.
• * 1.171

  The soul•• builds the frame of our body.
• * 1.172

  The immortal soule is the cause of cor∣ruption.
• * 1.173

  How easily the soule may pre∣serue life by a naturall course.
• * 1.174

  How the death of man is a∣gainst the whole scope of nature in ge∣nerall.
• * 1.175

  How death serues to in∣struct vs.
• * 1.176

  Death is a very powerfull meanes to re∣call a sinner.
• * 1.177

  Death ••ights in defence of religion.
• * 1.178

  The Christian man desires death as the meane of his happinesse.
• * 1.179

  Death is the sacrifice of our selues.
• * 1.180

  Death is our comfort in all our worldly miseri••s.
• * 1.181

  Death giues the Chris••••a•• man an excel∣lent resolutiō.
• * 1.182

  The first and second death.
• * 1.183

  The fearefull circumstances of the last iudgement.
• * 1.184

  How wee should preuent Gods wrath.
• * 1.185

  What effects the meditation of the last iudgemēt hath wrought vpon many.
• * 1.186

  The author comforteth himselfe a∣gainst the feare of damnation.
• * 1.187

  Antidotes a∣gainst despe∣ration.
• * 1.188

  A transition from the death of man, to the death of the whole world.
• * 1.189

  The kinds and species of crea∣tures do de∣cay.
• * 1.190

  Three reasons why all the creatures doe decline.
• * 1.191

  The clothing and apparell of the Ancients compared with ours.
• * 1.192

  The Ancients more giuen to their sports then now we are.
• * 1.193

  Our food com∣pared with the food of the Ancients.
• * 1.194

  The vse of To∣bacco in these dayes.
• * 1.195

  Heretofore the constitution of mens bodies was better thē now it is.
• * 1.196

  Gods proui∣dence in mans actions.
• * 1.197

  A great change doth appeare in mans owne disposition.
• * 1.198

  The adoption of sonnes.
• * 1.199

  The resolution of the Anciēts.
• * 1.200

  Triall by com∣bats.
• * 1.201

  There may be a change in the naturall in∣stinct.
• * 1.202

  The Ancients were not so subiect to dis∣eases, as wee are.
• * 1.203

  The Ancients more apt to ingender.
• * 1.204

  New diseases proceeding from coldnesse and weaknes.
• * 1.205

  The difference betweene the Ancients and vs, in the cures of our diseases.
• * 1.206

  The wits of former times did exceede ours.
• * 1.207

  A foolish com∣parison answe∣red.
• * 1.208

  The small ac∣count which some make of the Fathers.
• * 1.209

  It cannot stād with the digni∣ty of Christian religion to for∣sake the Fa∣thers.
• * 1.210

  The Prophets confirme the doctrine of the Fathers.
• * 1.211

  The length of our liues com∣pared with the Ancients.
• * 1.212

  The seas doe not affoord the like quantitie of fish, as here∣tofore they haue done.
• * 1.213

  M^r Camden.
• * 1.214

  The earth is growne bar∣raine.
• * 1.215

  As in the parts so in y^e whole.
• * 1.216

  A particular instance for this kingdome.
• * 1.217

  We haue not the like quan∣titie of hony now, as here∣tofore.
• * 1.218

  Our grapes come not to that ripenes now, as here∣tofore.
• * 1.219

  An obiection answered in Philosophie.
• * 1.220

  The excessiue prices of things, and the scarcitie of these times.
• * 1.221

  A comparison betweene our times and the former, for the number and multitude of men.
• * 1.222

  Bangor in Wales neere Wre••am.
• * 1.223

  Gods proui∣dence in ••••e Turkish ••o••∣minions.
• * 1.224

  The great plenty of coine and of siluer and gold▪ a∣mong the Iewes.
• * 1.225

  How the coine here amongst vs, hath daily decayed in weight.
• * 1.226

  The great wealth of the Ancients.
• * 1.227

  The ••osts, charges and fines were very large hereto∣fore.
• * 1.228

  The great house-keeping of the An∣cients.
• * 1.229

  Wine was dea∣rer in ancient times, then it is.
• * 1.230

  The plentie of their coyne ap∣peared in their almes.
• * 1.231

  The corrupt dealings of this age, in re∣spect of former times.
• * 1.232

  We dissent from the An∣cients in a case of conscience.
• * 1.233

  The materiall heauen; tend to corruption.
• * 1.234

  The hot Zones made habi∣table.
• * 1.235

  The wonder∣full worke of Gods proui∣dence.
• * 1.236

  The burning of Phaeton.
• * 1.237

  Naturall alte∣rations are in∣sensible.
• * 1.238

  Fire doth re∣semble the last iudgement.
• * 1.239

  The last iudge∣ment approa∣cheth.
• * 1.240

  The generall decay of na∣ture hastens the iudgeme••t.
• * 1.241

  An equall di∣stance of time in Gods iudge∣ments.
• * 1.242

  The last iudge∣ment shall be, while the fierie constellations doe rule.
• * 1.243

  The necessitie of iustice, in re∣garde of our sinnes, seemes to hasten th••s iudgement.
• * 1.244

  Our fall is exa∣mined by Phi∣losoph••e.
• * 1.245

  A Science may presuppose her owne subiect.
• * 1.246

  The fall of mā is intimated in Philosophie.
• * 1.247

  The ••••parated Idea of the Platonikes.
• * 1.248

  The transmi∣gration of soules.
• * 1.249

  Our learning is a kinde of re∣membrance.
• * 1.250

  Proofes out of Aristotles Phi∣losophie.
• * 1.251

  Bonum est transcendens.
• * 1.252

  Why priuation should be one of the first pr••nciples.
• * 1.253

  All Arts and Sciences take their begin∣nings by occa∣sion of mans fall.
• * 1.254

  Grammar.
• * 1.255

  Logicke.
• * 1.256

  Rhetoricke.
• * 1.257

  Mathematikes.
• * 1.258

  Metaphysicks.
• * 1.259

  The studie of naturall Philo∣sophie suppo∣seth our natu∣rall ignorance.
• * 1.260

  The imperfe∣ction of Philo∣sophie.
• * 1.261

  The reasona∣ble and vnder∣standing soule knowes not her selfe.
• * 1.262

  Morall Philo∣sophie suppo∣seth mans fall.
• * 1.263

  The complaint of Philoso∣phers against nature.
• * 1.264

  The Metaphy∣sicks are very imperfect.
• * 1.265

  How nature is corrupted ap∣peares by Chi∣micall opera∣tions.
• * 1.266

  Chi••istrie shewes the o∣uerflowing of euill.
• * 1.267

  Proofes of the fall of Man borrowed from Poetrie.
• * 1.268

  The golden age did signifie Paradise.
• * 1.269

  The first sinne is shadowed forth in many of their fables.
• * 1.270

  The conclu∣sion of this third part.
• * 1.271

  How this cor∣ruption of na∣ture serues to instruct vs.