Man become guilty, or, The corrruption of nature by sinne, according to St. Augustines sense written originally in French by Iohn-Francis Senault ; and put into English by ... Henry, Earle of Monmouth.

OF THE CORRUPTION OF ALL CREATVRES. The Sixth and last Treatise: (Book 6)

The First Discourse.

Of the Beauty, Greatnesse, and Duration of the WORLD:

THough the world lost it's first purity, when man lost his innocence, there re∣mains yet therein enough of beauty, to oblige such as do consider it to make it's Panegyricks; a 1.1 sin could not so much efface all it's perfections, but that those which it yet hath, caused admiration in Philosophers; and force Infidels to a∣dore his hand who made it. It resembles their famous beauties to which age or sicknesse have yet left features enough to make their beholders judg that 'twas not without reason that they were adored in their youth. Thoug it be disordered in some of it's parts, though the elements

whereof it is composed do divide it, though the seasons which maintain the variety thereof cause it's confusion, though Monsters which heighten the works thereof dishonour it, and though beasts which have antidotes in them, have also poysons; yet is it easie, to observe the worlds advantages amidst it's defaults, and to acknow∣ledge that if Divine Justice have put it out of order to punish us, Providence had ordeined it for our habitation, and had placed no∣thing in so vast a palace which was not sufficient to ravish our sen∣ses, and to content our minds.

The curious discover therein every day new beauties to satisfie themselves; 'tis a book which never wearies those that read it. Every creature b 1.2 is a character w^ch represents some one of it's Authors per∣fections, and Infidels instructed in this school have framed unto themselves noble Ideas of the divine Essence. In effect, the spacious∣nesse of the Heavens which serves for bounds to nature, and which inclose all the works thereof in their extent, do point out unto us Gods immensity, who comprehends whatsoever he produceth, and incloseth within his essence whatsoever he by his power doth draw from thence. The earths solidity which serves for center to all the world, and which grounded upon it's own weight cannot c 1.3 be shaken by storms nor winds, is an Embleme of Gods stability, who causeth all the alterations in the world without any change in himself, and who by an unalterable act of his will, rules all the adventures of our life. The Suns light is a shadow of his, and the prodigious activity of this glorious constellation which produceth metals in the bowels of the earth, flowers and fruits in the fields, clouds and meteors in the air, and which by it's influences doth rule over all the producti∣ons of nature, is the picture of that infinite power, which shed abroad in all his creatures doth act with them, and accommodate it self to their inclinations. The incensed sea big with storms, the waves whereof rise up unto the heavens and descend unto the depths, her fury which threatens ships with wracking; and the neighbouring fields with deluge, is a fearfull draught of Gods anger who prepares torments for sinners, and makes himself be dreaded by rebels who would not love his goodnesse. In fine, every creature is a looking∣glasse d 1.4 wherein a man see the Lineaments of his Creator, and where, with but a grain of grace all rationall men may become faith∣full.

So prodigious is the mightinesse of this work, as 6000 years have not been sufficient to discover it; avarice nor ambition have not been able to finde out the ends thereof; there are yet whole Coun∣tries whether by reason of the extreamity of cold; and the Seas vast extent no man ever yet came. There are unknown e 1.5 desarts which mans curiosity hath not been able to penetrate, and the Sun enlightens some part of the earth whereon no Conquerour ever yet set his foot. Those who have gone round the world, have not dis∣covered it's profundity, and though they be vainly perswaded that there is nothing so great which their understanding cannot compre∣hend, yet are they bound to confesse, that there be havens wherein∣to they never put, and savage people, whose language nor manners they understand not. There is none but God alone who knows the greatnesse of his work; every age discovers unto us our ignorance. And though the earth be but a point, yet doth it consist of so many parts as we may with reason doubt, if what we know not thereof, do not exceed for bulk and beauty, it's known parts. That new world which our fore-fathers knew not, is richer, and of larger ex∣tent then ours. It is so ravishing, as it makes whole Nations quit their own Countries to conquer it; the wealth thereof gives the law to all Europe; the latter Kings of Spain have made more conquests with the gold thereof, then all their Pred••ssours have fought bat∣tels with the iron of their Mines. Their overcoming of this part of the world hath made them overcome the rest; their victories de∣pend only upon it. And did not the Indians dig up the entrails of Per∣ve, the Spaniards would not trouble the Peace of Europe. 'Tis true, that these Provinces are so far distant from the Center of their State, and the Sea which brings them the wealth thereof is so treacherous, as they run hazard of being undone, as oft as the In∣dian Fleet is in danger of shipwrack. And Polititians are of opini∣on, that so great a body the parts whereof are divided by so many seas, can be of no long durance: f 1.6 it only appertains to God to govern in a State, the Provinces whereof though never so far di∣stant, are yet always united to their Sovereign; and which though scituated in different Climates, are still enlightened by the same Sun.

The beautifulnesse of this Kingdom is answerable to it's great∣nesse, nothing is therein to be seen which hurts the senses, all the

pieces whereof it is composed are pleasing, their difference makes a part of it's beauty, and the wit of man which is naturally criticall, can finde nothing in this work to be found fault with. Every part is so well placed as they are not to be altered without some disor∣der. g 1.7 The Elements are lodged according to their deserts; the earth as the heaviest makes the lowest story; the fire as the lightest is nearest heaven, the aire and water whose qualities have some re∣semblance, are seated above the earth; and beneath the fire. The noblest of these Elements is the most barren, it is so active as it will not permit any creatures to live in it. The Salamander doth for a while resist it's heat, and till his moisture which doth preserve him, be dried up, he delights in the fire; but if he tarry long there, his pleasure turns to pain, and he there findes his death.

The aire whose purity comes nearest that of the fire, is the abode of birds, they cut this liquid Element with their wings, they make new paths in those spacious Champians, they therein breath with freedom, and till man found out the art to kill them with his ar∣rows, they laughed at his Empire. Their wings are oares which guide through this sea, their taile is their rudder, and when the storm is so great, as they fear being born away by the fury thereof, they take up stones in their feet, and defend themselves against the Tempest. Though they live at liberty, h 1.8 they acknowledge a King, which title the eagle hath won, be it whether for that she flies high∣est, or for that he can look fixedly on the Sun, or for that he de∣fends his subjects from birds of prey, which appear to be the Tyrants of this part of the world.

The Sea abounds more in fishes, then the aire doth in birds. Their number is as prodigious, as their shapes, the species is there by miracle preserved, and Naturalists who boast to know all things, know not in what part of the fish, her fecundity doth lie. The E∣lements which give them their life being almost always in agitation, war is there more frequent then peace, and the abode of these Mon∣sters is the picture of a State divided by Civill war. Right consists there either in force, or fraud, the greater eat up the lesse, and if the weak ones want nimblenesse to defend themselves, they become a prey to the more puissant. i 1.9 The Whale which doth for great∣nesse equall mountains, doth not govern in this Empire; this great Colossus wants spirit to inanimate his body, Nature which hath

made him so vast hath made him so dull, that he needs another fish to guide him, he would fall foul upon the sands, did not his faith∣full Officer keep him aloofe from the shore; and this inanimated Rock would bruise himself against the earth, did not this guide ad∣vertise him of his danger; to recompence his guide for so good an office, he lends him his throat for a place of retreat, and this living gulf serves for a Sanctuary to this faithfull guide. k 1.10 The Dolphin is the Sovereign of the Sea, he carries the Ensignes of his power in the noblest part of his body, and Nature which hath given him dexterity to command, hath placed a Crown upon his head, to put a difference between him and his subjects; he naturally loves man, and as if he knew that he likewise were a Sovereign, he helps him at the sea who commands upon earth; he is delighted with musick, though he be dumb, he is not deafe, and the love he bears to mu∣sick, hath made him oft-times assist Musicians in shipwrack.

The earth is no lesse peopled then is the sea: this fruitfull mo∣ther is never weary of bringing forth children, nor of nourishing them; all the parts thereof are fertill: Desarts which produce Monsters, produce food likewise to nourish them; Forrests serve for retreats to wilde beasts, the fields receive such as are necessary for mans entertainment: and Towns afford shelter to such as we have reclaimed, & made tame either for our service or pastime; every spe∣cies is preserved by multiplying it selfe; Nature repaires the havock made by death. And notwithstanding the cruelty which men use towards those harmlesse beasts, l 1.11 their number is not diminished. Excesse in feasting cannot drain either the earth, or sea, these two Elements abound more in fruitfulnesse, then we do in gluttonies; and notwithstanding any debauches made, yet at any time in any Countrey; the fields were never depopulated. Though man be the Sovereign of all the world, he is much more absolute in the earth, than either in the water, or aire. He rules over fishes, and birds only by art; and since they dwell in Elements which are not con∣formable to his nature, he must use violence upon himself, before he can fight against them. He gets o•• shipboard, & trusts himself to the perfidiousnesse of the sea to surprize fish. He cannot come up to birds because of their swiftnesse, his minde could never yet raise his earthly body to pursue them in the aire. He sends bullets where he himself cannot go, and putting division between these innocent

creatures either by industry or deceit, he makes the Gerfaulcon flie at the Heron. But he can do what he will with beasts, he sets upon the fiercest of them in their Forts; their dens nor thickets cannot defend them from his violence. m 1.12 He reclaimes some to make use of them, he strips others to clothe himselfe; and cuts the throats of others to feed on. This absolute power impedes not the beasts from having Sovereigns amongst themselves. The Lion hath won this honour by his strength and courage; all other beasts bear him re∣spect; at his roaring all his subjects tremble; nor are Kings more re-doubted in their Kingdomes, then is this noble Animall in Forrests.

Thus all things in the world are wisely ordered; every Element acknowledgeth it's Sovereign, every species hath it's laws, and had not man disordered this great Republique, all the parts thereof would yet enjoy peace and tranquility. Yet they agree in what is requisite for the worlds preservation; n 1.13 though their inclinations be contrary, they keep fair quarter in their quarrels, & do not forgoe all sense of love, when they exercise their hatred. Fire agrees with water to compose all bodies, and aire mingles it self with earth to give life and breath to all creatures. Every Element useth force up∣on it's inclinations to agree with it's Enemy. In birds the earth be∣comes light, in beasts the aire waxeth heavy, in fishes fire grows cold, and water hardens in rocks: if at any time they fall foul, 'tis always out of some good designe; and divine providence by which they are governed gives them not freedom to wage war save for her glory, and our advantage. The obedience which they owe to God, exceeds their own aversions, and the Commandements which he gave them when he made them of nothing, keeps them yet within their duties; they do not make use of their advantages which one of them hath over the other, and knowing very well that the worlds welfare depends on their agreements; they appease their hatred to cause it's quiet. The fire invirons all the other Ele∣ments without consuming them, it is content to burn such exhalati∣ons as come near it, and to set such Comets on fire as do presage alteration in States, or the death of Kings. The aire doth inclose all sensible creatures, the humidity thereof doth temper the fires heat, and the earths drinesse. Waters make no advantage of the

scituation which Nature hath given it, though it be liquid, and rai∣sed above the earth, it doth not passe his bounds, the word of God gives it it's limits, he who raised it up retains it, and he teacheth us by this miracle, that there needs no more to drown the world, then o 1.14 to leave the sea at liberty. The earth hath it's foundations laid upon the ayr, this Element wherewith it is environed, sup∣ports it. The worlds Basis hath no other stay then the weight thereof; that which ought to beat it down, susteins it, and it keeps e∣qually distant from all the parts of heauen, onely because it is the heaviest of all bodies.

But that which astonisheth all Philosophers, and fils the wisest pates in the world with admiration, is to see that the world which is but a point, should be the center of the Universe, and that all Crea∣tures labour onely to adorn or to inrich it. The heavens roul inces∣santly about this hillock of sand to beautifie the fields thereof. p 1.15 The Sun inlightens it and cherisheth it with his beams, this glorious con∣stellation hath no other care then to make it fertill, and if he be in perpetuall motion, 'tis that he may adorn it with flowers, load it with fruits, and enrich it with metals, the Air forms no clouds nor rain, save onely to water it: And whole nature is busied in nothing but how she may oblige the least part of the Universe. 'Tis truth; the earth doth thankfully acknowledge all these favours, for as she owes all her productions to the Suns favourable aspect, she in token of thankfullnesse thrusts all her fruits up towards him, opens all her flowers when he riseth, shuts them up when he sets, and as if she were onely adorned to please him, she hides all her beauties when he keeps far from her.

Though all these considerations make the worlds beauty suffici∣ently appear, that it's creation is the most considerable part of it's excellency. And he who knows not what means God used to pro∣duce it, q 1.16 Ignores the rarest of all his wonders. This great piece of workmanship had nothing, but nothing for it's Materia, all the diffe∣rent parts whereof it is composed had the same originall, and this vacuum in-animated by the word of God, brought forth the Hea∣vens with their constellation, the earth with all it's fields, and the sea with all her rocks, Nature which is so powerfull can do nothing of her self, her works are rather alterations then productions, she turns dew into flowers, and rain into wine, she multiplyeth all things

without a miracle, a few grains of corn in her hands prove a whole harvest, and a few acorns sown in the earth, do by her care become a Forrest, but let her do what she can she cannot make any thing out of nothing, and he who shall bereave her of the elements, takes from her the means of exercising her power. Art which boasts to imitate nature, can produce nothing of gallant, unlesse it have some subject to work upon, a painter cannot finish a picture without colours, nor can an Ingraver make the visage of an Heroe without brasse or por∣phiry. The most skilfull Architects fall short, if they be not assisted by Nature, and their stateliest designs would be but uselesse Chime∣raes, did not the Forrest furnish them with Timber, and the Quarries with marble, to put them in execution. But God makes all things out of nothing, and when he operates as a Creator, he draws all his works ex nihilo. This is so admirable an effect of his power, as pro∣phane Philosophy cannot comprehend it. r 1.17 And the learnedest of all her disciples chose rather to believe that the world was eternall, then that it was made of nothing. It is not hard to conceive how flames may arise from water, and by what secret veins rivolets are drawn from out the barren bosomes of rocks; Philosophy hath light enough to comprehend that all is in all things, and that the va∣riety of the parts of the world, hinders not their communication. But she cannot conceive without the help of faith, that the whole world could proceed from nothing, and that this nothing obeying the word of God hath produced flowers, Constellations moun∣tains and rocks.

s 1.18 There went but one moment to this great work, and if we will believe the wisest of men, heaven and earth were created in an in∣stant, there went six daies to their disposall; and this comly order which we observe in the world was the work of a week, but the mat∣ter was formed as soon as God had spoken the word, and that which we call the creation of the world, did last no longer then was requi∣site for the ordering of it. Nature do's wonders which do surprize mens understandings, her works deserve to be admired by Philoso∣phers, and she sometimes doth miracles which surpasse our belief; but this wise work woman is slow in her productions, she doth no∣thing without the aid of Time which is her Counsellor and Officer. As she takes time to put on her resolutions, so she never executes them without him, she requires whole years to ripen fruits, and

stands in need of all the four seasons to bring them to maturity. She requires a whole age to bring a forrest to it's perfection, t 1.19 and Phi∣losophers accuse her it being more speedy in her decay than in her increase; she is precipitate when she leans towards her ruine, there needs but a moment to overthrow her goodliest works, but she is slow in forming even most common things; and if she undertake to change mould into metall, and to give it the Lustre of gold, or the hardnesse of Iron, she doth not finish this usefull Metamorphosis un∣der many ages after she hath begun it. But when God works of himself, he doth not assubject himself to the laws of time; the same moment which seeth the beginning of his work, seeth the end thereof.

If this way of working were wonderfull, it was no lesse easie, for all this mighty work cost him but a word, he made himself be un∣derstood by nihil, and this nihil did obey him. He u 1.20 spoke (saith the Scripture) and the ending his word was the beginning of the world, this Commandement was followed by the effect thereof, and far differing from that of earthly Princes, who leave the execution of their commands to their subjects, he accomplished all he had ordai∣ned. We must yet further believe with divinity, that this word was but mentall, and that onely act of Gods will, without other expres∣sion, perfected all the beauty of the Universe, and establisht the world where nothing was.

Contrary to the laws of Nature, which suffers that soon to perish which she is not long in forming, this admirable work indures num∣berlesse ages, thousands of years are past since it's creation all king∣domes have changed their countenances, and their governments a hundred times; x 1.21 whatsoever of most glorious the hand of man hath erected is buried in ruines; Cities which gave law to so many people are reduced to dust, nothing remains of their greatnesse but a vain remembrance, and their glory is so totally effaced as men dis∣pute about the place wherein they were built. But the world doth still subsist, and seems not to draw neerer it's end for all it's growing further off from it's beginning. All it's principall parts are yet intire, and though they be preserved by change, yet are they always like themselves. The Sun gives as much heat as at his birth; Those so many Territories which he hath cherished have not diminished his heat, and those who see him rise every day complain not that Time

hath weakened his influences, the sea nor earth have lost nothing of their former fruitfullnesse; and what of Vertue the curse of God did leave in them is not weakened by the succession of so many years▪ 'tis true that if we compare the guilty world, with the world when it was innocent, we shall find a strange difference between them; af∣ter having admired Gods power, we shall be obliged to adore his Justice; and confesse that rebellious man, did not deserve a world which was onely made for man when obedient.

The second Discourse.

That all creatures have lost some of their perfections.

THere is not any one who doth not complain of the rigour which the creatures use towards man, every one is sensible thereof, and not any one seeks out the cause; those who ar∣gue upon the works of nature, wonder to find therein so much dis∣order, and knowing that the Government thereof is subordinate to that of Divine Providence, they cannot conceive why she should be so irregular: some imagin that the world being cōposed of so differing parts, can have no peace w^ch is not interrupted by war: that the quarrel∣ling of the elements is necessary, y 1.22 & that their qualities cannot be so well tempered but that they must be always in opposition. That the power of God cannot end their differences without destroying their inclinations, and that a body which is composed of fire and wa∣ter must of necessity be troubled with an intestine war which threa∣tens it with an inevitable corruption, that the seasons cannot be bet∣ter regulated since the Sun going over our heads in an oblique line, doth according to the Summer or the Winter approach neerer to us, and draw further from us. That beasts according to their natu∣rall Temper should either be wild or docile, that those which have most fire in them are the nimblest, and that those which have most earth are the heaviest, and the most stupid; that thus the faults of the creatures do not proceed so much from the workman, as from the matter whereof they are composed. This opinion is too injurious

to the power of God to be approved of by Christians; and since it proceeded from Philosophers schools who did believe, that Materia Prima was eternall, we must not wonder if laying a false ground, they draw from thence bad conclusions; some others who are somwhat more respectfull, yet not much more rationall, imagine, that God made the world in the same condition that now it is, that he might fit himselfe according to the condition of man, who was to become sinfull; that he had no regard to his innocency, because it was not to last so long, and that he left some disorders in his work, to the end they might serve for punishment to the faulty.

These Philosophers seem to me to have lost their reason out of too much fore-sight; they do not consider that originall righte∣ousnesse ought to have been as exempt from punishment, as from sin: & that man in his innocency had had reason to complain, if ha∣ving nothing amisse in his person, he should have found disorders in his Estate. God z 1.23 always waits for our offences before he punish∣eth them; and though his mercies may through his favour fore∣run our services, his justice doth never through punishments pre∣vene our sins. What likelihood was there to lodge an innocent person in an infected house? to make the seasons irregular which did measure a life not yet troubled by passions, and to give mor∣tall influences to constellations, which were to enlighten immor∣tall man? what reason have we to believe that man not being guilty the creature should rebell against him, and that the Elements should not be at peace in a body which was perfectly assubjected to the soul. I know very well that they reply, that originall righteousnesse, did free man from these disorders, and that serving him in stead of a buckler of defence, his body was thereby miraculously preserved from being burnt in the midst of of Summer, or frozen in the midst of Winter. But say he should have no feeling of these irregularities, he would yet have seen them, and his eyes would have suffered pu∣nishment in beholding an unpleasing object. What pleasure could he have taken in seeing a sun, the heat whereof did scorch the grasse, and cause the flowers to fade, to which it had given birth. What de∣light should he have tasted in feeling the earth-quake under his feet, or to hear the thunder roar over his head? what contentment would he have found amidst boisterous windes, and storms at sea? should he not have had some reason of complaint, if he should have

seen so many punishments prepared for a sin not yet committed.

The best Divines do therefore confesse, that the face of the world was changed when man altered his condition, a 1.24 that the earth lost his beauty when man lost his innocency, and that thorns were mingled with roses when concupiscence was mingled with nature. From that time forward divine Justice did fit our abode to our desert, and thought it not reasonable that guilty man should be lodged in a Palace prepared for the innocent. She punisht man in his state, after having punished him in his person, and altering the inclinations of all creatures, made them the Ministers of her ven∣geance.

The earth lost the fertility which was naturall to it; this nurse which by her profusions did prevent our need, brought forth no∣thing but bulrushes; as soon as she was cursed, she grew avariti∣ous; her bosome must be opened with the plough share, and wate∣red with our sweat and tears, if we will get any thing from thence: this mercifull mother became a severe step-dame; she dis-avowed us for her children when once we ceased to be obedient to our Fa∣ther; and as if her fertility had been affixed to our innocency, when we grew sinfull, she grew barren; every part of the world is a proofe and punishment of our sin; it's irregularity upbraids us with our disobedience; and to know upon what ill terms we stand with Creatour, a man needs onely to consider the worlds confusion.

The Sun which doth precede at our birth, is oft-times the ar∣bitratour of our death; his heat is as fatall to us as necessary, and the same influences which keep us in health, infuse maladies into us; the same stars which denote our good fortunes, presage our ill adventures; as they have propitious, so have they malignant as∣pects, and if some constellations do promise good successe unto us, others threaten us with bad; Nature is changed into a punishment, whatsoever makes us live, makes us die; and the Elements are as well the causes of our death, as of our life. b 1.25 The earth is not only bar∣ren of fruit, but abounds in poisons; by detaining what is usefull for us, she brings forth what is pernicious; her sterility, and her fruitfulnesse are equally prejudiciall to us: we ought to suspect whatsoever she brings forth without our labour, and as there is dan∣ger in the presents of an Enemy, the free-gifts of this step-dame

are fatall: she nourisheth Monsters to devour us; and all her chil∣dren are our Enemies; our sin hath made them lose the respect which they owed us; when they are oppressed with hunger, they come forth of their dens, over-run our grounds, and make us take up Arms to defend us from these revolted subjects. In fine, the earth hath no one part which doth not threaten us with danger; her en∣trails vomit out flames of fire to consume us, her depths open un∣derneath our feet to swallow us up; her mountains loosen them∣selves from their foundations to overwhelme us, and she delights in destroying her self that she may un-do us.

The sea is not more respectfull than is the earth; this Element o∣beys us not but against it's will; it punisheth our avarice and our ambition by ship wrack; it drowns the vessels which it is forced to bear, it raiseth it selfe up in mountains, and sinks again into vallies to free it selfe from our servitude, and troubles it's own tranquillity to revenge it selfe of our Tyranny. When Divine providence which keeps it within it's channell, c 1.26 gives it it's liberty, it overflows the fields, and makes us know by the rage thereof, that it seeks out all occasions to annoy us. The waters thereof would cover the tops of mountains, did not the Heavens stay their impetuosity, and the whole earth would be nothing but a vast sea without either bounds or banks, did not the hand of God prescibe limits to it's fury. All the art of man hath not as yet been able to calme the fiercenesse thereof; the most expert Pilots trem∣ble as oft as it is incensed, and knowing that no force can with∣stand it's rage, they betake themselves to vowes to appease it.

The aire seems to hold intelligence with it; to make war upon * 1.27 us; it gives free scope to the North windes, which march furious∣ly through her Champians, and bring tempests, and shipwracks with them. After having revenged themselves on men at sea, they set upon them on land, and sowing cotagions in Countries, they change the best peopled Cities into dreadfull Desarts; thus the purest of all Elements assumes impurity; mens bodies are in∣fected by the corruption thereof, it poysoneth whatsoever it doth penetrate, and the lungs which draw it in, corrupt the heart, and brain.

The fire being much more active then the air, commits more ha∣vock; if it's consuming flames be not universall, as are contagions,

their fury is more suddain, and the evils caused thereby find lesse re∣medie. It mixeth with Thunder to punish us, it descends contrary to it's nature, to pursue us, it flashes out in lightening to affrighten us, and changeth it self into a thousand severall shapes to undo us. It shuts it self up in the bowels of the earth, that it may break forth with the greater violence; it strives not so much within this prison to recover it's liberty, as to punish our offences; it makes it's way through the tops of mountains, and shoures down Sulphur and Flames upon the plains from off those high places. It seems it knows very e 1.28 well that divine Justice hath chose it to be the Minister of her vengeance, and that the spoyles it commits on earth, serve onely to shew us what Rigour it will inflict upon the Guilty in Hell.

Thus all things are changed in the world, the Elements have nei∣ther the same use nor the same inclinations, that which was servi∣ceable to man in innocency, persecutes him being become guilty. Whole Nature is a scaffold where the Creatures act the part of ex∣ecutioners, and revenge themselves on man for the injuries he hath done them. For to boot that they are forced to share in his faults, they know very well that they are fallen from their first nobility, that they have not all those advantages, which they had in the state of innocency, and that they have lost some of their naturall quali∣ties. The Sun gives not so much light as he did before the sin of A∣dam, his influences are neither so pure nor yet so puissant, he who did dispense nothing but heat and light, wonders to see himself send forth sicknesses and death. The Stars have no longer those favour∣able aspects, which made fruits and flowers to grow in all seasons of the year; their efficacy is weakened, and the vigour which appeared in all their effects, now languisheth.

But f 1.29 the earth being a neerer neighbour to man then the Hea∣vens, it is more changed; all the parts thereof are barren, if they be not manured; the curse which it received by reason of our sin, hath made it lose it's fruitfulnesse, it is all brisled with thorns, or co∣vered with Thistles, it refuseth to feed it's children, since they are become sinfull, and by an innocent parricide, it attempts their lives who have lost originall righteousnesse. The fruits which it bears, proceed rather from our industry, then it's fertility, if it assist us at our need 'tis with an ill will, and it's being bound to serve the sinful

is a part of it's misery; if this be not true, I know what that great Apostle mean't when by an admirable Prosopopeia he makes whole Nature to speak and groan; g 1.30 when affording words unto her sor∣row, he makes her wish our change and her deliverance; for when he says the earnest expectation of the creature waiteth for the mani∣festation of the Sons of God, doth he not witnesse that they hope for some advantage by our felicity? and when he says, that the creature was made subject to vanity, not willingly, doth he not in∣sinuate that they are corrupted by sin? when he adds that the crea∣ture it self shall also be delivered from the bondage of corruption, doth he not make it evident, that Jesus Christ will satisfie their de∣sires, and that he will restore unto them, what we have unjustly be∣reft them off?

I am not ignorant that some Interpreters not sufficiently weigh∣ing the intention nor words of Saint Paul, do wrest this text, and understand it to be meant of man; but the Apostles ensuing dis∣course makes it appear, that he speaks of all creatures, and that the corruption which they complain of, is not that which they have re∣ceived from nature, but that which they have attracted from our sin. h 1.31 The corn cannot complain of it's putrifaction, because it is the cause of it's increase, but it hath some reason to complain that it's vigour is diminished, and that abusing the Labourers hope, it doth not repay his pains with usury. The earth doth not complain of it's being placed in the nethermost story of the earth, & that it serves for basis to all the other elements, but it complains with reason that it hath lost it's fertility, and that it is adjudg'd to bring up thorns in stead of roses. The Air complains not of being subject to these changes, w^ch make up a part of it's nature, but it complains, and that justly, that for the punishment of our offence, it hath lost it's purity, that it is the seat of storms, the abode of thunder, and that fatall place where∣in Famine, and Contagions are formed; and to passe from the ele∣ments into the heavens. The Sun doth not complain of his being in a perpetuall motion, that he carries light to all the parts of the world, and that he doth differently disperse his heat throughout all the cli∣mates of the earth; but he hath cause to complain, that he hath lost his former Lustre, that his influences are mortall, that his aspects are maligne, and that his presence wherein mans happinesse did con∣sist, doth now cause fears and sicknesses in him. To this misfortune

from whence the creatures just complaints proceed, we may adde the Devils i 1.32 Tyranny which doth torment them, for after once this proud Fiend had overcome our first father, he enter'd upon his rights; he got a power over the elements, and he had permission to make use of them to solicit men to sin: from hence proceeds that Praise worthy custome of the faithfull, of blessing the fruits of the earth, to free them from the fury of wicked spirits, and hence doth the use of exorcisme proceed, which makes it appear that all crea∣tures are slaves to those who have been our undoing.

But it is harder to explain this corruption, then to prove it, and the manner how it is made is as hard to conceive, as anger some to tolerate. Yet me thinks a man may say, that divine Justice hath chan∣ged the Elements, as she hath changed man, that she hath disorde∣red the seasons, to punish the disorders of our passions; that she hath permitted the sea to break down her banks to wage war with the ••infull, that she sends down Thunder to destroy them, and that she hath pronounced curses against the creatures, whereby their vertues are weakened, their inclinations changed and their Tempers altered. Who k 1.33 knows not that 'twas Gods curse which made the earth bar∣ren; that 'twas the decree which he pronounced against man that made him mortall, and who knows not that it was his anger which drew the rivers out of their channels, which made clouds melt into rain, and dissolved the vapours into waters, when he would drown the world by the deluge? is not he absolute in his state? hath not he as much right to Justice as to mercy? if he could favour man in in∣nocency, by making all creatures subject to him, ought he not to punish sinfull man in making them revolt against him? and if he could change his person, ought he not also to change his condition. It is then evident, as it appears to me, that Adams sin caused the cor∣ruption of the Universe, that the world lost it's advantages, when man lost his innocency, and that the creatures forbore to obey man, when he began to rebell against God.

The third Discourse.

That the Sun hath lost much of his Light and and Vertue through sin.

GOd is so jealous of his own honour, and so carefull of our salvation, as foreseeing that the beauty of the creature might make us Idolaters, he hath left some faults in them, which teach us, that they deserve not to have altars erected to them, and the most illustrious being the most dangerous, since their beauty which makes us admire them, might make us likewise reverence them, he hath been pleased to abase them amidst their greatnesse, and to reduce them to a condition, wherein their weaknesse as well as their power doth appear.

To say truth, that beautifull constellation, to whose heat Nature owes her fertility, hath defaults which make it appear, that his glory is but borrowed, and that his Lustre which procures him so many Idolaters, is but an obscurity before God. His light which is the greatest part of his beauty, is but a forreign ornament, it was pro∣duced two dayes before he had a being; God who would from the very beginning of this world confound the heresie of this age, l 1.34 and teach us that accidents might be unloosened from their substance, did permit that the light might subsist without any subject, that it might enlighten nature before it was united to the Sun, and that all men might know, it was given to that glorious constellation, one∣ly out of meer liberality: before this favour done him, he was but a part of the heavens, which was not considerable either for his beau∣ty or worth, if he had any motion he had no influence, and this great body was not admired till after it was in-animated by light: all his riches derive from that alms which God gave him; he was not powerfull till he was lightsome, and he who had seen him be∣fore could not have discerned him from the other Planets. That faithfull Historian, who hath so well described the creation of the world, teacheth us that the earth was fruitfull before the Sun had a∣ny heat, that it was adorned with flowers and loaded with fruit be∣fore

the Sun had warmed it, and that Nature had all her principall ornaments before the Sun had received light; the third day was destined for the bearth of Trees; one word made the earth fruitfull; this mother which requires time to bring her works to perfection, did in a moment thrust out Oaks and Fir-trees; m 1.35 and wondred that she had produced so many things before she had conceived them. The fourth day was reserved for the Suns birth; the Father of Trees, and Flowers, was born after his children; he who doth preserve them, did not produce them, and he who gives them life, did not give them birth; he had the care to bring them up, but not the glory to place them in the world; he had order to end a work, which God himselfe had begun.

But n 1.36 nothing moves more wonder in me then to see that day should precede the Sun, that before he had done his Career, light had already divided the Evening and the Morn; that the rising and setting thereof had already made days and nights, and that time, whereof the course of the Sun is now the measure, had already marked forth moments and hours. The world was three days old when this incomparable constellation had his birth; that which holds of his Empire had received it's perfection, and this visible God made it appear in his birth, that he did nothing which Nature could not have done without him: as if all these pre-cautions were not sufficient to stifle idolatry, God would have the Sun to draw his Name from servitude, and that that language which doth so a∣bound in mysteries, o 1.37 should employ one and the same word to sig∣nifie a slave, and the son. We learnt from thence, that though he were the originall of light, he was not the Authour of Nature: that though he had heat enough to warm her, he had not power e∣nough to preserve her; that though he were the King of Constel∣lations, he was a slave to man; that his perpetuall motion was a mark of his servitude, that the difference of seasons was a token of his weaknesse, and that his Eclipses did prove that he somtimes lost his light. With what astonishment was the world struck, when it saw the Sun grow pale amidst his careers? what did men think when they saw a constellation which was in all things inferiour to the Sun, should obfuscate his beauties, should over-shadow him, that violating all the laws of Nature, it should put the Sun in shade, and make the night to reign in day time.

Yet did not this accident detract from his esteem; he had never more admirers then when he was eclipsed; p 1.38 those who neglected him in his triumph, looked upon him in his combate; men pray for his victory, and ignorance causing superstition, they imagined that what was but an effect of nature, was the punishment of some e∣normious sin. Those who feared that the Suns swounding did fore∣token the worlds end, were concern'd in this change, and were as much rejoyced at his recovery of light, as they were afflicted at his losse thereof. Good wits did notwithstanding judge aright, that his eclipse was a proofe of his impotency, that he was subject to such laws as a Sovereign Authority should put upon him, that he could not be the God of the world, since he was subject to weak∣nesses, and that the Tract which he held in the Heavens was but an honourable servitude, since he could not shun the encounter of a Planet, which bereft us of his beauty. Though these defaults be visible enough, yet are they naturall to the Sun. The state of inno∣cency, beheld him with all his weaknesse; and man in the Earthly Paradise judged aright by his perpetuall motion, that he was rather a slave to Nature, then her Master.

But since man sinned he hath received other blemishes, and hath lost much of his power and beauty. For be it that man being be∣come a sinner, may the easier be brought to idolatry; be it that God would punish him in all his subjects, and lessen his credit, in weakening his condition; be it that to put the seasons out of or∣der, that constellation must be altered which caused all their revo∣lutions; be it that to trouble the order of the Universe, his course was to be troubled, who was it's Conductour: it is certain, that the Sun was subject to laws which he had not made triall of in the state of innocency; and that he partook of the fatall effects of that gene∣rall curse which was thundered out against Nature. q 1.39 If we will believe Saint Basil, he lost part of his light when man lost his inno∣cency; he does harden, enlighten the whole world; there are cer∣tain places where night is always mingled with day, and where darknesse makes a perpetuall residence; he doth no longer distribute his heat equally; he is greedy thereof underneath the pol••s, and and prodigall underneath the line. He burns up Affrica, and doth not so much as heat one part of Europe. There are Countries where ice is never melted, where the Sea is as solid as the earth,

where fountains frozen r 1.40 in their head, suspend their running halfe the year; wofull Countries are discovered where Trees are always void of leaves, where fruit doth never ripen, where no Flowers are seen but in pictures, and where the Sun shews himself only to dissi∣pate darknesse. He wonders that his beams cannot melt snow there, he admires to finde ice there as firm as chrystall, he cannot compre∣hend how he should give light to people, whom he cannot warm, and that his heat being weaker then his light, he makes days there, and no Summers.

People who live under these unfortunate climates, consider cold as their greatest Enemy, they withstand it's rigour by their hard∣nesse, they seek for that reliefe from fire which they cannot finde in the Sun, and burn their Forrests to warm their fields. In fine, to describe this wofull Countrey in Tertullians terms, their skie wants pity, the days are never clear, the Sun is there always weak and lan∣guishing, winter reigns there all the year long, no windes blow there but the North, rivers held back by cold have not the freedom of running, the mountains are there always covered with snow, Nature is slothfull there, and frost which extinguisheth her naturall heat makes her eternally barren.

If the bad condition of these Nations, be a proofe of the Suns impotency, if the barrennesse of their ground, are a mark of his weaknesse, Affrica is no lesse an argument of his corruption; and who sees those dreadfull Desarts which bring forth nothing but sand and Monsters, is bound to confesse, that the curse of God reacheth as well to the constellations as to men. For the Sun makes all the Inhabitants there black, and prints that colour upon them, in which we here paint Devils, he there scorcheth all their Trees, and strips them of their leaves before they be loaded with fruit. He there dries up brooks as soon as they are crope out from their Spring-head; he leaves them nothing in the fields, which may lessen his heat; Forrests give there no shade, nor do the fountains afford refreshment. s 1.41 Rocks bear nothing but flames in their veines, the earth burns under their feet that walke upon it, her scorching bowels conceive nothing but sulphur and pitch. The Summer hath banisht all other seasons out of this Countrey, and reigns there as a Tyrant even from the beginning of the world, suffers no windes to blow but such as feed his heat, layes waste the fields, and leaving

nothing there but marks of his fury, makes it look like the picture of hell.

For my part I cannot believe that the Sun h••d so unequally dis∣pensed his heat in the state of innocency; that having one part of the world frozen, he would have consumed the other with heat, nor thot dividing his heat so unequally to so many people, he would have made dayes and nights six monthes long. Either those Coun∣tries would have had no Inhabitants, or the Sun would have been more favourable to them, or else that Providence by which the world is governed, would have made him take another Tract; or equally dividing his heat and his light, it would have moderated the Summers of Affrica, and sweetned the Winters of Swethland. Since 'tis the will of God, t 1.42 that makes the nature of all things, since the Elements have no inclinations but what are his, and that both heaven and earth receive law from his word, it is not hard to conceive, that the Sun may more justly distribute his heat, and yet not go out of the Zodiack, and that equally warming all the parts of the earth, he may either leave uselesse sands in the edge of Ethi∣opia, nor yet mountains charged with snow in the further-most parts of Swethland. That Sovereign u 1.43 Providence to which nothing is impossible, might well enough have remedied these inconvenien∣ces, which Astrologie findes in the equality of seasons. This ab∣solute Mistresse of Nature, might well enough have distributed heat and light, without changing the course of the Sun. And she who hath put the world out of order, to punish us for our sins, might also have governed it after another fashion, to favour us in our innocency.

But not to engage my selfe in making Apologies for her who can defend her selfe against the wicked with thunder: it shall suffice me to make it appear, that that Sun which lights us doth dazle us; and that he who doth heat us, burns us, and that his beams which gives us life, causeth also our death. Be∣fore the sin of Adam he had no v••rtue, which was fatall to man; all his aspects were benigne, Astrology had not as yet found out any maligne influences, and whil'st this glorious constellation made good his career, he neither burnt men, nor dried up Trees; but since we are become sinfull, through our Fathers pride, the Sun hath changed his qualities, and that Planet whose only care it was to dispense abroad his heat and light, hath received directions to

burn those to whom he gives light, and to make all things die, to which he hath given life. x 1.44 He exhales up the vapours whereof storms are composed, he makes them distill down in rain, glis••en forth in lightening, and break out in Thunder. He hardens hail, to ruine the fields, and reaps the corn with this congealed water, gathers the grapes, and overthrows the hopes of the Labourer. His heat min∣gled with the vapours of the earth, causeth contagions, his light which hath lost it's former purity, disperseth the plague through∣out the world.

He who gave life, wonders to see he now causeth death, he won∣ders that his beams should be fatall to those to whom he gives light, he is sorry to undo his own workmanship, to tarnish the rose and lil∣ly, to be the parricide of those flowers whose Father he had been. He cannot comprehend how divine Justice should imploy his heat to produce contrary effects, nor how after having ripened the corn, fitted things for harvest, and guilded grapes, he should destroy that to which he gave a being, and make a wofull havock there where the labourer had hoped to make a happy harvest. Such as are be∣come ingenious since made miserable by sin, have observed seasons wherein all the influences of this constellation are mortall, wherein he hurts as many as he toucheth, wherein he infecteth all that he gives light unto, and wherein he commits as many murders as he darts forth beams. y 1.45 The holy Scripture which is so eloquent, min∣gleth reproaches with the praisss that it giveth him; and makes in∣vectives against the Sun whilst it composeth his Panegyricks. It bla∣meth and praiseth his light. it admires his efficacy, and complains of his heat, it adores his power, and stands in awe of his justice, who can imploy the Sun to give light unto the Saints and to punish * 1.46 sinners. The Spouse in the Canticles complains, that this fair constel∣lation should have spoiled her complexion, that he should have chan∣ged her roses into marigolds, and that effacing her beauty he should have taken from her that Lustre, which is a womans principall orna∣ment. Iudith in her history complaineth that the Sun had made her a Widdow, and that his extream heat giving upon the head of her dear husband had caused the catar fall which carried him to his grave. For as he was overlooking his harvest men at full mid-day, judging their labour by their sheaves, and according to the custome of the time mingling trouble with policy through the pleasing di∣versions

of husbandry, the Sun which spares not Sovereigns more then shepheards, and who knows that all men being faulty, he may of right punish them, let fly a beam upon poor Manasses wherein death was mingled with light, 〈◊〉〈◊〉 and broke the happiest marriage * 1.47 that was then in Palestine.

We are taught by these examples that the Sun hath influences now which he had not before the state of sin, that he serves Gods justice to rid himself of men, that he rules over the life of Monarchs, and that whilst he ends his course, he measures out the moments and hours of their Empire. If we have any reason to complain of the Sun, he hath a juster cause to wage war upon us, for we force him to give light unto our faults, we make him a flave to our vanities, and though he be always on his journey, we force him to be a confede∣rate in our offences, but he is not so much afflicted with these inju∣ries as with our homages, he is lesse troubled at our outrages, then at our adorations, and is more sensible of his being our Idoll then of being our slave. This disorder is large enough to furnish matter for a whole discourse, and to serve for a new proof to Christians, that sin hath corrupted all Creatures.

The fourth Discourse.

That there is no Creature which men have not adored.

T'Is a strange prodigie that there is not a better establisht be∣lief then that of a God, and yet not any one hath ever been more disputed. It is written in our hearts by the hand of na∣ture, b 1.48 time hath not been ableto efface it, Ignorance and oblivion which are it's two greatest enemies cannot weaken it, and falshood it self which reigns so absolutely in the world, hath not had power enough to banish it. Reason doth herein agree with faith: every man upon this occasion is naturally a Christian. Let him but consult with nature, and he cannot be deceived; and even when he offers incense to Idols, and when he builds Temples to the workmanship of his own hands, he may make amends for his fault, if he will but

be advised by his conscience. For c 1.49 she teacheth him this truth as oft as she speaks with freedome, and with what ever falshood she be forestalled, she always continues this belief. She apprehends God•• Justice in the faults which she committeth, and hopeth in his mer∣cies through the vertues she inures her self unto. When she will af∣firm a Truth, she takes him for her witnes who seeth all things. When she is threatened with any mischief, she invokes him onely who is omnipotent; and when she fals into any misfortune, she seeks for deliverance from none else, but from him who glories in as∣sisting the innocent, and miserable. If she at any time speak wicked∣ly, she takes her self up as soon as she is awakened by affliction, she amends her errour when she followes her own light, and as oft as she is rationall, she is Christian.

Yet is there nothing more common in the world then Idolatry. This sin was born in the Terrestiall paradise, and if we will believe Tertullian, the Devill would 〈◊〉〈◊〉 insinuate the beliefe, of Plurality of * 1.50 Gods into our first father, when he perswaded him, that he might become one. All men being abused by this foolish promise have in∣gaged themselves in Idolatry, not being able to warrant themselves from death, they have pretended to immortality, not being able to dispose of Scepters and Crowns, they have endevoured to dispose of Temples, and Altars. And failing in Credit to make Kings, they have insolently attributed unto themselves, the power of ma∣king Gods.

But seeing that errour hath no boundaries, but doth increase with time, all things have contributed fuell to this errour, and every sect of Philosophers have insensibly forged out Idols unto themselves to adore them. Those of them that were the cleerest sighted were most faulty, and found the subject of their superstition in God him∣self. For not being able to comprehend that adorable unity which bindes all these persections together, and who doth wonderfully accord his Justice with his mercy, his love with his Majesty, his im∣mensity (which fils all things,) with his holinesse (which parts him from them;) his providence, which guides us, with his power, which preserves us, they imagined that every one of his perfections was a different divinity, and dividing the divine essence, they did wicked∣ly take in Parts who doth re-unite all things in himself. Seneca found out e 1.51 this injustice, but did not correct it, and being more care∣full

to build up his reputation, then to establish religion, he was contented to let posterity see that he had light enough to discover this Imposturisme. Some others being passionate for the vertues, e∣rected Altars to them; being ravisht with their lovelinesse, they strove to make them be adored; they made thereof spirituall Idols, and false divinities of all the habits which could adorn the mind of man. They erected Altars to mercy, and believed that a vertue which did assist the miserable, ought to be worshipped by all those who could become miserable. They offered incense to clemency, and as if they would side with guilty, they obliged the innocent to reverence her. They immolated Victimes to wisedome, and to ac∣knowledge the favours which they had received from her guidance, they injured her through their superstition, and adored her under the name of destiny, and image of Fortune. Philosophers excu∣sed their Idolatry by these bad reasons, and would perswade Chri∣stians, that that religion could not be vitious which did onely a∣dore vertue: blindnesse increasing with deceit, they confounded vi∣ces with vertues, f 1.52 and added to the number of their Gods, to ho∣nour their Ancestors debaucheries. They consecrated incontinency, under the name of Venus, they defied drunkennesse under the name of Bacchus, they did authorize injustice, and the licentiousnesse of war under the name of Mars, and not dreaming that Gods could not be one anothers enemies, they erected Altars to peace, after ha∣ving built others to Bellona.

when Impudency was arrived at it's height, they adored vices without disguising them, g 1.53 and calling them by their proper names, they built Templ••s to fear, to fury, and to envy. The body being scandalized that the passions of the soule should be reverenced; would have it's motions and disorders to receive the same honours, Pallor, or Palenes, was deified to give it contentment. Ignorance & admiration made an Idol of the Ague, & til Physitians had learnt the course & fits thereof, ignorant and superstitious peopleimagined it deserved an Altar; they adored this Divinity, because they dreaded it. They thought themselves miserable, when they had got it; and contrary to the humour of Adorers, they sought for nothing more then that a God should keep far from them who had won him∣self credit only by the evils that he did. Whē impiety had made these tryals, she undertook to consecrate men, and to build them Tem∣ples,

after having tane them out of their sepulchres. Death which denounced their weaknesse, and their sin, could not alter the course of these unjust proceedings, and all the miseries which they had in their life time endured, could not extinguish them. Interest and sor∣row were the beginning of this superstition; for subjects to con∣solate themselves for the losse of a Sovereign, who by his labours had defended them, and who had taught h 1.54 them the art of building houses, or of husbanding land, would eternize his memory by so∣lemne sacrifices, and lodged the same men in heaven whom they had buried in the earth. They invented Apotheosis to ease their sor∣row, they thought that fire which reduced men into ashes, could change them into spirits; that that element which doth purifie all things, had the vertue to in-noble Princes, and take from them all the impurity which they had contracted in the world. They thought that Religion knew how to convert men into Gods, that the Se∣nates decree was as powerfull as that of destiny, and that Iupiter was bound to confirme in heaven what ever a Pope had conclu∣ded on earth.

By this means Apotheosis was oft-times the reward of hainous crimes. Princes who were most faulty were most honoured, men granted that to the power of Successours, which ought to have been refused to the power of their Ancestours; people were constrained to adore Tyrants whom they had detested, to re-commend the wel∣fare of the State to those who had been the undoing of it, and to change their just imprecations into vowes as faint as unreasonable. If great mens violence caused impiety in the meaner sort, love ingaged Fathers in the Idolatry of their Children. For to i 1.55 allay their sorrow for their death, they made their pictures be drawn by skilful painters, then adding their power to the workmans cunning, they bound their eyes to behold these images with respect, & to offer up incense to young Princes whom death had swept away in the flower of their Age. Following the example of this unjust sorrow, every Sonne would make a God of his father. All those who bare any credit with the people, made their Ancestours be adored, and taking ad∣vantage of this false piety, they perswaded weak mindes, that they were descended from the Race of the Gods.

In fine, the naturall inclination which men have to Religion cau∣sed Idolatry in the world; for not being able to be without Gods,

they forged sensible deities unto themselves, and wanting souls sufficiently elevated to conceive a true k 1.56 Idea of the divine essence, they cut out Idols with their hands: they through a fearfull blind∣nesse, put their trust in Gods made of clay and wood, and consulted with statutes, which being deaf and dumb, could neither hear nor answer them; oft-times one and the same tree served to make Gods and ships, both their destinies depended on the artificer, their for∣tune consisted on his fancy, and his hand destin'd the one to suffer shipwrack at sea, the other to be worshipped on earth. But that they might avoid the pain of making Gods, they bethought themselves of chusing them; and foregoing the care of forging or moulding them, they reserved a power unto themselves to declare them; they deified whole Nature, of every of it's parts they made Gods. Flowers l 1.57 were placed in the same rank with Stars, these earthy Stars received divine honours, they charmed men and purchased themselves adorers by their odour and beauty; a man might croud a thousand divinities into one nosegay; they joyned Superstition to Vanity, women satisfied their devotions in dressing themselves; the most vain amongst them was the godliest, and those who wore garlands of Lillies and Roses might boast themselves to be in-ani∣mated Temples.

Fruits m 1.58 whereof flowers are but ornaments, disputed this honor with them; there were some men who preferring profit before beauty, judged that Pomona did better deserve temples then Flora, and that if every creature was a portion of divinity, trees were more to be considered then plants, since not being lesse lovely they were more usefull. Men being phantasticall in their humours, and nothing be∣ing so deformed in Nature which meets not with some admirours, Onnions contended with flowers, and whole Nations drew them out of their Gardens to place them upon Altars, the Egyptians insti∣tuted ceremonies, and Priests unto them; these wise men who ha∣ving confer'd with the I••s, mought have some cognizance of the truth, ingaged themselves in this errour, and becomming the talk of all people, placed that in heaven which grew on earth, & pro∣faned incense to perfume onnions. n 1.59 By the same licence they wor∣shipped what they feared. Fear infused piety into these servile souls, they offered sac••ifices to Serpents to be delivered from them; and

toallay their fury, did immolate victimes to them; the Devil delight∣ed to see himself adored in a Monster, which had served him for interpreter in the earthly paradise, he would recompence it's fideli∣ty with this honour and repair the losse which it had suffered upon his occasion by divine homage.

After this high extravagancy all Idolatry is excusable, and we must not wonder if metals and stars have had their adorers, since Serpents have had Priests and Altars: for if Interest be the Rule of Superstition, there is nothing in Nature more usefull for us then the Stars, they are placed in the highest and most beautifull part of the world, they seem to rule over us, and that their favourable or ma∣ligne influences goes to the making of us fortunate or unfortunate. We o 1.60 hardly partake of making any sensible favour but by their in∣terposition; and prophane men call them the arbitratours of chance, and the dispensors of good and evil; Though we be free, they pre∣tend to a certain power over our wils by the means of our inclina∣tions; a man must withstand stifly to resist their impressions, and as most men act more by instinct, then by reason, we must not wonder if forming our temper and our humours, they govern our designes, and guide our motions.

Hence it is that all men have reverenced them, that this hath been the commonest Superstition, that the best wits who would not bow to men, have prostrated themselves before the Stars, and that the Sun hath passed amongst very p 1.61 Philosophers for the visible God of the world. To say truth, we owe all things to his heat and light, his course governs our seasons, his influences distribute forth fruit∣fulnesse through all the parts of the Universe; Nature would be barren were it not for his beams; and should this glorious constella∣tion cease looking on her, she would neither conceive nor produce his Eclipses though but of a small durance put her in disorder, and the earth cannot want his heat without witnessing her sorrow by sterility, if he be a long time hidden from us by clouds, the yeares are unfruitfull; and the Labourers pains are uselesse if he do not fa∣vour them by his aspect.

It must be granted that he who should consult with nothing but his own sense would acknowledge no other divinity but the Sun, his very beauty parted from his advantage, seems to exact some re∣spect

from all men, his worth is not sufficiently known, if he be va∣lued onely for his effects. Though he were barren he would not cease to be wonderfull; and if the ripening of fruits and government of the seasons q 1.62 did not depend upon his heat and course, his very light would suffice Seneca to adore him, but God being jealous of his glory, and not desirous that the supremest honours should be rendered to his works; he hath revenged himself upon them for our sins, he hath disordered them to punish us, he hath tane from them their advantages to disabuse us; and he hath order'd that the noblest creatures should have their blemishes, to the end that their beauty might not make us Idolaters; he took from them a part of their perfections, when sin bereft us of our innocency, and foresee∣ing that we should through blindnesse fall into errour, he would not that their Lustre should serve us either for occasion or excuse: he mingled death with life in the Suns beams, he parted his light from his heat, and did not permit them to joyn always together in acting equally, the lightsomest places are not the hottest, and those Coun∣tries wherein the Sun makes the longest days enjoy not the most pleasing Summers. He for our punishment doth corrupt what for our service he had produced, and as his influences do cause our health, so do they our sicknesse likewise; if he dissolve vapours into rain, he makes them break forth in thunder, if he ripen fruit he dries up flowers, if he form meteors he sets Comets on fire, if he make the dew fall, so doth he also the Sercine or Mildew; and if he deserve praise for the good he bringeth us, he merits also blame for the evil which he sendeth us.

The fifth Discourse.

That all Creatures do either tempt or per∣secute us.

SInce Tyranny in Princes causeth rebellion in their subjects, we must not wonder if the r 1.63 creatures do disobey man, who treateth them with so much rigour, and violating the laws of Justice, imployes them in his offences against their common Sove∣reign. For there is nothing in the world which hath escaped his fury; the most innocent creatures in his hands are become crimi∣nall, he makes them serve his unjust designes, and not considering that he hath received them from Gods liberality, he abuseth them contrary to his Glory. Whatsoever presents it self before his eyes, doth either flatter his ambition or his avarice; that which in the state of innocency would have excited devotion in his soul, cau∣seth impiety therein now, he turns all things to his advantage or to his honour, and seeks for nothing in the use of nature, but his plea∣sure or his profit. He corrupts his Judges with gold, he tames his enemies with the sword, he kindles his concupiscence with wine, and this furious Tyrant abuseth all things to undo himself: his malice reacheth even to the most innocent Creatures, making them con∣federates in his crime by an ingenious cruelty; for he finds out the means how to make the chastest serve his unchastity, he assubjects the noblest to his Ambition, and imploys the holiest in his Im∣piety.

There s 1.64 is nothing that appears to be more cleeer then Chrystall, if we will believe Philosophers, 'tis a water congeal'd by cold, light is so inamor'd thereof, as it cannot see it without penetration, their imbraces are so chast as that their purity is not therein concerned, their union is so streight as it is hard to say, whether the Chrystall be changed into light, or the light into Chrystall. Chrystall be∣comes lightfull without softning it's hardnesse. Light becomes so∣lid without losse of Lustre or brightnesse, their qualities are con∣founded,

without alteration of their nature; and their marriage is so exact, that they possesse in common all the advantages which nature hath given them in particular; yet impurity makes chrystall serve it's infamous designes in looking glasses: a woman growes in love with herselfe, by seeing of her face; she turns the fable of Narcissus into a truth; t 1.65 she consumes in desires before her Idoll, and after being sufficiently in love with her selfe, she perswades her selfe she is able to make all men in love with her: upon this assu∣rance she undertakes the conquests of all hearts, she joynes art to beauty to purchase her selfe lovers, and she hazards her honour to encrease her Empire. Who would have believed that impurity could have corrupted so pure a thing? that the flames of love should be kindled in ice, & that chrystall intermixt with light should carry both smoak and flame into the heart of one and the same woman.

Looking Glasses were at first invented to the end that men see∣ing their defaults, might amend them; many advantages were made of this innocent art; this faithfull Councellour gave good advice, u 1.66 his dumb answers were speaking oracles, and whosoever would listen unto them could not chuse but put on good resolutions. A handsome woman learnt by her looking glasse, that she was to shun dishonour; that to become accomplisht she was to joyn ver∣tue to beauty, and not to be an hypocrite, she was to be as good, as fair. Shee to whom nature had not been so liberall of her fa∣vours, learnt by this true friend, that she was to amend the faults of her face by the perfections of her soul, and that she ought to strive for the advantages of men, since she wanted those of wo∣men. x 1.67 A young Prince who observed in this true glasse, that he was in the Flower of his age, found himself obliged to undertake such glorious actions as render men famous; an old man who saw his wrinkles and gray haires in this chrystall, resolved to do no∣thing unworthy of his condition, and seeing by his colour that he had not long to live, prepared to die with courage. Thus was the use of looking glasses a serious study; men learnt vertue by beholding themselves, and every one seeing his conscience in his face, put on a generous resolution to acquit himselfe of his duty; but incontinency hath prophaned this innocent art; in this corrup∣ted age if men see their faces in a glasse, 'tis that they may endea∣vour

to surprize chastity, and women look therein only to enter∣tain their vanities.

Ambition gives not place to impurity, and if the latter be inge∣nious in corrupting the purest things, the other knows how to assubject the most noble. In effect, she teacheth Lions obedience, she fastens them to the Chariots of Triumphers, and having ta∣med men, she tames wilde beasts. y 1.68 She engages Elephants in a fight, she encourageth these huge Lumps against her Enemies, she loads them with Towers upon their backs, she makes use of their Trunck, and teacheth them to war, that she may win battels at their cost: she makes the ground to groan under the weight of her Engines, the mountains to quake at the noise of her Cannons, she sends death by their bullets into Towns, and imprisoning the no∣blest of Elements in Mines, she forceth it to blow up bastions to recover it's liberty: she tames the Seas haughtinesse, she forceth this Monster to bear her ships, to assist her in her Conquests, to o∣pen the way unto her, to lead her into the farthest distant Coun∣tries, and to serve her for a Theater to fight upon, and bear away victory. Thus man instructed by this bad Mistresse, assubjects all the Elements to his Tyranny, he forceth the inclinations of the noblest subjects, he makes them guilty of his offences, and strange∣ly abusing his liberty, he makes them mutiny against their Com∣mon Sovereign.

Taking the same freedom, he prophanes sacred things, & makes the worlds most holiest parts serve his impiety. z 1.69 For though heaven be the Temple wherein God resides, though the Sun be the Throne wherein he makes himselfe visible, though the Stars be open eyes through which he observes our faults, yet the Libertine abuses all these excellent creatures in his unjust designes; he disposeth of heaven as of the earth, he promiseth it unto himselfe after his death, and imagines he ought to reign amongst Angels▪ after ha∣ving commanded amongst men; he perswades himselfe that the Sun riseth onely to afford him light, a 1.70 that the Stars finish their courses onely to serve him, that the Planets meet not but to observe his adventures, and to presage his victories; and being strangely hoodwinkt▪ hee believes that Nature is onely busied to finde him pastim••, or for his honour. He raiseth up devills by the help of Magick, he extends his Empire even unto hell; not

knowing that he purchaseth his power by the losse of his liberty; that he becomes their slave, who obey him; and that he procures unto himselfe as many Tyrants after death, as he imployes officers in his life time.

The creatures to revenge themselves for so many out-rages, con∣spire his undoing, and declare war against him; he sees no one part in all his Dominions, wherein he findes not either Rebels, or Ene∣mies; whatsoever he undertakes he meets with resistance, and his subjects through despair resolve to free themselves from their un∣just Sovereign, though by their own undoing. Of the so many ways which they finde to revenge themselves, or punish him; the two most remarkable are violence, or cunning. The first is more sensible, the second more dangerous. b 1.71 For no man is so resolute, but that he trembles when he sees all creatures armed against him; and that wheresoever he turns his eye, he either findes factions, or revolts in his state. Every Element threatens him with a thousand torments; he findes no sanctuary amidst so many dangers, and let him be how carefull he can to defend himself, he knows he cannot shun a violent death: for to understand it aright, no death is natu∣rall, and if we give it somtimes that Title 'tis either to sweeten the rigour thereof, or to confound nature with sin.

This war which appears so cruell, is not the most dangerous; for to boot, that we know how to defend our selves from it, and that self-love hath found out remedies for all our evils, it loosens us from off the earth, it makes us abhor our exile, and love our dear Countrey; it raiseth us up gently into heaven, and we may say, that if this persecution makes not Martyrs, it doth at least make Penitents. But the other is so much more dangerous, as it is more pleasing; it deceives us so much the more easily, by how much it flatters us more cunningly; for the creatures are in the devils hands, to seduce us, they are full of sna••es and nets to sur∣prize us, we can hardly make use of them without hazarding our welfare. c 1.72 This Tyrant who got the Sovereignty of them, when he lost it in Paradise, makes such cunning use of them, as it is al∣most impossible to avoid his snares. To preserve our innocence, we ought to interdict our selves the use of the world; and not to fall under the slavery of devils, it seems we ought to have no commerce with his creat••res.

They were formerly faithfull Guides, which led us to God, and now they draw us far from him: formerly they taught us our my∣steries, and to know the beauty of God, a man was only to consi∣der his works; now they engage us in errour; the Prince of dark∣nesse imployes them either to abuse Philosophers, or to deceive the mis-believers: formerly they served us for pastime, wherein plea∣sure was mingled with innocency; they charmed our eyes without distracting our mindes; religion and study were not as yet separated, the one and the other of them had their sweets without bitternesse, and made men learned and godly without la∣bour: d 1.73 but now the creatures serve us for pastime only to undo us; the sports which they furnish us withall, are almost always accom∣panied with sin; if we exceed necessity, we fall into intemperance, and if we use them profusely, we cannot shun injustice.

Every creature bears about it's dangers with it, a man must stand upon his guard when he intends to make use of them, and who sailes upon this sea, without very much caution, is in danger of shipwrack. We ought most to suspect such things as are most necessary for us; Necessity, which seems to serve for an excuse, serves our Enemy for a means whereby to undo us; he hath spread abroad his nets in all creatures, to surprize us; he covers the hook over with some bait that may allure us, and whil'st we think to satisfie our desires, we inconsiderately engage our selves in his designes.

The use of food, without the which we cannot preserve life, is not void of danger: if we will not become guilty, we must use them but as remedies; we are not only forbidden the abuse, but even the love of them: men sin against the Laws of God, as well in ta∣king too much delight in eating, as in eating too much. Sobriety is a quaint or nice vertue, which is scandalized as well with the quality, as with the quantity of Viands: and if it be true, that our sins bind us to repentance, we ought not only to cut off what is superfluous, but even what we think necessary. Sleep is not so very innocent, but that it is somtimes mingled with sloth; all they who sleep to keep themselves in good plight, and who make their bed a place of pleasure, have found out the secret of making sleep sin∣full; and of committing offences in a condition wherein the most guilty become innocent, a man must not love reason very much,

who can be content to want the use of it so e 1.74 long; he must hold cor∣respondency with death, who throwes himself so oft into his bro∣thers arms, and he must be very carelesse of his welfare who loseth the remembrance thereof so oft.

Apprarell is no lesse dangerous then sleep, and though divine pro∣vidence have afforded us the hides and skins of the creature to cover us withall, yet we do we oft-times thwart the designes thereof, by the wast we make. Apparell f 1.75 is now no more the invention of neces∣sity, men cloth themselves no longer now to escape the injuries of the elements, a man must either be unhappy or uncivill, if in his clo∣things he endevour onely the freeing of himself from incommodi∣ty. We draw our glory from our confusion, that which caused our shame, publisheth our vanity, and not finding wherein within our selves sufficiently to glory, we seek for occasion thereof in the crea∣tures; we deck our selves with birds feathers, the tops of herons, and peacocks tails serve to adorn our heads, the labour of worms feeds our luxury, we make their graves our apparell, and that which cost those innocent labourers their life, increaseth our vanity; we turn grasse into cloth to satisfie our tendernesse, we corrupt Nature with art; and by a piece of extream ingratitude, we accuse her of want either of dexterity or power. Thus we hardly make use of any creature, without offending their Creator, we remedy our needs onely by profusions, and we are in danger of committing some fault, as oft as we satisfie any one of our desires.

The Creatures seem to hold intelligence with the Devils to undo us; that they submit to our wils, onely to seduce us, and that as if they were incenst with anger and hatred against us, they g 1.76 seek out all occasions to ruine us. They are subjects of Temptation to those who make use of them, they are nets whereby the un-advised are caught, and inchanted glasses which deceive those who see them∣selves in them.

But grant they had not all these evill qualities, they would still be fatall to us whilst they continue in the power of our enemy; for he hath power to make use of them to abuse us, and since Adams re∣volt, divine Justice hath permitted him to make weapons of them to beat us down withall. In the Terrestriall paradise where he as∣sailed all men in their father, he had but a Serpent to expresse his

mind, but a woman to second his designes, and but an apple to al∣lure us, all other creatures were exempt from his Tyranny: and how great a mind so er'e he had to undo us, he durst not imploy the beauty of the Stars, nor the Lustre of pearls to corrupt us. Yet an ap∣ple satisfied his malice, he made such use of his power, as he berest us of our innocence, and drove us out of paradise: we do yet be∣wail this defeat, we dayly feel fatall effects of this misfortune, and as many ages as have bin since, have not been able to dry our tears nor lessen our laments. This redoubted enemy upbraids us; that he hath cheated us with an h 1.77 apple, and that with so weak a weapon, he hath won a victory which hath made him lord of the whole world. 'Twas easy to defend ones selfagainst an enemy whom divine Justice held in chains, who had but one way to beat us, and who having no cor∣respondency in the place which he assailed, could not expect the victory save from his own dexterity and our dulnesse, but he is now no longer laden with Irons, the victory which he got over Adam gives him someright to all his children, he hath in each of them a part of themselves which favours all his designes, his power is no longer limited, and hee hath a large permission to make use of all the Creatures either to seduce or corrupt man. Hee beares away almost as many victories as he gives battles; being assisted with such forces, he meets with few who resists his Tyranny: we are born and do die his slaves, he makes weapons of whatsoever he meets withall, and fitting himself to our humours i 1.78 and designes, he imployes both heaven and earth to tempt us: by those Stars which shine over our heads, he makes us either Idolaters or Magicians; by gold, the richest of all metals, he makes men avaritious; by I∣ron, he eggs on the ambitious to war, or the furious to revenge; by wine, he robs drunkards of their judgments, and gives them as ma∣ny Masters, as he excites passions in them; by beauty, which shines forth in womens countenances, he kindles unchast fires in mens hearts; and by Mans eloquence, he corrupts womens chastity: Pearls and Diamonds serve him for Irons to inchain the one and the other of them, rich stuffs and pleasing colours, are so many charms with which he inchrnts our senses. In fine, we are forced to con∣fesse that the creatures are his confederates in his designes, that he is onely dreadfull by means of their aid, that he wins no victories

but by the fights he makes against us with them; and that some men would be stout enough to withstand his on-sets, were he not secon∣ded by these faithful officers.

He disposeth so k 1.79 absolutely of them, as after having imployed them to seduce us, he makes use of them to afflict us; and not being able to make us sin through their allurements, he endevours to make us miserable by their persecutions, he hath to do with l 1.80 Thunder; and causeth fear, where he cannot cause sin; he raiseth storms in the sea, and buries both men and ships in the waves, if he cannot kindle war, he excites pestilence and famine, and corrupting the pu∣rity of the air, he turns towns to desarts, and makes the fields bar∣ren; he shakes the foundations of the earth, he over-whelms men under the ruines of their houses, and immolates victimes to his fury, when he cannot win slaves to his ambition, so as be it in prosperity, or in adversity, we are bound to confesse that by the good will of God, the elements hold of the Devil, and that the Creatures are corrupted by sin, since they serve as Instruments to our enemy to sooth us into our concupiscence and to abase our courage.

The sixth Discourse.

That it is more secure to sequester a mans self from the Creatures, then to make use of them.

A Man must be ignorant of all the Maximes of christianity if he know not that he is forbidden the love of the creature, and that we cannot love them without betraying our dignities or forgetting our duty: for nothing but God m 1.81 can lay lawfull claim to our affections; he is the center of all love, he is bereft of that love which is not given him, and he is injured in the chiefest of all his qualities, if one propose any other end unto himself, then God him∣self; we are born onely to serve and love him: no other object is able to satisfie us, and our heart is too great to be filled with a good which is not infinite. We molest the order which God hath esta∣blished

in the world, when by an unjust going lesse we raise the crea∣tures above our selves.

He who abaseth himself through the meannesse of his spirit, is not lesse guilty then he who through his ambition, raiseth himself up; and he gives against Gods Providence as well who obeys those creatures which are inferiour to him, as he who would command over those which are his equals, or Superiours. Man hath received an unrepealable law which obligeth him to submit himself to God, because he is his Sovereign, and to raise himself above the other crea∣tures because they are his Servants: he treats upon equall terms with other men because they are his equals; he bears respect unto the Angels without adoring them, because they are his companions, & do in the difference of their natures aspire with man to one and the same end, and seek out the same happinesse. Whatsoever is not ra∣tionall is subject to the Empire of n 1.82 man, and he is not vain glorious, when he thinks the earth is fruitfull onely to afford him nourish∣ment, that the Sun rises onely to light him, and that the flowers do display themselves onely for his recreation: when he loves them out of an inclination, or out of necessity, he disturbs the order of God, he submits himself to that which is below him, he degene∣rates from his nobility, and becomes a slave to his subjects, for if he love a creature he must obey it, he cānot give his love to it & preserve his liberty. Love is an imperious o 1.83 passion, it assubjects all those souls which it possesseth, it makes as many slaves as lovers, and reduceth them to a condition wherein having no longer any will, they are not Masters of their desires, they look pale, when in the presence of those that they adore, they tremble when they come neer them, and the Stars have not so much power over their bodies as those whom they love have absolute command over their souls: the object of their love p 1.84 is the cause of all their motions, if it be absent, they consume away in desire, and languish in vain hopes, if it be threatened with a∣ny danger they quake for fear, if it be set upon they pluck up their courage, if it go far off without hopes of being soon seen again they fall into despair; and if it be lost without hope of recovery, they give themselves over to grief and sorrow. Thus these slaves take upon them their Masters livery, these Camelions change colour as oft as that which they love changes condition, and betraying their

own greatnesse they assubject themselves to creatures which ought to obey them.

I know very well that lovers indevour to throw of this yoke, that they strive to free themselves from this Tyranny, and that being weary of obeying, they fain would command their turn about, but all they can do is to no purpose, and the unalterable laws of love, force them fairly to submit to those subjects which are Masters of their liberty. The ambitious man would fain be the Sovereign of honour, but let him do what he can, he still remains the slave there∣of, and whilst he leads on Troops and commands Armies, he is shamefully enforced to obey ambition which tyrannizeth over him. The Avaritious man would fain be Master of his riches, what ever pleasure he takes in keeping them, he would take more in spending them; but he is as it were bound to adore them and to dedicate all his care and watching to the Devil which doth possesse him. The lustfull man q 1.85 wisheth that he were his Mistresses Master, and that he might prescribe laws to that proud beauty which domineers over him; but his excesse of passion keeps him a servant still, and the nature of love forceth him with content, to renounce his liberty; his slavery is a just punishment of his ambition, and Heaven permits that he remain a slave to the Creature, because he would have made himself Master thereof by unlawfull means.

This is the cause why he will not acknowledge any thing to be amisse in what he loves, why he doth admire the perfections there∣of, and why he doth mingle his vices and vertues together: for to give right judgment of any thing a superiority is required in the judgment giver. Some advantage must be had over that whose weaknesses would be known, and lovers being slaves to those they love, their blindnesse lasts as long as doth their slavery; by a no lesse necessary then unfortunate consequence, they assume the qualities of that object which causeth their love, they transform themselves into what they love, and change nature as well as condition: but that which is most unjust in this change is, that these wretched crea∣tures take unto themselves the worst of the qualities of what they love, and cannot take the best; and having a capability of becom∣ming easily imperfect, they can never become accomplisht: a de∣formed man loseth not his deformity, though he love an exquisite

beauty an ignorant body grows not learned, though he love a Phi∣losopher; an ambitious man mounts not the throne, though he love a Sovereign; and covetous men grow not rich though they court wealth, but by a deplorable misfortune, lovers share in the faults of that subject, whence they derive their love: they put on all the evill qualities thereof, and having no design to imitate it, they resemble it in loving it. Ambitious men become as vain as the ho∣nour which they idolatrize; greedy men are no lesse obdurate, then is the metall which they adore, and the lascivious are as base as is the pleasure which they so much cherish. Love r 1.86 is the mixture of Lovers, he mingleth their wils in joyning them together, he con∣founds their qualities, in uniting their minds; but when he grows irrationall, he brings his punishment along with him, and that he may punish those whom he hath ingaged in an unlawfull affection, he permits them to communicate their defaults, and forbids them to communicate their advantages. Thus man cannot love the creatures unlesse losing the priviledges which nature hath given him, he re∣nounce his Greatnesse, in loving his Slaves, and as the Scripture sayes, he become abominable in worshipping of Idols.

From this just punishment another doth derive, which is not much lesse rigorous; for Divine Justice which cannot let a fault passe un∣punisht, permits that men find their punishment in their love, and that the object which ought to cause their good fortune, cause their torment, for though love boast of allaying pains, and of making the wildest things that are, loving; yet doth he attribute unto him∣self a power which onely belongs to charity, his deeds are not an∣swerable to his words, and when lovers abused by his promises have ingaged themselves on his side, they find by experience, that that which ought to cause their happpinesse, is the originall of their pu∣nishment. And that they cannot love the creature without becoming miserable. There goes more care s 1.87 to the preserving of riches then to the getting of them; tis more painfull to be rich, then to become rich; and that metall which seems to be the reward of the avariti∣ous mans labour, is onely the increase and the redoubling thereof: he hath past the seas to find them out, he hath dug into the bowels of the earth to seek for them, he hath ingaged his freedome to be∣come Master thereof, yet is the keeping of them more vexatious, then the acquiring: he is more troubled in hiding them, then in

heaping of them together, and he confesseth that riches threaten more mischief to him then poverty doth, he runs more hazard in his own house then on the sea, he fears Partners more then Pirats, and is not so terrified with Tempests, as with Suits at law.

The ambitious man findes his punishment in glory and honour, this vain Idoll which occasioned his desires, occasioneth his com∣plaints, he repents his having courted so ungratefull a Mistresse, and knowing that she hath nothing wherewithall to reward those that serve her, but wind and smoak, he never esteems himself more un∣fortunate then when most honoured. Thus it fares with whatsoever else we love; t 1.88 Divine Justice doth minglegall with honey in them, to wean us from them, & makes use of our delights, to increase our annoyes, the house which we have built for our diversion, wil prove our anxiety, yea even, though it suit in all things with our desire, 'twil cease to give content, when it ceaseth to be new, we will wonder that not having changed aspect it shall have lost what was pleasing in it, and that contrary to our expectation, it should become our pu∣nishment; when it ought to be our delight. Those pictures which we send for out of the warehouses of Italy, which we have bought at so dear a rate, which we have with such impatiency looked for, and been so well pleased when they came, cease to ravish our senses when they are once seated in the places appropriated for them; they lose their value together with their novelty; it must be the admi ration of those that never saw them that must make us esteem them, and we must look upon them through other mens eyes if we will va∣lue them: they serve us onely to incense us against a servant who hath not been carefull enough of them, or to make us curse time which hath effaced their colours.

The pain which all these things cause in us, and the undervalua∣tion we have of them, is not able to make us forbear loving them, we are fastned to them without our knowledge, we love them, whilst we think not on it, and because we forego the further desire of them when we are once possest thereof, we think we cease to be kin there∣unto. An avaritious man who sees his cofers full, who receives his rents duly every quarter, and who never knew what belonged to being bankrout, or unfortunate, cannot believe that he loveth his riches so excessively; the sorrow he feels by their losses must make

him know the contentment he had in their possession, he must judge of his ingagement by his grief, love is better known by privation then by enjoyment, and the irregularity of affection is not better discerned, then by the absence of the object which did entertain it. We are not troubled with the ^u * 1.89 losse of what we were not pleased * 1.90 with the possession; we judge of the excesse of our love, by the like of our sorrow; and we are never so sensible of the love we bear to perishable things, as by the sorrow we conceive for their losse; we are sensible of our captivity, after being set at liberty; we consider the weight of our Irons, when we are freed from them; and we know we were miserable when we think our selves to be most hap∣pie.

To find a remedy for these evils, Saint x 1.91 Augustine teacheth us that we must make use of the creatures without loving them, and we must be very carefull lest whilst we touch them with our hands, they corrupt our hearts. He will have us to look upon them as slaves which ought to obey us, not command us; he will have us to love them, as they are the pictures of God, and as Lovers love their Mi∣stresses pictures, he will have us to esteem of them, as the favours of our God, and that considering his beauty in his images, and his goodnesse in what representeth him, we should neither love the one nor the other but meerly for his sake.

Did I not doubt lest men might think me too severe, I would add that all these precautions were not sufficient; and that the Son of God not content to have taught us that perishable things cannot beloved without danger, he would tell us that they may be despi∣sed without vain glory, for although his Commandements do one∣ly forbid us any excesse in the use thereof, his counsels do permit us to wean our selves from them; and all christian vertues are so ma∣ny holy pieces of cunning which teach us how to set by the crea∣tures. Fasting y 1.92 in••erdicts us the use of meats, it raiseth man to the condition of Angels, by cutting of such things as are necessary for the preservation of life, it contents it self with bread and water; nay there have been some Penitentiaries and Anchorets, who have passed over whole weeks without eating any thing, lest whilst they would feed their naturall heat, they might increase the heat of their con∣cupiscence. Poverty is a generall foregoing of all worldly things,

those who make greatest profession thereof, live in the world as in a desart; whatsoever self-love judgeth necessary, seems useles or superfluous to them; the arts are not troubled with dressing nor with nourishing them; they find that in desarts, which we want in cities; and the bounds which they have prescribed to their desires renders them content, in the midst of want, the same tree may cloth and feed them, the leaves thereof serve them for coverings, and the fruit for nourishment. Fortune z 1.93 can lay no hold upon their persons, wheresoever they goe they carry all they have with them, and Fa∣mine which doth depopulate whole towns, cannot make the earth barren enough to infuse fear into them, they are grown acquainted with hunger, and cannot fear an enemy with whom they have so often fought. Penitency hath lesse need of the creature then pover∣ty hath, she takes some pleasure in contemning them, she rather loves to be persecuted then to be served by them, and knowing that this world is but a banishment, she despiseth whatsoever can retard her return into her deer country; she incourageth penitents to fight against sin, and sorrow, to destroy the Father by his Daughters means, and to procure Heaven by the losse of Earth.

Thus all the vertues teach us that all the creatures are corrupted; that it is better to passe by them, a 1.94 then to make use of them, that it is safer to contemn them, then to imploy them, and that if Philo∣sophy teach us the use of them, Religion counselleth us their pri∣vation.

The seventh Discourse.

That Deluges and Earthquakes are the punishments of the World become corrupted.

WE must not wonder if Philosophers have argued so weak∣ly upon the disorders of nature, their not knowing the the true cause thereof, being by reason of their ignorance of Adams sin: they were of opinion that the evill was occasioned by the corruption of humours, and raising themselves to no higher a consideration, they took the punishment of our sin for a condition of

Nature; they thought that death was rather a law then a punish∣ment; b 1.95 and that the two parts whereof man is composed were se∣vered when their chains were worn to peices through the long use of time, or broken by the violence of sorrow: they thought that the bodies rebellion was a necessary consequence of it's constitution, and that the slave being of another nature then his Master, it was not to be wondered at if he had other inclinations; they were per∣swaded that the revolt of wild beasts was a meer effect of their fu∣ry, and that man had no reason to complain thereof, since he neither wanted Force to tame them, nor Addresse to reclaime them.

Learning upon the same principle, they thought that Earth-quakes and Deluges were onely accidents which found their causes in nature, and which were as ordinary to the earth, as heats and colds to those that are sick, c 1.96 they thought that the wind or fire inclosed in the bowels of the Mother Earth caused the agitations thereof, and that these two Elements endevouring their liberty, did their utmost to break prison, that those constellations which rule in chief over waters, made the rivers swell, and drawing the sea out of her bed, covered the earth with her waves. They prepared themselves for these accidents, as for disorders, which were inevitable; and not troubling themselves with appeasing divine Justice, which chastiseth men by these dreadfull punishments they remained opinionated in their Errours; Ignorance would not suffer them to profit by these disorders, and not knowing that they were Punishments, they thought that Patience and Fortitude were the onely Reme∣dies.

The common-people whose opinions were not so corrupted be∣cause they were lesse proud, d 1.97 reverenced the heavens anger in her severe punishments, and finding no means how to obviate so strange disasters, they sought for safety in superstition, and endevoured to appease the evill spirits with sacrifice: but this new sin augmented the rage of heaven, thinking to avoid it's Justice they provoked it's indignation, and through a blind ignorance they incensed their So∣vereign by fawning on their executioners. Christians who are in∣structed in a better school, confesse that these great disorders are the punishments of sin, and that divine Justice made no use of them, till we through our offences had despised his mercy; indeed there

was nothing but the hand of God alone, which could overthrow his workmanship, and loosen the earth from it's foundations, to af∣frighten the guilty. Were not the winds in-animated by his Justice, they could not shake the center of the world, the weight of this great frame would stop their fury, and nature which loves to preserve her parts, would not permit meer exhalations to commit such havock in her state, she would open new passages to them to allay their vio∣lence, and preventing these extraordinary convulsions, she would either rend open her own bowels, or else dissolve those vapours in∣to rivers. f 1.98 But God takes delight to agitate the world, that he may intimidate men, and that he may teach them by these Earth-quakes, that the earth is not so much their abiding place, as the place of their punishment.

Of all the animadversions which his Justice giveth them, there is none more horrid or lesse evitable then this: for what assurance can we hope for here below, if the earth quake under our feet? where can we think to escape danger, if the most solid thing of all the world do shake? and if that which susteins all things threaten us with sinking under our feet? what Sanctuary shall we find to defend us from an evill which doth incompasse us round, and whither can we withdraw if the gulfs which open themselves shut up our passages on all sides? with what horrour are men struck when they hear the earth groan, when her trembling succeeds her complaints, when houses are loosened from their foundations, when the roof falls up∣on their heads, and the pavement sinks under their feet? what hope is there to be had in so generall a disorder, and what comfort can be given or received in so universall a disorder, when fear cannot be fenced by flight? g 1.99 Fortune is never so cruell, but that she opens unto us some out let whereby to escape the evils which she sendeth us; an enemy is beaten from the bulwark which he had possessed himself of, earth-works are opposed to the thundering cannon, winds which raise Tempests deliver us from them, and after having a long time tost us too and fro, they cast us upon the shore, houses serve us for sanctuaries against the injuries of the air, and shepheards cottages which are onely made of leaves and mosse save them from storms; Firings which are so hideous, follow not them that fly from them, though fire be never so light it becomes slothfull when it be∣takes it self to a combustible matter, and if man will resign his goods

unto it, he may secure his person. h 1.100 Thunder hurts not those who hide themselves in caverns, it's boult doth onely grate upon the earth but doth not penetrate it, it is stopt with the least resistance, and some trees have the vertue to appease it's fury; when the plague infects whole citties, it may be shun'd by going into the countrey, change of air is a remedy for incurable evils, and when Physicians cannot cure a stubborn sicknesse, either by diet or letting blood, they cure it by waters or by travelling.

There is no disaster so generall as doth assail the whole world at once, Thunder frightens more then it hurts; the plague, whose mis∣chiefs are so great, may well dispeople towns, but doth not throw down the houses; though tempests do shatter ships, yet some do es∣cape their fury; but the earth quake doth inclose whatsoever it o∣verthroweth, it openeth the earth wide as it swalloweth down whole towns, it wageth not war with some few houses onely, but with whole provinces, it leaveth nothing behind it which can inform po∣sterity of it's outrages; more insolent then fire which spares rocks, more cruell then the Conquerour who spares wals, i 1.101 more greedy then the sea which vomiteth up shipwracks, it swalloweth and de∣voureth whatsoever it overturneth. Whatever stedfastnesse the pla∣ces have wherein we live, we cannot say they are exempt from this so dreadfull accident, what hath befaln some parts of the earth, may befall all the rest, those which never were yet agitated are not unmoveable, their condition is not better though they have been preserved from this disorder; they ought to apprehend it, because they have escaped it, and those parts which have undergone it ought to fear it the lesse, because nature hath consumed the forces thereof in shaking them. Self-love doth abuse us, if we perswade our selves that there are some parts of the world which are exempt from this mischief, they are subject to the same laws, nature cannot defend her workmanship against the justice of her Sovereign, k 1.102 what hap∣pens not at one time, may happen at another; as in great towns one house fals after another, so in the world doth earth-quakes suc∣ceed, and France will one day suffer what Italie hath suffered; the bravest parts of the world have not been able to secure themselves from it, those which have been most populous and most abounding in fruit have been most subject thereunto; and Asia whose beauty may make Europe jealous, hath often been the Theater of famous

Earth-quakes; she lost twelve towns in one day, Achaia and Ma∣cedonia have been sensible of this disorder, and the most delightfull parts of Italie have seen their wals thrown down and their houses swallowed up amidst their greatest felicity. l 1.103 Destiny seems to make the circuit of the world, it sets upon those parts which it hath a long time spared, and teacheth all sorts of people that no force can resist it's fury. The Sea is subject to it's Empire, and Marriners confesse that those storms are most dangerous, which are occasioned by earth-quakes; the Ocean is astonished when the element which serves it for it's basis will forego it, it grows incensed and breaks it's bounds when the earth sinks under it's waters; and goes to seck out another bed, when that which nature hath given it appears willing to be it's Sepulchre.

In fine, this misfortune is common to all kingdomes, m 1.104 since man became criminall, all parts of the earth are become moveable, the parts thereof do dis-unite themselves, since the division of the bo∣dy from the soul, and stedfastnesse must no longer be looked for in the world, since innocency is banished thence by injustice. This disorder is the punishment of our sin; and reason together with faith doth sufficiently perswade us that the universe would never have been agitated with these furious accidents during the estate of ori∣ginall righteousnesse. Wherefore should Gods anger, have armed the elements against his faithfull subjects? wherefore should it have overthrown all his works to destroy innocent men, why should it have overwhelm'd the inhabitants of the earth with the ruines there∣of, if they had not been sinfull? why should it have buried those in the bowels of the earth, who were not to die? n 1.105 Let us then con∣clude that Earth-quakes are the effects of sinne, and let us also make it appear that Deluges are also the just Rewards there∣of.

We are bound by the holy Scripture to believe that that dread∣full disorder was not so much the effect of Nature as of Divine Ju∣stice, that it was to punish mans insolency that the flo••ds forsook their channels, and that the world would never have been drowned had it not been infected with mans sin. o 1.106 Nature could not have fur∣nished waters enough to cover the mountains had not Gods anger imprinted in her a new fertility, she could not have wrought so pow∣erfully towards her own ruine, unlesse he whose motions make her

inclinations encourage her against her self; all the Seas put toge∣ther could not have covered the face of the whole world, though their banks should have been broken down, and that they should have been set at Liberty by the hand which holds them in, they would not have had waves enough to have overflowed all the earth: if those rains which made the waters swell came not from out the bosome of the clouds, a Sovereign power formed the vapours which did produce them. The same p 1.107 Justice which shall burn the world, did drown it, and let Philosophers say what they list, that prodigi∣ous accident was not a meer effect of nature. Nature is not power∣full enough to destroy what she hath not made; that hand onely by which she is guided can disorder her, those great disorders which draw along with them her generall ruine could have no other cause but the will of God.

Philosophy hath not been able to find out a cause for it, she speaks of the deluge as of a fable, and hath rather chosen to give all anti∣quity the lye then to betray her own ratiocination. To say truth, he that knows not sin cannot comprehend this disorder of nature, to the belief thereof, a presupposition is requisite that man is guilty, that God is angry with him, and that he will make use of his abso∣lute power to punish him. All other reason is too weak to prove so strange an accident: though the world subsist by change, and that the elements whereof it is composed are onely preserved by their opposing one another, yet do not their combats tend to the ruine of nature: the peace of the Universe is entertained by their divisions; they sacrifice themselves for the publique good, and violate their particular inclinations to prevent a generall disorder. Fire descends to assist nature, when she is set upon; water mounts aloft to supply the place of vacuum which is the common enemy to all elements, the earth opens her bowels and loosens her self from her foundati∣ons to suppresse the disorders which sin hath caused in the world; but it is not to be comprehended how all the parts of the world should conspire natures ruine, nor by what secret veins the sea could issue forth so much water as could drown her: the sea even when incensed useth violence upon her self not to overflow the earth; q 1.108 it remembers what order it received from God in the beginning, it u∣seth violence upon it self, in it's greatest storms, not to out-passe it's bounds; it takes nothing in one place which it repayes not in another,

it restores to Swethland, what it hath taken from Holland; and foregoes our coasts when it intrencheth upon our neighbours: if the ebbing & flowing thereof be sometimes irregular, they never move to such a height as to threaten the whole world, it's inroads are ra∣ther for pastime then mischief, and should it have tane that liberty in the state of innocency, man, who very well knew the nature thereof, would neither have been surprised nor astonished there∣at.

But if it now spread it self over the fields, if it cover the highest steeples with it's waves, if it turn populous towns into lakes or ponds, if it bear it's Empire beyond it's bounds, and if breaking the banks which are made to oppose it's fury, it threaten us again with an universall Deluge, it follows rather the motions of Divine Justice then it's own, and this prodigie is rather an effect of Gods anger, then of Nature.

Thus ought we to argue of that generall inundation which de∣stroyed the whole world, two thousand years after it was first made, the cause came from heaven, the decree was pronounced by Gods own mouth, the execution thereof was given to the evil spirits, & the Elements received a new commission to obey their new order. The earth furnisht part of the vapours which were r 1.109 to drown her, the vapours distil'd down in rain, rivers being swoln with such fall of rain, broke their banks, the sea not able to contain so many flouds, forewent its bounds; Towns were changed into ponds, their streets were turned into rivolets, their inhabitants quitted their houses; the wals whereof were undermined by waters; and equally fearing two contrary evils, they know not whether they were to perish by the fall, or by the drowning of their houses; Torrents were seen every where, which charged with booty did at the same time carry down the seilings of palaces, and trees out of gardens; all rivers lost their names and channels, the Rhine was confounded with Rome, Eu∣phrates and Ganges were mingled together, all those great rivers which had won fame by reason of the towns which they watered, found their losse in their greatnesse, and ruined themselves that they might ruine the whole world; s 1.110 the tops of mountains made Islands in this wast Ocean, which being by little and little quite effaced, left the world at last drowned in waters: there was then but one onely

Element seen. Whole Nature became a Sea, in the which the winds guided a vessell which carried in it the worlds onely hope, and which preserved eight people amidst this deluge which were to re-people the world.

It is very likely that so great a spoil was not made without Thun∣der, and that to make this punishment the more dreadfull, the Sun * 1.111 hid his face, that the day gave place to night, that the world was co∣vered with darknesse, and the Lightening was the torches which did attend the funerall pomp, whilst any mountains were yet uncovered with water, the remainders of man-kind were fixed there; in this extremity no comfort but astonishment remained, fear was changed into stupidity, and the wonder which they conceived at this so hi∣deous an accident did so possesse their spirits, as they saw the sea without fear, had not feeling of the mischief, and perished without complaining. Who will not confesse that so strange an accident, could be no naturall effect? who will not judge, by the greatnesse thereof, that it was a miracle of divine Justice? who will not con∣fesse that these disorders which tend to the ruine of man-kind, are the punishments of sin? and that nature would never have concei∣ved so much indignation, against her own children, had she not be∣lieved to revenge their father by their death, and to repair his honour by their punishment.

The eighth Discourse.

That Thunder, Plagues and Tempest are the ef∣fects of Sinne.

WHen I consider the worlds condition since sin, me thinks I see a combat between self-love and divine Justice, and that these two parties do with equall courage endevour to win the victory. Divine Justice disorders the seasons to punish sinfull man, altereth the nature of the elements, robs the earth of flowers, and covers it over with thorns; makes the winters longer, and Summers shorter, and mingling the saddest of our seasons with all the other, makes snow be seen in the spring, and thick fogs in

Autumn, arms savage beasts with new fury, & draws them out of their forrests to set on sinners in towns, destroyes her own workmanship, ruines the beauties of the world to take revenge of the Lord thereof, and raiseth up as many enemies against him since his sin, as he had Subjects during his innocency. Self-love a 1.112 imploys all it's industry to to repair these disorders, and by tricks which seem to augment it's sin, withstands all the designs of Divine Justice; it cultivates the earth, and by it's labour makes her fruitfull, it ingrafts roses upon thorns, and indevours to make the place of it's exile a stately palace, it hath had such good successe in it's enterprizes, as the sinfull world comes not far short of the world when innocent, did our first father live again, and partake of our contentments, he would not so much lament the losse of the earthly paradise, but blaming the tears which his banishment drew from him, he would passe his time merrily a∣way with his children, in so pleasing an abod••▪ In effect, all things are refined by time, solitary places are inhabited, forrests which in∣fused horrour into those who saw them, furnish hunters with pa∣stime, the barren sands are sowed upon, vines are planted upon rocks, Marish grounds are dried, that they may b 1.113 be plough'd up, and pro∣vinces are now fuller of palaces, then formerly they were of cotta∣ges; Islands are no longer un-inhabited, and those famous rocks which made the Pylots tremble, now bear high Towers for Land∣marks unto them, and Towns to receive them: all the parts of the world are peopled, nor are there any desarts which have not some Inhabitants and houses.

But let self-love use all the cunning that it can, there are some mischiefs which wee cannot sh••▪ and there are some disorders in the world which will oblige us to confesse, that the wisedome of man cannot defend it self against Gods anger. Thunder is of this sort, and one must have lost his reason, not to fear a cause which produceth such strange effects. All Poets have armed the hands of God therewithall, and nature which is the Mistresse c 1.114 of Infidels, hath taught them, that he makes use thereof to punish offenders: the lightenings which fore-run it, the noyse which doth accompany it, and the prodigies which follow after are undeniable proofs of this truth. Let Philosophy defend her self against it by her vain reasons, let her oppose her pride to our fea••, let her destroy religion by her libertinisme, she cannot keep reasonable men from redoubting thun-Thunder,

and from confessing by the fear which siezeth them, that without the reading of Genesis they know the whole story of our mis-fortune. To say truth, who would not fear a punishment against which Nature affords no temedy? who will not dread a disaster which sets upon Princes in their Palaces, and upon Conquerours a∣midst their Armies? the statelinesse thereof is able to frighten even Philosophers; d 1.115 and though they say this be not the greatest danger, though the most specious, yet they look pale when the Thunder roars over their heads, and that the Ecchoes which answer to the voice thereof makes the ground quake under their feet. Then their con∣stancy forsakes them, and nature which forceth them to speak truth, makes them make vows, and repent them of their insolence. The haughtiest of all the Stoicks hath been inforc't to confesse, that there was somwhat of divine in Thunder, that it was not the meer work∣manship of nature, and that the flames and water whereof it is composed made but the least part of it's power. e 1.116 It is truth, that pride hath made him speak another language, and that after having with reason admired Thunder, he hath the impudency to laugh at it; he believed that since the claps thereof were not certain, they were not darted out from a divine hand, and that since it spared the guilty, and struck the innocent, it was guided by fortune, not by providence: Then destroying religion under a pretence of establishing it, f 1.117 he adds that Polititians had wisely handled this accident, to keep people within their duties, that it was requisite, that where the faul∣ty take so great a freedom, there should be an inevitable punishment, and against which the power of Kings should be of no use; that to intimidate men who could not beperswaded to innocency, but by fear, it behooved to place a revengefull hand over their heads which should always be armed with Thunder.

But let this proud Philosopher say what he please, all men will not alter their beliefe upon so weak reasons. g 1.118 Thunder cannot be mista∣ken when it falls upon the ground, it is not necessary that he who darteth it forth should measure his strokes; since whosoever he hits, is sinfull.

The Decree of our death is pronounced before we are born, it little imports whether the execution thereof be left to thunder or deluge, and whether the sea or the earth serve as a Minister to Gods Justice: if he spares sinners in this world, 'tis that he may punish

them the more severely in the other world; if he snew favour unto sinners, 'tis either to recompence their good deeds, or the good deeds of their Ancestors; and if he punish the innocent, 'tis either to exercise their patience, or to increase their merit. h 1.119 But certainly of all the punishments which he makes use of to make himselfe be feared, there is none more strange then Thunder; the effects there∣of are miraculous, it plays so many severall ways, as it is easily seen that he who guides it is Natures Master; it melts the money of the avaritious without breaking the cofer wherein it is lockt; it breaks the sword without hurting the Scabbard wherein it is; it melts the iron ends of Pikes without burning the wood whereinto they are ingraffed; it consumes the Cask without shedding the wine; but what is yet most miraculous, it kils a child in the mothers belly without hurting the mother, and of a living cradle, makes her an animated Sepulchre. Is it not easie to judge by all these effects, that so prodigious a cause would have been uselesse, in the state of Innocency? for what need was there to govern them by fear, who suffered themselves to be charmed by love? why should the Thun∣der have roared over the heads of the innocent? wherefore should God have armed himself, not having as yet any enemies? and to what end should he have vented his fury upon the tops of moun∣tains, since if he punish insensible creatures, 'tis to astonish those who are rationall? In this sort of punishment there is also observed a certain malignity, i 1.120 which witnesseth that it is the work of God; for it corrupts what ever it toucheth, it imprints evill qualities in the body that it burneth, and wine which is the best Antidote, turns to poison, if it be struck with Thunder; it leaves an ill odour, where ere it goes, and it cannot be a meer effect of nature, since it destroys all the works thereof.

We are bound to be of the same beliefe touching the plague, and to confesse that this sad sicknesse which hath so often unpeopled the world, hath no other father then sin. k 1.121 Tertullian who isas full of mad wh••sics, as of errours, thought, that the plague was a pro∣vidence of nature, which to case the earth which was not able to support her children, bereft her of some of them; and that like those Gardiners who use to prune such Trees as bear more fruit then they can nourish, she lessens the number of men, and reduceth them to a condition of not being burthensome to their common

Mother. Though I confesse that divine mercy doth oft-times turn our punishments into favours, and that it may aswell turn the plague to a remedy, as death to a sacrifice, yet I look upon it as one of the strangest Punishments ordained by divine justice to punish men withall.

I must in reason confesse that it is a generall corruption of nature, that it assails all the parts thereof, and that it disperseth venom into all the elements to cause death to the sinfull; it infecteth the air which we draw in with our breath, it gets into our bowels with the meat which we eat, it makes the earth barren by it's bad influences and passing from men to beasts, commits as much havock in the fields as in towns: this malady surpasseth the Physicians skill, it laughs at all antidotes, it is not to be shun'd but by flight, and it is sometimes so universall as men meet with it in the very places which they have chosen for their Sanctuary. Wee bear the seed thereof a∣long with us, which it in time hatches forth, and shews it self as fire doth when we think it is extinguisht.

It is the most perverse and least respectful punishment of all those that befall sinfull man, for 'tis a rebell to all remedies, it turns anti∣dotes into venome, and when it doth reign absolutely any where, it is fed with whatsoever is given to allay it, it assails Monarchs amidst their armies, the Lawrels which fence their heads from Thunder, cannot keep them from the contagion thereof, and that Sanctity which receives respect from other diseases cannot stop it's progresse. The most August and holiest of all our Kings died of this disease in Africa, his valour and his piety which had freed him out of prison, could not deliver him from his sicknesse, but after having triumphed over vice and infidelity, a period was put to all his conquests by a contagious death.

The holiest of all the Kings of Iudah, knowing that heaven was of∣fended at him, & that the anger thereof was not to be appeased but by a general satisfaction, chose the plague before either war, or famin, out of a beliefe that this scourge might aswell light on him as on the meanest of his subjects. In effect, it spares no man, neither youth nor age can allay the rigour, nor stop the progresse thereof, it mows down more souldiers then war doth, it cuts off more Commanders then the sword, it boasts of ending the differences between Kings, and of making them make peace by taking from them the means of

making war. There have been some so contagious plagues, as have dispeopled the greatest part of the world, the seas did not stop their Conquests, and this vast element which serves for a stop to the ambition of Conquerours, could not dissipate the fury thereof; the winds served them for post-horses, and they crost the seas to carry infection into the utmost parts of the world without either oares or fails: the number of the dead was so great as the l 1.122 earth was not a∣ble to cover them, nor yet the forrests to bury them, Physicians died together with the sick; Children dropt down after their fa∣thers, and lost their lives in doing them their last duties. A man need onely to consider the horrour of this malady to acknowledge that it is one of the punishments of sin: during the time of innocence, the air was not corrupted, the earth brought forth no fruits which could breed bad humours, death did not reign where there was no guilty persons: Heaven, which breeds contagion by it's mortall influ∣ences, did not punish those which it had not as yet m 1.123 condem∣ned; our sins must have provoked it to have made it our enemy, we must have lost our innocency to incurre the dis-favour thereof, and sin must have wounded our soul, before the plague had seized on our bodies.

One may say that the same thing which causeth contagion on the land, causeth tempests at sea, that it conspires together with sin to undo man, that it unpeoples the earth to people hell, and that it holds Intelligence with the winds to sink ships. Some Philosophers have been of opinion that the sea did not belong to the Empire of man, that this element was reserved for fishes, as the air for birds, that it was an usurpation to sail thereon, to cut through the waves thereof to discover it's champians, and to penetrate the depths there∣of, that Nature which punisheth all injustice had raised up storms, and formed rocks to revenge his Tyranny; but certainly reason binds us to believe that there was nothing in the world which was not put under ••he power of man, that his authority had no other bounds then those of Nature, and that God who had placed him in the world to admire his works, had left to him aswell the disposall of n 1.124 the sea, as of the land: but when through rebellion he became gnilty of high treason, his Empire was divided, his subjects contem∣ned his power, and every part of his estate brought forth Monsters to destroy him. The sea is so fruitfull herein as the most of her pro∣ductions

are monstruous, every fish is an enemy to man, they are not to be tamed by art, and violence bereaves them rather of their life then of their fury. It seems that being by divine Justice imploy∣ed against men in the deluge, they retain yet some remembrance of that first imployment, and that they think to revenge God as oft as they punish us: they by their strength overturn great ships, they leap into lesser vessels to assail us, they make storms in the midst of calms, & being living rocks do oft-times cause the skilfullest Marri∣ners run shipwrack.

This great danger is accompanied by the like of Tempests, which seem to enrage the Sea onely that she may drown the Land, or bury mankind in her waves. This disorder is good for nothing but to un∣do us; prophane Philosophy findes no other cause for it; the more it considers the strange effects thereof, the more is it obliged to a∣dore Gods Justice, and to condemne mans sin. o 1.125 The winde puri∣fies the aire, and disperseth the clouds; the rain waters the earth, and vapours which are the originall of Aire make the fields fruitfull; fire doth not much consume the wealth of nature, it betakes it selfe to buildings, and punisheth our vanity in destroying our workman∣ship. The plague it selfe which violating all the Laws of Nature, sweeps away the Son together with the Father, and buries in the same grave the Physician and the Patient, doth oft-times by the ha∣vock which it makes, prevent the cruelty of war, and kils men to hin∣der them from committing parricide; for when it sees the earth groan underneath the burthen of her children, that she can no longer nou∣rish those which she hath brought forth, that the scarcity of victuals makes people take up armes, and prepare for war to free themselves from famine; it dispeoples Towns, dis-burthens the fields, and be∣reaves men of their lives, only to preserve their innocence; but Tempests are only fit to punish either our avarice, or our ambition; the Seas rage is only usefull to make us know our offences, the deeps which open themselves beneath ships, the mountains of water which raise themselves above the Sailes, the lightnings which min∣gle themselves amongst the waves, and threaten us at the same time both which being drown'd and burnt, are formed by the hand of Nature only to make us die with more of pomp, and more of horrour.

And certainly it was very just, that the Theater of our Ambition

should be the like of our punishment; p 1.126 that the windes which we make slaves to our avarice, should become the Ministers of Gods anger, that those Spirits which put life into our ships, should in∣animate storms, and that they which fill our Sailes should make our designes give against the rocks; for it must be confest, we are more insolent in our abusing this Element, then the rest; & that we do more unjustly imploy the windes then all other things in the world. Na∣ture hath produced them for our service: they are of use to us even in rebellion whereinto sin hath thrown us, and we cannot sufficient∣ly praise providence which hath drawn them out of her Treasures to fit them to our needs; they purge the aire by fanning q 1.127 i••, and trou∣ble the repose thereof, onely to preserve it's purity, they gather va∣pours together and then scatter them abroad, they separate rain by dividing the clouds, and if they hide the heavens from the earth, 'tis to adorn her with flowers, and enrich her with fruit; they enter∣tain commerce amongst nations, they make that common to the whole world, which nature had appropriated to some one province, they help us to go round the world, and husbanded by our dexteri∣ty they r 1.128 discover unto us all the beauties thereof, without their as∣sistance we could not know the customes of Forraigners, we should be ignorant of what is done underneath our feet, and the Antipodes would passe for a fable, had not these faithfull guides brought our Pylots thither.

This good turn would be rare did not mans fury abuse it; but we make them serve our avarice or our ambition, by their means we seek out new dangers and new enemies, we load our ships with soul∣diers to pillage strange countries, we commit our life to the infideli∣ty of the sea, and the lightnesse of the wind, we indevour to over∣come tempests which astonish nature, we run upon death without hope of a grave, and we seek out a doubtfull s 1.129 war upon such condi∣tions as would seem unjust to those who would undertake an assured victory: what blind madnesse doth possesse us? wherefore do we raise troops to carry them through rocks and tempests? wherefore do we trouble the Seas quiet, for our unjust designes? are there not hazards enough on the earth, but that we must seek for new ones in another Element? whether do we complain of Fortunes favours, or of natures goodnesse? is the former too faithfull, or the latter too indulgent? are our bodies so strong, or our health so certain, that

we must go seek for sicknesses, and dangers amongst the waves? do we desire to assaile the destinies in the midst of their Empire? to declare war against them, then where their power doth most evi∣dently appear? is not death terrible enough on Land, but that we must provoke it on the Sea? shall we not finde it soon enough in a house, without seeking for it in a ship? t 1.130 and is not our life short enough but that we must make it yet shorter by the accidents which are subject to those who saile upon the Ocean? must not a man have lost his reason to expose himselfe voluntarily to dangers unne∣cessitated? to fight with men without any cause, and conquer Coun∣tries without justice? wilde beasts war not one upon another untill enforced by hunger, or provoked by injuries; and we who take our name from humanity, are profuse in shedding of humane bloud; we come aboard frail vessels, we trust our safety to the fury of Tempests, and wish for fair windes to carry us into forreign Countries, where we must either because of death, or die our selves.

We think not any one part of the world a Theater large enough for our ambition. Every one will have his madnesse manifest, and that it have as many witnesses as it hath made men miserable. Thus the King of Persia entered Greece which he could not overcome, though he covered it all over with Souldiers. u 1.131 Thus would Alex∣ander passe over unknown seas, carry his forces to the utmost parts of the earth, and after he had overcome so many Kings, vanquish Na∣ture her selfe: x 1.132 Thus did Crassus strive to enrich himselfe at the cost of the Parthians, and would enter the large desarts which bor∣der upon their State; he despised the Tribunes who opposed his voyage, he laughed at the Tempests which shattered some of his ships: the Thunders which fore-told his bad successe could not stay him, and not withstanding that both God and man were offen∣ded with him, he would go whether his avarice called him, and seek out the death which destiny had prepared for him. Had not Nature been more favourable unto us, if she had caused the windes to cease, and if to hinder the execution of so many unjust designs, she had forced all Conquerours to keep peacefully within their own dominions? should not we be much beholden to her, if interdicting us to enter on the sea, we should have nothing but our own mis∣fortunes to fear and undergo? and if the winds made us not dread those unknown waves, which bring war, servitude, and death to the

Countries whereon they coast? we are not the more secure for the distance of places, there is no enemy how far off so ever he be, who may not surprize us, as oft as the winds blow we have cause to fear lest they bring either enemies or Tyrants upon us. The Tempests which they raise are the least evils which they threaten us withall; Shipwracks which fear makes appear so terrible unto us, are but the first tryals, they expose us to those dangers when they carry us to war, and the evill which wait for us on the shores whither they * 1.133 conduct us, are more vexatious then those which assail us at full sea. Thus are all things in the world armed against us. Every Element is become an executioner, since we are become male factours; Na∣ture is plentifull in punishments, and all the pieces whereof she is composed, are so many faithfull Ministers, which serve God, in ta∣king revenge upon his rebels.

The ninth Discourse.

That Monsters and Poysons are the workmanship of Sinne.

DIvine Providence knows so well how to husband the de∣fects of creatures, as most men take them for perfections, and we gather such advantage from our misfortunes by it's gui∣dance, as we should be unfortunate, if we had not been so. Death, which is sins severest punishment, is so precious in it's hands, as it seemeth rather a favour then displeasure, and a reward then a cha∣stizement. Sicknesses are cause of so much good unto us by bereaving us of our health, as it were to be wished that most men should fall sick, and that pain might make them out of love with their bodies, to make them be the like with the earth▪ the injuries of the Elements are of such use to the faithfull, as they ought rather to be praised, then complained of by them; when they with patience suffer all the pains which sin hath occasioned, they may make a happy use thereof to destroy a 1.134 sin, and a sweet smelling Sacrifice to Gods Justice.

Hence it is that Philosophers who know what advantage we draw

from our mis-fortunes, perswade themselves that Nature is not cor∣rupted, and account her disorders advantages; they term death a law more necessary then rigorous; they call sicknesse the souls salve, the tryall of vertue, and the exercise of patience; they call poverty a dis-ingagement from uselesse things, a nearer cut to vertue, a help to argue with more freedom, they term the persecution of the Ele∣ments an innocent war which causeth the worlds peace, a hatred which conduceth to a perfect friendship, or an excellent picture of musick, whose harmony is composed of the differences of voices, and contrariety of tones.

By the same reason they justifie the disorders of nature, and call Monsters irregularities which heighten her other works; they plead in the behalf of poysons, and make them passe for remedies, whose use we are yet ignorant of. In effect, Monsters seem to serve for or∣nament to the world, b 1.135 that they contribute to the beauty thereof, that they constitute that admirable variety wherein consists honest mens most innocent delight, that they are in the world what sha∣dows are in Pictures, and that not to excuse them they are handsome faults, and pleasing debaucheries. This wise Mother hath her seri∣ous businesses, and her serious diversions; she sports her self after having laboured, and to recreate her self after the pains which those wonders have occasioned her which she hath continued since the be∣ginning of the world, she goes astray for sports sake, and for her pastime commits faults, yea her disorders are oft-times usefull to us; she produceth Monsters to fore-shew things to come, and goes out of her ordinary course to advertize us of Gods anger. Thus we may observe that in all ages, the birth of Monsters have been followed with some disasters, and the worlds irregularity hath c 1.136 presaged the like in kingdomes, All the predictions of Pagans were grounded upon these prodigies; they studied the guidance of Empires in that of nature, and judged of the ones disorder by the others debauche∣ries. When Caesar and Pompey fought in the Pharsalian fields, and that the Romane Common wealth, was upon the point of being chan∣ged into a Monarchie, beasts were the interpretors of nature, the E∣lements violated their qualities, it rained bloud, and a generall con∣fusion did foretell the alteration of that state. As famous Princes have had new constellations which have discovered them, Tyrants have had Monsters to proclaim them, and the Births of the one and

of the other have had these Fortunate or Unfortunate Predicti∣ons.

Poysons are not so mischievous but that some good use may be made of them when they are prepared by physick, d 1.137 good medicines are made of them; there are some sicknesses which cannot be cured but by corrected poyson: the greatest part of those drugs which we make use of to assist nature when she is weakened by sicknesse, par∣take more of poison then of nourishment, and onely help the natu∣rall heat by provoking it and by contesting with it. If they be con∣trary to our constitutions, they are good for and do preserve some creatures; and if they be averse to man, they are favourable to the asp and viper: their venom is not to be taken from them without taking away their lives; the Antidotes which preserve us, kill them; and as if they imprinted their qualities in us when they sting us, their stingings are not to be cured but by their poison. Who knows not the vertue of venomous plants, is ignorant of the half of Nature: she subsists by contrariety, and as she indues her works with differing qualities, she must preserve them by contrary remedies; that which is hurtfull for some is good for other some, and amongst the infinite number of creatures e 1.138 whose Constitutions are so diffe∣rent, there is nothing which is absolutely bad or unusefull,

These are the usuall reasons which Philosophy makes use of to defend her errour in maintaining Natures part, but being prest by truth, she must confesse that these Monsters are the products of sin, and that the earth never bore them till since it was covered with Thorns, the motions thereof were too regula•• in the state of inno∣cency, to commit any faults; the heavens were too favourable to it in their aspects, to corrupt it's workmanship: this charitable Mother would rather have been barren, then fruitfull in Monsters, and all her children were so beautifull, as she was not bound to make any il∣favoured, to set the others off: she hath placed variety enough in her productions, without being forced to transgress, that she might vary them; though she be not always serious, she had never been debau∣ched, and before she was corrupted, she would not have found her diversion in her disorder. Who knows not that Monsters are the er∣rours of Nature? f 1.139 that she had no design in making them? that she is sorry she hath produced them, that she treats them as illegitimate children? that she shortens their life to efface her own shame? that

repenting her of her fault, she speedily corrects it, and re-assumes her ordinary Tract which she went not out of, but only for want of heed, or being surprized. 'Tis chance and sin that produceth Mon∣sters, they are not born but by unlawfull coupling, they are always barren, to the end they may have no posterity; their Species is ne∣ver preserved: g 1.140 and let men who delight in Natures debauche∣ries, use their utmost skill, they could never perpetuate Monsters, nor make them generate. We behold them with horrour, the de∣light which they cause in us, is mingled with aversion; if their no∣velty do delight us, their strange shape doth displease us, and after having for a while admired them, we are scandalized and nauseated with them. These just resentments are infallible proofs that sin is the father of all Monsters, and that as we detest the father, so do we his children.

But that which confirms our belief therein the more is, the rari∣ty of them amongst beasts, and their frequency amongst men; for these innocent creatures being only so far guilty of our sins, as they are subject to our power, they do not stray so often as we in their productions: there is but one part in the world, where they commit these faults; and set aside Affrica, where Monsters are common, Europe and Asia do scarce produce two in one age; but men are ir∣regular in all places, h 1.141 the greatest part of their productions are monstruous, all their children bear the marks of their debauchery, and the punishment of their sin; we see the mothers wishes stampt on their childrens faces, some tokens of their parents incontinency are seen in the bodies of these Innocents; and generation is so cor∣rupted amongst men, as they cause either horrour, or pity in Natures self; some of them cannot stand upright by reason of the weak∣nesse of their legs, and are enforced to seek for help for their infir∣mities, unlesse they will make their house their perpetuall prison; some carry mountains on their backs, and makes some that see them doubt; whether not having the shape of men, they be endued with the judgement and reason, or no; some are so deformed in their faces, as one would rather take them for Munkeys, than for the Images of God; others speak with such confusion, and with so much difficul∣ty, as Parrots may teach them our language; some are born blinde, and are condemned to darknesse all their life time; i 1.142 others cannot explain themselves, and their tongues not being able to speak can∣not

be the Interpreters of their thoughts; others cannot under∣stand those pleasing discourses which fill the souls of those that li∣sten thereunto, with the light of truth; they rather guesse at our intentions, then understand them; to make them capable of them, we must speak unto them with our hands, and make them under∣stand that by the eyes which cannot be infused into them by the eares. In fine, the greatest part of men are Monsters; Nature mi∣stakes her selfe oftner in them then in beasts, and be it that their in∣temperance causeth these disorders, be it that these irregularities are produced by the imagination which is more quick in them, be it that their Temper which is more refined, is more easily altered; we see that most children inherit their Parents defects as well as their sins, and that they are not born monstrous, till they be born sinfull.

If Monsters be the productions of sin, poisons are likewise the workmanship thereof; k 1.143 though they seem naturall to some crea∣tures, I conceive they did not make any part of their Essence, till after they had served the Devill for an Organ to deceive our first mother; all insects which bear in them any poison, are kinds of Serpents; God curseth them to revenge us, they creep upon their bellies in memory of the fault which our Enemies committed by their interposition, they feed upon the earth for the punishment of a sin, whereof they were but innocent Complices; as their sight causeth horrour in us, so doth ours cause fear in them; the heavens have put a secret enmity between them and us; if their venom be fatall to us, our spittle is mortall to them; l 1.144 and if they with their teeth give us incurable wounds, we with our feet give them mortall Catches. The same justice which would condemne them to all these punishments, confin'd their venom to some parts of their bodies, to make them more odious; she would have their very looks to be contagious, to make us shun them; m 1.145 and instructing us by sensible things, she secretly imprinted in our hearts a hatred against the De∣vill, whose image they are: she teacheth us by this example that we cannot hold innocent commerce with one that is sinfull, that that proud fiend which could inspire us with nothing but pride, & that there was more danger in communing with him, than in treating with aspes and vipers,

And certainly venom must needs be a punishment of sin, since all sorcerers make use thereof in their charmes, and in all the mischiefe

that they do imploy those poisons which hature hath produced to undo us; these things seem to be abandoned to their fury, that they have some jurisdiction over them, and that they are permitted to assaile their Enemies with these weapons. In effect, all the harme they do to men is by this mingling of poisons; the words which they use are of no efficacy, n 1.146 they cannot hurt us by their curses; 'tis a trick of the Devill, whom his weaknesse will imitate the power of God, and perswade us that words uttered by those whom he imploys, change nature, and work miracles. We are taught by rea∣son, and by faith, that only God can act by speaking, and produce things by his will; The Angels which are the noblest Subjects of his Empire, can alter nothing in the world, but by the mediation of the Elements; they are forced to employ their qualities, to bring to passe their own designes, and to make use of their heat, or of their cold, to hasten Winter or retard Summer; they assume bodies in the clouds to make themselves visible, they speak by the means of the aire to make themselves be understood, and make use of va∣pours to form storms, and Thunder: but the devils, who are re∣bels to Gods Kingdom, having no designes but what are perniti∣ous, they employ venom to execute them, they gather up the foam of Dragons, and Serpents slaver, and compose drinks of all these differing poisons; they mingle a thousand deaths together to re∣venge themselves of their Enemies; but say they, did not make use of these things to satisfie their fury, is it not sufficient to know that these things are averse unto us, as to judge that they have been alte∣red by divine Justice for our punishment? or does not the know∣ledge of their being altered by divine Justice for our punishment, suffice to ascertain us of their aversion to us?

In Gods first designe, all o 1.147 creatures were tied to serve man, they were to contribute either to his pastime, or to his profit; they had no other end but his pleasure, or his advantage; and had they been able to expresse their meanings, they would have witnessed that their being in the world was only to follow his inclinations. What place should poisons have held then in this world? how could they have been serviceable to man in the state of innocency? could he have taken any satisfaction in the sight of creatures whose qualities were fatall to him? could he have treated with the Ba∣silisk, whose looks cause death? could he have approached Ser∣pents

which poison the aire with their breath? could he have com∣muned with him who was the cause of his undoing, had he suspe∣cted either his breath or his looks? and ought we to imagine that there was any creatures which could offend man in a time, when not having committed any fault, he was not to fear any punishment? what delight could he have taken in the company of those beasts which are fatall to all other beasts? what sport could he have taken in Monsters which carry death in their eyes or mouth, and from whence a man must fence himself as well as against the plague or war? But it may be objected, Originall righteousnesse served him for a safe-gard, he saw the danger with delight, because the sight thereof caused no apprehension in him; he was well pleased to to handle poyson; the efficacy whereof was tane away by his inno∣cency, and to touch venome which had not power to hurt him. Di∣vine Providence which prescribed bounds to the raging of the sea, gave laws to the p 1.148 malice of Serpents; and the same power which hindered the Sun from burning men, when he gave them light, would not suffer the Basilisk to poyson them by his lookes, but who perceives not how weak this answer is, and how it compares Creatures which do no ways resemble one another? the Elements hurt not us but onely through their disorders, the seasons annoy us not but by their irregularities. All things in their purity are usefull to us, we dread not nature for them, but her corruption, and even in the very state of sin, we make use of them without either fear or danger. Owles onely complain of light, Harmony is onely hated by Savage beasts, a man must either be sick or mad to detest food which preserves life: but every body apprehends poyson, it must be corrected by art before the malignity thereof be tane away; to make any use of it, it must be destroy'd, & it is so dangerous, as it oft-times kils those q 1.149 Physicians who prepare it. The smell of poyson is as per∣nitious, as the substance, it poures forth it's malignity throughout all the Senses, penetrates all the pores of the body, and there are some so subtil poisons, as even Iron is not solid enough to fence us from them.

Let us then conclude, that the earth bore not those unlucky plants, which seem to conspire mans ruine, till that made barren by Gods Curse, it was bound to turn it's roses into Thorns, and it's fruits in∣to poysons. Sin was the occasion of this disorder, Divine Justice the cause, and the same power which caused the earth to open under∣neath

the feet of Dathan and Abiram, caused wolfes-bane and Hem∣lock to come out of her bowels, to hasten his death who had lost his innocency.

The tenth and last Discourse.

That God will consume the World corrupted by Sinne, that he may make a new World.

THough Sinne hath wrought such havock in man as it hath brought darknesse into his understanding and malice into his will; that it hath effaced out of his soul those inclinations which she had to vertue, and that corrupting his nature, it seems to have destroyed Gods goodliest workmanship, yet do some glimme∣rings of light remain in the bottome of his soul, which sin could ne∣ver darken. Idolatry, which hath so long raigned in the world hath not been able to blot r 1.150 out the belief of the unity of God; the Pa∣gans have preserved this opinion amidst the worship of their Idols, words have escaped from them which have given their actions the lie, and when they followed the meer motions of Nature, they spake the same language as christians do. Though Poets made Hell to passe for a fable; and that their pleasing fictions made a prison be despised, whence Orpheus had escaped by musick, and Pyrithous by force, the people ceased not to apprehend eternall pains after death: * 1.151 they had already cognizance of Devils under the name of reveng∣full furies; they knew that the fire wherewith the sinfull were burnt could not be quenched, that it was preserved without nourishment, and as serviceable to the power of God, it had operation upon the soul. Though the Devil to introduce licentiousnesse amongst men, made them hope for impunity for their faults, and that ^r Minos and Rhadamantus had not credit enough to terrifie Monarchs, Nature more powerfull then fiction, had imprinted in all men an apprehen∣sion of an universall Judgment; there was no guilty person who did not fear it, nor none miserable who did not hope it; every one in the belief of this truth found either punishment for his fault, or

consolation in his misery, when the oppressed innocents could not defend themselves against their Enemies, they implored aid from that rigorous Judge which punisheth all sins and rewardeth all ver∣tues. In fine, though the earths solidity might have made men con∣fident, though the water which doth inviron it might have freed them from the fear of a generall consuming by fire, though so great a disaster had no certain proofs nor assured predictions, yet they believed that the world s 1.152 should be consumed by fire, that the seas should not be able to extinguish the flames thereof, and that na∣ture which had been cleansed by water, should be purified by fire; but they knew not the cause of this prodigie, and the vanity where∣with they were blinded, would not permit them to believe that this disorder should be the punishment of their sin: yet the holy Scrip∣ture gives no other reason for it, nor did it threaten us with the worlds ruine, till it had acquainted us with the story of our misfor∣tune.

As Adam had never lost his life had he never lost his innocency, the world had never lost its adornment had it not lost it's purity. As death is the punishment of sinfull man, water and fire are the pu∣nishments of the corrupted world: for though insensible creatures commit no sins, t 1.153 and that guiltinesse presupposeth rationality, yet do they contract some impurity by our offences: the Sun is sul∣lied by giving light unto the sinfull, the light which shines as bright upon a dirty puddle, as upon the cleerest river, and which is not more undefiled in Chrystall then in mire, is endamaged by our sins, and ceaseth to be innocent, when it gives light unto the guilty: the air is infected by our blasphemies, the earth cannot be the Theater of our vanity without sharing in our offences: whatsoever is serviceable to our misdemeanors is polluted; though the creatures are scanda∣lized to see themselves inthral'd to our insolency, yet do they incurre heavens displeasure, and deserve punishment for having been im∣ployed in our offences; hence doth the sterility of the earth pro∣ceed, hence was occasioned that deluge which did bury it in it's waters; and from hence shall arise that universall fire which shall consume it in it's flames.

For Divine Justice seems to deal with sinners as humane Justice deals with the greatest offenders: the latter is not contented to pu∣nish the guilty party in his own person, but vents it's anger upon his

Children, and servants, it believeth that whatsoever toucheth him is defiled, that those who converse with him are either his Copart∣ners, or confederates, and that to be allied to him, is sufficient to share in his sin, u 1.154 it mingleth the bloud of the children with that of the father, it wraps up the innocent and the guilty in the same pu∣nishment, and to make the fault appear more odious, it punisheth whatsoever doth appertain unto the offender: it spareth not even unsensible things, it sets upon the dead after having punisht the li∣ving, for it puls down the houses, and demolisheth the castles of the enemy; it makes rocks and Marble feel it's anger, burns what it cannot throw down, and as if the party offending did live in every thing that was his, it thinks to kill him as oft as it beats down his buildings, or cuts down his forrests, it endevours to rob him of his reputation, after it hath bereft him of his life, and not to leave any token that may renew the memory of his person, or of his crime. Thus doth Divine Justice deal with sinfull man, and Adam must confesse that heaven hath used this rigour in punishing his sin. For after having past the sentence of death upon him, it will have his grave to serve him for a funerall pile, that time consume what the flames could not devour, and that nothing remain of that body which was the prime piece of it's workmanship, then either worms or dust, it condemns all that come of him to the same punishment, their whole guilt consists in their birth, it is enough to make them guilty, that x 1.155 Adam was their father, God waits not till they have broken his Commandements to punish them; he forestals the use of their rea∣son, and makes them miserable before their time, to the end that they may be known to be guilty before they be born; by an inge∣nious yet just rigour, after having punisht this father in his children, he punisheth him in his estate, he makes his subjects revolt, and be∣cause they are somtimes serviceable to him in their rebellion, he be∣reaves them of their excellentest qualities, and makes them, together with their miserable Sovereign unfortunate; he takes from the Sunne, part of his light; he takes the Government of Nature from the Stars, he makes the earth barren and moveable, he hides rocks in the sea, and troubles the calm thereof by storms; he formes ma∣ligne rain in the middle region of the air, and corrupts the purity thereof to infect the whole earth, he makes use of fire in Thunder, and ordains it to punish offenders; he inforceth this noble Element

to descend contrary to it's inclination, and fastning it to the matter which serves for nourishment to his anger, he makes it the terrour of all that are faulty.

But after having had this service from it, y 1.156 he reserves it for the generall ruine of the world, and to consume that proud building which was the Palace of sinfull man. For when the number of the elect shall be accomplisht, when the thrice happy ones who shall fill up the places left void by the Angels rebellion, shall have finished their course and their labours, and that Christs mysticall body shall have all the number which ought to compose it; Divine Justice, which cannot be satisfied but by the ruine of whatsoever hath been serviceable to sin, wil command the fire to consume the world, & will drown all his works in a deluge of fire. Then this Element mixing it selfe with the clouds, wil kindle lightnings in all parts, the air being set on fire by so many flames, shall burn the whole earth, which shall o∣pen her entrails, to let loose those intestine flames, which have de∣voured it for so many ages: from the mixture and confusion of so many fires, the generall burning of the world shall arise; the moun∣tains shall melt with heat, and those great r••ks where coldnesse seems to make it's residence, shall be turned into Vesuviuses, and Aetnaes: the flames inanimated by Gods anger, shall lay all Cham∣pians waste; z 1.157 walls which resist the Thunder of the Cannon shall not be able to defend their Inhabitants from it's fury: all the dead shall be made equall, the guilty shall burn in one and the same fire; and shall be reduced to the same ashes: the Sun shall be darkned with smoak, and did not the flames serve for torches, the world should burn amidst darknesse; all the rivers which bathe the earth, shall be dried up in their Spring-heads; The fire shall triumph over the waters in their channels, and this victorious Element shall make it's Enemy, which hath had so many advantages over it, feele it's power. The Ocean it selfe whose extents are so vaste, shall see her waters converted into fire; and the Whales burn in the midst of it's abysmes: Forrests shall help to consume the little hils, which bear them, those proud mountains whose tops are always covered with snow, to which the Sun in his greatest heats bears a respect, shall vomit up flames together with their bowels, and all those eminent places which command over the vallies, shall see their pride buried in ashes; all the guilty shall perish amidst this fire, they shall finde

hell upon earth, and shall wish that the mountains a 1.158 might overwhelm them in their ruins to quench the fire which shall devour them; The just shall be astonished to see the fire spare them, to see the heavens work the same miracle for them, as they did in days of yore for the three unjustly condemned Children, and imitating the piety of those Innocents, they shall sing Canticles of praises, whil'st the wicked shall vomit forth blasphemies. b 1.159 How horrible will the spectacle be to see the earth burn, the sea consumed, and whole Nature buried in a Sepulchre of fire; this is the revenge which God will take of sin, this is the satisfaction which his Justice will exact for our insolency, and this is the last punishment which the creatures shall suffer for having been confederate with man.

The very Stars shall not be able to escape the rigour thereof; c 1.160 that solid matter whereof they are composed, shall be dissolved by heat, and those beautifull parts of the world, having the same destiny, as gold, and brasse have, shall trickle down drop by drop upon the earth, their having been serviceable to us in their light, sufficeth to make them guilty; their having received homage from us, and ac∣cepted of our sacrifices, is sufficient to make them receive this pu∣nishment: God will not permit that that which hath been corrupt∣ed should rest unpunished, and his holinesse joyned to his justice, cannot tolerate that in Eternity, which hath been prophaned in Time. Jesus Christ himself was of this opinion; he taught that this world did not belong unto him, he imprinted in the Souls of his Disciples the horrour and contempt of this present Age, and ob∣liged them to wish for the Age to come, of which he made himself be called the Father. All the perfection of Christianity consists in these two points; d 1.161 all vertues are composed of these two points, and he is perfect amongst the faithfull, who contemning Adams world doth incessantly thirst after Christ Jesus his world.

Though God be the Authour of them both, he detests the for∣mer since it was prophaned by sin, and since the devill hath sub∣mitted it to his Tyranny: he hath given over the Sovereignty there∣of unto his Enemies, he suffers the Turk to possesse the best part thereof, he permits his most faithfull servants to be persecuted, he will not have us to receive more glory there than he doth, and if we will follow his counsels, and his instructions, e 1.162 we must look upon it as a place of exile, or as an Enemies Countrey. I very well know

he giveth Crowns to Sovereigns, Lawrell to the victorious, that he makes the Angels fight for Christians, and that he arms the E∣lements for the defence of his Church: but in fine, his Kingdom is not of this world, he will not govern in a world which he will de∣stroy, he pretends not to command in a State, where his Enemy is worshipped; and we must not love a world which he will punish, be∣cause we have made it sinfull. Let us expect that which he will give us, let us long after that world which will arise out of the o∣thers ashes; and let us not fix our fortunes in a Kingdom which shall perish, f 1.163 when Jesus Christ shall revenge himselfe upon his Enemies.

'Tis true, that it's ruine will be usefull to it, and that it will reap advantage by it's losse; for all Gods punishments are favours, he puts obligations upon those that he punisheth, his goodnesse turns their sufferings into salves; and to be strucken by the hand of God, brings both honour and advantage with it. Death, which destroys the body, prepares it for the resurrection; it changeth it's grave into a cradle, and as the corruption of corn is the cause of it's re-assu∣ming life; we may say that the putrefaction of the body is in some sort the seed of it's mortality. Purgatory which burns the soules of men, doth purifie them; the flames whereby they suffer prepares them for glory; that which we esteem a punishment, is a lovely penance; and that which seems to retard their contentment, serves only to advance their happinesse. So shall the g 1.164 fire which shall burn the world contribute to it's perfection, it shall perish only to become more perfect, it's beauty shall arise from it's being consumed by fire, and this last deluge shall be of more honour and advantage to it, then was the former; the waters purified the world by drown∣ing it, this great havock was Natures baptisme; and the same E∣lement which did bereave her of her children, did restore unto her her purity; but the fire shall alter 〈◊〉〈◊〉 qualities, she shall be no longer subject to the Empire of 〈◊〉〈◊〉 Consistency shall succeed the change which hath preserved her▪ she shall no longer groan under the Devils Tyranny, nor under the injustice of sinners; she shall lose all the qualities which she hath co••acted by sin, and shall re∣cover all those which for our punishment she had lost: not unlike the blessed, she shall enjoy the glory which she is capable of; every Element shall be purified by flames, all parts of the world shall be

reformed by the fire which shall consume them; the Sun shall suf∣fer no more Eclipses, the lustre of his light shall dissipate all the ob∣scurity of darknesse, his influences shall exhale no more maligne vapours, Heaven shall be no longer an enemy to earth, this over∣worn mother shall be freed from her care of nourishing man, and her substance being purified by fire, shall be changed into chrystall, or into diamonds; all her parts shall be delightfull, and those great rocks which do sustain her shall be turned into Columnes of Mar∣ble, or of Porphiry.

In fine, Nature shall receive her last perfection by fire, and the blessed, meeting with no rebellions nor weaknesses in their bodies, shall find no more irregularity nor disorder in the Universe. Jesus Christ shall reign together with his elect, h 1.165 in his world; the track of sin, nor foot-steps of death shall be no more seen there; Death shall destroy these two Enemies, and their Raign being finished, Punishment shall withdraw it self to hell, there to afflict the Damned to all Eternity.

THE END.

Notes

• a 1.1

  Visibilium 〈◊〉〈◊〉 xi∣m•• est 〈◊〉〈◊〉, invisibili∣um 〈◊〉〈◊〉 maxi•• est Deus sed ••∣dum esse conspi∣•• Deum esse credi••. Aug. de Civit. lib. 11 cap. 4.
• b 1.2

  Mundus ipse liber est tot lit∣teris exaratus quot creaturis, in quo possunt omnes legere & intelligere. Chrysost.
• c 1.3

  Immotúsque mane••s dat cuncta moveri. Boetius.
• d 1.4

  Ex perpetui∣tate creatura∣rum intelligitur Creator aet••r∣nus, ex magni∣tudine omni∣potens, ex ordi∣ne & dispositio∣ne sapiens, ex gubernatione ••onus. August. in Joan.
• e 1.5

  Hinc campo∣rumi•• infinitum p••tentium fusa planities, varii u••bium situs, & seclusae nationes locorum diffi∣cultate, littor•• in portum rece∣dentia, sparsae tot per vastum insulae qua in∣tervent•• suo maria distin∣guunt. Senec. ad Marc. c. 18.
• f 1.6

  Deus omnia videt quid totus oculus, omnia potest quia to∣tus manus, om∣nia replet quia totus p•• est. August.
• g 1.7

  Deus t••tam molem istam cum omni in∣strumento ele∣mentorum cor∣porum spiritaum verbo quo ••us fit, ratione qua disposuit, vir∣tute quà potuit de nihilo ex∣pressit in orna∣mentum maje∣statis sua. Tert. in Apologetic.
• h 1.8

  Aquilae solem ita sustinent ut natorumsu••∣rum ge••erosita∣tem de ••illa∣rum aud•• ju∣dicent alioqui non educabunt ut degenerem quem solis ra∣dius averte it. Tert. deanima.
• i 1.9

  A••citiae ex∣empla ba•• & musculus quan∣do p••gravi superciliorum pondere obrutis ejus oculis, infe∣stantia magni∣tudinem vada p••aenatans de∣monstrat oculo∣rumque vice fungitur. Plin. lib. 9. cap 62.
• k 1.10

  Delp••is non homini tantum amicum ani∣mal, verum & musicae arti, mulcetur sym∣phoniae cantu. Hominem non expavescitut alienum, obvi∣am navigiis ve∣nit, alludit ex∣altans. Plin. lib. 9. cap. 8.
• l 1.11

  Horum insa∣tiabilis gula hinc maria soris tatur hi••c ter∣ras, alia ham is, alia laqueis cum magno labore persequitur, nullisque ani∣malibus, nisi ex f••tidio p•• est. Sen. Epist. 89.
• m 1.12

  Animalium tyrannus homo primus animal occidit Hyper∣bius Martis fi∣lius, Promethe∣us bovem. Plin. lib. 7. cap. 56.
• n 1.13

  Per propria singula à singu∣lis elementa se∣parantur, per communia sin∣gula singulis ne∣ctuntur: opor∣tebat enim esse separata, ut sin∣gula suam con∣servarent natu∣ram, oportebat & aliquo nexu copulata esse ut ex his omnium corporum nasce∣retur composi∣tio. Procopi, Genes. cap. 1.
• o 1.14

  Hi circumfu∣so pendebat in aëre tellus pon∣deribus lib••ata suis, & pressa est gravitate sui. Ovid. 1. Metamorph.
• p 1.15

  Terra omni∣um media posi∣ta est circa quam coelum volvitur, quam astra omnia illu∣minant, & ipsa quoddam a∣strum est quia immobilis. Al∣cinous cap. 15.
• q 1.16

  Quomodo fe∣cisti coelum & terram non sit ut homo artifex formans corpus de corpore non utique fecisti mundum in mundo quia non erat ubi fi∣eret antiquam fieret ut ess••. August. lib. 11. Confess. cap. 5.
• r 1.17

  Mundum ab aeterno so••nia∣vit Aristoreles, quia ex nihilo fieri potuisse nunquam intel∣ligere potuit.
• s 1.18

  Qui vivit in aeternum cr••a∣vitomnia si∣mul. Ecclesias. cap. 18.
• t 1.19

  Nihil difficile est Naturae, utique ubi in finem sui pro∣perat: ad origi∣nem rerum par∣ce utitur viri∣bus, subito ad ruinam toto im∣petu venit. Se∣nec. Natural. Quaest. l. 3. c. 27
• u 1.20

  Si quaerimus quis fecerit Deus est, siper quod, dixit & facta sunt, si quare fecerit quia banus est: nec enim author est excellentior Deo, nec arse••∣ficacior Dei Verbo, nec causa melior quam Dei bonitas. Aug. lib. 11. de Civit. c. 21.
• x 1.21

  Ubi sunt su∣perbae Cartha∣ginis alta moe∣nia? ubi cunctis littoribus terri∣bilis classis? ••bi tot exercitus? omnia ista duo∣bus, Scipioni∣bus fortuna partita est. V••. Maxim. lib. 3.
• y 1.22

  Eleme•• to••um pugna servat mundi pac••m, sed mundo mi∣natur interitis.
• z 1.23

  Deus non ante vitor est quam homo peccator. August.
• a 1.24

  Spinas & tri∣bul••s non ger∣minavi•• terra nisi à Deo ma∣ledicta. Genes. Rosa•• sine spinas nasci ante pec∣catum credidit. Basil. in hexam
• b 1.25

  Terra vene∣norum ••erax à 〈◊◊〉〈◊◊〉 paren••. Basil.
• c 1.26

  Non est satis ••stimare, parens melior sit homi∣ni natura an t••istior 〈◊〉〈◊〉. Plin. lib. 7. prooem.
• * 1.27

  d Non vides ut fluctus in li••o∣ra tanquam ex∣itu•• incurrat? Non vides ••t ••stuans fines suos trans••at, & in possessionem terrarum mare inducat? Non vides ut illi per∣petua cum clau∣stris suis pugna sit. Sen. Natu∣ral Quaest. lib. 3 cap. 30.
• e 1.28

  Hoc est testi∣monium ignis aeterni, hoc ex∣emplum jugis judicii poenam nutrientis. Montes urun∣tur & durant, quid nocentes & D••i hostes? Tertul. in A∣polog.
• f 1.29

  Maledicta te••ra in oper•• 〈◊〉〈◊〉: in labori∣bus comede•• ex 〈◊〉〈◊〉 cu•• 〈◊〉〈◊〉 vitae tuae. 〈◊〉〈◊〉. cap. 3.
• g 1.30

  Expectatio creaturae reve∣lationem filio∣rum Dei expe∣ctas: vanitati enim creaturae subjecta est non volens: quia & ipsa creatura li∣berabitur à ser∣vitute corrup∣tionis in liber∣tatem gloriae fi∣liorum Dei. Sci∣mus enim quod omnis creatura ingemiscit, & parturi•• usque adhuc. Rom. 8.
• h 1.31

  Nisi granum 〈◊〉〈◊〉 cadens in terram mor∣tuum fuerit ip∣sum solum ma∣net. Joan. c. 12.
• i 1.32

  Ad ••anc va∣nita•• creatu∣r••arum, hoc quo∣que 〈◊〉〈◊〉, ••uod creatu•• q•• in ••sum ho∣minis venit, 〈◊〉〈◊〉 parte p••missa est po∣••ati 〈◊◊〉〈◊◊〉 mundi. 〈◊〉〈◊〉 ••n cap. 1 Rom.
• k 1.33

  Rupti sunt ••ontes abyssi magnae & cata∣ractae coeli ape••∣tae sunt, & sacta est pluvia super terram 40 〈◊〉〈◊〉, & 40 no∣ctibus. Gen••s. cap. 7.
• l 1.34

  Lumen ant••∣solem produ∣ctum est: nam••▪ primà die fact 〈◊〉〈◊〉 est lux quart•• vero facta sunt luminaria mag∣na, ut prae essent diei & nocti. Genes. 1.
• m 1.35

  Et ait ger∣m••net terra her∣bam virentem & factum est ita, & factum est vespere, & mane dies ter∣tius. Genes. 1.
• n 1.36

  Dixit Deus fiant luminaria magna, & divi∣dant diem ac no∣ctem, & factum est vespere, & mane dies unus, Genes. 1.
• o 1.37

  Idem vocabu∣lum apud Hae∣braeos significat servum & so∣lem. Schemes.
• p 1.38

  Sol spectato∣rem non ••abet, nisi cùm deficit. Nemo observat lunam nisi labo∣rantem. Senec. Quaest. Natu∣rall b••. cap. 1.
• q 1.39

  Soli detra∣ctum est ali∣quid lumin is sui, quod ei re∣stituendum 〈◊〉〈◊〉 in die re∣surrection is hominum Basil. in hexam.
• r 1.40

  Dies nunquam patens sol nun∣quam libens, unus a••r ••bu∣la, tol•• annus ••ibernum, omne quod ••aver it aquilo, liquores ignibus redeunt, amnes glacie negantur, omnia torpent omnia rigent. Tertul. contra Marc. lib. 1.
• s 1.41

  Corri••itur 〈◊〉〈◊〉 ut qu•• que al••issima tellus, fissaque agit rimas, & s••is aret ad∣emptis. P••bula canesc••t cum ••rondibus uri∣tur arbor, 〈◊〉〈◊〉 ••ue suo 〈◊〉〈◊〉 seges ari∣da damno. O∣••d 2. Metam.
• t 1.42

  Cujuscumque rei natura Dei voluntas est. August.
• u 1.43

  Omni•• s••t Dei facilia pote∣stati, qui mira∣bili vincente virtute utitur omnibus ••am mirabiliter quam creavit. Aug. lib. 21. de Civit. cap. 6.
• x 1.44

  Non ••st qui se ••bscondat à ca∣••us. P••al.
• y 1.45

  Pestilentiam ita solis calor adducit, ut illa nunquam in ••ri∣gidissimis 〈◊〉〈◊〉 grass••tur.
• * 1.46

  Sol in meri∣diano exurit te••ram & in 〈◊〉〈◊〉 ardo∣r•• ejus q••s 〈◊◊〉〈◊◊〉▪ 〈◊〉〈◊〉, 〈◊〉〈◊〉 m••ntes, ro••os 〈◊〉〈◊〉 ex∣su••n & re∣••gens r••diis o••caecat oculos. Eccl 〈◊〉〈◊〉. c. 43
• * 1.47

  a Mortuus est Manasses in diebus messis hordeaceae: in∣stabat enim su∣per alligantes manipulos in campo, & venit aestus super ca∣put ejus & mor∣tuus est. Ju∣dith cap. 8.
• b 1.48

  Innumeros credere Deus od majorem s••cor∣diam accedit, fragilis & labo∣riosa mortalitas in partes istae di∣gessit suae infir∣mitatis memor. Plin. lib. 2. c 7.
• c 1.49

  Veritas etiam ex i••itis pe∣ctoribus 〈◊〉〈◊〉. T••ul.
• * 1.50

  d In ipsis deni∣que temp••s D••∣monum Deum judicem implo∣ras, & nemi∣nem de praesen∣tibus Di•• con∣testaris, in tuo foro aliunde ju∣dicem appella••, in tuis templis ••icuique Deum 〈◊〉〈◊〉. Tert. d•• 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• e 1.51

  Vis Deum vo∣care 〈◊〉〈◊〉? Non 〈◊〉〈◊〉, ••st 〈◊〉〈◊〉 Causa 〈◊〉〈◊〉. Vis illum pro∣videntiam dice∣re? rectè dices, hic enim mundo providet. Vis il∣lum Naturam vocare? non er∣rabis; est enim ex quo nata sunt omni••. Vis illum vocare mu••dum? non falleris, ipse enim est totum quod vides, to∣tus suis parti∣bus inditus & se sustinens vi sud. Senee. Natural. lib. 2. cap. 45.
• f 1.52

  H•• virtutes Deos, non veri∣tas, sed v••nitas fecit. Aug. lib. 4▪ de Civit. c. 20.
• g 1.53

  Numina in∣numerabili•• re∣perimus, pestes etiam inter ea descrip••imus 〈◊〉〈◊〉 dum esse placa∣t•• 〈◊〉〈◊〉 cupimu••. Ideoq▪ etiam public è febris sanum in palatio dicatum est. Plin. lib. 2. cap. 7.
• h 1.54

  ••idquid in 〈◊〉〈◊〉 tui morta∣le••at ignis ••ctus tulit, paterna coelo pars data est. ••ammis tua. Senec. ••n Her∣••l. O••teo.
• i 1.55

  Acerbo enim 〈◊〉〈◊〉 dolens pa∣ter cito sibi ra▪ p••i 〈◊〉〈◊〉 fecit imaginem, & illum qui 〈◊〉〈◊〉 quasi homo mortuus ••rat, nu•• t••nquam Deum colere ••pit, & con••i∣tuit interser••s s•• s••ra & 〈◊〉〈◊〉 Sa∣pi••. cap. 14.
• k 1.56

  Quid magis ••idiculum quàm quum homo est op ••ex Dei. Ba∣sil. in 3. Eia.
• l 1.57

  Floralia insti∣tuerunt Roma∣ni ex oraculis Sybillae, ut om∣nia bene de••∣rescerent. Plin. lib. 18. cap. 29.
• m 1.58

  Non cessit floribus Pomo∣••a, certavit ipsa secum, plusque utilitatis causa genuit etiam qu•• volupta∣tis. Plin. lib. 23. pro••mio.
• n 1.59

  Foelices po∣puli quibus h••c ••ascuntur in hortis Numina.
• o 1.60

  Ex syderum levissimis moti∣bus fortunae po∣pulorum depen∣dent & maxima ac minima pro∣inde formantur prout aequum iniquumve sy∣dus incessit. Sen. ad Marc. cap. 18.
• p 1.61

  Solem mundi esse totius ani∣mum ac planius mentem, h••nc principale natu∣rae regimen ac numen credere decet, opera e∣•• aestimantes. P•• 〈◊〉〈◊〉. 2. c. 6.
• q 1.62

  Ut tamen de∣tra••as ista quae Sol producit, nonne erat ipse idoneum oculis spectaculum di∣gnus{que} adorari, si tantum praete∣riret. Sen. lib. 4. de Benef. c. 23.
• r 1.63

  Omnis crea∣tura ingemiscit usque adhuc subjecta vani∣tati non volens. Rom. 8.
• s 1.64

  Contraria huic causa cri∣stallum facit, gelu 〈◊〉〈◊〉 concreto. Non al cubi 〈◊〉〈◊〉 reperitur•• quam ubi maxi∣me ••ibernae ni∣ves ri••ent, gla ••que esse cer∣tum est. Plin. lib. 37. cap. 2.
• t 1.65

  Se cupit im∣prudens, & qui probat ipse pro∣batur; dumque petit petitur, pariterque ac∣cendit & ardet, Ovid. 3. Meta.
• u 1.66

  Invent a sunt specula ut homo ipse se nosoeret. Multa ex hoc consecuta, pri∣mò notitia sui, deinde & ad quaedam consi∣lium. Senec. Natur. Quaest. lib. 1. cap. 17.
• x 1.67

  Discebat in speculo famosus ut vitaret insa∣m••am, deformis ut redimeret virt••ibus quid quid corpori de∣esset, juvenis ut fortia auderet, senex ut de morte aliquid cogitaret. Senec ibid.
• y 1.68

  Homo Tyran∣nus est, omnibus creaturis ad li∣bitum pro suâ ambitione abu∣••ens. Apul.
• z 1.69

  Coelum sedes e••us; in Sole po∣suit tabernacu∣lum suum. Psalm. 18.
• a 1.70

  〈◊〉〈◊〉 tibi etiam imme••ito euntque sidera ••â causâ, eti∣amsi major illis a••a ac prior. co•• est. Sence. lib. 6. de Benet. cap. 22.
• b 1.71

  Pugnat cum Deo orbis terra∣rum contra in∣sensatos; ibunt directè emissio∣nes fulgurum & tanquam à benè curvat•• arcu nubi•• extermin••bun∣tur. Sap. cap. 5.
• c 1.72

  Creaturae Dei in odium factae sunt & in ten∣tationem ani∣mabus homi∣num & in mus∣cipulam pedibus insipientium. Sap. 14.
• d 1.73

  I audet te ex c••eaturis anima mea Deus crea∣tor omnium, sed non eis infigatur glu••ine amoris 〈◊〉〈◊〉 cor∣poris: conscin∣d••t ••am desi∣deriis pestilen∣tiosis quoniam requiescere a∣mat in ••is quae amat. Aug. lib. 4 Confess. c. 10.
• e 1.74

  Hoc me do∣cuisti Demine ut qu••madmo∣dum medica∣menta sic a••∣menta sumptu∣ru•• accedam. August. lib. 10. Confess. cap. 31
• f 1.75

  Exterior ve∣stium super flu••∣tas interioris vanitatis indi∣dicium est. Mollia indu∣menta animi mollitiem indi∣cant, non tan∣tum curarent corporis cultum nisi neglecta prius fuisset mens inculta virtutibus. Bernard.
• g 1.76

  Nemo securus debet esse in ista vita quae tota tentatio nomi∣natur: Utrum qui fieri potuit e•• deteriore melior: non fiat etiam ex mesio∣re deterior. Una spes, una fidu∣cia, una firma promissio mise∣ricordia tua. August. lib. 10. Confess. c. 32.
• h 1.77

  Adam dam∣natur in mor∣tem ob unius ar∣busculae del••ba∣tionem & exin∣de prosiliunt de∣licta cumpoenis, & per••unt jam omnes qui para∣disi nullum ces∣pi••em norunt. Tertul.
• i 1.78

  Diabolus quando decipe∣re quemquam tentat, prius naturam unius cujusque inten∣dit, blandis & leni••us moribus s••pe lu••uriam au•• va••m glo∣riam prop prop••t, as••eris vero 〈◊◊〉〈◊◊〉 & 〈◊〉〈◊〉 cum 〈◊〉〈◊〉 ••e. Hugo l••b. 1.
• k 1.79

  Illecebras suggerit, i••sidi∣as parat, cogita∣tiones malas immittit, & ut ad deteriorem lapsum provocet lucra proponit, damna minatur. Aug. lib. 14. de Civit. cap. 3.
• l 1.80

  Fulminibus miscentur dae∣mones, terrae motus excitant, maria contur∣bant, & saepe navigia cum hominibus de∣mergunt. Pet. C••init.
• m 1.81

  Iubet aeter∣na lex avertere amorem à ten∣poralibus, & eum mundatum convertere ad aeterna. August. lib. 1. de lib. a••∣bit. cap. 15.
• n 1.82

  Lex ••terna non est aliud quàm divina ratio, vel volun∣tas Dei ordinem naturalem con∣servari jub••ns, perturbari ve∣tans. Aug. lib. 22. contra Faust. cap. 27.
• o 1.83

  Amor res est imperiosa. Plato.
• p 1.84

  Talis est quis∣que qualis est dilectio ejus. A••de dili∣genter anima mea quid dili∣g•• si terram di••gis terraes: 〈◊〉〈◊〉 ••oelum amas c••lum es. Aug. tr••ct 2. in E∣pist 〈◊〉〈◊〉 ••n.
• q 1.85

  Homines re∣rum mortalium servi fiunt, dum imperite Domi∣ni esse deside∣rant. Aug. lib. de morib. Eccl. cap. 23.
• r 1.86

  Noli amare 〈◊◊〉〈◊◊〉, 〈◊〉〈◊〉 non vis inve∣nir••tormentum. Aug. S••rm. 105 de diversis.
• s 1.87

  Miser ••ram & m••ser est om∣••s antimus vm∣ctus amore re∣rum mortalium, & dila••atur cum eas 〈◊〉〈◊〉, & tunc s••t miseriam qua miser est, ante∣quam amittat cas. August 4. Cor fell. cap. 6. 1 Majore tor∣me••o pec••ia possi••etur quàm quaeritur. Sen.
• t 1.88

  Plerum{que} cum adsunt nobis putamus quod ea non diliga∣mus, sed cum abesse coeperunt invenimus qui simus. Hoc enim siaeamore aderat quod sine dolore discessit. Aug. lib d•• vera Re∣lig. cap. 47.
• * 1.89

  〈◊〉〈◊〉 Quantum a∣mando peccave∣runt, perdendo sens••runt. Lib. 1. de Cant. c 9.
• * 1.90

  〈◊〉〈◊〉 Quantum a∣mando peccave∣runt, perdendo sens••runt. Lib. 1. de Cant. c 9.
• x 1.91

  Si autem ista d••ligis ut sub∣jecta dilige, ut famulantia di∣lige, ut arrham sponsi, ut mune∣ra amici, ut be∣neficia Dei. Non ista propter se, sed propter illum, nec ista cum illo, sed ista propter il∣lum, & super ista illum dili∣gas. August. in Med••tat.
• y 1.92

  Abstinentia est quando quis pro ••more Dei & salute pro∣pria, non ab illi∣citis tantum, sed interdum à lici∣tis atque con∣cessis cohi••et. Greg. 5. Moral.
• z 1.93

  Amate & no∣lite amare, ad aliquid amate, & ad aliquid amare nolite: est enim quod ad profectum ame∣tur, & est quod adimpedimen∣tum non ame∣tur. Aug. Serm. 105. de diver∣sis.
• a 1.94

  Non est in ca∣rend•• difficul∣tas, nisi cùm est in amando cu∣piditas August. lib. 3. de Doct. Christ. cap. 6.
• b 1.95

  ••ex est, non paena perire. Senec.
• c 1.96

  Suas ista cau∣sas habent, net ex imperio sae∣viunt, sed ex quibusdam vi∣tiis, ut corpora nostra turban∣tar. Senec. Quaest. Natu∣ral. lib. 6. cap. 3.
• d 1.97

  Nihil borum sine timore mi∣rantur populi. ••n. lib. 6. Q••aest. Natu∣ral. lib. 6. cap. 3.
• f 1.98

  Potes autem à terrá omnem spem atque om∣ne desiderium removere, hoc fac ut securus vivas, eaque vel tremente, vel ruente con∣sistas. Stultum est firmam in re tremulá spem habere. Petrarc. Dialog.
• g 1.99

  Quid tebi esse non dico auxi∣lii, sed solatii, u∣bi timor fugam perdidit. Senec. quaest. Natural. lib. 6. cap. 1.
• h 1.100

  Nullum ma∣lum sine effugio est, nunquam fulmina populos percusserunt: pestilens coelum exhausit urbes, 〈◊〉〈◊〉 abstulit. 〈◊◊〉〈◊◊〉.
• i 1.101

  Hoc malum latissime patet; non enim domus solum aut fami∣lias aut urbes singulas haurit, sed gentes totas regionesque sub∣vertit. Idem ibid.
• k 1.102

  Omnes sub eadem lege ja∣cent. Nihil ita ut immobile es∣set natura con∣cepit, alia tem∣p••lus aliis ca∣dunt▪ Idem. ••i.
• l 1.103

  Circui•• ••atum▪ & si qu•• diu praeteriit repe∣tit, quaedam ••rius sol••i∣tat, quaed••m saepius, nihil im∣mune esse & in∣noxium si••t. Idem ibid.
• m 1.104

  N••o quid∣quam esse quie∣tis aeternae, quod & p••rire non potest & perde∣re. Idem ibid.
• n 1.105

  Nullo modo peccati ded••us est sine deco••e 〈◊〉〈◊〉. Aug.
• o 1.106

  ••inis univer∣sa car•• ven••t coram me, re∣pleta est t••a iniquitate à fa∣cie eorum, & e∣go disperdam eos cum terra. Genes. cap. 6.
• p 1.107

  Voluntas Dei causa miraculo∣rum omnium, quae vel ob••jus gloriam, vel o•• peccatorum ultionem fiunt.
• q 1.108

  Usque huc venies & non procedes am∣plius & ••c c••stringes tu∣me•• ••uctus tuos. J•• 38.
• r 1.109

  Non est tanto ma••o u•• causa, sed omnis rati•• consentit, & si∣mul imbres ca∣dunt, ••mina increscunt, ma∣ria sedibus suis excit•• per••∣runt, & ••mnia uno agm••ne 〈◊〉〈◊〉 exi••ium hum••i generis incum∣bunt. Senec. Quaest. Natu∣ral. cap. 27.
• s 1.110

  I am omnia quae prospici pos∣sunt aquis obsi∣de••tur, omni•• tumul•• i•• pro∣fundo late•• & immensa ubique ••titudo est: tantum in s••m∣mis montium jugis vad•• sunt. Idem ibid▪
• * 1.111

  〈◊〉〈◊〉 ••tissimis 〈◊〉〈◊〉▪ adhae∣rebant reliquiae ••neris ••umani, q••us in extre∣•• perd••s, hoc ••num sol••∣tio suit, quod trans••rat in 〈◊〉〈◊〉 metus. Senec. ibid.
• a 1.112

  Amor sui de∣liciarum omni∣um, & proinde peccatorm au∣thor est.
• b 1.113

  Sylvas 〈◊〉〈◊〉 domuer••t, fe∣ra•• peccora fu∣g••verunt, are∣nae ser••ntur, saxa pangun∣tur, paludes ••li∣quantur, tant•• urbes quantae non cas•• quo••∣dam. I am ne•• i••sulae ••rrent nec scop••li ••or∣rent. Ubique domus, ubique populus, ubique respublica. Ter∣tul. de ••ma.
• c 1.114

  Sum••am pe∣tit arduus ar∣cem, unde mo∣vet tonitrum, vibrat••que ful∣mina jactat. O∣vid. Metamor.
• d 1.115

  Non maxi∣mum ex percu∣lis, sed speciosis∣simum fulmen est. Sen. lib. 2. quaest. Natu∣ral. cap. 59.
• e 1.116

  Caeterum mi∣ra fulminis si intueri velis o∣pera sunt, nec quicquam dubii relinquentia quin divina in∣sit illis & subti∣lis potentia. Se∣nec. quaest. Na∣tural. cap. 31.
• f 1.117

  Utile erat in tantâ aud••cia scelerum ali∣quid esse adver∣sum quod nemo sibi satis potens videretur. Ad conterendos ita∣que eos, quibus innocentis nisi metu no•• pla∣cet, posuere su∣per caput vin∣dicem & qui∣dem armatum. Senec. lib. 2. q. Natural. c. 42.
• g 1.118

  Non potest in nos tuum errare falmen quis∣••uis è nobis ca∣det, nocens pe∣••bit. In Me∣dea.
• h 1.119

  Loculis inte∣gris ac illesis conflatur arg••n∣tum, manenta vaginâ gladius liquescit, & in∣violato signo circa pila se••∣rum omne di∣stillat. Statfra∣cto dolio vinum Senec. quaest. Natural. lib. 2. cap. 31.
• i 1.120

  Inest fulmini vis pestifera. Senec. ibid.
• k 1.121

  O••erosi sumus mundo, vix no∣bis elementd sussiciunt, re vera lues & fa∣mes pro remedio deputanda, tan∣quam consura insol••scentis ge∣neris humani. Tertul•• dea∣nimâ.
• l 1.122

  Dcest terra tumulis, jam ro∣gos sylvae ne∣gant, non vota, non arsulla cor reptos levant, cadunt meden∣tes. Senec. in Oedip.
• m 1.123

  Scilicet coeli reus sperare po∣terat sceleribus∣tantis dari reg∣num salubre, fecimus coelum nocens Senec. in Oedipose.
• n 1.124

  Dominamini piscibus ma••is, volatilibus coeli & animantibus terrae.
• o 1.125

  Hinc procellae & turbines hinc plurima morta∣lium mala & rerum naturae pugna secum. Plin. lib. 2. c. 38
• p 1.126

  Piratae pri∣nùm coegere mort is periculo, in mortem rue∣re & hyberna experiri maria; nunc idem ava∣ritia cogit. Plin. lib. 2. cap. 47.
• q 1.127

  Venti uti∣les••, ut aera non sinerent pigrescere, ut imbres terris subministra∣rent, iidemque nimios compes∣cerent. Nam modo adducunt nubes, modo di∣ducunt••, ut per totum orbem pluviae dividi possint. Senec. Natural. quaest. lib. 5. cap. 18.
• r 1.128

  Ventus omni∣bus inter se po∣pulis commerci∣um dedit & gentes dissipatas locis miscuit. In∣gens naturae be∣neficium s••illud in injuriam su∣am non vertat hominum furor. Idem Ibid.
• s 1.129

  Non erit tanti si ad pacem per ista veberentur hune autem cum exaserimus tot sc••pulos laten∣tes & insidias vadosi maris, quis nos fessos tot malis partus excipiet. Senec. ibid.
• t 1.130

  Quid maria inqu••etamus? p••um videlicet ad mortes no∣st••s terra late patet, nimis du∣ra dedit nobis corp••ra. Itaque camus in pela∣gus & v••mus in nos 〈◊〉〈◊〉 ces∣san••ia. Senec.
• u 1.131

  Quosque nos 〈◊〉〈◊〉 mala n••∣stra rapuere, pa∣rum est intra orbe•• suum ••urere. Idem ibid.
• x 1.132

  Non horrebit Crassus revo∣cantis diras Tribuni non tempestates lon∣gissimi maris, non circa Eu∣phratem pr••∣saga sulmina & De•• resistentes. Idemibid.
• * 1.133

  〈◊〉〈◊〉 Cui ita{que} non vita tormentum est? Nihil inve∣nies tam mani∣festae utilitatis qu••d non in con∣trarium trans∣ferat culpa. Se∣nec. quae 〈◊〉〈◊〉. N••∣tural lib 5. c. 1••
• a 1.134

  Supplicium 〈◊◊〉〈◊◊〉 〈2 lines〉〈2 lines〉
• b 1.135

  Monstra sunt ornamenta uni∣versi. Arles.
• c 1.136

  Monstra sunt prodigia divini∣tus missa, per quae non prae∣sentia modo, sed etiam futura declar••ntur at∣que praedicun∣tur. ••amblichus de mysteriis.
• d 1.137

  Omne medi∣camentum me∣dium est inter alimentum & vene••um.
• e 1.138

  Quin & ve∣n•• nostri mi∣sertam natur••n instituisse cred•• potest, ••e in t••∣dio vitae dirae famis mors le••∣tâ nos consume∣ret tabe. Plin. lib. 2. cap. 61.
• f 1.139

  Monstr•• sunt peccata natuae nec ea ••acere intendit: ideo ej•• finis non est monstra procre∣••re. A••les 2. Physic.
• g 1.140

  Monstris vi∣t•• 〈◊〉〈◊〉 ••vem de∣d•• natura ho∣••inum a 〈◊〉〈◊〉. Philo∣••ph.
• h 1.141

  Africa sola 〈◊◊〉〈◊◊〉 est 〈◊〉〈◊〉, vix in Asia & Europa repe∣ri•• Aristote∣le•• & Plin.
• i 1.142

  M••, ••urdi, 〈◊〉〈◊〉, 〈◊〉〈◊〉, d••∣versa sunt ••on∣st. or•• genera, 〈◊〉〈◊〉 in••er 〈◊〉〈◊〉 q••àm 〈◊◊〉〈◊◊〉 fre quentia.
• k 1.143

  Maledictus ••s inter omnia anim••ntia & bestias terrae, super pectus tu∣um gradieris, & terram comedes cunctus di••bus vitae tuae. Ge∣nes. cap. 3.
• l 1.144

  Hominis 〈◊〉〈◊〉 ••aliva ser∣pentibus omni∣bus mortifera. Plin.
• m 1.145

  Basi••sci quos etiam serpentes ipsi fugiunt, ho∣minem vel si tantum aspici∣ant, di••untur ••terimere. Plin. lib. 29. c 4
• n 1.146

  Addit vene∣nis verba non ••stas minus me∣tuenda. Senec. in M••daea.
• o 1.147

  Creaturae om∣nes cedunt aut utilitati aut de∣lectationi homi∣num, quae porro utilitas vene∣n••s▪
• p 1.148

  Terra dum parit venena non est noxia, nostris eam cri∣minibus urge∣mus, culpam{que} nostram illi im∣putamus: ge∣nuit venena sed quis invenit illa praeter hominem Plin. l••. 18. c. 1.
• q 1.149

  Etiam ve∣nenorum odores pestiferi; tanta est eorum subti∣litas ut etiam ferrum pene∣tret. Plin.
• r 1.150

  Unitatis Dei cognitio imo & fides omnium hominum pect••∣ribus à natura ins••rta est. La∣ctant.
• * 1.151

  s Deum praedi∣cab••s, 〈◊〉〈◊〉 anima & non requ••e∣bas, daemo••ia abominal a••s & illa 〈◊〉〈◊〉: judi••iam Dei appellabas nec esse cre∣debas, infer∣na supplicia p••aesumebas & non praecave∣bas. Te••. de ••estim an••ae i••ne.
• s 1.152

  Esse quoque in satis rominis∣citur affore tem∣pus, quo mare, quo tell us cor∣reptaque regia coeli ardeat, 〈◊〉〈◊〉 mundi moles o∣perosa laboret. Ovid. 1. Met.
• t 1.153

  Diabolus Dei aemulus univer∣sam conditio∣nem (creaturam intellige) homi∣ni••mancipatam cum ipso homi∣ne corrupit. Tertul. de ce∣rona militis.
• u 1.154

  Deorum laesae ma••estatis poena usque ad filios & nepotes eo∣rum descendit apud Persa Ca••t.
• x 1.155

  Omnes nas∣cimur filii irae.
• y 1.156

  Humor mun∣di primordi••m & ignis mundi exitus. Senec. Q••aest. Natu∣ral. lib. 3. c. 13.
• z 1.157

  Ignis ante ip∣sum praecedet & inflammabit in circuitu inimi∣cosej••, Illuxe∣runt fulgura e∣jus orbi terra, vidit & com∣motaest terra, Motes sicut cera fluxerunt à facit Domini. Psal. 96.
• a 1.158

  Superest ulti∣mus & perpe∣tuus judiciidies, ille nationibus insperatus ille de risuscum tanta ••aeculi vetustas, & tot ejus nati∣vitates unoigni haurientur. Tertul. de spe∣ctaculis in fine.
• b 1.159

  Quod fuit ca∣minus regis tri∣bus pueris, hoc erit ardens mun dus Iustis in Trinitate signa∣tis. August. in Genes. 1.
• c 1.160

  Expectantes & properantes in adventum diei Domini, per quem coeli ar∣dentes 〈◊〉〈◊〉 en∣tur, & elementa ignis ardore ta∣bescunt. 2 Petri cap. 3.
• d 1.161

  ••ota nostra ••spirant in sa-cu••i hujus occa∣••, i••transi∣tum ••aundi, ad d••em Domini magnum, di•• 〈◊〉〈◊〉 & retribu∣tion••s. Tertul. de Resurr••ct. 〈◊〉〈◊〉 cap. 16.
• e 1.162

  Nihil interest ubi 〈◊〉〈◊〉 se-culo, qui ex•• 〈◊〉〈◊〉. Tertull. ad 〈◊〉〈◊〉. cap. 2.
• f 1.163

  Haeredes Christianus queret saeculi totius exhaeres, habet fratres, habet Ecclesiam Matrem. Tert.
• g 1.164

  Diluvium & incendium duo Naturae baptis∣mi. Primum sequutum est peccatum, se∣cundum vero sequetur. inno∣centia.
• h 1.165

  Novissima au∣tem inimica de∣stru••tur mors. Cum autem sub∣jecta fuerint illi omnia, tunc & ipse filius subjectus erit ei qui subjecit sibi omnia, ut sit Deus omnia in omnibus. 1 Co∣rinth. cap. 15.