their cloysters of recreation were places of burials for their meditation if they found themselues giuen to immoderate ioy their delight was abated with the sight smell of dead bones Thus liuing they were dead their mind was among the dead they conuersed with the dead and thus the meditation of death did prescribe vnto them answerable to a vale of miserie befitting a sinfull state a course of life in mortification and sorrow O death which doest astonish man with thy sight how fearefull is thy blow when wee shall goe and neuer returne or recouer our owne strength Soles occidere redire possunt at nobis nox perpetua dormienda est O death which in this last age of the world wherin sinne and iniquitie doe abound and religion seemes to haue taken vp wings and euery where to bee put to flight and indeede to haue gone vp to heauen from whence she descended yet death stands like a stoute champion to fight in defence of religion death stands at the backe of religion assuring vs that there must bee an end of this sinful state and of these worldly vanities and death is this end assuring vs that there must be a time for the manifestation of Gods iustice and death seemes to summon vs to appeare at his iudgement seat assuring vs that there is another world to succeede and death is the passage to that other world for otherwise in vaine should wee preach the mercie of God together with his promises in vaine should we teach the law of nature the instinct of nature the moral precepts the mysteries of grace the maiestie of God in vaine should wee preach humilitie to sustaine iniuries with patience to forgiue all offences to make restitution for wrongs in vaine should wee perswade men to spend whole nights in watchings fastings and prayers to repent in sackcloth and ashes alas alas these are all vnprofitable lessons to the worldlings let vs therefore leauing the force of Church discipline Ecclesiasticall censures Excommunications c. let vs implore brachium seculare the helpe of the temporall power to restraine sinne Remember thine owne death remember thine owne death if thou wilt not forsake the world the world shall at length forsake thee here is our last refuge to serue at a dead lift for the conuersion of a sinner here is no faith of things inuisible here are no strict rules of mortification here are no precepts which seeme to oppose the practise of mans naturall inclination but consider the state of thine owne body and the degrees of thine age how thou doest daily decline and learne to dye by the daily precedent experience and example of others Filimi memorare nouissima in aeternum non peribis My sonne remember thy last end and thou shalt neuer perish euerlastingly As it serues for a meanes of our conuersion so is it no lesse cause of great ioy and comfort to a well resolued Christian Cupio dissolui esse cum Christo Life is the only hinderance of our coupling with Christ this old house must first bee taken downe before the new building can be erected now death serues as a bridge or a passage to a better life it is a holie relique which first seazed vpon Christs bodie and at length shall befall vs we must dye with him that wee may raigne with him where the head hath already entred the whole bodie must follow But here is our comfort hee that stood in the forefront hath now abated the strength of our aduersarie he that sanctified all other creatures the earth with his blood the ayre purified with his breath the water washt with his washing the fire purged with his spirit in fierie tongues he hath likewise sanctified death it selfe by his owne death Death is now made a safe harbour vnto vs which before was the terrour of nature for as it was truly prophecied of Christ so is it verified in the members of Christ He shall not leaue his soule in hell nor suffer his holy one to see corruption Thus is death now become the sole sacrifice of a Christian man a free oblation at Gods altar wherein whole man is bequeathed vnto God wee commit our soules to his safe custodie and keeping wee leaue our bodies to be the dust of his Temple all our goods we dispose as he shall direct vs some by the course of nature which hee himselfe hath appointed some to pious and religious vses which hee himselfe hath commanded some to almes-deedes and charitable beneuolence according to that natural compassionate instinct which God hath imprinted in our hearts and as the present necessitie of these times seemes to require and what is so left wee leaue it not behind vs but it followes vs and ouertakes vs at heauen gates And thus is man become a whole burnt offering vnto God and that by the meanes of his death and therefore we may now securely triumph ouer death O death where is thy sting O hell where is thy victorie the sting of death is sinne the strength of sinne is the law but thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ. Death is the sole comfort in all my worldly miseries for it seemes to be the vpshot and period of my woe which if I shal once attaine as needs I must attaine then shall I be like the sea faring man who being arriued in the Hauen hath safely escaped the troublesome waues of this turbulent world the assurance and expectation whereof doth inable me with patience and fortiâ—ude For what can befall me Suppose losse of senses losse of limbes losse of substance losse of honour yet one thing remaines I shall dye I shall dye here is my comfort for here is the end of my woe What if the bloodie Tyrant shall sport himselfe in the shedding of my innocent blood what if the great states-man shall pick out some flawes and finde out some nice errors in my estate and thereby vnder the faire shew of concealements shall make me a bootie Sentiat hoc moriar mors vltima linea rerum My life is a pilgrimage the quicker my expedition is I shall sustaine the lesse sorrow Now this contempt of death giues the true Christian man such an excellent spirit such a braue courage and resolution as that indeede he proues the only good souldier thou maiest repose confidence in him for he will neuer reuolt or forsake a iust cause in his attempts thou shalt finde him valiant aboue measure for this resolution of death is his armour of proofe for conquer hee will and conquer he must though with his owne passion fearefull and terrible hee is to his enemies for hee that regards not his owne life is Lord of another mans life Whereas the worldling who hath placed all his happinesse here in the course of this life is indeed a base coward fearefull vnfaithfull performing his seruice onely to the outward shew carrying a heart full of
carries no sensible quantitie in respect of the heauens all the mists that proceede from the earth cannot any way indarken the Sunne but are suddenly dissolued it lies not in mans power to obscure Gods glorie which either will drop downe in mercie or breake foorth in iustice and therfore the greatest sinne in respect of Gods losse may well bee ranckt with the least and the least with the greatest though otherwise not in respect of Gods commaund his anger his punishment But I pray' what sinne could Adam haue committed at that time greater then was the tasting of the forbidden fruite Couetousnesse or oppression could not assault him as hauing the whole world in possession there was no place for enuie or wrath as wanting a competitor there were no publike assemblies to be blowne vp with gun-powder no Princes to bee murthered no factions to bee massacred no Churches to bee made a prey for sacriledge no virgins to bee defloured no places of iustice which might be defiled with briberie no legall proceedings wherein periurie and false information might be admitted no widow or fatherlesse to be subiect of wrong and oppression mans owne knowledge the many blessings receiued together with the fresh memorie and experience of the â—reâ—tion could not admit of idolatrie and yet according to the condition of those times man was not wanting to his own sinne as farre foorth as hee could he tempted and prouoked God there being but one precept in the breach of that one precept if more had lien in his power more he had attempted in a higher degree but here was the mercie of God only to permit the least for God deales with man as parents doe with young children first to trie with the least that so the first sinne might not at first sight be vnpardonable We must here conceiue that according to the condition of man who consists of body and soule so there was both inward outward corruption In the mindes of our parents there was a great disobedience in the breach of Gods law this disobedience proceeded from a great natural pride in so much that as by the inticing so according to the example of the bad Angels they sinned against God in a very high point of his prerogatiue namely his wisedome â—ritis sâ—â—ut dij sciemes â—â—num malum as the Angels desired in generall to possesse the Throne of God so man in this one particular point of his wisedome did aspire to be equall with God and therein to vsurpe his prerogatiue and heere the necessitie did seeme first to bee imposed vpon the wisedome of God that the same wisedome should satisfie for the offence committed against it selfe and therefore Iesus Christ the righteous who was verbum in intellectu sapientia patris hee must interpose himselfe as a Mediatour betweene God and man and bee the propitiatorie sacrifice for this sinne hee must come downe in our flesh and be like vnto vs whereas we attempted to be like vnto him He must breake the veile of the Temple and Ceremonies lay open the secrecies and mysteries of his kingdome and yet bee accounted an vnwise man that so by the foolishnesse of preaching he might correct or conâ—ound the wisdome and subtiltie of a Serpentine generation Now marke the conformitie of our mindes with our forefathers as the similitude of nature so the similitude of corruption The first sinnes of the minde seeme to be disobedience and pride when we too highly esteem of our selues neglecting and contemning all others whereunto if you please to adde the naturall curiositie of our mindes here is the first step and degree to a second fall a fall into all damnable errors and heresies And for our bodie gluttonie seemes to bee the well-spring of all our carnall and bodily sinnes as a surfeit is for the most part the beginning of all our diseases the most dangerous of all our diseases and whereunto man is most subiect and prone it doth vndoubtedly argue that the first sinne was the sinne of a surfeite and gluttonie the tasting of forbidden fruite Marueile not though our Diuines bee strict in preaching their fasts mortifications for they desire to preuent sin in the roote open warre will not easily preuaile against a State vnlesse it bee diuided in it selfe with parts-taking and factions if the flesh be pliable and obedient to the spirit wee neede not feare any outward assaults and tentations If still the offence seeme little then you may well coniecture Gods wrath and indignation for sin which breakes into vengeance for so small an offence if the punishment seeme ouer large in respect of the crime thou canst not truly iudge of the foulenesse of sinne which is not to be valued according to mans own estimation but as it is an high presumption and contempt of the basest worme against the infinite maiestie of the diuine power yet in truth the punishment seemes not to be so dreadfull and horrid as the case now stands betweene God and man Thankes be to the mediator of this couenant betweene God and man that God and man Christ Iesus for now it serues rather as an occasion of a further blisse and happinesse then as a punishment for sinne Felix culpa quae talem habuit redemptorem The miseries of this life they are such that if they be sanctified with Gods grace seasoned with the hope of a better life to succeede receiued with patience acknowledged with true humblenes of minde I doubt not but in them wee shall finde sufficient comfort and consolation in so much that wee may now safely triumph ouer death it selfe O death where is thy sting O hell where is thy victorie the sting of death is sinne and the strength of sinne is the law but thankes be vnto God who hath giuen vs victorie through our Lord Iesus Christ. So much for the sinne as it was radically inherent in Adam now how the posteritie of Adam should be liable to the guilt of this sinne together with the manner of propagating this sinne I will speake briefly and so conclude It may bee questioned whether it might stand with Gods iustice to condemne all all the whole kinde all the whole succession the vnborne childe for the sinnes of one And for answere of this question I will extend my speech further that if God for no offence committed should reprobate and torment all his creatures yet could it not be any iniustice in God for how shall the vessell say vnto the potter why madest thou me thus This I speake hauing relation to Gods infinite and vnlimited power but as the câ—se now stands assuredly God neuer wrought in his creatures according to the rigour and extent of his iustice for the creation was a worke of mercie heere all things tooke their beginning from mercie being thus created Gods mercie doth ouerflow all his workes Hence it is that mercie sometimes appeares without any taste of iustice as in the free distribution
and pampered with the beast that others should take care and charge over vs and at length before the miseries of old age ouertake vs to end our liues with a thrust or a blow when in an instant we are bereaued of sense of life and of motion then to stay and expect natures best time and leisure when with long lingring and tedious diseases we should be first wrackt and tormented with most exquisite torments for assuredly the torments of tyrants are not so cruell as are the torments of nature being indeede in the more sensitiue parts and yet after these torments at length wee shall not faile to receiue the sentence of execution In regard of my profession I would not willingly intermeddle in causes of bloud rather let all penitent sinners and offenders against law freely escape by the benefit of their Clergie for wee preach mercie and nothing but mercie and all the mercie of the law ought to be ascribed vnto the Clergie Yet here I can doe no lesse then relate a truth I doe therefore call you Sergeants Bailiffes Constables and Iaylers to witnesse how many prisons are there in this one Citie what varietie of chaines of fetters of bolts what dungeons and places of torments what wrackes and strapadoes what stockes pillories and houses of correction how many kinds of death hanging pressing burning quartering Wherefore serues your office or the office of Sheriffes but onely for the execution of these lawes Wherefore carries the Magistrate either sword or faggots before him it is not to keepe away flyes or gnats but that he is the instrument of God vnto vengeance for whō are all these prepared but only for man by whom are all these prepared but onely by man besides the hanging and watchfull rod of Gods anger and the seething pot of Gods wrath You Captaines and Souldiers wherefore serues your plentie of Artillerie such roaring Canons battering Peeces Muskets Petronels Caliuers and Pistols these are not pot-guns for children or haile-shot to kill a wren or a sparrow or birding-peeces for young men wherefore serue so many Black-bils Polaxes Pikes Lances such Swords Daggers Rapiers Poinadoes such variety of weapons and the ancient glory of England the Bowes and the Arrowes for I will not speake of vndermining the earth the opening of sluces when the earth and the water seeme to deuoure whole armies at once I will not speake of other stratagems and snares in warre or the great Massacres in peace I pray' can all the shambles affoord so many kniues beetles axes as there are tooles and instruments prepared for man Iulius Caesar alone who certainly cannot be branded with any note of the greatest crueltie yet in his battailes he is said to vanquish and kill an eleuen hundred thousand fighting men besides his owne souldiers who were slaine in the conquest From the death of man and beast which seemes to be incident and common both to man and to beast giue me leaue to speake one word of their funerals When I remember how the young chickins though continually fed in the chanell without respect should now at length be serued vp in a siluer dish vpon a Damaske tablecloth with much pompe and solemnitie to be foode for their masters neatly handled curiously carued and safely laid vp in their bowels certainly I commend their funerals before mans who is wrapt in a sheete buried in a pit where his carcasse corrupts and is made meate for the wormes Thus behold the glorie of the world the mirrour of nature man for whom the whole fabricke was created to whose vse and seruice all creatures were directed who is a little world epitomized an abridgement of nature man I say so farre exceeding all other creatures in that high prerogatiue of a reasonable and immortall soule yet in regard of the corruption of his flesh his condition is equall if not inferiour to the beasts of the field It should much detract from the wisedome of nature and almost imply a contradiction in the workes of nature if it were not a punishment iustly inflicted on man for his sinne that man so farre exceeding all other creatures should notwithstanding in his end bee accounted and numbred with the basest for so saith the Wise man I haue said to the graue thou art my mother and to the worme thou art my brother my sister my kinsman To conclude strange it is that in the dumbe creatures there should be no miserie proper and peculiar to them wherein we doe not share with them alike and partake in their misfortunes but many ill accidents do daily befall vs not onely in regard of our reasonable soule which is proper to our selues but likewise for our bodies consisting of the same elements with theirs and yet therein they haue neither part nor portion with vs and in those miseries which both sustaine alike mans are much greater in the same kind And hitherto I haue only spoken of such things which concerne man properly in respect of his bodie and in comparison with other creatures now I will single him seuerally by himself and in regard of the difference of his parts the soule and the flesh I cannot fitter resemble him then to the Vniuersitie and towne of Cambridge for in one and the same person as likewise in one and the same circuite of place you shall finde two seuerall Corporations two distinct Charters different statutes lawes each opposing other each accusing other when both may want reformation Now let me come to the more noble part to speake of the diseases of the minde Is it not a sufficient miserie to be thus molested aboue measure by the weaknes and infirmities of the flesh not any one creature being subiect to the like afflictions but that there should bee sorrowes and grieuances which are proper and peculiar to the minde first begun in the minde and therefore only competent to man and from the minde at length bursting foorth in the bodie either by melancholy fits forbearance of meate neglect of his naturall rest as poysons inwardly takē break out into sores And these are much more dangerous then the diseases of the flesh insomuch that sometimes man turnes desperate and commits the most cruell bloudie and vnnatural action that possibly heart can imagine his owne hands shed his owne blood all his parts conspire against nature he is the offender and the partie offended the Iudge the witnesse the Iurie the executioner and the sole beholder to arraigne and condemne himselfe and in an instant bereaued both of life and of sense he makes himselfe wholly vncapable of repentance Contrarie to all forme of iustice and most contrarie to all right of nature which abhorring and detesting blood as in all others so most especially in it selfe as hauing this principle rooted and grounded in the heart that charitie should begin with it selfe and as man doth not giue himselfe life nor cannot continue his life so is hee not Lord of his life or his
leisure of others for his inheritance but he will sell his state in reuersion The Student no sooner looks on the title but presently turnes to the Index wee seeme like posts in our iourney and expect a like speedie passage for our sight and our flight Thus in attaining perfection the minde is stretched out vpon the rack of expectatioÌ„ and sometimes the heate of our desire is abated before things come to the ripenesse As if in the spring wee should long for the fruites of the haruest when in the summer season either wee forget our owne longing or hauing tasted the fruites the sweetnesse seemes to bee alreadie past and spent in the expectation Suppose that the vnderstanding either not possest with error or not hastening to be resolued should not torment it selfe with expectation nor the will should be disquieted by prolonging her hopes but that the one were enlightened with true wisdome and the other setled with constant and quiet affections then behold the foresight and knowledge of such euils as may daily befall vs strikes vs with terrour and fearfulnesse Haue I escaped one danger I confesse mine own merits I acknowledge thy mercy sweet Iesu what hath thy wisedome reserued in the second place to assault me Me thinkes I see the state and condition of euery man liuely set forth in the first Chapter of Iob Wheresoeuer or howsoeuer the wind blowes from any quarter of the world it still serues to bring vs some heauie tidings concerning our selues our health our children our kindred our substance our seruants all are subiect to shipwracke euery thing falles to decay and must be repaired not with restitution but with patience and long suffering See you not the Merchant how carefull he is twice euery day to meete at the Burse It is to enquire what ill newes hath befallen him poore wretched man that should be thus subiect to so many ill accidents The very thought and feare of many euils doe perplexe the mind as much in effect as doth the sustaining of any one in particular for neither of them doe immediately touch the reasonable soule and both of them are alike apprehended in the vnderstanding and it is the vnderstanding which is onely capable of ioy or of sorrow Suppose a man to bee carelesse and dissolute of his worldly estate or suppose his estate to be such and so great that hee feares no casualties or dangers Extra fortunae iactum If the Sunne and the Moone doe arise quoth the Vsurer my daies of payment will come if the Common Law of England stand in force I haue him fast bound in a statute or recognizance Heere is good security I confesse but thou foole this night thy soule shall be taken from thee where are thy goods where is thy substance Suppose thy honour or wealth should encrease yet thy life which is the foundation to support all the rest whereby thou art made capable of the rest of thy blessings daily decreaseth euery day thou leesest a day of thine age and in euery moment thou standest in feare of a sudden death O mors quà m amara est memoria tua homini pacem habenti in substantijs suis O death how bitter is thy memorie to him that reposeth trust in his owne wealth If man were sufficiently prepared to die and that he did not respect the shortnesse of his owne daies in hope of a better world to succeed yet the very thought and commiseration of others whose standing or falling depends vpon his life or his death would greatly perplexe him The poore husband sitting at meate accompanied with his louing and beautifull wife who indeed is the ornament of his table and like a fruitfull vine vpon the walles of his house together with all his hopefull children like Oliue branches round about his table in the middest of his mirth and feasting begins to consider what if God should suddenly take me away as the least crumme heere is able to choake me what should become of my fatherlesse children who should take thought of my desolate wife Alas poore widow alas poore orphants I haue heere brought you into a miserable world and if I should now forsake you better it were that the same earth should together intumbe vs. Men are deceitfull kindred are negligent friends are forgetfull I know not to whose custodie and charge I might safely commit you My state is very vnsetled my Testament not made for I know not how God may encrease my charge or daily alter my state I know not whether a posthumous child may succeed me alas poore widow alas poore orphants to God I commit my soule to the earth of his sanctuarie I commit mine owne body and for the remainder of my flesh part of my selfe my deare wife together with the fruits of my loynes my sonnes and my daughters as branches budding from a decayed root I leaue you to Gods safe custodie and protection Hee that brought vs together coupled vs in marriage and shall then separate vs by my naturall death bee an husband to my desolate and forsaken wife he that gaue me my children and then shall take me from them be a father to the fatherlesse Heere indeed is ioy to the Christian man but a cold comfort to the naturall man whose heart is full of distrust and infidelity I know not how other men may stand affected to death but in truth this very thought doth more perplexe me then death it selfe which thought I should reserue as my daily meditation vpon my first approch into my naked bed poore wretched man that I am when at length without strength without reason or sense hauing no power of my selfe no vse of my limbs or my members when I shall lie in the pangs and agonie of death when my friends and acquaintance shall leaue me my little substance forsake mee when mine owne flesh shall be spent and consumed and nothing shall remaine but skinne and the bones when euery part is tortured with griefe the soft bed seemes hard to my wearisome limbes when mine eyes grow heauie my breath noysome my heart faint then behold I shall enter a combate an impotent souldier I confesse and yet not a single combate but here shall stand the vglinesse and multitude of my sinnes together with an exact remembrance and the ripping vp of the whole course of my life there the palenesse of death the vncertainty of my future abode and habitation then the feare of Gods iudgements shall terrifie me the thought of hell fire and damnation shall â—amaze mee to see my selfe thus forsaken and destitute And notwithstanding my naturall inclination and desire of life yet to be hurried and carried away with the streame of the time no respite or leisure shall be allowed me my houre-glasse is runne and of all my liues labour and trauell I shall receiue no portion onely my sinne shall accompanie me and shall attend mee to Iudgement what shall it profit me to win the
ordained to bee an eye and that women should proue teachers in the Church they begin to enquire of predestination reprobation prelection free-will the state of innocency the time of the generall iudgement c. Here are excellent wits indeed that cannot admit any bounds of their knowledge if there were a tree of knowledge in the middest of Paradise for the triall of their obedience you should easily discouer in them the same disposition And hence follow such monsters of opinions such mishapen conceits together with such neglect contempt and such a base respect of their ordinary Pastor as that you would not imagine such disobedience were it not that the same corruption and curiositie of knowledge did first appeare in the roote which now buds foorth in the branches How credulous and easie of beliefe are the young children as if they were fit subiects to be againe seduced by the serpent how do they rather incline vnto hate then vnto loue out of the malignitie and corruption of their owne nature as it were laying the foundation of that Machiauelian policie that Friendship is vncertaine but hate is irreconcileable see their obstinacy and wilfulnesse if you forbid them any thing the more you forbid it the sooner they will attempt it â—itimur in vetitum see how we follow the footsteps of our forefathers we neede not be taught this lesson aspis à vipera disobedience is now become naturall vnto vs see how these little children will alwayes attempt the most dangerous actions as clyming vp of ladders sliding vpon the ice running ouer bridges playing with edged tooles skipping ouer benches to shewe that the same nature still continues in those little impes which vnder colour of bouldnes and courage proues indeed to bee rashe and desperat suppose them to be weake and faint not able to vndertake such great exployts see then of all other places how they make choice of the basest the sinke the chanell the chymnie wallowing in the mire all daubde on with durt that were it not to signifie the vncleannesse of mans conception and birth I should much maruaile at natures intent herein See see these little children how apt they are to learne all lewdnesse and naughtinesse if there be but a nicke-name or a leud song or some libellous rime you shall finde them so inquisitiue so desiâ—ous to learne so retentiue of memory as that you would thinke it wonderfull whereas in all good learning there is such a dulnesse such a backwardnesse such forgetfulnes as that you would not suppose them to be the same wits Now the first offence for which our parents correct vs it is for the most part the eating of rawe and vntimely fruits see how these children do naturally symbolize with their parents and as of nature so there is a conformitie of wils as soone as our strength serues vs then wee begin to rob orchards to rifle aple-lofts ceasing vpon forbidden fruits as if we could not leaue our ould â—aunt or that we did claime a bad custome by prescription but I pray' marke the euent this eating of fruits ingendreth wormes in their mawe their stomackes and bowels their tender yong bodies become quicke sepulchers a wombe for the wormes to feed vpon their liuing carkases see here the eating of this fruit giues them the first token and assurance of their mortalitie morte morieris But I forget my selfe vnles I should here stay I feare I should againe and againe run through the whole course of his life neither indeed dare I far proceed in this subiect for I know what some will say that bachelors children are euer well taught giue me therefore leaue retiring far backe to make the longer leape from the cradle to the coffin being fast bound vp with swadling cloutes I will exchange them for my winding sheet and so in the last place I come to the last punishment of the first sinne morte morieris thou shalt die the death Gen. 3. v. 19. In the sweat of thy face shalt thou eate bread till thou returne to the earth for out of it wast thou taken because thou art dust and to dust shalt thou returne I confesse indeed I shal incurre a disorderly method if you consider the course and order of nature for nature passeth by degrees natura non facit saltum she takes no leape but when I consider the necessity of death together with the casualtie and vncertainty of all other accidents which may befall man statutum est hominibus mori there is a statute past that al men must die but peraduenture I shall be rich I shall be poore peraduenture I shall grow ould I shall be blind peraduenture I shall be lame I shall be a criple but without all peraduenture I shall die thus there being a necessity of death together with a great vncertaintie of the time I do appeale to the strictnesse and rigour of lawe that if a debt must be discharged and no due time be appointed then we must prepare for a present payment so that it cannot seeme much against method though I speake of death immediatlie vpon our first receiuing of breath If all other creatures were subiect to death yet me thinks obseruing the course and prouidence of nature man should be exempted from death consider the high prerogatiue of man in all restringent and penall lawes the Prince is excluded to shew his high estate aboue the ranke and condition of subiects now man is the king of the creatures let other creatures bee lyable to â—laughter for they were ordained and directed to man let other creatures die of themselues for in them there is nothing but nature nature which hath a certaine course and period a time of rising and a time of setting but the first fountaine of life in man is the inuisible and immortall soule free from corruption free from all change and alteration as in her owne substance so in her actions she cannot bee inforced or determinated but is beyond the Precincts of nature and therefore no way tyed to follow the ordinary course of nature Yet some beasts do far exceed man in life and continuance of being which is the foundation and ground worke of nature to support all other blessings and therfore seems to be the highest prerogatiue of nature wherein notwithstanding man is defectiue other creatures indeed seeme to attaine their perfection in their ends or their death the hearbes serue for the food of beasts and in their bodies and carkases they haue a more excellent being then they had in their greene blades the flesh of beasts becomes the nourishment of man and being made part oâ— mans own flesh heere is the height of all their preferment now in man you shall obserue it far otherwise who of the mirror and miracle of nature by his own death is suffered to putrifie and to be deuoured of the basest wormes as if his body were ordained to be the compost of the earth and did only serue
to relie vpon the same foundation the bones which according to their massinesse their weight or their length giue the proportion and strength to the whole bodie these bones are yet extant and are daylie taken vp in sepulchers whereof I haue often been an eye-witnesse and hauing duely considered them according to measure and weight I finde by most vndoubted experience that they did far exceede ours their weapons will likewise testifie as much for these are yet extant and are reserued as relikes and trophies of their valour which the strength of man in these dayes cannot mannage or rule many things there are likewise wherein I could instance which were in former times trialls for their strength but now seeme very impossible to our weakenesse Consider all their actions which they did vndertake for therein they did as farre exceede vs as their strength did exceede ours obserue their attempts in erecting stately Cathedrall Churches for the exercise of Religion in building huge Castles for defence of their people in contriuing high waies caus-waies bridges such like which well betoken noble and braue spirits whereas our wits in these daies make their imployments in things of lesse moment some prettie toyes and trifles some new fashion and attire our buildings are paper-buildings made onely to serue the present vse and occasion I am ashamed of our selues we doate we doate though herein I doe acknowledge a wonderfull prouidence of God while the world had some time of continuance when the yeeres were not fully expired then God gaue man a minde and disposition to intend the good of posteritie but now in these latter daies when the world is almost come to an vpshot when the period of time is now approching no marueile if God leaue man to himselfe that out of his own immoderate loue of himselfe neglecting the common good and the good of succession he should onely intend in his buildings in the waste of his woods and in all other his actions his owne priuate and present commoditie Very credible it is that their grear labours and actioÌ„s were more performed by their own only strength for they had lesse vse of instruments and craines in their buildings notwithstanding their huge foundations then we haue at this day But I will not insist in the particular actions rather this decay of nature shall appeare in the general disposition and inclination of men together with the diseases whereunto they are subiect that a change should appeare in the very nature and instinct of man after so great a change in his temper and constitution I am the rather perswaded to beleeue when I consider how many titles paragraphes what large discourses and iudgements haue past in the Ciuill lawes concerning the adoption of sonnes whereof at this day we finde little or no vse being lawes which seldome or neuer come to the practise Certainly as the children of Israel were most carefull to preserue their tribes whole and entire vntill the comming of their Messias and as the Patriarkes were most carefull as of their succession and seede so of their dead bones for Iacob gaue charge that his dead body should be carried out of Egypt as it were going to Ierusalem in pilgrimage there to be laid rest neere the holy Sepulcher but since the comming of Christ you shall finde that their tribes are confounded and in themselues you shall finde no such inclination So was it in the ancient Romanes as long as this world had any time to continue how carefull were they of succession if not from their owne loynes yet by their owne adoption for the continuance of their names and memories but now the world is almost come to an vpshot see the strange change and alteration a change in our nature for nature will neuer faile in her ends and purposes and therfore to desire a continuance of memorie when the world it selfe shall haue no time of continuance it cannot stand with the wisedome and prouidence of nature which hath ingrafted in vs our naturall inclination To shew the change of mens mindes let vs change our profession à togis ad arma from the penne to the speare from the barre to the campe Where is that ancient resolution of the Romanes who desired nothing more then to sow the seede of their owne blood in defence of their countrey thereby expecting the eternitie of their names and memories Infinite are the examples which may be brought to this purpose but wee on the contrarie supposing as it were by an implicite faith some naturall instinct that the world shall not continue the full age of a man we thinke our blood better saued and reserued within the vessels of our owne bodies then wastfully spent in a vaine expectation of honour and fame after our deaths And this I conceiue to bee the reason that cowardize feare hath now at lengâ—h possâ—ssed our mindes in stead of the braue resolution and courage of former times it was theÌ„ thought fit by the wisdome of our lawes to permit a triall by combats and duels as well befitting a warlike nation which notwithstanding at this day if they be not wholly abolished not knowing how things may hereafter succeed or what vse there might bee of such combats vpon some occasions yet assuredly they cease in the practise Let not this change of our mindes seeme strange vnto you for see you not how the little chickens stand fearefull of the Kite whereas the valiant Cocke desires nothing more then the combat In young men and old men you shall not finde a like inclination and men of diuers nations you shal finde them seuered as in their climates so in their dispositions Suppose a change should appeare in the naturall inclination of man it is no more then you may discene in other creatures hereafter as man shall finde out new snares to intrap them assuredly nature giues theÌ„ an instinct accordingly for their own preseruation as desiring to coÌ„tinue the same kinde which was created from the beginning As for example Gun-powder is a late inuention of mans a cruell and mercilesse instrument therefore hath God giuen them a sent and a smell for their owne safetie and defence and as the making and vse of it is a late inuention of ours so the auoiding discouering of it is a late inuentioÌ„ of theirs that so there might appeare as great a prouidence goodnesse and power of God in their preseruation as there was in their first creation From the change in our mindes let vs come to the change in the soundnesse and constitution of our bodies Considering their strength in former times certainly they were lesse subiect to diseases then now wee are for thus the old age of the world as it is a weaknes in it selfe so is it accompanied with many infirmities This may well appeare by their little vse of physicke for in ancient times the common sort of men being wholly vnacquainted with physicall
creatures of a different kinde and condition the diuell could not immediatly seduce his vnderstanding delude his senses stirre vp a commotion in his flesh for all things were sanctified herein his power was limited he could not vse the ministerie and helpe of the most noble and best creatures as being sunke to the bottome vnder the degree of all creatures Thus being destitute of all meanes which in probabilitie might well succeede hauing no right or interest to enter vpon mans body or to stirre vp in mans fancie the least tentation to sinne yet hee could not forbeare to tempt out of his enuie to man as being heire of that happinesse which at first did belong vnto him Out of the malice to God man bearing Gods image and God taking a speciall care and charge ouer man and therefore no marueile if he first makes triall of those baser wormes as it were giuing the first onset the first attempt vpon nature making the first breach or entrance into nature to see whether by their meanes and procuring he might stirre vp and kindle commotion Thus as if hee were newly crept out of hell here lately arriued and durst not appeare in sight but would dissemble his comming he makes choice of the Serpent claimes neighbourhood kindred acquaintance and familiaritie for both are the basest of all creatures and both together inhabit the bowels of the earth here they enter a league that if they could but cunningly seduce man and draw him within the compasse of high treason make him subiect to death by the breach of Gods law then they would begge his goods and his substance betweene them they would share all his estate the one should take his body the other his soule for a bootie Thus at length hee perswades the Serpent to be his Agent and factor desiring to inuert and ouerthrow the whole course of nature when the basest creature shall giue aduice and direction to the best in the highest point of religion and that the Serpent should deceiue the woman the woman her husband the feete must guide and direct the head notwithstanding Gods forewarning and threatning to the contrary That this spirit should thus talke by the Serpent doe you not conceiue how pipes and musicall instruments doe yeeld a iust and fit found being plaied vpon by the hands of a curious Artsman Doe not the wilde forrests and woods yeeld a proportioned eccho according to the last clause of the sentence Do not many birds speake perfectly and distinctly many words very sensible and significant being taught by the art and industrie of man and shall we ascribe no more to the subtiltie of Satan who being a spirit is apt to penetrate all bodies and well knowing the nature and vse of all instruments and parts can fitly begin the motion Now if any thing seemes strange in respect of our parents you must consider that as things were then newly created so their experience could not be great as their innocencie did keepe them from attempting euill so it kept them from the least suspition of euill the sin it selfe taking growth by degrees first the woman was tempted who happily might be ignorant of Gods commaund for the precept was not giuen vnto her This woman tempteth her husband alas what might you ascribe to the loue of a wife she was not of his owne choice but appointed by God for his helper and therefore marke his excuse Gen. 3. 12. The woman which thou gauest me gaue me the fruit he might haue supposed that both proceeded froÌ„ God whereas all other things were made onely for him and giuen onely to him so that he alone had the full possession of al this one fruite only excepted his wife now bringing and prouoking him to eate of this fruite hee might suppose it to bee part of his wiues portion that God had inlarged his commission that now being a couple the vse of this fruite was likewise permitted But I cannot excuse Adam for his wife was giuen as his helper and therefore the sinne is much greater that she should be a meanes to entice him in the breach of Gods law though man shall leaue his father and mother and cleaue to his wife yet of any man hate not his wife and children yea and his owne life also and come vnto God he shall not be accepted Luke 14. 26. and he that shall forsake wife or children or lands for his sake shall receiue an hundred-fold more and shall inherit euerlasting life Matth. 19. 29. Now for the speech of dumbe creatures let vs search what testimonies hereof wee shall finde among the Gentiles Plato reports in his Politico Seculo aurâ—â— regnante Saeturno homines cum bestijs sermocinaripotâ—isse here is the iudgement of an heathen man concerning the speech of dumbe beasts which certainly hath some relation to the speech of the Serpent in Paradise and hence all the fictions of Poets the metamorphosis and change of the creatures tooke their originall More especially for the Serpent let vs heare the testimonie of an heathen Pherâ—cides Sirus dixisse fâ—rtur daemones à Ioue deturbatos è caelo corumque principem cognaminatum esse Ophioneum id est Serpentiuum and S. Austin seemes to make this instance that Serpents are therfore insnared with inchantments because they did first deceiue with inchantments and herein seemes to be some proportion of iustice Thus reason and the experience of all ages doe teach vs that there are certaine ominous creatures which without all superstitious conceit though they are not the causes of euill yet do vndoubtedly presage and foretell vnfortunate euents can you then conceiue how these senselesse and dumbe creatures should haue such notions and phantasies as to giue some outward token were it not that they are guided and directed by some diuining and presaging spirit From the manner of his tentation I come to the sin the tasting of the forbidden fruite God gaue man the full possession of Paradise all other fruites were giuen for his foode onely one is excluded that it might serue for his soules food that man might be nourished and strengthened by the keeping of Gods holy lawes and Commandements If it seemes strange that God for so small an offence should condemne not onely the first man but the whole stocke and posteritie of man small indeede it may seeme in mans eyes but if you consider those many blessings which God had imparted to man the happinesse wherein hee was created the large measure of his knowledge insomuch that he could not easily be deluded the strict commaund of God only excluding this one fruite permitting the free vse of the rest these things well weighed will vndoubtedly lay open the sinne for the smalnes of the thing makes the greatnesse of the offence If you thinke that God in his person or in his attributes may any way be endamaged or suffer eclipse through mans sin ye deceiue your selues for the whole world is but a point