Agayne , our sauior Christ reckning vp a great catalogue of sinnes which defile a man , amongst the rest bringeth in euill thoughts , Math. 15.18 19.20 . not onely for one , but as chiefe and principall . So that I conclude , that euery euill thought , secret motion , priuate affection , or conceit of the heart whatsoeuer , is not free ( as some Lybertines woulde haue it ) but rather damnable : for , is it lawfull for a man to think , to conceiue , to meditate , and reuolue mischiefe and wickednesse in his heart , and can the same bee free and without sinne before God ? Is not hee the searcher of the heart and raines , & knoweth not he our thoughts long before they bee conceiued in our mindes ? Respecteth not hee the heart alone , and shall wee saie that an euill thought is free ? God forbid . In deede euery good thought is free , and proceedeth from the spirit of grace , suggesting the same vnto vs : but euerie euill thought is damnable , and proceedeth from the spirit of the deuill , and the stinking pumpe of mans corrupt and canckred nature . Let vs therefore praie vnto GOD to sanctifie our thoughts , and to rectifie our secrete cogitations , that we may meditate and thinke of those thinges which may please him , and by his holy grace may manfully put the same in practise , to the glorie of his holy name and our eternall saluation . But let vs come to other of his creatures . You would think it strange , if I could proue that euen the verie deuils themselues do feare the maiestie of GOD more than man , at lest more than some men , yea , and bee more obedient , duetifull , and prest to doo his will , and yet it is most true they are so . For we reade in the sacred history , that the deuils doe tremble and quake at the verie name of God , and that they are and euer haue ben ready at hand to execute the wil and good pleasure of God . Yet I must needes graunt in deede , that this theyr feare , is a seruile and slauish feare , and this their obedience , is a forced and coacted obedience , and not voluntary , nor proceeding of loue nor good will , but rather of feare and constraint : but how euer it be , it is yet farre better than the feare and obedience of some miscreants towards God , who will neuer bee drawen , neither by loue , feare , nor scarce constraint ( if they could otherwise choose ) to the obedience of God and executing of his will . Naie , there are some so indurate , and so frozen in the dregs of their sinne , that neither feare of hell , nor loue of heauen can once moue them to leaue their sinne , beeing of this resolution in deede , that there is neither God , nor deuill , heauen , nor hel , no immortalitie of the soul , nor any life after this . If these were not their persuasions , they wold neuer liue as they do , worser than the deuils themselues , who feare & tremble at the maiestie of God . But they are so far off from trembling at him , that they beleeue there is no God to reward vertue , nor Deuill to punish sin after this life . And therfore may I conclude , that such Atheists are worser than the deuils , for they belieue both . But let vs leaue them to themselues , & proceed in our intended discourse . The Sunne , the Moone , the Starres , the Signes , & Planets , with all the rest of the celestiall bodies whatsoeuer , we see what a notable concord , what a pleasant consent & sweet harmonie they keep , & obserue in their seueral progressions , places , & reuolutions , euen from the beginning of the world to this present day , not one of them rebelling or disobeying the law of their maker , nor so much as once stepping aside from perfourming that office and dutie , wherin God hath placed them . The Sun was created to giue light , to diuide the daie from the night , Gen. 1 ● . to distinguish betwixt times and seasons , and to fertillize and make fruitfull the earth by his heauenly influence , which otherwise of it selfe is barren and vnfruitfull . The Moone in like sorte was made to giue shine in the night , to fructifie the ground , and ( as it were ) to dominiere and to beare rule ouer the huge and mightie seas , Gen. 1 ● . by her celestiall power and heauenly influence also . The starres were likewise created , not only as ornaments to decore & beautifie the heauens , but also as helps and adiuments , to the fructifying and increasing of al things vpon the earth , and to conduct and guide marriners and sea-faring men amidst the surging seas . Now who is so blinde , that seeth not , & that by euery days successe , the truth of these things ? who seeth not I say , how strictly , & how precisely euerie one of them doo performe their duties & offices in their seuerall places and degrees , according to the first ordinance of God theyr creator , without all reluctation , repugnance , or disobedience whatsoeuer . And therefore I will not doubt to conclude , that these celestiall bodies do reuerence , honor , and obey the ordinance and decree of theyr maker , farre better than man , and yet were they created for the benefite , vse and seruice of man . The fire also a pure element , was created by God , to giue light , to warme and heate , to drie , to purge , to cleanse , and purifie , all which seuerall properties we see it yeeldeth and euerie daie performeth . The water he created to humect and moisten , to feede , nourish , and sustaine , to runne , to wash awaie , to scoure , and make cleane , and these things wee see by daily experience it performeth without resistance . The trees likewise were created to burgen and bring forth fruite and fragrant smels , as well for the pleasure & delight of men , as also for his singular profite and commoditie . In a word ( for that I will not be tedious to the reader , especially in a matter cleerer than the light ) the earth the mother and procreatrix of all things , was created , and commanded by God to bring forth fruit , as hearbs , flowers , corne , grasse , and other species and simples of infinite varietie , seruing not only for the sustentation of man and beast , but also for their pleasure and health , in lyke maner . Now the earth , like an obedient child , yeeldeth her self to the lawes of her creator , performing what so euer God hath enioyned her , and that without all degeneracion , resistance , or rebellion . What should I speake of bruite beasts , which are singular in this kinde ? Of creeping things vpon the earth , of flying fowles in the ayre , of fishes in the Sea , and other creatures without number ( of all which if I shoulde speake seuerally , rather tyme than matter would be wanting ) which all feare , honor and obey the ordenance , and lawe of theyr creator , and in their nature , and kinde , do glorifye him more than man . Yea , such is the rebellion , the ingratitude , the vnthankefulnes , and blockishnes of man towards his creator , that God himselfe is forced to complayne of it by his Prophet , and to preferre the obedience & knowledge of bruite beastes before hys . The Oxe ( sayth he ) knoweth his maysters stall , and the asse his cribbe , but my people will not know , nor obey me . And as bruite beasts doe excell man in the obseruing & keeping the lawes of nature , so doe they excell most men in temperancie , sobrietie , abstinence , gratitude , kindnes , and many other vertues besides . For take me the insaciablest , or rauenoust beast in the world , let him be neuer so hungry , and yet when he commeth to his meate , he will eate no more than his nature is able to beare , and his stomacke well to digest . Againe , let a beast be neuer so thirstie , and let him haue the best drinke in the world , yet will hee drinke no more , than will suffice him . And which is more , there is not any beast that will eate oftner than hee hath neede , but when hee hath eaten his belly full , then will he take his rest , and absteyne from eating , till he feele himselfe eyther hungrie , or at least , till his former meate be perfectly digested . But you shall haue some men , that will neuer stint cramming , and ingorging theyr filthie paunches with delicate meates , and theyr heads with strong drinkes , till ( nature beeing surcharged ) they vomite them vp agayne lyke fylthie dogs . And whereas bruite beastes ( as I noted before ) wyll not eate till they haue neede , these epicures , and filthy belly gods ( for so the Apostle Paule calleth them ) wyll doe nothing else ( almost ) but eate and drinke euery howre , and that not onely of the day , but also of the night , neyther keeping order , dyet , meane , nor measure , but as though they were borne to eate and drinke , and ( cleane contrarie to the rules of the wise Philosophers , who taught , that wee should eate to liue , and not liue to eate ) to consume and deuoure the good creatures of God , they spend theyr whole lyues , or the most parte of them in filthie gourmandize , gluttonie , drunkennesse , ryot , and excesse , lyke Sardanapalus that filthy , and swynish Epicure , whose damnable opinion was , Ede , bibe , lude , post mortem nulla voluptas . Eate , drinke , and be merry whilest we be heare , for when wee be gone , there is no pleasure to be found . And truly the Epicure sayth well ( in some sence ) for , there is no ioye , no felicitie , no comfort , nor pleasure after this life for him , nor such as hee was : but for the children of God , their ioy , their felicitie , their comfort , and pleasure indeede , beginneth not till after this life in the kingdome of heauen .

Now for gratitude & kindnes of bruite beasts not only one towards an other , but also towards man their enemy , we reade of many , and almost incredible examples , recorded by ancient , and approued Historians . But of many I will recite one or two . The Romanes had a law or custome amongst them , that what seruant soeuer should runne away , or make escape from his maister , without his leaue , or licence , should be cast into a denne of Lyons to be deuoured . It fell out so that a certaine seruant ranne away from his maister , & fearing to be apprehended , fled into a great forrest , or wood , where finding a caue or den in the ground , he entred in , minding there to ende his languishing & pining life , hauing beene in the caue but a small space , there came in a monstrous great Lyon , who in pursuing of his pray , had pricked hys foote with a thorne or stumpe . The poore wretch , seeyng the Lyon come in , looked for nothing else but present death . The Lyon espying the man , came sawning vppon hym , and offered hym his foote : the seely fellowe gathering a little courage , by reason of the fawning of the Lyon , looked vppon hys foote , and espyed a great thorne , or stumpe in it , and so plucked it out . The Lyon in luye thereof , not onely fead hym from day to day , with such homely meate as hee could get , but also defended him from the violence of all other beasts . At the length , the poore slaue beeing weary of hys sauage life , lefte the Lyon , who conducted hym safely foorth of the wood : hee had not beene long abroade , but he was espied and taken , and in fine , condemned to be cast into the denne of lions . Now it fell out so , that the same lion , out of whose foote hee had plucked the thorne , was taken and kept amongst the other lions . Well , the poore wretch was cast into the den amongst the lions . This lion looking vpon him , knewe him , and in regarde of that good turn which he had done him in plucking out his thorne , not only not hurt him himselfe , but also defended him from the rest of the lions , who woulde no doubt haue presently deuoured him . The people beholding this straunge euent , wondered , and demaunded of the man the cause thereof : to whome he told all the whole matter in maner as is aforesayd . Then presently the man was taken out , and not only pardoned and set free , but also had the lion giuen him , who became so gentle , louing , and kind to to him , that he lead him vp & down the streetes , as it had beene a tame lamb , with this inscription written in great charectors , and fixed vpon his backe , Beholde a man that helped a lion , behold a lion that saued a man . Againe , there was a certain man that had a spaniel or dog , and trauelling by the way was assailed by theeues , with whome he fought verie sore . The dog also for his parte , was not behinde , for although hee was but little , yet he bit them by the legs , & was in the end sore wounded and hurt . At last his master was slaine , and being by the theeues drawen aside , and cast into a brake of ferne , the poore dogge came to him , and licked his wounds : and seeing him eate no meat , ran to houses about , and getting meate , brought it to his master , and put it into his mouth . Within a little after , a Iustice of peace riding that waie , the dog ran to him , and weeping , and houling , guided him to the place where his master laie slaine . The Iustice following the dog , found the man killed , and his mouth ful of meat . And causing his man to male him behind him vppon his horse , carryed him to the next towne , and buried him . The dogge following apace , marked the place where they laide his master , and they beeing departed , he came to the graue , and scraped a hole vppon it , where hee laie night and day , mourning and houling pitifully . At the last the Iustice caused him to bee caught and brought home to his owne house . where hee kepte him . In the meane time , greate inquirie was made euerie where for the murtherers , diuerse were apprehended and taken vppon suspition , and araigned . The iustice sitting vpon the bench , and his dogge betwixt his legges , so sonne as euer hee came to the barre that murthered his master in deede , the dogge leapes from betwixt the Iustices legges , and running through the prease of people , caught him fast by the leg that slew his master , and would not be taken of , without much a doe . This fellowe beeing straightly examined , confessed , that hee was the verie man in deede , who with his owne handes committed the murther . There was also another dog , who when his master was condemned to be cast into Tiber , and there to be drowned , leapt in after him , and held vp his head so long , as til they were both drowned together , rather choosing to die with his master than to liue without him . These be wonderfull and rare examples of singular gratitude , loue , and affection euen in bruite beastes , and such as may make vs ashamed of our ingratitude , disloialtie , & want of loue , not onely towardes God , but euen one towardes another also . I might heere alleadge almost infinite other examples of the like kinde , but these shall suffice at this present . By these few we see , how farre bruit beasts doe excell vs , and how farre we are inferiour to them in many things . And may not this make vs to blush , that bruite beasts shall set vs to schoole , to learne of them gratitude , loue , affection , and kindnes one towards another ? And which is yet more to our shame , do not all creatures of God continue & persist still in the same state and condition , wherein they were created , without either degenerating , corrupting , or deprauing of their first nature , or being , man onely , and the infernall spirites excepted ? They rebell not , they repine not , they murmure not , they grutch not , they go not out of kind but doe those things whereto God and nature hath ordained them . Besides all this , they sin not against the maiestie of God by anie kinde of actuall stnne . But how farre wee are degenerate from that excellent state and condition wherein wee were created , how farre we are off , from performing the works of our creation ( nay rather what sins doo we not daily committe ) I appeale to euerie mans conscience that is not wedded to a preiudicate opinion , nor chained in the fetters of fond conceit . For albeit we were created at our first creation , holy , pure , innocent , and without sinne , indued with almost vnspeakable graces , aboue all other creatures ( the holy Angels excepted ) as namely , faith , hope , loue , charity , wisdom , knowledge , yea , & a certaine facultie , or power , which wee call free will , by force wherof we might haue stood in innocency stil , if we had would , all this I saie notwithstanding , wee are yet so farre off from honouring and glorifieng of our God for these his inestimable blessings bestowed vpon vs aboue al creatures , as we dishonour , displease , & offend him more than all or anie of his other creatures whatsoeuer . So that if euer , euen now is verified , that diuine oracle pronounced by God himself , All flesh hath corrupted his waie before God , Gen. 6. there is none that seeketh the Lord aright , no not one , from the swaine to the priest , all are gone out of the way , walking craggie paths and by wayes , to theyr owne confusion . From the top of the head to the sole of the foote , there is not one whole place , ( as the Prophet Esaie Esa. 1 speaketh ) but all full of botches , blaines , vlcers , and sores , God bee mercifull vnto vs , and hasten his kingdome for his elects sake . Yea , we are so far growen into sinne , that sin is growen into habit , or rather iuto nature with vs . And yet are there not a few , that thinke all things they doo are well , & iustifiable before God , according to the olde prouerbe , Suus cuiusque crepitus sibi benè olet , that is , euerie man so flattereth him selfe in his owne conceit , that hee dareth to stand vpon his gard , and affirme , that sinne is no sinne , but vertue , and vertue no vertue but sinne , censuring all things in the vaine ballance of his owne deceitfull phantasie , after the corrupt imagination of his owne heart . Wherefore ( euen in the bowels of Iesus Christ ) I beseech al that haue anie sparke of Gods grace within them , anie feare of God , anie loue , anie remorse of conscience , any regard of the saluation of theyr bodies , and soules , in the life to come , nowe at the last to rouse vp themselues out of the cradle of securitie , and drousie lethargie of sin , wherin they haue long slept , and by the examples of bruit beasts , to do the workes and offices of their vocation and calling . Let vs cast off the workes of darknesse ( as the Apostle exhorteth vs ) that is , the workes of sinne , and put vpon vs the armor of light , that is , the workes of righteousnesse , holynes , and truth , redeeming the time , because the dayes are euill , as the same Apostle in an other place willeth vs . Let vs consisider & weigh , that we are they vpon whom the endes of the worlde are come , and that the bridegroome Christe Iesus standeth before the doores . Let vs think that the iudge is at hand to summon vs to the dome , who though he defer his comming , yet be sure he will come at the last , and reward euery one according to his doings in this life whether they be good or bad . Let vs thinke that he who hath committed his talents to vs , wil one day demaund accompts of them . Remember these things whilest thou hast time ( deare Christian ) & do the workes of mercy . Follow the councell of the holy Ghost by the mouth of Dauid , Eschew euill and do good , Seeke after peace , and ensue it . Oh let not bruite beasts , and vnreasonable creatures goe before thee in the doing of their duties . Think thus , that hee to whome much is committed , shall be accomptable for much , & then reason thus with thy selfe . As the Lord hath bestowed many great blessings and graces vpon me , far aboue many other of his creatures , so will he require of me , that I should loue , honor , obey , magnify , prayse , and in all my actions glorify him more than any other creatures . And knowe this whatsoeuer thou art , high or lowe , ritch , or poore , yong , or olde , that thy yeares , nay that thy very dayes , houres , and minuts of hours which thou hast to liue , are numbred with God , and , that thou canst not by any means possible passe the same , no not the twinckling of an eye , or the least period of time that may be ; & therfore good Dauid prayed the Lord to teach him to number his dayes , that he might know how long he had to liue . But admit that thou liuest to 60.80 . or 100. yeres , alas , yet are thy dayes full of miserie , affliction , calamitie , vexacion , & trouble , Gen. 47 . 9● as good Iacob sayd vnto Pharao , being demanded how old he was , few and euill are the dayes of thy seruant . But say that thou shouldst liue to hundreths of yeres , as many of our forefathers did , yet must thou needs die at the last : Adam liued nine hundred yeres & od , & he died , saith the text , Abraham so many yeres , & he died , Isaac so many yeres , and he died , Iacob so many yeres , and he died , Dauid so many , & he died , Salomon so many , & hee died , Methusalem so many yeres , yea , the most of any that euer liued vpon the earth , and yet , saith the text , he died , so that the foot of the song is still , and he died . Irreuocable therfore is the sentence of God against al flesh , Dust thou art , and into dust thou shalt returne again . The same thing witnesseth the Apostle Paul , Gen. 3. where he saith , Destinatum est omni homini semel mori , It is appointed to euery man to die once , and then to come to iudgement . Reuel . 22 Then seeing the case standeth thus , that we must all die , & that we shal cary nothing with vs but our good works , & our bad ( as Iohn witnesseth in the 22. of the Reuelation , saying : Blessed are the dead which die in the Lord , for they rest from their labour , & theyr workes follow them ) let vs , I saie , in the name of God , resolue our selues to glorify our God by good works in this life , that we may be glorified of him for euer in the life to come .