please you to consider the difference in handling each miserie and you shall likewise easily obserue the different narration Speaking of mans miseries I will begin with mans first beginning or birth Man only besides his naturall birth is conceiued in sinne and death is the wages of sinne sometimes the wombe prooues likewise his tombe and sometimes in his birth being of a viperous kinde hee proues a murtherer and causeth her death which first gaue him life comming out of the wombs prison occisipotius quà m nati imaginem gerit he carries the image rather of a flaine and a murthered man then of a man newly borne for he is borne with the effusion of blood And being thus borne hee is not set at libertie but foorthwith carried to the place of his torments and execution and as hee came so shall hee returne borne with sorrow and griefe he shall dye with paine and lamentation He is carried I confesse not on the hurdle but first in the armes then in the cradle it may be in a coach sometimes in a chariot but certainly at length it will be a coffin sleeping or waking be the waies neuer so many neuer so different neuer so crooked yet still he is carried on his iourney howsoeuer the winde blowes the tide will carrie his vessell Our life is a kind of dying for when it is gone then we are dead the wine is in spending when first it is broached then wee begin to dye when fâ—â—st wee begin to liue Looke vpon me looke vpon me beloued I am more then halfe dead in truth in truth I am more then halfe dead Me thinkes I see some compassionate men calling for hot waters fearing lest I should suddenly faint I doe humbly thanke them for their loues but I will spare them that labour for I am not wounded I confesse I hope I am not poysoâ—ed I know no dangerous disease that lurkes in my body vnlesse you will suppose mine owne nature which indeed is corrupted and therefore tends to corruption yet in truth I am more then halfe dead Others conceiue this as spoken in regard of the great difference betweene my dull and deaâ— flesh and my quickning spirit or else in regard of the diuersitie of elements whereof some are actiue and betoken life others passiue and betoken death Alas alas I doe not loue that any one with his subtilty and tricks of Logicke should play with my miseries in truth in truth I am more then halfe dead for heere is my death my infancie is dead vnto me my youth is dead vnto me the ripenesse and fulnesse of my age is dead vnto me that which remaines it is the worst part of my age the dregges of my age wherein I can expect nothing but sorrow griefe and vexation Thus man at his first comming into this world incurres the penaltie of a flatute statutum est hominibus mori no sooner hee comes but presently hee must prepare to returne He is the sole pilgrime and stranger and all other creatures are the natiue inhabitants hee hath no terme of yeeres assigned him by lease and if hee liues out the full scope of his time yet when hee hath once attained old age and then can best iudge of the time past as hauing had it once in possession all his whole life seemes like the dreame of a shadow as a tale that is told as yesterday though to others it may seeme a long time as all things seeme great in expectation And of his age let him cast vp his accounts and deduct the time of his infancie the times of his sleepe the times of his sicknesse and other times of his sorrow and griefe and he shall finde that the least part of his age hath past with any contentment But why should I speake of the course of his life when seldome or neuer hee attaines to that period which nature hath appoynted rising by degrees and falling againe by the same steps and degrees according to a iust rule and proportion And this is most common and vsuall as in plants and in trees so in the dumbe beasts if you will exempt them from mans crueltie and slaughter But for the life of man here is the greatest vncertaintie we are outwardly and inwardly euery way assaulted and sometimes our life is dissolued with a poysonous breath without any thunder-bolt or cannon-shot and marueile not for wee consist of the earth and the earth is soone scattered and easily dissolued with the winde Clockes and instruments of iron are alwaies out of square and still want mending I doe much wonder how mans body lasteth so long were not the same mercie and goodnesse of God in the continuance which did first appeare in the creation and yet vpon so weake a foundation as is the life of man wee build vp huge towers and conceiue great mountaines in our imagination Assoone as man comes into the world he begins to discouer his nakednesse and impotencie he is not able to goe not able to speake he can neither helpe himself nor desire the helpe of another only his trade is not to sing but to crie thereby to testifie his miserable state and condition Whereas all other creatures are no sooner brought foorth but are likewise apparelled by nature as she giues them their foode so likewise she prouides them a liuerie some a strong hide others a warme fleece the fowles of the ayre she deckes with soft feathers wrought about with diuers colours to the plants and the trees she giues a rinde and beautifull leaues These are all apparelled by nature and that in a much more sumptuous manner then man for Salomon in all his roabes was not to bee compared to one of the lilies of the field All other creatures are borne with weapons both offensiue as hornes hooffes tuskes clawes or defensiue as swift slight a skill and subtiltie to hide it selfe a strong hide onely man though most obnoxious to dangers yet wants both Which vndoubtedly argues a guiltinesse in vs an innocencie in them for howsoeuer the dumbe creatures groane vnder the burthen of sin yet is it vnder the burthen of mans sinne All other creatures are fed from aboue God feedes the Rauens from heauen and nature makes their prouision in the first houre of their birth they seeke their portion of victual without any guide or direction they know the way to the teate and thus they are able to helpe themselues Only man wants a keeper or a nurse to hold him vp in her armes left hee should bee stroken dead with his first fall then must he be held to the breast wrapt vp in swadling clouts laid in a cradle for of himselfe he hath no meanes to preserue himselfe but would vndoubtedly perish if the same mercie of God which first appeared in the wombe did not stirre vp pitie and compassion in our tender hearted parents to take the care and charge ouer vs. And thus is man in his birth
death but must patiently expect a time for his dissolution as there was a iust time appointed for his birth and natiuitie The only comfort in all bodily afflictions is the comfort of the soule to the members the patient forbearance and hope of amendment but if the soule her selfe be once distressed or distracted it lies not in the power of the dull and heauie flesh to asswage her but she will rather increase her paine vpbraid her moue her to impatience as the righteous Iob was strongly tempted by his wife to curse and forsake God Speaking of the diseases of the minde I cannot forget that I haue alreadie proued the eternitie and immortalitie of the soule and therfore am tied as it were by promise to iustifie my former assertions to excuse the same soule from all sicknesses inclining to death See here the wonderfull prouidence of God the naturall man by force of his owne reason acknowledgeth the immortalitie of the soule as touching the life and continuance and by the same reason hee likewise acknowledgeth the sicknesses and diseases of the soule morbi animi languores animi nothing is so commoÌ„ and triuiall among the heathen Philosopher as if I should say in effect that nature discernes a second death a death of sinne though not a second birth a generation to righteousnesse to the one nature is inclined and very fitly disposed and therefore sets it before her owne eyes in the other nature is defectiue and no way prepares man and therefore as blindfold she cannot behold it our inward corruption leades vs to sinne only sanctifying grace recalles vs from sinne man here rests vpon the face of the earth heauen is aboue hell is beneath set vp a ladder and he shall hardly climbe giue him wings it will not auaile him dâ—â— but open a pit and he shall fall with great ease though hee finde little ease in his fall In discouering the diseases of the minde I will tell you a greater miserie Suppose that any one man should turne franticke in a hot burning feauer and should perswade himselfe that his violent and vnnaturall heate did only proceed from his own strength of nature then he begins to buffet his keepers and will not lie still in his bed here is a double cause of griefe not so much for his sicknes as for his error and impatiencie Thus it befals many that are sicke in their minde who glorie and boast in their vices making their own shame their commendation either supposing â—â—others to bee like vnto them and sanctitie to consist only in the outward appearance or else condemning all others they will maintaine their own practice Populus me sibilet at mihi plaudo I care not what the poore people say of me quoth the Vsurer my substance shall vphold me when they goe a begging The adulterous man pleaseth himselfe with vncleannesse and begins to doubt whether a naturall act can be a sinne against nature The glutton will make strong arguments in defence of his riot Wherefore should nature supplie such plentifull prouision if he might not take it in abundance If he cannot wholly excuse himselfe yet he will lessen his sinne nihil non mentitur iniquitas sibi Whereas vertue is placed betweene the extreames vices doe now cluster together in such multitudes and throngs that vertue is either prest to death or wholly excluded vertue no longer appearing vices sit in the throne and vsurpe the chaire of estate On the contrarie vertue is sometimes reputed for vice and so loseth a great part of her happinesse which consists in due esteeme and reputation besides her attractiue power to draw all others to the imitation of her selfe The most reuerend Fathers of the Church haue been â—axed with ambition by the rude and base multitude the most strict mortified and seuere men haue been charged with a deepe hypocrisie and dissimulation the most magnificent and bountifull with popularitie and wastfulnes the most vpright and sincere in iustice with vaine glorie and pride Herein as I doe excuse the innocencie of one so I doe condemne the corruption of many they looking thorough painted glasses their own hearts being defiled cannot rightly iudge of the colours Hitherto we seeme to doubt of the diseases now at length if we conclude in generall that vertue is vertue that sinne is sinne and vice is vice then here is a second miserie that whereas all bodily diseases doe suddenly discouer themselues by their symptomes and signes and inforce the sick patient to confesse his owne griefe onely the diseases of the minde as are the inward thoughts of the heart they are secret they haue learned the language of equiuocation they walke disguised and will neuer acknowledge themselues to bee themselues for that euill spirit which hath taken away shame in the sinne hath put a shame in the confession of sinne The proud man feares nothing so much as left he should abase himselfe with too much humilitie charge him with pride and hee will make bitter inuectiues against it then he begins to apologize for himselfe how curteous and kinde he is in his entertainment how affable thus still he deceiueth himselfe for therein consisteth his pride And so for al others the diseases of the mind they are not open assaults but priuie conspiracies and therefore are secret such as will endure the wrack before they will discouer theÌ„selues or their own ends If the diseases once appeare and are made manifest sometimes there falles out a pitifull and a lamentable accident I haue seene many vertues resident in one heart like many Iewels all contained in one casket and yet all of them tainted deiected and cleane cast downe with one vice An excellent wit accompanied with honest and faire conditions attended on with comelinesse and beautie of members yet through a tractable nature is easily led away with ill companie and all his good parts are ouerwhelmed with a deluge of drunkennesse The braue courage and resolution which leaues nothing vnattempted that may tend to the seruice and honour of his countrie yet sometimes is inraged set on fire and all his good qualities are burnt and consumed with the furie of his own lust The great Clerke with his night-watchings and studies pining himselfe not vnlike his owne taper where the head wasteth the whole body in lightning others he consumes himselfe who indeed doth best deserue both of Church and of State laying the foundations of truth and pietie in the Church and building vp the walles of ciuilitie and obedience in the State yet sometimes with a fond affectation of singularitie he makes himselfe ridiculous Not to speake of any single encounter of vertue to vice many vertues knit and combined together may be foyled deiected and cleane cast downe with one vice sometimes they are choked vp with gluttonie incombred with couetousnesse grow rustie and dustie with sloth swolne and puft vp with pride cancard with enuie stretched vpon the racke of
that is fitted to mans capacity and apprehension but a religion carnall professing a sanctitie of spirit in the vncleannes of the flesh admitting the loosenesse and sensualitie of Turkisme into the strict and austere profession of christianitie and here is pure impure carnalitie But O thou monster of men how many wiues wilt thou abuse in thy lust changing thine owne flesh as if thou wert to change thine owne garments notwithstanding the heate and fury of thy lust yet God may so dispose it that a could and chast bloud which thou supposest to be frozen vp with some Northern blast yet this bloud may succeed thee and possesse thy seat and habitation when thy memory shall be cleane forgotten thy name accursed and thy seed rooted out in the next generation But of all the plagues that euer beâ—ell man I will now come to the greatest a punishment not inflicted on the creatures not consisting in the labour or seruice of man but primarilie incident to the very person of man setting a breach not between the married couple but betweene God and man maledictus homo Gen. 4. vers 11. Man is accursed he is made a runn agate and fugitiue from the face of God and man habitabit in Nod Gen. 4. 16. feareâ—ullnesse shall be his habitation and he shall least appeare in sight here I might speake whatsoeuer hath been spoken concerning the miserable and sinfull condition of man for this is the abridgement and epitomie of all to forsake God is to leaue the fountaine of all good and to make himselfe subiect to all miseries and woe And therefore the righteous Dauid cries vnto God forsake me not in thine anger for whereas the absence or separation of friends might be a meanes to asswage their hate and to reconcile their enmitie onely in God the greatest fruite of his anger is to leaue and forsake man and thereby man is wholly destitute of all possible meanes to re-obtaine his fauour Here now at length I see the reason why all other creatures receiued their approbation from God in the beginning immediatly vpon their creation Et vidit Deus erant omnia valdâ— bona and God saw all things that were and they were very good in their owne kinde and God blessed them c. onely man is excluded and neuer receiued any such approbation for it lay in the power of his free will and election to make himselfe accursed and miserable and therefore the sentence of his approbation was deferred vnto a day of iudgement to come venite benedicti ite maledicti c. The rest of the creatures they may be punisht and accursed indeede but it is onely for mans sake as they are ordained for mans vse while man himselfe is the end of the curse for nothing can be accursed but that which is simply euill and nothing is simply euill but only sin and no creature in nature is capable of sinne but only man so that man of all other creatures is the most accursed only with this difference Cain was accursed but not Adam Adam being the root of mankind did therfore represent the nature Cain being a branch of mankind did limit the curse to a certaine condition of men to the state of the reprobates So that a curse is inâ—ident to the nature though not to the whole nature of man which shall appeare by this one instance Balaam was not able to curse the children of Israel seeing that hee was then in their loynes who was indeed the fountaine of blessing this blessing we must not only tie to the generation of Christ according to the flesh but still wee may claime the inlarging of Gods mercy according to the promise made vnto Abraham in semine tuo benedicentur omnes generationes so that generally God hath proposed vnto man a blessing a curse life or death the one as the fruit of mans sinne the other as the effect of Gods mercy the one he incurr's by his own transgâ—essions the other hee attaines by his bloud and passion who was the attonement and propitiation for our sins Cain bearing the person of all reprobates and being accursed for the bloud of the innocent Abel you might heere expect that I should describe the nature and first causes of reprobation together with the heauy fruits of Gods vengeance how God of himselfe may limit and bound his own mercy to reâ—use or assist him who is now ready to fall and yet like a gratious God remembring himselfe together with the scope and end of our creation desiring to perfect and accomplish that image which hee himselfe hath already begun as hee hath giuen the outward meanes for mans happy conuersion ite praedicate baptizate omnes singulos vniuersos As the price of our redemption is infinit able to satisfie for the infinit sins of infinit worlds so vndoutedly the same God according to the truth of his owne nature will not be wanting in the inward meanes He will not feede vs with shewes and appearance of things that are not but with his preuenting assisting and subsâ—quent graces hee will inable our weaknesse in such things as do necessarily concerne our saluation raising nature to such an height that she may be able to transcend her owne naturall power yet God shall so moue vs as may bee most agreeable to our condition The kingdome of grace doth not ouerthrow our naturall rights and therfore God shal still leaue vnto vs wholâ— sound and entire without violence or coaction the free choice and election of our owne wils so that if in his eternall praesciâ—nce he shall fore-see that man shall refuse to be the vessell and instrument of grace to concurre with him in the action but shall prefer the creature before the creator and so shall continue wilfull and disobedient in the whole course of his life with a finall impenitency heere is the sole cause and first motiue of Gods eternall reprobation which consists of the foresight of our sinnes and of the due intended punishment of Gods iustice The second curse which I will obserue in Cain is the guiltinesse of crying sins for he slew his brother Abell whose bloud cryed vp to heauen for vengeance strange it is that man by nature should not be able to eleuat and lift himselfe aboue nature to do any worke or action belonging to grace not so much as to beleeue any principle of faith which to a beleiuing man seemes to be a point of small difficulty and yet man should easily descend beneath nature to commit sins whereunto his nature is no way inclined such as the light of reason dictamen rationis common honesty equity and conscience vtterly condemnes wee receiue not this learning from the Preacher but nature her selfe hath imprinted and ingrafted it in the hart of man these actions we abhor and detest of our selues and yet these actions we daily practise our selues and therfore hauing once committed them we proue our owne tormentors for as nature takes
infidelitie vpon all fit occasions he is ready to reuolt and dares vndertake nothing for feare of his death which hee holds for his greatest woe Thus I haue proportioned the seuerall punishments of the first sinne to the tenne plagues of Egypt I haue contracted them to the number of tenne though further happily I could haue extended them were it not that I desire to speake al things according to some rule and proportion But now I call to minde the last punishment in Egypt was mors primogeniti the death of their first begotten and this hath likewise some reference to the last punishment of sinne mors primogeniti the death of the soule which is the first begotten in man and Scripture doth intimate as much in effect for this very phrase morte morieris thou shalt dye the death might seeme to include a needlesse repetition or tautologie were there not a first death and a second death and both of them brused brayed and beaten together in this one morter morte morieris thou shalt dye the death Which words â—ound to my eares as if they did intimate the truth of a double death both proposed to man and man himselfe made subiect and liable to both yet the necessitie seemes to be imposed only for one The first iudgment hath relation to the first death thou shalt dye the death if you tell me of the Hebrew phrase and the manner of their speech then I doe much more magnifie God who hath so ordained the tongues and languages of men to expresse such a mysterie If you please to consider the circumstances and â—orerunners of the last and generall iudgement they cannot but greatly astonish man when the world shall now be growne to that old age as that her sight shall begin to faile her or sicke of a dangerous and desperate disease vndoubtedly approching to death her light shall be put out which was the first token and signe of life and therefore was created in the first place when the Sunne and the Moone shall be darkened and in this darknesse as if nature were poysoned with mans sinne not any part thereof shall be able to performe her owne office and dutie but all shall stand in an vprore the heauens with the elements the elements with the heauens and all together confounded Luk. 21. vers 25. Then there shall be signes in the Sunne and in the Moone and in the Starres and vpon the earth trouble among the nations with perplexitie the Sea and the waters shall roare c. These things might seeme strange and terrible to the carnall man but here is the least part of his terrour for when hee shall see the wrath of God hanging ouer his head hell opened beneath him damnation before him his persecuting foes behind him on his right hand the whole number of his sinnes accusing him on the left hand all the creatures witnessing against him within him nothing but feare tormenting himselfe with the sting of his owne conscience without him nothing but torture and the crie of his owne sinnes together with Gods iustice calling for vengeance O what a fearefull thing it is to fall into the hands of the euer liuing God! When as al the plagues of Egypt which certainly were strange and wonderfull yet by the confession of the Egyptians and by the testimonie of Scripture it selfe were onely wrought by the finger of God digitus dei hic est alas what proportion is there betweene the whole hand and the little finger But shall I tell you how to to auoide the hands of this euerliuing God then let vs first fall into the hands of a dead God amor meus crucifixus est Christus meus crucifixus est his blood is shed and therefore he will not require our blood he is weakened and cannot hurt his hands are nailed and cannot strike he is not fit to punish but to commiâ—erate here wee may safely approch without feare and vnder the shadow of his wings we shalâ— finde protection Hebr. 4. vers 15. 16. Wee haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let vs therfore goe boldly vnto the throne of grace that we may receiue mercie and finde grace to helpe vs in this time of our necessitie Let vs call to minde what effects the preuision and premeditation of this last and great iudgement hath wrought vpon the dearest Saints of God the righteous Iob can testifie in the 21. Chapter What shall I doe how shall I escape when God shall come vnto iudgement The beloued Disciple though otherwise he had leaned vpon the bosome of Christ yet seeing Christ comming in iudgement he fell downe vnder his feete Apocal. 1. S. Ierome sets vp a stage and makes a liuely representation of this iudgement supposing himselfe alwaies to heare the noyse of the trumpet sounding in his eares Surgite mortui venite ad iudieiuÌ„ Arise ye dead come vnto iudgment S. Basill lets foorth this iudgement in place of a schoole-master to teach vs our selues and our owne wretched condition S. Chrysostome makes it a bridle to keepe vs from sinne within the lists of obedience Cyprian makes it a remembrancer of sinne for our repentance Vaepeccatis meis cum monti dicturus sum c. Woe be vnto my sinnes when I shall say to the mountaines couer me and to the deepe waters hide and conceale me to the earth swallow and ouerwhelme me that I may find some refuge in the day of Gods wrath Whither shall I goe from Gods presence if I flie vp to heauen hee is there if I goe downe into hell he is there also if I take vp the wings of a Doue and flie to the vttermost parts of the earth euen there also shall his power follow me and his iustice pursue mee whither shall I flie from Gods presence I will flie from God to God from the tribunall of his iustice to the seate of his mercie here is my appeale Call to remembrance O Lord thy tender mercie and thy louing kindnesse which haue been euer of old O remember not the sinnes and offences of my youth but according to thy mercie thinke thou vpon me O Lord for thy goodnesse Thus much for the expectation but I dare not proceede to the tortures and torments of hell S. Austine excuseth himselfe in speaking of that subiect and for my selfe I am afraid to thinke of them and therefore I pray' beare with me if I follow S. Austins example I had rather sound foorth the trumpets of Gods mercie then poure downe the viols of his wrath God preuent that in mercie which otherwise in iustice he might and should inflict vpon vs. If I should enter into this subiect I know not ho◠〈…〉 disquiet and perplexe the thoughts and consciencâ—◠〈…〉 â—â—â—nners quorum ego sum maximus of whom I am the chiefest and the greatest sinner But here is my
that Gods holy and sanctifying spirit seemes to abate the sorrow besides the promises of God and the conformity of this building for the foundations of the Church were laid in the bloud of Christ and therefore necessary it is that in the rearing vp of the walles and the roofe the morter should likewise bee tempered with the bloud of his Saints and they appearing in their own bloud as it were clothed with scarlet should at length sit vpon thrones iudging and condemning the world of impiety For the cloakes and pretenses of religion what should I say the best things are soonest abused and this argues our corruption if thou findest desperat attempts couered with a religious habit then acknowledge in thy selfe how powerfull religion should bee for guiding and directing thee in the whole course of thy life when a counterfeit shew of religion shall moue others to vndertake such dangerous and horrible cruelties not without the losse of their limbes substance life the vtter vndoing of poore widowes and orphants the exposing of themselues to all manner of tortures fearefull to the behoulders and therfore much more terrible to the offendors and malefactors who suffer for their euill doing c. Whatsoeuer els may concerne religion I shall hereafter speake of it more largely to your further satisfaction As man was corrupted and all the creatures forsaking their first and naturall vse did serue for mans punishment and rebelled against him so it stood with the vniformitie of Gods iudgements that nothing should remaine vntouched no not the elements themselues being the first principles seeds foundations of nature for as man was totally defaced and had lost the image of God so this world though comming far short of that most excellent state of Paradise yet being Gods owne immediat work-man-ship and so still continuing God at length in his wisdome for our sins thought fit to deface it and behold the rule of his iustice when as the children of God were mixt with the children of men God sends a deluge of waters to confound them together Death is the punishment of sin that we might heerein acknowledge Gods owne handy worke the iudgement fell from aboue their graues were fashioned in the clouds and the elements did for a time change their situation and these were likewise confounded together and as in the creation the waters did flow vpon the face of the earth so now againe the whole world did seeme to goe backward and to returne to the first nothing Hence began a great alteration in nature and all things were changed to the worst the earth did decay in plenty and goodnes of fruits for immediatly after the deluge God did enlarge Noahs-commission and gaue him free power to feed on the flesh of the creatures the water likewise lost her naturall propertie of goodnesse and therefore Noah immediatly began to plant a vine-yard the ayre was more subiect to vapours foggy mists and darke clouds the fire with hot â—umes and exhalations ascending and turning to meteors was made more imperfect and impure the heauens themselues haue not freely escaped though these sublunary contagions could not infect the stars yet were they able much to hinder the goodnes of their actions and operations as likewise to eclipse and obscure their beauty some of them neuer appearing vnto vs as are those stars in via lactea others seeme twinckling titillantes through the thicknesse opacity and gloominesse of our ayre not giuing passage to their beames and all of them appeare short in beauty lesse in quantitie then indeed they are and assuredly are much hindred in their operations So that this generall deluge was indeed the generall confusion of nature and as it was the death of nature so nature her selfe could neither hinder nor hasten her owne death and being once fallen she could not raise her selfe by her own naturall power for howsoeuer the God of nature might well vse naturall meanes the watery constellations for the effecting of his good will and purpose yet surely these in themselues were not sufficient vnlesse you will thereunto adde Gods infinit power and his absolut authority for certaine it is that there was the lâ—ke coniunction of stars within our memory in the yeeres 1524. and 1588. If we should suppose that God did herein vse naturall meanes they might be numberlesse as the power of God is infinit and his wisdome vnsearchable yet such as reason the schoole of Philosophy do most approue are these First that before the deluge the earth was more leuell and framed according to a better rule of a Globe or a Center and therfore the water might with more ease couer the whole earth 15. cubits deepe this being supposed there might follow a transmutation and change of elements among themselues where the earth might bee turned into water and carrie according to the rule of Philosophy decuplam proportionem that euery ounce of earth might bee turned into ten ounces of water the water likewise might bee summoned to appeare out of the deepe to change her scituation to possesse the face of the earth according to her naturall course the whole element of water might bee raâ—ified that it might take vp a larger compasse and still retayning her nature might serue for our punishment the bordering region of the ayre might be condensed and thickned that it might serue in stead of choking waters and these might be raised and puft vp with hot fumes proceeding from the bowels of the earth which might make the boyling or scalding seas to swell aboue measure Thus infinit are the wayes and meanes which God might vse in this deluge I will here impose my selfe silence rather trembling at his iudgements then presuming to search into the depth of his counsailes I do much more wonder at the staying of this deluge how the floud should cease considering the nature of water is to flow vpon the â—ace of the earth for vs to conceaue that the sea is a sinke or a bottom that the waters are lower then the earth it is much against reason which denies the water and earth to make one perfect globe much against common experience when in the highest parts of their ships they see furthest and fiâ—st discouer the shoare thâ—ugh I confesse that the inequality of the earth is a speciall meanes to reduce all waters to one proper place yet I suppose that the wonders of God do manifestly appeare in euery element First in the earth subsisting in a centre like an immoueable stocke carrying the same distance to euery part of the circumference then the waters notwithstanding their roaring their continuall and strange motion wherein they seeme to threaten the earth yet are kept within their owne bounds not incompassed with a wall of iron or brasse but with a border of sands a weake bulwarke I confesse were it not that Gods power had first prescribed the bounds then followes the ayre strangely and miraculously supporting a
and treasure that impâ—rting it to others she leaues her selfe destitute or how fals iâ— out contrary to the course and streame of nature that the better part of man being priuiledged and hauing a charter for eternitie yet man himselfe should see and taste corruption as if the whole did not inclâ—de the parts or that there were a different condition of the whole from the parts contrary to the whole course of nature and the wisdome of her first institution Suppose the soule should be defectiue in her actions as that for want of a full and perfect concoction the stomake should be filled vp with rawe humors which at length should seaze vpon the liuer and there breake forth like a spring or a fountaine and so bee conuayed in the conduit-pipes of our veines thorough the trunke of the whole body yet cannot the soule instantly recall her selfe and correct her owne error cannot heate bee allayed with couldnesse moysture with drought and euery distemper be cured with the application of his contrarie I cannot conceaue the reasonable soule to be a foole and therefore needs she must be a Physitian you will say that there is a great difficulty in the receiptes and therfore the life of man would hardly suffice to learne the remedy and cure but I pray' marke the art and industrie of man I am verily perswaded and I speake it by experience that mans body by the helpe of feare-clothes powders balmes and oyntments may bee preserued for the space of two hundred or three hundred yeeres in the same state and consistencie wherein now it is at least to the outward shew and appearance then why should not the like medicines inwardly taken preserue life for such a terme of yeeres why should not physicke growe to that ripenesse and perfection that knowing the nature of diseases the course inclinatioÌ„ of humors by application of coÌ„traries as it were vsing the tree of life in Paradise it might prolong mans age if not for euer giue him eternitie But see see corruption consists in the root in nature her selfe for physicke cannot worke but must first presuppose the strength and furtherance of nature left thou shouldest blame the Physitian or thinke the meanes which God hath appointed for thy health to be wholie vnprofitable behold thine owne nature is wanting and defectiue to her selfe If nature might faile in her particular ends yet me thinks the whole scope and generall intent of nature should not bee frustrate and made voide There is nothing so common and triuiall in Schooles wherein nature is best discouered as is this knowne and palpable truth Corruptio vnius est generatio alterius the death of one is the birth of another for nature consists in alteration and change and it would much disparage nature if there were such a death as did wholly make for her losse and no way redound to her encrease In all other creatures you shal obserue this truth Suppose a beast were slaine his body should be dissolued into the bodies of the elements his forme into the formes of the elements as both of them were first composed of the elements nothing should bee lost through the negligence of nature but all should be gleaned vp and very safely reserued for a new succeeding generation Now in the death of man the body is the sole bootie of nature she cannot seaze vpon the soule she cannot retaine such an inestimable treasure the soule is escaped as long as life continued in man the soule was vnder the iurisdiction and power of nature but the body being once dissolued nature hath lost her owne right and cannot intend any new generation by vertue of that soule A foule error of nature that hauing the soule once committed to her custodie and charge she should open the gates or breake downe the prison walles to lose such a iewell which was neuer gotten by her owne purchase nor cannot bee recalled againe with all her might and power so then in the death of man and so man alone the corruption and nothing but the corruption of nature sufficiently appeares I would not willingly speak of a punishment wherein the mercie and goodnesse of God should not together appeare with his iustice but when I haue once spoken of death me thinkes I am then come to the vpshot and conclusion of all beyond which I cannot extend any blessing I meane any naturall blessing for death is the end and period of nature yet giue me leaue to make these foure good vses of death 1. To reproue sinnes 2. To strengthen and fortifie the bulwarkes of Religion 3. As to giue comfort courage and resolution to the true Christian man 4. so to discomfort discourage and put to flight the infidell and heathen First death seemes to instruct man to preach vnto him the reformation of his life and thereby doth witnesse his naturall and inbred corruption the couetous man whose heart could neuer be touched or moued to take pitie or compassion by the cries and prayers of a poore wretch yet at length will howle and lament when hee considers that hee shall dye in the middest of his treasure and all his substance shall leaue him the oppressing tyrant stained with the blood of poore innocents shall knocke his owne breast teare his owne haire readie to shed his owne blood when hee sees the pale and liuelesse carkase of his persecuted foe to shew him his owne state and condition and being dead to threaten his death but it were to be wished if it might be spoken without offence that one might arise from the dead who might relate vnto vs the state of the dead and of the vanities of this life which passe like a shadow And to this end I haue heard it as a tradition of the Church that Christ hauing told the parable of Diues and Lazarus and the Iewes little regarding it to stirre vp faith in them as likewise in some sort to satisfie the request of Diues that one from the dead might instruct his brethren God raised vp Lazarus the brother of Mary Magdalen who might witnesse and testifie as much as Christ had reported I will not stand vpon the truth of this traditon though certaine it is that both these accidents fell out much about the same time The very bones of the dead being serued vp at a banket wil bee a fit sauce to season our immoderate mirth the tombes of the dead are for the instruction of the liuing monumenta monent mentem we tread vpon the flesh of our forefathers which is now become the dust of the Temple Death is an excellent meanes to stirre vp pietie and deuotion the mariners in guiding their ships must sit in the end to hold and gouerne the stearne and the end of euerything is the first in intension though the last in execution Hence it is that the religious persons in al ages were frequentes in cemiterijs alwaies busily imploied about the tombes of the dead
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