to make the Church-yard fat with the oyle of his flesh and to paue the high wayes with the sculs and bones of dead men Consider this inferior world consisting of the same different and contrary elements yet still continuing in the same state assuredly it is no greater difficulty to preserue man from death then to preserue the whole world from corruption for the same causes appeare in both the elements and the elementarie qualities and once in euery mans age they are equally tempered as it were the Equinoctial of his age Then why should there not be a state of consistencie in man as well as in the whole world or at least why should not the periods and times of his age the spring of his infancie the summer of his youth the haruest of his riper yeares the winter of his old age goe and returne according to the reuolution of times seasons and changes of the yeere which seeme to bee therefore onely allotted for the continuance and preseruation of mankind Not to insist alone in this sublunarie world strange it is that the heauens themselues which were onely ordained for mans vse 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 vncâ—rtainty But most strange it is that the heauens beiâ—g Gods blessed instruments to continue life quicken sense stir vp motion yet with their malignant and dis-astrous aspects should cause the ouerthrow of man yea sometimes of whole nations and kingdomes consider the end of mans creation which was the praise and glory of his maker which end is eternall as God himselfe is eternall then why should not those things which are ordained only to this end be of like eternitie and continuance God is not like man that he should be altered and changed that he should repent himselfe of his own workes and restore againe that vnto nothing which he himselfe hath once made according to his owne image neither is God the God of the dead but of the liuing being life in himselfe shall the dust rise vp and praise him shall his iustice appeare in the graue or rather shall the prayers the voyces and harmony of men ioynd with the quire and sweet melody of Angels sing prayses vnto him and magnifie his holy name which indeed was the scope and end of our creation thus not onely Christian religion but euen reason it selfe and mans owne knowledge seeme to preach this lesson that the end of nature man to whom all nature is ordained and directed should not end in nature and therefore death it selfe especially to man is a punishment of nature and in it selfe is most vnnaturall to man Especially when I consider how the better part of man the soule is immortal and vnchangeable as in her selfe and in her owne substance so in her qualities and actions now the life of man being only the worke of his soule and the sweet influence of his quickning spirit into the dull flesh I do much maruaile how this immortall spirit should bee the cause of our mortality for it cannot bee denied but that the soule receiues some kinde of perfection from the flesh for without the ministery of the body were not our members the soules vessels and instruments she could neuer exercise those excellent powers of sense and vegetation therefore in her separation though her state may seeme to be more perfect then it was during the time of her mariage or couerture with our flesh our corrupted flesh wherein iars and contentions did daily arise to the great disquieting of both yet certainly the soule hauing these faculties desires the free vse and exercise of them Which desire that it might not be frustrat and vaine doth in some sort by a naturall sequell inforce a last resurrection when the soule shall be re-united to a spirituall body better befitting it selfe and in the interim concludes that either man is vnnaturally compounded or that the separation of his parts must be wholly vnnaturall which I rather suppose seeing it makes much for mans dignitie and natures perfection the soule no way desiring a separation for as the state now stands there is a kinde of correspondencie if the flesh be corrupted the soule is likewise tainted with sinne here is a proportion though an euill proportion between both The â—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 anima fabricatur sibi domicilium though Gods power appeares in our making yet God vseth meanes and these meanes can bee none other then the actions of the soule it selfe a baser agent God would neuer imploy in such an excellent worke and a greater worke-man all nature could not afford him Now the soule hauing thus framed the body if she dislikes any thing she must blame none but her selfe if all things be perfect and sound in the first fabricke and architecture of man then in the succeeding actions of life the soule is the first fountaine and the onely actiâ—â— principle of all seuerall operations for I receiue my temper my constitution my colour my digestion my nourishment my strength my growth and all from my soule If there be an error or fault I must blame and cast the aspersion vpon my soule that notwithstanding her owne eternity yet she should lead me to the paths of mortality for herein I dare bouldly excuse mine owne flesh my flesh is innocent if not of my sinne yet of my bloud and the soule is the sole murtherer for the body is onely subiect to passion as it please the soule to worke so it must suffer as the soule receiues the praise and commendation in the goodnesse of her actions so let her take vnto her selfe the shame and reproch in the defects and imperfections Though there may be I confesse some little difference in the appetites and inclinations of both proceeding from the different natures yet is there no opposition betweene both in regard of destroying qualities both of them being substances of a diuers kinde not capable of contrariety and therefore a wonder it is how they should be ioyned together or being once coupled how they shuld be set a â—under Can the â—oule first build this goodly tabernacle of our bodies and can she not repaire and renew the workmanship decayed seemes it not a worke of lesse difficulty to repaire then to lay the first foundation Can she bring forth a seede to propagate her owne kinde and so giue lâ—fe vnto others yet cannot preserue her owne life is she so prodigall of her best substance
so agreeable to the state of our bodies as is that humor calor radicalis which wee receiue from our first birth heere I will reply how fals it out that our bodies should impart semen ad procreandum wherin that radicall humor is resident and both seede and humor arising from our food and our nourishment yet nature should seeme in the preseruation of our bodies to refuse the best making it an excrement of the third concoction and taking for her owne foode and sustenance the worst part of the substance See then the generall intent and scope of nature tending to corruption must likewise argue that nature her selfe in generall shall at length be tainted with the same corruption First for the apparell of the Ancients if you please to obserue the fashion of their garments you shall finde them to be such as no way inforcing nature nor made onely for comlinesse they might best serue for the exercise of the agilitie of their bodies which well argues a greater actiuity in them then in vs though I suppose they would not suffer any to practise for danger much lesse to get a dishonest liuing by vaulting tumbling or any such apish toyes yet generally they were more actiue and had lesse vse of horses then we haue in these dayes For the substance of their garments our clothing is much more gentle and soft then theirs for they had not that vse of linnen which we haue which well argues the weaknes and tendernes of our flesh in respect of theirs their garments being courser were likewise much weightier and heauier then ours which bâ— tâ—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 stockings and shooes were not then grown into fashion indeed for the trunke or bulke of their bodies they were more warmely clothed then wee are as committing themselues more to the weather and as the heate of a mans owne body being kept in with warme clothes is much more naturall more healthfull and cordiall to man then is the burning scorching and consuming heate of the fire therefore the Ancients did more desire warme clothes and apparell then the vse of fire for among them you shall finde little preparation for fire their houses built with very fewe chymnies they were very sparing and thriftie in their woods their chambers very close and warme desiring rather to keepe out the cold winde then to let in the fresh ayre whereas our wantonnes appeares in large windowes high roofes as if we made no difference of being without doores and being within doores or that we did neuer purpose to vse our limbes to goe and take the fresh ayre but that the fresh ayre should be brought vnto vs their lying or bedding was very hard few of them knew what feather-beds meant and assuredly their bodies would better indure it then ours as likewise for their lodging in campes or professing a strict and austere life as many religious men did and as they were more apt for their labours so were they more giuen to their pastimes their sports and their games then we are which I suppose did neither argue lightnesse in them nor any counterfeit grauitie in vs but the state of their bodies were such as did require them and the weaknenesse of our bodies is such as we dare not attempt them for according to the disposition of the body the minde is affected From the apparell let vs come to the foode now it should seeme is the ould age of the world which appeares by the pampering of our selues for take our ordinary foode it was neuer heretofore so delicat so daintie so tender as it is at this day the vsuall ould and accustomed food not agreeing with our weak stomackes we must haue warme and delicious brothes to comfort our decayed nature exquisite sauces to prouoke our appetite such purboyling such helpes and remedies of art to prepare our meates for digestion which assuredly do wel argue that the world is either dangerously sicke or come to her ould age that she should be inforced to vse or indeed can admit such a physicall diet For during the strength of nature while things were in their perfection a stronger foode did better be fit them did more agree with their bodies cookerie was then wholy vnknowne they could be content with the bare vse of the creatures without any further delicacy or preparation water did then serue for their drinke and they did feede much vpon hearbes milch-meates and course bread as the world grew elder so they did daily more more decline in the strength of their nature fasting and eating of fish in succeeding ages did not so well agree with the state of their bodies and therefore you shall finde euen in Church-discipline a greater conniuencie toleration and dispensation vpon any reasonable cause and we that are now falne in this last period of times we are now growne to that faintnesse that hot waters and strong drinkes were neuer so much vsed hot spices were neuer brought ouer in such plentie as may well appeare in the custome-house yea such is the continuall weaknesse of our stomackes that for remedy and helpe thereof this last age hath found out an Indian drug the vse of Tobacco which at all times vpoÌ„ 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 extenuate and exhale the ill humors to help the vndigested foode but you will say that the vse or at least the immoderat vse of this hearbe proceeds from the wantonnesse of these times which truely I do easily confesse yet assuredly the temper and constitution of our bodies would neuer admit such a wantonnes were it not that it proceeds from the weaknesse of our nature for if wee should presume as far vpon hearbes in the extremity of coldnesse suppose the iuyce of Oranges or Limons which by the art and cunning of man might bee made euery way as delicious and delicate certainely wee should feele the smart of our owne follie The clothing and foode doe much betoken the soundnesse and constitution of our bodies yet I cannot content my selfe with them but I will descend to speake more immediately of our bodies it should seeme that death is not onely competent to euery person in particular but euen the whole world and all the seuerall kindes of creatures tend to confusion there is a great decay in euery species men come not to that strength nor to that growth nor to that ripenesse of wit nor to that fulnesse of yeeres which they did in former times the world hath his period and his determinate course of yeeres now is the olde age or decay of this world The growth and strength of men seeme to proceede from the same causes and
men suppose our naturall corruption The scope of 〈◊〉 third part The Serpent The punishment of the Serpent The Serpent creepes on the earth Herâ—eâ—dâ—ng on the earth How the dumbe creatures are punished The enmitie betweene Man and the Serpent A generall opposition betweene reason and sense Ominous creatures The Serpent assaulting Man Mins incounter with the Serpent The brazon Serpent The earth brings forth bryars and thornes Bryars seeme to be wholy vnprofitable Their production Nature seemes to be more carefull of thornes then of the best fruits The weeds of the earth argue the weeds of mans mind Of poysons How poysons should be generated or produced All countries do not bring forth poysons All poysons do not immediatly worke but after a certaine time The reason why poysons should so long conceale their conspiracie The punishment of nakednesse Mans clothing should proceed from his food as well as his nourishment Why some pars should be couered and not all Nature is heerin more beneficiall to other creatures then vnto man The inward and outward nakednesse The outward nakednesse of man The abuse of apparell The wantonnes and pride in apparell Euery man is a labourer Mans continuall labours both for the maintenance of his body and for the instructing of his mind Why should not the earth bring forth corne is well as other fruits No such difficulty in the production The progresse and degrees of mans labour Man is a druge to the dumbe creatures His pouerty notwithstanding his drudgery Mens continuall labours in husbandry and tillage Gods mercy and prouidence appeares in our labours All honest callings appointed by God Men must liue by their labours and not by their wits The great hurt and the shamefull abuse of inclosures A prophesie against our inclosures The disagreeing betweene man and wife The large extent of this punishment The branches cannot couple if the root be diuided Man is sometimes subiect to the tyrannie oppression of others Princes haue their authority from God The degrees of gouernment How strange it is that there should be enmity in marriage The motiues to preserue loue How vnnaturall is this enmity in marriage The allurement of beauty should assvvage man The wife is informed in her duty In the house there are seuerall duties belonging to the husband to the wife The fond iealousie of the husband The abuse of marriage may breed an ill disposition A bitter inuectiue against marriage after diuorse Man is accursed of God The limitation of this curse The causes of reprobation The guiâ—tines of crying sins Mans curse appeares in his reason and in his religion The strange different iudgements of men The different sects of Philosophers Petrus Ramus censured Second causes do not detract from the first agent There is a great difference between the birth of things their continuance Gods power doth wonderfully appeare in the continuance of the world Mans greatest curse in the point of his religion Mans greatest curse in the point of his religion The persecution of true Religion The cloakes and pretenses of Religion The Author makes a small digression The controuersies of Religion There are seeming controuersies which may be reconciled Gods prouidence and goodnesse appeares in these controuersies of religion Saint Peters calling and reprehension Persecutions of the Church Pretenses of religion how they should instruct vs. The generall deluge Losses sustained by the deluge The naturall meanes were not sufficient to cause a deluge The wonder was greater in the ceasing of the floud The wonders of God in euery element Proofes of the deluge from the resting of the Arke Reliques of the deluge in nature Trees Buildings Rocks Barrennesse The different mould The veines of the earth Marle-pits Cole-pits Mountaines are shelues vallies are the channels Proofes amongst the Iewes Testimonies of the Gentiles concerning the deluge Of the Rainebow The burning of Sodom and Gomorrha is an earnest of the last generall combustion Thunder and lightning tokens of the last combustion The author recalles himselfe The confusion of tongues How agreeable the punishmeÌ„t was to the offence The punishment is agreeable to mans condition The extent of this punishment The strangenes of this iudgement The strangenes appeaâ—es by way of comparison Meanes to retaine the same language The Monarchies and conquests The necessity of trading and commerce The vniformity of lawes and of religion The punishment appeares not only in the variety of tongues but likewise in the distraction A difficulty for a man to expresse his own thoughts A wise man can hardly be a good speaker The difficulty in learning tongues Defects in Grammar Periury and lying proceed from this confusion The very tongues doe sometimes obscure and hinder our knowledge Whether man should speake naturally Hebrew Whether we shall speake Hebrew after the last resurrection The inconueniences proceeding from this confusion of tongues Great controuersies about words Gods mercie in the vnion of these kingdomes of England and Scotland Ancient and straÌ„ge tongues adde lustre to Sciences Against translations That the title of Christ and Scripture should coÌ„tinue vnchangeable The gift of tongues The holie Ghost came in fierie tongues The Author here humbly craues pardon for all his errors He recals himselfe The punishment in womens conception and deliuery Other creatures are compared with maÌ„ in his birth How this punishment is to be vnderstood Naturall causes cannot demonstrate the paine The continuall danger and paine in conception Men-midwiues Men bearing their owne children Why God so punisheth the husband Why there are secret qualities which cannot be knowne The extent of Philosophy concerning her subiects Why the husband partakes in the wifes passions A defence of Philosophie The strange diseases of the wombe The diseases of the paps The French or Neapoliâ—an disease An aduice to women Womens longing An impression vpon the child in the wombe The skinne of a Serpent Obseruations in the birth of man Obseruations in the infancie of man The curiositie of women taxed The corruption of yong children How exceedingly children doe loue fruits The author iustifieth his method by lawe Mans death is compared with the death of dumbe beasts Mans death in respect of the elements Mans death in respect of the heauens and the Angels The soule receiues a kinde of perfection from the body The soulâ— builds the frame of our body The immortal soule is the cause of corruption How easily the soule may preserue life by a naturall course How the death of man is against the whole scope of nature in generall How death serues to instruct vs. Death is a very powerfull meanes to recall a sinner Death â—ights in defence of religion The Christian man desires death as the meane of his happinesse Death is the sacrifice of our selues Death is our comfort in all our worldly miseriâ—s Death giues the Chrisâ—â—aâ— man an excellent resolutioÌ„ The first and second death The fearefull circumstances of the last iudgement How wee should preuent Gods wrath What effects the
and enlightened by faith sanctified by grace it serues to confirme and strengthen the grounds and principles of faith and therefore our Diuines suppose reason to haue the same reference to faith which sometimes leauen had to the sacrifices of the Law and indeed Scripture signifieth one by the other Beware of the leauen of the Pharisees Matth. 18. that is to say as the Interpretors expound beware of the humane wisdome and subtiltie of the Pharisees Now leauen it was excluded from the sacrifices Leuit. 2. And in the seuenth of Leuit it was commanded that the sacrifices should bee laid and offered vp vpon leauened bread Super fâ—rmentatos panes the intent of the law-giuer was that leauen should be no part of the sacrifice and yet no sacrifice to be performed without leauen reason or humane knowledge must not enter into or comprehend the mysteries of faith and yet the mysteries of faith must necessarily presuppose the ground-worke and foundation of reason Principia religionis sunt nobis innata reason informes man that the end of mans creation consists not in man himselfe who vndoubtedly shall tast and see corruption but in the glory and seruice of his maker to him there is due not onely the subiection of the body with humility and reuerence but likewise the obedience of the soule the will denying it selfe and made conformable to Gods law the vnderstanding acknowledging his own blindnesse prostrating it selfe to the light and information of faith there must be a totall and absolute subiection befitting the infinite and absolute Empire of the diuine Maiesty and hence it is that neither the vegetatiue nor the sensitiue but onely the reasonable creature is made capable of religion and hence it is that the inuisible God appearing by the visible creatures the vnbeleeuing man is made vnexcusable That I might herein giue all men some contentment and satisfaction as farre forth as it lies in my power I haue made choyce of this text wherein I will consider the two extremities 1. the naturall man 2. the things of the spirit of God and then 3. the disproportion which consists as in dignity power eternity and all other the diuine attributes Finiti ad infinitum nulla est ratio seu proportio so likewise in knowledge non percipit hee cannot conceiue the things of the spirit of God that I may deale with him vpon equall tearmes that no aduantage or iust exception should be taken I doe heere protest that I will vse no other weapons to conuince this naturall man but only the light of his owne naturall reason I will lay aside Scripture Fathers Councels the vniforme and Catholicke consent of the whole world I doe onely appeale to himselfe and to his owne knowledge I stand vpon the goodnesse and equitie of my cause and therefore I doe not feare to make him that is the aduerse partie in the suite the iudge of my cause Thus farre indeed I must excuse my selfe I can doe no lesse then sometimes vse the phrase of Scripture considering my profession my habite bred brought vp in the Schooles of the Prophets speaking to a Christian Auditorie in a religious time and place Againe sometimes you must giue me leaue to suppose that for a truth which afterward I will bring to the touchstone for all cannot be proued in an instant Haue patience and forbeare mee a while and I doe heere promise that if my whole and entire speech shall bee duly examined the burthen and waight of my arguments shall onely relie vpon naturall reason In the first part of my text concerning the naturall man I will speake of these three things first that by the light of nature we doe discerne and acknowledge the corruption of nature Secondly that by the light of nature we are sufficiently instructed that nature is no competent guide to conduct vs to a supernaturall end Thirdly that nature being thus defectiue there is some higher stare and condition whereunto being once admitted wee may bee directed to happinesse So in the first part in the naturall man I will consider nature corrupted nature defectiue and imperfect nature supplied by grace Secondly in the other extremitie I will consider first how farre the naturall man may wade into the knowledge of the Deity Secondly what is exempted from his knowledge and wherunto he must not approch videlicet to the things of the spirit of God Thirdly in the disproportion consisting in knowledge I will first consider the reason why these things are concealed from reason Secondly how man shall satisfie the curiosity of his owne minde notwithstanding his owne ignorance in the humble submission of his owne soule together with a sufficient warrant for our faith and security I shall not here neede to describe the naturall man for it is not vnknowne vnto you that God by vertue of his promise to preserue and continew the same excellent order which was first instituted in the creation hath tied himselfe to impart some things vnto the creatures as necessary and essential to the being without which the creature cannot subsist other things are added as onely accessary to the nature and these depend vpon the free-will and choyce of the giuer Hence it is that there are seuerall kindes and sorts of creatures and to euery kinde there are seueral and peculiar properties allotted 〈…〉 betweene the vegetatiue 〈◊〉 and the reasonable creature so of reasonable creatures some haue onely an instinct of nature a reasonable and discoursiue â—oule wherein the principles of humane knowledge are ingrafted others besides this little sparke of reason are further enlightened by the assistance of Gods spirit as children taught by their Schoole-master Now conceiue man onely consisting of nature without hope of happines or any further direction of grace such as were the morall Heathen the vncircumcised Gentiles which stare and condition euery man claimes by vertue of his first birth and here you haue the naturall man described Now that there should bee such a difference betweene man and man that grace should be distinguished from nature I wil not here insist vpon the proofe for by Gods helpe it shall easily appeare by the sequell of my speech It cannot be denied but nature in generall is much corrupted which doth more argue the corruption of maÌ„in particular being that whole nature is directed to man First it appeares in that shee is more plentifull and abounding in euill then in good Vna est recta linea curuae infinitae there is but one straight and direct passage but there are many infinite by-waies and pathes there is but one truth answerable to that eternall truth which is but one and one alone aboue the Sphere of the creatures but there are diuers and infinite falshoods there is but one state of a sound and whole constitution but diseases and distempers are numberlesse to euery vertue there are many vices opposed to euery meane there are many extreames If nature were indifferent and indifferently
impotent and in his age hee seemes to be the day labourer a very drudge vpon earth in sâ—dore vultus eating the bread of carefulnesse and drinking the cup of sorrow All other creatures if they haue a sufficient quantity of foode will vndoubtedly thriue their profit will be answerable to their keeping The Sheepheard or the Grazier will almost assure himselfe that against such a day his sheepe or his oxen will be fit for the shambles onely man seemes not to liue by bread alone For notwithstanding a good diet a hungrie appetite a large meale yet sometimes the body pines for want of nourishment A good complection and a strong constitution are not alwaies the vndoubted tokens of the largest and best diet the rich men of this world can testifie this though they haue choice of good meates multitudes of dishes and varietie of exquisite sauces to prouoke their appetite yet for the most part they haue not the strongest bodies the ablest constitutions the longest liues or the greatest succession of issue it is not bread alone that nourisheth but the vertue and power which God imparts vnto bread And howsoeuer God doth ordinarily concurre with his second causes yet in man in whom Gods prouidence doth most eminently appeare sometimes to the wonder and astonishment of the Physitian and Naturalist God denies his influence that notwithstanding the application of outward meanes and remedies yet the successe beyond all probabilitie proues contrary to mans expectation Other creatures excell man in euery sense in euery corporeal qualitie as length of yeeres strength soundnes of constitution quicknes actiuitie man cannot be so subtill and ingenuous to insnare theÌ„ but they are as cunning and wittie to preuent vs you may assoone surprise and conquer a State as preuaile against them in this kinde Witnesse many kingdomes and prouinces wherein the forme of gouernment hath often been changed and altered yet could they neuer preuaile against the crueltie of wilde beasts though the English forces haue often put to flight the incursions and rebellions of the Irish nation yet for their Wolues wee could neuer preuaile I speake not of their aptnesse in learning which I haue seene wonderfull in horses and in other creatures for this I might ascribe in some sort to their teacher but I speake of their naturall workes the birds in building their nests with straw in their bils water in their wings earth in their clawes may serue to teach and instruct vs in our architecture in the plotforme and contriuing of our houses No creature so much loathes vncleannesse as man and yet no creature whose flesh is so apt to be tainted with vlcers botches and sores as is the skinne of man what kembing what trimming what oyntments what washings what sweete perfumes what linnen what change of garments and yet all will not serue sometimes the food breakes out into sores sometimes the moysture or fleame is dissolued into issues By the sea-side you shall not faile to haue lepers and in the inland-countries men are troubled with botches and scurfe Ireland is plentiful of vermine and the least neglect of our bodies will make them noysome and vncleane Old age proues balde without the beautie and comelinesse of haire neither coughing nor sneezing can free them from filth Quibene olâ— non bent â—let he that hath the sweetest smell hath not the sweeteâ—t bodie of all the noysome sents there is none so rammish and so intollerable as is that which proceedes from mans bodie whereas the poore shepheard without any other remedies of art only with his Tarre-boxe is able to preserue a huge flocke of sâ—eepe and the Farrier with his drinke and his letting of blood cures all the diseases of beasts Many hearbes many beasts many trees are in themselues odoriferous and yeeld a sweete sauour for God hath ordained them to be natures sacrifice to himselfe But I thinke if man were throughly â—earcht â—earch the very entrailes and bowels and you shal hardly endure the sent I will not speake of his filth issâ—â—ng from his eares his eyes nostrils mouth nauill and the vncleane parts take his very flesh his bones and his sinewes burne and consume them with fire O the sweet smelling sacrifice as loathed of God so hateful and distartfull to man himselfe for what should wee expect of flesh and blood but corruption From the altar of sweete odours let vs come to their quier Hearke hearke the excellent notes of singing birds what varietie of voyces how are they fitted to euery passion The little chirping birds the Wren and the Robin they sing a meane the Goldâ—inch the Nightingall they ioyne in the treble the Blacke bird the Thrush they beare the tenour while the foure footed beasts with their bleating and bellowing they sing a base How other birds sing in their order I referre you to the skilfull Musitians some of them keepe their due times others haue their continued notes that al might please with varietie while the woods the groues and the rocks with a hollownesse of their sound like a musicall instrument sends foorth an eccho and seemes to vnite their song Only man as being a wild and a fierce creature hath no certaine note or tune his painfulnes in learning shal recompence his delight in the hearing his instruments are the guts of dead creatures a token of his crueltie and the remainder of his riot With these instruments he must please himselfe in his melancholie fits take his recreation temper his passions and vse theÌ„ as a meanes to kindle his deuotion O praise God vpon the Lute and Harpe praisâ— him in the sound of the Trumpet praise him in the Cymbals and pipes let euerie thing that hath breath praise the Lord. And thus man seemes to be defectiue and destitute aboue all other creatures euen in that which was the first end and scope of his creation If you regard neither sweete odours nor heauenly musicke nor beautifull colours yet consider the creatures in themselues all other creatures yea the most rauenous seeme to be much more temperate in their diet or foode then is man Sometimes indeede these home-bred creatures through mans ill vsage either in their excessiue labour or through their distempered foode or waters are subiect to surfeits but for those wilde beasts which do not commit themselues to mans custodie they are priuiledged and exempted as from all riots so from all surfeits notwithstanding the abundance and plenty of their foode especially at some seasons And here appeares our corruption no creature so inclined and apt for a riot no creature so subiect to a surfeit and all our diseases for the most part arising from a surfeit intimating the first gluttonie and surfeit of mankinde in eating the forbidden fruite Herein appeares our corruptioÌ„ aboue theirs either nature should haue dieted vs as she doth the rest of the creatures or else she should haue prescribed vs a measure and giuen vs that prouidence to moderate
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 befalne man for some there are who in their studiâ—s of naturall Philosophy haue had strange flashes of infidelity considering in the Meteors the causes of earthquakes thunders lightnings whirl-winds tempests and the like together with the symptomes signes and fore-runners they begin to doubt of Gods prouidence whether these things befall vs as iudgements or as naturall effects and how powerfull our prayers are for the hindering or hastning of such euents as if the second causes could subsist without their first mouers that parents could ingender without the concurrence of the Sunne Deus in sole te illuminat in igne te calefacit thou takest the free vse of Gods creatures but it is the power of God in the creatures and by the creatures that feeds thee the naturall causes doe not exclude Gods action but rather include it who hath so ordained nature to worke his owne purpose the prognosticall and vndoubted signes doe argue a far greater prouidence of God who before the creation of the world could so dispose of nature as that in his due time hee might worke his owne ends thou seest these signes and behouldest his iudgements a far of if thou shouldest pray thou wouldest thinke it a vaine thing and heere is thy error though God workes by nature and hath in some sort tied himselfe not to make any new creature yet God hath not so bound himselfe to worke only by nature but that sometimes he will interpose his own extraordinary power which is a prerogatiue inseparable from the deity otherwise there should be a far greater certainty in the whole course of naturall and iudiciall Astrology But suppose that man knew Gods full resolution and determinat will yet are not the prayers of the faithfull vneffectuall for we are to pray for the fulfilling of that will fiat volâ—â—t as tua and the reason is giuen by the diuines vt nos possimus capere quod ille praeparat dare that wee may not be found most vnworthy of those blessings which hee himselfe intends freely to bestow if with my prayers I could not preuent his iudgements yet my prayers would alter the nature of those iudgements from iudgements to be fatherly corrections and chastisements and would likewise inable vs with patience and humility to beare our burthen to stay his leisure and to expect our happie deliuerance Others considering the little change and alteration of this world doubt of Gods prouidence and his act of creation whether this world had any beginning but how vnfit are they to iudge of the creation according to the present condition of things in the same state wherein they now stand for all their knowledge is borrowed from the course of nature and not from the birth of nature as if they should consider the riuer Nilus the streame the bankes the â—bbing the flowing yet in regard of the large circuit passing thorough many Prouinces and nations they should neuer be able to search out the spring or the fountaine but doth not reason informe them that there must be a different condition between the beginning of things and their continuance their preseruation nourishment and growth Man is not now daily fed as hee was at first in the wombe there is not the like vse of the nauill which at this time seemes to be almost needles and vnprofitable and serues only to fasten the liuer and bowels there is a great difference between the hatching of egs and the keeping of chickens least man should presume to iudge of the creation by the preseruation of nature therfore hath God taught in euery the least creature a great disparity between both Surely to a right iudgement Gods prouidence and actions doe more manifestly appeare by the little and small alteration in nature 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 â—any yeeres perfect and sound without reparation then certainly the work-man should haue his due praise commendation so is it in the frame of this world which hath now continued for many thousand yeeres without alteration and change and therefore therein Gods prouidence power and protection doth more eminently appeare then if God should daily creat new formes of creatures and should alter and change the present condition and state of this world which he himselfe in his great wisdome hath already contriued supporting and preseruing it by the same power wherewith he created it For otherwise creatures should bee dissolued the earth should haue no stable foundation amidst the ayre and the waters the whole world should reele and tumble in the wast desarts of an infinit vacuum and as nature was made of nothing so it should haue a power to returne againe to the same nothing as being the first matrix or proper place whereunto of it selfe being left to it selfe it is naturally inclined for it is a worke of as great difficulty and of as high excellency to preserue as at first to create non minor est virtus quà m 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 cleaâ—e to the roofe of my mouth 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 which erects our hopes and in the middest of misery giues vs true ioy of heart and peace of conscience religion I say which proclaimes a new heauen and a new earth consisting only of happines where Princes shall be without subiects and the greatâ—esse of the one shall not inforce a necessity or relation in the other where all shall bee great and all shall bee called the sonnes of the highest Religion religion I say through the diuersity of sects of schismes and of heresies proceeding from the malignitie and curse of mans nature and from that first father of enmity qui super seminauit zizania who will not feare to approch euen to the highest pinnacles of the temple that religion I say should now at length disquiet mens thoughts molest their mindes and almost distract them in so much that they know not which way to take but stand very doubtfull euen in the necessary points of their saluation Christ is become a stumbling blocke the truth of religion by the corruption of our nature giuing occasion to the falshood of religion as in ancient times the
deliuered without paine or sorrow they haue foorthwith strength to make their owne prouision for themselues for their brood yea their courage seems much to be increased that vpon any slight occasion they are so ready to fight in defence of their yong ones Will you see their ioy immediatly vpon their deliuerie hearke hearke the pratling gossip the cackling henne as soone as an egge is laid though at all other times she seemes to be mute yet now she sings and disquiets the whole house either to boast of the fruitfulnes of her wombe or to discouer her hidden treasure lest the goodwife should thinke her barley and corne ill spent behold a free oblation and profit to recompence the losse or to be a president and example to vs to teach women their manner in Churching which ought to be with a song of ioy and thankfulnes to God for the fruits of their wombe and for their happy deliuery If some other creatures seeme to labour in the birth then acknowledge that for mans sinne the whole earth was accursed and the dumbe creatures groane vnder the burthen of our sinne and therfore no maruaile if sometimes they share with vs in the punishment for thence we conclude the great offence the malignitie and infection of sinne but I speake vt plurimum for the most part it fals out among them not in one of a hundred but in mans kinde it doth most eminently appeare and therefore acknowledge vs to be the principals and them only as the accessaries in sinne Againe if some women be of that strong constitution so made and fashioned by nature so helpt and furthered by art that they are easily deliuered yet still are they deliuered with some paine and I speake vt plurimum for the most part generally in the whole kind you shall obserue it a punishment if some do better escape then others it is Gods mercy to them not one of a hundred but suffers a great torment more or lesse griefe alters not the truth of Gods iudgements when sorrow it selfe was the punishmeÌ„t 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 pluriâ—ie dies in great tortures for heere the paines and torments of death were not the punishment but death it selfe so likewise in child-bearing more or lesse sorrow was not appointed the measure of sorrow was not prescribed but sorrow in generall here was the punishment though Scripture and all ancient writers do number it amongst the greatest torments sometimes indeed Gods iustice is allayed with his mercy and his wisdome permits the workes of nature to passe vncontrolable that so it might appeare that our sorrowes and infirmities proceed not from the necessity of our nature but from the incident malignity of our sinne Reasons I know there are alleaged in Physicke and Philosophy for this great paine in the birth and generation of man suppose it did proceed from natural causes yet would it then argue a great corruption of nature that should thus ordaine the beginning of man with the great sorrow and griefe of his mother as if man were of a viperous kinde and brood gnawing the bowels that first hatched and conceaued him but I do assure you that if you shall well weigh all those causes which seeme to produce the torments you shall find them very much defectiue and such as cannot giue you any satisfaction but herein I must be sparing in regard of my profession and speaking in a common and vulgar tongue these are secrecies proper to woman yet I may boldly say it that nature heerein seemes to outstrip her selfe and to torment the poore woman beyond all natural causes For the trees in producing their fruit seeme then to be most beautifull and do yeerely afford it all the beasts of the field do the like in the time of their greatest growth and best perfection only the the woman notwithstanding her strength and ablenesse of body it will not excuse her notwithstanding her good complection and sound constitution it will not auaile her for she is only subiect to sorrow Sorrow I say for there is no sorrow comparable to the sorrow of a woman in the time of her trauaile from their first quickning or conception you shall obserue them with pale lookes heauy eyes apt to faint vpon euery occasion they are a burthen to themselues their stomackes faile them and the night giues them no rest all the deuouring and rauenous wilde beasts are aptest to seaze vpon them the least knocke or blowe the least ill sauour or bad sight the least sorrow conceiued in the fansie is able to indanger all to hazard the life both of the mother and of the childe in her wombe Not to speake of the naturall greife arising from natural causes sometimes nature seemes with too much expedition to hasten her woe and then ye haue an vntimely brood as if Autum should fall out in the spring sometimes the wombe proues likewise the tombe and the place of conception serues for his buriall after seauen or nine moneths expectation behold hee comes carrying the forme of a slaine and a murthred man and so he presents himselfe to his sad mother to comfort her heauie heart being once thus deliuered the danger is not past but she must be attended on with safe keeping and good diet and thousands daylie miscarry when in mans expectation they seeme to haue ouerpassed al danger of child-birth But heere I will acquaint you with a strange point of crueltie men must become wiues men among wiues men-midwiues I meane who with the strength of their limbes and in the hardnesse of their hearts must execute that which the weaker sex compassionat women durst neuer attempt pittie it were that there should be such a profession of men were it not that necessity inforceth it before I can speake of them with patience I will first fall downe on my knees hould vp my hands lift vp mine eyes and if I can I will shed forth a few tâ—arâ—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 arraigned for a murtherer if his mother escape then sometimes you may see the poore innocent childe mangled executed and quartered in the wombe there was no great offence I confesse vnlesse it were the sin of his first father but indeed I am affraid to speake any longer of these bloudy cruelties I will not lay open my nakednesse I will not defile mine owne neast the punishment sufficiently
should therefore thinke our knowledge vnprofitable I would gladly aske what inuention in the world was euer more beneficiall to man then was the Mariners Carde to direct him in his passage thorow the huge wildernesse of the vaste Ocean yet can you conceiue that the world could bee exquisitely diuided by 32. parts for so many windes are assigned shall acres miles leagues whole Countries huge Nations make no sensible difference in this Card and yet is the Carde so exquisite and of such necessary vse Or take an Almanacke though it faile in prognostication of weather is it therfore not of excellent vse Learning it is which opens mans eies to all humane knowledge though it cannot or will not vouchsafe to looke vpon the basest things of this life yet it containes the grounds the roots the causes of euery the meanest profession and is able to direct euery man in his owne Trade course and vocation and I may boldly speake it absit inuidia verbo all other professions whatsoeuer if they be not spiced and seasoned with learning they are base and barbarous if they bee not sanctified and hallowed with Religion they are prophane and heathenish I haue forgotten my selfe and whether out of the loue of Philosophie or out of mine owne modestie desiring to conceale these points of secrecie the paines and labours in child-birth I am fallen into this discourse I will now againe retire my selfe and I will instance in the two sexes This punishment was not only inflicted on the woman in the time of her trauaile but it is further extended 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 subâ—ect vnto what strange pangs and conuulsions doth it suffer as if it had no stable foundation in the bodie such rising such falling sometimes prouoked with a sent so strange and miraculous to nature that the ignorant â—ort not considering the naturall causes crie A possession a possession then straight some poore old woman is had in suspition brought before a Iustâ—ce accused for a Witch c. whereas in all other creatures the wombe doth no way offend or annoy them for then certainly it would appeare in their cries their groanes their complaints their feeding their thriuing in flâ—sh somthing at length would easily discouer it but indeede there is none I would I could say as much for the woman but alas here are too many I cannot reckon all some shall appeare and those I will conceale in the habit of an vnknowne tongue Phlegmone abscessus vlcus cancâ—r scirâ—hus mola inflatio hydrops calculus rhagadâ—s câ—ndylomata haemorrhoïdes Will you see the symptomes signes and proper passions mensium suppressio mensium profluuium atque stillicidium albus fluor vterinus gonorrhaea duplex vteri strangulatus ascensus descensus prolapsio conuulsio sterilitas abortus c. To conclude the Physitian as well as the Clergie man is sometimes tied to his secrecie and silence Yet giue me leaue to instance in those parts which appeare to the sight The sweete paps which serue to allure the husband 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 sâ—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 assures man that he is not onely conceiued in sinne and corruption but likewise feedes vpon corruption for what is milke it selfe but onely impure blood the colour changed Now if these parts which border so neere vpon the heart be corrupted then assuredly the heart it selfe is full of corruption the roote of life and nature her selfe is wholly corrupted and therefore those parts which were ordained for the nourishment of poore sucking babes together with life together with foode for the continuance of life doe by a law of necessitie impart their owne corruption For the males they are not excused from the like sorrow what strange and noysome diseases doe befall the generatiue parts lues venerea priapismus gonorrhaea I am ashamed of my selfe and me thinkes my mouth is defiled with speaking of them onely giue me leaue to reckon vp one among the miseries proper to this time among the inuentions and monsters of this last age for the ancients neuer heard of it There is a disease begotten amongst vs and no nation will father it all are ashamed of it we cast it on the French the French on the Italian the Italian on the Spaniard the Spaniard on the Indian as if it were some excellent treasure brought from a new-found world a disease which ariseth from imâ—oderate lust noysome infectious corrupting the bones rotting the flesh loosing and dissoluing the ligaments A iust punishment for mans lust that since beautie allured him his own natural strength prouoked him therfore God wil punish him with the losse of his beautie his fauour shall faile him hiâ— 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 former times among the Heathen and Pagans there is no mention of any such disease much lesse of the cure only amongst vs Christians who professe a more strict austere and mortified life this disease first tooke her beginning That seeing God had giueÌ„ vs a greater knowledge of his truth of the foulnesse of sinne together with a larger measure of his grace therefore God punisheth the vncleannes incontinencie of these times with a greater iudgement and vengeance and as the woman partakes in the mans punishment both of them sweating in their labours both of them made subiect to death so man as farre foorth as it will stand with the condition of his sexe partakes in her sorrow These things being duly considered if I were worthy I would giue this aduice to Ladies and Gentle women who now labour in the paines and perill of child-birth that during this time they would better bethinke themselues of the occasion that their danger and sorrow is the iust punishment of sinne for the first offence of the woman and that they would giue God most humble and heartie thankes for that greatest blessing of all other temporall blessings the fruitfulnes of the wombe
vnto Ephron as it may appeare Gen. 23. vers 16. foure hundred siluer shekels for a field to burie his dead Now the common shekell is accounted twentie pence which if it shall please you to multiplie foure hundred shekels will amount to three and thritie pound sixe shillings eight pence supposing fiue shillings sterling the ounce a very large price to purchace a buriall The plentie of their siluer and gold did likewise appeare in those times by their wearing of rings bracelets abilimentss c. of the magnificence of Salomons Court of the wealth and treasure of the Temple where all the vessels were of a wonderfull price and of the custome in those times to send out shipping and to returne home loaded with oare Scripture makes mention Whereunto prophane and heathen writers doe likewise beare witnesse for Eupolenus Polyhistor and Hecateus Abderita that liued and serued in warre with King Alexander the Great make mention amongst other things of the inestimable riches of Salomon and of the treasures which he did hide and bury according to the fashion of that time in the Sepulchre of his father Dauid which to be no fable though not mentioned by the Scripture Iosephus well proueth for that Hircanus the high Priest and King of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not many yeeres before Christs natiuitie to redeeme himselfe and the Citie and to pay for his peace opened the said Sepulchre of Dauid and fetcht out of one part thereof three thousand talents in ready money which amount to 600000. pounds English if we account the talents but at the least size of talentum Haebraicum But let vs draw to our selues and come to this climate wherin we liue and compare our wealth in coyne with our ancestors first therefore I must acquaint you that our coyne is much fallen beares not that weight which formerly it did for it appeares among the statutes of Edward the 2 that twentie pence sterling then waied an ounce in the ninth yeere of Edward the 3 26. pence waied an ounce in the second of Hen. the 6. 32. pence waied an ounce in the 5. of Edward the 4. 40. pence waied an ounce in the 31. of Henry the 8. 45. pence waied the ounce in the second of Elizabeth 60. pence waied the ounce and so it continueth vnto this day so that an hundred pounds heretofore was as much as three hundred pounds now besides the finesse of their coyne wherein as I take it they did farre exceede vs. I will not dispute how it may stand with the wisedome and policie of States to raise or inhaunce coynes but certaine it is that the prices of all things will immediatly follow the coynes according to the weight finenesse and goodnesse of the mettall though things may be done to serue the present turne yet they shall finde a great abatement in their ancient rents where a little innouation is once begun it is wonderfull to see the abuses which doe vsually accompanie it c. Now if wee shall obserue the shrines and guilding of Temples in former times if wee consider the rich Copes the ornaments vestiments and vessels of the Church or the robes and hangings of Princes which are yet extant or the moneys and coyne which at this day is found in great plentie in those places where the Romanes haue formerly encamped if we consider their massie and most substantial old plate their extraordinarie cunning in cutting caruing and curious workmanship of stones and mettals farre surpassing vs their borders wiers and other ornaments made of beaten gold or siluer more then in vse then they are in these daies and that our ancestors haue found out mines at their owne homes that vndoubtedly for all other mettals as Lead Iron Tinne Copper Brasse and the like it appeares by their buildings and their other imployments that they had them in a farre greater plentie then we haue in these daies and mettals are so interchangeably mixed together which is the ground of all Chimistrie that the plentie of the one cannot possibly subsist with any great scarcity of the other Now at this time I feare there is more siluer and gold wastfully spent and transported then is yeerely brought into this land notwithstanding the prices of things doe daily arise though not in such an excessiue manner as formerly they haue done As for some base coynes which they had in ancient times I may well doubt whether it stood not with the wisedome and policie of the State to admit them seeing the richest nations doe the like at this day To speake with more certaintie of things which appeare vpon record he that shall peruse our Law-books shall finde that three hundred yeeres agoe and aboue before the warres began betweene the two Houses the costs and charges at law were very great and large almost as much as at this day speaking now out of the course of mine owne studies I may seeme to be a stranger wholly ignorant therein yet giue me leaue with your good patience to make one or two instances to this purpose William Wickam recouered of his predecessor Bishop Edendon of Winchester in the yere 1366 for dilapidations of his house 1662. pounds tenne shillings and lest you might conceiue that such a large summe of money might bee allowed for some other losse and detriment sustained hee recouered likewise 1556. head of Neate 3876. Weathers 4717. Ewes 3521. Lambes and 127. Swine all which stocke belonged to the Bishopricke Because wee cannot take a perfect suruey of the buildings how they were left and generally because all trespasses are very vncertaine whereof wee cannot take due notice let vs therefore come to the fines which certainly were very large in those daies In the time of Henry the 6 the Duke of Holland being then high Admirall was fined at tenne thousand poūds for holding plea in a cause determinable at the Common law it was very much for such an offence if you please to haue relation to the rates of coyne which before I haue prefixed Not to speake of the ransomes of Princes which were very great in former times not to speake of any particular mans wealth though I could name many for Thomas Ruthall whose meanes of getting were not ouer great neither could he iustly be taxed with greedinesse or sparing liuing in the time of Henry the 7 his wealth in present coyne did amount to aboue one hundred thousand pounds which was discouered by Cardinall Wolsey I pray' consider their house-keeping such huge gates and open doores spatious halles long tables great kitchins large chimneys their sellars ouens vessels pots and powdring tubs deepe profound and bottomlesse all their other prouision made in a bountifull manner as may appeare by the rents of their tenants their barnes granaries granges slaughter-houses the multitudes of mouthes in their numberlesse feruants the ringing of bels to call all to their feasts their infinite holy daies which were the
we conceiue them to be such simple men so fondly mistaken at their owne homes being neighbours and bordering vpon these hot climates where a few daies sayling would discouer the truth a truth so manifest and palpable as that they could not pretend any grosse ignorance let vs doe them no wrong but so esteeme of them as we desire our poâ—â—â—ritie may regarde vs. What a shame and dishonour were it to vs if future ages shall condemne vs for fooles and lyars and that our testimonie should be reiected in such things as concerne our times whereof triall and experience might informe vs without further reason or discourse Rather let vs wonder at the prouidence of God when the world was yet in her infancie and youth no maruell if heate did abound the earth as yet was vnpeopled and therefore men in those dayes had roome enough to make choice of their habitation and dwelling but now the world grones vnder the multitude and number of people the heauens doe likewise decay in their wonted strength And therefore now at length new Ilands appeare in the Ocean which before neuer were extant other Ilands and Continents are daylie discouered which were concealed from antiquitie places formerlie knowne to be excessiue in heate are made habitable by the weakenesse and olde age of the heauens the colde Zones are tempered either thorough thicke misty ayre or the stipation of coldnesse God preparing their bodies and giuing them food and clothing accordinglie Thus God in the beginning of the world out of his owne foresight and goodnesse did fit and temper himselfe according to the times and occasions giue mee leaue to speake after the manner of men though otherwise I know the immutabilitie of Gods nature as long as there was vse of Paradise so long it continued in state and perfection being once forsaken and destitute then followed the dissolution If the Ancients were strangers abroade and might easilie mistake yet in their owne dwellings and habitations their sense for want of reason would serue to informe them certaine it is that there was a great burning in Phaetons time though grounded I confesse vpon a fabulous historie yet for the truth of it signes and tokens thereof did appeare for many subsequent ages and strange it is among the heathen what preuention of fire did hereby insue inuenting a kinde of slate which might resist the violence of fire and therein reseruing and laying vp the hidden treasure of their writings and records against such a generall combustion whereas in these daies we neuer found the heate of the sunne to be such we neuer sustained any such dammage but that the coldnesse and moysture of the winter could easilie recompence our losse nay rather we haue iust cause to complaine of the sunnes weakenesse and that he is defectiue in heate notwithstanding that in this time of his olde age God hath appoynted that the sunne should enter into the hot signes yet both sunne and signes are defectiue in their power and cannot ripen our fruites in that manner which formerly the sunne alone did in the waterie constellations What a strange difference appeares in our seasons more then in ancient times we can not promise vnto our selues the like certaintie neither in our seede time nor in our haruest nor in the whole course of the yeere which they did for a wonder it is to heare the relation of old men in this kinde how they all seeme to agree in one complainte which certainely betokens a truth If you tell me of our corrupt computation of the yeere my answere is that the change is so insensible not a day in an age as that it makes no sensible difference yet herein I cannot excuse our selues for if the world should continue many ages our Christmas would fall out in haruest whereas certaine it is that the day was first appoynted according to Christs birth and Christ was borne neere solstitium brumale when the dayes were the shortest and then began to increase as Iohn Baptist was borne at Midsommer when the dayes were at the longest and then began to shorten to be a figure as Saint Ambrose obserueth that Christ should increase as Iohn Baptist decreased but now in these times our dayes are increased a full houre in length before the Natiuitie If still thou proouest wilfull and wilt not beleeue the Ancients but talkest onely of thine owne experience and particular knowledge it were to bee wished that thou shouldest trie all conclusions in Physicke vpon thine owne bodie that so thou mightest see onely with thine owne eyes and take nothing by relation from others if thou iudgest of times past by thine owne little experience thou canst not truely iudge of the workes of nature which haue in themselues insensible changes and alterations thou canst not see thy selfe growing yet at length thou perceiuest thine owne growth Suppose there were little alteration in this world it would then argue the newnesse of this world that it was created but this morning for as yet the Heauens haue not once seene their owne reuolutions it would likewise argue the excellencie of the workeman as in the framing so in the continuance of his worke for if the heauens should alwaies want some repayring and mending we might well thinke that the state of the Church triumphant were not vnlike the state of the Church militant alwaies requiring and calling for dilapidations yet in reason you shall easilie discerne the vndoubted tokens of the worlds ruine Now that I am falne to the generall dissolution of this world which shall bee performed by the rage and violence of fire according to the receiued tradition of the Ancients whereunto Scripture agrees and according to the opinion of the best learned Philosophers who ascribe the greatest actiuitie to fire and were it not for the situation as being aboue the rest of the elements and for that naturall inclination which it hath in it selfe arising out of an inbred pride as knowing his excellencie aboue the rest that being once out of his owne proper place it will not thus be supprest but will ascend with the greatest swiftnesse and expedition carrying the forme of a pyramise for the more easie penetration assuredly all the rest of the elements together conspiring could not incounter the fire Now fire hath this propertie congregare homegenea segregare heterogenea and therein doth figure out the last and finall iudgement wherein a separation shall be made of the Goates from the Lambes of the corne from the chaffe of the iust from the reprobate I cannot nor dare not prescribe the day and houre of that iudgement rather with patience I will waite on Gods leisure with my assured hope will expect to see my Redeemer in his flesh and in my flesh so descending as he ascended for herein we haue the testimonie of Angels This Iesus which is taken vp from you into Heauen shall so come as you haue seene him goe into Heauen Acts