SIth it is , and hath béene alwayes the desire of man , Cap. 1. to know things naturall what they are , what operations , vertues , and effectes procéedeth from them , and to what purpose euery thing is ordeyned , and thereby dooth best séeke for those thinges that are necessary , and auoydeth those thinges that are hurtfull , and measureth his knowledge by times & seasons fittest for his purpose , by the which hee hath looked so into the bowels of naturall thinges , that almost no faculty wanteth that knowledge , wherein he hath a delight , either for the preseruation of his body from noysome thinges , or his estate from pouertie . He knoweth the disposition of the heauens , the yéelding of the earth , the vertue of the one , and the best season of the other , neyther is there a corner of the heauens , or of the earth , or of the seas left vnserched , as for example . The Astronomer fléeth to heauen , and showeth his skyl . The Husbandman searcheth the earth , and sheweth hys skyll . The Marryner the Seas , and likewise sheweth his skyll . Euery Artificer on the earth profiteth his skyll , with an encreasing knowledge , and as touching the estate of our bodyes euery man desireth that knowledge to preserue it both in helth and also in prosperity , according to natures expectation . But aboue all these knowledges , me thinke I see not man to runne so néere home as to knowe himselfe whereof he is made , what procéedeth naturally from him , and wherefore hée is made , howe hee is compassed about with many calamities and miseries , and how death dooth followe him step by step , whether so euer he goeth . A thing to be desired by the Heathens example , who sayd Nosce teipsum , Psal. 8. Psal. 144.4 . Likewise by the good prophet Dauid , who said , What is man that &c. and that he may be the better acquainted héerewith , conferring it wyth hys owne estate , I wyll lay downe the opinion of our auncesters , who wyth experience and knowledge , haue gyuen vs a true light thereof . The Hebrewes described man wholy by thrée proper names that were giuen vnto him which in the Bible , especially in the Psalmes are founde in many places , that is Ish , Enosh , Adam , Three names giuen to man . which according to the true interpretation of the wordes , and true meaning of the writers , I wyll lay downe , the rather that by them ( as by a bréefe table ) wee may not onely quickly suruey our estate , but excellentlye Calender in our myndes , the true proportion of our selues , and I wyll describe the signification of them , as they are and first with Adam .

Adam is a name of signification giuen to our first parent Adam , not onely properly to be called by it , but by signification to witnes as wel to himselfe as to all his posterity , what God ment by it , and doth signifie Red earth , which name doth put vs in remembraunce of what substaunce we be of , and whereof we be created , that is , of the verye brittle earth , according to Gods owne saying , Earth thou art , and to earth thou shalt returne againe , Gen. and this chaunge is not attributed to one man , or to one nation but vnto all people in the worlde , of what estate or degrée soeuer . As appeareth well by the History of Zerxes , who had a very great Armye of Souldiers , and as he marched on the side of an hill looking back on his great hoste , did not glory in them , but receiued a suddaine motion , and therewithall wept , hys vncle Artabanus béeing present , and séeing so suddaine a chaunge , demaunded the cause , to whom he aunswered , now I record in my minde , how shorte the life of man is , when of this greate multitude after and hundred yéeres not one of these shall remaine aliue . Horace sayth , Quo pius Eneas , quo Tullus diues , et Ancus , puluis et vmbra sumus . Whether are those Kinges gone , the godly Eneas , rich Tullus , and Ancus ? answer is made , we are but dust and as a shaddow . The prophet crying out vnto all the world , dooth speake vnto man kinde , O earth , earth , earth , now vpon this true certificate of our substaunce , we are to learne thrée good considerations , 1. The frailty of our substaunce : Three considerations to be learned . 2. What fruite it yéeldeth . 3. Thirdly what regard we should haue to it . As touching the frailty of man in his naturall substaunce ; we se by the course of his time , is but sho●● , as Iob sayth , Iob. 14.5 . He hath but a short time to liue , and commeth vp like a flower , and suddainly is cut downe . Likewise , in the 39. Psa. 39.6.7 . Psal. Beholde thou hast made my dayes as it were a span long , and mine age is euen as nothing , in respect of thee , and verily euery man lyuing is altogether vanity , for man walketh in a vaine shaddow , and disquieteth himselfe in vaine &c. Plutarch . Anaxagoras did expresse this frailtie when newes came vnto him that his sonne was dead , he aunswered . Sciome mortalem eum genuisse . I know that I my selfe being a mortall man did beget him . So that in all ages and times we haue seene , that all sorts of people haue vayled theyr chéefest top sayle vnto death , & haue shewed that they haue had no strength at all to striue against him . In consideration whereof , let vs goe farder & sée the second poynt , which is , what fruite this frailnes yéeldeth . As we haue prooued the very substaunce of man to be but earth , 2. Consideration . so let vs consider that the very earth of it selfe ( without great trauell ) bringeth foorth nothing but thornes and bryers and wéedes , according to the curse of God , which happened to it for mans disobedience , as appeareth in Genesis . Gen. 3.18 . Et spinam et carduum proferat tibi . It shall bring foorth thornes and thistles vnto thée . Euen so , if we behold the fruite of mans nature it bringeth foorth vnto vs nothing but thornes and vnprofitable wéedes , as it is recorded in the Prophet Ezechiell , Ezech. 2 , when he was wylled to goe vnto a stony harted people , and such as had a harlots face , and whether they will heare or no , goe thou vnto them , and be not rebellious as they are , for thou shalt goe amongst thornes and Scorpions sayth the Lord , nowe we must consider that the nature of the thorne is to choke vp euery good séede that is sowne néere him , Math. 13. as appeareth in the Gospel , where some séedes fell among thornes , and the thornes grew vp and choked it , so when this ground of mans flesh is such , that can bring foorth nothing but thornes , that is , worldly care , couetousnes , iust or any such vice , it wyll not onely choke vp the good seedes of vertue and honesty that are sowen in mans eares , but when the same thornes are rooted vppe to bee cast into the fire , then shall it draw vp by the rootes , such séedes as haue hadde but small roote , growing among the same thornes , and to the fire they shall bothe together . O woefull life , when honesty and godlines shal be sowen among such thornes as shall choke it vp , and bring it to the fire of eternall damnation , such there be a great many , which haue sowen their godlines among thornes , of whom S. Paule maketh mention , hauing a taste of godlines , but denying the vertue thereof , furthermore , we sée that if a man goe among thornes , as he trauelleth , sometimes this twig catcheth his clothes on this side , sometimes a twig on that side , that it doth not onely rent his clothes but his very skinne also . Euen so when as wee passe through the thornes of this world , sometimes our mindes , sometime our conscience is tyed by a twig , but eftsoones our harte is rent and defaced , in so much , that beholding some men , ●re laketh ●ogenes ●th hys ●ndle at ●one day they are so defaced , that you shall scarce know a man from a monster . Besides these thornes , our corrupt nature , or rather cursed ground is such as doth bring foorth so many bad wéedes , ( if we looke into nature it selfe ) that we cannot as much as thinke one good thought , but as the Euangelist sayth , euen from the seate of our thoughtes and affections , ●ath . 15. that is from our hart procéedeth euill thoughts , adulteries , fornications , thefts , murders &c. yea such aboundaunce , and so continually , that of our selues we may well hée called a barren ground , 〈◊〉 . 4.4 . not able to yéeld any one good fruite , vnlesse the dewe of heauen , euen the manifold graces , fauour , and goodnes of God be powred vpon vs . And yet ( because I will approch to the thirde consideration ) notwithstanding , Considetion . we finde our substaunce but fraile earth , and our fruite vnprofitable thoughts , we séeke dayly to pamper the same , as though it were made of pure nobility , or of a heauenly and imaculate substaunce , for we must haue it cased in silkes , veluets , & rich robes of dyuers colours and straunge fashions , we must haue it stuffed with tostly and delicate choises of meates and drinkes , with diuers confections of ●●ly deynties , we must haue it preserued in huge houses , and rested on easy be●● , with all as they are appointed to man ; so are they necessary for man , if man would vse temperancie and not forgetfulnes , which forgetfulnes maketh him many times , that he neither knoweth his substaunce whereof it is made , nor his creator wherfore he made it , that in the one he myght bee humble and lowlie , in the other alwaies thankfull , by reason whereof we finde our vnderstanding darkned , our conscience hardened , and our harts translated , in so much , that if we shold reason with our selues in this our prowde eleuation of minds , what if the poore creatures of the worlde did sée and know our boasting heartes ? and had reason to discerne it , would not the silke worme , whose web we weare , or the shéepe whose fléece we put on , or the byrd , on whose feathers we easilye laye our carcases , rather perceiuing a superfluity then a necessary vse , and therewith a monstrous fashion rather then a contented mind , would they not laugh more at vs then the byrds did , at the Chough which did put on the Peacockes feathers ? yes no doubt , and tell vs of our naked comming into the world and of our naked departure , ●clesi . 1. yea and say that all is but vaine vanity , better then we our selues do expresse in our selues . Thus much for the first name of man , wherein I haue set foorth his substance with the fruites thereof , now to the second man .

O Eternall God and most mercifull father , who of thine owne goodnes haste vouchsafed to frame vs of a vile substance & made vs to thine owne similitude , and likenes , and didst set our first parents Adam and Eue in the pleasant Paradise and didst crown them with innocency & immortality which they lost by their disobedience , plucking vpon themselues & their posterity thy iust curse , by the which wee alwayes in this transitorye world , sauour of sin , sorrowe & death , yet thou of thy goodnes O Lord , forgetting thy wrath , and remembring thy mercy , didst giue vs thy sonne Iesus Christ to restore vs againe to our estate , and bring vs againe into thy fauour , who hath already entred the gates , & taken possession for vs in thy heauenly Paradise , where wee shall bee assured of euerlasting comfort , ioy and blessednes . Vouchsafe ( O Lorde ) wee humbly beseech thee , to comfort our harts with thy holy spirite , and open our vnderstandings with the continuall preaching of thy holy worde , that we may truely acknowledge thee to be our onely creator , preseruer and redeemer , and that we may so viewe and behold our owne lamentable estate , and hauing our owne insufficiencie alwaies b●fore our eyes , may alwayes flee to thee for succour , graunt O Lord that wee may so acknowledge our owne weakenes , that we bee not caryed away with vaine pompe , nor fed with filthy pleasure and lust , nor drawen away by the allurements of the world , but may alwaies settle a firme confidence in thee , which art the only stay & gage of our frayle and casuall estate , for thy sonne Iesus Christ his sake , our onely mediatour and aduocate . Amen .

●p. 2. SIthence the fall of Adam , there is a certaine defect , and corruption of nature in man , by the which hée is prone and ready to commit sin , and neuer able fully to satisfie the Lawe of God , this corruptnes lieth hidden and taketh roote in that nature of ours , which procéeded from Adam , and buddeth or breaketh foorth by the thoughts and wyll of the hart , béeing enclined vnto euill , euen in the whole course of our life , en. 8.21 . as God himselfe sayd , The imagination of mans hart is euill , euen from hys youth . Although we sée in youth no such apparant showe of sin , as wée doo in ryper yéeres , yet that euil which is called originall or inhabiting , dooth assuredly so remaine , that sometime is séene anger , reuenge & vntruth in them , and then concupiscence , which sticketh in nature from the beginning , and aptnes to sin dooth appeare euerye day more and more , euen as age dooth encrease , and then as S. Iames fayth , Ia. 1 . 14.1● He is drawen away by his owne concupiscence , and is enticed , then when lust hath conceiued , it bringeth foorth sinne , and sinne when it is finished bringeth foorth death . Sinne it selfe is found in our corrupt nature , but the order and encreasing thereof , is séene in the maturitye and ripenes of yéeres . Touching the first sinne and simple sin , which is called Originall . The prophet speaketh , Psal. 51.5 . Behold I was shapen in wickednes , and in sinne hath my mother conceaued me . Likewise S. Paul doth say , By nature we are the Children of wrath . Hence we gather in the verye generation of man , when by the Lawe of nature the issue is conceaued and framed , then the spotte of sinne dooth passe into them begotten , and so from age to age , and from one to another passeth sin euen with the framing and conception of nature , and then ( as the Prophet sayth ) in an ther place , who can make that clean which is conceaued of an vncleane seede . If that séede then be vncleane , néedes must the fruites be agrée able which doo appeare in order as in a séede , first there is the very graine , from thence the stalke , last , the very same fruite : so in man , first the dokled nature by discent euen from Adam , then his thoughts , lastly his actions & déedes . Now touching the first , we receiue our contamination in generation , from the defiled generator , then our thoughtes begin to frame a consent and shape of sinne , and it is working in our hartes and mindes when it is sayd , we cannot as much as thinke one good thought , as appeareth in the Gospell . ●th . 15.19 . Out of the hart come euill thoughs , murders , adulteries , fornications , thefts , false testimonies , slaunders . So that first in the harte is the séede , then from thence procéedeth the thought or imagination , which in the 8. 〈◊〉 8. of Gen. is called Gezer , a cogitation or cuspicence , which doth shape a delight , a pleasure , a wyll and desire to sinne , and last of all appeareth in the same workmanship of nature , the very fruites of our corruptnes which sheweth the which is called Atoxia , which is a confusion of order , not framing our selues according to the Law of God , forasmuch as in our selues , we behold not that which is necessary for our selues , or required in our selues , as the Apostle saith : The naturall man beholdeth not those thynges that are of the spirite of God , 1. Cor. 2.1 . & for thys cause are we called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wicked , and lewde , for when we haue doone of our selues what we can , yet we are vnprofitable in respecte of our owne abilitye and power , which I speake not to dismay the weaker sort , to signifie vnto them their valure before God and the world , to be nothing worth , and so to bee reiected and not regarded , but rather to their great comfort , that being so vile and wicked in their kinde and generation , it pleaseth almighty God to beautifye them wyth the spyrite of knowledge : and allowe of them in hys fauourable acceptation , and to blesse them with his continuall mercye and loue in his sonne Iesus CHRIST , especially those that féele the heauye burden of the flesh and wyll hearken to the louing call of the Lord , and come vnto him , but such as wyll not hearken and returne when they are called , but perseuer and continue in the hardnes of their hart , in such this hroode of sinne is nourished and encreased two manner of wayes . ●wo wayes ●ne nouri●ed . 1. By the dilligence of sathan , secondly by the pleasure of the flesh . As touching the dilligence of sathan , when ye shall perceiue manne to goe astraye from God , which is his preseruer and shéepeheard , and from the comfortable flocke of the Church , and company of the godly , then as a straying shéepe is , he the sooner taken by the Woolfe , and so deuoured of him , for sathan diligently goeth about as a roaring Lyon , séekeing whom he may deuoure , and when he hath taken him , euen as the fleshe of the shéepe is digested in the stomacke of the Woolfe , euen so is this wicked man resolued into the inticements & suggestions of sathan , so that where as the motions of the flesh doo prick and stirre , there is sathan ready to sette forwarde and egge man vnto the accomplishing of euery sinnefull desire , vntill it be performed , and then followeth the resolution & consumption of the whole man , eyther in shame or confusion , thys happeneth chéefest in those that goe firste astray and forsake theyr louing GOD , Strayers . to whom he hath louingly called and offered himselfe , and then afterward shal followe the wandring of their owne wyll , as appeared in Iudas , who fyrste forsooke hys God , followed hys owne wyll , and then was taken of sathan , and so consumed . And now to conclude in thys poynt , there is no roote or séede of sinne in the hart of man , but sathan is alwayes watring it , and attending it , to make it growe and waxe rype , and being so , it is reapt either with shame , or rewarded with confusion , as the Apostle sayth , What profite had yee in those thinges whereof yée are nowe ashamed . Dauid to auoyd it , sayd in hys prayer to God , Psal. 25.2 . All they that hope in thee shall not be ashamed . so likewise after the continuaunce of sin commeth confusion , as we haue séene by experience , many whoremongers , haue béene brought to extreame pouerty or to most horrible diseases , the drunkard vnto the dropsie , and extreame pal●yes and séeblenes , the tyrant vnto vtter ruine hatr●● and corruption , 〈◊〉 . 7. as appeared by Antiochus , who did so rotte where hee laye , that his Chamberlayne could not abide the smell of him . The couetous , God doth abhorre , as the Prophet sayth , the Rebel is rewarded , ( as woorthely ) with the losse of his life , besides their temporall punishments layd vpon some of the vngodly . The Apostle sayth vnto all the vngodly , Neyther fornicators , nor Idolaters , Co. 6.9 , 10. nor wantons , nor adulterers , nor theeues , nor couetous , nor drunkerdes , nor raylers , nor extortioners , shall inherite the kingdome of God , this séemeth to be gréeuous and terrible sentence , and all these sinnes are styrring in our flesh , but vrged and sette on by sathan , who séeketh ( as I sayd ) nothing but shame and confusion . Now there resteth an other sort of nourishing of this sin in our fleshly nature , when we giue ouer our selues as seruants to vncleannes and iniquity , ●om 6.19 to commit iniquity , & bée ouercome either with pleasure or with idlenes , or with aboundaunce , if any of these take hold in our fleshly mindes , and we anker our wylles therevnto , then that sin which stirreth in hidden nature , appeareth in open actions , as for example , the man that is giuen to pleasure , whether it be the pleasure of the minde , or of the flesh , as Herode was giuen to both , the effect of them was murther against his owne conscience , and if you giue scope vnto the wandring mind to haue his delights wherein he wil , as we sée many delights in the world , as hawking , hunting , dycing , carding , pyping , dauncing , bare-bayting , and many other such pastimes , sometimes they are taken for recreations , but that is among the graue , that knoweth howe to rule ( not to be ruled ) but giue the carnal minde an inche , and it desireth an Ell , and hardly it can be remooued or appeased because it is in league & lincked to the flesh , which alwaies desireth contrary to the spirite , and that is the cause we sée greater flocking , & more delight in any these pleasures among the greater company , then in resorting to Sermons , or to the Churche , hence groweth the greate abuse of the Sabaoth day , in bowsing , drinking , gaming and pastime . The heathen Poet did gyue good counsell , Animum rege , qui nisi paret imparat hunc frenis hunc tu compesce cataena . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Rule thy minde , vnles thy minde rule thée , bridle him , and fetter him fast with chaynes . For this cause did the Apostle gyue counsell , that wée should mortify our earthly members , that is to say , Kyll our carnall affections and delights . But doo we goe about to kyll them when wee water them ? and allowe of them ? nay rather prefer them before godly meditations . I wyll not condemne pleasures ( as I say ) that are vsed of the wise and well setled for their recreations , nor yet our Englishe musicke , vnles it be among wanton mindes or light braynes , for if it be vsed among them , Effect of Musicke . you shall sée what a monstrous effecte it vseth , it maketh theyr thoughts and mindes to runne astray a great waye of , and fall into dyuers and sundry desires and vnlawfull wishes , and ambitious appetites , besides that , it shapeth a thousande fantasies and imaginations in theyr conceits making themselues in their fantasies to be of great valure , and estimation , whereas they are nothing towarde , to what proportion eyther of behauiour , ambition , or desire they frame themselues that be louers of Musicke , they can best iudge that haue delighted it , but this I am sure , though preferred in many houses before the preaching of the Gospell , yet I knowe the Gospell delighteth the godly so much , as they vtterly refuse musicke , in respect of the greater , for in the Gospell we finde this swéete harmony , Ioh. 14. the gates of heauen are open , mercy and loue is sent vnto vs , euerlasting life is prepared for vs , in the kingdome of heauen , and what better melody . The other yéeldeth but vncertaine soundes , not distinct , lightlye heard and quickly gon , and therefore fitter rather for an vnsensible flesh then for a reasonable spirite , and thys pleasure of the minde beeing first growen strong and ripe in the minde , dooth worke in the flesh so mightily , that all good order being excluded , these are placed . First idlenes , then the delight of euill company , thirdly euill and filthy words , and last , immoderate dyet , and what procéedeth from all these 4. you shall iudge by the sequell . As for the first , which is Idlenes , the Poete sayth , Otia si tollas periere Cupidinis ercus , Idlenes . Take away Idlenes , and thou doost breake Cupides bowe , againe .