A TRVE AND CERTAINE RELATION Of a STRANGE-BIRTH, which was borne at Stone-house in the Parish of Plimmouth, the 20. of October. 1635.
TOGETHER with the Notes of a Sermon, preached Octob. 23. 1635. in the Church of Plimmouth, at the interring of the sayd Birth.
By Th. B. B. D. Pr. Pl.
LONDON, Printed by Anne Griffin, for William Russell in Plimmouth. 1635.
To the Curious Beholder of the former Picture.
NOT the meere fiction of the overdaring Picturer doest thou here behold: But (if he have done his part) the true Pourtraiture of the worke of God, presented to the world to be seene and to be admired.
Two things I have to deliver to thine eare, which this figure cannot convey unto thine eye. First, what it intendeth: Next, how thou maiest correct the Picture, if it need amending.
For the first; it intendeth to acquaint thee with this story. In the Countie of Devon, and in the Parish of the famous Towne of Plimmouth, there is a Village called Stone-house; Viculum Piscatorium I may justly terme it, a pretty little Fishertowne, for it consisteth mostly of men that live by the Sea, and gaine their livelihood by the water. In this village there dwelleth one Iohn Persons [Page 4] a Fisherman, whose wife having fulfilled the usuall moneths and weekes of womens burdens, upon the twentieth day of this present moneth October fell in travell, and by the helpe of a second Mid wife (through Gods mercy and goodnesse) was the poore mother (after the wearie travell of thirteene or foureteene painefull houres) safely delivered of the burden. A Birth not more painfull to the Mother (tho very painefull doubtlesse beeing still-borne,) then strange and wonderfull to all the beholders. The eye is not satisfied with seeing, with admiration: and, as it falleth out in such a case, soone is the fame thereof spread all abroad. Towne and Countrey commeth in to see, that hereafter they might (as I for my part must) say; At such a time, in such a place, I saw the strangest birth in all respects, that ever I saw or heard before. Two heads, and neckes, two backes, and sets of ribbes, foure armes and hands, foure thighes and legges: in a word, from head to heele (so farre as the eye could discerne) two compleat and perfect bodies, but concorporate and ioyned together from breast to belly, two in one.
For the second thing propounded, viz. how to correct the picture, if it need amendment; take this. When I first cast mine eye upon them lying on the table, I said, surely if those children had bin living, Art might have caused a just separation of them, for I conceived them to bee no other than two bodies joyned together in one common skin. But I soone perceived mine Errour, when putting [Page 5] my finger to feele the Collar the Cannellbone (I meane that place where you see themO [...] f [...]pcu [...]ae. begin to joyne together) I found that they had but one breast-bone common to them both, and by it, as by a partition wall, were their two bodies (as two chambers) both joyned & separated: joyned together in respect of the externall bulke, separated in respect of the internall contents. This concorporation lasted downe to the Navell or a little beneath, which also was in common to them both, I still speak of what the eye could see, happily so soone as that string of the umbilicall vessels, by which the mothers wombe supplied food and nourishment to the birth had passed the skinne, it might dispart it selfe. But outwardly it was one in common. Whence also it was conjectured, that though these twinnes might have several hearts, and lungs answerable to their severall heads and neckes, yet but one common Liver to them both. The truth of this conjecture I leave to the Colledge of Physitians to discover, that is not my profession, nor will I presume to determine any thing in anothers Art, onely this Obiection I have against it: that supposing one common Liver, it must either gird them round or be misplaced in one of them: for turning brest to brest, and belly to belly, you ioyne the left side of the one body to the right side of the other: so that I say, except the liver do compasse it round, it shall be misplaced in the one.
But to returne to the story. These two twins were not more neerely ioyned in the bulk of body, [Page 2] than they were in all parts and proportions like to one another where they were disparted; so that two the likest twins that ever you saw were not more like: nay the glasse cannot (I thinke) give a truer answer to the face than these were each to other. Which I doe the more boldly affirme, because having satisfyed mine eye with beholding them on the one side as they lay, I caused the women to turne the other side, and laying them as before (face to face, and foot to foot) I could perceive no difference in them at all from what I had seene before. One thing I forgot, till it was too late: which if I had remembred, I verily perswade my selfe, might have been done, viz. To lay them one upon another. The which I mention, lest happily any might conceive that the ioyncture of their bodies might leane to one side more than to another. I was about to aske the women whether the mother felt them living in the wombe; when presently I corrected my selfe, seeing each part and limbe, yea, and the whole body of either growne (as indeed it was) to a iust maturity: each by himselfe, had they beene sundered, had been a iust birth; having haire on the heads, nailes on their hands and toes, nay which is more (except the women were much deceived they had some teeth in their head: and to confesse the truth, I thought so too, till others that had more skil and experience perswaded me to the contrary. Howsoever, the children were each of them as compleat and perfect as Births use to be.
[Page 7]Vpon these grounds I corrected my selfe in my former intended question: for how should they grow to that perfection of stature, had they wanted life? But the mid-wife and the women told me, that they were living and lively some few houres before they were borne: So that in all likely-hood, had a skilfull hand been made use of at the first, they might have lived to see the light, if not to inioy it. But God that gave them a life and beeing in the wombe, knowing that life upon earth would have beene a burden to them, provided better for them, and tooke them to himselfe.
Thus have I given a true, and I thinke a full narration of this worke of wonder which God hath shewed here amongst us. And with it, I am content to send abroad some few notes prepared for the confluence of people, met together, when this birth was layed into the earth. Something me thought was fitting to be commended to them that saw it, while the thing was fresh in mind; and that something such as it is: loe here it is. Rather would I shame my selfe in being over-busie, than be wanting in what I conceit may not be unprofitable to the countrey wherein I live. Read then these notes, And if thou count not this halfe houre ill bestowed, thou wilt I trust (I desire thou wouldest) pray for him, who if thou love the Lord Iesus in sincerity, prayeth for thee, that thou maiest prosper and be in health, even as thy soule prospereth.
AS the Word of God, so the Workes of God are for our Doctrine and instruction. The works of Creation teach us, saith Saint Paul, Gods eternall power andRom. 1. [...]0. God-head. The works of his providence are not behind hand with us: and therefore saith the Holy Prophet, Day unto day uttereth speech, and night unto night sheweth knowledge. True this is inPsal. 19. 2. the ordinary and common workes of providence: But much more remarkable in those that are extraordinary, when either the course of Nature is hindred, as the Sea and Sunne stopt in the midst of their Carrier: or altered,Exod. 14. Ios. 10. as when the Sunne went backe-ward in the daies of Hezechiah. Touching which, saith the Psalmist, Hee hath made his wonderfull workes to be remembred; or as thePsal. 111. 4. words stand in the Originall, and the Greeke translation. A memoriall hath he made to his wonderful works, id est. ZeKeA GNaSaH LeN [...]PhLeAo Thall. [...]. Hee hath ordained and commanded that they should be remembred; Good reason, that where God with his fi [...]ger pointeth forth something in speciall to the sonnes of men, they should follow it with the Eye of the body, till the eye of the soule, viz. the understanding spirit have thence received some instruction.
Not onely the other Creatures: but also the Sonnes of men are otherwhiles made the object of these wonderfull workes of God: Or if you had rather call it the subject [Page 10] matter, on which he stampeth the markes of his Providence, either in hindering, or in altering the Ordinary course of Nature, sometimes in the conception, sometimes in the births of our expected and desired issue.
Conception, I count the naturallConceptio est actio uter [...], cum [...]ris [...]t famina s [...]mon foecundum ab coexcipitur, misce [...]r▪ [...]ovetur, ejusque vis ad propris [...] munu [...] exequendum exc [...]atur Dan. Sennert. Med. li. 4. part. 2. Sect. 4. cap. 4. and proper worke of the wombe, in receiving, retaining, and ripening the seed for the Birth. The wombe is by the hand of God, sometimes closed up, that it receiveth not, as in the case of Abimilechs family. Gen. 20. sometimes opened or rather loosened, that it retayneth not, as in the case of Abortive and untimely births. Sometimes weakened, that it ripeneth not the birth, either not at all, or at least not within the just time. And all these doe teach us the presenceVide Se [...]nertum capite de partutardo. Qui ex historiis consirmat partum nonnunquam differri ad mensem 13 14. 15. 18. 20 23. 24. Hae [...] rara (inquit) et pene miraculosa sunt; acciduntque procul dubio ob semen debil [...], uter [...]que calorem [...]anguidum, quib [...] de causis et saetus tardius absolvitur, et exp [...]ltr [...] facul [...] lang [...]et. of Gods Providence. Well may wee say, The hand of God hath beene there. It is hee that thus hath hindered the worke of the wombe, and withheld the blessing of a good Conception. So for the birth.
Birth I must call that which properly and from the Latine we might call Parturition. This doth God by the hand of his speciall providence hinder sometime in part, sometime in whole: So that whereasPartus prater-naturalis est, triplex. Di [...]icilis, Nul [...]us, et Caesareus. Difficilis, ut in Agrippis. Quibus nomen indi. tum est (Authore Gellio Noctium A [...]i [...]arum lib. 16. ca, 16 eo quod in [...]sc [...]ndo, non caput, sed pedes primi extiterans, s [...]il, [...]t Agripp [...] dicantur ab [...]gritis di [...]e et pedibus: Cum potius ab agrit [...]dine partus; qui non tantum [...]t ex pedibus, sed ex [...]a [...]ibus; praeser [...]im tamen ex mole corporis obvtrsa▪ et exitum ambi [...]nte; pro [...]t patet ex Sonner to cap▪ de partu difficili praternaturali. Partus Nullus dicitur, quoties infant excludi nequeat; frustraque con [...]t [...]r misera parturi [...]ns s [...] ipsam o [...]ere suo liberare et exp [...]dire, [...]ortu [...] nimirum foet [...]s, qui nisi vel medicamentis expe [...]atur, vel Chirurgi opera exera [...]atur, mortem e [...] mis [...]riam ma [...]ri [...]tatur. Partus Casareus Casari nomen fecit. Ille enim qui primus Caes [...]ri [...] no [...] adeptus est, ab e [...] dictus fertur, quod c [...]so matris utero natus fu [...]rit. G [...]s [...]res quod ex utero excisi sunt, nom [...]antur; ipsaque illa actio dicitur partus Caesareus, Ex his pl [...]riq [...]e mortui; nonnulli vivi; idque (quod rar [...] accidit) matre superst [...]te et revalescente. all times of the womans Travell and labour are full of sorrow, yea (as the Philosopher saith, Aristot. de Historia A [...]imaliu [...], Lib. 7. cap. 9 and the Scripture it selfe in part doth confirme the same) moreful of difficulty and danger than any other creatures (an evident demonstration [Page 11] of the Hand of God, visiting the first sinne of our Grandmother E [...]ah, upon all the sex) whereas I say all times are full of sorrow, of feare and frightfulnesse; some doe receive an increase and multiplication, by such accidents supervenient, and unexpected dangers of births not capable of deliverance till God by the hand of speciall Art vouchsafe his gracious helpe, and good assistance. Of these therefore, as of the former, well may wee say, Digitus dei, It is the finger of God that hath beene here, and manifested his presence by hindering the common and ordinary course of Nature in the Birth of the Wombe.
As in hindering, so also in altering and changing the course of Nature, doth God call man to an observation of his Providence: Nay heere more than in any thing else doth hee shew forth his workes of wonder: understand me still to speake of the Conception and of the Births of the sonnes of men. What variety of strange births doe wee see and heare of. Strange births wee call them: more properly, wee might terme them strange Conceptions: for what the wombe in Conception formeth, that is not usually altered in the birth, What varietie (I say) of strange-birthes doe wee see and heare of? Strange in the quantitie of Stature. This is sometimes Giant-like; otherwhiles Dwarfish and Pigmey-like. Sometimes beyond, sometimes beneath and short of the ordinary, usuall and common stature of mankinde; and as it thus falleth out in respect of the whole body▪ so somtimes in the parts. One or 2 parts of the body, being of a different proportion; bigger or less [...]r than the rest. stature: strange in the Number of parts. The strangenesse here is in defect or excesse. Defect, when one or both hands or feet are wanting: Such was that woman which wee saw heere the last yeere, who wanted hands, and supplied the want of them in many particulars by her feete. Excesse of number: Such was that Gyant mentioned, [...] Sam. 21 20. who had on every hand sixe fingers, and on every foote sixe toes, foure and twenty in number. Hitherto referre those whom the Greeks do call [...]; such was Hermaphrodi [...], the sonne of Mercury and Uenus, i [...] we may give credit to the [...]tation and composition of his name. number of parts: Strange in the [Page] Multiplication of severall births is rare▪ [...]wins are not frequent in our colder climat, much lesse the multiplication of Birth [...], yet such we finde recorded, See Se [...]nertus cap. de G [...]m [...]llorum generatione, who out of Aristotle, Pliny, and some Moderne Authors d [...]t [...] sh [...]w the certain [...]y of this Notorious and in the mouth of every man is that story of Margar [...], Sist [...]r to Earle Floris the fourth (as Heilin relateth it, writing of Holland) who being of the age of two and forty yeeres, brought forth at one birth three hundred three score and five children, halfe o [...] them males, hal [...]e females, and the [...]dd one an Hermaphrodi [...]. They were christened in two B [...]sons at the Church of [...]sdunen, by Guido Suffragan to the Bishop of Vtrecht, who n [...]m [...]d the Males Iohns, and the Females Elizabeths: all which immediatly after died, and with them their mother: the Ba [...]ons are yet to be seene in the aforesaid Church. Thus farre He [...]lin▪ This miracle, or miraculous accident befell her (say some) as the just hand of God upon her, for that when a certaine poore woman having two children hanging at her breasts, asked of her an alm [...] shee bitterly upbraided the woman with wheredome, for that shee had both those at one birth, adding, that it was not possible for a woman to conceive two births at once, except by fornication. A good warning doubtlesse to all [...]ash headed censurers, who spare not to sp [...]ake of others at their owne pleasure. Multiplication: strange in the Concorporation of births, is almost miraculous, tha [...] two should be ioyned into one. Yet su [...] there have beene, as appeareth by Landulphu [...], in that answer which hee gave to the question. An et quomodo monstra sint baptisanda whether at all, and if so, then how monstrous and mishapen births are to be baptized A question, that if thes [...] incorporated Twins had beene borne alive and lived to Baptisme might have put the Minister to his bookes how to proceed in the case. The answer to the question is this: Si perpend [...]ntur du [...]s habere animas, n [...]t pote duo capita, quatuor brachia, quatuor pedes, du [...]s spina [...] in dorse, & hujusuiodi▪ tunc baptis [...]tur quilibet per se, & intingatur in loco quilibet per se, id est, If you perceive that they have two soules, as thu [...]: That they have two heads, foure armes, foure feete, two b [...]cks and backe-bones, and the like: Then l [...]t each of them be baptized by himselfe, &c. Of two concorporated and joyned backe to backe, wee reade. The story is remembred in Rod [...]ricu [...] à Castro, a Physician of speciall note throughout all Europe▪ as the Title of his Booke doth stile him. He, in Lib. [...]. de Morbis mulierum, cap. 6. comming to speake of monstrous births, m [...]ko [...]h five severall kindes of them (as also before him had Andreas La [...]rentius in his Historia Anatomica, lib. 8. Qu. 14) more particularly hee maket [...] the third kinde to be of them that are defective or redundant. Quo numero, saith hee, comprehenduntur duo illi qui tergo uno pro duob [...] perfungentes, moribus tamen diversi, viginti annos vi [...]erunt, & cum vnus mortem obiret, alter tamd [...] superv [...]xit, quoad socij ac germam putr [...]lagin [...] fui [...] extinct [...]. Two, saith hee, that were joyned backe to backe, and it seeweth as contrary in their maners, as in their lookes. They lived twenty yeeres, and when one of them died, till the putrefaction of that body which could not be separated, did prove the destruction of the survivour. But no mention doe any of the forenamed Authors make of such a birth as this of ours: so that it is likely that they had heard of none such. But proceed. Concorporation of severall births, but above all most strange in Quality and kinde: The alteration of this, is of all other the most strange, and indeed monstrous: whether of the whole, or of some part. Alteration of the whole kinde wee reade of: Beasts that have brought forth mankinde births, and women bri [...]ish shapes. Andreas Angelus de Mirabi [...]bus mund [...] in historia Anni 1597. In April [...] (inquit) Ba [...]geis in Hispania in [...]ditum q [...]oddam Monstr [...]m pro [...]u [...] mundu [...]: quod ex m [...]orum ad varios scriptu illi [...] et Venetiis c [...]r [...]ò constat liter [...]. Ibi enim vacca, qu [...]dam du [...] vivos et integr [...]s omnino homines masculum et faemi [...]am enix [...] est in lucem Sennertus, cap de monstris (so also Gastro and Laurentius ibidem. Interdum accidit ut [...]oemin [...] varia monstra viv [...]ntia [...]t animal [...] praeter et contra naturam producant. Serpentes, cane [...], et alia animalia, vel foetu [...] brutorum partes habentes, et ali [...]s eosque variis modis monstros [...] geni [...]os fuisse è Lyc [...]t [...]ene, et aliis qu [...] de prodigiis et monstris scripserunt, videre est. Neque opera pretium est historias illas huc adducer [...]. Alteration of pa [...]: Ex Theatro Historic [...], doth Doctor Beard relate this History. A certaine Nobleman used every Lords day to goe on hunting in sermon time; which impiety the Lord punished with this iudgement. Hee caused his wife to bring forth a childe with an head like a dogge. That seeing he preferred his dogges before the service of God, hee might have one of his owne getting to make much of. Hitherto referre such strange births as have some [...]berous exc [...]escenscies. See one recorded by Castro De Natura Mulierum, li. 3. ca II▪ quod habebat corn [...] in copi [...]e alas dna [...], &c. Here in this towne not many years agoe, when women layed their haire forth upon wires, a child was born which had on the head (as I am credibly informed) grissels growing in the shape and fashion of those attires and dressings. Castro addeth, Qui conceptus etsi à causis naturalibus continga [...]t, tamen [...]ou [...] si [...]e Dei providentia [...]ri credendum est, pro puniendis, et mon [...]dis hominibus, [...]sden [...]qus arcend [...]s ab [...]ssranata [...] turp [...] libidine. quality & kind altered and changed. All these, but especially this later sort, which alter the qualitie and kinde, the Latines call Monstra á monstrando, quia monstrantur, I would adde, ut monstrent. They are shewed that they may shew the speciall handyworke of God, and though, peradventure deade, yet speake, and tell the forgetful world, that God himselfe hath a speciall hand in forming and featuring the births conceived in the wombe. Here by the way, let mee touch upon a case of conscience, or two. Whether Monsters and mishapen births [Page 13] may lawfully be carried up and downe the country for [...]ights to make a gaine by them? Whether the Births being once dead, may be kept from the grave for the former ends? Whether the parents of such births may sel them to another. ForThese two also are mentioned by Aristotle in his Problemes. Cap. De Monstris. my part I would be loth to prejudice the better and morall judgements of any. But to speak plainly, I do make scruple of the first, and therfore much more of the two later cases. For if not living they are to be prostituted to the covetousnesse of any; much lesse being dead, when the grave calls for the bodies of all Christian births: the grave, I say, wherein they are to be laid up: that therein they may lay downe the present dishonor, and thence [Page 14] be raised againe in glory. And if the parents may not doe this; how much lesse may they deliver it over to another? But you will say to mee, suppose them living, why may they not be used to this end, beeing fit for none imployment? My reasons▪ are these. Our delight is to be measured by our desires, nor doe I see it lawfull to delight in what may not be desired. And who would desire a mishapen Birth, to be the issue of his owne body? Adde this, all Crosses call for Humiliation: and where that is expected, I see not how there can bee place either for profit or pleasure to bee thought upon:
But to returne againe to what wee had in hand. These Births (as I said) though dead, yet speake and preach to the world the present hand of God in the wombe of the mother.
Adsaetus formationem requiruntur tria: sc. (1) Ipsum semen [...]cundum utr [...]usque parentis. (2) Sang [...]is mater [...]s [...]d nutriend [...] [...]um. (3) Vterus matris bene constitu [...]us, qui [...]men conceptum [...]ovcat, [...]i [...]sque lat [...]n [...]m vim exci [...]t: supponitur enim [...]m quandam activam latere in semine (dico autem [...]men illud quod Gr [...]ci [...] sc [...]semen ex utro (que) parente mi [...]um) supponitur [...]nquam [...]m quandam latere, quam [...]c [...]us mater [...]us suo calore excitat ad actionem suam peragendam: H [...]um trium siquid deest: siquid d [...]bile sit, aut in [...]rdi [...]atum, hinc [...]it (inquit Philosophus ut vitiosa sequatur conformat [...]o [...]o [...]us, [...]n [...] sal [...]m [...] arti [...]m In all these accidents and occasions the Philosophers (and physitians also who build upon the ground of Philosophy, nor can well subsist without them) they I say would attribute all these impeditions and alterations of Nature to secondary causes: either internall, as the defectivenesse or excesse of seminall materialls; or externall, as the dulnesse of the formative facultie, or indisposednesse of the Vessells, or strength of Conceit or Imagination.
[Page 13]The Astrologer may adde another cause, powerfull▪ in his opinion, to pervert and overthrow the good intentions of Nature, sc. the constellations of the planets, and configuration of their aspects. And happily they may pitch upon some reasons for the coalition of these two twinnes into one: nor doe we deny but the Philosopher may bee allowed in these his conjectures: nor may hee seeme to shoot beside the marke, that should ascribe it to some accident, colliding and dashing these two new-formed Embryons in the wombe, casting them so one upon the other, as that the contiguity and overmuch closenesse of their bodies caused the aforesaid coalition: so have wee seene two trees over closely leaning one upon another grow into one, and covered with one barke. The Philosopher, I say, may seeme to speake reason (not so the Astrologer, at least in mine Opinion.) Onely he and others must bee intreated to looke higher, and to take notice of the speciall hand of God, whose worke alone it is to sort and compound the activities of secondary causes; that what by the blessing of God might have beene otherwise, is now thus disposed of for ends best knowne to himselfe.
This is the conclusion which Religion teacheth: and which it becommeth mee as a Divine to put you in minde of. The Astrologer is taught to say, Astraregunt homines. The influence of the Starres doe rule the Actions of the sonnes of men. But the Christian knoweth that regit astra Deus, God over-ruleth the starres. So that if wee should grant an influence in the planets, and a power in the Constellations: yet farre be it from us to account it fatall, and inalterable: No we know that God sitteth in the Heavens, and doth whatsoever hee will. David in the Psalmes ascribeth to his hand the framing of his body and members in the wombet. Thine hands have made me and fashioned [Page 14] me. Thou hast covered mee in my mothers wombe. Thine eyes Psa. 119. 73. Psa. 139. 13 16. (saith hee) did see my substance yet beeing unperfect, and in thy booke all my members were written, which in continuance were fashioned: or (as it is in the Margent) all of them written, what dayes they should be fashioned, when as yet there was none of them. To him therefore belongeth the disposing of the materialls and shaping of the Birth: Now then, is God so tyed to his materialls, that if there be too much for one, or too little for two complete and perfect features, hee can neither detract nor multiply? Must his worke bee cut off with what the Philosopher [...]aith of Nature, Intendit quod optimum, facit tamen id quod potest: that is, Nature intendeth perfection, but beeing hindered doth what she can?
Let no man therefore taxe me of any excesse in religious thoughts, or count it overmuch curiositie, if I propound to you an observation or two, grounded upon this and the like occasions. Each Comet (as experience hath taught men) is in its kinde Doctrinal, and blaseth forth something or other worthy our observation. Nec in vanum toties arsere Cometae: seldome are those super-terrestriall blazes kindled in vaine. Men do commonly count them praenuncios Tully, Lucan. Iosep. de bello Iud. lib. 7. ca. 12. belli et calamitatum, fore-runners of some imminent calamities, and therefore doe call upon one another to appease the wrath of God, by fasting and Humiliation.
I shall not therefore I hope, transcend the limits of my calling, nor wrong the providence of God, if I take liberty to say, touching this strange-birth, which God hath caused to blaze here amongst us, and from us, to the whole Countrey, to say of it, as the Apostle saith of the bloud of Abel; being dead, it yet speaketh. What did or doth the bloud of Abel speake, but the irreversible wrath of God against Cain, & in him against all wilfull and malicious persecutours of religious persons? I doe not say, this speaketh [Page 15] so bitter things; but yet it speaketh something in common with the rest of strange and mishapen Births: and if I deceive not my selfe over-much, something in peculiar by it selfe: so then it speaketh two things, perhaps more, but two I pitch upon, not averring them both spoken with the same evidence, but both truly: and which is more, seasonably.
First then this, and all monstrous & misfeatured Births,Observa. 1. speake this: That it is a singular Mercie of God, when the Births of the Wombe are not mis-formed: when they receive their faire and perfect feature. A Lesson truly worth the noting in this forgetfull Age: Mercies that are ordinarie wee swallow; and take small notice of them: Such a worke as this causeth us to see what difference there is bet wixt comlinesse and deformity: betwixt Perfection and Imperfection in the Body. Doth any make scruple of what I say? Let that man consider the discomfort of Deformitie: How lyable it is daily to exprobration through the evill custome of wicked men, more ready to cast it in the teeth, than condole or commiserate, if God hath stampt a deformity upon the Bodie.
Know wee not that the members of the Bodie are the Organs and Instruments of the Soul, in the Service of God and man? Defect or excesse must needs breed griefe, because it createth trouble. Consider wee this birth, thus double-membred, to have seene them lying upon the table, to see them deciphered upon the paper might happily be thought a sight not much unpleasant: But let your imagination give them life, and tell mee how uncomfortable, yea burthensome must they be to others, yea and to themselves: when as though two, yet so neere incorporated, that the one cannot helpe the other. How should they eat, sleep, walke, sit, or satisfie nature, but with much incumbrance. [Page 16] Is it then discomfort to have a marke of deformity or dis-advantage cast upon the Births of the Womb? And is it not a singular Mercie to have them born compleat in shape and feature? Doubtlesse it is.
All reason therefore is that this Mercie of God unto us in the issue of our Loins should be acknowledged with all thankefulnesse. If other Mercies, why not this? The Husbandman, when hee hath his Corne and Wine increased, when housed: The Merchant, when his Venture is returned: The Owner when his Ship is arrived, and both have made a good voiage: If there be any religion dwelling in their brests, will in a solemne manner confesse before the Sonnes of men the loving kindnesse of the Lord. When women have received safe deliverance from the great paines and perills of Child-birth, the Church doth call them (and surely it had need to call them) to give hearty thanks to God: And ought not this also to be remembred, That the Children borne give hope of Comfort to their Parents? Hope I say, that a faire and well-featured Body may be the comfortable house and habitation of an Holy soule? Doubtlesse it ought: Doth not David intimate so much in the afore-mentioned Psalme, when hee saith, I [...]sal. 139. 14. will praise thee, for I am fearfully and wonderfully made; Mervailous are thy Workes, and that my Soule knoweth right-well.
Know wee not that God hath just cause to blast every birth of ours, if he would be extreme? Partly, in respect of the abuse of the Bed; which, though hee hath sanctified to the use of man by the benediction of the Church, that so in the sober use thereof every one should possesse his Vessell in sanctification and honour; yet is it too often riotously and wantonly abused. Partly, I say, for these Abuses, but specially in respect of that Originall corruption which cleaveth to the Fruit of the womb, even from [Page 17] the first conception, as the Psalmist sheweth. From this gilt and filth not one of all the Race of Adam is exempted.Psal. 51. 5. No sooner doe we receave a Being, but it is accompanied with sinfulnesse: In which respect, who can denie, but God might justly blast the body with deformity? Which if hee doe not when hee might, is it not a favour, and so to be acknowledged? Wee acknowledge it a speciall favour to the Soule (as it is reason wee should) that God doth exempt any from that common damnation, which is due to all by Adams transgression: And is it not to be confessed a Mercie to the body? For why? VVhen the body doth want its perfect feature, when the Soule doth want the exercise of wit and reason, more or lesse: Is not this an effect of Sinne, and so to bee accounted: Doth God in this any thing more than what Iustice doth allow? Shall wee say it is an act of his absolute Dominion? I trow not: VVhat is justly done to some, is it not mercie, not to doe to others? Yes (my Dearely beloved) it is Mercie, free and undeserved Mercie: O that in this also, as in other things, I say, O that men would therfore praise the Lord for his goodnesse, and for his wonderfull VVorks to the Sonnes of men!
Contrarily, when the Hand of Iustice hath found any out, when any birth of ours is brought into the world misformed, and mis-featured: If God hath (as it were) spit in the face, and laid the black-finger of Deformity upon the body, ought it not to bee entertained with sorrow of Heart, and Humiliation? Hath God written in great Letters the guilt of Sin, and in a deformed body drawn a resemblance of the Soules deformity; drawn it (I say) so; that others may see and know, that wee also are defiled in his sight? and shall wee not blush to heare it, to see it thus cast in our teeth, and laid before us?
[Page 18]This for the Parties: but is this all? Is it nothing to you all that passe by, or that come to see? Mee thinkes It should: Can you, any of you, wash your hands in Innocencie? are not you also Sinners in the sight of God? VVhat can you alledge, why this might not have beene yours? Did you prevent it by prayer? I trust you will hereafter: and acknowledge the justnesse of their Devotion, who remember women with child: but happily you have not hitherto thought upon it: If so; If God might have throwne the tower of Siloam upon your heads also, if set a marke of his displeasure upon your births, and yet hath not done it; will you not see and say, The Lord hath done great things for us? Lord, what am I, that thou hast spared mee? am I more holy, lesse sinfull than my neighbour? No, no: It is thy free Mercie and undeserved Favour, Oh inlarge my heart to praise thy Name.
Heere then see and bewaile the iniquity and irreligion of this our Age, at least of numbers in the same. The common sort make no further use of these Brodigies and Strange-births, than as a matter of wonder and table-talk: looke upon them with none other eyes, than with which they would behold an African monster, a mishapen beast. It was not thus in the better Ages of the world. VVee reade in the ninth Chapter of Saint Iohn: that the Disciples, when they saw the man that was borne blind, they come to our blessed Savior, with Quis peccavit? Mr Who hath sinned? See the Religion of those times: They lookt upon sinne as the cause of defective or redundant births. Truth indeed, our Saviour answereth: Neither this man, nor his parents. By which Speech of Christ, wee must not thinke that they are excused from all sinne: doubtlesse his parents had sinned; and conceived him in sinne, else had not this beene cast upon him: No place for defects and deformities in the state of Innocence. But why [Page 19] God should take the forfeiture in this, rather than in his Neighbour, this was meerely Ex Dei bene-placit [...], the good pleasure of God, who had in this a purpose to prepare and make way for the glory of Christ in curing the man.
The same happily might bee said in these occasions whereof wee speake: To the Question, Quis peccavit; Who hath sioned? happily Christ (who was acquainted with the Counsels of his Father) might answer; Neque hic, neque parentes, Neither he, nor his Parents: Not to exempt them from sinne altogether, but to teach us, that some other end & purpose God had beside the visitation of their sin: (though that also we find somtimes to bemanifested, when God by such occasions doth awaken the coscience to confesse secret and unbewailed sins) beside, I say, the visitation of sin: Somtimes to discover the Atheism, Irreligion of many, perhaps also their Covetousnesse, who would rather make a benefit of such births, & instead of Humiliation for a Crosse, teach the parents to account such births for blessings, which doe prove so profitable. Sometimes to prompt unto the Ministerie a word of exhortation needfull for the present state of the people: A meditation which happily his text would not afford him. Ex. gr. This Lesson, as you see, is by this occasion prompted to me, presented to you: That you remember hereafter, to acknowledge it as a Mercie: when Children come into the world well-featured, the members of their body in a due proportion aptly each to other corresponding, neither defective, nor redundant: To bewaile it as a crosse from God, when it is otherwise: that so penitencie may provide a Remedie, either of the deformity by the hand of Man; or of the discomfort by the stroke of Death. [Page 20] This Lesson, I say, is now presented to you, and I trust will bee remembred by you: And if so; the Answer to the Question may goe on as it is in the words of our Saviour. Neither this man, nor his parents, but that the works of God should bee made manifest in him.
To winde up this first observation in a word, I noted the religion of the Disciples: they▪ looke up to sinne as to the cause of Gods Hand: nor shall it misbecome us to doe the like: provided alway, that it bee (what they forgot) in our owne occasion rather than in anothers. Doe I suffer? Let mee say, Lord, I have sinned; Thou art just. Doth another suffer? Let mee say, Lord, thou art mercifull to me: this case might have beene mine. Blessed bee thy Name for ever.
Something long have I stood upon this, because I am sure this is a Lesson, which all monstrous and misshapen births, though dead, yet speake for the Instruction of the Living: I will dispatch the other more briefely, which may seeme to bee peculiar to this one in respect of the shape thereof.Observat. 2.
The twinnes you see are males; brothers, had they beene borne alive. To love as brethren, is the duty of Christians: a Duty frequently remembred by the Apostles, and powerfully pressed. To love, is to have one soule in two bodies; One, not so much by union of essence as by combination of Affection: And lo, here a fit resemblance of this mutuall duty: As fit, as lively almost as can be devised: Here are all the parts and members of Consultation, and operation for two persons; onely here is one body, one brest, one belly: the brest the seat of the heart, the belly of the bowells: One I say, not in the Identity of substance; [Page 21] but in the conglutination of externall parts from brest to belly: whether one heart, one liver, one community of Intestines, is more than wee could see; though all reason indeed giveth them to be two throughout in all parts: yet you see, so two in one, that had they lived to the yeares of expression, wee might well have expected from them united hearts, intire affections, and more than Sympathie, each to other, as to himselfe. Surely, these are not more neere [...]y conjoyned in brest and belly, than Christians ought to be in heart & affection. These two were one body; Christians are one spirit: though severall bodiesCor. 12. 13▪ and soules, yet one and the same spirit diffused into all, to enlive and quicken all. Nor would it have beene more prodigious for these Twinnes (suppose they had lived to bee men) to have quarrelled and contested one against another: than it is for Christians to quarrell and contend, specially to live in the minde of irreconciliation. To these Twinnes (had they quarrelled) a man might have sayd, you are one body: To Christians a man may well say, You are one spirit: why doe you wrong one to another? Was that an Argument in all reason fit to compound the supposed differences of these? And shall not this bee able to perswade peace, nay love among Christians? Mee thinketh it should: Nay, I am sure, if this doe not prevaile, the faultie person shall one day smart for it: perhaps when Repentance for it will come too late.
Wel, I have now acquainted you with my thoughts. I have shewed to you, how this Birth, though dead, yet speaketh: Truth it is, Faith alone hath eares to heare these Lessons, these Instructions: Nature is deafe, and Reason dull in these occasions: A brutishPs. 92. 6. [Page 22] man knoweth not; neither doth a foole understand: Faith quickneth the Vnderstanding to apprehend: the Will to believe: the Affections to take pleasure in these Meditations.
Which Faith, since it is the gift of God, let us now turne our selves to him with hearty devotion, desiring him to bestow upon us the gift of Faith, and all grace [...], by which wee may learne to make an holy use, as of all his Workes in generall, so of this and the like in speciall: to the glory of his Name, and the eternall comfort of our owne soules, through Iesus Christ our Lord. To whom with the Father and the blessed Spirit, Three excellent Persons, one glorious God, bee ascribed all Honour and Praise, now, and for evermore. Amen.