The First Discourse .

That Faith acknowledgeth Originall Sin : That Nature hath a feeling thereof : and That Phylosophie suspects it .

THough mans misery witnesse his sin , and that to believe he is guilty , sufficeth to prove his misery ; yet is there no one Truth in Christian Religion , more strongly withstood by prophanePhylosophers then is this ; shee cannot allow of a chastisement which punisheth the father in his children , neither can shee conceive a sin which precedes our reason as well as our birth ; Shee appeals from so rigorous a decree , and thinks to defend Gods cause in pleading ours : Shee attributes all our disorders to our constitution , she imputes our errours to our education , and the greatest part of our irregularities to the bad employing of our time : She a a Errasti , si existimas nobiscum vitianasci supervenerunt ingesta sunt . Sen. Epist. 94. opposeth experience by arguing , and what ever misery shee makes tryall of shee will not acknowledge the cause ; shee thinks a man may herein defend himselfe by reason , and that there being no sin which is naturall , neither is there any which may not be amended by will alone : shee makes use of the examples of Socrates , Aristides , and Cato : shee opposeth these Sages to our Saints , and pretends that the works of Nature yield not to those of Grace : Briefly , shee corrupteth the purity of our beliefe by the subtilty of her reasoning ; and whereas Christians ought to convert all Phylosophers , some Christians are perverted by Phylosophers . We confesse Originall sinne because we dare not deny it ; We avow that it hath bereft us of Grace , but assure our selves that it hath left us an entire Liberty ; We confesse it hath robb'd us of our innocencie , but maintain that we may recover our innocencie by the means of reason , and that if we cannot merit heaven , we may at least secure our selves from hell : We admire the famous Actions of Infidels ; our eyes are dazl'd with the lustre they receive from the writings of Phylosophers ; we side , at unawares , with Nature against Grace , and through an inconsiderate zeale : We will have their delusive vertues rewarded with a true happinesse .

Yet notwithstanding to believe original sin , is one of the prime Articles of our Faith ; if Adam were not guilty ; Jesus Christ was not necessary ; and if Humane nature be yet in her first purity , it 's in vain that we seek a Saviour : Hence b b In causa duorum hominum quorum per unuro venum detisumus sub peccato , per ●lterum redimimur à peccatis proprie fides Christiana Consistit . Aug. lib de peccato . Origin . cap. 24 it is that the great Apostle of the Gentiles doth so often in his Epistles oppose sin to grace ; servitude to freedome ; and Adam to Jesus Christ ; he is pleased to represent unto us the disorders of Nature , to make us admire the effects of Grace , and he glories in his Infirmities , the more to heighthen the advantages of Redemptiō , He teacheth us that we are conceived in sin , and that at our first enterance into the world we are the objects of Gods wrath . He shews us that Adams sin is shed abroad throughout mankind , That his Malady is become a contagion , and that all the Children that do descend from this unfortunate Father are Criminall , and Miserable . The Prophets agree with the Apostles , and this truth is not much less Evident in the Old Testament then in the New . The most patient & most afflicted of al men cōplaines of the misfortunes of his birth , and makes such just imprecations against the moment wherin he was conceived , as we may easily conceive , he thought it not void of fault . David c c Pereat dies in quâ natu● sum , & nox in quâ dictum est conceptus est homo . Job 3. confesseth he was conceived in sin , and that though he were born in lawfull Matrimony , his birth ceaseth not to be shamefully sinfull .

The Church confirmes this truth unto us , by as many Paradoxes , as the instructions are , which she giveth us . And knowing that her words serves for laws unto her Children , she is pleased to tell us , that Adam's sin is ours , That the miseries which we undergoe , are the punishments of his disobedience , That Divine Justice hath condemned us in Him : That our misfortune and His sinne did precede our Birth , And that contrary to all the Laws of Morality , we be guilty before we are reasonable . Faith perswades us to these Truths , and without troubling our selves to seek Proofs to strengthen them , we in all humility believe what we cannot evidently know ; But because Phylosophy is a Rebel to Faith , and that she is more swayd by reason , then by the Authority of the Church , I will convince her by reason , and make her confess , that we could not be irregular , if we were not guilty .

All Phylosophers confess , d d Princeps & Domina carnis naturaliter anima est quae domare carnem debet & regere . August . contra Julian , lib. 2. cap. 8. That man is Composed of a body & soul , And that when Divine Providence did first forme him , she mingled Beast with Angell , and that she gathered Heaven and Earth together to finish her Noblest piece of workmanship . If Passion have not prevail'd over reason in these great men , they must confess that when God did this his Chiefest work , he did so well accord the two Parts which went to the Composition thereof , as that the body obey'd the soul , & the Angell comanded over the Beast . They must acknowledge that God observ'd the same Order in the Composing of man , as he did in the making of the world , and that as he submitted the Earth to the Influences of the Heavens , he did likewise assubject Passion to reason , and the Appetite to the will . And since they observe this decent order to be no longer kept , they ought necessarily to infer , that sin is the cause thereof , And that man hath lost these advantages only because he hath not preserved his Innocency . For what likelyhood is there , that two Parts joyned together , should not indure one another , that they should mutually love and hate each other , that the flesh should wage war with the soul , which gives it life , and that the soule should complain of the others insolency , which serves her as an Officer or Abetter , e e Etiam sine magistro vi●ia disc● . Seneca lib. 3. quaest. c. 30. whence is it that our inclinations are out of Order , before we have acquired any bad Habits , that our faults precede evill examples , that we know what evill is , not having learned it , and that the soul follows the inclinations of her body , before she hath tasted the delights thereof : whence is it , that sin is naturall to us , that in us it preceeds the use of reason , that notwithstanding all its deformities , it becomes pleasing , and that vertue with all her comlinesse seem austere unto us . Certainly , he who shall conceive aright , the reason thereof , will be obliged either to blame Divine Providence , or els to condemne the sinfulness of the first man , who losing originall Justice , deprived all his Children thereof , And who making us inherit his disorders , made us criminall , before rationall .

The Morall Vertues , which Phylosophers boast so much off , doe authorize the beleife of originall sin . For though they perswade themselves , that man by the assistance thereof may overcome sin ; and that God did not Compose him of two rebellious Parts , save only to increase his merit , and to leave unto him the glory of finishing it ; yet the use of vertue doth sufficiently prove his irregularity , and it is sufficient to acknowledge that he was born guilty , since we know he is obliged to become vertuous . For vertue is not a production of Nature , but an invention of Art , she is not infused , but acquired , and the Pains she causeth , fully equall the Pleasures which she promiseth . She presupposeth that man is out of order , since she hath a design to reforme him , and that he is sick since she endeavours to cure him . All her exercises are so many Combats , all her enemies are born in the very Place where she sets upon them , and the industry she is forced to make use off to drive them thence , doth sufficiently witness that they govern there before her ; in effect man is weak , before he hath acquired fortitude , he is foolish before wise , and ere temperate , unchast , his vertues are proofs of his vices , his last victories are signes of his former defeats , and the succour which he is enforced to seek for , from without himselfe , is a witness of his disorder and weakness . This it was that made f f Conit●ntia tam concupiscentiae testis est quam host is . August . St: Augustine say , that continency is as well a witness as an enemy of concupiscence , & that althose glorious habits which fight against our sins do manifest them .

If vertue make us suspect our misery , the Creatures revolt makes us know our sinfulness ; and he who shall consider that man is in the world , as in an enemies Country , will have no great difficulty to judge that he is Criminall . Reason unasisted by Faith is sufficient to make us Comprehend that man is the Image of God ; 〈◊〉 That he is g Itaque foeliciter homo natus jacet manibus pedibusque devinctis , flens animal caeteris imperaturum & à suppliciis vitam vispicatur unam tantum ob culpam quia natum est . Plin. lib. 6. proem . his Lieutenant upon Earth , That all Creatures owe him homage , and that he ought to Reigne in the World : either as a visible Angell , or as a Mortall God . The Place he beares in the Universe challengeth this Advantage ; and reason which raiseth him above Beasts , gives him the Sovereignty over them , since all things are made for his use , all must be submitted to his will . And since he must Reign with God in Heaven , he must begin to Reign for him upon the Earth ; This notwithstanding all Creatures make war upon him , they deal with him , rather as with a Tyrant , then Lawfull Sovereign : They obey him not , but by Force , And it is easie to be seen , That having lost the right that he had over them , he cōands them , now , only by violence , if he draw any service from beasts , it s after having been either their Slave , or their Tyrant . If h h Omnis creatura pugnabit contra insensatos . the earth be fruitfull , it s after having been watered with his sweat , and rent in peeces by the Plough ; If the Sea bear his vessels t is not without threatning them with shipwrack . If Aire contribute to his respiration , it suffers also corruptions , whereby to forme contagions , and sicknesses ; If the winde fils his sails , it also raiseth Tempests , and drownes his vessels , If fire serve him in all his Arts , it mingles it self with Thunder , and taketh revenge for all the Injuries it hath received from him .

This generall insurrection is a token and punishment of his offence , had he preserved his integrity he had never lost his Authority , and had he not falne from his innocency he had never forgon his Throne . Phylosophy as haughty as she is , cannot deny but that man is the prey of wild beasts , and the victime of their fury , that he is exposed to the rigour of the Aire , and to the unseasonableness of the weather , she must confess that he hath no subject which is not rebellious , that there is no place within his Territories which is not his enemy , and there is no part of his body which is not either disobedient or unfaithfull to him , whence proceeds this disorder , if not from his sin whence proceeds so universall a rebellion , if not from his disobedience , and why should he have lost his authority in the world , if he had not lost his innocency , which was the foundation thereof , I very well know that Phylosophers who knew not the state of sin , endeavour to excuse this insurrection , alledging it is naturall , but who sees not the excusing of man , is to blame God , and that to leave innocency , to the Creature , is to bereave God of his Providence : The Elements began not to prosecute man , till he became criminall , and God is so good and just as he would not have made him subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poena , 〈◊〉 ●sta est pe● poena est & supplicium nominatur . Porro quia de omnipotentia Dei & justitia dubitare dementis est justa haec poena est , & pro peccato aliqup ponditur . Aug lib 2. de lib. arbit . c. 18. to these sufferings , had he not found him guilty . His Sovereignty never gives against his justice , he makes such moderate use of his power as he never injures his Providence , what ever power he may justly challenge over the Creature , he condemns it not till it hath offended , who will not then term this unruliness of the seasons a punishment , who will not esteem the earths sterility , the like , who will not believe but that the Pestilences and Earth-quakes , Deluges and Punishments by fire , are the just rewards of sin , more ancient then all these disorders ; we must also avow that the wisest Phylosophers have acknowledged that there was one cause of all these disorders , and though they neither knew the wickednesse nor the name thereof , they have known it by its effects . Aristotle k k Exhum 〈◊〉 v●tae erroribus & aerumnis fit , ut verum sit illud quod est apud Aristotelem , sic nostros animos cum corporibus copulatos ut vivos cum mortuis esse conjunctos . Cicer. in Hor●s . who may be termed the Genius of Nature , who loved her so passionately , took such pains to study her and so carefully considered her , hath guest at the cause of all the disorders which he observed in her workmanship ; He wonders that man cannot tame his passions ; that being victorious every where else he is conquered by himself , and that the soul hath not strength nor dexterity to triumph over her body , he cannot comprehend how the noblest workmanship of Nature should be a Monster , that the senses should be unfaithfull , and passions disobedient , and that reason , which is her light should be obfuscated with so many darknesses , he cannot conceive that man being free , should be a slave to so many masters that being furnisht with knowledg , he should be ingaged in errours , and that being assisted by so many vertues , he should be withstood by so many vices , had he durst have condemned the Diety , he would have found fault with the workmanship thereof , wavering between Religion and impiety , he admires what he knows not , he suspects what he cannot discover , he guesses at what he cannot finde , and amidst these doubts he confesseth that there is some hidden cause which hath produced these disorders ; what could a Phylosopher say more , who had only been instructed ●n the School of Nature ? what could a man imagine who never having been enlighted by the beams of Faith , was equally ignorant of Adams innocency and guilt ; if he be ignorant of the name of concupiscence ? doth not he acknowledge the nature thereof : and if he know not the cause of originall sin , hath he not observed the effects thereof ?

Cicero , l l Hominem ●on ut à matre sed ut à noverea natura editum in vitam corpore nudo , fragili infirmo ▪ animo antem anxio ad molestiam humili ad timo●es molli ad labores ▪ prono ad libidies : Rem vidit Cicero causam nescivit . lib. 4. contra Jul. c. 12 who is no less a Phylosopher in his Academick discourses , then Orator in his Orations , complains that Nature is mans Stepdame ; that she hath bin negligent in the Master-piece of her workmanship , and that as envying his happiness , shee hath given him a body exposed to the injury of the Aire , to the malice of Maladies , and to the Insolencies of Fortune , that shee hath lodged an unhappy soule , over-born with pains , abashed by fear , faint in labour , and unruly in her delights , in so frail a body : which hath made Saint Augustine confess , that this great Phylosopher had the Cognizance of sin , though he knew not its name , and that he acknowledged the effects of a Cause which he could not discover . Thus reason without faith seems to have found out originall sin ; And Phylosophy which makes Nature a Diety hath been enforced to accuse the disorderliness thereof , and to impute unto her the faults , whereof the first man was Author .

Seneca in whose person was united the pride of a Stoick , and vain-glory of a Spaniard , and who confesseth no weakness , save such , as he can neither excuse nor conceal , after having pleaded in the behalf of Nature , is obliged to forsake her , he acknowledgeth in a thousand parts of his Writings , that sin is naturall unto us , and that Phylosophy is not sufficient to save us from a Monster , which constitutes a part of ourselves . I m m Nulli r●s vitio natura conciliat , nos illa integros , ac liberos genuit . Sen. Epist. 94. know that he varies in his opinions , that Pride makes him revoke such Confessions as truth hath extorted from out of his mouth and pen , that he complains that we live not as we were born , that we do not preserve those advantages that Nature hath given us , and that seduced by errour , or corrupted by example . n n Cito nequitia subrepit : virtus diffi ili● inventus est Lib. 3. quaest. natural . cap. 3. We commmit errours which she detests , but he quickly alters his minde , and being prest by his own conscience , hee avows that vertue is a stranger , vice naturall to us : hee confesseth that the first men were not more innocent then we , save only in that they were more ignorant ; that they had not as yet opened the bowels of the earth , to enrich themselves with her spoyls , nor kill'd beasts to satisfie their appetites , but that they even then had the principles of all these crimes in their souls , and that there is great difference between a man who hath not the knowledge of evill , and him who hath not a desire thereunto . Had o o Quid ergo ign●atia re● innocenntes erant . Multum autem interest utrum peccare aliquis nolit an nesciat . S●n. Epist 90. sub finem . this Phylosopher read our Histories , and had hee learnt from Moses what past in the beginning of the World ; he had plainly seen that vice comes not by degrees , as doth vertue , and that corrupted Nature is a Mistris good enough to teach us , what is ill in giving us life . Murther was Cain's Aprentisage , and the Impieties which wee detest have dishonoured the first ages as well as they do ours , since man was irregular , he became capable of all vice , and since hee lost Originall Justice , hee is faln into all sort of disorders . We polish sins , we invent them not ; we commit them with more pompe , not with more wickedness , we only add ornament thereunto . And in a word , wee are not more faulty then our fore-fathers , but more industrious .

In fine , if it be lawfull to make use of Fables to strengthen Truth , and to beat down lies by Poets who are the Authors thereof , I see not a better draught of a man born in sin then that which is represented to us by the Tragoedian in his Thebais . For p p Infanti quoque decreta mors est , fata quis tam tristia sortitus unquam , videram nondum diem & jam tenebar . Mors me antecessit , aliquis intra viscera materna lethum precocis sati ●lit , sed numquid & peccavit ? Thebaid . Senec. Oedipus recounting the Story of his Misfortunes complains that his death preceded his birth , that his sin preceded his reason , that nature feared him , before she had brought him into the world , that by a strange prodigie he had committed sins before he knew what sin was , that the Heavens whose decrees are so just had declared him criminall , before he was indued with reason , and that his father being a servant to divine justice , had punisht him as soon as his mother had brought him into the world . After this crowd of reasons and authorities , I know not what can be said against the belief of originall sin , who can deny an evill , of whose effects all men have a fellow-feeling ; Since all Phylosophers before they knew what name to give it , knew the nature thereof , and all the complaints they have made of our miseries , in their Writings , are so many testimonies born by them to the truth of our Religion .

The second Discourse .

What the state of man was before Sinne.

THough there be nothing more opposite to the state of sin , then the state of innocency , there is not any thing notwithstanding , which better discovers unto us the disorders thereof , and it seems to be a true looking glasse , wherein we may see all the other deformities . To know the greatnesse of mans miserie , wee must know the height of his happinesse ; and to know with what weight he fel we must know the height of his dignity . Man was created with originall righteousnesse ; his Divine● Quality made a part q Adam sactus est homo , potuit esse aliud quam factus est . ●ctus est enim justus & potuit esse injust us . Aug. in Se●m . contra dictnm Maxim. in append . of his being , and seemed to be the last of his differences . Reason and Grace were not as yet divided , and man finding his perfection in their good Intelligence , was at once both Innocent and rationall : Since sin hath bere●t him of this priviledge , he seems to be but half himself , though he hath not changed Nature , he hath changed condition , though he be yet free , he hath lesse power in his own person then in the world ; And when he compares himself with himself , hardly can he know himself . In the state of innocency nothing was wanting to his perfection , nor felicity ; and whilst he preserved originall righteousness , he might boast to have possessed the spring-head of all that was good . T was this that united him to God ; and which submitting him to his Creator submitted all Creatures unto him ; t was this that accorded the soul with the body , and which pacifying the differences which Nature hath plac'd between two such contrary parties , made them find their happinesse in agrement , this it r r Adam Deo suo à quo erat conditus rectus , nullo prorsu● virio depravatus ads●abat , Lib. 1. imperf. contra Jul. num. 46. was in fine which displaying certain beams of light about his Countenance , kept wild beasts in obedience and respect . In this happy condition man was only for God , he found his happinesse in his duty , he obeyed with delight , and as Grace made up the perfection of his being , it was not much lesse naturall for him to love God , then to love himself , he did both these Actions by one and the same Principle . The love of himself differed not from the love of God , and the operations of Nature and of Grace , were so happily intermingled , that in satisfying his Necessities , he acquitted himself of his duty , and did as many holy Actions , as naturall and rationall ones . He s s Hac pralia numquam & numquam ess●nt si Natura nostra sicut recta creata est permaneret . Aug. lib. 22. de Civit . cap. 23. sought God and found him in all things ; much more happy then wee , he was not bound to seperate himself from himself , that he might unite himself to his Creator . Godlinesse was practised without pain , Vertue was exercised without violence : and that which costs us now so much trouble , cost him nothing but desires : there needed no combates to carry away victory , nor was there any need to call in vertue , to keepe passions within their limits . Obedience was easie to them , nor is Rebellion so naturall unto them now , as was then submission . This Grace t t Hae igitur partes ira atque libido in paradiso ante peccatum vitiosae non eran● , non 〈◊〉 〈◊〉 〈◊〉 ad 〈◊〉 , ●de ne● esse ▪ 〈◊〉 ●as ra● t●mquam ●renis re● 〈◊〉 . 〈◊〉 quod nun● 〈◊〉 , 〈◊〉 〈◊〉 e●t u●que 〈◊〉 ●x natu● sed 〈◊〉 ●x 〈◊〉 . A●g . 〈◊〉 . 14 〈◊〉 〈◊〉 cap. ●9 . which bound the soule unto the body with bonds as strong as pleasing , united the senses to the Spirit , and assubjected the passions to reason . Morality was a Naturall science ; or if it were infused , t was togetther with the soul , and every one would have been eased of the Pain of acquiring it , all men were born wise , Nature would have served them for a Mistris , and they would have been so knowing even from their births , as they would not have needed either Counsell or Instruction . Originall righteousnesse govern'd their understanding , guided their wills , enriched their memories , and after having done such wonders in their souls , it wrought as many u u Ille vero pri● Adam nulla ●li 〈◊〉 〈◊〉 a●●sus s● s●m tentatus illo be●udmis l●o su● secum ●ace ●uebatur . August . lib. de co● upt . & gratia cap 11. Prodigies in their bodies ; for it accorded the elements whereof they were Composed , it hindred the waters from undertaking any thing against the fire : tempered their qualities , appeased their differences , and did so firmly unite them , as nothing could sever them . Man knew only the name of death ; and he had this of comfort , that he knew it was the Punishment of a fault , from which if he would , he might defend himself . All nourishments were to pure that there was nothing superfluous in them , Naturall heat was so vigorous , as it converted all into the substance of the body , & was in all other respects so temperate as it was not prejudiciall to the radicall moisture . Man felt nothing incommodious ; & Prudence x x Sicut in paradiso nullus aestus aut ●rigus , sic in ●jus habitatore nul la ex ●piditate vel ti●e bonae voluntatis of●nsio . Aug. lib. 14 ▪ de Civit. cap. 16. was so familiar to him , as he prevented hunger and Thirst before they could cause him any trouble ; in his person and in his State , he enjoyed a peacefull quiet , and he was upon good Terms with himself , and with his subjects , because he was the like with his Sovereign , he waited for his reward without anxiety , and grounding himself upon the truth of his Creators promises , he hoped for happinesse without disquiet . Death was not the way to life : there needed no descending to the earth , to mount up to the heavens ; the soul fore-went not the body to enjoy her God , and these two parts never having had any variance , were joyntly to tast the same felicity . But when the Devill had cozened the woman , and that the woman had seduced the man he fell from this happy condition , and losing Grace , which caused all his good , he fell into the depth ofall evills . He received a wound which hecould never yet be cured of , he saw himself bereft of his best part , and y y De●rat me Adam & in●e 〈◊〉 s● , & 〈◊〉 〈◊〉 qu●a ●il pot● sin● 〈◊〉 . Aug. 〈◊〉 . 11. d● v●ro . 〈◊〉 could not conceive how being no longer righteous , he continued to be rationall , and left us in doubt whether he was yet man , being no longer Innocent . His Illuminations forsooke him together with Grace , self-love came in the place of Charity , He who before sought nothing but God , began now to seek himself ; And he who grounded his happinesse upon his obedience , would build his felicity upon Rebellion , as soon as his soul rebell'd against God , his body rebell'd against his soul ; these two parts changed their love to hatred , and those who lived in so tranquill a peace declared open war one against another , the senses which were guided by the understanding favoured the bodies revolt , and the passions which were subject to reason , contemned her Empire , to inslave themselves to the Tyranny of Opinion .

If man were divided in his person , he was not more fortunate in his condition , wherein he underwent a Generall Rebellion , the Beasts lost their respects , they all became Savage , and violence , or Art is required to the taming of some of them , the Elements began to mutiny H● autem bellum nomquam ullum esset si Natura humana ●er liberum arbitrium in rectitudine in qua facta est persti●isset . Aug lib. 21. de Civit. cap. 15. & following their own inclinations they broke the peace which they had sworn unto , in behalf of man whilst Innocent , the Seasons grew unseasonable to hasten the death of man grown guilty , the very heavens alter'd their Influences , and losing their purity suffered some change , thereby to revenge the outrages done to God amidst somany disorders , nothing so much afflicted man as his domestick evills , he defended himself from wild beasts by force ▪ he gain'd the rest by wiles , he saved himself from the Injuries of the Aire , by Cloaths and houses . He by his labour overcame the sterility of the earth , he opposed dikes to the fury of the sea , and if he could not calme the waves thereof , he found means to overcome her stormes , and to triumph over her tempests , he invented Arts to allay the miseries of his life , after having fenced himself from necessity , he sought out pleasure ; he would occasion his happinesse , from his losse as it were thereby to upbraid Gods Justice , he changed one part of his paines into pleasures , but he could not reform the disorders , neither of soul , nor body ; for all he could doe , he could find no salve for the sicknesse of his soul , and though his haughtines made him hope for help from Phylosophy , he could never reconcile himself , either to God , or himself . After having lost the knowledge of the true God , he framed Idols to himself , weary of having adored the workmanship of his hands , he adored the workmanship of his fancy , after having offered Incense to all Creatures , he became his own Idolater ; and forgetting the shame of his birth , the miseries of his life , and the rigour of death , he would have Temples and Altars . When his madnesse would allow of any intermissions , he acknowledged the the danger of his disease , and forct thereunto by pain and shame , he sought for remedies , but self-love wherwith he was blinded , rendered all his cares uselesse through a capricheousnesse which cannot be conceived , he cherished the evils which afflicted him , and preserving the desires which he had in his Innocency , he would find the accomplishment thereof , in his guiltinesse , he was perswaded that he should find in himself what he had lost in God , and that assisted by a vain Phylosophy , he should make himself fortunate in the midst of his misfortunes . Nothing did more crosse his Cure , then this insolent belief , and nothing did more offend the Grace of Jesus Christ , then his confiding in his own reason and Liberty . God permitted him to lament a long time , to the end that he might be sensible at leasure of his maladie , and Divine goodness deferr'd his deliverance , only to make him confesse his faultiness , he in vain laboured all that he could , before he would be brought to confess his misery , & he sought for help from Nature , before he would implore ayd from Grace , he sought out all the means he thought fitting to Cure himself of so vexatious a Malady , and had it not been for despair , he had never found out the way to health , but when he saw that Conquerors for all their power could not deliver him ; that Phylosophers could not by all their reasons Comfort him , and that Orators could not lessen his evills by their words ; he betooke himself to God , and the misery he indured made him know that nothing but the hand that had hurt him , could heal him .