A combat betwixt man and death: or A discourse against the immoderate apprehension and feare of death. Written in French by I. Guillemard of Champdenier in Poictou. And translated into English by Edw. Grimeston Sargeant at Armes, attending the Commons House in Parliament Duel de l'homme et de la mort. English Guillemard, Jean. 1621 Approx. 561 KB of XML-encoded text transcribed from 395 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A02361 STC 12495 ESTC S103559 99839310 99839310 3718 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A02361) Transcribed from: (Early English Books Online ; image set 3718) Images scanned from microfilm: (Early English books, 1475-1640 ; 1174:14) A combat betwixt man and death: or A discourse against the immoderate apprehension and feare of death. Written in French by I. Guillemard of Champdenier in Poictou. And translated into English by Edw. Grimeston Sargeant at Armes, attending the Commons House in Parliament Duel de l'homme et de la mort. English Guillemard, Jean. Grimeston, Edward. [22], 758, [4] p. Printed by Nicholas Okes, London : 1621. A translation of: Le duel de l'homme et de la mort. With a final errata leaf followed by a blank leaf. Running title reads: The combate betwixt man and death. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Death -- Religious aspects -- Christianity -- Early works to 1800. 2003-10 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-01 Olivia Bottum Sampled and proofread 2004-01 Olivia Bottum Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion A Combat betwixt Man and Death : OR A Discourse against the immoderate apprehension and feare of Death . Written in French by I. Guillemard of Champdenier in Poictou . And Translated into English by EDW. GRIMESTON Sargeant at Armes , attending the Commons House in Parliament . LONDON , Printed by Nicholas Okes. 1621. TO THE RIGHT WORSHIPFVLL St. THOMAS RICHARDSON Knight , Sargeant at Law , and Speaker in the Commons House of Parliament : And To all the Knights , Citizens , and Burgeses of that honourable Assembly . Most worthily honour'd : BOund by your many bounties to some publike seruice of acknowledgement and gratitude ; I could not in al my poore faculties , finde any so neere fit for your graue acceptance , as this last of my aged labours . Which , though a worke farre from all worth of receit and countenance , of so many exempt and exemplarie Iudgements , and learning , for elocution , and substance ; yet for the good suggestion of the subiect and obiect ; I presum'd you would not disdayne it , euen your owne noble names inscriptions . Good Motiues beget good actiues ; and the speedie way to proceede deaths victor in the contemplatiue man , is , to practise in the Schoole of the Actiue . There is no such schoole as yours , to teach the conquest of corruption and iniustice ; which euery man must first subdue , before hee conquer their conquerour . I suppose therefore , I set all mens steps in the way to his conquest ; in shewing them your Olympus ( where all equall and Common-wealth Combats are consummate ) in my therefore bold dedication to you . Besides , when combats were anciently intended ; Hercules ( the Father and Fautor of combats ) was inuok't ; and all your vnited vertues , composing one Hercules ; in exploring and extirpating , all the priuie Thefts and violences of inhumane iniustice , ( whose conquest is necessary Vsher to the Combats and conquest of death : ) to whom but to your Herculean faculties , could this Combat , with so sacred decorum be consecrated ? And your still willing-to bee-well-employed old Seruant , holding these humane readings and writings , no vnfit contentions for his age to sweate in ; hee hopes your most honour'd and liberall imputations will allow him ; not to carry your club idlely , nor for onely office or fashion . But be this allusion held too light for your grauities . My humble endeuour to serue you worthily , I am sure is serious enough . And therefore , ( euen for the diuinitie of his President that accepted the Will in his weake seruant for the worke ) I thrice humbly implore , your religious imitations ; resting Euer your most dutifull bounden , ED. GRIMESTON . The Preamble . WEe reade of a certaine Philosopher called Egesias , who had so great dexteritie to describe the mournefull face of this life , and such grace in setting forth the smyling countenance of death , as all men went ioy fully vnto it ; yea , many ( rauished with the loue thereof ) did hasten their ends : Such Philosophie at this day were very seasonable if euer ; these hideous Eclipses in the firmament ; these rainie cloudes in the ayre : this contagious poyson dispersed ouer all ; that intestine alteration which doth silently murmure within the bowele of Christendome ; that thicke cloude of the East which threatens bourely to f●…ll vpon our decayed houses ; are so many defiances , which Death sends to mortall men , to summon them to the Combat . All men must vndergoe it , of necessitie , no man can free himselfe by flight ; there is onely one remedie which offers it selfe vnto vs , that speedily and without delay wee make a fayned Combat against death , to haue some happy presage of victory : As Alexander the Great did , from a duell performed at pleasure , conceiuing that he should get the victory of Darius ; for that the souldier which acted his person did vanquish him of Darius . In like sort let vs trie ; at the least this triall will teach vs what wee can d●…e , or rather what wee cannot ; to the end that after the knowledge thereof , we may haue recourse to him who makes perfect his power in our weakenesse ; to the Eternall , who alone can rescue vs out of the pawes of death . Hee will teach vs moreouer , how much many are to be blamed at this day , which liue in the light of the Sunne of Iustice , to bee so fearefull at the time of death , when as poore Pagans were so resolute . But you will say vnto mee , What doctrine can wee expect from Pagans ? by whom mans life is not instructed but ruined , as saith Lactantius ; and who are the Patriarkes of Heretickes , as Tertullian doth witnesse . I answere , that if wee had put on Christ after the perfect stature of a Christian man , this labour were in vaine : But for this we may not vtterly condemne all humane Philosophie , but the truth which it hath spoken , must be pulled away as from an vniust detayner , saith S. Augustine . Moreouer , long since the maximes of Aristotle and other Philosophers , were allowed in the schoole of Christ , namely , in that which concernes naturall things , in which ranke naturall death is Humane Philosophie in so much as she hath yeelded herselfe a seruant to diuine truth , hath not beene reiected but imbraced of the first & most cleere sighted fathers ; of Lactantius I say , who hath written that Philosophie doth not hurt when as the spirit is seasoned with religion : Of Clemens Alexandrinus , who saith learnedly , That although the Doctrine of our Sauiour be of it selfe sufficient , seeing it is the power and wisedome of God ; yet by the doctrine of the Grecians , if it bee not more fortified , it is yet vnable to repell the insulting of Sophisters , and to discouer their ambushes ; It is the bedge and rampar of the Lords vine . These great spirits , ( saith he , in another place ) being free from passions , are accustomed to ayme point blanke and hit the marko of trueth : Thus he speakes , and therefore Lipsius did not forbeare to call it the meanes and reconciler of diuine and humane Philosophie . To conclude ; that great Diuine Nazianzene , as if hee had vndertaken the ouerthrow of this present obiection , teacheth that this Doctrine should not be basely esteemed , for that it seemeth so to some . But wee must hold them sinister and impertinent Iudges , who desire to haue all men like vnto themselues , to the end they might hide themselues with the multitude , and auoide the censure of ignorance . Finally , wee confesse , that in the mysteries of Christ , he that will follow the opinion of Philosophers , shall stumble continually . But the first death , whereof we treate , is no mysterie of Christ , but a thing as common as life : What Ensigne-bearer then shall we follow in this ; Plato , or Aristotle ; 〈◊〉 or Seneca ? both the one and the other , but our owne aduice aboue all , and aboue our owne aduice the holy Philosophie of the Word of God , Ariadnes clue to guide vs in this labyri●…th : Let Seneca vndergoe his owne Law : I haue freed my selfe from all , saith hee , I carry no mans bookes . I yeeld much to the iudgment of great personages , so I attribute something to my owne . Horace saith , I am not bound to sweare to the words of any master ; whereas the gale of my reason shall driue me ; there will I cast Anchor ; he speakes like a Poet in an extacie . Seneca with a mo●…e setled spirit will say , That the election and direction we must take in this point , is from perfect reason , by the which we exceede bruite beasts , and come neere vnto God : ●…e might as well haue named the Euangelicall faith , the true consu●…ation of reason , but hee understood not the name . But before I conclude , I beseech you Gentlemen reade the whole Discourse , and then giue your censures ; for as one Swallow makes no Summer , but many flying in diuerse places , and at seuerall times ; so if one reason shall not seeme sufficient vnto you , many ioyned together will chase away the apprehension of death . I meane not all apprehension , but the excesse ; for it is the end of this Combat , which tends to no other end but to reduce the extreame feare of death , to a iust meane , and to sweeten the imaginary bitternesse : but wholly to pull this feare vp by the roote , is neither possible nor profitable , to the ●…nd that no man deceiue himselfe : It is not possible , for that man being naturally subiect to passion , hee cannot disrobe himselfe vtterly of all passions but with his humanitie ; it is the worke of death : why then should we feare it ? seeing that by the benefit thereof we cast away all feare . Neither is it profitable during this life ; for , as Architas saith , Vertue springs from passions , and prooceding from them , dwels with them ; euen as the best harmony is composed of a sharpe Superius and a graue base : euen so feare , like to other passions , being reduced to a mediocritie , to the seate of true reason , is conuerted into valour , a vertue most necessary in a man. Moreouer , a wise and vnderstanding man must not cast himselfe rashly into dangers ; for hee cannot eclipse himselfe of this life , but to the great preiudice , ( not of himselfe ) but of the Church or Common-weale . Finally , I expect not herein to please all the world ; I haue b●…ene long of Solons minde , that in a matter of importance it is a hard thing to please all men , but I will adde , impossible : On the other side I know that Momus the Cynick will shoote against this butte the blackest arrows of his enuie and disdayne : yet I entreate you Gentlemen , not to beleeue his saying , vntill that hee hath done better vpon this subiect ; otherwise ( as you know ) he is not to bee admitted in his opposition . There are twelue houres in the day ; if this Discourse be forced to hide it selfe at the first , it may be it will haue passage at the last : and admit it should not happen ; that which one spake brauely , I will protest freely , It is enough if I haue few readers , enogh if one , & enough if none at all : for in this matter the aduice which Seneca gaue to his friend Serenus , for a point of tranquillitie , pleaseth me , and I w●…ll depend thereon . What neede is there ( saith hee ) to compose bookes , which last whole ages ? wilt thou breake thy braine that posteritie may speake of thee ? Thou art borne to dye ; funerals without pompe are not so full of trouble : wherfore if thou doest compose any thing , let it be in a plaine stile , to imploy thine i●…le time , and for thine owne vse . Euen so I haue ioyfully imployed my selfe , ( according to my poore facultie ) to gather together the points of reason dispersed here and there , against the feare of Death ; if it bee for no other then my selfe , yet my labour shall not be in vaine ; and hauing done what I could , I shall be acquited . But I had almost forgot to defend my selfe from the i●…uectiue of some seuere Areopagite , to haue produced the strongest obiections of the most ●…rofane against the immortalitie of the soule : These are ( hee will say ) stinking irruptions of pestilent excrements , which should be buried in the bottomlesse pit of hell , and not infect the pure ayre of our Horizon : To thi●… crimination I oppose foure reasons for my iustification ; the one is , that the ayre of our Horizon is not pure , but much infected with such contagion , hee that doth not feele it nor heare it : is a lepar and deafe . There is one hath written aboue 20. yeeres since , that impiety which before did but whisper in the eare , and mutter betwixt the teeth , presumed now to come into the Pulpit and to poure forth her blasphemies ; and doe wee not see and heare in this age , ( which is much impaired ) that the most prophane are in most fauour and authoritie ? In this latter plague at Paris , the chiefe Chirurgians of the Citie assembled in their Colledge , where they published by writing all the poyson of this malignant disease , and haue according to their Arte , propounded counterpoysons to quench it ; who will blame them ? nay , who will not thanke them ? The plague of the soules , the damned doctrine of her death , is propounded and refuted by sollide reasons , who will repine at it ? The second is taken from the thing it selfe , which is , the immortalitie of the soule . Truth will not be flattered nor disguised , shee contents her selfe with her owne constancie , and her naturall Ornaments ; shee is like the Palme tree which the more it is prest downe , the higher it growes : It is like gold , the more it is tried the brighter it shines . Hee that doubts of his cause likes not many questions ; we doubt not of the immortality of the soule ; the more she strikes against the stone of contention , the more the fire of her immortall extraction will appeare . The third reason comes from them that contradict the trueth ; if you suffer them alwayes to braue it , in the end they will proclaime a triumph . It is not the part of a braue soldier , but of a coward , to suffer his enemy to keepe the field ; he must chase him away , and vanquish him if it bee possible . Answere the foole according to his folly , saith the wise man , to the end , hee esteeme not himselfe wise . Finally , the order of my disputation hath held me vnto it , the equall Law of duels binds mee to withstand all the attempts which my aduersarie shall deuise to make against me ; I entertayn●… him in the chiefe charge of the feare of death : I am b●…nd to doe it in the accessory of the immortality of the soule , least I should be held a Preuaricatour , a turnecoate and a perfidious dissembler of the cause : But it may be some consor will reply , You plant distrustfull thornes in the hearts of the simple , which heretofore dia flie ioyfully vpon the wings of the immortality of their soules . I answere , That to pull vp the thornes which Satan and his adherents haue planted , to resolue difficulties propounded by S●…phisticall reasons , is not to plant . Moreouer , simple soules wh●…ch haue bin taught in the Lords Schoole , the honour which they owe vnto him , will not suffer themselues to bee dazeled nor deceiued with the illusion of carnall reasons . Thirdly , humane fragilitie is such , that these which now saile happily in the sea of this world by the fauourable winde of diuine grace , may to morrow str●…ke against the rockes of incredulitie haue a contrary winde and suff●…r shipwracke , and so haue ●…eede of the answeres ●…ere set downe . To conclude , counterp●…ysons are not for the sound , but for the sicke and infected : these confutations are not for them which bee cleane in heart and sound in spirit , but for such as irreligion and presumption of humane wisedome haue bewitched . Othou the Cr●…ator of all things , the Authour of our life , the Inspirer of our soules , the Father , Sonne and holy Ghost , one true and onely God ; I humbly beseech thee , illuminate the eyes of my vnderstanding , that I may plainely see the happy issue of fearefull death , that it will please thee so to purifie the thoughts of my soule , that shee may fully apprehend the true causes of her immortality : that it will please thee so to fauour my penne , that it may write worthily vpon so worthy a subiect ; that the worke finished , thou mayest be glorified , the Reader edified , and my selfe fortified . Amen . The Combate betwixt Man and Death . The first Argument taken from the Instrumentall cause of eternal life . The only meanes to attaine to the perfection of that good which the world so much desireth , should not giue any amazement to the world . Death is the only meanes . Therefore Death should not giue any amazement to the world . THE first proposition of this Argument doth plainely iustifie it selfe ; for without exception all men desire the happinesse of life , the perfection of Soueraigne good , which is the beatitude of the holy Spirit , called eternal life : I except not ill doers , for they erre in doing ill , and either beleeue that it is good , or the way which tends vnto it . But there is but one way to attaine vnto this good , which is death . Now then to abhorre this death more then horror it selfe , greedily to desire that good which only death can giue vs ; to desire health and reiect the potion whereby we may recouer it ; to affect the pleasures which ( they say ) are in those fortunate Ilands , but without any figure in that heauenly Paradice ; to refuse to enter into that shippe which alone can bring vs thither , were to mocke at himselfe . Let vs proceed and come to the proofe of the 2. proposition , for thereon is grownded the force of our Syllogisme : That Death is the onely meanes to attaine vnto the perfection of life , is manifest , in that the perfection of euery thing is the enioying of the ends ; all the lines of our dessignes , all the proiects of our enterprises , all our sweating and toyle tend , and aime at the end . Who knowes not that death is the first end of life ? feeles not but that life in her greatest vigour driues him directly thither ? all men may see that life is vnited inseparably vnto death , by the con tinuance of the same succession of times , cōsider this time , whereof the enioying is the life . There are three parts , that which is past , the present , and the future : the presēt is the bond of that which is past , and of the future : and as this article of the present time runnes as violently towards the future , as the Primum Mobile turnes in the heauē , so doth ourlife run vio lently towards her end . This life is a very way , as soone as thou doest enter into it , and makest but one step , it is the first pace towards the end of the way , towards the end of life , which is death : for the going out of the cradle is the beginning of the entry to the graue , whether thou wilt or wilt not , whether thou thinkest of it or not ; yet it is true , yea as certaine as in an howre-glasse , where the first graine of sand which runnes is a guide vnto the last to the end of the hower : Euery day we passe carries away some part of our life , yea as we grow , life decreaseth ; this very day which we now enioy is deuided betwixt Death and vs : for the first howres of the morning being past to the present ( in their flowing ) are dead to vs : wherefore Seneca had often this sentence very fitly in his mouth . Death hath degrees , yet that is not the first , Which diuides vs in twaine , but of the death is the last . And it is the very reason why that wise Tekohite sayd vnto Dauid in the present time : For certaine we die , and slide away as the waters which returne no more . So many degrees as there are in life , so many deaths , so many beginnings of another life : Let vs examine them , and take speciall note of the first death , to iudge of the latter ; for herein as in all the other workes of wise Nature , the end is answerable to the beginning . The first degree of mans life is , when being fashioned and framed , hee liues in the wombe of his mother ; this is a vegetatiue life , a life proper to plants only , wherein hee may receiue nourishment & grow ; in this life he continues commonly but nine moneths , at the end of which time hee dies , but a happy death whereby he gaines the vse of the goodly sences of nature , that is to say , of sight , hearing , smelling , tasting , and touching : behold then the first death when as the Infant by the force of nature is driuen out of that fleshie prison , comming from which place he striues and stretcheth out himselfe ; hee is angry with nature , and cries incessantly , but he is ill aduised ; it is his good , and the beginning of his perfection . Now followeth the infantiue life , not differing from that of beasts , which extends vnto seuen yeares compleate ; of this life child-hood is the death , which begins at eight yeares , and retaines nothing of the Infancy . As for the exterior of man , which is the body , not the flesh , nor bones ; not the foure principall humors , if that bee true which the Phisitions hold for a Maxime , that our bodies change all their substance euery seuen yeares . And in truth how could our sliding nature so long subsist ? if it were not maintained by drinke and meate , the which by a certaine vertue infused into all the members of the body , digested , purged , and applied , doth transubstantiat it selfe into our very bodies proportionably as the substance decayes : as appeares by the words in the booke of Wisedome , cap. 5. Being borne wee suddenly desist from that being wherein wee were borne . It is no more the first body which wee brought into the world , that is dead ; wee haue an other in our child-hood the third degree of life , which extends vnto 18. yeares , at the end wherof his death encounters him ; in the which beginnes the 4. degree of life , which goes vnto 22. and then dies : but from this death riseth youth , the 5. degree which florisheth vnto 30. yeares , & then his flower falls and his youth is lost ; but a rich losse , seeing , thereby man-hood the perfect age is gotten , which being strong and vigorous climbes vnto 50. yeares , and this is the 6. degree of life . Then comes age the 7. degree of life , and the death of man-hood , at what time the spirit is fortified , and growes more ripe in good Counsell , and wiser in his actions ; this life ascends vnto the decrepit age as they call it , which begins at 70. yeares , where rests the death of age , and so runnes on vnto the graue all the remainder of his life : and this is the 8. degree of life . In the end succeeds in his turne the last , principall , and most to be desired death ; I say the principall , for that it makes an end of all the other deathes that went before , and feares no more the miseries of life : I say to be desired ; for she alone doth crowne the actions of mortal life with glorious immortality ; it is the hand which sets vpon our heads the flourishing Diadem of eternall life . It is the last staffe of the ladder manifested vnto Iacob by vision , ordained by God , to the end wee may thereby ascend vp into heauen : It is that dun horse , that is to say , pale and mournefull to our opinions , but yet wee must backe him to runne the carreere of death , to passe vnto that most happy aboad . Poore man thou tremblest at the shadow of death , thou doest crie and howle when she layes hold on thee , euen so thou diddest when thy mothers strength cast thee out of her wombe : if then thou haddest had thy iudgement neate as now thou hast , thou wouldest haue held thy selfe happy to haue left a most filthy prison within the circuite of that round Citty : In like sort if now , thou hadst thy vnderstanding and Spirit transformed and renewed ( as the Apostle speakes ) thou shouldest see plainely that what doth terrifie thee , is that which should assure thee . But yet if God hath not imparted vnto thee the light of his grace , take aduice of humane reason , call Seneca vnto thee , who had but the eyes of a man , and consider what he sayth ; thou shalt find that in it are no ambushes nor constraint , it is onely pure and simple nature , which speakes by reason ; it is an vndoubted Maxime , that nature alwayes tends and attaines for the most part to the perfection of her worke . Man is her Master peece , all other Creatures are made for him , the perfection of man is his perpetuity in a most happy life , nature leads man by degrees to this perfection . We see she failes not in the second degree ▪ seeing that the Infant borne is much more perfect then that which is newly ingendred in the wombe : it failes no more in the third , nor cōsequently to the eighth , as I haue shewed . Let vs conclude thereby , that it is impossible she shold faile in the principall , which is the ninth degree of life , which shee must perfectly finish : wee must iudge of the end of the worke by the beginning and progresse . Finally , if the study of Philosophy bee a kinde of death , as Philosophers hold , for that man is sequestred from the company of men , and the vanities of the world , to haue his spirit free and at liberty in his braue meditations : and if in this estate man is more accomplished , and more perfectly happy , without comparison , then they that trouble themselues continually with the affaires of this actiue life ; Oh what shall it bee when as the soule purged from the infection of the senses , freed from all commerce with the body , shall be wholly in it selfe ennobled with a supernaturall grace ; illuminated with a celestiall flame , & inspired with an vnspeakeable ioy : how beautifull , happy , and ioyfull shall shee be ? To this death then let vs direct our vowes , and our eies : let vs take acquaintance and be familiar with her ; shee is our friend , since that Iesus Christ did vanquish and subdue her for our sakes ; shee is prepared for vs as a way , into which wee must of necessity enter , to goe into our Countrey which is heauen : It is the onely meanes ordained of God , to go vnto that most blessed Mansion . Let vs then stretch out our armes couragiously , and with a smiling countenance ( when we shall see her turned towards vs , making signe that shee will imbrace vs ) let vs receiue her ; for shee is a necessary gift to our cortupted nature , which wee must not reiect , but imbrace , as Saint Chrysostome saith . The first Obiection . Euery end of a worke is not the finall cause ; therefore it followes not that death is the finall cause of life , although it be the extreame end . THere are three cōditions necessary to a finall cause , the one is , that it be the last point of the operation ; the other is , that the worke bee finished for the loue thereof : if the first bee found in death , the second ( which is the principal ) falls , seeing that the actions of life tend not vnto death , as to their deare and best beloued . Answer . I said not that death was the finall cause of life , but the way ; yea , the onely way which leades vs vnto it , and that for the loue of that great and foueraigne good , which is ioyning to the gate of death , we should desire it , and not bee amazed at it , after the example of S. Paule , who writing to the Philippians , desired to be dissolued , and to be with Christ , the which was farre better for him , that he might bee crowned with a crowne of Iustice , and enioy that vnspeakeable good , as hee saith else-where . But some Infidels will say , I demand proofes hereof fauorable to my reason . I answer , that hee hath put the flame of reason into thy vnderstanding , who doth illuminate euery man which commeth into the world , hath presented his grace vnto thee in the Gospell to beleeue , and there is nothing but the barre of thy sinnes that doth hinder thee : neither is this Gospell concealed from any , but such as haue the eyes of their vnderstanding blinded by the Prince of this world . But if thy reason , beeing blinded , cannot apprehend the souereigne Good which is in death : yet shall you plainly see a meere priuation from all miseries ; an absolute rest and a tranquility which cannot be interrupted ; and therfore if there were no other but this reason , death should cause no amazement , but rather giue contentment , considering the estate of this life . The second Obiection . All demolishings carry deformity , and cause horror . Death is a demolishing of man ; therefore death causeth horror . PAllaces , Temples , and other buildings , yeeld a pittifull spectacle when we see them ruined : and what shall man doe , who exceedes in excellency all buildings ; yea , the earth , the heauen , and all that we behold ? what can hee doe , lying vpon the earth in death , but perplexe our mindes ? To this I answer by distinction to the similitude , and then I flatly deny the application . I say therefore to the first proposition , that there are two sorts of demolishings , the one is necessary , and wisely vndertaken for a better structure ; the other is preiudiciall and vndiscreetly done , by reuenge for a totall ruine ; I confesse that this in its deformity , should giue cause of horror , but I cannot confesse that the like is in death , in the demolition of man , but onely the first : for as a wise master of a familie , when hee sees that his house threatneth ruine , that it sinks in many places , and the walls open , commands it to be pulled downe , that with the ruines and materials hee may raise another to cōtinue many yeares : euen so nature , a most expert . Architectrice , seeing man ladē with woūds , deiected with misery and melancholy , cōsumed with age , and grown cro●…ked with the gou●…e , & catar●…es , sowe●… him co●…uptible in the graue , that after many changes , she may raise him incorruptible by the powerful voice of Christ. If the earthly habitation of this mansion bee destroyed , saith the Apostle S. Paule , we haue a dwelling with God , that is to say , an eternal house in heauen , which is not made with hands : and therefore we sigh and desire so much to be cloathed with our mansion which is in heauen , and this is for our soule , expecting the Resurrection of her body : And this body , sayth the same Apostle , being sown in dishonour , shall rise againe in glory , sowne in weakenesse shall rise in strength ; and sowne a sensuall body , shall rise a spirituall body . What thē can man produce against this , but onely some murmuring of his Incredulity , that it exceedes the bounds of reason , without the which hee will not assure himselfe of any thing ? I answer , that the full perswasion of that which is written in the holy word , is well grounded vpon faith , a particular gift of heauen to all true Christians , touching the returning of our bodies : as for the reasonable coniecture of our future life after death , I deny that this hath beene altogether vnknowne to men guided onely by the instinct of nature , and I will proue my assertion sufficiently in the 39. Argument , if God so please . To this first consolation , we will adde a second , that is , nature finding the declining and wasting of the substance of man , came by a sacred mariage to stay some portion in the matrix of his deare moity , and to fashion and bring forth many other reasonable creatures , at diuers times , creatures which haue the same flesh and bones of father and mother . And if it be true , that a good friend is a second selfe , what shal a good sonne bee , but himselfe without any addition ? whereby is plainly manifested , what Macrobius saith , that the body recoiues three aduantages of the reasonable soule , that is to say , he liues , he liues well , and in succession of time , he remaines immortall : Ecclesiasticus goeth ●…art her , saying That if the father of a childe dyes , it is all one as if hee were not dead ; for hee hath left his like behind him , hee hath seene him , and hath ioyed hauing left one who shall take reuenge of his enemies , and requite his friends . And this was it which moued that great Law-giuer Plato , to make a law , that euery man at a comperent age should marrie a wife ; else he shuld be called before the Iudge , condemned in a fine and declared infamous ; for that ( as he afterwards sayth ) euery man should consider in himself , that there is a certen power & efficacie of nature , which makes men to purchase an Immortalitie : he would inferre , that whosoeuer leaues children doth reuiue in some sort in them . It is an order of nature which we must inviolablie obserue , ingendring we perish of the one side , but we begin again of the other . If our parents by their fading and dying substance had not giuen vs life , we could not haue entred into it of our selues ; what wrong is it if nature doth that of vs for our children , which she bath done of our Parents for vs ? Moreouer death ( which is a priuation of life ) is a beginning of life in nature , remayning in the first matter , by the which she disposeth her selfe to a new forme , not to continue still at this deformed spectacle . Thirdly , wha●… great deformitie see you in death , which is not in him that sleeps ? Fourthly , that deformitie which may be , is not seene by him whom it concernes , it is to the suruiuor●… that it should be hideous : but most commonly they find it pleasing , reaping by that meanes large successions , elboe roome , freedome from comptroll : and if it were otherwise , the world would not be able to containe vs. And thus much for the first part of the obiection ; As for the 2. which resembleth the demolishing of building to death , this similitude hath no proportion , yea it is contrary to the state of the question ; for what makes a ruined building deformed ? It is the disorder we see in it , it is but a heape of stones and timber ; the stones are not layd in order one vpon another , neither is the timber raised as it ought to be : It is then the forme that wants when as the materialls remaine : but in man , or rather a dead carcase , the soule which is the forme receiues no blemish , she is freed from the surprises of the graue . Thou doest not complaine that the egge-shell is broken , when a chicken comes forth : neither is the body of man to be lamented when as the soule flies away . But what great difformitie doest thou see in a dead body ? thou seest little or no difference at all with one that sleeps ; this doth not terrifie thee , why should the other amaze thee ? especially if thou doest consider that the body which is dead , is truely asleepe , the which is a subiect of an other discourse , as we shall see if God please . But all things haue their period , the ladder his last staffe , and life her last degree . Thou diddest ascend ioyfully , so must come downe againe with the like content , if in the last steppe or in the midst thou beest not carried away accidentially by some violent death ; but to returne to the place where thou hast beene taken , thy nature doth exhort thee , yea it forceth thee . If too vniust , thou doest not willingly giue thy consent : looke into the degrees of life , and this contemplation will giue thee cōsolation against death : when thou wert borne into the world , there was found in thee an appetite to some substāce or meat without thy selfe , the which hauing beene supplied thee , and sent by the mouth into the stomacke , was conuerted into a conco●…ted iuyce , and then transformed into bloud by the liuer , refined into spirits by the heart , and finally fitted to thy decaying body : thou didst receiue nourishment , force , and Ioy , these are the first degrees of life : then climing higher thou hast extended the fiue faculties of thy senses , thine eye to see beautiful things , thine eares to heare melodious sounds , thy nose to smell pleasing sents , thy mouth to tast holesome and delightfull sauours , and thy hand to handle smooth and wel polished things ; these are other degrees of the same life : At length the reasonable soule comes to play his part , the vnderstanding desires to know whatsoeuer the sences apprehend : whatsoeuer his eye sees , his eare heareth , his hands touch ; and moreouer what they neither see , heare nor touch , reason flying to his age giues some light , contributes discourses and lends him Counsell ; Memorie a faithfull register keepes a Iournall booke of all ; and will quickned by the goodly obiect which presents it selfe to the vnderstanding , giues her consent and keepes all ioyfull : so as by the Imagination which is alwayes ready at the first sommons , that which hath once pleased the minde is often repeated ; and these are the last and goodliest degrees ▪ of life , after which a wise man should prepare himselfe to decline , & it he will not doe it willingly , his owne temper which had raised him , will draw him & force him thereunto maugre his resistance : the naturall heate diminisheth , the Imagination ( which consists in a certaine point of heat ) growes weake , the radicall moysture consumes , and the memorie is lost ; reason doats for that the memorie is not firme enough , nor the Imagination strong ▪ to conclude , the will can no more loue any thing , shee is still wayward and displeased , and the vnderstanding doth nothing but doa●…e , for that the vigour and vertue of the sences is decayed ; they which were wont to make a faithfull report of al things in this world vnto the soule , haue no more any power , the sight growes dimme , the hearing hardned the smelling verie dull , the mouth without tast , the body without appetite , the hands knotted with the Goute . Finally , it is no more what it was . And how then should these building of the bodie , subsist ? seeing the foun dations decay daily . This facultie which desired and receiued sustenance is altogether distasted , that fierie vertue which did concoct it , suffers it to goe downe all rawe ; finally , that power which did nourish and giue strength vnto the body , is now become vnable , so a●… the bodie withers , growes crooked and leane , and in the ende dyes . Thou doest imagine ( O 〈◊〉 ) that this last period of ●…y bodies fayling is very horrible , thou doest beleeue it ▪ but thou art deceiued , seeing it giues a finall end to all other defects which troubled thee & made thee wayward . Alas wouldest thou alwaies liue & languish in this pittifull infancie , to which thy many yeares doe reduce the ? remember what thou sometimes desired , seeing these old men twise children , when as thy reason and iudgement ( being ●…ound and perfect ) made thee conceiue what a pittie and miserie it was to liue in that estate : remember ( I said ) that thou desiredst not to liue so long , now the effect of thy desire , the ende of thy life offereth it selfe , which thou canst not , nor maist in reason refuse . The third Obiection . The Losse of Happines causeth an insupportable griefe . Death is the losse of happinesse . Therefore , &c. THe rest of the minde is the happinesse of life , to the which man i●… led of himselfe , if he doth not wretchedly resist it ; for his owne reason makes him easely and distinctly to know his soule , his bodie , and those thing which are for his body : she teacheth him that onely his soule is his , and that his body and those things which concerne it , depend of an other ; and therfore should not affect them but so far as they are profitable : and not be troubled for any accident that shall befall them , as not concerning him , seeing it toucheth not the soule : so as the spirituall and bodily infirmities to which the body is subiect , as pouertie , reproach and disdayne of men ; which may happen to a man without de●…rt , should be indifferēt vnto him , seeing they are out of his power . As for that which is in his power , as to allowe , desire , poursue the good and good things which are honest and according vnto reason ; and contrariwise to hate and flye the euill , hee applyes himselfe 〈◊〉 ●…o eas●…y , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 〈◊〉 he 〈◊〉 〈◊〉 〈◊〉 cont●… vnlesse 〈◊〉 death comm●… betweene do●… inter●…pt this happi●… , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Answer ▪ It is true that the 〈◊〉 〈◊〉 of 〈◊〉 doth 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parts ▪ at all 〈◊〉 a●…d in ●…uery place . And it is also true that the very meanes ●…o attai●…e vnto it is ve●…ue ▪ But it is likewise 〈◊〉 that 〈◊〉 the one nor the other can be obtained in this life ▪ all wee can haue is but a shadowe of the one and the other , as far different from the ●…ffect as night is from day ; for night is the shadow , and the day is the light of the Sun : which is 〈◊〉 cause ●…hat they which in 〈◊〉 〈◊〉 o●… a 〈◊〉 full of dagerous beasts , being surprized by night , desire nothing more 〈◊〉 to see day appa●… so 〈◊〉 that are in this life should desire nothing but to see the day of the Lord , & the Sun of Iustice to shine vpon th●…m ▪ I●… they 〈◊〉 it no●… ▪ they are not t●…ue ●…n but ●…tish , hauing taken the habit of beasts . But to answer more categorically to these S●…oicks ▪ 〈◊〉 especially ●…o Epict●… from whom this obiection is drawne , to say that the bodie and those externall thing●… which happen vnto man , should not bee respected of him , it is the farthest from reason that can be , euen to the vulgar fort , who whollie runne after honour , riches and pleasure : and to say that a man in some great Infirmitie either of bodie or minde feeles no paine , were to make a iest of himselfe . Aristotle ( called the ●…ye of reason ) is not of that opinion ; these are his words in his Booke of Manners : It is impossible ( faith hee ) or verie hard , that any one should do wel without means and preparation . Many things are effected by friends , by wealth , by credit and authoritie ; and they that are depriued of these thinges blemish their happinesse , like vnto them that are issued from obscure parents , who neither haue children , nor good children , or that are crooked . For he is not perfectly happie that is deformed , of a base race , and without issue . This is too much ; see what Antipater one of the great authors of the Stoicks sayth , who attributs something , although but little , to exterior things . But what sayth Seneca ? the wise man writes , that he is happie , yet he can neuer attaine vnto that Soueraigne good , vnlesse the naturall Instruments be propicious . And although the bodie , and the exterior things be not the soule which is the principal sea●… of happines , yet are they accessories , Instruments and meanes which God hath ordayned and vnited ; and therefore they should tast of the happinesse of the soule , if there be any , as the fire d●…sperseth his heat in the ayer that doth enuiron it . As for the other ground of this imaginarie felicitie that man doth easily apply himselfe to seeke that onely which is honest and according vnto reason : it is a greater Parodoxe then the precedent ; for the most vertuous man in the world hath a continual combate against vice , & is neuer at truce ; how then hath he any peace or rest ? The eye o●… his vnderstanding is dazeled at the shinning of his ●…oueraigue good ; his wil straies from the true ende , or in ayming mistakes one for an other : and therefore most commonly if hee be not directed and animated from aboue , he followes that which he should fly , and flyes that which he should follow , so as he shall neuer hit the white , now win the Crowne of Iustice , which is the true felicitie of man. Let vs then conclude with S. Iohn That what we shal be doth not yet appeare ; with S. Paul , That our life is hidden in Christ : That it is in safe keeping , and that the ende of this mortall life is the beginning of the immortall . Let vs say in the ende , that all things haue their Periode , that wee are borne to liue . We liue to die , and wee die to liue againe , but without any more turning , for the Circle shal be returned to his point and the light of the bodie shall suffer no more eclipse : Come then O gentle death , which doest make an end of the miseries of this world , and beginnest the happinesse of Heauen ; which dost free vs from mortall paine , and bringest vs to enioy immortall good , which doest conuert our teares and toyles into ioy & rest , which doest change our fantasticall treasure into that which is certaine , and our temporall into spirituall and eternall . Retire then O you deceitfull vanities , for the charme of your pleasures cannot preuaile with me who am resolued to die ; hold your tongue also O vaine deception of Philosophie and humane tradition ; for I am taught by the death of my Sauiour , & by his resurrection , that my greatest perfection is , to acknowledge my imperfection , my blindnesse , my death in my sinnes : and that my greatest happynesse in this world is to obteyne remission of my sinnes , and to mortifie my corrupted members , to the end , that a good death may soone bring mee to the hauen of saluation , and eternall life , Amen . The second Argument taken from the vicious fruits of the extreame feare of death . That which breedes many inconueniences in the spirit & bodie of man , must bee speedily pulled away . The extreame feare of death causeth great inconueniences ▪ Therefore that must be speedily pulled away . SOme one sayed truely , ( speaking of the excessiue apprehension of death , ) that it is the ordinary obiect which troubleth the vnderstanding of man , makes him to lose his Iudgement , to abandon all duety , and to cast himselfe into a shamefull forgetfulnesse of himselfe . Let vs. see how : Hee that feares death vnmeasurably , he must of necessitie feare euery thing that may bring it , that is , all that hee sees , and what he cannot discerne ; whereas death lyes in ambush , whereby it happens that this man doth easily fall into many errours , as into foolish superstition , thinking by his voluntarie submissions ▪ by m●…toring of words not vnderstood , by adoring of stocks , and stones , to moue God to pitty him , and to turne away death , which hee imagines vpon the least accident , the flying of a bird , or the croaking of a Crow should take him by the throate . So we reade of Arislodemus King of the Messeniens , who being in warre against his subiects , the dogs howled like Woolues , and an herbe called Dogstooth grew neere vnto his Altar ; the which being interpreted by his Soothsayers to bee an ill presage , he concoiued such a feare as hee died . And as this disordered motion of feare , makes men credulous to the words of Satan , so doth it make them incredulous to the assured promises of the Eternall ; the which prouoking the wrath of God , in the end hee doth execute vpon them his sentence pronounced against the fearefull & incredulous , casting them into the Lake burning with fire and brimstone , which is the second death , Apocal. 21. O how fitly then did Saint Augustine say , that by too much fearing the temporall death , they did ingulfe themselues in the eternall : a fearefull man not onely makes himselfe a slaue to fantasticall diuinity , but also a bondman to any one that is subiect vnto him ▪ said King Lew. 11. who to assure himself against death shut himselfe vp solitarie at Plessis neere Tours , yet could he not bee confident ; the opening of a doore amazed him , he hated all those he suspected , and he suspected all the world : his most confident were dismisss and put from his person , and hee remayned alone melancholie , dreaming , froward , and chollericke , nothing pleased him but onely displeasure : he grew iealous of his sonne-in-law , of his owne Sonne and his Daughter ; only his Phisitian possest him , controlled him and kept him in awe with his words threatning death ; I know well , said hee , ( swearing a great oath ) that one of these mornings you will send mee away with the rest , but you shall not liue eight dayes after ; Thus this imperious seruant kept his King captiue . Thus this King lost his liberty more pretious then his life , for maintaining whereof , good men should alwaies striue . Wherunto Seneca had reference when he sayd , that the vilest death was to bee preferred before the honestest seruitude , for that this liberty cannot safely confish but in the contempt of death ; as Agis King of Lacedemon taught him that demanded an assured liberty of him : and in truth ●…hee that feares not , death ; may passe freely like a Knight without feare , who shall hinder him : seeing the extrem●… ▪ dangers ▪ of death cannot amaze him ? Moreouer fearefull persons are the ruine of States and Commonalties ; for in the least dāgers , through feare and the threats of great men , they yeeld easily to a mischiefe , and subiect themselues to the fauour of the wicked and the will of the base multitude . Thirdly , a man that trembles so at the apprehension of death , runnes into assured misery , which depriues him of all pleasure of life , makes his facewrincle , and grow pale before his time : Which the Italian Gentleman will verifie , who being imprisoned vpon a certaine accusation , and receiuing newes that without all doubt he should lose his head the next day , the feare of one night did so trouble his braine , and distempered his body with shaking , as he became all gray and worne . But ô miserable men , after all your shifts and escapes , in the end you must come and yeeld your selues at the Port of Death : So much the more miserable , ( I do not call you miserable for that you are subiect vnto death , but for your extreame feare ) that many thinking to free themselues from death , haue run head-long into it : some thinking to escape , haue cast themselues out at a window and broken their neckes ; others flying their pursuing enemies swords , haue leapt like fishes , ( but without fins , ) into a deepe riuer , as into an assured Sanctuary , where they haue beene drowned . Nay , besides all this , they which thinking still to delay and escape that which they feare so extreamely , when they see themselues in the bed of death , then doe they vomit out their rage against heauen , and exclaime iniuriously against the true God ; and being desperate they cast themselues into the infernall gulph . Let vs conclude with Seneca , That the feare of death will neuer profit any liuing man , but drawing him into many miseries which are much more to be feared then death it selfe , will make him in the end insupportable and offensiue to all kind of people , yea to himselfe : For hauing his nose groueling to the ground like a hogge , hee will neuer bee able to lift vp his eies nor his spirit to heauen , where all perfect and assured contentment is to bee found . If yeelding to all this , you will aske me the meanes how to bee freed of this fearefull terror , I will tell you that it is to know what Deathis , as it is taught in the 13. 14. and 20. Arguments ; and not to rely vpon doubtfull and false opinions . An Obiection . Euery roote bringing forth fruits worthy repentance should be carefully preserued . The feare of death bringeth forth fruits worthy of repentance . Therefore the feare of death should bee carefully preserued . WHatsoeuer thou sayest or doest , remember thy end , and thou shalt neuer sinne , sayth the son of Syrach . Answ. the continuall meditation of death to him that knowes it rightly , helpes wonderfully vnto vertue . And Seneca sayeth , that man is neuer so diuine as when hee doth acknowledge himselfe to bee mortall . Yea it auailes in Christian duties ; but that the feare of death is profitable to any thing , I cannot comprehend . I will not deny but that many haue bene wonderfully stirred vp to piety by the feare of death , as among others , the historie makes mentiō of Peter Vualdo in the yeare 1178. who in the city of Lyons sometime , being assembled with many of the chiefe of the Citty to recreate themselues , it so happened that one of them fell downe suddenly dead : Vualdo a rich man was more mooued then all the rest , and seized with feare and apprehension , he addicted himselfe more to do penance , and to meditate true piety . But who doth not see that it is not properly death which causeth this inclination to pietie , but the iudgement of God , which wee discerne through death as through a glasse ? that it is the worme of Conscience which doth awaken vs by the contemplation of Death , and stirres vp sinners to iustice & sanctitie ? It is the ignorant confusion of the second death with the first , which doth so strongly amaze men . Finally , it is a seruile feare and not commendable , yea , condemned of the Pagans themselues , to forbeare to doe euill for feare of punishment . Let vs conclude then , That this first death , which is naturall and common to all men ( seeing that her poyson hath beene quenched in the bloud of Christ , as Tertullian speaks ; seeing that the Crosse : of Iesus Christ hath pulled away her sting , triumphed ouer her , and giuen a counter-poyson for the poyson of sinne ) it is not euill , but the greatest good that can arriue to mortall men : and to feare to obtayne so great a good is a vice and no vertue , before all vpright Iudges . The Third Argument drawne from the Impossibility That onely is to bee feared that lyes in the power of man. Death lyes not in the power of man. Therefore not to be feared . VIce onely should hee feared , to be auoyded ; but nothing that is without the power of man is vice , as Epictetus saith in his Enchiridion . Moreouer , that feare is good that can preuent an imminent danger ; but to that which can neither bee remedied nor foreseene , feare serues but to aduance it : Man may preuent and auoyd that which hee holds in his owne power and will : as the approbation of vice , the hatred of goodnesse and of true honour , rashnes , passions , vnlawfull loue , vnrestrained heauinesse , excessiue ioy , vaine hope , damned despaire , &c. But all that which blinde man by his opinion doth affect or feare so much , as wealth , pouertie , the honour or dishonour of the world , life and death , are not tyed to his will , nor subiect to his scepter ; And therefore the Philosopher will rightly say that neither pouertie , nor sicknesse , ( let vs also adde death ) nor any thing that flowes not from our owne mallice , are to bee feared , let vs follow the Doctors of wisedome ( saith Heluidius in Tacitus ) which hold honest things onely to bee good , and dishonest bad : power , nobilitie , and whatsoeuer is without the spirit of man , reputation , riches , friends , health , life and all things that depend of the free will of man , flow necessarily & perpetually from the decree of the Eternall : and to seeke to hinder their course , were to striue to stay the motion of the heauen and starres . This prouidence of God dispersed throughout all the members of this Vniuerse , hath infused into euery mooueable thing , a secret & immooueable vertue , as Boetius saith , by the which shee doth powerfully accomplish all things decreed in its time , and place and order ; To seeke to breake the least linke of these causes chayned together , were as much as to runne headlong against a rocke to ouerturne it . I will that thou knowest the howre & place of thy deceasse , that to auoyd it thou flyest to a place opposite vnto it , that thou watchest the houre ; yet shalt thou find thy selfe arriued and guided to the place , at the houre appointed , there to receiue thy death : and that which is admirable , thou thy selfe insensibly wouldest haue it so , and diddest make choice of it . To this force let Iulius Caesar oppose all his Imperiall power , let him scoffe at Spurinus & his prediction of the 15. of March , the day being come , hee must vnderstand from his Sooth-sayer who was no lyer , that the day was not past ; he must come to the Capitoll , and there receiue 23. wounds , and fall downe dead at the foote of Pompeys statue . Let Domitian storme for the approching of fiue of the clocke foretold , yet must he die at the houre , and for the more easier expedition , one comes and tells him that it had strooke sixe ; he beleeues it with great ioy : Parthenius his groome tells that there is a pacquet of great importance brought vnto him : he enters willingly into the Chamber , but it was to bee slaine at that very instant which hee feared most . But if these histories seeme ouer worne with age , who remembers not that memorable act at the last Assembly of the Estates at Blois , of that Duke who receiued aduertisement from all parts , both within and without the Realme , that the Estates would soone end with the ending of his life ? euen vpon the Eue , one of his confident friends discouered the businesse vnto him ; going to dinner he found a note written in his napkin , with these words , They will kill you . To which he answered , They dare not ; but they failed not . Oh God how difficult is it to finde out thy wayes ! Let vs then cōclude that the houre of death appoynted by the immoueable order of God , is ineuitable , so that ( as one saith ) We shal sooner moue God then death : So the Pagans , who erected Altars to all their counterfeit Deities , did neuer set vs any to death . This firme decree of all things gane occasion to the Pagans to figure the three Destinies , whose resolution great Iupiter could not alter , no not to draw his Minion Sarpedon out of their bonds . Let vs speake more properly ; God can doe it , but he wil neuer do it , or very seldome , to shew his infinit power by miracle . Let vs in the end say , That seeing death is ineuitable , it must needs follow , that the feare of it is vnprofitable : On the other side , let vs adde , that mās life is not to be cut off before the time : & therefore a carefull waywardnesse to prolong it , auailes nothing : the Destinies which haue resolued immutably to spinne it out till such a time , they will doe it , feare it not : and in the danger of death , will rather shew a miracle to preserue thee , as to the Poet Simonides , who supping with Scopas , in a Towne of Thessalie , word was brought him , that two young men were at the dore to speake with him : the Poet went forth , but found no body at the doore , but hee heard a great noyse of the chamber which sunke downe , and smothered Scopas and al his guests in the ruins . We reade that Gelon then a young Infant , but appointed to liue longer , to gouern Sicile , was drawne out of the like , but a stranger danger : for as hee was at schoole in the presence of his master and many of his companions , behold , a great Wolfe enters into the school , comes to Gelon , layes hold of his booke , and drawes it by the one end : Gelon without amazement holds fast , and rather suffers himselfe to bee drawne forth by the Woolfe then to let goe his hold ; and in the meane time the building happened to sinke , and ouerwhelmed both Master and schollers . Thus God shewes his prouidence , preseruing by his Angels those whom he pleaseth from present and most eminent dangers . So would hee saue Lot and his family from the fire of heauen , almost against their will : For it is written , that the Angels tooke them and thrust them out of Sodome ; yea , it is written , that the Angell executioner , to shew the force of prouidence , told Lot , that he could not doe any thing vntill hee were retired into a towne adioyning , which was afterwards called Zohar ; into the which he was no sooner entred , but the Eternall powred downe fire and brimstone vpon Sodome and Gomorah . We reade of Titus Vespasian , that two famous knights had conspired to kill him , whereof he was aduertised ; but making no shew thereof , he tooke them by the hands , led them forth to walke , and hauing called for two swords he gaue to eyther of them one , as prouoking them to that which they had resolued but being amazed both of the manner and of the Emperours courage . You see ( sayth he ) that destinie doth iustly hold the principalitie of the world , and that in vaine men practise murthers against it , be it through hope to purchase greatnesse , or for feare to lose it . Let vs therefore acknowledge , that it is not of vs , but of the word of destinie , which God hath pronounced , that the lengthening , or shortning of our liues depends . The great God is to vs a God of strength to deliuer vs , and the issues of death belong vnto the Eternal : & therefore the Apostle sayd , that Christ is dead and risen againe , that he might haue power ouer the dead , and the liuing : and therfore this vexing care of life , nor that great horror of Death cannot profit vs any thing . Let vs then leaue these things , and finishing our course resolutely & ioyfuly , let vs yeeld al into the hands of our soue raigne Master ; neither to tempt him , nor to despaire of him , for both the one and the other are equally hateful vnto him : and if our soule puft vp with the vent of temptation be desquiet within vs : let vs say vnto it with Dauid . My soule , returne vnto thy rest , feare nothing . Euery kinde of death of them that are beloued of God is precious in his sight , verie precious sayeth S. Bernard , as being the ende of labour , the consummation of the victorie , the port of life , and the entrie to perfect felicitie . The first Obiection . If Death did flow from the enchayned order of destinie , we should not see it without order sometimes to goe slowly , sometimes to runne headlong . But that is vsually seene ; Therefore it seemes not to flow from destinie . THe vnequall Issue of life which we see happen to men , doth not alter , but rather corroborate destinie : it is the immutable decree of the Eternal , he sees who should amend or impaire in this life , he that hath made all for his glory , euen the wicked for the day of calamitie : And therefore he soone tooke vp Enoch to himself , lest that malice shold corrupt his spirit , sayth the text . Contrariwise , if Constantine the Great , who was cruel in his youth , had beene cut off , he had not bin a Christian , neither had hee so much extended the kingdome of Christ. There is yet another reason , which is , the deliuerance of good men from the miseries of the world , when death comes : I will gather thee vp with thy fathers , sayd God , to Iosias the good King , to the end thy eyes may not see all the miseries which I will bring vpon this place . On the other-side a long life is a great languishing to the wicked : So Caine after his parricide committed , was cursed of God , and liuing , so pursued by the Iudgement of God , as he often cried out that his punishment was insupportable , and therefore hee should wander vpon the face of the earth , and that whosoeuer should finde him would kill him : but God prouided , setting a brand vpon his fore-head , to the end no man should slay him . But how comes it that the death of some is suddaine , as the shot of an harquebuze cānot bee more suddaine ; and so long in others which languish of some long infirmitie ? I answere , that to search into the Counsells of God , ( which is properly the destiny wherof we speake ) is more infinite then to seeke the bottome of a gulph . That great Apostle rapt vp to the third heauen , finds nothing but depths , incomprehensible Iudgements , and wayes impossible to be found out . Rom. 11. Moreouer I do not see ( to speake truely ) that death is more suddaine to one then to an other is it to them that being sound and vigorous , are so strooken as they die presently ? Yet being thus strooken they know not whether they should suruiue it or no , seeing some one hath escaped being thus stroken . Wherefore I do not see that death is more slow to one then to an other . Is it to them that lie bedred 10. or 20. yeares ? yea , and what know they whether they shal die the first day they take their beds ? To conclude I say , that seeing the comming of death is imperceptible , and that it is impossible for any man to say assuredly I am dead , or I shal suruiue ; that death cannot be suddaine or slow to any man , other men iudge after the euent , but not before . And therefore it seemes to mee that the question which is made , whether a languishing death or a suddaine be most to be desired , is in vaine , for that we shall find that death is suddaine to all men , seeing it comes so swiftly as no man can feele it : For so was the will of the Eternall , to the end that mortall man should bee alwayes ready to die , and not delay when hee feeles it , for it is insensible . The second Obiection . It is a vaine and pernicious thing to giue eare to Astrologers , in their predictions . The former discourse seemes to perswade a man vnto it . It is therefore vaine and pernicious . EXperience hath and doth dayly verifie , that they which haue easily giuen credit to the predictions of future things , are for the most part in the end deceiued : Niceas King of Syracusa found it true to his cost , for confidently beleeuing his diuines that his death was neere , he wasted his treasure in all kinds of excesse , and liued in want all the remainder of his life , which did far exceed the terme of his prediction . Aboue all the lamentable taking of Constantinople by the Turkes is memorable : The Grecians bewitched with a certaine old prediction , that the day would come when a mighty enemie shold seaze vpon most of the forts of Constantinople , but being come to the great place called the brazen Bull , he should be represt and driuen out by the Inhabitants , who to resist him had seazed vpon this place : The Constantinopolitanes giuing credit he eunto , hauing abandoned their strongest defences , retire into this place , wher they attend the Turke ; but they falnt , are put to flight , slaine and sackt , and so to the great preiudice of Greece , the Imposture of their Prophecie was manifest . Answer : I grant the Maior of the proposition , and doe confirme it by the Law of God. Let no diuiner be among you vsing diuinations , nor regarders of times , nor any that vse predictions , nor Sorcerer , &c. Whosoeuer vseth any such thing is abominable to the Lord. And what should not Christian Magistrats doe herein , seeing they are forbidden by infidels Mecaenas , speaking to Augustus the Emperor , of the gouernment of the Common weale , sayth ; That there ought not to be any Soothsaier in the Common weale , for all such kinde of men in speaking sometimes truth , most commonly lie , and are the cause of Innouations and troubles . The Turkes Empire obserue the like prohibition , according to the Al●…aron which sayth , that all kinde of diuining is vaine , and that God alone knowes all secrets . But according to this deposition I denie the Minor , and add , that in all my precedent discours , there is not a word which tends any way to the maintayning of Astrologers , to heare and beleeue them . I did produce some Histories to proue that our dayes are so determined by God , as they cannot exceed their bounds prescribed ; and this doctrine is true , holy & diuine . Behold the Oracles : Man borne of a woman is of a short life , & fall of cares &c. His daies are determined , thou hast the number of his moneths with thee ; thou hast prescribed his limits , which he shal not passe : And Dauid sayth vnto God. My times are in thy hand : and therefore Christ is dead and risen , that he might cōmand both ouer the dead & liuing , sayth S. Paul , Rom , 14. 9. The Iewes would haue put Christ to death before his time , but they could not ; they sought ( sayth the Gospell ) to lay hold of him , but no man did it , for that his houre was not yet come . The time of Iesabels death and the ende of her wickednes was accompli shed ; the time of her death & the place had bin foretold by the Prophet Elias : Iehu was chosē to execute this decree , he did it without any regard till after the euent . He runnes furiously into the towne of Iesrehel , where Iesabel was , after whom he sought : Iesabel thought to stay him with her painted face , and with the charme of her affected looks which she cast from her chāber window , but Iehu commanded they should cast her downe ; which was done , and her bloud rebounded against the wall & against her houses : ( the Scripture addes ) being entred he did eate and drinke , & after sayd , Go now and burie this cursed woman for she is the daughter of a king ; but they found nothing remayning , but the skull , the feete & palmes of the hands , whereof they made report to Iehu ; who said , It is the word of the Lord which he had deliuered by his seruant Elias , say ing , that in the field of Iesreel the dogs shold eate the flesh of Iesabel . And as God for the edification of his Church , wold rayse vp Prophets to de clare his promses or threats : so w●…uld he somtimes thurst on certen men to denounce his Iudgements to the world to make them amazed in their euents : to these fortellers whensoēuer we finde in them the Propheticall zeale of the Lord , we ought to giue credit as soone as they haue pronounced the word . But to these latter spirits ( most commonly Lyars ) we must neuer giue any credit , vntill after the euent of that which they haue foretold . For the thing being past , it is no more doubtfull , we may then beleeue it , but not before ; and this was the meaning of the former discourse . Otherwise it is not lawful to inquire of doubtfull euents of any Magitian , Astrologer & Mathematician : yet a wise and iudicious man may ( without scruple of cōscience ) by certen coniectures gathered from the reading of good books , from the vse of things & the obseruatiō of the like ; he may ( I say ) conceiue , presume or suspect which way the destinie tends , and what his ende is , but fearefully & without confidence , not to make a profession of it . God only can search the bottome of his decrees , & none other without his particular and expresse assistance , no not the Angels neither good nor bad : the determinatiō of our dayes is one of his decrees , it can neither be knowne nor stayed by vs. Behold letters from heauen to the end we may doubt no more : Man saith Solomon , knowes his time no more then fishes which are taken in the net , and birds in the snare ; so men are snared in the bad time when it falls suddenly vpon them : In vaine therefore doe we feare that which cannot be corrected by vs. The third Obiection . If the cause of death be euitatabl●… , the effect also shal be . But the cause of death is euitable . Ergo. IT is writtē that a wiseman shal rule the stars , for that finding himselfe inclyned to some mortall disease by some malignant influence of the stars , he will change the ayre , & correct that bad complexion , that it impaire not . We are also commanded to honor the Physition for necessities sake , by reason of the Phisicke which he ministers for the preseruation of life . Moreouer , Gods prouidence hath not imposed any necessity in humaine actions , whereof he is Lord , and especially of those which depend of his free will ; as who can hinder a man from killing himselfe if he please , as many haue done ? We reade also in the booke of truth , that the periode of the ruine of Niniuie , assigned to 40. daies , was altered by their repentance . also the execution of the sentence of death pronounced to Ezekias , was by his prayers & teares protracted 15 yeares . Answer . Whatsoeuer it be , Destiny ( as Boetius saith ) comming frō the immoueable beginnings of prouidence , ties together by an indissoluble bond of causes , all humane actions , and all their euents , so as the diuine prouidence is alwayes certaine , and alwayes infallible in her euents , not contradicting the meanes which the same diuine prouidence hath ordained , whereof some are necessary , others cōtingent . The effects are necessary which haue their cause neer , immediate , conioinct , & necessary : and they are contingent which haue a contingent cause , and whose effect may happen or not happen ; if it happens , God had so appoynted it . Thou who foundest thy selfe subiect to a dropsie , hast left the reumaticke ayre where thou wert , hast abstained from water , and hast imployed the Phisition , whereby thou hast auoyded the disease and death : God had so ordained it , not onely for the cause , but also for the meanes . Yet let man determine in his full liberty , let him make choyce according to his owne will ; yet shall hee not choose any thing but what God hath foreseene and decreed from all eternity . I say there is a gulfe in this question , whereat Tully suffered shipwracke , rather cutting off from prouidence , then diminishing any thing from humane liberty ; so as ( wherewith S. Augustine doth taxe him ) seeking to make men free , hee hath made them sacrilegers ; wherefore I will strike saile , for the very name of Destiny was distastfull to Saint Augustine and Saint Gregory , for that the Ancients did wrest it to the disposition of the starres : but if any one ( saith S. Augustine ) attributes the actions of men to Destiny , for that hee vnderstands by that name the power and will of God , let him retaine his vnderstanding and correct his tongue . Let vs conclude with the Poet : Hope not by your cries ▪ to alter Destiny . Thus after the Diuines of these times , and the opinion of Chrysippus ( hauing beene so purged , as there is no more any feare to stumble at it ) may we vse this word of Destiny . As for the sacred histories obiected , they contradict not the doctrine propoūded no more then the immutability of Gods decrees . That which had beene denounced to the Nineuits , to Ezekias , & to others , was with a condition , if they did not repent ; they submitted themselues : so as iustly , and without preiudice to the diuine prouidence , the sentence was made voyde . But you will say , Where is the expression of this condition ? It is vnderstood , and drawne from an infallible consequence of the end of the denuntiation made in the name of the Eternall by Ionas and Isay : Yet forty dayes and Niniue shall be destroyed , cried Ionas : Dispose of thy house , for thou shalt dye the death , and shalt not liue , saith Isay to Ezekias . Why were these trumpets , if God meant to ruine them , & not to saue them , in giuing them warning ? Therefore the decree of the fatall time , both for the men of Niniue , and for Ezekias was firme , seeing the denuntiation of their death was but a meanes to aduance them to the end and last period of their estate and life . The fourth Obiection . If that which the diuine prouidece hath decreed to doe , were immutable , in vaine then should we imploy the meanes to aduance it or hinder it . But we imploy them not in vain , for that God hath commanded it . Therefore what the diuine prouidence hath decreed to doe , is not immutable . IF all bee so disposed by a fat all necessity , why then being sicke , doe I call the Phisition , and why am I commanded to honour him ? And why , being found , doe I preserue my selfe from diseases , especially those which are contagious ? Answere , I denie the consequence of the maior , for that the position of the first and principall cause , concludes not the remotion of the instrumentall : the reason is , that God to bring to effect his decrees , would also haue the second meanes and causes imployed ; hee doth witnesse it in his word , and in the gouernement of the world , and he hath commanded vs to vse them . As therefore it is not in vaine that the Sunne doth shine and is darkened , nor in vaine that the fields are manured and watered from heauen : It is God which hath created light and darkenesse , and it is hee that makes the earth to spring : In like manner it is not in vaine that being sicke wee call for the Physitian , and vse his physicke ; it is not in vaine that wee auoyd the infected ayre , and to conclude , it is not in vaine that we eate and drinke : although that God be the authour of our health , yet it is the forsaking of 〈◊〉 grace and vertue which casts vs into diseases . It is finally hee , who is the powerfull and soueraigne arbitrator of the length or shortnesse of our life : The reason is , that God who by his absolute will and pleasure hath predestinated these ends , hath withall disposed of the meanes and wayes tending to the said ends ; so as it appeareth , it is not our intention to take from man all care of his life , but onely to put away the superfluitie , the immoderate excesse , and particularly the extreame feare of death , for that it is vnprofitable , yea , hurtfull vnto him : and therefore a wise man will willingly obey the aduertisement of S. Basile , which he directs to all Christians : Submit thy selfe , saith he , to the will of God ; if thou doest march freely after it , it will guide thee ; if thou goest backe thou doest offend it , and yet she will not leaue thee , to draw thee whithersoeuer she pleaseth . Be it the place , the time , or the kinde of thy death , these three things are vncertaine vnto thee , & out of thy disposition ; & therefore thou shouldest rely vpon him who alone knowes the time to be borne and to dye , and who holds thee fast both before & behind . Some one makes account to liue long , but he shal dye sodainely , as it is said in Iob : yea at midnight a whole nation shall be shaken , passe , and the strong stalke carried away . As for the place , some one shall returne from bloudy battailes who soone after shall dye in his house ; finally , some shall escape violent contagions , who shall die of slow feuers , as I haue seene , & any man may easily see in euery Countrie . Let vs then conclude this discourse with the verses of Cleanthes the Stoicke , which Seneca hath thus translated : Duc me Parens , celsique dominator poli , Quocunque libuit , nulla parendi est mora , Adsum impiger , fac nolle , 〈◊〉 , Malusque patiar , quod 〈◊〉 〈◊〉 . Father and Ruler of the lostie Skie ; What way thou pleasest , leade , and I Will follow with my will , and instantly . Grant I may follow with no grieued bloud , Nor like an ill man beare what fits a good . Whereunto he subscribes saying , So wee liue , so wee speake , and let vs adde , So we die . The fift Obiection It is not possible but humane nature should bee terrified with that which is horrible of it selfe . Some kind of death hath such circumstances as it is very horrible of it selfe . Therefore it is not possible but it should terrifie . MAny dissembling the feare which they haue of death , when they come to thinke and speake of some kinde of sicknesse , drawing neere vnto death , and especially of the plague , they cannot finde blacke enough to set it forth , nor horrour sufficient to abhorre it . But let vs see what reasons they can pretend : It was a great scourge , say they , of the wrath of God , executed vpon the people for Dauids ambition , so as there dyed 70. thousand in lesse then one day ; threatned in the Apocalipse to embrace the fourth part of the earth . It is a terrible thing to fall into the hands of the liuing God. Moreouer , it is an vnspeakeable paine to be burnt with the sore , to bee strangled with the plague , &c. Thirdly , it is a sorrow which exceeds all extreames , to bee abandoned of wife , Father , mother , children , friends , and kinsfolkes . Finally , it is a perpetuall griefe to die , and haue no meanes to settle his estate . Answer . These reasons are but goodly shewes to shaddow the feare they haue of death , and the shame which lies lurking in their hearts ; for seeing they must leaue this life , what doth it import them , whether it be by water , or by land , or by any other , meanes ? As for the first reason , Dauid wil answere for vs , that we must not iudge rashly of the poore man in his torment : His son will adde , that none can discerne whether he be worthy of loue or hatred by that which happens exteriorly : The Apostle will say , The iudgements of God beginne by his owne house : Iob , the Apostles , the Martyrs will manifest by their examples , that they whom God loues are most chastized in this world . Finally , Iesus Christ will teach vs , That in the blind man so borne , neither his sinne , nor the sinne of his father and mother , was the cause that hee was borne blind : that neither the Galileans so cruelly intreated by Pilate , nor the Iewes smothered in the ruines of the Tower which was in Silo , were more guilty then those which had escaped this disaster . A faithfull man is not tempted aboue his strength , if affliction abounds , consolation will superabound . He dies happily which layes downe his soule with a setled spirit , feeling in himselfe the peace & grace of God through Iesus Christ , in the remission of his sinnes . And it is a thousand times better to be quickned by the light affliction of the plague , and to carry away an inestimable weight of glory , then to be smothered in the delights of sinne , and in danger of a finall ruine both of body and soule . The example produced of Dauid makes for this against the Obiector . Who sinned ? Dauid in ambitiously numbring his people : who is punished ? the people : the Grecians are plagued for the foolish resolutions of their Kings , sayd the ancient Prouerbe . But where is the duty of Iustice , will you say ? God knowes it ; his will is the rule of equitie , it is iust seeing God will haue it so : And on the other side , it was not the wil of God for that it is not right . But we commonly see that the plague layes hold of the poorer sort ( whereupon Galen calls it Epidemique , that is to say , popular ; whereof the baites are famine , sluttishnesse and stinkes , ) rather then the chiefe of the Towne infected , who notwithstanding will be found much more faulty before God. Looke vpon that long plague which vnder the Empire of Gallus , and Volusian continued 15. whole yeares , and which comming out of Ethiopia vnpeopled all the Romane prouinces ; reade it and iudge of it . As for that pretended paine , wee must not apprehend it to be greater then in simple swellings and Impostumes , or in Cauteries ; the poison rather mollifying then increasing the paine . But there are two kinds of plagues , as Phisitions do obserue ; the one is simple , when as the spirits onely are infected by a venemous and contagious ayre , which hath bin suckt in by the mouth , or the nose , or that hath gotten insensibly into the body by the pores of the skinne , so as a man shal be stroken that shal not feele any thing : it may be , he shall be more faint and heauy then of custome , but with very little heate and alteration ; so as hee shall bee sometimes smothered vp before he feeles any paine . The other is a compound , when as the Contagion seazing the spirits , doth communicate his poyson with the foure humours , infects them , and alters them , but without paine , for these humours are incapable : yet these humours beeing infected and altered , infect and alter the parts of the body , in the which they reside , as in the head , the heart , and elsewhere ; and there growes the paine , but no greater then in Feauers and swoundings ; yea , lesse by reason of the putrid vapour , which doth dull and mortifie the members , so as the paine is no more then a small incision ; yea , lesse then the pricking of a pinne . The greatest is a certaine inflammation in the hypocondriake parts , in the bowells which enuiron the heart : for as poyson is the capitall enemy of life , so this enemy of life strikes furiously at the heart . The worst is a certaine heate whereof the Patient complaines : as Thucidides obserues in the plague which happened at Athens , but what paine in this heat , that is not greater in the burning of a little finger , or in a Tertian Ague ? But if your opinion will not yeelde to these reasons , inquire of them which haue beene toucht with this infection ; they will answer that feare hath beene their greatest paine , and if they had been assured of recouery , they had felt no paine . I know you will reply , that there is a difference betwixt them that recouer , and them that die . But I will answer you , that the paine is equall , yea greater in them that recouer , then in them that dye : they that recouer are more vigorous , and the vicious humour stings them , and is more sensible then in them that are weaker , when the parts lesse able to resist , are sooner gotten and lost . As a Leper , hauing his flesh infected with Leprosie and rottennesse , feeles little or no paine , in the most sensible pricking : euen so a weake woman hath lesse torment in her deliuerie , although the throwes bee more dangerous ; wherein appeares the admirable wisedome of Nature , which doth not afflict the afflicted . Now followeth the third reason obiected , the abandoning of wife , kinsfolkes , and friends . Answer . It is an accident which happens seldome or not at all this day : hardly can that which life hath vnited by marriage , consanguinity and friendship be dissolued in death . Moreouer , a wise man , who should haue learned to bee content with himselfe in life , should not be discontented if he die alone . It was a constant Doctrinein the resolute Stoicks , that he is happy that is content with himselfe , and depends not vpon any other man , nor vpon any thing in the world ; but like Iupiter , liues and moues of himselfe , rests in himselfe , gouernes himself , & enioies his worthy thoughts , as Seneca saith . And how can hee bee happy , who ( beeing subiect to anothers command ) is not master of himselfe ? Let him drag after him fetters of gold , yet hee shall stil be in fetters . We wil not heere commend the Stiloons , Timons , and other haters of mē , which like wolues , fled from all company ; but those that offering themselues to company , and seeking their friendship , are wretchedly chased away , and being forsaken of others , retire themselues into themselues , lose nothing , but augment their felicity . So , as Seneca said rightly , thinke and desire this thing aboue all the prayers which thou shalt make vnto God , to bee content with thy selfe , and with those things that may spring from thy selfe : What felicity , saith he , can be neerer vnto God ? Whereunto Saint Ambrose subscribeth , In what Desart , saith hee , is not that man accompanied , that doth enioy a happy life ? He then that can liue alone , wil neuer grieue to be abādoned by men in death , being accompanied by Angels , & by his Sauiour the true God. Thirdly , Physitions , Surgions and other expert men imploy themselues for thee , are about they to assist thee , and to restore thee to thy health . Thy wife , thy children , thy friends , with their teares would bathe thy bed , increase thy sorrow , and be infected with thy disease ; It this then better both for thee and them that they be absent . Thou hast proued their affection in liuing , why wouldst thou try it in dying ? thou doest leaue thy worldly friends in death , but thou goest to purchase more faithfull and better in heauen , euen Iesus Christ , the Angells and the Saints : whereat then doest thou complaine ? thou a Christian , whereas a Pagan reioyceth ? Mercurius Trismegislus ( by the report of Calcidius ) sayd when he dyed , that he returned into his countrie where his kinsfolkes and best friends were . Finally thou accusest thy disease , for that it takes from thee means to dispose of thy affayres . A wise man should not forbeare to settle his estate vntill the extreamitie of an in curable disease ; for he hath then other matters to thinke of then worldly affayres : he should haue foreseene it , and prouided in time ; a good souldier when the trompet sounds to battaile , doth not begin to discourse of his house , and to thinke of some peece of ground , but prepares to fight for his life is in question . Euen so a wise man at the point of death should not once thinke of the world , but of the conflict which he hath against the Diuell and sinne ; there is question of his conscience , of the life of his soule of the inheritance of heauen , which he loseth if he be vanquished : our life is vncertain , many other diseases besides the plague , may cut it off sodenly ; the Apoplexie , Lethargie , Catarre , Squinancie , and many others , when they come leaue no place for affayres . Therefore during the time of health let vs compound our quarrells with our neighbors , and dispose of our estates with our children & kinsfolks , that we may bee ready at the first sommons of our God , prepared at the first signe of that spirituall Combate which shal be giuen vs , to fight well , to liue or to dye , as it shall please the Lord. Watch and pray , sayd Iesus Christ to his Disciples , for you know not when that time shall be . And , Let your loynes bo girded , and your candells light . The sixt Obiection . The losse of that which is happy and ioyful , causeth horror . Life is happy and ioyfull . Therefore the losse of life causeth horror . PLato is cited to proue the Minor , who writes that man may enioy felicitie in his body , and that he is happy aboue all the Creatures : therefore Gallen in his booke of the parts of the body , doth wonderfully extoll the author of nature , for hauing delt so bountifully with man : And Dauid of more authoritie then all these , seemes to sing the praises of the Eternall for the good he hath done vnto man , saying : Thou Lord hast made him little lesse , Then Angells in degree : And thou hast crown'd him in like sort , With glory , state , and dignitie . ANswer . All the Philosophers except Plato , Gallen and some few others , being dazeled with the brightnesse of some guists remaining in man after his shipwracke in the beginning of the world , did not poure forth such prayses of the condition of man , but in a manner all with one voice haue called nature , not a mother , but a cruell stepdame , for the many miseries wherewith shee hath ouercharged man , as we see in Tully , and as Saint Augustine reports . Euen so Aristotle ( who is held the Ensigne bearer of Philosophers ) being demanded what man was , he is , sayeth he , the patterne of Imbecillity , the booty of time , the sport of fortune , the image of inconstancy , the ballance of enuy and calamity , the rest is nothing but spittle and choller . Demccrites also required to giue his aduice of the condition of man , answered , that it was a miserable fortune , seeing that the goods which were carefully sought after , hardly came vnto him ; but miseries which were not sought for , nor any way expected nor suspected , ranne vnto him : Wherefore the Comedian Neoptolimus being demanded what admirable thing hee did obserue in Aeschilus , Sophocles , and Euripides : Nothing , sayeth hee , in their words doth amaze mee , but that which I haue seene touching Philippe , who celebrating the marriage of his daughter Cleopatra , and being at a stately supper honored with the name of the 13. god , was the next day stabbed and cast vpon a dunghill . But you will say , This life wants no pleasures . Without doubt ( if you obserue them well ) they are poore pleasures , bitter , pinching , and intermixt with displeasures ; yea in laughing the heart shal be grieued , & his ioy end with care , sayeth Salomon in his Prouerbes . He also running ouer breefely in Ecclesiastes , the vanity , toyle of the body , vexation of mind , and heauines of soule , concludes , That he thinkes him more happy that was neuer borne , then the liuing or the dead ; for , sayeth hee , he hath not seene the bad workes which are done vnder the Sunne . As for that passage of the Psalme alledged , it makes nothing to the purpose , for that he considers not man as he is , but as he was in his integrity and innocencie in the earthly Paradice , or as hee is restored in Iesus Christ man , as the Apostle expounds it in the Epistle to the Hebrews . That no man was for his transgression degraded from the rancke he held , and lost the priuiledges he had , it appeareth by the comparison of that which he is , with the titles which are giuen him . 1. God had made man. 2. Sinne had vndone him , and all his naturall life is but a spirituall death . Ephes. 2. 1. 3. That is to say , with a true , perfect and healthfull knowledge of God , of his wil and of his workes . 4. Hee hath lost all that , and there hath succeeded ignorance , blindnes , & strange darkenesse . 5. His desire and actions were conformable to the lawes of God. 6. All that is depraued , and there is nothing but a horrible confusion in his will and actions . 7. He was absolute Lord ouer all Creatures , which trembled at his looke , and brought him fruits according to his desire . 8. Now they rebell and assaile him ; yea the earth instead of good corne , brings forth nothing but thornes & thistles . 9. He had frequent conuersation with God , inspired of him , and breathing by him . 10. Now the Prince of the power of the aire , the vncleane spirit , workes powerfully in the children of rebellion , which are all the sonnes of Adam , Ephes. 2. 2. 11. A glorious angelical and diuine Maiesty did shine in his face . 12. Now they couer their shame with leaues , they hide themselues among the trees , and crie out , Mountains fall vpon vs and couer vs. To conclude , there is no greater contrariety betwixt day and night , then of these famous qualities to the infamous blemishes of man , as he liued in this world before his regeneration , in the which by little and little hee recouers this Iustice , holinesse and trueth , Ephes. 4. 24. But the fulnesse thereof is reserued to heauen , whither death leades vs , and therefore to be desired . The Fourth Argument , taken from the efficient cause . All that a good and wise mother giueth vnto her Children , cannot be hurtfull . Nature our good and wise mother giues vs death . Death then cannot be hurtfull . THe first proposition of this Argument cannot bee denyed after the experience which wee haue seene , after the comparison which God makes of himselfe with a mother , who cannot forget her child , nor he his people : After that Iesus Christ had said , No man giues a stone instead of bread nor a Scorpion for fish , to him that he loues : And how then can nature the liuely spring of so liuely a loue , giue any thing that is very hurtfull , and fayle at neede and in the principall , hauing neuer fayled vs in all the course of our life ? Now to proue that the second proposition is true , and that nature hath ordayned death for her children , Seneca doth teach vs , saying , That death is a Law of nature , yea , that our whole life is but a way vnto it . S. Cyprian also doth affirme that it is a decree intimated vnto the world , that whatsoeuer is borne should haue an end : and from whom is this decree ? from God the Authour of nature , the executioner of this decree : but it is a fauourable decree to such as Heauen fauours . It is a generall Law , to restore that which is lent vs ; this life is but a loane , wee must restore it at the end of the time : it is a tribute wee owe , for we entred vpon condition to depart when it shall please the master . Moreouer what is this life , but a harmony rising from the mixture of the foure elements , which are the foure ingredients of our bodie ? and what is death by the censure of Hippocrates , but a diuorce of marriage of these foure Elements ? This diuorce is as naturall to man as it is naturall that fire should be contrarie to water , and ayre to earth ; for their contrarietie is the cause of this diuorce , which is death . I know that it is not sufficient for humane life to haue a body well tempered with his Organes , and to haue the power of life , but he must also haue a fist Effence ; as a Lute well strung and well tuned , is not sufficient to make it sound , vnlesse there bee a hand to play vpon it . And I also maintayne that as the Musitian ceaseth to play when the Instrument is vnstrung , so the soule ceaseth to giue life vnto the body , yea , flyes out , when it is destroyed : but this destruction is naturall , and by consequence death ; and to that end Nature hath planted this body vpon pyles which take vent , vpon boanes not very solide , caulkt ouer with soft flesh , glued with a viscous humour , which may easily melt with heate or dissolue with rayne ; full of transparent veines easie to pierce ; watered with vnholesome water , tempered with contrarie qualities , which a certaine temperature keepes at quiet for a season : but when euery one desires to command his companion , and time in the end presenting the occasion , the common right being forced , the body sodainely falls . And this force is of nature , who must needes effect the words of the Lord , spoken vnto man : Thou art dust , and shalt returne to dust ; Sonnes of men returne , but whither ? From whence you came , to the earth , to death ; death then is of nature , and therefore Thales the Milesian said , that there was no difference betwixt life and death , for that they are both equally according vnto Nature ; and as one demanded of him , why he was in life and dyed not ? For the same cause , answered he , that the one is no more excellēt then the other . It is also the reason why the Emperor Antonin the gentle seeing his seruants weepe , lying sicke in his bed , hee sayed vnto them , Why weepe you for me ? and not rather the naturall and mortall condition of all the world , that is to say , Why doe you not rather weepe for life which is of a mortall condition ? The answere of Anaxagoras was more vertuous , who being aduertised of the death of his deere and onely Sonne , sayd ; O Messenger , thou bringest me no vnexpected newes , I know well I had begotten a Sonne that was mortall : hee was not insensible like a stone but he considered that nothing had chanced to his sonne but what he had foreseene from his birth ; his long foresight and his sodaine con sideration of the condition of all men for to die , had tēpered all sorow in him , and brought him to reason , which should alwaies holde the helme of this little world man. Like was the answere of Lochades , father to Siron vp on the like report of the death of one of his children : I knew well ( sayth he ) that he should dye . VVe shall see others hereafter , to the ende they may haue no cause to say that this resolution was monstrous in the world . To conclude , nature to make vs resolue ioyfully vnto death , seemes to direct vs to the sweete song of the Swanne , a presaging bird , consecrated to Apollo by Antiquitie , the which dying , nature gathers together about the heart the purest and sweetest bloud , which makes him Iouiall and to sing a happie presage : to whom Socrates , Plato and Tully send them that haue so great feare of death . An Obiection . Satan , Man , and Sinne are the causes of death . Therefore it is not Nature . ANswere ; When it is said in the holy Scripture that Satan holds the empire of death , that by one man sinne entred into the world , and by sin death ; finally that death is the reward of sinne ; we must not vnderstand it of the naturall death , whereof the question growes , but of the spirituall and eternall death , as many of the ancient fathers doe expound it : And how else could the threatning of God against Adam be vnderstood , touching the tree of knowledge of good and euil ? Thou shalt not eate ; for on that day thou shalt eate of it thou shalt die the death : obserue the words , from that day , for he died not that day , but liued long after ; but from that day being fallen from grace , he dyed the spiritual death : then what doth this Hebrew phrase to die the death mean but the principall death , which is the eternall , the second death ? But this death brought in by Sathan , by sin , by man , hath no power ouer the children of God , & good men ( to whom this discourse is onely directed ) since that it was subdued , bound and confined into hell by Iesus Christ our Sauiour ( as Athanasius hath wel obserued ) that as the waspe strikes violently against a stone , but hurts it not by her incursion , but rather bruzeth her selfe and looseth her sting ; euen so death incountring Christ furiously who is life , she could not hold him in her bands , but she hath lost her sting , so as they whom shee terrified before , insult ouer her now . So then death simply , the laying of the bodie into the ground , there to be putrified , the way to heauē , is good to the good , & is giuen of God by nature ; life & death are of the Lord , sayth wise Ecclesi . 11. vers . 14. It is he that giues life and death : that maks vs to descend into the graue & to rise againe , saith the Prophetesse Anna. 2. Sam. 2. It is then our good mother that calls vs to death , let vs follow and obay her voice , seeing we can receiue no harme and how can it bee hurtfull ? seeing it is the sepulcher of vices , and the resurrection of vertues , sayth S. Ambrose : and how how can it bee dangerous ? seeing it is that Toad-stone which by his fecret vertue expels and rectifies all vncleane things . And in truth , as Toades when they are growne olde and heauy with a fat poyson , are set vpon by an infinite number of Ants , which sucke him and deuour him , so as nothing remaines but the said stone , which afterwards they may freely handle , yea profitably : So death hauing beene purged from sinne , is now by the almighty power of the Eternall , conuerted into a most souereigne remedy , against sinne . The second Obiection . There is not any thing ingenerate in all Creatures by nature in vaine . But the feare of death is ingenerate in all Creatures . Therefore the feare of death is not in vaine . FOr the proofe of this Argument , shall suffice the approbation of all Creatures great and small , which flye from death ; the same reason is for man , whom the complexion of his flesh , being proportionable to the quality of the Elements , inclines him to loue the world ; he may be where he will , yet his naturall disposition will draw him towards his countrey , although in stead of some sweete liquor which he promised to himselfe , hee should drinke wormewood : So man beeing borne in the world , and accustomed vnto it , can hardly leaue it . Answer . The nature of man doth sometimes affect and abhorre one & the same thing , but for diuers considerations : if he beholds death nakedly , there is great feare , as we may discouer in many ; but if he can haue the iudgement and patience to see her attired in her precious ornaments , with vertue , with heauen gates , by the which onely we are brought in ; of the assured ioy and rest of the minde , in the possession whereof shee sets the soule ; then doe wee affect it and desire it : and this desire should be held more natural in man for that it is more proper vnto him , seeing it proceeds from the true iudgement of reason , which makes him man. Moreouer for a more cleare solution of the argument , we must distinguish the vniuersall nature from the particular : vniuersall nature is that vertue that admirable & investigable proportiō infused by God into the Vniuerse , the proper Instrument of the principall agent of this soueraigne essence , which hauing insinuated into this Chaos the first matter , hath brought it in six dayes too this goodly ornament , and hath preserued it many thousand of yeares : of this nature , we de nie that she plants in beasts the feare of that shee giues them , that is to say , death : but as to shew vnto the beasts of the earth al the lights of heauen ; as well the fixed stars as wandring , she turnes about the heauens ; so to shew vnto heauen all the Creatures , she hath giuen the passage & returning of life & death : else it were impossible , if ( as in a tree the dry leaues falling giue place to green that spring ) so in beasts the first should not giue way to them that follow . As for particular nature ( the very cōplexion of euery one ) to whom death is so terrible , I say it is an ill ordered feare . The Order is preposterous when as the particular doth not follow the Law of the generall ; and it is the ruine of States when as the priuate good is preferred before the publike . The Romaine Empire did flowrish when as the Popilij , Scipios , Fabij and others did choose rather to be poore in a rich estate , then rich in a poore estate Euen so is it in the societie of mankind taken in all ages ; euery one must dispose himselfe to follow this generall order of supreme nature , and whosoeuer shall contradict it , shall shew himselfe a bad Cittizen of this great Cittie of the world : and opposing himselfe let him not therfore think to escape the inexorable destinie of his end , but as the bird takē in the limetwig , thinking to free her selfe by striuing , is caught the faster ; so man which is ensnared by death , the more furiously hee torments himselfe , the more he shall aduance the obiect of his torment . Let euery one therefore looke vnto his dutie , to his children , and to them that shall come after , to prepare himselfe to giue them place ; here to tends that great desire , the issue of particular nature to ingender , that great care of fathers & mothers in the nourishing , preseruation , education and bringing vp of their children to the end they may sucoted them ; and why then ? hauing prouided for all , & left yong oliue plants in our old stock , hearing the bell sound a retre●…t , wherefore , I say , should we shew our selues deafe , vnwilling & faynt hearted ? The fat all bird drawn by the sent of thy Carcase is perched ouer thy window , & art thou still restie ? doest thou not feele thy seditious guests with in thee which cōspireth thy infallible ruine ? Nature will haue it so , she commands thee to depart ; feare not , folthy good mother , and thou shalt do well . Let vs therfore conclude , that although our particular nature , our complexion makes vs to abhorre death , yet wee must not beleeue her , no more then the seruant of the house which is borne to obey . It is the mistresse , the vniuersal vertue of the world which commands vs to depart , and to suffer others to enter : let vs follow and obey , all our trembling and horror is in vaine . But to what ende is it ( will you say ) for me to haue flourishing children , if in the meane time I become worms meat ? I answer : Thou art not all wormes meat , for the subtilest part of thee liues in thy children : all thy person is not food for wormes , for thy soule ( the most excellēt part ) escapes : thou art not long the foode of wormes , for another forme ; and it may be another soule shal be soone adapted . The Fift Argument , from the end of Nature . Euery end whereunto the Law of Nature doth direct all the actions of our life , is for our good . Death is the end whereunto the Law of Nature directs all the actions of our life . Therefore death is for our good . IT is a wonderfull strange thing so to feare that passage whereunto our breathing and the course of our life seemes to tend . For although the life be but a swift course of some dayes , running swifter then a Weauers shettle , yet the greatest part of the world desires to haue them shorter , and would see them as soone shut vp as discouered : As wee may see in playes , which for that they hold their eyes and spirits captiues , are very pleasant vnto them , for that they rauish their thoughts and sences , & expell all languishing conceits . Inquire of a Dancer , a Tennis-player , a Dicer , or a Courtier , why they liue , continually in a Dancing-schoole , a Tennis-Court , in a Dicing-house , or in great mens houses ? They will answere you ( if they vouchsafe you answere ) That the time would be tedious if they should not spend it in some thing ; and euen we our selues being more retired , if some more profitable imployment did not make vs to spend the time , we would say , Oh , how long this day is , when will it be night ? And if this slow night came not to interrupt our complaints , they would breake out into mournefull lamentations : & in the meane this night presenting herselfe vnto vs the longer through death , we are quite cōfounded , her countenance defaceth the remembrance of all our former miserie . What inconstancie is this ? wee will and wee will not see our end , we desire that euery day should passe away swiftly , else wee complaine , & we wil not haue our life to slide away , for then wee howle ; and yet our life is nothing but a multiplying of many dayes whence comes it ? It is for that this waywardnesse which cleaues vnto vs by reason of this slow course of euery day of our life , proceedes from our nature , who finds neither hir appointed abode , nor hir setled perfection here : and this pale feare which seazeth vpon vs at the discouerie of the gate of death , proceedes from the corruption which hath happened to our nature . For proofe whereof , the table of Natures innocencie in the beginning , which is , described vnto vs at the entrie of the Bible , doth testifie sufficiently : for Adam and Eue in Eden were alwayes cheared with delights and pleasures , they had continually the vse of an hundred thousand wonders , neuer thinking of the future , nor desiring presently the end of the day which held them : they had their happinesse in the present life ; the which hath beene hidden in heauen by reason of their transgression , whither we must ascend through death to enioy it : thither our nature doth call vs , from the which our corruption doth diuert vs. Were it not then better to obey nature so officious towards vs , then a pernicious deprauatiō which hath possessed vs ? And therefore the Ancients to taxe this vnreasonable desire of liuing here without end , left vs in their pictures how that Tithon beloued of Aurora , obtained of the gods , at the entreatie of the Goddesse , that he should not die ; But this man being tired with a million of sundry calamities , and ouerladen with a burthensome old age , so as like vnto little Infants , he was saine to be bound vp , swadled and rockt , hee besought the Gods that he might be suffered to die like other men . Whereby they shew that death hath bene granted by the gods , as a fauour vnto men , as being the safe port of all the tempest of this world . Nature hath set a measure and fulnesse to all thing , wee finde it in the greatest pleasures which continuing long are in the end distastfull vnto vs : Even so hath she done in life , wherefore there are old men which would not willingly returne backe to the first beginning of their Infants life , vpon condition to run the same dangers which they past ; the which Tully affirmes of himselfe , that if any god would giue him force to become young againe , hee would refuse it : no ( sayth he ) hauing finished my course , I will not bee brought backe from the end to the beginning ; for what commodities hath life , nay what toyles hath it not ? And admit I should confesse that it hath pleasure without any distast , must shee not haue her full measure and saciety , who can contradict this ? The sixt Argument taken from the Vntuersall Law. All freeing from a common miserie carries in it selfe consolation . Death is a freeing from a common miserie . It therefore carries in it selfe consolation . THe consolation of the miserable is to haue companions , sayeth the old Prouerbe ; for men by conference of their common misery , reape some ease and discharge , as if they carried a heauy burthen in common : Now ô you which dying thinke your selues debarred of felicity , consider how death with an equall foote beates and ouerthrowes the Castells of Princes and the Cabinnes of Sheepheards : Search Salomon , and you shal find that neither wisedome nor riches could preserue him from death ; nor Sampson his force , nor Absolon his beauty ; Hercules with all his exploites , is laid in the graue , Alexander with his Empires , Caesar with his happy victories , Craesus with all his pompe is gone , Xerxes is vanished with his miraculous bridge vpon the sea of Helles pont ; all , all gone to the Pallace of Ruine , whereas death commands . Call these great Princes , in whose ambitious hearts their greatnesse had stirred vp enuious vapours , we haue them all for companions in death , the Oracle hath sayed it , and experience doth shew it . You are gods , but yet you must die : You Princes you shall passe like to one of vs. Behold a great man who dying sayed with a mournfull voyce , Helas , I am rich ; powerful , and mighty , and yet can I not wrest the shortest terme from pale destinie . It is a great consolation , sayeth Seneca to Polib . c. 21. to think that whatsoeuer shall happen to vs by death hath bene suffered by all , and all must suffer it ; and therefore hee cries out in the beginning of this Chapter in these termes , What man ( saith hee ) is so full of artogancie , and yet so vnable , that will exempt himselfe or his from the necessitie of nature , calling all things to one end ▪ In life men are vnequall , but their beginning and ending are equall : all are borne with one poore nakednesse , and all dye with a stinking cold , and liuing , no man is more certaine of the next day then his neighbour ; hee onely is happy to whom the most miserable kinde of life doth not befall . Happy then are wee if wee compare our selues with those people of Aethiopia called Acridophages , or caters of Grasse-hoppers , who liuing farre from the sea , and being destitute of all succours , haue no other meate but these Grasse-hoppers , which certaine hot windes from the west , raise vp and bring vnto them , the which they pouder vp with salt and liue thereon ; for that growing old , which is not aboue fortie yeeres , they breed in them certaine lyce which haue wings , and stinke ; the which in a short space eate their bellies , then the brest , and in the end the whole body ; their paine beginnes with an itching intermixt with pleasure in scratching , which increasing by little and little leaues him not vntill that hauing torne himselfe with his nayles hee hath made an issue for the lice and stinking matter , which come forth in such aboundance as there is no possibilitie to bee cured , and so through the vehemencie of their torment they end their miserable dayes with horrible cryes . But let vs returne into our way , and say with the holy writ ; Death is the highway of all the earth , all enter into it , let vs follow them by the tracke . And you to whom the Ruler of the world hath giuen the Empire of life and death as it were at pleasure , abate the frowning of your browes ; for what a poore man may feare of you , the same is threatned to you by the great Master of all , saith the tragicall Poet Seneca . Obiect not vnto mee the beauty of your Pallaces , nor the magnificence of your Sepulchers , for the Philosopher Seneca will maintayne that we ought not to take measure of your tombes , which seeme to take another course : but one and the same dust makes all men equall , if wee be borne alike wee must dye alike : that great Establisher of humane rights , hath made no distinction in our natiuitie and extraction with others , but in the time wherein we liue ; when we shall bee come to the end of mortall men , then farewell ambition , thou must bee like to all that the earth doth couer . Let vs comfort our selues in the death of great men , and therefore let vs heare the last speeches and commandement of great Saladin Sultan of Aegypt and Syria : I will ( said he in dying ) without any other obsequies , they carry an old blacke iuppe vpon the end of a lance , & that the Priest cry out aloude all the people hearing him , I haue vanquished , I haue liued a great Prince ; but now I am vanquished by death , and my life closed vp ; I haue beene rich , now I haue nothing but a mourning weede . To this goodly table let vs adde a second , which the pensill of antiquitie hath drawne ; Cresus being vpon a burning pile is preserued from the fire by Cyrus , but rather reserued to another season . Cyrus made his profit of the words of Cresus , that no man could account himselfe happy before his death : he thinks of it , and wills , after his death others should thinke of it with him , when as he caused these words to be grauen vpon his tombe ▪ I am Cyrus which conquered the Empire of the Persians ; let no man enuie this little peece of ground which couers my poore carcase . What followes ? Alexander comes hunting after new worlds , and stumbles vpon this tombe ; hee reades and considers of the words , and compassion made his heart to grieue ( saith the History ) for the inconstancie of things , why ? for that he must in like manner dye , & soone after hee dyed . Let vs conclude and say with the Apostle , that it is decreed that all men shall die once , that no man is exempt , no , not Emperours , Kings , Princes , Lords ; no , not Popes , Cardinals nor Bishops , neither rich , strong , nor healthfull ; and thereby let vs take comfort . An Obiection . Any thing that is cause of strāge accidents is strange . Death is the cause of strange accidents . Therefore it is strange . THis reason tends to confute the precedent Argument : For that death ouerthrowing the highest mountaines , degrading and vnthroning Kings and Emperors , and consining thē into obscure caues , with simple mourning clothes , which rot in the end vpon their bodies , seemes wonderfull terrible . Answer . The Monarks of the world haue their priuate consolation in death ; yea , I will say , that the greater they are , the greater fauour they receiue in death . A Kings life is an vnquiet life , full of ten thousand cares and troubles : he must watch for the quiet of his subiects , and against the surprises of his enemies ; he hath not an houre free from amazement , and eats not a bit without feare of poyson : and therefore that King of Persia did iustly exclaime●… against it ; O Crowne ( said he , ) hee that knew how heauy thou art ; would neuer take thee vp where he should finde thee : Say not , O ambitious , they are bare words onely , which neuer giue the effects ; many great men haue spoken it and done it . That famous Emperour Dioclesian , reiecting the Romaine Empire , shut himselfe in the Gardens of Salona , to manure them with his owne hands . That great King and Emperour Charles 5. protested , that hee had found more pleasure and content in one day in his solitary life , then in all his royall and triumphant reigne . But to conclude , the experience of all ages doth teach vs that the greatest gates are most subiect to winde , the highest tops of Mountaines are soonest shaken , and th●… greatest Emperors are most assayled , and haue no rest but in death onely . The 7. Argument from the commendable e●…fect of the contempt of Death . Euerie thing that makes vs valiant should be pretious . The contempt of death makes vs valiant . Therefore the contempt of death should be pretious . THere is nothing that hath in it so great force to make a man valiant as the contempt of death ; he that feares it not makes himselfe master of the most strong and vigorous life in the world : Seneca sayth , that death is not to be feared that by the benefit thereof any thing is to be preferred , or auoyded . Agesilaus being demanded of one how hee might purchase great fame , If thou contemnest ▪ death ( sayd he . ) He whose spirit is seazed on with the feare of death ; will neuer performe any memorable thing in war this passion will benumme & withdraw mens hands from the goodliest exployts in the world . Plut. in Lacon . Alexander said that there was not any place so strong by nature or by art , that was safe for cowards . We reade that Philip king of Macedon hauing ma●…e an irruption into Peloponesus , and that one stepping forth sayd , That it was to be feared the Lacedemonians would endure many miseries , if they did not compound with Philip : to whom one Damidas answered ; O Dwarfe , sayd he , what harme can happen vnto vs that feare not death ? Epictetus also teacheth vs , that to attempt nothing basely wee must alwaies haue death before our eyes , to make her familiar & frendly vnto vs ; where of wee shall haue sufficient proofe in a souldier of Antigonus band , who finding himselfe toucht with a deadly infirmitie , had death in such disdaine as nothing amazed him , yea hee was fearefull to the most hydeous feare . The king saw him among the rest and admired him , and obseruing his pale colour he inquired of him , the cause of his palenes , and was informed of his disease ; the king thinking that by his cure his force and valour would increase , caused his Physitions to recouer him : but the effect prooued contrarie , for the souldiar being cured had no other care but to liue , and this care made him to feare euery thing , yea the shadow of a leafe ; his furious humor was gone down to his feet to fly away . Where fore we must therfore thinke of death , know , it and contemne it . To this end the ancients did set dead bodies at the doores of their houses to be seene of passengers ; for the same reason the Egyptians did cause an image of death to be carried about in their bankets and set vpon the table , not to strike terror into them , but rather a disdaine by the frequent beholding of what it is . And so it was at Constantinople in the election & creation of a new Emperor , they were wont to breathe into his heart vertue & valour , when as being set in his highest Throne of glorie , a mason came neare to him and made a shew of an heape of stones of diuers formes , to the ende hee might choose which did best please him to build his tombe . It is the same reason why at the Coronation of the Popes , when as he that is new called , passeth before S. Gregories Chappell , the master of the Ceremonies holding an handfull of flaxe at the ende of a drie reed , setts fire to it , and cries with a loud voyce : Pater sancte , sic transit gloria mimdi . O I would to God that both they and wee did thinke seriously of this : that remembring how lightly this life passeth away , wee might make haste , for feare to be sodainly surprized , euery man to doe his dutie according to his vocation ; euen as they doe which liue at Court , being set at the table make what haste they can in feeding , least the meat be taken away before they haue dyned . VVhy stay wee then ? Let vs make hast to attaine to that royall dignitie , which hee deserues best that is most at libertie ; and hee is most that least feares death . Behold what a tragical Poet sayth : Hee is a King that conquers feare , And th'ills that dèsperate bosomes beare ; That in his Towre set safe , and free , Doth all things vnderneath himsee : Encounters willingly his Fate , Nor grudges at his mortall state . From those golden verses the golden memory of Heluidius an ancient Romain shal for euer shine , who seeing the ancient liberty captiuated , by Vespasian , and being commanded by him that hee should not come into the Senate , hee answered , That whilest he was a Senator hee would come vnto the Senat , Vespasian replyed , Bee in the Senate and hold thy peace . Heluid . Let no man then aske my opinion . V●…sp . But I must in honour demand it . Heluid . Then must I in iustice speake what my conscience commands me . Vesp. If thou speakest it , I will put thee to death . Heluid . You may do what you please , and I what I ought . Let this example bee alwayes before our eyes , and especially to vs Christians , that of the twelue Apostles , who neuer yeelded to the cruell assaults of death , but alwayes reioyced with an inuincible courage ( as the text saith ) to be held worthy to suffer reproach for the Name of Christ. Wherefore aboue all the world they haue purchased a most holy fame , yea their twelue names are written in the twelue foundations of the celestiall and eternall City : O what a worthy reward for so great valour in the contempt of death ! The eight Argument taken from the worke of God. The reward wherewith the Eternall doth sometimes recompence them he fauors , cannot be euill . Death is that wherewith hee doth sometimes reward them he fauors . Therefore Death cannot bee euill . IF that be true which Silenus ( in Tully ) and others , with reason report , that the first degree of happinesse is , not to be borne , and not to fall into the dangers of the present life : That the second is , to die in being borne ; without all doubt the third must bee , not to continue long in the miseries of the world , but hauing beheld the workes of God , the wandring couse of the stars , the swift motion of the heauens , the inuariable changing of day and night , presently to die . Say not that thou art taken in thy youthfull age , that is a priuiledge which God giues thee , to free thee from a thousand Combats of vice which thou shouldest endure ; or it may be thou shouldest be conquered , as Salomon was by voluptuousnsse , or as Nero by cruel ty . Looke vpon the insolencie and corruption of that time , it will appeare that thou hast more cause to feare , then to hope in liuing longer , sayed Seneca to Marullus , epist. ●…00 . If this were in those times , what shall it be in this age , which is as many times impayred , as there haue since slowed yeares and daies . And admit thou wert assured to continue alwayes vertuous and victorious , yet shouldest thoube continually couered with dust , altered with thirst , full of bitternesse , and old with anguish . Enoch pleased God , and was beloued of him , he was rapt vp into heauen ▪ that the malice of the world should not change his vnderstanding , sayeth the text . c. 44. Cleobis , and Biton , religious and dutifull children , for that they tooke the yoake and drew the Charriot of their deceased mother vp the hil , for want of Mules , and the houre of the interment pressing on , they receiued the night following in recompence of their singular piety a happy death . Marcellus Nephew to Augustus Caesar , adopted by him : Marcellus vpon whom the hope of all the Romaine Empire did depend , dyed in the 18. yeare of his age ; a thousand others , yea innumeraable haue bene cut off in their vigorous youth , the most excellent ( as the ripest cheries ) are the first taken , it happens to these timely wits as to the ripest fruit , they fall first ; and Homer writes that the Heroes and Demigods neuer extended their dayes euen vnto the threshold of old age . Seneca reports that his predecessors had secne an infant of great stature at Rome , but they saw him die presently , according to the opinion of euery man of iudgement ; whereupon hee addes that maturity is a signe of imminent ruine , that whereas the increasings are consumed they desire the end . Moreouer , hee abuseth himselfe much , which thinkes he hath liued long , because hee hath past many yeares if he shew no other signes , but his pale face and his gray head . Behold what the wise man saith ; Man is not gray for that hee hath liued many yeares , but for that hee hath liued wisely : long age must bee measured by the honest conditions and manners , not by the number of dayes . It depends of another ( saith Seneca ) how long wee shall liue , but of our selues how good we are : the importance is to liue well , and not long ; yet many times liuing well doth not consist in liuing long , saith the same , Epist. 10●… . That the iniury of times doe anticipate and interrupt in shew the lawfull course of our dayes , our apparent vertue will make our life more compleate . Yea , but God doth promise long life to them that shall honour their parents . I answer , That God doth promise prolongation of a happy life to them that shall obey him . This happinesse is not in this world , it is onely to bee found in heauen ; it is therefore of heauen , whither his speech tends : And although the literall sense be of the land of Canaan , yet was it a figure of the mysticall and chiefe abode ; that is to say , of he auenly Paradise , which was the mould of this land , flowing with milke and honey , and all sorts of blessings . And if any one against this probable reason , will vnderstand the promise to be generall of the whole earth , we may answer , that God ( like vnto Physitions ) grants vnto men that haue sicke spirits , not what is most profitable , but what they importunatly and ignorantly desire . Otherwise I will neuer yeeld that this life ( with what singular and extraordinary happinesse soeuer it be fauoured from heauen ) is better then the life eternall , whereunto death doth infallibly leade the chil dren of God. It is the onely cause why it pleased the Eternall to take iust Abel vnto him by death , and would suffer cursed Caine to languish long . It is also the reason why Iesus Christ doth not promise long life ( as the Lawe doth ) to those that shall honour him and follow him , but the Crosse , yea death it selfe , Mat. 10. Mar. 13. It therefore remaines true that the Oracle saith , Iust men are taken away from the euill , enter into peace , & they rest vpon their bed , &c. And in like sort it is true , that death cannot bee ill , seeing it is the reward that God giues vnto his for their faithfull seruice ; or at the least , it is the beginning , if it be not the totall . The Ninth Argument taken from the rule which should measure all the desire of man. Man a reasonable Creature should not desire any thing but what is seasoned with reason . The estate of this present life is not seasoned with good reason . Therefore man should not desire the estate of this present life . THe maior of this Argument cannot bee denyed , by any reasonable creature , to whom I speake : the minor is iustified by the numbring of the three degrees of life , vegetatiue , sensitiue , and intellectuall ; either of which being considered apart , or all three together , they haue no vaileable reason to mooue vs to loue them : but let vs examine them in order . In the vegetatiue life is chiefly obserued a facultie , drawing , retayning , concocting and expulsing , to nourish and make grow ; so as the chiefe end in the Indiuiduum is growing , in this growing what reason of loue ? and in this what hath not a tree more then man ? yet no man desires to bee a tree : yea , should hee exceede in height that at the Indies , which the Portugalls eye-witnesses , sayling to Goa , say to bee higher then a crossebow can shoote ; what auailes it man to be of a monstrous height , but for a hindrance ? Witnesse Nicomachus the Smyrnean , who growing to such a prodigious height , that being but young hee could not remoue out of one place , had continued an vnprofitable stocke , if Aesculapius by strict dyets and violent exercises , had not abated him . In this then wee see no reason to desire life : Let vs come vnto the sensitiue ; we perceiue in creatures fiue senses , answering to fiue sensible obiects , which are in the world . And let vs obserue , that the perfection of the sence is when it enioyeth his proper obiect ; as the perfection of the eye is to see colours , of the eare to heare sounds ; of the nose , to smell sents ; of the mouth , to taste sauours ; & of the hands , yea , of the whole body , to touch tactible qualities . The sight in colours obserues the sorting and mixture of diuers varieties , the proportions and exact dimensions . I deny not but man may take pleasure therein , but it is a brutish & vnreasonable pleasure , if it bee not referred to the honour of the Authour of these colours ; if it bee religiously referred , man will desire an increase of sight , both of body & minde ; the which he finds in himselfe to be obscure , short and so weake , that at the brightest colours it melts and is dispersed as the lightning . This desire cannot bee perfect but in the new casting of the body by death ; and therefore Dauid , said , Turne away mine eyes lest they behold vanitie : Psal. 119. they had seene it in Bersabee and elsewhere , hee had beene almost lost : But yet if in the sight lies the point of the reason of life , why is not man another Linx , to pierce through stone walls , and to see without hindrance whatsoeuer is in the world ? The hearing , in sounds distinguished , conceiues a harmony , which is no other thing but an aire beaten with many and diuers tunes , followed with a iust proportion and happy incounter here vpon earth , since that sinne was brought in by man. Man of this Lute ( the world ) being speciall string , All th' other nerues , doth into discords bring : And renders now , for an enchanting aire , A murmure so offensiue to the eare , As Enion would amaze , Enion the rude , That th' ancient ●…arrs the Chaos made , renew'd . HEEre then there is no reason to desire life , but rather the end , to go and heare the mellodious sounds , which are made in heauen , diuine in their measured times and proportions , which euen the poore Pagans haue acknowledged . Smelling of sents seemes a certaine exhaling vapour , tempered of heate and moisture , but he is soone loathed bee it neuer so delightfull ; as of muske , some cannot endure it , but sound at the sent of it : But besides all this there are in the world many pestiferous vapors , which make man sicke , yea die ; and therefore by consequence herein there is no more reason to desire life then death . Tast feeles the sauours which are made by the seasoning of diuers liquors , but in those man doth soone find a distast and repletion , if he vse them without measure or discontinuance . Where is then the true reason of mans good , which must be taken without measure , without interruption and without satiety ? the more it is taken , the more it is desired , and the more compleate it is , the more it doth reioyce and content . In the end comes touching ; the pleasure whereof cannot bee but in the feeling of smooth and polished bodies : This pleasure as of the former sence , if it be continued without intermission , becomes very vnpleasant , and the most excellent point thereof slides sooner away then it is perceiued : this pleasure which the greatest hold to be so great , at the very instant it passeth , and giues to man two dangerous checkes , one to the soule , which it depriues of vnderstanding ; the other to the body , which it driues into a falling sicknesse . Aristotle doth witnesse the first , Hippocrates the last . These are the differences which distinguish a liuing Creature from a plant , the sensitiue life from the vegetatiue : If sensible things perceiued by their sence were of themselues to bee desired , without doubt the more excellent they were in their kind , the more pleasing they should be : yet contrariewise we see that the thing that is most sensible offends that sence most which is proper vnto it . The fire burnes with touching and doth stupefie and takes from it his sensitiue vertue : the thunderclap dulls the hearing , troubles the braine , and by a long continuance of a great noise makes him deafe , and so of the other sences . Moreouer , if the reason of life consisted in the sences , who would beleeue that man were the more perfect creature , seeing that many exceed him in sence ? for the spider in the subtiltie of touching , the Ape in the bountie of tast , the Vulture in the force of smelling , the Boare in the ventue of hearing , and lastly the Linx in the seeing facultie exceeds him farre . Thirdly these Organs of the sences are ordained only by nature for the vegetatiue life , that is to say , either for the preseruation of the Indiuiduum , by eating and drinking , or of the Species by generation . It is true that man applyes them also to other ends then we haue obserued : but those Creatures which haue nothing but the two first degrees of life , whereof we treat , imploy their sences to no other end , but to entertaine themselues , or for generation . So the Lyon will start at the sight of a stag , but it is for that he sees his preie prepared , and not simply for that the stag hath such varietie of colors . The Nightingale , will answere with a melodious sound ; hearing another sing ; it is not for any delight it hath , for in a true declaration it sufficeth not that the sence take pleasure in the obiect ; which is proper and proportionable vnto it , but this proportion must also be inwardly apprehended & cōceiued ; the which is neither found in the Nightingale , nor in any other creature destitut of reason . And whence then comes ( will you say ) the cause of this sodaine answer to the voice heard ? It proceeds from the complexion of the Nigh tingale , to the point wherof it mounts , when as the sound which beates the ayre , strikes his eare , and enters thereby into his head : as we finde by experience in our selues ; whenas hearing any one yaune , we are moued to doe the like ; hearing one sing , we sing ; seeing the world runne we runne after it , yet know not whither : the Quaile by example wil be moued at the singing of the masle , not for any delight shee takes , but from the motion to generation which she feels kindled in her selfe . The Dog will faune and leape vpon his master , whom he had lost ; and yet this doth not proceed from any naturall instinct , & tends to no other end but to be kept , defended and fed by his sayd master . Finally hee that will duly obserue it , shal finde that all the sences of vnreasonable creatures haue no other end , but preseruation , & generation an end intimated in the vegetatiue life ; a life ( we saw ) had no sufficient reason to moue our desire ; how then shall the sensitiue haue ? Moreouer , if reason and the desire of life consisted in the pleasure of the sences , why haue they which were most giuen vnto it , had wretched ends , and ignominious liues ? the Emperour Vitellius Spinter thinking to find his felicitie in it , incountred his ruine ; hee was giuen to lust and gormandize , so excessiuely , as at one supper hee was serued with 2000 sorts of fish , and 7000 of fowle . And what was the end of this life ? He was sodainely slaine , pierced through with small darts , drawne naked through the streets , and cast into Tiber , after the eight month of his Empire , and before the sixtieth of his age . To this wee will adde one in our fathers time , Muleasses King of Tunis , who although hee were banished from his Realme , and had succours denyed by Charles the fift , yet he was so drowned in the delights of sensualitie , as hee spent a 100 Crownes for the sauce of a Peacocke : and the more to bee rauished with musicke , he caused his eyes to bee banded , and to delight his smelling hee was continually perfumed with Muske . What happened ? He was defeated in battaile by his own Sonne Aminda , and as hee fled disguized , he was followed by the sent of his perfumes , discouered and taken , and his eyes put out with a hot Iron by his owne Children . O crueltie ! but a iust iudgement of God , for his voluptuousnesse . Then comes the sight so piercing and passionate after the faire faces of women , and stayes not there onely , but ( O shamefull sight ) it will see the bodies naked , the which is condemned both by God and man : Romulus condemned that man to death which suffered himselfe to bee seene naked by a woman ; how much more is that woman to bee condemned , which layes aside all modestie with her smocke , as Giges said in Herodotus ? The Emperours Valentinian , Gratian , & Theodosius , religious obseruers of chastitie , did forbid vpon great penalties that none should shew themselues naked in publike ; but to Tiberius , Caligula , Heliogabalus & others , who tooke no delight but to defile their eyes and bodies with such shamefull spectacles , God did shew his horrible Iudgements in their deaths . Finally voluptuousnesse hath not only bene the cause of the ruine of men alone , but of whole Estates : Sybarides a Towne seated betwixt two riuers , in old time strong and flourishing , did rule ouer foure bordering people , had vnder their obedience 25. Townes , and could bring to field 300. thousand men armed : yet by the dissolution of the Sybarites ; in two moneths ten dayes shee was spoiled of all her felicity and greatnes , drowned and quite ruined . The like excesse was the ouerthrow of that mighty Romaine Empire , as wee may easily reade in them that haue written of that subiect . As long as Curius and Fabricius led The Romaine Armies , that for dainties fed On boiled turnops ; and the cresses were Amongst the Persians , th' only delicate cheare , In peace both led their liues retired still , And ( fear'd in warre ) did with their Trophees fil Almost all earth : But when of th' after seede , ( Of Syrian Ninus ) Persians learn'd to feede On sugar delicacies ; and that Rome , ( With pleasure of their bellies ouercome , In Galba's Rule , Vitellio's , Nero's liuing ) , No lesse for glory in their dishes striuing , Then if in conflict , they the field had won Of Mithridates ; and Alcides son : All iustly saw themselues , by nations spoy'ld , That they long since , had fought withall , and foil'd . Warning those Realmes , that take their courses now , Lest they their earth , with equall ruines strow . The Obiection . The moderate vse of the sences in worldly things is pleasant and lawfull . Therefore it is reason to desire life . ANswer . The word moderate shewes of it selfe that this reason is verie moderate and weake , yea that there is contradiction in the adioinct ( as they say : ) true pleasure admits no moderation , it tends alwaies to the eminent & soueraigne degree , and will alwaies be continued without interruption or satietie : This is not found in the sences , in the enioying of worldly things ; not the first , for the supreme degree of the sensible thing offends , yea ruines his proper sence , the which is contrarie to pleasure : not the second , for if the sences be not interrupted in their actions and tyed by sleepe , they euaporate all their vigour , & their action becomes odious vnto them : Neither in the third , for presently our sences are glutted , and the thing is tedious vnto them by a long staie , as experience doth plainely shew . Moreouer , vanitie is so fixt to the sences and to the sensible things of the world , since that sinne entred , as the beloued Disciple of Iesus Christ cryes incessantly to the eares of Christiās Loue not the world nor the things that are of the world ; if any one loues the world , the loue of the Father is not in him : for ( sayth he ) all that is of the world , that is to say , the desire of the flesh the couetousnes of the eyes , the ouerweening of the life , is not of the Father , but of the world . And it is the reason why S. Ambrose hath made a booke of the flight of the present world , to conclude , that whosoeuer wil be saued , must mount aboue the world , as he speaks . Let him seeke the veritie with God , Let him flie the world and leaue the earth , for hee cannot know him that is , & is alwayes , if he doe not first flie from hence . VVherefore Christ meaning to draw his Disciples neere vnto God the Father , sayd vnto them , Rise , let vs goe from hence . We must then sequester our selues , & if he that cannot ( as the same author saith ) soare vp to heauen like the Eagle , let him flie to the mountaine like a sparrow , let him leaue these corrupt vallies of bad humors &c. Voluptuosnesse is the Diuells pillow . Let man beware how hee sleepe vpon it , lest he be smothered . If these diuine words doe not moue them of the world , at the least let them giue ●…are to that which a Pagan aduiced his friend : The greater the multitude is saith he , among whom wee thrust our selues , the more we are in danger ; there is nothing so pernitious to good manners as to be in Theaters ; by such pleasures , vice doth more easely creepe into vs : finally , it it is his end to sequester man from the delights of the world . But finally , if the pleasure of the senses contained any reason to desire life , the displeasure which accompanies them containes reason to make men loathe it , seeing it is certaine that pleasure and paine are linckt together ; pleasure beginnes and passeth away lightly , paine followes and continues long : the which Boissard hath in his 38. Embleme represented excellently by a hiue of Bees , to the which an indiscreete maide comes , being desirous to taste of the hony that was within it , she thrust her hand rashly into the hiue ; the Bees mad angry , stung her , so as for a little sweetnesse , she had a sharpe and durable paine . Euen so that man ( saith he ) which indiscreetly casts himselfe into the sinke of voluptuousnesse , retaines nothing but griefe & long repētance . The tenth Argument . taken from the Intellectual life . If the life of man hath any reason why it should be desired , it is found in the intellectuall life . But it is not found . Therefore there is not any . WEe haue searched deep enough into the vegetatiue & sensitiue : Let vs now sound the Intellectuall , and prooue the truth of the Minor of our Argument . It is by the vnderstanding that wee are neither plants nor beasts , but a most excellent creature ; that is by reasoning which wee vnderstand , and vnderstanding is the proper worke of man , in the which Aristotle hath fixed his last and souereigne felicity . If then there be reason in humane life , for the which it is to bee desired , it must bee drawne from hence : But humane life is for her actions . Of Intellectuall actions , wee haue three degrees , the apprehension of simple things , as a stone , a tree , a horse , a man ; in this single apprehension there is neither good nor euill , pleasure nor displeasure , reason nor absurditie . Then followes the second operation of the intellect , the composition and diuision of things like or dislike , whereby the truth or falsehood is made manifest ; which truth or falshood is better knowne by the third operation of the vnderstanding , which is the discourse , inferring by one thing another , and concluding the truth . Here certainely should the true good of man bee found , if hee could attaine to the knowledge of the souereigne and first truth , seeing ( according vnto Iesus Christ , who is the way , the truth , and the life ) That is eternall life to know one true and onely God , and Iesus Christ whom he hath sent : But who can do it of himselfe ? seeing that the onely meanes to attaine vnto it is folly vnto the Gentiles , and scandall vnto the Iewes , as the Apostle saith . No man can doe it of himselfe , no more then flye to heauen : hee alone obtaines this knowledge , who illuminated from aboue , hath made his reason captiue to his faith . But yet all that man knowes of this first truth , is but obscurely , and as it were by a glasse ; which cannot but stirre vp a desire to dislodge out of this life , to bee with Christ , and to see God face to face . As for the knowledge of the things of this world , which is gotten onely by the strength of Nature , men attaine vnto it but in the declining , when as their eyes are darkened with age , and their spirits distempered with a thousand languishings ; beginning then onely to learne when as life beginnes to leaue them . And yet after they haue swette , washt , and studied , where are they ? That is , knowing , or thinking to know somthing , they finde they are ignorant of ten thousand ; and if they fixe the point of their contemplation in the essence of the thing which they thinke to know , they shall finde that the greatest part is hidden from them : And it is that which Ecclesiastes teacheth , saying , I haue obserued that man cannot giue an account of any worke of God which he hath done vnder the Sun ; the more he shall toyle in it , the lesse hee shall vnderstand , how wise soeuer hee boast himselfe . Conformable hereunto , Democritus said , that truth was hidden in the bottome of a deepe well . The same reason armed the Emperours Valentinian and Licinius against learning , as against a publick plague : Faustus also Proconsul in Asia put all the learned men he could get to death , for the onely hatred of learning . Tully by the report of Valerius , who had so much cherished learning , as hee had purchased the title of The Father of Bloquence , did in the end contemne it . And what was the cause that Aristotle ( called the miracle of the world , the spirituall man , for his rare knowledge ) did in the end cast himselfe headlong in the floud Euripus , but that hee could not comprehend the flowing and ebbing twise in 24. houres ? It seemes that all the sciences ( as hath bin obserued by others ) are but the opinions of men , though confidently deliuered like vnto the decrees of a Court of Parlament ; as hurtfull as profitable , more pestiferous then wholsome , bad rather then good ; imperfect , doubtfull , full of errours and controuersies ; by reason whereof Socrates the wisest in the world , will say , that he knowes but one thing , which is , that hee knowes nothing . This saying is common to the seuen wise men of Greece , Nothing too much . This is of Archilochus ; The vnderstanding of men is such as Iupiter sends them daily : And Euripides saith , What wisedome doe these poore men thinke to haue ? we vnderstand not any thing , let euery man doe according to his owne will ; and in another place , Who knowes whether to liue here bee not to die , and that to die be not reputed life to mortall men ? O worthy speech of a Pagan ! And what shall we say of the Pyrrhonicques , who make profession to doubt all things ? Reiect them not without hearing , seeing that Seneca laments their errour ; seeing St. Augustine vouchsafes to write of them , that they hold that man cannot attayne to the knowledge of things belonging to Philosophie . As for other things they follow apparence , not affirming , not consenting directly . See what a Diuine of our time saith , conformable to this , Charron in his booke of wisedome ; And to the end , they should not bee censured to doate without reason ; these are the considerations which they produce . The 1. is taken from the different complexions of men and beastes , and of men among themselues . Hemlocke is the foode of Quailes , it is poyson to men ▪ Demophon warmed himselfe in the shadow , and quaked in the Sunne : Mithridates after long custome made poison so familiar vnto him , that hee could take it without any feare , perill or danger ▪ The second is taken from sensible things , the which differ of themselues , according to the diuersity of the sences : An apple shall bee pale to the sight , sweete in the taste ; and they say commonly that the thing which is sowre in the mouth is sweete at the heart : Yea , they shall bee diuers to the same sence . Of an egge the yolke shall be hot , and the white cold ; of some hearbe the roote hot , and the leafe cold . The 3. is taken from the alteration of men in health and sickenesse , in their sleepe and waking , in their youth and age ; a change which doth suggest diuersitie of iudgement vpon the same thing , so as that which pleased him doth offend him : and thereof comes the prouerbe that he which was an Angell in his youth , is become a diuell in his old age . The 4. is taken from the contrariety of Lawes and customes , which make that honest in one place , which is vicious in an other : In Turq●…y plurality of wiues is honorable , in Christendome it is a sinne : At Sparta it was allowed to steale , so as they were not surprized in the theft ; in Europe it is a vice punishable howsoeuer they bee taken . Finally , by Lycurgus Lawes , Adultery was allowed , and by those of the Persians incestuous marriages , with the mother , sister and daughter ; and by Platoes Lawes the commonalty of women , sodomy , and such vices as are at this day odious to be named . The 5. is drawne from the mixture of diuers things , and of the diuers situation where they are set ▪ so the purple colour seemes to the eye to vary in the Sun , the Moone , & by a candle : So a Pigeons necke , or the wing of a cocke takes the colour of gold , siluer , greene , blue , or any other according to the place : So the Camelion takes the colour suddainly of that which doth enuiron and touch it . The 6. is from the want of experience of men , by reason of their short life ; for sometimes we giue a rash iudgement of things , whereof if we had duly considered , wee would change our opinions . The 7. All our knowledge is grounded vpon the vncertaine supposition of certaine principles , which if they were changed as they might be , al our knowledge would bee conuerted into meere ignorance . The 8. the same things shal be great & small , square , and round , plaine , and rough , if they change place , and be contrariwise compared . The 9. is deriued from our want of custome , who admire many things which we had neuer seene ; and the Sun which exceeds all the wonders of the world , is not admirable vnto vs ; for that since our birth we haue alwayes beheld it . Finally , Empedocles , Heraclitus , Hippocrates , and others affirme ; That there are many things in the world which cannot bee discerned by any of the fiue sences , no not by the vnderstanding ; & what knowledge then can we haue ? And who is assured that there are not many worlds ? as many wise men maintaine , not without reason , seeing that the power of God is infinite , and that he is not idle vntill hee can do no more . And if there bee but this world only , as others hold , who can comprehend that infinite Vacuum beyond the heauens ? These are bottomlesse gulphes . Now what assured knowledge is there in so many doubts of worldly things ? VVhat constancie in that which is so wauering ? And if in the most easie sciences appeare so many obiections , oppositions and obscurities , what shall it be in those which are more hidden and remote ? Let Physicks come , the most easie science to be apprehended ; at the verie entrance you shall finde such a conflict of Philosophers , as al the ayre is darkned , and the eye troubled in his iudgement . Thales Milesius maintaines that water is the principle in this science . No ( saith 〈◊〉 , ) it is the ayre . Heraclitus the Ephesian affirmes that it is the fire , Leucip pus that they be the Atomes : Empedocles , loue and hatred : Plato the Ideas ; Aristotle ( like a new starre ) hee will set matter ; forme and priuation : and he that hath contradicted all that went before him , shal be refuted by his heires , who will maintaine euen by the deposition of Aristotle him selfe , that Principles which haue equiuocation , should not be accounted for true principles : such is priuation , and therefore in steed thereof some Peripaticiens will set motion , which ties the one vnto the other . I , but motion is an accident , and an accident cannot be a principle to a substance ; and therefore the Hebrew Philosophers haue added spirit to matter and forme . Vpon so many contrarieties in the foundation , what strength can there be in the building ? Let vs obserue the like in Historie , which is much more easie ; As many writers as you shal reade vpō one subiect , so much contradiction shall you finde . Will you for confirmation of the Pops Primacie , assure your selfe what time S. Peter came to Rome ? some will hold that it was at the beginning of Claudius Empire : No , sayth S. Ierome , it was in the second yeare ; & the Bundel of times replies that it was in the 4. The Passionall on the other side will passionatly maintaine that it was in the 13. VVill you also know the certentime of the death & passiō of our Sauiour ? Tertullian sayes that it was in the 30. yeare of Iesus Christ , and the 15. of Tiberius ; but Ignatius and Eusebius witnes , that it was in the 33. yeare of Christ and the 18. of Tiberius : Onuph rius , Mercator and other late writers will sweare , that it was in the 34 yeare of Iesus Christ ; and if we yeeld some thing to antiquitie , we shall beleeue that Iesus Christ was 50. yeeres old when hee was crucified , and that it was not vnder Tiberius , but vnder Claudius : & to this the Iewes discourse tended , Thou art not yet 50. yeeres old , and yet thou sayest thou hast seen Abraham . If in this so holy a thing , where there is not any cause of blind passion , there appeares such apparent contrarietie , what shall wee thinke of History , where as the penne puft vp with passion , and transported with flatterie or slander , hath eyther aymed too high or too low , at the white of truth , the onely commendation of an historie ? And admit wee should find writers void of all passion , the which seemes impossible , ( if we except the secretaries of God , who were guided with the holy Spirit ) yet their Histories should be vncertaine for the most part , for that they haue not beene spectators of the times , places and persons , necessary circumstances in a History ; & how can they know them , seeing that many times that which is done in our owne Towne , in the streete , yea , in our house , is concealed from vs ? Nay , the most exquisite and most certaine science , is nothing but vanitie & trouble of mind , saith Salomon : And if wee shall rightly obserue it , we shall find the most learned most disquieted , and the most vnlearned most at rest . S. Augustine hath seene it and was amazed , crying out with S. Paule , The vnlearned rise vp and lay hold of heauen , and we are plunged into hell with our learning . It is the reason why Nicholas de Cusa hath written bookes of learned Ignorance , where hee commends them that make not so great account to know and vnderstand many things , as to doe well and liue well . Knowledge then , being for the most , ignorance in this life , cannot contayne any subiect to loue life : And therfore wee will conclude , That seeing in all the degrees of life there appeares no sufficient reason to desire it so vehemently ; that this desire is not commendable but to be blamed , namely , in man ; who being man , for that hee hath a reasonable facultie , should not will any thing , much lesse affect it with passion , but by a true iudgement of vnpassionate reason . An Obiection . All that is ordayned for the seruice of God , is grounded vpon good reason ▪ Life is ordayned for the seruice of God. ANswer . That life is good which in all her motions , actions , and meditations , seeks nothing but the humble seruice of her Creator ; but it it a chiefe point of their seruice , that man liuing should doe that honour vnto his Lord , to giue certaine credit vnto his oath , and to the writings of his testament sealed with his bloud . Verily I say vnto you that whosoeuer heares my words , and beleeues in him that sent me , hath eternal life the which is repeated in many other places : Whosoeuer hath this certain assurance of faith in him , what can he feare ? death , nay rather desire it , seeing that in heauen by this death , ( which serues vs as a bridge to passe thither , ) we shall be like vnto the Angels , and shall doe the will of our heauenly Father , obtayning the Petition which we should daily make vnto him , by the expresse command of his Son , in the Lords prayer : Thy will be done in earth as it is in heauen . Let vs say , the will is good , which aimes directly at the honor of God , so long as it shall please him to keepe it in his fauour ; but yet death is better which the Eternal sends , to giue vs thereby a better life . The 11. Argument taken from the description of Death . No Cessation from a labour vnprofitably renewed is vnpleasing . Death is a Cessation from a labor vnprofitably renewed . THere is no neede of Eagles eyes to pierce into the truth of this argument , the least attention will comprehend it : For what is this life , but a daylie weauing of Penelopes Webb ? it is finished in the euening , but the night vndoes it , & in the morning we beginne againe with as great eagernes as if it had neuer beene . The which made Seneca to poure forth these complaints : When shal we cease to weaue daily one worke ? I rise , and then goe to bed : I hunger & then fill my selfe ; I am a cold , and then I warme me . There is no ende , the head and tayle hold fast together , whereas the same things in their courses doe incessantly approch and recoyle againe : It is day , and night comes , sōmer appears , and winter doth aduance , & still they walke one rounde : I neither see nor doe any thing that is new . I doe but goe about this wheele , sayth the same Philosopher . If I be layed , I say , when shall I rise , and when will night fill vp her measure to glut me with distemperatures vntill day ? sayth Iob Chap. 7. It is the true bodie of the infernall shadow of Ixion , who tied vnto a wheele turnes about perpetually . There is not any one so dul but sees this earthly Labyrinth , and yet no man will leaue it : Euen so they that are borne in a prison affect not their libertie ; so they that dwell among the Cimmerians in darknes , desire not a cleere skie . So the children of Israel would not leaue the house of bondage , they quarrelled with Moses who spake vnto them , they cursed him , and being come forth they would haue returned often : what was the cause ? custome which was become another nature , feare to finde ▪ worse in their iorney , & ignorance a cruell beast . No man will leaue this miserable earth , fearing to fall into greater miserie ; so much doth the loue of the place & custome retaine the inhabitants in their miseries , saith Seneca ; Many floate miserably betwixt the torments of life & the horrour of death ; they will not liue , yet know not how to die ; like to Vlysses in Homer , who tooke fast hold of a wild Fig-tree , fearing to fall into bottomlesse Charybdis , but yet ready to leaue it , if the feare were past . So Tiberius confest that hee held the Empire as a Wolfe by the eares , the which if hee might without danger haue abandoned , hee would willingly doe it : So Seneca ; and so experience doth teach , that many keepe themselues close in life , like vnto them whom a violent torrent hath carryed into some rough and thornie places . But let vs learne of a silly woman , That death is the calme port for the stormes of this sea , to the end , that with her wee may take pleasure in it : Monica speaking to her sonne S. Augustine , vsed these words : As for me ( my sonne ) I take no more any pleasure in any thing in this impure world ; what should I doe here longer in this base estate ? I know not why I liue hauing no more to doe : here to fore I had a desire to liue , to see thee liue to Christ ; I see it , why then stay I longer here ? and soone after yeelded vp her soule to the Spirit of all power . Euen so , O mortall men , liue as long as you list , exceede the many yeeres of Nestor , or the 969. of Methusalem ; yet shall you not see any other thing in this world , but those foure great Princesses , the foure seasons of the yeere , holding hands together , and dancing this round continually , sometimes shewing their gracious aspects , & sometimes their backs deformed , as Philo the Iew speaks . It is like Sysiphus stone , which being thrust vp by force to the top of the Mountayne , returnes presently backe againe to the foote of it ; and like the Sunne which hath no sooner toucht one of the Tropikes , but hee suddenly turnes to the other . To conclude , it is Danaes tonne pierced full of holes , they may well poure in water , but they shall neuer fill it : These are fictions , but they haue their mysticall hidden sences . The holy Scripture hath Parables , and Philosophie figures ; let no man therefore reiect them , for so did the ancient Philosophers shadow their Philosophie . And as mercenarie labourers toyling and sweating in the longest day of Sommer ; reioyce when they see the Sunne decline and neere his setting : so wee after such painefull trauaile whereunto this life doth force vs , let vs reioyce when wee draw neere vnto our declining ; and let vs not refuse being weary and tyred , to rest our selues in the sweet armes of death , to the which without doubt , there is no bed in the world , how pleasing soeuer , to be compared . There is nothing here but ignorance that keepes vs backe . If the Israelites had truely vnder stood the beauty and bounty of the land of Canaan , if they had beene assured of the enioying thereof , they had not so often murmured against Moses , being ready to stone him ; they had not wisht for the oynions and leekes of Egypt , they would haue taken courage in the midst of the desart . Let vs then conclude , that there is nothing but the blindnesse of man which hinders him from seeing the ioyes of heauen , whereunto death is the waye Wherefore let vs open the eyes of our vnderstanding , & not grieue for the grosse foode of this world , for in heauen there is prepared for vs the meate of Angels . Obiection . Any exchange from a place that is pleasing and certaine for one that is vncertaine , must needs cause trouble & vexation . Death is the exchange of the world which is pleasing and certaine , for a place wholly vncertaine . MOst part of the world when the Lampe of this life is almost wasted , are so perplexed , as they do lose themselues . In the chiefe Citie of Aragon , vpon a Knights tombe this Epitaph is written in Latine : I know not whither I goe , I die against my will , Farewell suruiuers . The Emperour Titus dying , said , Alas ! must I die that haue neuer deserued it ? There is to be read at Rome , vpō the stone of a Sepulcher of Sextus Perpenna to the Infernall gods , I haue liued as I list , I know not why I die . Whereunto may be added the verses which the Emperour Adrian a little before his death made vnto his soule : My pretty soule , my daintiest , My bodies sociable Guest : Whither is my sweetest going ; Naked ; trembling , little knowing ? Of that delight depriuingme , That while I liu'd I had from Thee . Many at this day in the light of the Gospell , shew by their actions , that they are no better resolued then these were , although that shame will not suffer them to confesse it , when as death approcheth . Answer . Wee deny the Minor of the Argument ; for it is not true that death is of it selfe to bee beloued : if it appeares so , it is but in comparison of some extreame misery , which we apprehend in leauing it ; for the liuing are ( as we haue said ) like vnto them which are carried away violently with a stream , who ( to saue themselues ) lay hold of that which comes first to hand , yea if it were a barre of burning Iron . If you will then aske them how pleasing that estate is , you may easily ghesse what they will say , That if they were as certaine ( as it is most certaine ) that there were no harme in death ( as shall appeare ) they would not breake out into such complaints . It is also false that this place is certaine . Gorgias the Rhetorician will not depose it , for being demanded if hee died willingly : Yea , said hee , for I am not grieued to leaue a lodging which is rotten and open of all sides . And Epicurus had often in his mouth , that against any thing in the world wee might finde some place of safety : but we all liued in a City which was not fortified against death : and in truth this body is but a little plot of earth , commanded of euery side , flanked of none , hauing furious enemies without , & mutinous within . Ingeners haue made many impregnable forts , but neuer able to resist death . Physitions haue drawne out the quintessence of their spirits ; if they haue any time found a delay , yet must they in the end yeeld and pay the interest . Fabulous Aeson returned to youth by the Sorceresse Medea , and true Lazarus raised againe by the Sauiour of the world , haue not yet for all that escaped death . But you will reply , It is that which wee would say , that without death , life shold be certaine . I answere , that you know not what you say , for life as it is made here , and whereof our question is , cannot bee without death : to desire to be a man , and not be willing to die , is not to desire to liue ; for it is one of the conditions of life , as shall appeare in the following Argument . Moreouer I adde , that what incertainty of the future Estate soeuer you pretend , doubtlesse it cannot bee so miserable ( except the reprobate ) as that of this life . Thirdly , admit that life were certaine , yet the pleasures would not be so , but rather the displeasures certaine . That wise King of Macedon saw it , feared it , and protested against it . For newes comming vnto him of three great prosperities , that hee had won the price at the Olympike games , that hee had defeated the Dardanians by his Lieutenant , and that his wife had brought him a goodly sonne ; hee cried out with his hands lift vp to heauen , O Fortune ; let the aduersity which thou preparest for me in exchange of thy fauours , be moderate . But I will sommon you Merchants which make a profession of trafficke : There is a bargaine offered vnto you ; in the which you finde of the one side gaine to bee made , and of the other losse ; I demand if like a good husband you will not weigh the losse with the gaine , to the end that finding the losse the greater , you may breake off the bargaine . And why should not man obserue the like in life , which is much more important ? Why should bee not ballance the pleasures with the displeasures , and finding these greater and more grieuous , why should hee feare to lose the pleasures , to auoyd the displeasures ? A Poet speaking of a solitary life sayd , That if there be not so great ioy , without doubt there is not so great paine : If death haue not the ioyes of this world , it hath not : the torments of life which are farre greater . Obserue it for a certaine Maxime , that there are three things here below , which march equally with an inconstant pace : the estate of the aire which they call time ; life , and the opinion of man. And that which is worse , there are more cloudy dayes then cleere , more miserable dayes for man then happy , and more changes to bad then good . But that which should fully assure vs going out of this life , is Iesus Christ , who protests That no man shall pull his sheepe out of his hands , Ioh. 10. We know whose wee are by the faith that is in vs , by the which we are fully perswaded that God will keepe our pledge vntill that day , 2. Tim. 1. Moreouer we are assured of the end , by the beginning , for to him that hath , shal be giuen more . Luc. 19. Finally , we doubt no more : For the holy Spirit doth witnesse with our Spirit , that we are the children of God. Rom. 8. 16. This is certaine ; but admit that it were not so , there is no pleasure in the world , be it neuer so short , but it leaues behind a venimous sting of serious repentance . I see thy large possessions , thy stately houses , the amiable aspect of thy children , thy treasure , the greatnesse of thine honors , finally all the pompe in the world , raise thee vp with their goodly shewes ; but beleeue me , these things are not so happy as thou doest hold them : for proofe , looke vpon them that haue them in a higher degree then thy selfe , if notwithstanding they bee not miserable , they be transitory things ; if thou leauest not them first , they will leaue thee ; if thou doest affect them more then as an exercise for thy spirit , thou hast neither witt nor iudgement . This vnderstanding which makes the man , should not crouch vnder these carnall things : it must rayse vp himselfe to those which are eternall , to the beauties , bounties & exquisite workmanship of this vniuers . All the pinching care which thou takest for the world , is but a toyle to the bodie , vexation of minde , and a losse of time : do what thou wilt , enioy all the possessions of the earth ; but know this for certaine , that one onely houre can take them from thee . Doest thou not see that all runnes to change in this world , like vnto the Moone , which immediatly doth gouerne it ? Art thou mounted to the highest degree ? thou must descend againe : he that loues thee , wil hate thee ; he whom thou hast saued , it may be will kill thee ( as it happened to Iulius Caesaer : ) thou doest laugh to day , it may be to thou shalt weep to morrow . Doest thou triumph to day ? an other day thou shalt be led Captiue : finally art thou aliue to day ? another day will carrie thee to the graue : and not knowing what day , if thou art wise thou wilt suspect euery day ; like vnto that good old man Messodan , who being inuited by one of his friends to a feast the next day , sayed vnto him Doest thou put me off vntill tomorrow , who after so many yeares did neuer hold any one day assuredly mine ? but I haue held euery day as if it had beene my last ; a resolution which differs much from these young old men , who hauing one footein the graue yet thinke they may liue one yeare more at the least , and the yeare being past , yet another , and so alwaies : what is this , but against the order of nature to thinke to liue euer ? The 12. Argument . from the condition of life . No man should hate any essentiall condition of that which he pursues . Death is an essentiall condition of life . Therefore no man should hate Death that seekes life . IT wee consider of death , not in her introduction , but as she hath beene blest by God since by his grace , it is no fearefull paine to life ( as we conceiue ) but an inseparable qualitie . Life is a burning Lampe , the body is the cotten , the radicall humour the oyle , the naturall heate the fire ; this fire consumes the oyle and cotten by little and little , and in few houres had deuoured it all , if nutriment supplied and changed by a secret vertue did not kepe it repayred : yet can it not preserue life from naturall ruine but for a time , for that the vertue ingrafted into all the members of the body , wearing by degrees , in the transubstantiation of meates , and application thereof to the fading substance , comes in the ende to waste , the humor dryes vp , the fire is quenched , & death followes : and seeing that we see death inclosed in the bodie of life , he should be verie indiscreet that would seeke life and hate death ; and hee wise and vertuous , that will no more regard death then life , seeing it concernes his dutie . Heare what Pompey the Great ( returning out of Sicily with Corne to famished Rome , in a great storme ) said vnto the Master of the ship ; being halfe dead : Gowe , goe we ; the question is not to liue , but to goe . This great personage did consider that it was as naturall for man to dye , as to liue : and in truth all that haue liued are dead , what force soeuer they pretended to oppose , the most puissant beasts in the world the Elephants goe to dust ; yea Nature willing to shew how little that is which here seemes great , and how vpon the least occasion all force decayes , shee suffereth the Elephant at the sight of the least and basest creatures , of a Mouse or an Ant , to bee so seazed with feare , as he trembles strangely . The Tyrants were smothered with lightning in the Phlegrean fields . The Tyrant Maximine with his 8 foot in length , with his great thumb carrying his wiues bracelet for a ring , who drew carts laden , brake an horse teeth with his fist , and did split trees with his hands : Although he thought himselfe immortall , by reason of his force , yet he lyes slaine by his subiects . In the same estate is Marius , whose fillips were like blowes with a hammer . Among the Moderns , George Castriot Prince of Albania , valiant and fortunate in his exployts , who with his owne hands had slain 2000 , Turks ; who neuer gaue but one blow to cleaue a man in two , and to ouerthrow the strongest ; yet in the end death subdued him , and layd him in his graue . Let the Idolatrous Turkes search his Tombe for his bones , and from those reliques draw an inuincible force to themselues ; yet hee is dead : doth not this suffice ? Behold Cities , Common weales , and kingdomes , they haue their youth and vigor ; so in like manner their age and death : where is Thebe●… that great City , whereof the name is scarce remaining ? where are those 〈◊〉 . Cities of Candie ? where is Sparta and Athens , wherof there remains nothing but the base ruines ? And thou the Queene of Nations , falsesly held to be eternall , where art thou ? destroied , ruined , burnt , and drowned ; in vaine do they seeke thee , for thou art not where thou were built ; And you Constantinople ; Venice , and Paris , your day will come , and why not ? Seeing that whole Monarchies runne swiftly to their ruine , the Assirian , Persian , Grecian , and Romaine are perished . You Turkes ; you florish for ●…lme but , behold 〈◊〉 Sc●…thians prepare to wrest the reines of the world out of your hands , and what wonder ? if that riues which by nature is apt to tiue , if that which is easie to melt , melt , if that which is corruptible decayes , and if that which is of a mortall condition dies . Without doubt if there be any thing to be amazed at , it is how we are borne , how wee subsist , amiddest a thousād deaths , which reigne vpon vs ; we haue but one narrow entry into life , but wee haue an infinite number to go out , which are very large and slippery ; And y●…t ( o strange brutishnesse ) we wonder how we die , and not how we liue : Let vs then conclude with the Spirit of God , That euery man is dust , and shall returne to dust , for such is his condition . The 13. Argument taken from the benefit which the thought of death brings . Whatsoeuer doth multiply life should be precious to them that loue life . The Meditation of death multiplies life . Therefore the meditation of Death should be precious to them that loue life . A Great Philosopher obseruing the vncertenty of the time of death and finding that life must infallibly fall , by a bullet , by iron , by a dart , a stone , a haire , as Fabius the Pretor was choakt in drinking milke ; with a kernell , as the Poet Anacreon ; with a flie , as Pope Adrian . 4. with a splinter be he neuer so well armed ) as Henry 2. the French King , whom a splinter of Captaine Lorges lance flying into the beuer of his caske , wounded in the head , whereof he dyed : by the rush of a doore , as Iterenius the Sicilian : in the Venerian act ( a ridiculous death ) as Gallus Pretorius , and Titharius a Romane Knight , who were smothered in the bed of lust ; By the holding of their breath without constraint , as it happened to Comon : by delight , as to Chilon , who hearing his sonne commended for that hee had wonne the prized the Olimpike games ▪ was so moued with affection as he dyed ; yea , in laughing , as old Philemon , who hauing seene an Asse eate sigges vpon his table , he commanded his seruant to giue him drinke , whereat hee did so laugh , as hee fell into a hicke●… and so dyed . Yea , life is ruined by the pricke of a needle , as in Lucia the daughter of Marcus Aurelius , who pricking her selfe dyed : By the tooth of a combe , like to Rufynius the Consull , who combing himselfe , hurt his head , and ended his life . That great Philosopher , I say ( considering that so many accidents , and ten thousand others not to bee foreseene , might in an instant take away life ) gaue this wholsome counsell , That wee must dispose of euery day in such sort as if it should close vp our life within the compasse of the twelue houres . Consider , saith hee , how goodly a thing it is to consummate life before death , and then to attend without care the time that may remayne : and the better to induce vs thereunto , let vs remember the aduice which Iesus Christ gaue vnto his Disciples of him selfe : I must doe , saith hee , the workes of him that sent me , whilst it is day ; the night comes and then no man can worke , Ioh. 9. By the day hee signifies life , by night death ; and his will is , that whilst we liue we should doe our duties without any procrastination , for that night is neere , that is to say , death : But when a well setled soule ( saith the same ) knowes there is no difference betwixt a day and an age , shee then beholds ( as it were from aboue ) the dayes and successe which shall follow her , and laughs at the course and continuance of yeeres . The same Seneca doth also make a pleasant discourse of Pacu●…ius the vsurper of Syria , who being at night buried in wine , ( as as if he had prepared his owne funerall ) caused himselfe to bee carryed from the table to his bed , & in the meane time his friends clapping their hands , danced and sung ; He hath liued , hee hath liued ; and there passed no day but this was done . And the Authour addes , what he did in an vnseemely manner , let vs doe with reason ; that night approching and ready to lay vs in bed , let vs sing with ioy , I haue runne the course of my prefixed life , and if God doth adde an increase of tomorrow , let vs account it for gaine . In doing so , euery day shall bee a life vnto vs , and by the multiplication of dayes our life shall be multiplyed , and why not ? seeing that in what day soeuer we dye , we dye in our owne proper day , as the fame Seneca saith , calling the present day , that proper day ; seeing the dayes that are past are no more ours , being so lost for vs , as they can bee no more restored : As for the future , we cannot call them ours , being not yet come , and may bee wrested from vs in an instant by many accidents : Moreouer , what is there in an age , that wee find not in one day , the heauen , the earth , the inhabitants thereof , the day and night by the reuolution of the heauens ? But you will say , This pensiue thoght of death , hammering continually in our heads doth hasten our death . Answ. You are deceiued , a wiseman thinkes quietly of it ; and in thinking of it aduanceth nothing ; no more then the marriner in seeing the sayles still , and the wind to blow ; it is by the wind and sayles , not by his looking that he is carried into the Port : So by the waues of this life , not by the meditation of death , wee are carried to the graue . Let vs then end with the saying of the Philosopher Musonius , That he imployes not the day rightly , who resolues not as if it were his last . The 14. Argument taken from a Simile . Euery sweete and sound sleepe is pleasing . Death is a sweete and sound sleepe , Ergo. A Naxagoras sayed , there were two excellent instructions in Death , the one in sleepe , the other in the time going before our birth . Let vs now consider of the first instruction . We see that most of the heathen Philosophers haue saluted death , with the name of sleepe : Plato in the end of his Apologie of Socrates : Tully in his booke de Senectute : Obsenie , fayth hee , there is no thing so like vnto death as sleepe . Homer faith , that sleepe & death are brother and sister twinnes . Let vs obserue with Plutarque that Homer shewes their similitude , terming them twinnes , for they that are so doe most commonly resemble . And in truth wee cannot denie but there is betwixt them great affinitie . It is one of the causes of death , the cold vapour , vndigested , and quenching the naturall heate , a vapor which appeares vpon the superficies of the bodie , which they also call the sweat of death . Sleepe proceedes from the fume which the meat digesting ; causeth : this fume mounted vp and thickned by the coldnes of the braine , descends againe and disperseth it selfe ouer all , enters into the nerues , by the which both sence and motion is distributed throughout the whole body : so as death makes all the actions of the body to cease , euen so sleepe doth all the feeling of the sinnewes , of the senses , and all motion of the exterior members : For as wee doe often finde children lying asleepe vpon the ground , thinking they were dead ; so man dying doth oftē deceiue them that stand by , being not able to iudge whether he be dead or sleepes . Man cannot alwayes watch , he must sleepe ; neither can he liue for euer , he must dye : and as he growes idle that can take no rest , so hee is madd that thinkes , not to die . As he that stooping to his worke doth stemm with trafficke Boate along the shore the streame , and pouring out himselfe in watrie sweate breakes all the bancks in vprore : In retreate made to his Cottage , from the laboring light , strecht on the straw sleepes soundlie all the night . As man after that hee hath sweat with tedious labour ; being broken and growne crooked with age , after that he hath tost and turmoyld , & kept a great stir in the world , being layed in the earth rests in death ; he that goes to bed puts off his clothes ; he that dyes vnclothes his bodie ; and his soule departs . And as he that hath eaten and drunke freely feels in his stomacke a gnawing and cruditie which hinders his rest ; so hee that hath busied himself too much with worldly affayers , feels vpon the approching of rest a remorse of conscience , and an irresolution , which will not suffer him to imbrace death quietly , sleepe seazeth vpon m●…n lying awake in his bed insensibly , so can he not obserue the verie moment of approaching death ; when sleep comes he feels no paine , no more that the verie instant of death ) If men be froward and cry out when death approcheth , so do they , especially little children , who crie most when sleepe comes vpon them ; Finally as in our soundest sleepe wee feele no paine , & we hold it a wrong to be awaked ; so let vs assure our selues we shall feele lesse paine in death , seeing her sound sleepe cannot be troubled , nor interrupted in any sort : and therefore Diogenes taken with a sound sleepe a little before his death , the Physition inquiring if he had felt no paine , no , answered he , the brother comes before his sister . So Gorgias Leōtinus , being neere his end , his bodie without strēgth , he had many slumbers , so as a friend of his demanding how hee found himselfe . Well ( saith he ) the brother beginnes to deliuer mee into his sisters hands . Moreouer , Nature which hath made nothing in vaine , seems to assure vs of this proportion , by the Dormouse , which sleepes all Winter so foundly , as it will rather endure all extremities then awake : I haue seene a man of good credite , put one into water boyling on the fire , the which did not awake , but only mooue the hinder legs a little ; yet in the Spring it is nimble & leaps from branch to branch : a goodly signe of the Refurrection of the dead . The fifteenth Argument , taken from former experience . Not to be yet , and to be no more , are alike , yea the same . We ●…ere in peace and rest when we were not yet . Therefore when we shall bee 〈◊〉 more●… shall be i●… peace and r●…st . IT is an humane Argument which takes matters at the ●…orst , and death for the 〈◊〉 priuation of the wh●…le man ; yet without preiudic●… of his right , if there bee any foūd ▪ Of necessity ( saith P●…o ) death must bee one of these two , a with-drawing or extinguishing of al sense , and of the soule likewise : or a transmigra tion ( as they hol●… ) into some other place : if death doth extinguish all , and be like vnto sleepe , the which most commonly when it is not troubled ▪ with dreames and fancies , bring a ●…uiet rest ; O God what a gaine is death 〈◊〉 &c. But if it be true ( which some say ) that death is a ●…ransport ●…o the happy regions , that our soules hauing shined in these mortall bodies , on this bare earth , go to shine elewhere : as when the S●…nne aft●… that he hath enlig●…ned ou●… horizon , desc●…nds to giue day vnto an other , and then returnes to make his course anew : what decease is there of the soule mor●… then of the Sun , which runnes his course through our horizon all the day , and at night seemes extinct and dead to vs ? Or suppose there were an vtter extinguishing & decease of the Soule , aswel as of the Body , what cause were there of feare in this extinguishing ? since not to haue bene at all , and to cease to be , is all one ; because the effect both of the one and the other is , not to be ▪ Then why should wee feare that now , when by the experience of aboue fiue thousand yeares , when we were not , that is to say , that we were dead , we neuer felt any kind of paine ? Hereunto king A●…asis had re gard , obseruing one who lamented much for the losse of his sonne : If ( sayd hee ) tho●… didst not mourne when thy sonne was not at all , neither shouldest thou now grieue that he be no more . Let vs conclude with Seneea , That ( according to the opinion of all the world ) he carries the supreame degree of folly , that weepes for that hee liued not a thousand yeares since , so hee doth second him which grieues that he shall not bee here the like ●…e o●… o●… it i●… all on●… , ●…ou ●…d no●… be , and You haue ●…ot ben●… . So spak●… the wi●…e man by the mouth of m●… , saying , We 〈◊〉 as if we 〈◊〉 not b●… ▪ Obiection . Not to ha●… had ●…llent things , and ●…o 〈◊〉 lo●… them ●…fter the enioyng them a time are verie different . ●…t he that hath not beene , is like to him that hath ●…ot had those ex●…llent things , life and the 〈◊〉 thereof ; and he that is no more , like him that hath lost them , after the enioying of them . Therefore not to haue bin , and not to be are verie diff●… things ▪ THe verie word ●…o los●… ▪ i●… of it sel●…e 〈◊〉 he tha●… after a cl●… fight , 〈◊〉 lose his 〈◊〉 〈◊〉 then he which hath lo●… 〈◊〉 knowledge of his sences , o●… reason an●… 〈◊〉 ●…out th●… which we had not bin ? Wha●… is 〈◊〉 〈◊〉 into this 〈◊〉 〈◊〉 〈◊〉 not see himselfe swallowed vp in a gu●… of darkenesse ●…ay , in eternall horror●… ? And therfore S. 〈◊〉 〈◊〉 the name o●… the faithfull ●…aith 2. Cor. 5. That we whic●… in this lodging groane vnder the burthen , d●…sire not to ●…e vncloathed , bu●… to be clothed againe ; to the ende ▪ tha●… mortal may be swallowed 〈◊〉 by life : Which shewes that the desire of man is to be , & if he enclines to de●…h it is 〈◊〉 assured ●…ōsideration , ●…hat by ●…ath he enters into a 〈◊〉 and mor●… perfect being ; els●… he would alwaies 〈◊〉 not to be , that 〈◊〉 to say , death , i●… we take it as the argument giues it . I answere : That if there bee a great difference not to haue beene , 〈◊〉 〈◊〉 to be , he ha●… the 〈◊〉 ●…nefit that is no more ; for hee hath this aboue●… the other , that he hath enioyed life and the fruits thereof , which the other ha●… vnles●… you will deny that h●… which hath bin admitted into the Kings Chamber , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ass●… 〈◊〉 〈◊〉 ▪ ●…th not any 〈◊〉 ab●…ue ●…im that hath not beene admitted at all , and that hee which hath beene a Maior or a Consul in a free Citie , is not more honored then hee which hath neuer beene . But the Obiector supposeth one thing which is not , That this life is adorned which most excellent gifts ; being full of most sharpe agonies , as is iustified in the 18. Argument : and the●…fore I deny the consequence of his Minor , and to prooue the falsehood , I produce that which Salomon saith , Eccles. 4. that hee more esteemes the dead , then those which bee liuing ; yea hee esteemes him that hath not beene , more happy then the one or the other . Secondly , the losse of fight , of sences , of the habit of s●…iences , is grieuous to a liuing man , who hath enioyed them for a time , for that he is capable of sorrow : but to make it a conclusion to a dead man , who should be more grieued to haue lost all this , and life it selfe ▪ there is no consequence , for that death is incapable of sorrow and mourning ; wherein the Prouerbe of Hesiodus may be verrified ; The moitie is more then the whole , the losse of sences and reason are more grieuous , and more to bee lamented then the priuation of life . Thirdly , I deny that man dying loseth any thing , hee was but Vsufructuarie of life ; God the proprietarie demands it , and he restores it , what losse ? Thou art not angry if any curious sercher of the most exquisite rarities of the world ; if hauing suffered thee to see his Cabinet he afterwards drawes the curtaine , thou wilt take it patiently how great soeuer thou art : If the Seigneurie of Venice hath done the●… the honour to see their stately treasure , & haue dazled thine eyes with the glistering of those 14. Pearles , of their Ducall Bonet , of the 12. Crownes of gold , and of other most rich ornaments ; wouldest thou not take it patiently to giue place after some houres ? Know then that it is reasonable , that the Lord of Lords , hauing brought thee into his house , there to behold the golden studdes which adorne the firmament , & to obserue the diuers motions of the 7. Planets , and among the rest , of the Sunne , the eye of the world ; to touch and comprehend the 4. Elements and other infinite goodly creatures ; if it be his pleasure and hee make signe vnto thee to giue place to others that suruiue , it is reason thou shouldest dislodge , and thanke the Lord for his fauour . Finally , I maintayne , that the depth and horrour is as great to reason , to liue perpetually here without end , the same life which wee now breathe ; ( for our discourse is of this life ) as great I say and greater then to bee dead . depth ; for who can perfectly comprehend a life without end ? horrour , for who would alwayes liue with the feare of a hundred millions of horrible miseries , which may happen in a hundred millions of yeeres , not making mention of the vices and sinnes whervnto man is subiect & which a good man should feare more then death . As for the authoritie of S. Paul , it is not nature only , but the heauenly grace , which makes him to speake so ; and they that shall be partakers of this grace in the same degree , may braue death with S. Paule ▪ and say vnto him , O death where is thy victory , O graue where is thy sting ? & . And if S. Paule in this place did contemplate in spirit the excellent ornaments which hee had seene in the third heauen in his extacie , and on the other side toucht to the quicke with the venemous sting of sinne , he makes no mention but of the simple deliuerance , as if it had beene sufficient for him . O wretched man that I am ( sayth he ) who shall deliuer me from the body of this death ▪ Hee makes mention of deliuerance , for that he fel●… Co●…bate in himselfe , and found himselfe prisoner to the Law of sinne , as the verse going before doth declare ▪ But you will reply , There is nothing to be compared to life , it is a naturall desire and common to all men . Ans●… ▪ Man desireth not only to be and to liue , but to bee●…t ease : else what is hee , that like to Ixion in the Poet , would alwayes liue , to be fastened to a whe●…le ? Who would alwayes liue the damnable life of Satan and his angells , in the middest of an vnquenchable fire , but mad men and fooles ? And in truth the desire wee haue to roule on alwayes from day to day , is , that by an abusiue hope , we promise vnto our selues some future pleasure and content : The Apostles desire ( better ordered and grounded ) was to put off this mortall body , and to put on one that was b●…essed and immortall ; not vpon earth where it is not to be found , but in heauen , and by a diuine and celestiall power . But that doth contradict this assertion , That man desires as much or more to end the miseries of this life , as to continue this miserable life ; and therefore certaine wise men of the world , did settle their resolution vnto death vpon this Dilemma , saying , Either we shal be happy in death , if the soule escapes ; or else we shal be without paine or misery , if all remaine : No small aduantage doubtlesse , seeing the greatest point of happinesse in this life , is to beeleast vnhappy . The 11. Argument taken from two resemblances of Death . S●…ounding is a kinde of Death , and the shadow of the body is an Image of it , But in swounding there is no paine , nor in the shadow any amazement . BY Syncope . I vnderstand the strongest and most extended swounding , not that which is gentle , which happeneth sometimes at the opening of a veine , in the which the patient neither loseth feeling nor speech , but that which carries away all the forces of a man , his natural ( I say ) and principally his vitall . Sleepe is nothing to represent death in regard of this symptome , for it is death it selfe ; only there is in this sometimes a returning to life , and there none . I haue seene it and obserued it in my father being an old man. I haue conferred it with some that were apparantly dead , yet could I not finde any difference ; he lay without any shewe of soule in any of his ●…ects , notwithstanding that he was continually rolled vp and downe in a chamber ; his pulse , was not to bee felt , he was in a cold swet ouer all , the extreamities of his body were exceeding cold : And these are the very signes of a right Syncope , by the which the truth of our Maior is iustified , that to fall into the Syncope , is to fall into death ; for as death is a cessation from all action , and motion , so the Syncope interrupts all motion , and all the functions both of sense and life . And that in this accident there is not any paine , experience doth witnesse : and the report of such as reuiue is to bee credited , and serue for as good a testimony to the curious and incredulous , as if they were ●…isen from the dead . They depose and will depose , that in the incursion of this death , there is nothing but quiet rest , so sound a sleepe , as the naturall is nothing in comparison of this . And in truth when my father was restored to his health , and as it were returned to life againe , hee was much amazed , to see the company which came to succour him ▪ and his first words were , What is the matter ? Be ing demanded if hee had felt no paine , he answered , No , & did not remember that hee had any accident ; so as all the time betwixt the first accesse of his disease and his separation , was without his feeling or memory . Thus if the body becomes so insensible , that the soule ( although it be present ) suspends her action and agitation , what shall it then be in death , when being separated , shee shall haue no communion with it , how much more shall it bee without paine ? As for the bodies shaddow , there are none but litle children that are afraid , being not able for the weakenesse of their iudgement to know what it is ▪ But they that haue any vnderstanding ; and take a little leasure to obserue this obscure ▪ Image ; moouing at the shaking of their bodies , finde that it is only a priuation of the light ; in the ayre opposed to their bodyes : for the Sun , the candle , or any other thing that shines , not able by his beams to pierce through a solid body , is forced to fall vpon the Superficies , so as it cannot lighten the ayre , which is beyond the said body . Wherevpon it remains obscure and without light , and is fashioned according to the proportion of the body . Man therefore being assured that death is nothing to the body but the priuation of life , by reason of the le●… which happens in the light of life , which is the soule ; the which notwithstanding ( no lesse then the Sun , or a Candle ) doth retaine her life and remaine immortall : Man , I say , being assured of this truth , hee should not feare death , no more then the shadow of the body ; for neither the shadow nor death haue any setling of any thing , but onely a simple priuation of another . The seuenteenth Argument taken from diuersity , which is pleasant to man. That wherein the nature of man is pleased , should not displease the minde . The nature of man is pleased in diuersitie . &c. WE proue the maior of our argument , by the suffrages of many wise men . No man can erre sayth Cicero , that follows nature for his guide . And againe , To follow the conduct of good nature , is to follow and obey God. Chrysippus doth willingly heare nature , according to the which wee must liue conformably , sayth Laertius , it is common nature and properly humaine : whervnto Seneca wil giue his consē●… . Sen. de vit . beat . c. 8. Naturae rerum assētior , saith he : Moreouer it is our intent to liue ac cording to nature ; for , sayth he , to liue according to it , & to be happy is the samething . This common nature is interpreted by the Stoicks to be God , as Clemens Alexādrinus doth witnes : The Stoicks sayth he , haue setled the end of man to liue according to nature , changing the name of God into the beautie of nature . Let the world , sayth Philon , consent and concurre with the Law , and the Law with the world . Let euery good man as soone as he is made a Cittizen of the world , direct his actions according to the arbitrement and will of Nature , by the which all this vniuers is gouerned : We are afflicted , saith Seneca , with diseases , but curable ; for Nature which hath made vs perfect , if wee demande correction , helps vs ▪ Wherefore S. Ierome saith , that in our spirits there is a certen naturall sanctitie , if we may so speake ; the which being president in the fortresse of the spirit , exerciseth the iudgement of good and euill : which is ( saith he in the same place ) that Law , which by the testimonie of the Apostle is infused into al men , and as it were written in the tables of the heart . Wherefore the spirit of man should neuer part from the motions of this nature , according to which all this world moues an●… 〈◊〉 entertayned . But to come to the minor of our 〈◊〉 , that nature is pleased in diuers chāges , we see that this world doth neuer sub●…ist any moment of time in one estate , not heauen , nor the seasons , much lesse the earth our common mother . For Nature hauing with a varied loue Wounded the Heart ; Not able to remoue The formes of all the fauor●… to one part , And at one time ; she takes into the heart Forme after forme so ; that one face embraces Forme by that Tract ; a●…ther forme defaces : But aboue all there is no poulpe nor Proteus so changeable as ma●… for what pleaseth him in the euening , is in the morning distastful ; euery day he layes new foundations for his life , sayth Sen●… he reuiues new hopes , at the end , yea before the last periode of the thing hoped for ; he often changes aduice , and turnes to the contrary of that which he pursued ; and therefore life is to many a very sport , sayth hee : No man knowes what he would haue , and yet he is alwaies in quest ▪ still desirous to change place , as if he might there plant his change , sayth Lucretius : And seeing that man delights so much in change , seeing that his particular complexion leades him and forceth him vnto it , seeing that the vniuer sall nature guides him to it , as by the hand : seeing that in this life ( a death rather then life ) he could not find his contentment , but misery vpon misery ; why doth he not run ioyfully to the end of this life , and seeke to finde a better ? Obiection . Man cannot lose that which is pleasant vnto him , without displeasure . But life is pleasant to man. &c. IN this Theater of the world there is nothing so admirable as man , sayth Abdala Sarasin : he may , if hee will , take the part of God and bee happy and ioyfull in this world ; for by his free wil he may become wise , and be in a good , happy , and pleasing estate , as certaine Philosophers do shew . I will not ( sayth Seneca to his Lucilius , ) that thou euer want content , I will that it grow in thy house , which it shall doe , if it dwell within thee : other petty ioyes fill not the spirit , but make smooth the brows , they are light , vnlesse thou wilt hold him ioyfull that laughes ; the spirit should be cheerefull , assured , and eleuated aboue all : and presently after he sayth , the ioy whereof I speake is sollid , and the greater , for that it is deepe in the heart . And in another place , the spirit of a wise man is as the world aboue the Moone , alwayes cleere and without clouds . But what is this ioy ? it is ( saith Seneca ) peace , concord , & greatnesse of spirit ioyned to mildnesse ; it is to bee content with things present whatsoeuer , and to become a friend to his affaiers : It is ( sayth D●…critus ) to haue his spirit free from feare ; and the religious Doctor Saint Ambrose will say , That tranquillity of conscience and assured innocency , make the life happy . Finally , Salomon will cry out , than a ioyful spirit is a delightful banket ▪ and contrariewise , a troubled minde thinkes alwayes of things which are distastfull & mournfull . Trust not to these mela●…cholie men , to whom adu●… choler makes white things seeme blacke ; those that are happy , vnfortunate , and to feare where there is nothing but subiect of assurance . Life is as we gouerne it , good or bad , pleasant , or displeasant ; and therefore Epictetus sayed f●…ly , That euery thing had two ends , and that by the one it was easie to beare , by the other combersome . If your brother , saith hee , hath done you wrong , doe not consider of ●…t of that side that he hath done you wrong for then it is vneasie to beare ; but of the other , as he is your brother , that you haue beene nourished together , and then you wil find it very tolerable . Du Vair , who like the industrious Be●… , hath gathered summarily together the flowers of the Stoicks , writes , that nature may say vnto vs , as the Philosopher did vnto his Disciples , What I present vnto you with the right hand , you take with the left , your choice tends alwayes to the worst , you leaue what is good , and imbrace the bad ; Let vs take things by the good end , wee shall finde that there is subiect of loue in that which we hate . For there is not any thing in the world , but is for the good of man ; As for example , you haue a sute with your neighbour , when you thinke of him , your sute coms to minde , and then you curse him and are disquieted : the reason is , you take it by the bad end ; but take it by the other , and represent vnto your selfe that he is a man like to you , that God by a resemblance of nature calls you to a mutuall affection ; that he is in the same Citie , in the same Temple , and doth communicate in the same Lawes , the same prayers , and the same Sacraments with thee , that you are bound to succour one another reciprocally . Finally , the Stoicks hold for a Maxime , that a wise man is exempt from iniurie , either to giue or receiue : he cannot doe any , being borne onely to ayde ; & hee receiues none , for that being grounded vpon vertue , hee valiantly contemnes all reproch & wrong , so as hee is inuulnerable , as Seneca saith ; not for that hee is not strooke , but for that , as hee saith , hee cannot bee hurt . Answer : I know that the Stoicks ( with whose fethers our obiector decks himselfe ) haue sought to frame their wise man of that fashion , that he should not be capable of any ill , but continually possest of a sollide ioy : but whatsoeuer they haue purtrayed was but a vaine picture , without effect or truth ▪ like vnto the Chimeres and Centaures . Who wil beleeue that a wise man put vpon the racke , feeles no paine ! Who can say that the life of Metellus is not more to be desired , then that of Regulus turned vp and downe in a pipe full of nailes , and that they are equall fauours ? That a wise man will ioyfully holde his hand burning in the fire , like vnto Mutius Scaeuola ? Finally , that a wise man beeing burnt , tormented and put in Phalaris burning bull , will notwithstanding say , O what a sweete life is this ! Let them do what they list , I care not . These and such like are the Paradoxes of these Philosophers , who ( as Cicero saith ) carry admiration in their foreheads , but beeing strip't naked , they giue cause of laughter , & of themselues ( as Plutarke saith ) they confesse their absurditie and vanity . And in truth , who wold not laugh , when among other things they say , that only a wise man is truely a king , rich & beautifull ? yea though he were a slaue , a begger , or a Zopirus with his nose cut off , &c. But let vs answere punctually to the reasons obiected : The Sarazin Abdala vnderstands , that by some excellent relickes of thesoule , man is admirable to the world ; but hee doth not touch his felicitie , for hee hath nothing of that remayning ; since his transgressiō , he is continually here below , miserable in euery degree : He had the gift of free will , to haue enioyed his owne happynesse if hee had would ; but for that hee abused it , he lost himselfe and his liberty , saith S. Augustine . He rules ouer all creatures , but a miserable domination , in the which the meanest subiect exceeds his Lord in felicitie ; and twise miserable , in the which the Lord suffers more miserie then the most wretched of his subiects . Reade Plutarke , and then Homer , but aboue all the Spirit of God in the holy writ , who knowes what wee are , and qualifies man with no other titles , but of darkenesse , and foolishnesse to thinke a good thought of himselfe ; a brutish man , who comprehends not the things which are of the Spirit , and cannot vnderstand them , for they are spiritually discerned . Finally , hee shewes him to be weake , sicke , dead in his sinnes , a vipers broode , not able to doe any good thing , for that he is bad ; and by consequence , cannot take part but with Satan the prince of darkenesse , and the father of lyes and all iniquitie . Moreouer , if Seneca and others to retayne men in life , teach them what they ought to doe , it is no argument that they diuert them from death when shee shall present herselfe vnto them : but contrariwise , Seneca doth in a manner generally protest , That death hath no discommoditie , that it is not onely without ill , but without the feare of ill , and that it is a foolish thing to feare it , &c. As for life hee calls it deceitful and vicious , for that it is alwayes imperfect . But see how vpon this question hee opens his heart to sorrowfull Martia for the death of her sonne ; O ignorant men , saith he , of their owne miseries , which doe not commend death , as the goodlyest inuention of nature ! For whether that she holds felicitie inclosed , or excludes calamitie ; be it that shee ends the satietie and wearinesse of old age , or that shee carries away youth in his flower , in the hope of better things ; be it that shee calls vnto her the most vigorous age , before that it hath mounted the roughest steps , yet is she to all men their end , to some a remedy , to some a vow ; and those are more bound vnto her , to whom she coms without calling . He goes on , but he cuts off his discourse to come to the end of his life which was cut off : for being commanded by Nero to dye , without any delay hee willed his Surgeon to open a veine in his foote , holding it in a bason of warme water , and saw with drie eyes his life fade away . But S. Ambrose assures , that a good consciēce makes the life happy ; Be it so , but forgets to adde , That in the death of the faithfull this happynesse is doubled , for it is pretious before God : And in the end I deny that those men , in whom a melancholy humour doth most abound , suffer themselues to bee so abused in their iudgements : for this humour is more aduised then all the rest , hauing some diuine matter in it , as Aristotle saith ; and therefore more to be credited then the rest , and particularly more then the Iouiall sanguine . As for the admonition of the Stoicks , it was easie for them to speake it , but vertue consists in action : and I know not whether Epictetus did that himself which he taught to others ; otherwise ( as the prouerbe saith ) I hate the Philosopher which is not wise but for others , and not for himselfe . You will that I take the most troublesome things on the best fide ; yea , but I see no end of that side : it is like vnto occasion , which hath long haire before , and bald behinde . Where is that end then ? I cannot see it , and admit I should , I cannot attaine vnto it , being borne vnder the planet of Saturne , & alwaies taking things on that side which is sadde . I would haue my neighbour and my aduersarie obserue your precept , and he would haue me ; and so neither of vs doe it : and we continue by reason of the one and the other , in continuall vexation . Finally , the pleasure of this world is very small , and intermixt with many displeasures : It is a Myne where there is gold , but it is so fastned to the stones , as to draw one crowne it will cost 12. So there is not one ounce of ioy , but doth cost a pound of sorrow . The 18. Argument taken from the miseries of life . Euery Estate that is full of calamity , should desire , and not apprehend a change . This present life is full of calamity &c. THe field of this streight life is so spacious , and so full of great dangers and extreame miseries , as the exchange thereof , to him that hath any sence , cannot be but delightfull . Obserue the diseases of the body , measure & number their greatnes and their great number : consider the tempests & stormes of the passions of the soule , the clouds and troubles of his vnderstanding ; and you will conclude ; that man must of necessity change this life , or to be continually miserable in euery degree . And therefore he was fitly compared to a Bull , which leapt suddenly into his Maisters garden , and by chance ouerthrew sundry skepps of Bees , which being prouoked came forth , assaile him and sting him on the throate , backe , in the eyes , and generally all ouer . And it auailes him nothing to pierce the ayre with his homes , to beate the earth with his feete , to whippe his flankes with his strong tayle , to roare & make a noyse ; yee his stingings sticke still-to him , and do not leaue him : So man since that in his Creatures garden , in the earthly Paradise , he durst presume to ouerthrow and transgresse his Masters commandments , there is no part of him from the head to the foote , which is not toucht and pierced euen to the marrow of his bones with many calamities : his head is subiect to inflamed Phrensies , which make him madd ; to the Apoplexie , which like Lightening depriues him of all motion ; his eyes are toucht with the Opthalmie or inflāmation : the Squinancie takes him by the throate , which making the Muscles to swell with a congealed bloud , stoppe the passage of respiration : the inflamed Pleurisie stabs him in the sides ; the Feauer burns him , the swelled Dropsie drownes him : the Iaundise makes war against his Liuer , powring forth gall for pure bloud ; the vngentle Cholike wrings his bowells , straitens the passages , and makes of his mouth a stinking Iakes ; the bloudy flux excoriates his gutts : the hardened grauell staying his vrine in the bladder , pricks him most horribly : the Goute knits his sinnews faster then bonds of Iron : the Canker burnes his flesh more then fire it selfe ; the filthie and lousie Phtiriasis eats his skin : Finally , there is not any member either within or without the body , that is not subiect to many infirmities ; Who can comprehend them all , seing the eyes alone by exact search of Physitions is assayled with 113. diseases ? And who doth not see here that the estate of man is very wretched ? And that which doth aggrauate this , is , that euen those helps wherewith they think to ease themselues the medicins are conuerted into worse torments then thé disease : the strict dyets , the bitter potions , the cutting and burning of members , which they vse in Cankers and other vlcers ; that tubbe wherein they boyle the bodies of such as are infected with the venerian scab , or the French poxe ; with a thousand other deuices to restore health and life to man : what torments , what agonies , and what cryes do they not cause vnto the poore patients ? These miseries are great , but those of the minde are greater , which seemed for her noble extraction not to be subiect to any . Come and let vs runne ouer her faculties : the vnderstanding holds the chiefe place ; at the very entrie of life we see in infants a greater ignorance then in brute beasts : Fawns as soone as they are borne know their . dammes , and without helpe of any , goe into the most secret places to seeke the dug and sucke ; whereas children new borne know not where they are , and being neere the breast , will crie and perish with hūger rather then suck , as S , Augustine writes , and experience doth teach : This ignorance hath taken such deepe roote in the spirit os man ; as to roote it out , and passe vnto the sciences , there is found such difficultie , as most men had rather liue perpetually in darkenes , then to take so much paines to learne . Thirdly , ( and that is most lamentable ) man knowes nothing of his last end , in the getting of which knowledge consists his soueraigne good ; hee goes alwayes astray , if God doth not inspire him from aboue . Let all the sects of Philosophers be witnesse , who by so many diuers waies haue sought it , yet could not finde it . Fourthly , the ignorance in man of his Essence , is a notable misery : the Angels know themselues perfectly . The soule knowes nothing lesse then it selfe : and the body which was giuen it for an Organ of the Sciences , hinders it , that she neither knows her selfe , nor any other thing ; for the body which corrupts , makes the soule heauie , and this earthly habitation puls downe the spirit , that it cannot raise it selfe to thinke of many things . For a fift point there is a curiositie or naturall itching , to obserue the actions & errours of others , more willingly and diligently then his owne ; this misery is great : for to know his owne faults is alwayes profitable , and many times necessary ; to examine other mens actions , is seldome good , and many times pernicious . There is for the 6. place , and for the deepest degree of the calamitie of man , the deprauation of his will : he wils not that which hee should , and wils that which hee should not : that which hee should do is conformable to nature ; to reason , & to vertue ; whereof the Law is written in his heart , and the seed cast in his spirit . Other creatures moue speedily and easily , to that which is proper vnto them and seemely , and contrariwise they go vnwillingly and by force , to that which is repugnant to their nature . But men , they reioyce when they haue done euill , they take delight in their impious works , saith wife Salomon : Man drinkes sinne as the fish doth water , saith Iob. Yea the corruption is so generall , as it is become a prouerb , It is a humane thing to erre : he thoght so , who to excuse his sinne of adultery , said , The night , loue , wine and my yong age , perswaded me vnto it , &c. Finally , wil you see a great signe of great misery in the spirit of man , which is , that he is neuer content with his condition , an other pleaseth him better . Other creatures apply themselues easily to the course that is offered vnto them , & seeke no change : it is the property of sicke persons to affect sometimes one thing , sometimes an other , to change beds hourely , as if in the bed only consisted the remedy of their griefe ; they desire one kind of meate , and are presently distasted . Wee ( sayeth S. Gregory ) borne in the misery of this pilgrimage , are presently loathed , we know not what we should desire ; and a little lower : In the end we grow into a consumption , for that we are distasted of euery thing , and we are wonderfully tired with the want of eating and drinkking . Saint Chrysostome doth also sharpely censure this fitrious dainty , for that euery man doth commonly complaine of that whereunto he is most bound , as if it were an insupportable charge , Homil. 60. Cleobulus in Plutarke , obseruing the inconstancy and foolish demands of many , sent them for answere to the mother of the moone : On a time , sayd he , the moone intreated her mother to make her a little garment that might sit close to her body : And how is it possible , answe red shee , seeing that sometimes thou doest encrease , then thou art full , and after decreasest ? If now from this most eminent part of the soule , wee descend vnto the sensitiue , how many men are borne blind , or deafe , and dumbe , or lame , or in some other part counterfeite and monstrous ? who although they were not so in the beginning , yet are growne so : how few be there but feele it in their old age ? Looke into , other Creatures , if you finde these defects . In man that facultie of anger , which was giuen him as a strong man at armes , to repulse all that outwardly should offer to trouble him ; behold how it seeks to domineere ouer reason , how it treads it vnder foote , and turnes man into a madd dog to bite , and into a Scorpion to flatter and sting , and into worse then that Let vs proceede , and leauing those naturall infirmities , Let vs obserue the accidentall ; How many haue endured an vnspeakable torment by thirst , which hath forced them to drinke their owne vrine , yea that of others ? Then hunger , which could not abstaine from humaine bloud , but hath fallon vpon dead carcasses , and liuing men ; not onely vpon strangers , but euen mothers vpon their own children , deuowring them cruelly and greedily , whereof the sacred historie and Pagan is full . Thirdly , there is so great paine to maintaine this dying life , that man in this world hath lesse rest then a Mill Asse ; Man is borne to labour as a bird to flie , sayth the holy writ : and the Eternall cries from heauen ; Thou shalt eate thy bread with the sweate of thy browes . Doe not tell me that this is no generall Law : it is ; for without exception , hee that trauells not with his bodio , trauels in minde : thinke you that ambitious and voluptuous men , yea theeues , are not more troubled and vexed then handy-crafts men ? If you reply , that at the least students are happie ; yea , in com parison of them that are more miserable : but being considered absolutely , they haue their part of miserie by their sitting life , which is necessarie to meditation ; they haue sooner filled their bodies with diseases , then their soules with knowledge . Moreouer , he that adds know ledge , adds torment , sayth the wise man ; and yet most part of students haue no sooner learned the tongues , the instruments of sciences , nor the principles , but they must leaue all , eyther through death , which cutsthem off ; or through age , which tends vnto it , & which depriues them of all ablenes , memorie , industrie , sight &c. Wherefore one dying complaynes , that when he began to know many things and to gouerne his life well , he was called out of life . Another beginnes his booke with these words : Life is short , the arte long , the occasion hasty , the experience dangerous , the iudgement difficult : as if he would say , Miserable man , who cannot possibly for his short continuance , for his weeke iudgement , for the slownesse of his flesh , for the slippery estate of the world , attaine vnto that knowledge which is so necessary for him . But this is not all , we haue yet but lightly runne ouer the miseries which man hatcheth in his bosome ; they which assayle him without are more violent : Hee hath his God and Lord interessed and angry against him , wee are all borne the children of wrath , the whole world makes warre against him ; and what wonder is it , seeing that hee that rules it is his enemy ? he is infe sted with the incursions of spiritual malices , which dwelling in the most cloudy ayer , are alwayes ready like carrion kites to fall vpon the prey of man. Man is alwayes to man , & in al places a troublesome enemy , and the ancient prouerbe sayeth , That man is a wolfe to man , and the more meanes he hath to hurt , the more dangerous hee is ; and in truth neuer Tigers , Onces , or Lyons , haue so torne men in pieces , as the Phelares ; the Busines , the first Emperors , the Massachiers , & the Spaniards at the West Indies . Fourthly , there is not any little Creature which doth not shoote out the darts of his poore splene against man , being grieued to see such a Tyrant reigne vpon the 〈◊〉 Fiftly the heauen , fire ayre sea & sand are armed against him , & dart out against him their wenimous influences , lightening and hayle : They shake him with their earthquakes , they swallow him with there opening ; they drowne him , they burne him . If thou thinkest in fayre weather to walke into thy Garden , to recreate thy selfe , the Aspike attends thee in ambush vnder ome flower or herbe which thou doest intend to gather . If thou doest enter into a strangers house , the mastiue will take thee by the thigh ; if into thine owne , yet art thou not without feare , for thine owne dog may be madd , byte thee and make thee mad . Fynally , that which exceeds all these miseries , is , that when thou shalt thinke thy selfe most safe , a thousand vnexpected accidents may ouerthrow thee : some one returnes from market ( saith S. Augustin ) sound and lustie , who falling breaks a leg , whereof hee shall dye . Who semes better assured then he that is set in a strong chaire ? yet vpon some troublesome newes , hee may be disquieted , fall , and breake his necke ; Another laughing eating and drinking , shal be suddenly surprized with an Apoplexie rising from some vnknowne cause , and dye presently . What receptacle seemes more safe and commodious for hunters that are wearie and full of sweat and dust , then a cleane house with a good fire ? And yet a Prince with his traine , thinking to retire him to such a place , found himselfe in such dāger of death in the morning , as he could not escape without the losse of his nayles , that fell away by the vehemencie of his paine , and two of his company found smotheredin the morning whence , thinke you proceeded the cause of this strange Accident ? It was from the wall newly plastered , which cast forth a virulent vapor , which together with the smoake of a great cole fire , fumed vp into the head , & dispersed his poyson throughout all the members of their bodies ; Who could haue foreseene this accident , but too late ? Ammianus Marcellinus reports tho like to haue happened to the Emperour Iouinian , who was found smothered in the mor ning by the like poyson . And to conclude , what seemes freer from breaking , then a head lying in the shadow far from any house ? & yet it hap pened that the Poet Aeschilus being so retired , an Eagle flying in the ayre , thinking his bald head had bene a flint stone , let fal a Tortose to break it ; and to haue the meate ; but falling downe it brake the skull os poore Aeschilus . The first Obiection . That which shall not happen vnto vs , is not to bee accounted among our miseries . But these misfortunes shall not happen vnto vs , &c. THese miseries ( if it pleaseth God ) shall not befall vs , but where is that warrant from heauen to assure vs ? The comicall Poet saith , That man cannot be exempt from any humane accident : No man liuing can say without warrāt , This shal not happen vnto mee , saith Menander . What befalls to one , thinke it may happen to thee , saith Seneca ; for thou art a man : and therefore retaine this and thinke of it , not to be deiected in aduersity , nor puft vp in prosperity , but haue alwayes before thine eyes , the liberty of fortune , as being able to lay vpon thee all the miseries shee holds in her hand . Man is in continuall warre vpon earth : Is there not a course of warre ordayned for mortall men vpon earth ? saith Iob. If he be freed from his enemies abroad , let him beware of some treacherous Synō at home : Be alwaies ready sayd Iesus Christ , for you know not the day nor the houre : no man is no more assured against death then the bird is against the shot of a harquebuze ; God would ( saith S. Augustine ) that wee should watch continually . But if changing thy tune , thou thinkest that thy neighbour is not afflicted like thy selfe , and that hee is much more happy , thou art much deceiued : Euery man feeles his owne griefe : Herodotus hath seene it and written it , saying , That if all men liuing laden with their owne miseries , had brought them together vpon one heape , to exchange with them of their neighbours ; hauing well weighed them and viewed them , euery man would willingly carry backe his owne . Without doubt this present life is so full of miseries , that in comparison thereof death seemes a remedy . A long life is but a long torture , saith S. Augustine . And what other opinion can wee haue , seeing that Iesus Christ , who was giuen vs for a perfect president , is neuer propounded vnto vs laughing , but somtimes weeping ? as when hee approched the Tombe of his friend Lazarus , and when as he wept vpon the ingratefull Citie of Ierusalem : and therefore the Apostle saith , That in the dayes of his flesh , hee offered himselfe with great cries and teares to him who could saue him from death : What is that ? but to shew vs that this life is not worthy of ioy , but of lamentation ; not of laughter , but of crying : as the Philosopher Heraclitus doth esteeme it , who alwayes with a weeping voice did lament the estate of this life . The second Obiection . It is a cowardly consideration not to be willing to die , but to cease to liue . This reason hath that consideration . TO denounce death to end the miseries of this life , is ( sayth one ) to pro pound a carnall end to the liking of sensuality : Vpon death ( sayth another ) the priuation of thislife , there is no Cataplasme , but of a better life : for the losse of earth , but the enioying of heauen . Answere . Death is the corruption of the flesh , and a priuation of all the sences : to the end therefore that the remedy may be proportionable to the flesh , it must also be fleshly , sensible and palpable . I grant that in retiring ourselues , we must not think only to fly from humaine miseries , but rather to draw neere to diuine fauours : But betwixt doing and duty , who doth not at this day see an infinite distance ? That elect vessell of the holy Ghost , that great Apostle Saint Paul , seeles a Law in his members fighting against the Law of his vnderstanding : He complaines there was a thorne thrust into his flesh ; the angel of Satan did buffer him : what is this but the relikes of sin , of infirmity , distrust ? what glosse soeuer they will set of it . If Saint Paul were such a one , what then are we poore dwarses , wauering and staggering ? let vs not flatter and seduce our selues , for our workes discouer vs ; O God fortifie vs , and make thy holy Spirit to reigne in vs ; and attending the happy effect of diuine promises , let vs meditate of the Testament sealed with the bloud of Christ. But if the horror of death which doth threaten vs of euery side , comes to hinder our holy meditations , let vs vanquish it by the darts of reason : this may be done , and it is that we ought to doe ; The Surgion which hath sercht a wounde , hath applied a fit Cataplasime , hath made his patient without passion or paine , is to be cō-mended . The Philosopher which hath examined the naturall death , hath found o●…t the cause of the feare it giues , & hath accomodated reasons fit to take awaie this feare , and to assure mans courage ; is not to be contemned . I know well that hee which through death hath made vs see the life eternall : hath done more ; but this worke is of God and not of men : and if the sacred word of the eternall God doe it not , no humaine voice can doe it . But doe you say , there is no Catap●…sme fit for the losse of a pleasant life , but the hope of a better ? Answer ; You presuppose two suppositions heere which are not ; First , that life is full of pleasures . Secondly , that in death wee haue a feeling of the losse , against that which hath beene and shab be said ; to the which I will send the refutation : & in the meane time for witnes of my saying ; I propound that great Diuine S. Augustin writing that which followeth : The present life is doubtfull , blind , miserable , beaten with the flowing and ebbing of humors , weakened with paines , dried vp with heate , swelled with meate , vndermined with famine , cōfounded with sports , consumed with sorrowes , distempered with cares ▪ d●…lled with pride , puf●… vp with riches , deiected with pouertie , shaken in youth , made crooked in age , broken by diseases , and tuined by 〈◊〉 &c. Many great men who ha●… not wanted any thing for the enioying of all pleasures ; yet would they in their life time haue writtē vpon the Marble which should couer them dead , for a conclusion of the Epitaph , these last words : The life and bi●…h of mortall men is nothing but toyle and death : as one waue driues on another , so one miserie thrusts on another : the one is no sooner flying , but the other followes him : And as in the eye , one teare springs of another , so one sorrow riseth out of another : as Buchanan hath learnedly written in his Tragedie of Iepthe . The 3. Obiection . It is not lawful of himselfe and without other some Command , to remaine in a place that is bad and troublesome . Life is a place bad and troublesome . It is not therefore lawfull of himselfe , without other command , to remayne in life . THis long Iliade of calamities of this present life , seems to perswade man to the doctrine of the Stoicks , which is to depart when it is too troublesome : so speaks Seneca , A wise man liues as long as he ought not solong as hee could : he will : see , how , with whom , & how he should liue , and what he should doe : if many things fal out troublesome & crosse his tranquillitie , he frees himselfe , and he doth it not only in the vrgent necessitie , but as soone as fortune seemes suspect vnto him , he cōsiders that it imports not whether he giue himselfe his ende , or that he receiue it . Moreouer that it is wretched to liue in necessitie : but there is no necessity to liue in necessitie . Diogenès meeting one day with Speusippus being sickly , & causing himselfe to be carried by reason of the Gout , he called vnto him in these tearmes , God giue thee a good day Diogenes : to whom he answered , But God giue you no good day , that being in this estate hast the patience to liue . With the sharpnes of these Cynicall wordes Speusippus , was so moued , as contrarie to the precepts of his sect , he ended his owne life . But let vs produce ( if you please ) some reasons by the which these men haue debated there follie . The 1. Life and death , say they , are indifferent things , and therefore man acoording to his commoditie may vse them indifferently Wherefore saith 〈◊〉 , As one that is inuited , hauing feasted & taken his refection , retyres himselfe so being glutted with life , why dost thou not depart ? O foole why doest thou not imbrace : a pleàfing rest ? what interest hast thou that death should come vnto thee , or thou goe vnto it ? Perswade thy selfe that this speech is false , and proceeds from an indiscreet man : It is a goodly thing to dye his death , for it is alwayes thy death , and especially that which thou hast procured to thy self . The 2. Death is the goodliest port to libertie , which is the fruite of wisedome . I will not serue ( said that Laeedemoniā child ) & cast him down a precipice : who learned to dye in contempt of seruitude , he is free from all power : what doth a prison , a dungeon or fetters touch him ? he hath an open port . The 3. Wherefore hath nature giuē so streight an entrance vnto life , and hath presēted vnto man so many large issues vnto death , if it shal not bee lawfull for him to depart when he pleaseth ? On which side soeuer ( said Seneca ) thou shalt cast thy miseries , thou shalt finde the end of thy miseries : doest thou see this precipice by which they descend to liberty ? doest thou see this sea , this riuer , this pit ? there is liberty in the bottome : doest thou see this little tree , crooked , cursed ? Liberty hangs at it : Doest thou see thy throat , thy heart ? These be the fruits of seruitude : Plinie saith , that the earth our common parēt hath ( for pitties sake ) ordained poysons to this end , that beeing able to swallow them easily , we may with equall facility dislodge out of this world : So in old time , Kings and great men did keepe certaine poyson ready for any suddaine vse in the doubtfull euents of fortune , as Titus Liuius reports : and therefore many haue poysoned themselues , being valiant , and esteemed great personages : Zeno being 98. yeeres old , yet strong and lusty ; returning from the Schoole , hee stumbled and fell ; and being down hee strooke the ground with his hand , saying , ●…re I am , what wilt thou ? And being come to his house , hee layd downe his life of himselfe . Cleanthes hauing an Vlcer in his mouth , and hauing abstained two dayes from meat by the aduice of the Phisitions , was cured ; Beeing then perswaded by them to eate againe : Oh no , said he , hauing past the greatest part of the way , I will not , I will not returne againe ; and so he died of abstinence . We could produce many others much cōmended , as Lucrece , Cato , and others , if they were not sufficiently knowne . Answer . I deny that the swarme of miseries of this present life , is a sufficient cause to depart when wee please ; the great God which hath placed vs here , must first come and take vs away . Pythagoras in Tully , forbids to leaue the Corpes de guarde without commandement of the Captaine : as a prisoner breaking prison agrauates his crime , so the spirit violating his body , makes himself guilty of a double torment . And he that hath so strictly forbiddē to kil , meant it as well of himselfe as of others : And therefore Virgil platonizing , sings vnto vs , that they which haue inhumanly slaine themselues , hold the first place in hell : As for the vertue which they pretend in it , the most quick sighted Philosopher hath seene nothing but feare and foolishnesse , & thus he speaks It is the part of a coward , and not of a valiant man , to dye by reason of pouerty , of loue , or for any other thing that is troublesome ; it is a faintnesse to flie difficult things ; and after , He suffers not death as a good thing , but flying the euill . Finally , he that murthers himselfe , wipes himselfe for euer out of the booke of life ; for that he dies impenitent , in the act of sinne , neuer to haue remission after this life , nor ( as Saint Augustine sayth ) any indulgence of correction . But to come neerer to our Stoickes , wee will first appeale srom Seneca to Epictetus ; O men ! sayth hee , haue patience , attend God vntill hee giue the signe , that hee hath dismist you from this ministery , then returne vnto him . But for the present , support couragiously , inhabite this region in the which he hath placed you ; this habitation is short , easie , not burthensome , &c. The 1. reason inferring , that life and death are indifferent , is false ; for it is to teare in pieces the sacred communion of the soule with the body , of man with his neighbour , to kill himselfe . Man is not borne for himselfe , but after God for his Country , which hee depriueth of a good son , such as he ought to bee . Aristotle hath seene it , and hath written it , saying , That he that kils himselfe doth wrong vnto the Comonalty ; but to doe wrong is no indifferent thing : Moreouer , it is a sinne against nature ; for euery man loues himselfe , naturally , 〈◊〉 and desires to preserue his being : also wee do not see any other Creature , but man , to kill himselfe through impaciency of paiue . The 2. reason which speakes so much of li berty , is friuolous and ridiculous ; for what liberty is there in a dead man ? who hath neither the power nor the will to chase away a fly that stings him ; who is made subiect to all sorts of wormes , rottennes , and stench what is liberty , but a power to do what we list ? but death neither hath will , action , nor my power : it a ●…s mos●… dry in my opinion to produce this defence . As for the third , poysons are giuen by the earth rather to preserue life , thē to destroy it , to make antidotes & preseruatiues against malignant and venimous diseases , and a thousand vnexpected accidents , by the biting of mad or venimous beasts : omitting the true cause of diuines , that the sinne of man hath infected all , powring forth his poyson vpon the Creatures which e●…uiron him ; & therefore as Saint Paul sayth , they sigh and long after their future restauration . Finally , examples binde vs not , but rules ; wee liue not according vnto others , but as we ought : the Law of God is plaine , sealed in the particular nature of euery one , Thou shalt not kill , by the which we are forbidden the simple homicide of our neighbor , for that he is of humaine blood ; next the parricide of father or mother , for we are their blood ; which doth much augment the hainousnes of the offēce : 3. The murthering of our selues , which exceeds parricide in a degree of horror . To this we must haue regard , not vnto what Zeno , or Cleanthes haue done . And the Stoickes who in all other places so much recommend vnto their Disciples , seemelines , honesty and duty , seeme to me in this point forgetfull , blind & preuaricators : what shal we then do ? That which a wise Pagan did aduise vs ; It is for valiant men , sayd he , rather to contemne death , thē to hate life . Many times faint hearted mē are driuen to a base cōtempt of thēselues , throgh the wearines of labor , but vertue will trie al things : Seeing thē that death is the end of all things , it is sufficiēt to go ioyfully vn to it . To his words we adde , That our intēt is not to take away life , but the terror of death when it comes : a wise man wil liue ioyfully , so long as it shall please the Lord of life : He wil die also more ioyfully when it shall please the same Lord. This is that he ought to do , and doubtlesse man may without sin desire , yea pray vnto the Lord that hee may liue long for many reasons , but especially for 2. The one concernes the glory of God , in the administratiō of the charge which hee hath committed vnto vs ; therefore the Son of God in dying would saue his Disciples , by that voice full of vertue , which he vsed to the Romaine souldiers and Iewes , If you seeke me , let them go : the which preserued them long , especially his well-beloued S. Iohn , whom he retained in life vnto ninety yeares . The other respects our children , parents , and friends , of whom we may and ought in conscience haue a care , seeing that ( by the censure of the Apostle ) hee which hath not a care of his family , hath denied the faith , and is worse then an Infidell . But besides these reasons and some others which doe simbolize , I say that the desire to liue were not fit , if there were no other reason ; sor there is no ceasing from finne so long as life doth last ; so as the longer wee liue the more ●…lpable we are before God : So as I maintaine , that the feare to vndergo death , I meane death simply , is alwayes vicious , foolish and ignorant . But to be a Murtherer of himselfe , without comparison it is much more execrable ; the Lawes of euery well gouerned Common-weale haue thundred against it : yea the Grecians : in the midst of ●…rmes , ( whereas lawes are silent ) would not in signe of indignitie , burne the body of Aiax , according to their custome , for that hee had slaine himselfe : The virgins of Milesia for that they had furiously strāgled themselues were drawne by publike ignominie through the streets of the Citie : and in such cases God doth vsually shew visible signes of his reuenging wrath : So in Parthenay a towne in Poitou , a certaine woman in the absence of her husband , was taken with a deuilish despaire ; she tooke the little children , when shee had smothered them and hanged them , then she came vnto her selfe , went vp on a stoole and hung her selfe , and and thrust awaie the stoole with her foote ; but the rope brake , and she falling downe halfe dead , found a knife , ( the Diuell is a readie officer to furnish instruments to doe euill ) which she takes and thrusts into her bosome ; The next day , the matter being knowne , all the world ranne thither with the iudges , who caused her bodie to be cast out vpon a dunghill neere vnto the towne wall . Not far from it there was a corps de gard , and neere it a place for a sentinell ; the gard being set ( for it was in time of warre ) the sentinell heard a fearfull noise in the ayre right against this Carcasse , and after a long stay was forced to leaue his stand : the gard also amazed with this noyse , thought to flie awaie : Thus the Diuells made sport with this poore desperate woman . The 19. Argument taken from the contradiction of man touching Death . Not any thing that is sometimes called for by vs with ioy , being come , should be trouble some . Death is sometimes called for by vs with great ioy . THe Pagans to describe the pittifull estate of man in this life , haue fained that Prometheus , mingling the slime of the earth with tears , made ●…antherof ; wherunto a Latine Poet hath alluded , saying , Teares b●… the our Births ; 〈◊〉 all inteares we liue . And Death in teares , Many alarums doth giue . But what need of testimony but the continuall feare and feuers which spring from the apprehension of those infirmities wherof we haue made mentiō ? Thy bowells wroung with the cholicke , a thousand gripes and throwes at euerie child bearing , if thou beest a woman ; the pinching cares that trouble the mind , make thee by interruption & soden exclaming to desire death ; & not without reason , seeing that the Prophet Elias serues thee for a patterne , who not knowing how to auoyd the ambushes that were layed against him , did wish to dye . But let vs cast our eyes vpon those miseries that make vs to desire Death , not as wee propounded them , nor as we haue found them , but as they make themselues known . If we shall indge of the streame by the spring , what may we hope for of the life of man , conceiued betwixt the vrine and excrements , borne naked & all in tears ; but only a perpetuall flux of corruption , pouertie , and calamities : & therefore it is not without reason that S. Bernard sayd , That man is but a stinking sperme , a nourishment for wormes , a sacke of excrements ; and such should wee see him within , if the skinne did not stay our sight outwardly . Doe we doubt of it ? seeing of this liuing substāce there are ingendred wormes about an ell long , and being dead , serpents in the pithe of the backe , as Plinie writes , and experience teacheth . Plutarke reports that the king of Egypt hauing caused the body of Cleomenes to be hanged , and the garde hauing discouered a great serpent wound about his head , they called the people , who running to this spectacle called Cleomenes as a demy-God . The like happened to a young man a Germaine , who would neuer suffer his picture to be drawn in his life time , but onely granted to his kinsfolkes , ( who importuned him ) that some dayes after his interment , they might take him vp , and draw him as they found him : Being taken out of the graue ; they saw about the Diaphragma & the pith of the backe many little Serpents , to verifie what the authour of Ecclesiasticus faith , When man dyerh he becoms the inheritance of serpents . The life of man is a candle exposed to all winds , saith Epictetus : His body is a store-house of all sorts of diseases , saith another ; his flower ( his most excellent point of glory ) is such as he is alwayes in paine and martyrdome ; and this point passeth away , dazling the eye like a flash , greatnesse and worldly riches are no more sssured , then the waues of the sea ; they flowe suddainely , and ebbe no l●…sse violently . Sesostris King of Egypt , causing himselfe to bee drawne in a Chariot of pure gold , by foure Kings his prisoners , one of them held his eye fixed vpon the wheele , which did rolle vp and down by him ; Sesostris obseruing it , demanded of him the cause of his countenance ; who answered , That looking vpon the wheele , and obseruing the spoaks to bee sometimes aloft and suddainely downe againe , I call to minde the rolling change of my selfe and my companions Sesostris considers hereof , abates his pride , and giues liberty to his Captiues . Such is the estate of the affaires of this world , like vnto a marke , subiect to infinite darts of aduersity : No man knowes what the night brings , sayd one in Titus Liuius ; the pleasures are vncertaine , but the displeasures most certaine : Nature giues vs a taste at our comming into the world , where wee enter weeping . And according to this instinct of nature , the Thraci . ns wept at the birth of their children , numbring what miseries they should suffer in the world ! For the same reason the Getes ( a religious people ) held that it was better to die then to liue ; therefore they lamented at their child-birthes , and sung at their burialls . And wise Salomon saith , that the day of death is better then that of birth . Looke into Erasmus vpon the prouerbe , Optimum non nasci . Sophocles in like manner , giues aduice , that it is more reasonable to weepe at the birth of their children , as beeing entred into great miseries ; and beeing dead , to carry them ioyfully to the graue , as freed from the miseries of this life . And who will doubt any more of this , seeing he that neuer lies , calls this life death ? Ioh. 5. saying , Hee that heares my words , and beleeues in him that sent me , shall passe from death to life . The Lycians law ordayned , that they which wold mourn should put on womens robes , for that it did in no sort befit graue and discreete men to weepe for the dead , but for passionate women . Vpon this law a Lawyer of Padoua groūded his testament , although he be taxed by another . First hee charged his heire vpon great comminations , to banish all blacke cloth from his Funeralls , and that he should prouide singers and players on Iustruments , to sing and play , going among the Priests , both before and behinde the Corpes , to the number of fifty ; to euery one of which he bequeathed halfe a Ducate for his paines . Moreouer hee ordained ; that 12. young virgines , attired in greene , should carry his body vnto Saint Sophias Temple , in which he should be interred , suffering : them to sing ioyfull songs with a loud voyce , and for a reward hee bequeathed them , a certaine summe of money to helpe them at their marriage : All sorts of Priests and Monkes might assist , except such as were barred with blacke , lest that colour should darken the beauty and cheerefulnesse of his Funeralls : he had seene with Heraclitus , that during the dayes of this miserable life , there is no subiect but of teares , and that at our departure we should reioyce with Demoeritus . And therefore Plato doth rightly call death a medicine for all miseries : and Seneca esteemes it the end of seruitude . Let vs seale vp this discourse with the memorable aduice which Epictetus gaue to the Emperour Adrian , enquiring why they set garlāds vpon the dead ? It is in signe ( answered he ) that at the day of their death , they haue triumphed ouer the diuers assaults of this life . Let vs then dye when it shall please the prince of this life , to cease the teares and alarmes of this life , and to beginne the life of heauen , whereas God will wipe away all teares from our eyes , whereas death shall be no more , and there shal be no more mourning , crying , nor labour . Obiection . If men call for death , and being come refuse it so much , it is a signe that it is very horrible . But the antecedent is true : Therfore the consequent is also true . IT is reported in Laertius , that the Philosopher Antisthenes , tyed to his bed by a greeuous disease , ( and the more grieuous , the more he loued his life , ) was visited by Diogenes ; who knowing the man , had taken a naked sword vnder his gowne : Antisthenes perceiuing him , cried out , O God , who shall deliuer me from hence ? Diogenes answered presently , that shal this , shewing him his sword : But Antisthenes replied more sodainly , I meane from these paines , and not from my life . It seemes that most of those crier sout for death , make that their refuge , when she approcheth neere them . Esope in the Apologue hath naturally described it by that old man , who being laden with a great burthen , and falling into a Ditch , he grew to despaire ; and calling for death , death came , and commands him to follow him ; O no , said he , I call thee to helpe me vp with my burthē that I may returne . Answer . I know well that many feare death much , not for any desire to liue , nor for the pleasures they haue in life ( for the two examples obiected shew the contrarie ) but for that they know not what death is . And thereunto tends this Combate , to kil this feare of death in man. I therefore persist in my opinion ; that it is nothing but the feare , which man hath to fall into some greater miserie ( as we haue shewed ) doth make him so much apprehēd death . But there is no euill in this , as appeares in the following argument : Therefore there is no reason of feare , which reason should gouern a reasonable man. Let vs not trust to those distrustful spies , which being returned from the point of death , cry out Horror , horror ; for they faile more in corage then in bodie , and deserue the like punishment to them that went to discouer the land of Canaan , who being returned brought nothing but bad and slanderous tydings to al the people as the holy Scripture doth witnes . Let vs rather beleeue wise and valiant men produced heereafter vpon the Theater , who ( like vnto Iosua●… spies ) depose ioyntly , that God hath deliuered death into our hands , that it is quencht for our sakes . Next , it is not true that all men flie death being called , many haue bin greeued returning to health after some great sicknesse , which they thought should haue swallowed vp their life . Giue me leaue to speake this truth of my selfe : being 120. leagues from my parents , about 14. yeares since , studying in a towne streightly besieged and famished , I fell sicke of a bloudie flux , whereof many dyed , & whereof my master was dead . In this estate I was resolued to dye , but when I found that God gaue me force to vanquish my disease , I was verie melancholike in the beginning , & held it a losse to be recouered . And therefore notwithstanding this opposition , wee will close vp our discourse with Seneca , saying , That death is the cause that life is no martirdome . The 20. Argument taken from the remouing of the euill of death . No euill consisting in a falfe opinion and nothing in effect , is to be feared . Death is an euill consisting in a false opinion , and nothing in effect . &c. IT is a great aduantage ( as great Captaines say ) to haue obserued and measured his enemy from head to foote : Let vs in like manner obserue and measure death , and we shall find it is but an Anatomy , a vaine name , a Picture , and Image , a scar-crow , a bable , a fantasticke feare , an imaginary fire , which some men see in an euening walking in Church-yards : An ideot at the sight thereof would be amazed , & sweare that hee hath seene a spirit walking ; but a wiseman will vnderstand that it is an oyly exhalation , which by agitation takes fire . Ignorant opinion makes man beleeue that death is very euill , when it is a priuation from all euil , hee is amazed with a false alarme : So women and weake spirits dare not remaine alone in their Chambers , for that they imagine they shal see spirits and apparitions ; little children are afraid to see their parents masked , Astianax could not endure the sight of Hector armed : but lay aside these armes ; take away the maske , & you shall conuert their feare into assurance , and their cries into ioy : So pull away these false maskes of hideous lookes , and the trembling cries of them that die , they are but fained , or sorrowes grownded in the aire of an imaginary euill . So Cassander did tremble at the sight of Alexanders picture , dead long before ; the table would not bite him , yet hee quaked , as if it had beene some furious beast : the reason was that his imagination being impayred , hee thought that Alexander was wonderfully in choller against him . Wil you haue an apparent signe , that in this horrible apprehension of death mans iudgement is troubled , and therefore suspected to bee false ? The strongest and most vigorous , the yongest and most iust , do least feare the losse of life ; who in reason should apprehend it most , if it were to be feared , hauing more interest in it ; but old men and such as are subiect to the cholike & stone , and malefactors , feare it without measure . Maecenas tormented continually with a feauer , was content to bee cut and mangled , so as with all his paines hee might prolong his life . How many Messales offenders would liue in torture , or broken vpon the wheele , so as they might not end their liues : What is the reason of this ? but that his iudgement is peruerted , beleeuing that all the paine he feeles shall be doubled in death . If he be a reprobate , and vnderstands it of the second death , and not of the first whereof wee now discourse , his iudgement is right ; but for a good man to thinke that there is any great paine in a naturall death , hee erres much . It is not the death ( said Aeschines ) but the violent passion against death , which is horrible . If they thinke there bee any discomodity in death ( sayd the old man Bassus , ) let them know , it comes from them that die , not from death , which frees them of all paine . Pindarus sayth of man , that he is but the dreame of a shaddow ; but let vs speake it ( and with more reason ) of death ; a dreame is false , and a shaddow the opposition of a sollide body to the light . So death the priuation of life , is an euill dreamed , and false . Good God , who can represent that which is not ? vnder what idea can the Painter imagine to draw it ? he will present vnto vs bones bound with sinewes , without flesh and naked , hauing a sythe in his hand , this is something ; but be well aduised , to thinke that death doth subsist beyond this representation , as a liuing man doth subsist longer then his picture , you should bee foully deceiued , for take away this representation , and all other imagination , and you take away all that is of death ; for it is nothing at all , therefore the portrait is false . May a man paint a voice , the which although it be inuisible , yet it falls vnder the sence of hearing ? but death in what sence so euer you take it , is incapable of all sence ; and by consequence , not to bee drawne by any pencel . What is death then ? it is a word of few letters , which hath no subsistāce but in imagination ; nothing in nature , nothing in effect . We laugh at the Bourgondian spies , who in their war against the French King Lewes 11. being sent to discouer the Country , fled at the sight of certaine Thistles , as if they had discouered a troupe of men at Armes . If we had the vnderstanding to know death , as the sight hath to distinguish thistles , we should find that they are more ridiculous , which fly amazed from the incounter of death , for it is nothing at all ; whereas thistles are at the least pricking plants . Let vs then say boldly , That to feare that , whereof neuer any man yet felt the sting ; to draw from a wandering fantasie , proceeding from an vnsetled braine , a true and sensible paine , is a meere folly : Oh God! what paine can there be at the very instant when life flies away , in a body depriued of all sence ? Let a sicke body endure all the extremities of paine , yet in death there is none at all : doest thou not yet beleeue it ? take the mēbers of a liuing body cut off ; hacke them , burne them , yet they shall not feele any thing ; no more shall all the members of one body vnited in death . The which Diogenes hath represented wittily , although Cynically after his manner , discoursing of burialls , saying , That being dead he wold bee onely cast vpon the ground . But sayed his friends vnto him ; Will you be eaten by Dogs , and birds ? Oh no , sayd he , lay a●…staffe by me , that I may driue them away : How canst thou doe it ( replyed they ) when thou shalt haue no sence ? What then , sayd he , shall the deuouring of beasts hurt me , when I haue no feeling ? To conclude , it is an apparent follie to feare death , for the loue of this trāsitorie life : for this present life giues vs vnto death , and death vnto eternall life , as S. Ambrose teacheth , & thinkes it a pertinent reason , in his booke of the happines of death , Ch. 8. And as we cannot rife vp high in leaping , vnlesse we strike the ground with the soles of our feete ; so the foule cānot mount vp to heauen , vntill she hath giuen a blow to this body of earth . The 21. Argument taken from the discommoditie of life . Whosoeuer shall tremble for the losse of nothing , is vnwise . The life of this world is nothing . IT is a sentence as much propounded in words by Cicero , as verified in effect of it selfe , That all wise men dye quietly and willingly , & that such as dye murmuring and vnwillingly , are indiscreete . And in truth life is such , as none but in cōsiderate men , and such as mistake it , will greeue for it . According to the holy Philosophy , life is but a shadow which takes life from heauen , and is equall in her swift passage to the violēt motion of the heauens ; it is a grasse yesterday greene in the field , to day cut vp , dried and layed vp : a flower yesterday flourishing , to day withered ; the watch of a night a dreame , a vapour which appeares for time , & then vanisheth againe ; And according to the voice of man , life is a languishing death , a course from one mother to another from a fleshly mother to a earthly , it is a bubble , a puffe , a comming in & going out &c. As when an arrow is shott at a marke ( sayth Sal. Wise. 5 : 18. ) the ayre which is diuided , sodainely closeth vp againe in such sort as the passage cannot be seene : So we after we are borne presently fade away : The Psalmist proceeds farther , when he sayth , that who so shold waigh man with nothing , he should finde that nothing were more weightie . But obserue what Aristotle saith , being demanded what man was : He is the example of weakenesse , the spoyle of time , the image of inconstancie , the ballance of enuie and calamitie , & the rest is nothing but flegme & choller : Finally both according to God and men it is nothing . Behold how life ( the which you will grant me ) is the fruition of time : and what enioy wee of this time , but the verie present , which flowes away incessant ly ? It is a moate which is indiuisible and imperceptible , whereon thou doest no sooner thinke , but it passeth away , and whilest thou art reading these short lines many nowes are vanished . Make no accoumpt of that which is past , nor of the future ; for all the time that is past vnto the first moment of the creation , and all the time that is to come vnto the last point of the great & last day , haue no being , but in your imagination : there is but this present onely that hath essence , but it is a point which stayeth not , so small and so swift as nothing can hold it but it will escape . It is the very Saturne which deuoureth all it hath engendred , pleasures , honor , riches , life : make no rampar of pleasures , for they are as suddainly changed into displeasures , Boethius hath long since written it . Of so fraile Nature is all humane pleasure , That sudaine griefes make there their sharpest leasure : And euermore those men are most afflicted , That most we see to their delights addicted . This life the seate of fluent pleasures , changeth inconstantly , like the Moone , and more : for the change of the Moone is but i●… her accident all light , her body remaining still ; but liuing man changeth from one substance to another , there remai●…s nothing but the name : The Moone ( as they say ) doth dayly aduance or retire three quarters of an houre , and so much of her light increaseth or decreaseth , and is alwayes different from that she was the night before ; and if our sight were sharp enough , we should see this change to bee made euery minute : the like is of our fading bodies , which doe change from moment to moment . Moreouer , most part of the world exchange their liues for a very little ; the Souldier for a poor pay , the Merchant for a little Merchandize ; and others for losse : which shewes that their life is nothing , or very little . Saint Augustine seeing the Citie of Hippona bes●…ged by enemies , who were 〈◊〉 for the spoyle of it ; seeing death to swimme betwixt the eies of himselfe and his countriemen , was wont to say ; That , man is not great , who holds the ruine of buildings , and the death of men a great matter : You shall see that your life is no great mat ter ; yea nothing , if you compare it ( how long soeuer it be ) with all the time in generall that hath bin , or shall be ( said Seneca to Martia ) you shall finde that all your age is not a graine of sand in regard of the sand of Affricke ; a droppe of water in respect of the Ocean : for this is some proportion from one graine to many , from one droppe of water to the sea ; but betwixt the life of man and Eternity , there is none at all . And aboue all , that which shewes most plainely the vnprofitablenesse , and vanity of the life of man , is , that a great part of life flies away in doing euill ; a great part in doing nothing ; and all in doing any other thing then well liuing , as Seneca doth teach learnedly in his first Epistle . If we obserue it wel , wee will subscribe ; for a great part of our life is wasted in sleepe , and walking ; and in our infancie to deceiue and pacific our froward dispositions : and all in other things then in rest and tranquility , or the sweete enioying of life and the pleasures , which present themselues . Whereas feare and hope afflicting vs , doe possesse euery day , yea , euery houre of our age : So as the Philosopher Zenon said rightly , that man was not so poore of any thing as of time . Let vs then conclude the same with Seneca , That it imports not much to liue , for slaues and stagges liue ; but it is a thing of great moment to die discreetly , valiantly , and honestly : for none but wise men can doe it ; the reason is , that the most ignorant ( saith Calicratides ) liue by the benefit of nature , but to dye in the bed of honour , that is by the vertue of man. Plu. in Lacon . The 22. Argument . taken from things which do resemble . All braue Comedians bend their spirits wholly to act their parts well , and reioyce at the Comedy . Men liuing in the world are Comedians . Therefore braue men should bend their spirits to liue wel , and to ioy at the end of life . THe Island of the Hermaphrodites begins his discourse with these verses : The world 's a stage , and man is a Comedy , One beares the bable , th' other acts the folly . So Epictetus spake to the men of this time . Imagine that you play a morall Scene vpon this Theater of the world , in the which you act what part it pleaseth the master ; if short , short ; if long , lōg : If he wil haue thee represent a begger , or a lame man , a King or a rogue , thou must act it as naturally as thou canst , and onely feare to faile ; but in the end clap hands in signe of ioy . The good and the end are conuertible tearms , saith Plato in Philebus . Aristonimus sayd , that the life of man was like a Theater , on the which the most wicked held the first rankes . Aeneas Syluius writes , that our life is a comedy , whereof the last act is death : He is then no good Poet , sayth hee , that doth not order al the acts wel and discreetly vnto the end : he would say , that it is not sufficient to liue well , but we must die well , vntill which no man can be held happie , by the saying of Solon , yeaeof Saloman ; for man , sayd he , shall be knowne by his children . Caesar Augustus lying in the bed of death , and feeling himselfe at the last periode of life , sayd often to his friends . Haue I acted my personage well in this place ? haue I pronounced my part well ? had I a good grace ? What thinke you ? Goe then , giue a Plaudite and clappe your hands . This life is a verie stage , on which some mount vp to be actors , others stay below to be spectators ; and then after the Catastrophe , euery one must make his retreat into the last house . If the ancients in their simplicitie had reason to vse this comparison , wee in this age haue much more ; for we liue not at this day but by shewes and fictions , & in most the outward countenance is the maske of the inward man , dissembling , which hath euer increased , since the Kings time , who would haue his sonne learne no other Latiue but these words , ( Quinescit dissimulare , nescit regnare ) not to defend himselfe carefully , but to practise it seriously , during his whole reigne . In olde time they detested that speech of Lysanders , That when the Lyons skinne will not serue , wee must sowe on the Foxes : but at this day there are none more esteemed and honoured , then such as can cunningly offer their seruice vpon all occasions ; who can make a shewe of friendship to allure ; who haue their welcome , and at parting many submissions and humble conges . But it is to lull him asleepe , and to practise some supercherie ; they wilkisse the hand , which they would gladly see burnt . Let euery man take heede of his most inward friend ●…aigh Ieremie , c. 〈◊〉 . Trust not in any brother , for euery brother makes a practise to supplant ; and a bosome friend goes away detracting : If then , how much more now ? Let then our courteous Courtiours be suspect vnto vs , and see what the fore named treatie of Hermaphrodites sayeth in the Chap. of the Entregent . This booke represents to the life , the wicked abominations of France , if we vnderstand it as it is written , the prohibition for the allowāce , mean thy antiphrasis . Finally , at this ●…day the most peopled towne are full of Monsters , which counterfet the voice of pastors , to draw men vnto them , & eate them like bread Oh what safety is there among so many wolues disguised like sheepe ? among so many enemies carrying the face of friends ? Vppon this occasion Salomon cryes out in his time , That he had beheld all the wrongs which were done vnder the Sunne , and seeing the teares of them that suffer wrong & haue no comfort , for that they which doe the wrong are the stronger . Ecceles . 4. In these times , the oppressed not onely finde no support , but they meet with deceitfull men , who vnder the color of Iustice , deuoure the remainder of their substāce : Oh whatsafety ? This peruers age is a very Sodome : God attends but our retreat to rainedown fire , brimstone , and burning flames . Let vs beware when the Angell of the Eternall shal take vs by the hand ; when the voyce of God shall call vs , let vs not looke backe againe like vnto Lots wife , by a treacherous greefe for this treacherous life : but rather let vs sing with ioy , the song of the Lambe , who hath giuen himselfe for our sinnes , to the end he may retyre vs out of this wretched world : as S. Paul speaks . The 23. Argument taken from the effects of Death . Whosoeuer hath a will to bee sacred and inuiolable , should affect death . Euery liuing man should haue that will. THIS Argument is drawne from the Law of nature , which speaking by Chilon & Solon , doth pronounce the dead to bee very happy , and forbids to curse the dead ; and in truth a man cannot wrong his honour more , then in speaking iniuriously of him who cannot answere ? It is the fact of cowards to fight with the tong against them that can make no reply , and to pull a dead man out of his graue . It is a duty of piety to hold them that are departed out of this world , sacred & inuiolable : If the last words of a dying man be blessings , as Iob doth witnesse , desiring them to come vpon him ; as Iacob did practise it vpon the Patriarkes , as Saint Ambrose doth expound , as & experience doth teach : what esteeme should wee make o him , whose soule being separated from the body , doth conuerse with Angells in he●…n ? And is it not very reasonable not to depraue them which cease to be , seeing they are not to bee layd hold on ? but it is most iust to make an end of hatred by the death of thine enemy . Pausanias King of Sparta vnderstood it , and did practice it ; who hauing slaine Mardonius Lieutenant to the King of Persia in battell , he was aduised by Lampon a man of great authority , to cause him to bee hanged , for that he had done the like to King Leonidas : No , no , sayd hee , that were to dishonor my selfe and the Country which thou doest so magnifie ; if I should bee cruell against a dead man , it were an act befitting Barbarians , and not Grecians , who cannot allow of such disorders . And in truth it is the act of fearefull confusion , to tears in sunder the skin of a dead Lyon : It is an act befitting the fain the arted 〈◊〉 before Troy , to insult ouer dying Hector : But it is the property of a generous Lyon to resist them that make head against him ; and to passeon , and not , to strike him that falls flat to the earth like a dead man 〈◊〉 ( Nature speakes heere , ) It is a villanie and an vnworthy foolery to fight against the dead ; it is for apparitions , shadowes and walking spirits , to wrestle with them . The statue of Nicon the wrestler borne at Tasos , did witnesse it , without words , when as one who had enuied and hated Nicon , at the sight of this statue , fell into his old spleene which he had borne him liuing ; who taking a staffe layd vpon the image , to despight the memory of Nicon ; the image to bee reuenged of this affront , fell vpon him with all his weight , and crusht him to death : This was an accident , but it was well and iustly ordained . But behold another more euident ; Fabia wife to the Emperour Heraelius , Being carried dead to her tombe , it happened that a maiden ( by mischance ) did spit out at a window vpon the body ; for which she was taken & burnt in the same fire that was prepared to reduce the body of Fabia to ashes : In such recommendation they had in those dayes the honor of the dead . The rage of Sylla is iustly held detestable , who not content to haue done all the violence he could to his enemies whilest they liued , after their death would draw their bones out of their graues , and cast them into the riuer . The death of the Saints is pretious before God ; let vs also say , the death of vertuous men is pretious before men : and if any one hath bene blemished in his life , it should be buried in his graue . Lewis 11. of France , a great King , hath verified it in his owne person , towards his enemy the faire Agnes , whom some of those times supposed that the Kings Father had entertained : After her death she was intōbed in the Church of the Castle of Laches ; and by reason of a certaine rent shee gaue vnto it , her body was layd in the middest of the Quire. Lewis comming thither some time after , there was suite made vnto him by a Priest , that hee would suffer them to remoue that Tombe to some other place , for that it did incomodate them . The King beeing informed who lay there , answered , That which you demand is vniust ; although this woman were in her time very opposite vnto me , yet will I not violate her Sepulcher : Moreouer , I cannot conceiue that you haue laid this body in so eminent 〈◊〉 place , without some rich present ; performe that to your Benefactor being dead , which you promised her being al●… , and remooue her not from thence : & to bind you more strictly towards her , I giue you for an increase , sixe hundred pounds starling . If this were done in a life which was blemished , what shall it bee in one that is all pure and vntainted ? If it be obserued towards them that dye a drie death , how much more towards them that are vniustly slaine by Tyrant●… Behold a memorable history among many , which intimates that God hath a watchfull eye ouer them . Perdinand fourth , M●…g of Spaine , transported with choler , vppon a suspition ill grounded for a murther committed , commanded two bretheren of the house of 〈◊〉 , to bee throwne headlong from the top of a rocke : Going to their execution , these Gentlemen protest and crie out , that they dye innocents ; and seeing the Kings eares were shut vp to their iust defence , they cited him to apear within 30. dayes before the soueraigne Iudge : The dayes run on , and the King is carelesse , vntill that vpon the 30. day hee found himselfe seazed at the first , but with a light infirmity , but it increased so suddainely , as hee dyed the same day . Consider hereof you to whom honour is more pretious then life , and who liuing , feele the stings of Enuy and slander , more then your bodies are followed with their shaddowes : Take comfort heerein , for God by your death , will preuent these vniust pursuites , and make an end of these iniurious taxations . Enuy assaults the man liuing , but lying in the bed of death , she leaues him at rest , as the Poet saith : and then due honour is giuen to men of merit . O you which meditate day and night on your learned writings , writings either to chase away ignorance , or to reforme men deformed with all sorts of vices , in this debaucht age : faint not for any malice they beare you liuing ; death will smother this rancor , & consume this enuy ; we see it daily , and before vs Cate the Cenfor did taxe it sharpely : I know , saith hee , that many ignorant of true honour , will traduce my writings if I publish them ; but I let their babling fall to the ground ( meaning the graue ) whereas the sharpest stings of slander are abated and buried : and the bookes , which during the life of their Authors , durst not looke vpon the light , no more then Owles ; after their death flie out like young Eagles , and behold the Sunne . Obiection . Whatsoeuer God and men hold to be euill , is euill . God and men iudge death to be euill . Ergo , &c. THIS Argument is grounded vpon the Diuine Oracle pronounced to Adam : That day thou shalt eate of the fruite of the tree of knowledge of good and euill , thou shalt die the death ; & the Apostle saies that Death is the reward of sin . As for men , in Cities wel gouerned , their lawes impose the punishment of death for theeues , murtherers , sedicious , &c. I answer : That death in her beginning is bad , but not in her deriuation ; but it is good , in respect of his power and wisedome , who drawes light from darkenes , good from euill , & life from death ; for now by the blessing of God , death serues as a ladder to the faithfull to ascend vp into heauen . So the diuersity of tongs sent at the building of the Tower of Babel , proceeded from the fury of God kindled against the builders , to frustrate their enterprize : Yet the same tongs haue bene since imparted to the Apostles , vpon White-sonday , by the fauour of God , thereby to haue the mysteries of the Lord declared . So garments were inuented in token of the losse of our naked Innocency ; and yet in continuance they are become an honorable ornament for our bodies , as wee see Euen so in the beginning God sent death in his fury ; and since he sent it in fauour to Enoch , to Iosias , and to all them , hee loues . The holy Ghost speaking by the penne of Salomon , sayth , that hee more esteemes the dead which are already dead , then the liuing which are yet liuing . As for malefactors , death is not inflicted vpō thē as it is simply death , but for two reasons adiacēt ; the one is , that depriuing them of all motion , it makes them cease to commit any more euill , & frees the Country of such vermine . The other , that it is imposed for a publike infamy , and therefore they are set vpon scaffolds and gibbets in publike place ; & this deserued infamy is the true torment of the punishment , death is but an accident : and do wee not see many delinquents desire an honorable graue more then life ? the which they would not do , if they held death to bee the worst of euills , and not rather an extreame dishonor , in which they feele their soules to suruine . Bias therefore did answere wittily , being demanded which of all kind of death was the worst , That , sayth hee , which the Lawes haue ordained : inferring thereby , that a naturall death is not euill , but that which crimes haue deserued , the which is not giuen by nature , but by a hangman : and yet not so much by the execu tioner , who is but the instrument , as by a villanie perpetrated , which is the true cause . So sayd S. Peter , Let none of you suffer as a murtherer , theese , malefactor , or too curious in other mens affaires : But if any one suffer as a Christian , let him not be ashamed , but let him glorifie God in that behalfe . The 24. Augument taken from the testimonie of wise men . All wise men in the conflict of Death , depose that death is not euill . But that is true which all wise men depose , &c. THe troupes of Christian Martirs & heathen Philosophers , marching so boldly vnto death , are so many witnesses without reproch , to conuince them of falshood , which hold death to be so great an euill . Let vs be carefull lest this blasphemie creep into our thoughts , that they were in despaire or mad : No , no , their verie enemies dare not speake it , ha●…ng knowne that they were for the most part , men famous in pietie , iustice , vertue and wisedome , and for such as were recommended by all men . The Ecclesiasticall Historie is gored with thousands of such Martires ; the author of the tables hath set downe some in the end of his first booke of whom I make no mention . But behold the manly courage of Blandina , who by her ioyfull countenance doth summon vs vnto death , whereunto she doth march with such a grace and state , as if she had gone to a nuptiall feast : Then followes happie Tiburtins conuerted vnto Christ by Vrban in the yeare 227 : who marching vpon burning coales , seemed to tread vpon Roses . These Christians with infinite others , as well ancient as moderne , had neuer any horror of death , but haue desired it , yea sought it as a refreshing and refection to their bodies & soules : but for that no man doubts but the zeale of Christians hathmade them continue constant vnto the death , and the diuine power had so fortified their resolutiōs , that neither their reason could be swallowed vp nor drowned by the horror of persecution ; Let vs come to others , & of a multitude : let a few suffise . Socrates accused by the Athenians to thinke ill of the Gods , for that he reiected pluralitie & adored an vnitie , was condemned to dye ; before the which he would first censure his iudges , saying : To feare death , O my Lords Areopagites , is to make shew to be wise , and not to be ; for it is to seem to know death to be euil which they vnderstand not . He did so little apprehend death , as when as eloquent Lisias had giuen him an Oration artificially penned , which hee should vse for his Apologie , whereby hee should be absolued , he read it and found it excellent ; yet he sayd vnto Lycias , If thou hadst brought me Sicionian shoes , admit they had beene fit for my foote , yet would I not vse them , for that they were not decent for me : So thy discourse is most eloquent and fluent , but not fit for men that are graue and resolute : The executioner then presented him poysō in a cup , which Socrates tooke with a constant hand , and demanded of him ( as a sicke patient would doe of the Physition to recouer health ) how he should swallow it : & then without any stay drunk it vp , after which he walked a little & then tooke his bed ; his boy vncouering him felt his parts to grow cold . Socrates , being wak't , directed his speech to Criton , who aboue all others wished him a longer life ; and to make him thinke of it , had propounded vnto him his children & his deare friends , that for their sakes , if not for his owne , hee would preserue his life , which was necessarie for them : No no , answered hee ; God who hath giuen me my childrē wil care for them ; & when I shall be gone from ●…ce , I shall finde friends , either like vnto you , or better ; neither shall I bee long depriued of your company , for you must soone come to the same place . Then ( as if he had by this potion recouered his health ) hee cried ●…ut , O Criton , we owe a Cock to Aesculapius , be not forgetfull to sacrifice vnto him . Let vs obserue that in the last passages of life , he was in no sort amazed , but dying ioyfully , comforted his suruiuing friend : and let vs not doubt , but hee who was the first among the seuen Sages of Greece , knew before Demosthenes , that which this Orator spake couragiously to Phi●… King of Macedon , who threatned him to cause his head to be c●…t off : Well , saith hee , if thou giuest mee death , my Countrey will giue mee immortality . And doublesse Socrates liues , and will liue eternally ; so the suruiuing hauing seene the assurance of his death , held him most happy , as going to liue another life , and in another place . And Aristippus ( that ioyfull Philosopher ) beeing demanded in what sort Socrates was dead , In that manner ( said he ) that I my selfe desire . Inferring that death was more to bee wished for then a happy life . Let vs heare a second , that is , Theramenes , to whom they presented a great cup of poyson , the which he dranke resolutely , and returned the cup to Criti●… , the most cruell of the 30. Tyrants , which had condemned him ; Theramenes therein alluding to the manner obserued at this day in Germanie , which is , that hee , which drinkes to any one , sends him the same glasse full of wine that hee may pledge him . These deathes are full of courage : but behold a woman dying , who exceedes them all , and that onely to incourage her husband to dy ; it is Arria the wife of 〈◊〉 〈◊〉 . This woman being aduertised that Petus was condemned to what death hee would choose , went vnto him to perswade him both by word & the effect to dislodge out of this life : she had a naked dagger vnder her gowne , and giuing her husband he●… last ●…well , shee thrust her selfe to the hart , and drawing it forth againe with the like courage , she held it vnto Petus , and spake these her last words vnto him . P●… , non dole●… Pete ▪ O my deere Petus , it doth not paine mee , and then dyed . Let vs seale vp these examples with two women , who commonly doe passionatly loue the presentation of their children ; yet a certen Lacedemonian hauing heard that her Son fighting valiantly had beene slaine in battaile , O ( sayd shee ) this was a braue Sonne ; not lamenting the death of her Sonne , but reioycing at his vertue . Another , hearing that her Sonne returned safe from battaile , and that hee had ●…d , shed cryed out vnto him , There is a bad report of thee , thou must eyther deface it , or not liue ; holding it better to dye , then to suruiue an Ignominie . Obiection . If the greatest fauorites of God haue feared death , it is to bee feared . But Dauid , Ezechias , and others fauored by God , feared Death , and especially Iesus Christ , the only and wel-beloued , Sonne of God , feared it , &c. ANswere . Neither Dauid , nor Ezechias , nor the other seruants of God feared death , as it was death simply alone considered , but for that God threatned them , in regard of their sins , by reason whereof it seemes they had some confused apprehension of hell , which is the second death . Doubtlesse my fault is great ( sayd Dauid ) but I pray thee saue mee by thy great bounty . These are the words of God to Ezechias , Dispose of thy house , for thou shalt die shortly , and shall not liue . We must note that Ezekias heart was puft vp with glory , & God would humble him by the consideration of death wherewith he threatned him : But these two , and all other the seruants of God , setting aside these threats , being in the fauour of God , haue with Saint Paul desired to die , and to be freed from this mortal body , to be with Christ , with God. Man here below should not apprehend any thing but the conscience of another life , a life which , dying without repentance & grace , leades to death eternall , as that of Saul and Iudas ; who being desperate slue themselues , quenching the match of a vicious life , to kindle it in the fire of hell , where there is a Lake of fire and brimstone . As for the death of Christ , the great difference it hath both in the cause and the effects , from that of the faithful Christians , makes it to differ a world : The reason is , Gods Diuine Iustice to reuenge the iniury which hath beene done him by the diuell in the nature of man , the which not able to do in him without his totall ruine , hee hath done in his surety , in Iesus Christ his Son , whom to that end hee sent into the world to take humaine flesh in the Virgins wombe : It is he that was wounded for our offences , broken for our iniquities , censured to bring vs peace , and slaine to cure vs , as the Prophet speakes , and the Apostles testifie . The fruites , first the glory of God is manifested in his loue , in his bounty , and in his mercy towards vs , to haue so loued the world , as to giue his owne Son to death for it , to the end that whosoeuer did beleeue in him should not perish , but haue life euerlasting , as the same eternal Son doth witnes . Secondly , it is our saluation , the redemption of the Church from sinne and death ; for it is the Lambe of God which taketh away the sinnes of the world . And these are the reasons why Iesus Christ was terrified in death , feeling the wrath of God vpon him for our sinnes : But the death of the faithfull is nothing like ; for in the greatest torments which Tyrants can inflict vpon them , it mortifies the sence and takes away all paine , by the abundance of his consolation ; as Ruffinus writes of Theodorus , and as our Annales testifie of the smiling death of Martirs in the middest of burning fiers : for God is satisfied , the passage is open , the venimous teeth of death are pulled out , seeing that the Lord wrestling with her , hath slaine her , as S. Augustine speakes ; and like a most expert Phisition , hath made a wholesome Treacle to purge our bodies of those corrupt , burning , stincking , and deadly humors ; and to make it sound , holy , impassible and immortall . The second Obiection . Euery iust reward is proportionable to the paine . The reward of Martyrsis great . Therefore their paine is great . THe holy Writ , and the ancient Fathers vpon it , beare witnesse of the honour and great triumph which the Martyrs obtaine in heauen : if their conflict against death bee answerable to this triumph , as equity requires , it must bee exceeding great , and therefore it is no easie thing to dye ; the which S. Augustine seemes to confirme , Si nulla esset mortis amaritudo , non esset magna Martyrum fortitudo : If ( saith hee ) there were no bitternesse in death , the Martyrs valour should not be great . Answer . He is truely a Martyr , who for the honour of God , and for the loue of his neighbour , doth constantly seale the contract of the alliance of God with his owne bloud : and the true cause of Martyrdome is , to suffer death for iustice , and for the name of Christ , as Christians , and in doing well . This bloud thus shed is the true seede of the Church , the very Commentary of the holy Scripture , the Trompet of Gods glory , the true Victory of the cruelty and obstinacy of Gods enemies , the holy Lampe to lighten and draw to the Kingdome of Christ , those which are in the shaddow of death , &c. In consideration whereof , these holy Champions of the faith , are honored in heauen with a Crowne of gold , clothed with white garments , &c. Vpon earth in the primi tiue Church , vpon the day of their suffring , which they called their birth-day ; the faithfull assembled vpon the place of their Martyrdome , did celebrate their happy memory , repeated their combates , & commended their resolution ; exhorting the assistants to doe the like , if they were called to the like combate , as well by reading of their bloody history , as by the sight of the place where their blood was newly spilt . It is that which Cyrillus in the epistle to Smyrne , & the Paraphrase of Rufynus doth teach vs : wherein we may see , that it was not the death , but the cause of the death , which made them to bee so recompenced and recommended . And whatsoeuer they haue had in heauen , shall bee giuen to all others which shall haue the like will to serue their master ; though not the effect , the like Crowne , nor the like garments . To mee , saith that great Martyr , S. Paule , the Crowne of Iustice is reserued , which the Lord , the iust Iudge , shall giue mee in that day ; and not onely to me , but vnto all those that shall loue his Comming : And what Christian is it that desires not the comming of Christ ? It is also written , that all the Armies which are in heauen , wherein all the faithfull are , followed the faithfull , the true , the Word of God , vpon white horses , clad in white Cypres . Finally , in this inestimable reward ( which God giues vnto Martyrs ) there is not so great a regard had to the merit and grieuousnesse of their death , as to the most precious blood of his Sonne Iesus Christ , and to his free promise : wherefore this Obiection is to no purpose ; and if it were , it doth incite men more to desire then to refuse death , if it bee true that the enduring of the first death , in the Saints , is a freeing frō the second , as Saint Augustine teacheth . The third Obiection . It is impossible but man should be toucht with a great apprehension of euery sharpe combate he is to endure . Such is death . MAn hath three cruell enemies which present themselues vnto him at his last farewell ; a sensible paine at the dissolution of the foule from the body : sinne represents vnto him heauen gates shut , and hell open : and Satan tempts him , and lets him see his criminall Inditement , whereof he is ready to execute the sentence . Answer . It is impossible that at the soules departure from the body , there should be any great paine ; the soule leaues the body , as the light doth the ayre , which it doth inuest , as Viues speakes after S. Augustine : Wee must not then imagine heere a grosse tearing of the soule from the body , as of a piece of cloth : for the vnion of the soule with the body is spirituall and incomprehensible ; But of the pretended paine in death , there is sufficiently spoken in the Obiection following . As for the two other enemies , it is true that the conscience presents vnto a dying man the foulenesse of his sinne : and it is true that Satan tempts man to despaire , to precipitate him into eternall perdition . But for all this must a man that feares God , feare death ? and feare to lose the battaile ? No , but hee ought rather to assure himselfe of the victory , and present himselfe boldly to the Combate , as a valiant & fortunate Champion , against one that is weake and vnfortunate . They that are for vs are stronger then they that are against vs : God which hath begunne , continues his worke in vs , and ends it to his glory : the faith which he hath prāted in vs , wil quench the inflamed darts of the wicked spirit : the full assurance of the remission of sins by Iesus Christ , dead for our sinnes , and risen for our iustification , will pacifie the conscience , and shew him Iesus Christ in heauen , sitting on the right hand of God , and stretching out his armes to him . Thirdly , the seales of the holy Ghost in vs ( for by it we are sealed to the day of Redemption , ) Baptisme , the Communion of the body of Christ , and the Spirit of sanctification , will terrifie Satan and make him flie . Finally , the good Angels which from our birth , and throughout the whole course of our liues , haue administred vnto vs , guided and comforted vs , will redouble their loue and courage in the like offices , at our greatest need , and at our last gaspe . Let vs not feare , seeing we haue such assurance in the Word of God , which doth plainely witnesse , that the Angells are administring Spirits , sent to serue for their sakes that shall receiue the inheritance of saluation . Here then is no subiect of desperate feare , but rather of an assured resolution . The 4. Obiection . All paine is euill . In dying there is paine . EPicharmus ( by the testimony of Cicero ) sayd , that he would not die , but to be dead he cared not : The reason is in my opinion , for that he feared the passage of death , not death it selfe , which hee thought with vs had no paine . There are many at this day of this opinion , abhorring death like an internall gulfe , for that they conceiue there is some sharp and violent paine which they endure before it comes ; and thereunto tends the prouerbe : He is in bad case that dies : And S. Augustine seemes to attribute I know not what sharpe feeling and force against nature , in the diuulsion of the soule from the body which were vnited together . Answere : If death be terrible by reason of the paine we apprehend in it , then life by the same reason should be more ; for in it some man endures more by the cholicke , the stone , the sciatica , yea , by the tooth ach , and by many other infirmities without death , then an other hath felt in dying . And there is this aduantage in death , that it comes but once , wheras the aboue mentioned infirmities are often reiterated in life . But to haue a perfect view , if this paine bee so great , as opinion ( a bad counsellor ) doth make vs beleeue : let vs search with reason into the immediate cause of that which doth engender this paine in our bodies . The pathes which leade man to death are infinite , but all bend to one of these foure high wayes , outward force , subtraction of meate and drinke , inward sicknesse , and old age . These foure kinds of death may happen to al men , yea to wise men , although by iniustice touching the first ; by some rare accident , as touching the second ; concerning the third , by ordinary corruption of humors ; and by an infallible defect of nature touching the fourth . Paine ( according to the definition of learned Phisitions , ) is the feeling of some thing that is offensiue and troublesome to the nature of the body , for that it is contrary to the health thereof ; the which happens either by the dissoluing and cutting of his continued substance ; or by the alteration thereof , which alteration proceeds from the intemperate heate or cold : for as for humidity and drinesse , they are rather passiue qualities then actiue , whose operation is very slow , and the paine in the member that is altered , is suddaine not gentle ; as if you be exceeding cold and come to a very sensible paine , cold settles his paine in disioyning , & heate in burning : and it is to bee noted , that any sence may be wounded , yet little or nothing is his paine , in comparison of that of touching , the which is dispersed ouer the whole body , & from which no other vessell of the sences is exempt ; which is the cause that wee sometimes feele prickings in the eyes , and shootings in the eares , &c. Let vs now come to the application , Death which comes to man by extreame age , can be no cause of paine ; there being nothing in him that tortures his body , nothing that doth suddainely alter and change him by extreame cold , or heate ; but his life goes out presently ( like vnto a Candle that wants tallow ) by the losse of his radicall humour , deuoured by little and little since his birth by his naturall heate : and although this heate doth yet striue as it hath formerly done , to conuert the meate which is familiar and fit for the body , into radicall humor , to repaire his losse , yet she can worke no more , her vertue failes her ; euery agent hath his vertue limited , what soeuer doth act , suffers in acting : through vse and in continuance of time this heate decayes , dissolues , is lost , and death ensues : So as it hath bene disputed in vaine , whether life might bee continued , this radicall humor being restored by some fit nutriment ; for that humor being at the first a certaine ayery & onely portion of that seede which doth reside in all the sollide parts , it is impossible that such an humour , and so much as is needefull , should be supplied in it's place . The only fruite of the tree of life which was in Eden , had this secret vertue , by the diuine ordinance , to make man immortal that shold eate therof ; and therefore according to the opiniō of the Fathers , God suddenly after the sin , chased Adam and Eue out of Eden , least they should lay hold of that fruite , and become immortally miserable with the diuells . In processe of time there happens two notable changes to this radicall humour ; the one in the quality , for that it degenerates by little and little , & of naturall becomes strange : the other in the quantity , for that it is wholy wasted ; whereunto man being once reduced , he can suffer no paine : if hee complaines , it is rather for griefe that hee must dye , or some other distemperature , and not the death , which doth cause some troublesome alteration in his sinewes & sensible parts . As for death which proceeds from diseases , there are some long , others short . If they be long , the paine is little , for that nature doth accustome it selfe to that which comes by degrees ; it turnes to a habite , and hee feares no griefe , or very little , there being nothing but the suddain alteration which nature cannot endure : that which causeth pain is that which changeth the good temperature , the which in very long languishing diseases comes slowly and insensibly . As for example , in an Hectick feuer they grow leane , and consume away by little and little , and dye with paine , which is in a manner imperceptible ; there is nothing but an heauinesse of the spirits , but in their bodyes feele no paine . It is euen so of the paine of the Lights , whereon the rheume distilling , it doth consume them by little and little , as a spout of water doth a stone , so as in the end this infirmity brings the patient insensibly to death . As for short diseases , the paine is short : What great pain can there be in a swoun ding ? in an Appoplexie that happens by the sudaine dissipation of the spirits ? What great paine can a moment of time bring to man ? But you wil reply , that there are diseases wonderfully sharpe : It is true ; but if you will obserue them , they are least dangerous for death , whereof our discourse is . Nature giuing death , knowes how to mortifie the members so wel , and to weaken the vertue of the sinewes , as man cannot discerne when death seazeth on him , no more thē when sleep surprizeth him . It is an Aphorisme of Hipocrates , When a sicke body ( saith he ) feeles no paine , playes with the couering of his bed , and pulls off the wooll , it is a signe of death , and no likelihood of life & what paine then , when as hoping to recouer , and feeling ease of his paine , hee shall dye ? As for famine and thirst , which quench the spirit of life , that happens very seldome , and the Annales in 16. ages haue scarce obserued two , the one vnder the Empire of Honorius , at what time in the Theater at Rome there was this strange voyce heard , You must set a price vpon humane flesh . The other vnder Iustinian , at what time they did not only eate mans flesh , but euen the excrements of men . Here in truth is great horror , but little paine , neither can I beleeue ( whatsoeuer they say ) that he which dies of hun ger feeles no great torment : examine it by your selfe ; whē you haue fasted long , you shall feele a great debility , & a great appetite , or a great heate in all your members , but no great paine : it is in the sinewes to feele where the paine lies , which sinewes do not suffer any thing in the extreamity of hunger or thirst , but the principal parts which receiue the nourishment , therefore in this most pittifull ; and pitty is here taken for the paine . Let the death of Charles 7. the French King , be an example vnto vs , who being full of suspition and way wardnesse , & entertained in that humor by the dayly reports of his household flatterers , that they would attempt against his person ; yea a Captaine in whom he trusted most , assured him that they meant to poyson him ; he gaue such credit to this aduice , as he resolued neither to eate nor drinke in which capricious humor hee continued seuen dayes . But in the end being prest not with paine but by his Phisitions , and house hold seruants ; who laid before him the danger of life , whereinto he did voluntarily bring his person when hee would haue eaten he could not , by reason ( sayth the History ) the passages of the stomake were shrunke . Let vs weigh these last words , and acknowledge , that this naturall fire in vs wherewith the lampe , of our life is kindled , is like vnto the Elementary , alwayes actiue ; wherefore wanting his ordinary nutriment , hee turnes himselfe violently vpon that which beares it , vpon the radicall humidity , the which it doth waste and consume in a short time ; and this humidity being consumed , the members remaine dry , and without vigour ; so as when they offer them the accustomed remedy , hauing lost their vsuall vertue , they disgest it not , but cast it vp againe . It is the same reason why such as obserue a certaine houre for their meales , when this houre is come they feele certaine motions of an appetite in their stomacke , which requires meate : But if they passe this houre , either by fasting or by diets , they lose their appetites , for that this heate being frustrated of his ordinary repast , falls either vpon the peccant humor , or that failing , vpon the vitall humour ; and as we suffer it to do more or lesse , so we receiue more or lesse preiudice . Now if in the first and most sensible touches of this natural heate , we feele no great torment , as euery man may try in the religious fasts of the Church , which passe the ordinary time of eating three or foure houres : I cōclude necessarily , that the longer they abstaine from meate , the lesse they suffer ; for the heate decaying still , by the want of nourishment , the actiue vertue also decreaseth , and his subiect the body , suffereth lesse by such a languishing action ; also the body which for his part decayes in force , is daily lesse susceptible of paine , vntill that all his humor being exhausted , and his heate euaporated , hee must die . Last in ranke come good men , who are vniustly put to death by Tyrants , to whom the paine is sensible according to the horror of the punishment . But I answere : First , that it happens seldome , God holding in his power the Tyrannous resolutions of great men ; that they may not execute their wicked designes against his seruants : wickednesse shall neuer preuaile so much , she shal neuer conspire so strongly against vertue , but the name of wisedome shall alwayes remaine sacred and venerable . Secondly , God who suffers it , giues them ease in their torments , & knowes how to restraine and suspend their paines ; ( as hee did to his seruants , Sidrac , Mizac , and Abednego in the burning furnace : ) as they go ioyfully to death , and sing the praises of the Lord cheerefully in the middest of the fire , as hath bene seene in the Martyrs : And thus much for this point . But if after all these reasons they persist still in a fantasticall apprehension of some great paine in the article of death , wee will adde , that it is not fitting to accuse death ; it is life , the remainders whereof cause the paine , and death is the end . Wherefore Diogenes being demanded if death were euil , How can it be ( sayd hee ) seing we neuer feele it present ? and that which is absent cannot bee hurtfull to any man ; whilest that man hath feeling he hath life , but if he bee dead , hee hath no feeling , and that which is not felt , is not hurtfull . And therefore hee concludes , that it was not death which was euill , but the way to death , which was miserable ; which if we feare , what is all the life ( said he ) but a path tending vnto death ? And S. Augustine aboue named , means no other thing : whilst they haue feeling , they are yet liuing ; if liuing , they are rather sensible before death , then in death , by whose comming all sense is lost . The 25. Argument taken from the indignity . That which is repugnant to one of the principall vertues , is vnworthy of man. The extreame feare of death is repugnant to fortitude , one of the principall vertues . WE meane not here to speak of bodily force , but of that of the minde , by the which Caesar ( but of a weake body ) did more braue exployts thē Hercules . There is nothing more worthy of a man then Fortitude , a vertue whereunto he should aime al the actions of his life ; for that alone doth neuer faile to yeeld a recompence , either aliue or dead , saith Seneca , Epist. 81. and hee doth not perish that dies adorned with vertue , saith another . Saint Augustine confirmes this , when he attributes the disdain of life , and the contempt of death , to the force of the minde : The greater and more desperate the danger is , the more doth magnanimity increase in a generous minde , to free all difficulties , that hee shall encounter . And seeing that the end is better and more excellent then that which tends vnto it , hee will conclude with reason , That hee were better to lose his life then vertue . But Fortitude , one of the foure cardinall vertues , besides the generall , hath a particular reason , why man should seeke to preserue it in her greatest perfection ; for by it hee enioyes the true tranquility of the minde , the which ( as Cicero reports ) is nothing else but a quiet , sweete , and pleasing disposition of the soule , in all the euents of life : Which carries two Crownes ; patience in paine , & resolution in death . By which the confirmation of the Minor is inferred , there beeing nothing that doth more oppugne , and in the end ouerthrow all force and resolution , then the extreame feare of death . Feare , and especially that of death , beeing destitute of reason & iudgement , wounds the soule with amazement , alienates his right sense , makes it idle and without action ; it doth waste him , vndermine him , and consume him as rust doth Iron , and the worme an apple . A man alwayes shaking with feare , is without heart and courage , but halfe a man ; such as histories report Claudius Caesar , the 5. Emperour to haue beene , whom nature had begun , but not finished , for that hee was base and faint-hearted . Moreouer , feare by the terrible obiect of death , causeth the heate which is the chariot of force , to retire into the bottome of the belly , in stead of drawing it about the heart as courage doth , so as the heart is alwayes panting : and which is worse , whereas it should extend it selfe by dilatation in his natural motion , hee shrinkes himselfe vp against nature , whereby there followes a great debility in all the members of the body , and sometimes death , as it happened to Lycas ; who vppon the very report of Hercules force , was so terrified , as beeing retired into the corner of an Altar , dyed there . But a generous man resolute to death , will not feare any thing that shall present it selfe to crosse him in the course of his duty ; like vnto Anaxarchus , whom Alexander threatning to hang , he said , Threaten thy Courteours , who feare death ; for my part I care not whether I rot aboue or vnder the earth . Socrates also beeing blamed by one , for that hee did a thing which would cause his death , he answered , My friend , thou art not well informed , if thou thinkest that a man of honor shold apprehend danger , yea , death in his actions ; but only consider whether they bee iust or vniust , good or bad . Such was the courage of the Prophet Micheas , when he resisted King Achas , and told Israel of his sinnes ; being filled with vertue by the Spirit of the Eternal , with iudgement and with force , as he himselfe speakes . Thirdly , feare not onely hurts it selfe , causing his arms to fall out of his hands , and laying him open to his enemies darts ; but like vnto the plague it infects others . And therefore King Agamemnon would not that a rich man and a fearefull should goe to the warres of Troy ; but to stay him , he would haue sent him a distaffe , if he would not eouer his shame honestly . But on the other side , a valiant man finds meanes to free himselfe in the greatest dangers . So Aristomenes a Lacedemonian , being taken prisoner and deliuered bound to two souldiers , hee found meanes to burne his bonds and his flesh to the quicke ; then falling couragiously vpon his guardes , hee slue them , and so escaped . It is a common saying among men , That vertue hath no vertue , if it be not in paine : and the greatest paine in the opinion of man , is when hee is at the point of death ; then should a valiant heart shew his inuincible courage , to vāquish this terror of death . It is this courage which made Saint Paule to say ▪ That if he did serue for an aspersion vpon the sacrifice & seruice of faith , hee was ioyfull . It is the same Spirit that made Ignatius to say , beeing condemned by Infidels to be cast to wild beasts : I am the wheate of God , I shall bee ground in the teeth of beasts , to bee made pure and cleane bread . If the Trumpet which sounds an alarme , be pleasing to a valiant Souldier , what shall death bee to a vertuous man , when shee shall sound with her siluer Trumpet , ordained by God to call the assembly , the Church to heauen , and to make men leaue the earth , where they haue no a biding place ? what feare we ? They that haue the chollicke and the gout , are not so much terrified with the returne of their paine ; and can vertuous men so much feare death , which hath not so much paine , no none at all ? seeing that what we feel whē death approcheth , is of the re mainder of life , not of death ▪ to what end serues this cowardly feare ? Fly an honorable death of the one side , and a shamefull end will find thee of the other . So Sisera left his Armie and fled into the house of Iahel ; but when he thought to take his rest , Iahel came and draue a nayle of the Tabernacle into the temples of his head , and slue him . But to haue this courage and resolution to resist the terror of death , it is not sufficient to speake in the time of health , as Souldiers do of their valour at the table : learned discourses ( sayth Seneca ) make no demonstrations of true magnanimity ; the most feareful will sometimes speak more boldly then they shold . We must meditate seriously of death , according to the obiects which are presented vnto vs , and not make any difficulty to go and comfort our dying neighbours ; for it is better to enter into the house of mourning then of seasting , sayth the wise man : To offer ourselues to al dangers of death , when our vocation doth call vs ; like vnto Iesus Christ , who being disswaded by his Disciples from going vp to Ierusalem , he sayd vnto them , There are 12 houres of the day : after the example of the Apostles , namely of Saint Paul , who was thrice whipt with rodds , continued whole dayes and nights in the bottome of the sea , &c. We ought to do it , for Christ is a gaine to vs both in life and death ; for that dying , we change the drosse of the world , for the gold of heauen ; we going out of life , as out of a deepe pit of darknesse , and ignorance : and wee ascend vp into the heauenly Vniuersity , whereas the deepest sciences are learned ; and wee passe from a miserable seruitude , into a most happy freedome of spirit : Let vs then quicken our spirits , and take courage , and not be like vnto the skōme of the world , to whom dying , Nature makes this reproch , which is read in Seneca : What is this ? I haue put you into the world without couetous desires , without feare , without superstition , without treason , and without any other such infections : As you entred into the world , so depart this life , without apprehension , feare , vexation , or passion , which torment your soules . But especially let vs be carefull to depart without feare of death , which among all humaine passions is most desperate : it is done , if we once put on a Christian courage and magnanimity , and shall not flie , but offer our selues , following our vocation , to the greatest dangers : As good Macedonius did , who seeing two Captaines march to reuenge the irreuerēce done to the statue of Placilla , by the expresse and vnworthy commandement of Theodosius her husband ; seeing them I say , runne to a great Massacre , meetes them , stayes them , & pulls them from their horses , and by more then humaine authority , commands them to desist from such cruelty , & to tell their master , That the greatnesse of his estate shold not make him forget that he is a man : that hee seekes to teare that a sunder which he cannot put together ; deface liuely Images which hee cannot repaire ; and that this outrage should touch the Creator . By the boldnesse of his words and by his constancy , he amazed these Captaines with the feare of Gods reuenging wrath , and makes them returne towards the Emperour , who hauing heard them , pacified his rage . Obiection . Whatsoeuer is a guift of nature , cannot be gotten by art . Fortitude is a guift of nature , &c. ANswere : It is true , that fortitude hath her foundation in the irascible faculty : but her culture , her instruction and increase is purchased by labour , study , and continuall exercise . If Alexander , Caesar , and other valiant Captaines , had not bene continually thrust into armes , hazarded themselues in warre , and cast themselues into battailes , they had neuer purchased the habite of valour , nor gotten so many triumphes vpon their enemies . In like manner if wee desire to conquer our selues , and our owne passions , which are most dangerous enemies ; wee must exercise our selues continually in these listes of vertue , and weede out of our hearts two contrary vices ; the one is dull negligence , which lulling vs asleepe in the world , will not suffer vs to consider what this life is , how miserable , how vaine & wauering ; although wee suppose it be perpetuall , contrary to that which experience doth teach vs , shewing vs dayly that either necessity doth pull it away , or vanity doth swallow it vp , or hasty nature doth end it . The other extreame vice is feare , which is the cause that wee cannot once thinke of such necessity but with trembling and horror . And as the eye viciated with some yellow humour , or looking through a yellow glasse , thinkes all it sees to be yellow ; yea , the purest white : So our soules being infected with this terror , increased by faintnesse , and fortified by cowardise , takes quiet things to be horrible , the safest port and secu●…est from winds , to bee more dangerous then the Rocke Capharois : and finally , death ( the happy end of all miseries ) to bee the beginning of most horrible paines . But let vs purge this peccant hu●… , ●…ast off this 〈◊〉 scart , and clothe our selues with this force , with this resolute v●…reue ; and wee shall visibly ▪ see and iudge with reason , that wee haue beene miserably deceiued , taking our friends for enemies , the greatest safety for horror , and 〈◊〉 happinesse 〈◊〉 death for misery . The 26. Argument taken from the instrumentall cause . In euery expedition the meanes must be proper vnto it . A good conscience is the proper meanes to the expedition of death . Therefore we must haue a good conscience . IF we consider profoundly of the cause of this terror , which man hath of death , we shall finde it is a naturall feeling ( though ; dull , and some what brutish ) to haue offended his Lord , thinking that he attends nothing but death , to lay open the volumne of his faults , to indite him criminally , to pronounce sentence of condemnation against him , and to deliuer him ouer to Satan the executioner , to cast him into a fire which is neuer quenched . Man hath a confused apprehension of all this , he sees nothing in life , hee feares it in death , his conscience within accuseth him , and serues for a thousand witnesses : It is that which makes the wicked to tremble when the leaf of a tree doth fall , and liues no more assured then if his life were tyed to a thread , it is the Worme which neuer dies , but gnawes the wicked continually : It is a bad conscience ( said Diogenes ) which keepes man from beeing couragious , and without feare . Let a man bee by nature hardy , yet a bad conscience will make him most fearefull , said Pithagoras ; yea he added , that the torments which hee shall suffer , will bee much more sharpe and painefull then whipping to the body , the diseases of the minde being far more grieuous then of the body ; which gaue occasion to Poets to paint the Furies armed with burning torches , to burne the wicked . So was the Emperor Caligula intreated for his cruelties , terrified with feare waking , awaked suddainely sleeping , alwayes troubled , neuer in quiet . Nero was in the same estate hauing slaine his mother . So Saule being forsaken by the Eternall , was possest by an euill spirit ; hauing bad newes of his speedy death , he trembles for feare , forsakes his meate and drinke , is much perplexed , falls downe vppon the ground , as the Scripture doth obserue : for then the Iniustice committed against Dauid ( whom he had confest with his mouth to bee more lust then himselfe ) came to his minde . Wherefore if we will liue without feare of death , let vs liue without wounding of our cōsciences : for it alone in life doth neuer feare , said wise Bias : It is it that makes men liue in tranquility , finding thēselues not guilty of any thing . Periander sayd , that a good conscience made Agis King of the Lacedemonians , triumph ouer his enemies in death ; for as hee was led to execution by the Ephores , seeing some ( moued with compassiō ) to weep , Weepe not for me , said hee , for it is against equity and reason that I am led to this death : they which haue condemned mee are more vniust then I am . Inferring thereby , that he died well and honestly , seeing they put him to death wrongfully , and without cause . Plato doth teach vs , that Socrates was wont to insult ouer death , in these tearmes ; I haue beene carefull , said he , to liue well in my youth , and to die well in my age : I am not tormented within me with any paine ; I am not vnwilling to dye , for seeing my life hath beene honest , I attend death ioyfully . This is much , but it is nothing , in regard of Saint Paule , who protesting that he felt not himselfe guilty in any thing , cried out with a bold spirit , that hee was assured , that neither death nor life , nor Angels , nor Principalities , nor powers ; neither things present , nor things to come , nor height , nor depth , should separate him from the loue of God. Let vs thē be careful to polish our soules , and to settle our consciences ; let vs apply our selues to a well ordered equity : let the body subiect it selfe vnto the soule , and follow her motions : Let the inferiour powers of the soule obey the commandements of reason : Let reason guided by the holy Ghost , obserue the Law grafted in euery creature by nature , especially in man , and most of all the Law of Moses . To doe this is to be vertuous , and to be vertuous is to haue a good conscience . We must then direct all our actions to vertue , if wee desire to liue in the world without feare , without paine , in peace and ioy : vertue doth first of all make the soule perfect in her intellectuall part , disperseth the clouds of error & ignorance , & illuminating reason , doth adorne it with prudence . Secondly , she labours to polish the will of man , and hauing reformed it by her orderly course , shee giues him the habite of Iustice. Thirdly , she doth temper the angry part pulls away the extreame feare , and on the other side prunes away the sprouts of rashnes , and plants betwixt both valour and ha●… dy feare . Finally , it doth also bridle the faculty of concupiscence , and restraines the motions of voluptuousnesse , and makes them obedient to the command of Temperance . It is in a few words , the true meanes to get a pure and vpright conscience , especially if we bee carefull to be as honest in our priuate & secret actions , as if all the world did behold vs : Seneca doth recommend this vnto vt in many places . Wee reade of one called Virginius , whose History was written by Cluuius , who presented it vnto the sayd personage , and sayd vnto him , If there be any thing written otherwise then thou wouldest , pardon mee , and reforme it : Oh no ▪ answered Virginius ; whatsoeuer I haue done , hath bene done in that manner , & to that end , that it might bee free for all to write at their pleasures : a worthy speech of a noble spirit , and content with his conscience in his actions . Iulius Drusus , when as one promised a great sum of mony to his Master mason , that his house might not be subiect to the view of any man ; and I ( sayd he ) will giue twice so much , if thou canst build my house in that sort , as all men may see into it what is done there : This was to saue his conscience , & not to do more in secret then before all the world . And what a madnesse is it in most men not to feare God , nor their conscience , and yet to feare men who can do least in the correction of their faults ? What shall we then feare in this world ? One only God ; for his feare will inspire our hearts with an hardy courage , against the greatest feares . The 27. Argument taken from the frequent thinking of Death . He that will receiue Death ioyfully , must propound it often to his thoughts . Wee all desire to receiue it ioyfully , &c. SOme ( sayth Seneca ) come to their death in choler , but no man receiues it when it comes , with a cheerefull countenance , but he that hath long before prepared himselfe for it . Let vs try this remedy , it cannot be bad : In the night after our first sleepe , in bed , let vs presuppose that we are dead , and by a strong imagination ; let vs settle our selues in that sort , as hauing no sence , nor feeling , & that our soule and reason tells vs that it is euen so in death , & that there is no other difference , but that our soule is yet present in the body ; and then let vs goe vnto our friends , or to any other that die ; let vs view them , talke vnto them , and touch them being dead ; and we shall finde that in all this there is nothing to be feared , that all is quiet , that there is nothing but opinion that 〈◊〉 abuse man. Let vs proceed ; enter the Church-yards , and go down into their graues : wee shall finde that 〈◊〉 the dead rest in peace , yea●… so profound 〈◊〉 peace ▪ as no liuing creature can interrupt them . Let vs yet go on farther , there is no danger ; for by the saying of Plato , the knowledge of death is the goodliest science that man can attaine vnto . Let vs do like vnto Iohn Patriarke of Alexandria , build our tombes and not finish them , but euery day ▪ lay one stone . Let vs haue some Anatomy or Mōmie in our houses , and let vs not passe a day without beholding it let vs handle it , it is death . Little children by little and little grow familiar with that which they did strangely fly , and in the end they play with it , and know that it is but a dead image of copper ▪ which so terrified them : Wee shall also see in death , that it was but a shaddow that so amazed vs. Let vs yet do more ; waking and not dreaming , let vs dispose our selues of purpose , as Philippe King of Macedon did by chance ; who wrestling vpon the sand , after the manner of the Country , saw and measured the length of his body , and admired the littlenes thereof , in the shape printed in the sand , where he had fallen . Finally , let vs not forget what the Emperour Maximilian , 2. or 3. yeares before his death commanded carefully to be done ; that they should carry with him a coffin of oake in a chest , with an expresse command , that being dead they should couer his body with a course sheete ; hauing put lime in his eares , nosestrills and mouth , and then to lay him in the ground . Let vs follow these great examples , both high & low , and wee shall see that when death shall present her selfe vnto vs , it will bee without amazement . But if wee flie from euery image of death , from al thought therof ; if the ringing of bells ( a shew of some mans death ) doth importune vs ; finally , if euery word of death be troublesome , ( as there haue beene such ) I doubt not but to them death is wonderfull terrible . Obiection . If the most reasonable feare Death most , it is by reason to be feared . But the antecedent is true ; therefore the Consequent must follow . SEneca , yea , experience doth teach vs , that Infants , little children , and such as haue lost their iudgements , feare not death . Answere : Wee deny the antecedent : for making comparison of the most reasonable men with other of lesse capacity , wee shall finde that the most iudicious feare not death ; for that by their reason ( as through a cleere light ) they see plainely that there is nothing fearefull or painefull in death , but all quiet and ioyfull . But they whom the Philosopher meanes , haue a reason that is blind , weake and fantasticall , apprehending Centaures , Furies , and Cerberus to be in death ; whereas there is no such matter , and therein they haue lesse reason , then they that haue none at all . Miserable is the sight of the Butterflie , who thinking through great errour , that the light of the candle is the naturall light of her life , flies to it , and is there burnt : Miserable in like sort is mans Reason , who imagining through error , that the vitall life is the true life , which is the death ; the mortall body to bee her proper lodging , which is the graue ; thinking then to preserue himselfe , hee loseth himselfe , and to liue , he dies , so as his reason doth but trouble and deceiue him : And to this doth the Sun of Iustice aime , saying ▪ Hee that will saue his life , shall lose it ; and he that shall lose it for my sake , shall saue it . The 28. Argument taken from things conioyned . Feare alwayes as an inseparable companion , marcheth with hope . But nothing can giue man an assured hope ; And therefore not of feare . HOpe is a desire , astriuing and eleuation of the mind , to attaine to some future good , that is difficult and yet possible : if this good bee vertuous , the hope is commendable , and hereof a good man shal bee alwayes replenished , and it will neuer suffer him to faint in the mid dest of aduersities , but will raise him vp to better things , as Apolodorus sayd , & more holily S. Paul , that hope confounds not , for that the loue is infused into our soules by the holy Ghost . Finally , hauing our anchor-hold vpon God , from whom shee feeles all motions within , wee may assure our selues to obtaine all things necessary , how difficult soeuer ; and to repell whatsoeuer shal bee hurtfull vnto vs , how painefull soeuer : Neither shall hee euer feare , but greedily desire death , as the end of his carreer ; whereas they that haue run and combated , shall receiue the Crowne of glory kept , promised and hoped for . But if this good hee but an imaginary good , as the glory of the world , of the earth , and of this present life ; then shall the hope be doubtfull and deceiuable , and ioyned to feare to lose that which wee enioy ( a feare which doth alwayes inseparably accompany hope : ) she will let go the flouds of troubles and disquietnesse vpon miserable man , and will still vexe him with fearefull apparitions of death . Wherefore if we will not feare death , let vs not hope for the prolongation of life : Thou shalt ceasse to feare , saith Seneca , if thou doest leaue to hope ▪ It is so , my friend Lucilius ; although these thing seeme to be contrary , yet are they tied one vnto another , as one chaine doth the Sergeant to the prisoner . So these things which seeme contradictories , are alike : the greatest cause both of the one and the other , is , for that we doe not measure ourselues , and stay our selues vpon present things , but let flye our thoughts farre before vs ; so as fore sight , the goodliest ornament of man , is hurtfull vnto vs. Beasts flie apparent dangers , and being past , they retaine no shaddow of them , but liue in all security and rest ; and wee trouble our selues for that which is to come , & for that which is past . This is true , for either the remembrance of some wrong , or some phātasticall reproach past , doth vexe vs to the heart ; or the future feare of dangers troubles our soules : onely the present time which we hold , and which is only ours , and shold chiefly concerne vs , seemes not to touch vs ; wherein the stupidity is as wonderfull , as the apprehension is witty . Let vs then know , as Salomon doth admonish vs , That ther is nothing better for man then to ioy in that hee doth , for that is his portion : For who will bring him backe to see what shall bee after him ? But wee haue spoken enough in generall of the proposition of the Argument : Let vs come to the second part . Doubtlesse , hee that shall cast his eyes vpon that which doth present it selfe euery day , and shall lend his eare to heare what hath beene said , cannot doubt of the Minor of our Syllogisme : wee see dayly ( if we will not shut our eyes ) the effect of Senecaes speech , saying ; That it is a great folly in vs to dispose of our age , when wee haue not to morrow at our command . O how great is their vanity , saith hee , which enter into long hopes ! I will buy , I will build , I will lend , and then I will rest mine olde age in peace . O poore man , who can promise any thing to himselfe that is to come ! Who doth not seem to hear the Apostle Saint Iames contesting against couetous merchants , and saying , Now you that say , Let vs goe this day and to morrow to such a City , & continue there a yeere , let vs traffique and gaine ; and yet you know not what shall befall the next day : for seeing the thing which wee hold doth often slippe out of our hands , and that of the very time we now enioy , a part of it is subiect vnto hazard ; it were to dreame without sleeping , to hope in the incertainty of life , as Plato saith , and after him Aristotle ; for that such as future hopes do leade , promise to themselues many things , which in the end proue vaine : these hopes figured in the shaddowes of the future , wrest out of our hands the present , and make vs runne like vnto Esops dog after the shaddow of a thing ; and like vnto those who hauing dream'd they had found a treasur , when they awaked found nothing but straw in their bed : they are netts to take the winde . I will not buy future hope with the price of present time ; the reason is giuen by Horace , the short line of life forbids vs to beginne a long hope : Euen at this instant night , the ghosts and Pluto's streight Mansion will hasten thy end : We hope , saith another , for some great matter by affection , but it may be to morrow will close vp our destiny , and so deceiue our hope , & mortifie our affection . Mans life is like vnto a game at dice ; if thy chance falls not to thy desire , thou must rest contented , for thou canst not correct it by art ; & therefore hope not for any thing , but what thou doest presently enioy : otherwise if thou makest any assured account , that this or that shall happen vnto thee : I will tell thee , nay common chance will thee , that it may bee it will not succeed . But the diuine Oracle pronounceth a curse vpon him , that puts his trust in the strength of man. And hereof ages past & present do furnish vs with thousands of examples ; but I will produce but two for all the rest . Pyrrhus who might haue liued a happy King , and haue enioyed that which the time did present vnto him , yet he , transported with a hope to subdue all Italy , was graciously informed by Cineas , a seruant of his , but a iudicious Orator , after this manner : Sir , if the Gods make vs Victors , what profit shall wee reape by this victory ? Wee shall haue an easie meanes , saith he , to conquer all the cities that are vpō the consines of Italy : and this done , replied Cineas , what shal then becom of vs ? Sicile , answers Pyrrhus , will willingly submit vnto vs. Shall Sicile then ( pursued Cineas ) be the end of our wars ? Who shall then hinder vs , said the King , to passe into Affrick , to Carthage , and from thence into the kingdome of Macedon ? Whereunto Cineas , Well , my Prince , when all this shall be made subiect to our power , what shall we do in the end ? Pyrrhus smiling , answered , We will then rest quietly at our ease , with pleasure and content . Cineas hauing brought him to the point he aymed at , made him this last reply : Sir , seeing wee enioy all that can bee desired in a happy and contented life , who can now interrupt our quiet , and trouble our felicity ? and not deferre it to vncertaine dayes , and lay it vpon dangerous hazards . This was more then enough to moue Pyrrhus to content himselfe with what he had , if vain hope had not made him insensible ; but hee must hazzard himselfe , & fight against the Romanes , & then he must be besieged encountered and slaine by a woman . Goe you Princes , propound vnto your selues these haughty hopes of glory , but expect nothing but smoake : flatter not your selues in your fortunes , she is treacherous ; the more shee smiles , the more she is to bee feared . Iulius Caesar is the second example ; shee was his friend for a time , but in the end she betrayed him : when as he should haue contented himselfe with that great Romaine Empire , he conceaued new hopes of subduing the Parthians , and makes his preparatiues ; but in the meane time his Citizens conspire his death , and fayle not . So Esops Falconer , whilest that hee is watchfull to take the Fowle , a viper which hee casually trode vpon , turnes , and bites him by the foote , whereof he dyed . Manilius cries out , That good is alwayes mixt with euill here below , teares follow vowes , and in any thing fortune neuer keeps one course . The safest remeady not to be troubled nor infested with so many vnquiet euents , which follow one another in this life , is to quench in vs the baites of them , which are two , hope , and feare : for wee floate betwixt these two continually , and alwayes depending vpon the accidents of fortune , wee either suspect them or affect them . What then , will you say , must wee wholly despaire ? No , it is not my meaning ; there is a meane betwixt all hope and all despaire , the which Seneca propounds vnto thee : Hope not , saith he , without despaire , neither despaire without hope . Otherwise ( as he doth wisely aduertise thee ) it is like the life of a foole , which is ingratefull , trembling , and alwaies tending to the future : Ingratefull , for that he makes no account of that which is past , nor of the present : trembling , for that it feares more and sooner then it should : & in the end it bends to the future , for that it relies not vppon the present good which presents it selfe ; doth not tast it , nor make any account of it , but either ioyes with hope of the future , or else pants for feare . And this future , how short soeuer it bee , yea , the night following , it may bee , will conclude thy life . Heare what God said to the foolish couetous man , who through hope to liue at ease , to eate , drinke , & make good cheare , resolued to build Barnes , to store vp his Corne , promising afterwards to himselfe great ioy and long life : But O foole ( said the Eternall , ) this night thy soule shal bee taken from thee . Obiection . To thrust a wretched man into despaire , is a cruell thing . To take all hope from a wretched man , is to thrust him into despaire . &c. THe Philosophers Elpistiques held opinion , that there was nothing did more mollifie the bitternesse of miseries in this present life , then hope ; And by the saying of Thales it is the most common thing to men : for it neuer flyes away with other transitory things , but continues with man euen vnto the end . Pindarus termes it the nurse of old age ; for be he neuer so much broken and decayed , yet he hopes to liue one yeare at the least . Yea , some one ( as the Poet sayth ) hanging on a gibbet , will not lose all hope to escape ; she is so faithfull a companion euen vnto death . Plato calles it the renewing of all good fortune . Finally , some haue described it by a hog , which thrusting his nose into the ground and hoping to finde something to eate , teacheth vs that passing on , wee should hope for better things . Answere . I shall willingly grant the argument and the exposition , if they he applied to the true hope , the nurse of faith ; and grounded vpon the diuine power and assistance , which euen a wise man hath at his death , sayth Salomon ; but of humane hope which hath nothing to support it but riches , or humane power , or health and strength of body , or some other worldly thing , I will deny it constantly , and with reason : For there is nothing firme on earth , all is wauering and fraile ; to hope in it , is to leane vnto a tottering wall , and to bee crusht in the ruines : it is to ease himselfe being weary vpon a swords point , which will pierce him through . To warne man hereof , is not to cast him into a gulph of despaire , but to retire him ; for who wold not despaire , when hauing basely hoped for all prosperity , he runnes into extreame ruine ? But when one cries out ; Beware , trust not ; they are then weary , & seeke some better assurance , so as nothing befalls vnexpected , and by consequence , nothing can driue him into despaire . Let vs set before you Polycrates the most fortunate man in the world , who to shaddow his fortune , cast his richest Iewell into the sea , which within a short time was restored in a fishes belly , that was presented vnto him : Yet must Amasis King of Egypt , his allie and friend , write vnto him , That these prosperities were to be suspected , & that this calme would bring a storme , in which hee should suffer shipwracke : And lost hee should bee ingaged with him , hee renounced all the rights of friendship , which they had contracted together , according to the vse & custome of those times : The which fell out so ; for in the end he was taken by Orbetes Lieutenant to Cyrus , whom others say to be S●…trape to Darius , and tyed ignominiosly to a gibbet . It seemes S. Ambrose did meditate and make proffit of this History , who hauing incountred a man who bragged that he had neuer tasted any misfortune , hee presently left him , saying , That he feared to be lost with him , who had neuer felt any disaster : His coniecture proued true , for presently an earthquake swallowed vp the lodging , with this Mignion of Fortune , and al them of the family , euen in the sight of S. Ambrose , being not yet farre off . Prosperity the stepdame of vertue , plants and waters whom shee pleaseth , but is soone wearied by the inconstancy of her loue ; shee supplants , them not without amazement ; shee applies her selfe vnto them for a time by some miserable happines , but in the end shee crosseth them and ouerthrowes them ; and therefore Valerius Maximus sayd truely , That greatnes & riches were nothing but frailty & misery , and like vnto little childrens babies & toies ; and what hope then is there in such things ? But some Idolatrous flatteror of Princes , will perswade them that all things yeeld vnder their power , and vndergo what yoake it shall please them to impose . To this flattery I will oppose the sincere confession made by Canute , a powerfull King of England , who adds words to the effect for a memorable example to al the monarchs of the world : Seeing the sea begin to flow , he commanded his chaire to be set vpon the shore , & sate himselfe downe in it , and still obserued the waues as they approched : Then the Prince begā this speech ; Stay ô sea , the Land whereon I sit is mine ; thou art on it , and in that respect thou doest belong to mee : neuer yet any one gaine-sayd mee but was punished ; I forbid thee to mount any higher , beware thou doest not touch nor wet thy Lords garments . The sea had no more respect then eares , but trembling at the voyce of a greater Monarke , came on his course , and did wet the Kings feete , which was the thing he expected ; & then hee added : Let all the Inhabitants of the world know , that the power of Kings is so weake , as the least creature guided by the Almighty , disdaines it . Whereunto the embleme of Alc●… doth allude , representing the Beetle a little & weake animall , yet banding against the Eagle , findes meanes to reuenge himselfe : for , creeping into her feathers , he is carried by her into her nest , where he breakes her egs , and doth extinguish the race . We reade of Sapores King of Persia , who hauing besieged Nifibis a Christian Towne , hee was chased away by an Army of Hornets and Waspes ; which succors they did attribute to the prayers of Ieames the faithfull Pastor of that Church . I omit the miserable Prelate of the Abbey of Fulden in Germany , who was pursued & in the end deuoured by rattes , notwithstanding all his force and deuices , whereof the Tower built in the middest of the riuer of Rhine beares witnesse . Plinie makes mention of Conies , which did vndermine & ouerthrow a Towne in Spaine . Moules ruined another in Thessaly , Frogs made the Inhabitants of a certaine Towne in Gaule to abandon the place . But it is well knowne to all men , how God incountered the arrogancy of Pharao King of Egypt , with armies of diuers smal beasts ▪ If the l●…ast wormes of the earth , opposing against the great enterprizes of great men ouerthrow them , and what hope then is there in this world ? What shall wee say more , but with Lipsius , That the most shining Diamond of constancy , a vertue so necessary in the inconstancy of Fortune , is not to bee transported with hope nor feare ? a supernaturall ornament , neere vnto God , which makes man free from passions , exempt from the insulting of Fortune , and makes him a free King , subiect to God only , whose seruice is to reigne , as the wiseman sayeth . The 29. Argument taken from the vnprofitablenesse of life . The freeing from a most vaine vanity should not make man sad . Death is a freeing from a most vaine vanity . SAlomon a powerful King , wise and rich , hauing sought , examined and tasted all that is excellent , pleasant & happy in this world , yet in the end hee cried out with a true voyce , in the booke of truth ; Vanity of vanities , all is but vanity . The Paraphrase vpon this Sermon , doth teach vs , that the end of it is , to let the world know , That they deceiue themselues to their great confusion , which either within , aboue , or vnder the world , hope : to finde any thing so firme , wherein there is assured contentment : no , sayeth hee , there is nothing in the world but is inconstant , without stay , fraile & most vaine . And in truth when man hath past his youth , and leaues his passions , comming to a more perfect age , his life promiseth felicity , yet vpon condition , that hee shall imploy himselfe with all his force , either to heape vp store of riches , or to purchase much credit , or to wallow in voluptuousnesse : but after that hee hath toyled , turmoyled , and killed both body and soule , she leaues him empty & lost , finding her deceite too late . For , Had man of wealth such store , That much still heap't vp more , And held in his free hold , A spring of liquid gold , His coffers seeing fill'd With treasures , still instill'd Pearles , that best choises please , Brought from the bloody seas ; And in rich labour could , ( To breake his fruitefull mould , ) A hundred Oxen yoke , Yet would desire still choke His throate with thirst of more . And yet of all the store , His heart affects to haue , Hee carries nothing to his graue . Euen as Boetius exclaimes against sencelesse greedinesse ; for in truth all shee hath is nothing ; shee desires all shee hath not , and that is infinite : she gapes alwaies after gaine , one lucre sommons another , and she holds al lost that she cannot attaine vnto . Finally , Couetousnesse is the anuile , whereon are forged the chaines of iniquity , to binde and ●…ast couetous men headlong into hel : these chaines are foure ; Impiety , Inhumanity , forgetfulnesse of Gods Iudgements , and Distrust ; whereby we may infer●…e , that in stead of happinesse , there is nothing heere but misery . Now comes the second , Ambition , which knowes no bounds , and hath neither end nor meane ; if shee possesseth this day a whole Countrey , to morrow shee will seeke to conquer a new Kingdome , & after this conquest she wold seaze vpon all the world , and thē pierce through the earth , to finde new words ; a strange thing , as Valerius saith , that man should thinke his glory hath too streighr a lodging in this world , which notwithstanding was sufficient for al the gods : but it is more strange that man should bee so tormented for the enioying of a handfull of earth , who hath the fruition of the Sunne , the heauen , and of all the elements ; in regard wherof this earthly Globe is nothing : for the Sunne alone by the iust computation of Philosophers , is a 166. times bigger then the earth . Why should a little portion of this little earth breed him so much care ? Hee that hath more , should he care for lesse ? Man hath the common enioying of the principal of life , of the sea , heauen and stars ; and must he for a little point of earth , depriue himselfe of the quiet enioying of al these things , which be farre greater ? An ambitious man is alwayes shaken with feare , and mus●…led with enuy ; he feares continually the crosses of fortune , his enemies terrifie him , and his friends are suspect vnto him : hee eates not without feare of poison , hee sleepes vnquietly , for that his aduersaries watch for his mine . Enuy filing ouer the triumphs of other men , stings him continually ; hee thinkes himselfe as much deiected as another is aduanced ; Thou thinkest him happy , and hee holds himselfe miserable , & would confesse it to thee if his ambition did not stay him : and if he feared not by this confession to make himself contemptible , the which he most abhorreth , he would shew thee , that in his greatest banquets , he hath no more assurance thē he , ouer whose head there hangs a naked sword , staied onely by a horse haire , as in old time that of the Tyrant of Sicile . But the aduertisement giuen to Philip King of Macedon growne insolent for the victory of Cheronee , by Archidamus King of Sparta , after the Spartane manner , is notable : Philip , said hee , measure thy shaddow , if thou findest it bigger then of custome : as if hee would say , Why doest thou thus insult ouer thine enemies , who in thy person hast receiued no increase , vnlesse it he care and feare ? Then followes Pleasure in eating , drinking , and in the venerian act : this pleasure if it keepes not the bounds of necessity and honesty , it is infamous and vnwholesome ; The throat hath slaine more ( faith a Phisition ) then the sword . Intemperance is the very bayte of an impure spirit , which delights in vnpure and vndigested humours : drunkennesse depriues a man of the vse of reason , & transformes him into a beast , yea , a furious beast apt to commit many mischiefes . And therefore Saint Augustine speakes of drunkennesse , that it is the mother of all villanies , the subiect of offences , the roote of crimes , the distēperature of the brain , the ruin of the body , the shipwrack of chastity , the losse of time , a volūtary rage , an ignominious languishing , the corruption of manners , &c. Either of these voluptuousnesses is like vnto the byting of serpents , which they call Tarentula : They that are toucht , laugh , sing , and dance ; but it is a Sardonian laughter , which brings them to a fatall end ; and what pleasure ? As for the act of venery , out of the due of lawfull marriage , it is by the testimony of Diogenes , wine mixt with poyson , which in the beginning seemes sweete , but presently after it makes him feele a deadly bittemes : it is the mire wherin man doth deuolue ruine , and lose himselfe : It is in this act onely , saith Saint Ierome , that God did neuer touch the heart of his Prophets . Thrice , and foure times wretched Ixion , who thinkest to imbrace in thy armes the goddesse Iuno , and it is but a cloude thou doest hold : The pleasure of this world is but a vaine shadow of felicity , the substance is in heauen . To bee short , wee must abhorre voluptuousnes , like the Sirenes , as the Ancients haue mystically painted them out : all that is seene of them is exceeding faire , they glister with the shining of sparkling Diamonds , they cast forth a sweete sent of Muske and Amber , their greene eyes dart flames into the coldest heart ; gold binds vp their flaxen haire , their necks are circled with rubies , a Cypres of siluer wauing ouer their shoulders ; their breasts of Alablaster open , whose pappes like two round curds of milke , did seeme to leape : on their fore-heads were fixed two of Cupids bowes ; their cheekes were crimson , and their mouthes little , but their tayle which is hidden vnder the water , is pointed , with teeth spotted , and venemous ; finally , hideous and fearefull , and they that are once stung , die without helpe ; and what pleasure ? These are the three carreeres which men in this world run by troopes : heereunto the most actiue of minde and body , straine their sinewes , and bend their spirits , who shall haue most , and al for an imaginary happinesse ; Some in the beginning of the course fall to the ground ; others end in the middest , and these not able to iudge of the vanity of the world , are perished in the middest of it ; The last beeing come vnto the end , finde ( but it is in the extreamity ) that r●…ey haue imbraced the shaddow for the body , vanity for felicity , and desolation for consolation ? then they crie , O deceitfull world , O miserable life ! But before they can come to consider wherein the happinesse of life doth consist , and settle themselues in a course to attaine vnto it , death seazeth on them . Obiection . It is no good cōsequence to argue from the abuse to the thing abused . Your argument proceeds from the abuse to life . THey laugh at Lycurgus , causing the Vines to be pull'd vp , for that some men were drunke ; and he were more mad that would cut off his nose because hee is troubled with rheume : and what were hee that would take away life , vnder colour that one vseth it to couetousnes , another to ambition , a third to voluptuousnes ? Let vs banish the abuse , and retaine life ; that knowing with Diogenes the goods of nature to exceed them of fortune , let vs refuse Alexanders siluer , if hee will depriue vs of our liberty , and the true vse of the Sun. Let vs imitate Xenocrates , who grauely answered his Ambassadours , who had brought him 50. tallents , or 30000. crownes , That he had not vse for so much siluer . Finally , wilt thou be rich ? Doe not labour to multiply thy wealth , but to make a substraction of thy concupiscence . As for the other abuse of ambition , let Socrates prescribe vs a Rule , who hearing a relation of his praises in a discourse composed by Plato , interrupted him , crying out , Oh what lies this young man speakes of mee ! Let vs consider rhat glory is mixt with the honey of Trapezonde , whose violent vapor doth strangely confound the spirits of such as vse it , and makes . them forgetfull of God , Apostates to the faith , and voyd of all naturall reason . For Voluptuousnesse , let them cast their eies vpon the Curij & Fabricij , who will bee more then content with turneps and beanes ; yea vpon Epicurus , who with water and a little rice , would contend with Iupiter , for his felicity . Let Cyrus , and Zaleucus King of Locres , be also heard ; the first against the excesse of wine ; the other against whordome : Cyrus being roughly demanded by his father in law Astiages , why hee had refused to drink the cup which hee had presented vnto him ; For that , said he , I conceiued it had beene poyson , remembring that at your last feast , euery man that vsed it , did stagger at euery step , and his spirits so confounded , as hee could not vnderstand any thing , nor speake to purpose . Zaleucus made a law , that the Adulterer should lose both his eyes ; wherein he was so strict , as his owne son being conuicted , he vnderwent the same punishment , and by a fatherly compassion , pulled out one of his sons , and one of his owne eyes . Answer . I yeeld to all this , and doe willingly giue my voyce , hauing neuer insisted but for the abuse ; neither that we may depriue our selues of life for any misery : Yea , I haue maintained the contrary against the Stoicks heretofore . It is the excesse of the feare of death , I striue to prune and root out ; shewing that vanity and corruption is so vnited to life , that all which liue , yea the greatest spirits , wallow in this mire : and therefore death which giues an end to this vanity and corruption , should cause no feares to reply , that it is the abuse and not the life : we may answer againe , that the abuse is generall , since the fall of the first man , no man can be exempt , if hee be well obserued . Let Diogenes go suddainely with a torch lighted into the most frequent market of Athens , nay into the most famous royall Faire of France , to search ; yet shal he not find one : and I know not whether hee himselfe which could so taxe others will bee found without blame ; and whether he ( as it hath bene reproched vnto him ) did not more glory in his Tub , then Alexander in his Empire . Oh how easie it is to speake and lie ! Vertue consists in practise and action : there will not any one be found in this age , that is not tainted more or lesse with one of the aboue named vices , or with all three ; wee can giue no instance . All men suffer themselues to be led to some vaine hope which they attend from day to day , which in the end deceiues them ; and death deliuers them from this deception , why then should it be so terrible vnto them ? But represent one out of ten thousand , who hath learned wherein the true end of life doth consist , that is to say , in the tranquillity of the mind , in continuall action according vnto vertue , yea according vnto piety , as hee knoweth , and striues to haue the spirit of a wise man ( whereof Seneca speakes epist. 60. ) : that is like vnto the world , aboue the Moone alwayes cleere . Yet must he confesse , that he is in a wondeful cōbate , yea in insupportable paine , being tossed with contrary windes of diuers passions , which neuer leaue him , no more then his body or flesh : Sometimes the immoderate loue of transitory things stings him , sometimes the hatred of eternall things sollicites him ; or prophane ioy , or the melancholy of the minde , layes hold of him and consumes him : if vaine hope leaue him , then furious despaire gets hold , or boldnes thrusts him on to mischiefe , or feare retires him from good , and furious choller transports him beyond the bounds of reason : so many passions so many cords to bind him , so many assaults so many paines , if it succeed not wel ; and most commonly it proues contrary to his proiect ; for this heauy flesh , this sensuall concupiscence which hee is to incounter , dawes him stil to the ground . But harken how that great Apostle , more vertuous then all the Philosophers together , for that hee had the gift of the Spirit of God , in a higher degree : heare how in the like conflict he cries out ; Miserable man that I am , who shall deliuer mee from the body of this death ! If this seruant of God liuing the life of Iesus Christ , yet for the mortal assaults which he felt , tearmes this present life death , and were death a deliuerance ; what feare wee in death , that wee do not salute it rather as the safe port from all the stormes and tempests of this life , full of baites and snares ? as S. Augustine sayth . Let vs feale vp this discourse with the ring of Seneca , which is , That the condition of all men imployed is miserable , and that most miserable which attends no other thing but his imployments : hee taxes the greatest part of men , who ( like vnto Liuius Drusus , ) from their infancy , to their dying day , giue themselues no truce , alwayes in action , in trauell of minde or body ; if they meete with any pleasure , they passe it ouer lightly without taste ; if with displeasure , they are toucht to the quicke . Finally , they run so swiftly , as they looke not to their way ; they thinke not of their life , and cannot say what it is : all actions shall bee pleasant , but that which is proper to man , which is , to haue the spirit purged , giuen to Philosophy , and to the meditation of that which concernes man in the world . Let vs then say with reason , O vanity of vanities , this is nothing but vanity . The 30. Argument taken from the restoring of mankind . Whatsoeuer being lost shal bee powerfully restored to vs againe , should not trouble vs in the losse . Life being lost shal be powerfully restored , &c. IF thou beest a Christian , Christ commands thee , & thy faith doth bind thee to beleeue the Resurrection of the flesh ; in the which , by the powerfull voyce of the Creator , raysing them vp which sleepe in the dust , the life which thou hadst left , shal bee restored vnto thee againe , with most pretious interests . But if depriued of the eyes of this faith , thou canst not see the beginning of the creation of the world , seeing that by faith ( as the Apostle doth witnesse ) wee vnderstand that the ages haue bene ordained ; yet as a miscreant thou doest beleeue the eternity and fatality of the world , let vs admit this supposed truth to bee true : know then , that the limited reuolution of the heauens being ended and al the order of causes chained together , returned to the same point , in the which they hold all things ballanced in an equal weight : know I say , that this same concatenatiō of causes by a necessary reuolution , wil restore thee to life , yea to the same estate , in the same place , & in the same positure thou art in at this present ▪ so as you which reade these things , or heare them read , shall be the same , at the same time , reading or hearing . It is the true extraction which moued that great Zoroastres to assure , that one day al men should take life againe . Plato was of the same opinion , saying , That after the returne of the eight spheare , which was in thirty six thousand yeares , all things should in like manner returne . The reason ; there is nothing made new vnder the Sun , and there is nothing , but what hath bene and may returne hereafter . So the Sun withdrawing his quickning influence with his body from our Zenith : the trees being withered remaine without fruit , without any verdure & without leaues : If thou hadst not seene it the yeares past , yet thou mayest in some sort beleeue that the Sun should returne , and by his returne giue that vegetatiue vertue , that springing sap , & sweete smelling spirit to herbes and trees , which thou didst hold depriued of that power ( and so they were , for this life which is in them , in the beginning of Winter descends from the branches to the body , and so to the roote : ) but the same gracious Star , which by his retyring had caused this death , returning , drawes backe by a wonderful regression and reuolution of nature , this vegetatiue vertue , from the earth to the roots , to the body , and to the branches ; and makes it to be seen and smelt by the buds , blossomes , leaues , and fruites . A dead man and one liuing is all one ( sayd Heraclitus : ) hee that watcheth and the sleeper , the young and the old ; for that being past , it becomes this ; and this being past , becomes that . Like vnto a potter , who of one lumpe of clay may make beasts , and then confound them into a masse , and then fashion them againe , which hee may continue incessantly : It is art that doth this , and art is but an imitation of nature . Thus nature sports it self in the common nature of all Creatures ; she makes them and vndoes them againe , and then makes them againe , and afterwards dissolues them : of water she makes snow , and of snow water , and so incessantly : of grasse shee makes pasture for sheepe , the sheepe make dung , the which is cast vpon the ground , & grasse growes againe ; and so by circumuolution in all other Creatures . Wherefore comfort your selues , you that are discomforted in death ; for what you haue and what you loue , shall be giuen you againe . And the Prouerbe of the liuing is not admitted in death ; That the tearme is worth the mony : that the reuolution of so many thousands of yeares to returne vnto the point , which they hold at this present , will put you out of patience , and so vexe you , as it will farre exceede the little content of so short a life : This is not in death , where there is a full cessation of all distemperatures , and of obseruation of times , and expectance ; wheras ten millions of yeares cannot last so long , as one night of twelue houres , which you shall passe in a deepe sleepe ; and yet notwithstanding the length , in the morning you will thinke it to haue beene very short : and in like manner the 5000. yeares from the Creation , which haue past when you were not , were they of any continuance to you ? your reason then should assure you of the like for that which is to come . Obiection . All that passeth ( according to the hazard of fortune ) by a 100 thousand changes , cannot be restored to the former estate . A dead body according to the chance of fortune , passeth by a hundred thousand changes . OF bodies some shall be deuoured by birds , or beasts of the field ; others reduced to powder ; & some eaten with wormes , serpents , and toads : These serpents and toads after some dayes are extinct , & of them a new thing is made , and so in infinitum : By what reason then can that be restored to the same estate , which hath all these changes ? Moreouer , it is to fall into contradiction to mainetaine this doctrine : The beasts which haue beene and shall bee , are infinite in number , according to their infinite forms , which haue giuen them being . But the common substance , the receptacle of formes , is finite and limited ; by what arithmeticke then can she furnish the bodyes of those infinit creatures , which haue bin in the world , during so long a time ? For it may be that a small portion of this common matter , hath serued to more then a thousand creatures : in the restauration , to which of these shall it be subiected ? If but to one , then what shall become of the rest ? You haue propounded an example of the clay , I accept it , and let you thereby see the impossibility of your assertion : take a piece of the bignesse of your fist , and fashion a man : vndoe it , and make an horse , then make an Ape ; then dissolue it to his masse , and frame an Eagle : behold foure creatures fashioned of one ball of clay . Now come and make your restitution , and striue ( without adding any thing to this clay ) to make this man , horse , ape , and Eagle , all as great at one instant ; and you will finde your selfe confounded , there being substance but for one of the foure . Euen so it is of this common substance , by the consent and testimony , both of Christian and Heathen Philosophers . Answer . This doctrine is drawne from the Stoicks , who attribute vnto the world , a certaine period in his continuance , after the which there is a renewing and restoring of the same plants , creatures and men that haue beene at infinite times in the Eternity of the world , which after a long age resumes by deluge , or an vniuersall deflagration , her first face : all this continuance from one tearme vnto another , is called the great yeare , which Macrobius extends to fifteene thousand yeares , Firmic us to 30. thousand , and others to more . Behold what Seneca saith to Polybius of another sect ; Some ( that is to say , the Stoicks ) threaten the world with an end : this Vniuerse which containes all things both humaine and diuine , shall bee dissolued in one day , if it bee lawfull to beleeue it : One day shall plunge this Vniuerse into his Chaos , and first darkenesse . And Berosus who hath interpreted Belus , saith , that this must be done by the course of the starres , yea hee maintaines it so confidently , as he assignes the time of the conflagration , and of the Inundation ; for hee holds the earthly things shall burne , when all the starres that now hold diuers courses in the firment , shall bee gathered together in the signe of Cancer , being set in such a station , as a straight line may passe through them and their heauen . And the Inundation shall then be , when the like assembly of the starres shall be in Capricorne ; there is the Solstice , here the winter ; that is the signe of burning summer , this of moyst winter . If you enquire how this can bee done , the same Author will answer you , that it may be done without any great force ; for that , saith he , nothing is difficult to nature , when as she runs to her end : she is sparing of her force , in the first framing of things , but their increase beeing come , she disperseth her selfe to a suddaine ruine , and descēds to it with violēce . What a long time is required , after the seed is receiued , to bring the Infant to light ? with what trouble is he nourished and bred vp ? But how easily is he dissolued ? Cities which haue had a whole age to builde them , are ruined in an houre : a forrest which hath beene so long in growing , is consumed to ashes in a moment . Numenius saith , that the Stoickes hold , That all things after a long time vanish and perish , being dissolued in a celestiall fire . Tully hath also spoken of it : After the inflammation there shall remaine nothing but fire , by the which , and of the which there shall be the renewing of the world , and the same ornaments shall appeare . And Numenius in Eusebius addes , That after the fire the world should be setled & made perfect againe , as it was before , yea the same men ; and therefore Seneca sayth , That death which wee so much feare and fly from , doth not rauish away , but only suspend the vse of life ; a day wil come which will restore vs to light . Moreouer , such periodicall conuersions happen from all eternity , eternally , and without ceasing , as Numenius sayeth . And to conclude , let vs know that this opinion hath not beene held so absurd among Christians , but that Octauius hath vsed it against the Pagans , to refute the obiection which they made , That the Christians did prescribe an end to the starres , and to heauen : It is a constant opinion of the Stoickes , sayth he , that after all humor is consumed , this world shall burne : and Nature by whom this reuolution is made , seemes to giue vs some notice , in that the fields being burnt by the labourer , or drowned by water as in Egypt , as in pooles dried vp , and when the sea is retired ; in that I say , this earth remaining , is found renewed , fat and producing many Creatures , yea great and perfect , as they write namely of Nile after it is retired . Now vnder the wings of these great personages I come to maintaine this combate , and refell the reasons of the Obiector : Wee haue in our Argument toucht two points simbolizing together , although the one be Christian , and the other Heathen ; the first is the Resurrection of the flesh , which we extend to man only , not of other Creatures : And let vs say , that he who of nothing could make all , may easily ouerthrow the imagined difficulty , and raise vp and restore to the same estate the bodies of dead men : for he that can do more , can do lesse without all controuersie ; and hee that could of nothing make that which was not , may repaire that which was vndone . But how shall this Resurrection bee made , and what assurance shall wee haue ? Behold how : In the presence of all the world , of Angells , of men , and of diuells , ( with vnspeakable ioy to the good , and incomprehensible horror to the wicked ) the Lord shall come with a cry of exhortation , and the voice of the Archangell , and the Trumpet of God ; these are the very words of the text . By the sound of this trumpet all the dead shall awake and rise out of their graues ; and they that shall liue and remaine at this comming , shal be suddenly changed , and of mortall shal be made immortall , by his force and efficacy , who can make all things subiect vnto him , as the Apostle sayth . The bodies of the children of God shall rise againe ; like the glorious bodie of Iesus Christ , impassible , spirituall , and yet fleshly , shining like stars , subtil , light , transparent ; and full of all happines : behold the letters of heauen : We attend the Sauiour , who will transforme our vile bodies , and make them conformable to his glorious body . We know , sayeth Saint Iohn , that after hee hath appeared , wee shall bee like vnto him : God will wipe away all teares from our eyes , sayth hee ; death shall bee no more , there shal bee no mourning , cries , nor labour : The body sowne in corruption , shall rise spirituall , sayth S. Paul , for that no sollide thing can hinder it , it may without helpe or wings , flye into remote places ; as Iesus Christ after his resurrection , did manifest it more then sufficiently in his body : finally , hee shall bee spirituall , for that hee shal be readily and willingly obedient to his glorified spirit . In this flesh and not in any other shall I see my Sauiour , sayth Iob , c. 1. 9. For this mortal body must put on immortality , sayth the Apostle . Thirdly , they which haue bin vnderstood ( sayth Daniel 12. ) shall shine like the heauens , and they that bring many to Iustice , shall glister like the starres for euer . Also the glory of the Sunne is one , the glory of the Moon another , and the glory of the starres is also different ; euen so shall bee the resurrection of the dead ; whereby it followes that the bodyes raised again shal haue no grosse substance , but shall be transparent like vnto glasse . Fourthly , beeing raised againe , we shall bee taken vp into the clouds before the Lord , and beeing ascended into heauen , wee shall haue vnspeakeable ioy , such as the eye hath not seene , the eare not heard , nor hath entred into the heart of man. These are wonderfull things , but what assurance ? the Spirit of God doth assure thee , if thou beest of God ; for God doth seale vp an earnest penny of his holy Spirit in their hearts that are his , as the Apostle teacheth . Secondly , If the soule be immortall , the body must one day rise immortall , to the end , that this soule being created for the body , may giue it life againe being reunited . Moreouer ( as Saint Ambrose teacheth ) it is the order and cause of Iustice ; seeing that the work of man is common to the body and soule , and what the soule doth fore-thinke , the body effects ; and therefore it is reasonable that both should appeare in iudgement , to receiue either punishment or glory . Thirdly , Iesus Christ is risen for vs , and to assure vs that by the same diuine power that hath drawne him out of the graue , we also shal be raised . I proue the antecedent by aboue 500. witnesses , which at one time haue seene Iesus Christ , liuing after that he had beene crucified by the Iewes , as the Apostle sheweth : and Ioseph also who was a Iew , doth witnesse it , lib. 18. c. 2. & 4. of his Antiquities . He was seene precisely by women , beleeued by the incredulous : and for a ful assurance thereof , hee would ( contrary to the nature of his body , which aspired nothing but heauen ) conuerse forty dayes vpon earth : Heere is reason sufficient in this matter of faith , whereas reason should yeeld her selfe prisoner ; and yet to make it appeare visibly , and to free all doubt , God would both in the ancient and new alliance raise vp some that were seene and admired of the people . So Lazarus being called out of his graue , was beheld of all men , and the malicious Pharisies tooke counsell to put him to death as well as Iesus Christ. The same God would manifest a plot of the future Resurrection to his Prophet Ezechiel , when as he had transported him into a field full of drye bones ; which when hee had seene , and prophesied ouer ●…em , behold a motion , the bones draw neere one vnto another , and suddainely behold they had sinewes vppon them , and flesh came , and then the skinne couered it ; and in the end after a second d●…untiation of the word of God , the spirit came , and then appeared a great army of men . As for this point which concernes an article of our faith , the Resurrection of the flesh , the Obiector dares not deny , but there is matter sufficient in this world to furnish for the restoring of all the dead bodies ; not since an imaginary Eternity , ( for we are now vpon tearmes of diuinity , whereof wee must beleeue the principles , and not question them , ) but from the first man vnto the last that shall be : Herein there is nothing that inuolues contradiction . The other point was , that suppose the eternity of the world , after the reuolution of all things , and the encounter of the same order in all points that is at this present , there shall bee the same Superficies , the same creatures , and the same men that are at this present : this also hath no implicity , seeing we affirm not , that all things , the same creatures , which haue bin & shal be for euer , shal be restor'd together at one instant , but by degrees , and euery one in his turne . Behold how this first matter perisheth not , and is not reduced to nothing , but flowes dayly vnder new formes . This matter is bounded , the starres and the heauen which roule about it , make it to bring forth creatures continually , and man sometimes ; but by some rare constellation , as the Naturallists speake . The heauens , I say , are bounded , and their motions limited : Wherefore I maintaine , it is not impossible , that in an eternity of time , that which is limited and bounded , and hath once met and is ioyned , may yet againe meete and be reioyned : if we consider that it is not by chance , but by fatall necessity : that this Vniuerse roules without ceasing ; as al they among the Pagans which haue had any vnderstanding haue acknowledged : Yea one of them said , that who so would demande proofes thereof ; must be answered with a whip : but behold a most certaine proof ; all creatures , euen those that haue no vnderstanding , tend alwayes to their ends propounded , and all encounter in one vniuersall end : If there were not a certaine prouidence in the world , which prescribes to euery creature that end which it knoweth not , and makes it containe it selfe ; the world should not be a world , that is to say , a most excellent and well ordained composition , but the greatest confusion that could be imagined . Seeing then that the heauens in their motions , the starres in their coniunctions , the causes in their order , euen vnto the last , may encounter together : so those things which wholly de●…d of them , may bee red●… 〈◊〉 the same estate . 〈◊〉 〈◊〉 〈◊〉 is a maxime in Physicks , that the matter and the Agent haue such power after the death , and destruction of the creature , as they had during his life : what then can hinder it but by the position of the same causes , and the same circumstances of time concurring , the same effect may be repaired ? Moreouer , the thing which is no more , is no farther from being then that which hath not bene ; and there is no impossibility but that which hath had no being , may come to light ; neither is ther any repugnancy but that which hath bene once liuing , may come againe to life ; yea , and who knowes whether that which is now , hath not beene often heretofore ? I should beleeue it , if I did giue credit to the eternity of the world . As for the similitude of clay , which the Obiect or ( not vnderstanding me ) doth presse so strongly , it is very fit in this matter : for the workeman which hath made a man , and then hath wrought it to make a horse , and then confounded it to make an ape , and in the end an Eagle ; may if hee please , returne and make the same man which he had made first ; and hauing vndone it , may make a horse , and so consequently one after an other in infinitum , not that hee can make them all foure subsisting at one time , therein the Obiector fights with his shadow , and not with my saying . And to demonstrate the power of Nature turning about her circle , & returning backe to the point where she had begun , and passing ouer all the circumference of the circle , to repaire that in place and time which she had dissolued ; shee would leaue for an earnest penny , the Phenix , the only bird of his kinde , which is seene in Arabia ; and which the Egyptians in their Hierogliphicall letters painted , to describe by his long continuance , the immortality of the soule . This goodly birde after many ages past , to renew himselfe , casts himselfe vpon a pile of stickes layd together , the which hee doth so beate with his wings , and with the helpe of the Sun , which hangs perpedicularly ouer him , as it takes fire , and consumes the body : out of which springs a little worme , and of that a little birde ; which being couered with feathers , in the end flies away , and becomes the same Phenix . You will question the truth hereof , if the same Nature did not as much or more in the silke-worme , whose egge is no bigger then a graine of millet ; it discouers a little woolly worme , the which without dying transformes it selfe into a moth , & that changeth into a flie which hath scales , and this becomes a butterflie , which beating it selfe continually layes egges ; of these egges come little wormes , and so consequently by an infinite circulation . Wherefore these diuerse changes and formes happening in our bodies , should not amaze vs , but rather assure vs , that hauing bin carried farre about , they shall returne to their first estate , seeing that their walkes and this Vniuerse haue their limits and bounds , and seeing ( by the testimony of the wise man ) that which hath beene is now , and that which is to come hath also beene : God calling backe that which hath past , that is to say as the Diuines expound it , that God by his administration , makes the Creatures succeeding one an other , returne in their order , as if they went about a wheele ; which kind of speech is taken from the celestiall Spheares which gouerne the seasons , signifying that those things which happen by time , are wheeled about with the reuolution of time , which containes them . These are the words of no vulgar Diuines , whereby wee may see how much they yeeld to this opinion . The end of the first Booke . The Second Booke . The first Argument taken from the Immortalitie of the soule . That which is free from Death in the principall part , should not feare it . Man in his soule ( his principall part ) is freed frem death , Therefore hee should not feare it . IF all men could vnderstād without doubting , & perswade themselues without wauering , that their soules at the departure from their bodies are happilie immortall , there is not any one , without contradiction , but would goe , cheerefully and resolutely vnto death , considering the miseries of this life , and the heauie burthen of the bodie ; for it is the sepulcher of the soule , as Plato saied . The soule is a plant transported from heauen into a strange soyle , into a body of earth , where it sighs , pines away , and desires to depart . The greatest thing in the world ( sayth Periander ) is contayned in a litle space : Socrates maintained , that the true man was that within , which is lodged in the body as in an Inne . S. Bernard exhorts the bodie , to know it , & to intreate his guest which is the soule ) well : The which Anaxarchus did apprehend , who being beaten in a mortar , did crie out couragiously to the tyrant Nicocreon , Beat beate , O hangman , the flesh and boanes of Anaxarachus ▪ So M. Laeuius seeing Galba a great Orator with a deformed bodie , sayd , That great spirit dwels in a poore cottage . But S. Paul shewes it better then all these ; If this earthly lodging be destroied , if this bodie returne to ashes , we haue a mansion with God. And the body is the clothing of the soule , the which Esop obiected to one who abused the beautie of his body : He are my friend , sayd he , thou hast a faire garment : but thou puttest it off ill . Man is a caualier his body is the horse , the spirit is the rider : if the horse be lame , blind orresty , sayth one , the rider is not in fault . The bodie is a ship , the spirit the Pilot , the ship suffers wracke , but the Pilote saues himselfe by swimming , or vpon some boarde , the body dies , the soule saues it selfe vpon the table of faith and repentance . The bodie is a Lanterne , the soule the Candle ; if the glasse be cleare and transparent , the light is the greater : so by the disposition of the body , the soule is knowne more or lesse . Man is a bird shut vp in the shell of the egge , expecting vntill the shell breake of it selfe that he may come forth ; so doth , the soule that the body my be broken , to the ende shee may flie to heauen . There are three places assigned to man , the first is the matrix , the second is this world , & the third is heauen ; the first is short , the second a litle longer , and the third is without ende : In the first he cries at the comming forth , for that he is ignorant of the goodly spectacle of the world which God ( as a table couered with all sorts of meate in a great Hall ) hath prepared for him : In the second , hee apprehends and desperatly feares his departure , for that he knowes not this third heauen , the seate of Iesus Christ , of the Angells , and of the blessed , which is prepared for him , infinitely more excellent then this base earth ; where he shall remaine euerlastingly , and perfectly happy . And these are the liuely similitudes with many other likewise , which are continually in the mouthes and writings of such as treate profoundly thereof ; whereby man may see that he hath no subiect to feare death , seeing that by it his soule , his principall part , and by which hee is man , receiues so great a benifit : And what shall it bee when the holy Ghost shall assure his Spirit , that his body being layd in the ground , as in a sacred pawne , shal be restored to him immortall , in the great and last day ? But attending this incomparable good , let vs proue this immortality byreason ; & first of all : The soule reuiues , and fortifies it selfe in the greatest agonies of death . So Testators witnesse , that they are sound in minde , though very sicke in body : so the disposition of a man at the point of death is of more weight , for that hee hath a better conscience , & a more liuely feeling of his soule . And Hippocrates giues aduice to obserue , if in diseases there appeare nothing that is Diuine : meaning that we should obserue the sighes , and the gestures of the sicke patient ; for if they be vnaccustomed of heauen , or of God , it is a signe that the soule begins to discouer it selfe , seeing it thinkes of heauen her proper mansion . So Cyrus ( being in the bed of death ) caused his children to approach vnto him ; to whom hee gaue goodly admonitions ; but among others hee told them , that hee could neuer bee perswaded , that the soule lying in the body did remaine after the death of the mortall body , as if he would say , that vntill then he had studied to assure himself , but now he did not doubt of it . Nay , we shall sometimes see ignorant Countrimen , discourse exceeding well at the point of death ; as wee reade of a certaine labourer altogether vnlearned , being nee●…e vnto his death , had recommended his health , his wife and children , with as great Rethorike as Cicero could haue vsed discoursing before the Senate . This reason was taken as a strong defence against death , by the King of Arr●…gon , and represented by Seneca to all that are fearefull in death , saying , This day which thou fearest so much , as the last , is the birth day of eternity . The 2. is taken from religion , and from the homage which man doth owe vnto God for the immortality of his soule ; not in one Country but in all ; not in one age , but for euer ; not in one person , but generally in all by some adoration , prayer , of sacrifice , in what fashion soeuer , man will sooner forget his King , his father , yea himselfe , then his God ; yet hee makes no doubt but there is a King , he sees him , he knowes him , he honours him : and that he hath a father , of whom hee holds his life , and with whom he doth conuerse dayly , and whom he is bound to loue ; finally , he tries himselfe , growes conceited , and many times abuseth himselfe with the great loue of himselfe ; and yet hee holds himselfe more bound to God , then to all these : hee will not feare to displease them , if he can no otherwise please God ; and will hold for Maximes , That it is beter to obey God then men : that he which doth not renounce father or mother for the loue of God , is not worthy of him : hee that doth not renounce himselfe , and take vp the Crosse of affliction for the seruice of God , deserues to bee renounced of him . The vnciuill wars which haue swallowed vp so many men in Christendome , within these 50. yeares , had no other pretexts then these sentences ; and they had no other foundation then the conscience of the soule , that immortall seale , which God did graue in the soule when he did infuse it into the body of mā , as Chrysostome saith . Let vs obserue it in some examples , but great in euery respect . Alexander the Great , being incensed for that the Iewes had denied him succors , marcht with his Army to ruine them , if the high Priest Iaddus with his ornaments , and his holy troupe , had not gone out to meete with Alexander : Who when he saw the high Priest , he admired him , and fell downe at his feete ; whereat his people were amazed , and troubled , and his most confident Parmenio came vnto him : How comes it , sayth he , since that you worship a man , you whom althe earth is ready to acknowledge for a God ? It is not hee ( answered Alexander ) but God in him , whom I worship , who appeared to me in vision in the like habit in Macedon . Whence came this suddaine forgetfulnesse of his owne reuenge , & from whence this acknowledgement to the Immortall ? but from an immortall soule . As Antiochus held Ierusalem besieged , the feast of Tabernacles drew neere , & the Iewes being resolued to celebrate it , they sent an Embassage vnto him , to demaunde a truce for seuen dayes , that they might attend the holy worship of their great God. The soule of this great King being toucht with religion , not only yeelded to their demand , but also hee himselfe turned to this homage , caused oxen with gilded hornes to bee conducted to the Cittie gates , with great store of Indense , and sweet smells to be sacrificed . In which action whether should we admire most , either the patience of this great King , willingly and deuoutly hindering his ready victory ? Or the forgetfulnesse of himselfe , suffering those sacrifices that he knew to be vndertaken against his honor , his fortime , and his life ? And what doth not this confused apprehension of God worke in the immortall spirit of man ? Cybels Priests wil geld themselues , thinking to please their goddesse ; the Athenian Priests will drinke Hemlocke to liue chastly ; the Virgins will lye vppon certaine leaues fit to mortifie their lusts ; and Cicero will crie out to countenance thē , that they must come chastly to the gods : Yea , Agam●…mnon will sacrifice his daughter Iphigenia to pacific Diana : Adrian in Egypt will sacrifice his Mignion Axtinons : Vialerian will vse the superstitious custome to offer vp children ; the Hetrusci had that institution in their Countrey ; & the ancient Gaules in Prouence , in the City of Arles , had two pillars erected , and thereupon an altar of stone , to offer humaine sacrifices . The third is taken from the wise ordinance of nature , which in many millions of things hath made nothing in vaine ; nothing that wauers or leanes sometimes of this side , sometimes on that , as Erasistratus said : how then should it be in man , her master-peece , in the soule the principall part ? Hath she planted a vehement desire of immortality , the chiefe point of her excellency ? hath shee giuen her a taste in this miserable life , to leaue her altered for euer ? The fourth is from the continual action of the soule which neuer takes rest day nor night , like vnto the Sun : sleepe doth not shut her eies as it doth the bodyes , neither by consequence , death . Consider it , when as the body is in a found sleep without motion , not in the beginning of his rest , when as the vapours of his disgestion fuming vp into the braine , trouble it ; but after mid-night , and especially at the point of day : Then when the soule her faculties holds free , From seruing bodily variety ; Then when alone , and dead , to life ( in fort ) Sau'd from dayes waues , she enters nights calme port . It is then , that being raised aboue time , she reades in future ( which is present : to her ) the things which God is ready to doe . So Asti●…ges last King of the Medes , in his dreame saw the stocke of a Vi●…e comming out of his daughters belly , which couered all Asia with her branches . The Interpreters being consulted with , they answered , that his daughter should haue a sonne , which should enioy all Asia , and dispossesse him of his Kingdome : the euent fayled not , notwithstanding all the opposition that Astiages could make . Tertullian reports , that the daughter of Polycrates dreamed , that her father raised vp on high , was washt by Iupiter , and annoynted by the Sun : The euent expounded her dreame soone after , for that Polycrates being hanged , the raine washt him , and the Sun m●…ing his gr●…ase annoynted him . But who is ignorant of Iosephs dreame of his future greatnesse ? of Pharaohs : touching the fertility and famin which should follow in Egypt ? of Daniel touching the foure Monarchies of the world : of ●…ilats wise vpon the false accusation of Iesus Christ the iust , & of infinite others ; yea , and of our selues , if we haue obserued them : For what is he , saith Tertullian , so voyd of humanity , that hath not sometimes felt in himselfe some faithfull vision ? Thus the Eternal doth vnto the good , to assure them of the immortall action of their soules ; and to the wicked , to terrifie them with his eternal iudgement , send such dreames of future things , to amaze or assure according to his good pleasure . So hee spake by his Prophet , Your sonnes and your daughters shall prophesie , your young men shall see visions , and your old men shall dreame dreames . Let vs conclude with Tertullian , That seeing sleepe the image of death cannot seaze vpon the soule , that the soule being alwaies liuely and actiue , can not fall in Veritatem mortis , into the verity of death . The fifth . Man in this life is more miserable then any of the creatures , and more capable of felicity , then any of them , they being all made for him , who neuer heere vpon earth attaines vnto his soueraigne good , which hee most desireth , as Aristotle and Theophrastus haue acknowledged , and as euery man is a good witnesse in himselfe . Who will not then thinke but his true place is in heauen , and in it his soueraigne good ? And what part of man can flie thither but his immortall soule , which in a momēt , not parting out of the body , transports it selfe thither in Idea ? Tully in his Tusuculans , and others . The sixth complaint of Theophrastus ( of nature as of a step-mother ) seemes most iust , to haue giuen a lōg life to no end , to certain creatures ; and to haue denied it vnto man , who might therby haue attained vnto wisedome , the greatest good in this world , if the soule dyed with the body ; for then onely we beginne to be wise when wee dye , and many times were preuented by death : But nature hath done nothing but most wisely ; and therefore shee hath satisfied this complaint another way . The seuenth is drawne from mans conscience , which being good makes Innocency to lift vp her head by the feeling of another life ; and to looke down for an offence by the apprehension of a future iudgement . There is no light so cleere , nor testimony so glorious , as when truth shines in the spirit , and the spirit is seene in truth , saith Saint Bernard . A good conscience is stronger then a brazen wall , said Horace . Let him speake boldly and confidently for himselfe , that hath not offended , saith Plautus ; and with the shaking of his chinne , retort the false reports of a bad fame as Ouid speakes . This did emboldē innocent Susanna against the two old men ; chusing rather to dye then to offend God : This made Ioseph rather to leaue his robe with his mistresse , then his heart . Finally , it is that which in the middest of many deaths , gaue resolution vnto Cato , Phocion , and many other heathen : as to Philip King of Macedon , who beeing animated by some to take reuenge of such as spake dishonorably of him ; O no , said he , I will make them all lyars in doing well . On the other side , there is nothing that doth more terrifie and torment then a bad conscience . Let the most resolute wretch that is , come , and I will make him confesse in some sort howsoeuer ; his crime committed in secret , in the night , without witnesses , and without any accuser ; yea although he had his pardon , or were acquite before men , or were so aduanced as he were not iustifiable before any man : yet he must needes confesse that hee is inwardly troubled , and furiously tormented : the Swallowes by their importune noyse will publish the parricide attempted by a cauterized conscience , as hath hapned in old time : Or imaginary flies , wil buzze continually in the eares of the seruant that hath killed his master , vntill the fact be reuealed . Whence is the spring of this liuely feeling in the soul , but from the apprehension of immortall paine ? Gods wil being that for the loue of iustice , iudgement should rather go against the life of the body , then that which is hidden should not come to light . Obiection . Counsell giuen by fauour , vpon weake coniectures , doth rather shake then support a right . Such are these reasons . THE steppes of such as bring good tydings are pleasing and welcome ; and they that bring bad , distastfull and reiected : So the 400. Prophets which promised victory vnto Achab against Ramoth of Gilead were welcome ; but only Miche●…s , who pronounced the contrary was put in prison : and yet they were false , and this true . Let vs beware of the like , least that fauour and grace deceiue vs in this matter . Let vs take the ballance of equity , and weigh the reasons propounded ; if they be good they wil weigh downe whatsoeuer shall be opposed ; and if they bee currant , they will endure the touch : let vs then try the first . Huart , a great Philosopher of Spaine , maintaines that the vnderstanding hath his beginning , his increase , and his constitution , and then his declining , like vnto a man ; ( hee meanes his body , for the vnderstanding is the most excellent part of man ) and like other Creatures , and plants : And for this cause , hee that will learne at what age hi●… vnderstanding is most strong and vigorous , let him know that it is from 33. vnto fifty , at what time the gravest Authors should be made , if during their liues they haue had contrary opinions : Hee that wil write bookes should compose them at this age , neither before , or after ; if hee will not retract or alter them . Hitherto Huart , which experience doth confirme ; for we see that as a man doth aduance in age , he growes in wisedome ; and Iesus himselfe made true man , aduanced in wisedome and stature . Contrariwise , age declining , the spirit decaies in memory , in quicknesse , in vnderstanding ; so as man being very old , hee becomes twice a child , fumbling with his tong , & doating in minde . As for that the Testators say , that they are sound in minde , it is to shew that neither age nor sicknesse hath as yet made them lose their spirits ; and therefore it is a true signe of their decay , concluding contrary to the intention of the Author . And whereas the labourer spake so diuinely , it did not proceed from the neerenesse of death , but from the alteration of the temperature of his braine , growne whot in the first degree by the force of his infirmity : so some women haue prophecied and spoke Latine , yet neuer learned it , by the same reason of the temperature required , & yet they die not suddainly in this estate . To the 2. Religion proceedes partly from nature , partly from institution ; from nature who to rule all Creatures , & to make them follow the traine of his order , graues in them al a certaine terror & indistinct apprehension ; The Creatures feare man , and by this feare are contained in their duties : man feares a hidden superiority , and maintaines himselfe in society , & many times hee feares hee knowes not what , nor wherefore ; and therefore it happens that women who are commonly more fearefull , are more religious . Yea they report of certaine bruite beasts which adore the deity as Elephants ; yet they do not say that their soules are immortall . From institution , for as vessells do long retaine the sent of their first liquor wherewith they are seasoned , so children maintaine vnto the end the religion wherein they are bred and brought vp , although it were the most fantasticke and strange in the world : yea , if in stead of sauing it should damme them ; as we may see , if we will open our eyes , in these times so fertill in religions . To the 3. If the soule bee mortall , it followeth not that nature hath made any thing in vaine ; if she hath hope or feare to be immortall , it is to encourage it to vertue , that is to say , to the preseruation of that goodly order , and to terrifie it from the infraction thereof , if she dies , her alteration of the immortality dries away . Nature hath also giuen vnto the Bat a desire to see the light of the Sun , & yet this desire neuer takes effect . Finally , euery creature flies death , and desires life , not for a time but for euer ; and by consequent , in their kind desire to be immortall , and yet they attaine not to it . To the 4. The heart beats continually and is immortal ; Dogs sleeping dreame , and are mortall ; therefore the vnquiet and vncessant action of the soule , can bee no certaine signe of her immortalitie . To the Fift . Iohn de Seres , almost throughout the whole course of his history of France will answer , That man findes no miserie but what he seekes The philosophers yea Diuines will say , that felicitie proportionable vnto humaine nature , consists in an vpright disposition of his will , to carry himselfe according to the reason that is in him , towards all things that shall present themselues , to make his profit of al things , not to trouble himselfe with any thing that can happen in this world , and to nourish the seeds of vertue which are sowen in his mind . To the Sixt , Solon will answer , that it is a hard matter to please all men : some complaine of the shortnes of life ; if we obserue it , these are such as haue prodigally consumed thēselus at cardes & dice , and haue not found it but toolate . Others complaine of the length , and cut it off before their time : But Seneca wiser then either , well say , that wee must not be carefull to liue long , but enough ; to liue long is a worke depending of destinie , to liue enough is of the minde . The life is long if it be full , and it is full when the spirit affects her good , and tranfers her power to her selfe . O excellent speech , hee that hath eares let him heare . Let vs proceed ; certen creatures liue longer then man , and which ? Rauens , Stags , the Phenix . I doubt it much : as for the Phenix , it is a fabulous thing ; for Stags , we know not any thing but by a writing which was found about a Stags necke , Caesar gaue me this : if it were the first Caesar , it is long since , but it might be some other , whilest that the Emperours reigned in France , and that is not long . As for the Rauen a most importune and vnfortunate bird , who hath tryed it ? But admit this were true , there were but two or three excepted out of the generall rule of nature ; which is , that man her chiefe worke liues longer then any other creature ; and it is her pleasure to except from the generall , as we see else where : ceasee then to blame that which you should commend and admire To the Seuenth and last , simbolizing much with the second , you must receiue the same answer . And moreouer there is not found any generous instinct in the soule of man , which appeares not as great in brute beasts , for the preseruation and defence of their yong . As for the confession ( pretended so easie ) of an offence committed , the diuerse kinds of tortures invented to wrest it out in iustice , belie it : but you will say they are inwardly tormented ; how know you that , who can see nothing but the exterior part ? Answere : The doctrine of the humaine soule depends of a superior knowledge , that is , of the Metaphisicke , whereof the rule is the Canon of the old and new Testament : man must not presume to thinke he can fully comprehend it ; her perfect intelligence is reserued for vs exclusinely for euer , when we shall behold it in heauen in the glasse of the Trinitie and diuine vnitie : here this is an Article of our faith , vnderstood in the resurrection of the flesh and life eternall . When there is any question of faith , reason must be silent and yeeld ; and therefore S. Bernard cōfesseth that when he thinks of the estate of the foule , he thinks to see two things in it in a manner cōtrarie : if he beholds it with his humaine discourse , as she is in her selfe , and of her selfe , he can say nothing more certen but that shee is reduced to nothing &c. Next , it was affirmed that man was verie credulous to ●…uill , & incredulous to good : suspirion turnes alwaies cun ningly to the worst part , said an Ancient ; hee swallowes downe slanders and impostures sweetly , and distrusts honest and vertuous things ; such is his miserie . If he think that the immortalitie of the soule cannot be grownded sollidly vpon any humaine argument , let him also thinke that there cannot instance be giuen to the contrarie , which is not easily ouerthrowne , so as he bring a spirit that is tractable & not preiudicate . And aboue all , that hee doe not perswade him-selfe that he may see it or feele it , as the smoake or heate going out of the fire , so the soule going out of the bodie ; for it is a spirit , and therefore not possible to be comprehended but by reason and vnderstanding , which are spirituall operations , but let vs answere him to euery point . It seemes the Obiector takes an ill presage of the immortallitie of the soule ; for that she is fauourable : as if it were not the nature of man ( if he be not brutish ) to court those things which are worthy & excellent , as the soule of man is aboue al the world . All men applaude men in great authoritie ; we esteeme pretious things , as siluergold Pearle : what a sot or rather a madd man is he , that will haue a concoit that the thing is not excellent , because it is respected ? As for the 400. Prophets , they spake vnto the King according to humaine sence , and were found false ; Micheas according to the word of God reuealed vnto him , and it was true . The Obiector reasons according to carnall sence , & he shal be taxed with falsehoode ; Wee speake according to the spirit of God in his holy writ , & we shall be found true . He desires in the end ( or makes a shew to desire it ) that wee should ballance our reasons . I am content , and I protest it will be to his confusion ; for the Father of light will not suffer Satan the father of lies to triumph ouer the truth . For the first instance then we say , that Huart doth not meane the soule by the vnder standing , but the intellectual spirits , whereof she hath need to argue and to vnderstand the things of this world , and to write worthily ; and these intellectuall spirits holding of the vitall bodie , it is not strange if they be more vigourous according to the estate of the body ; and contrariewise if they perish , when the bodie perisheth : for although they be of a celestial substance , exceeding wh●…t , exceeding light , and most substantiall , that they may be more ready to serue the soule , yet are they mortall : but the soule in her substance receiueth no increase nor diminution ) since the moment of her creation , & infusion into the body ; at all times , yea in all men she is equally perfect , as complete in the Ideot as in the learned , in the coward as the couragious : these are the diuers instruments of the bodie , whereof she makes vse , which make her diuers in her effects ; & these instrumēt 〈◊〉 diuerse , for that they are diuersly mixt of the foure first humors . Moreouer this Spanish Philosopher defines the immortalitie of the soule against Gallen , which he calls a substantiall acte and forme of a humaine bodie . Cap. 7. of his Examen of spirits : Here the impostor : doth impertinently confound mortall spirits with the immorall spirit : and our reason grownded vpon this , that the soule ( the bodie dying ) thinkes of the delightfull places in heauen , and foretelles things to come with much certitude , according to the opinion of Tully and our owne . To the Second . This generall submission of all menin , all places , and at times vnder a powerfull Maiestie , shewes the natural bond which man hath to doe his homage by reason of the immortalitie of his soule ; and that he doth rather worship , vaine , ridiculous and abominable things , then none at all : doth not deface this bonde , but confirmes it more ; yet shewing , that he wanders in the darknes of this world , and in steed of taking the way of the East to goe vnto heauen , if he be not guided and directed from aboue , he takes the contrarie way , and wanders farre : The which we yeeld ; but it is a terror ( answers he ) to keepe man in his dutie : it is true , & therefore ; religion is not in vaine , for without it , for one disorder man would commit ten thousand ; it proceeds , say you from nature and institution . I answer , it is from nature only that she takes her beginning ; education doth manure it & better it ; but what doe you vnderstand by nature ? For the Philosophers haue beene accustomed to signifie 4. distinct things by the same name , which yet symbolize together ; the lowest is the temperature of the 4. humors in the body of man : The 2. is the soule which giues motion vnto the body ; The 3. is the ordinance and rule which God hath established in the world : The 4. is God himself , called by some in that regard nature naturant . If the Obiector means that feare and religion proceed onely from the temperature of the 4. humors in the body of man , hee is condemned of falsehood & contradiction by his owne saying , in that he attributes feare to other creatures , the which he knower differ from man , in the same temperature and in truth , it is in the soule that the reuerence of the De●…ie , that is , of God , is grauē , it comes from this vniuersall rul●… and whereas hee would inferre that in women great feare causeth great religion , he must vnderstand that religion in man hath conscience for her chiefe , foundation , which applyes the naturall apprehension of a superiority to an acknowledgment there of ; and for accessories shee hath contemplation in the superior part , and feare in the lower . As for the principall foundation , it is common to men and women ; the two others are diuers : Contemplation is greater in men , and feare in women . Contemplation doth stirre vp the will to the seruice of God by two considerations ; the one is of the diuine power & bounty , to haue had wil and power to giue life , when as wee dreamt not of it ; to haue drawne vs out of endlesse dangers , and to haue continued the course of his graces , notwithstāding our ingratitude . The other consideration is , from the basenesse , and weakenesse of man , which makes him to feele his imperfections , and to repaire vnto the fountaine of all good : feare doth stirre vp to humilitie , to contrition of heart , to confession of mouth , and to satisfaction by works . The feare of the Lord is the beginning of wisedom , sayth the wise man. Man then being raysed a degree higher then woman in contemplation , if he doth vse his knowledge rightly , submitting himselfe wholy to God , hee shall be much more zealous to his seruice , as it happened to S. Iohn the Disciple which Iesus Christ loued aboue the rest : but for that they are oftē puft vp they abuse it , for pride is a spiritual poyson which spoyles all , as it happened to Belzebub ; & therefore most of our learned men are not so religious as women & ignorant people , who being gouerned by a moderat contemplation , doe husband with all humilitie their moderate knowledge of God ; & the affection in this feminine sexe is commonly more zealous then in the other . Finally , by the reuerence which is stronger in him , this sexe feares to offend God , and to make the holy Ghost heauy , by whom he is sealed vntill the day of redemption , as S. Paul speakes : it is not feare onely then that begets religion , for then Deere , Conies , and other fearefull Creatures should bee more religious . Moreouer , it is no generall rule that women are more religious , if it bee not at this time , which is as barren in deuout men , as it is fertill in many religions : for wee shall finde as many men recorded for Martyrs as women ; and in the Catalogue of the Apostles , the first Architects of the Christian Churches , we shall not find the name of any womē : they are not suffered to speake in the Church . And if the Elephant doth therein seeme to imitate man , they are but shewes and gesticulations , hauing no deuotion in the heart , which is the essence of religion : and what hee doth , is by the instinct of his owne temper , which approcheth neere vnto that of man ; And what doth Aelian & others report so memorable of him , but that hee turnes vp his s●…out towards the Sun and Moone , as if hee did worship them ? & doth not the flower called Heliotropium more ? it being weighty , turnes round about lightly as the Sunne goeth . To the 3. The impostor sayth , that the soule is kindled with a desire of immortality , to the end it may bee stirred vp to vortue : it is well spoken , for true vertue in this world , is the sole and true good of man , which makes him worthy of the heauenly beatitude , which layes hold of a vertuous soule ; but this vertue without this immortality is a poison to man , keeping him from running headlong to all carnall and vicious pleasures , so as they be delightfull ; and as many Philosophers and men of God , as shall crie out against the riots of the flesh , they are so many tormenters : but the soule is immortal , and vertue is or should be requested : and therefore one sayd long ago , That a man were better to cast himselfe headlong into the sea , then to be tyrannized by vice ; And on the other side Plaustus wil say , that there is no price so excellent as vertue , that it marcheth before al things ; liberty , health , life , goods , kinsfolke , country , & children are defended and maintained by it : And Claudian sings , that from a high Tower she laughes at mortal things , for that she is certaine of her immortality . Finally , she is rightly painted treading death vnder her feete , for she alone swims , & is assured to escape spoile & shipwracke , as the Philosopher Stilpon did fitly teach King Demetrius , who enquiring of him if he had lost nothing in the warres , No , sayd he , for that vertue which I esteeme aboue all thing , is not subiect to pillage . But beasts , replies hee , flye death also . Answere . To speake properly beasts flie not from death , for they are wholly ignorant what it is : they will see the knife made sharpe to cut their throates and not be moued ; but being endued with the sense of feeling as with the other senses , they will crie & struggle when they feele a pricking , or cutting , or any other paine . Some beasts of pleasure , some birds for delight , are cunningly taken by men , to bee nourished daintily ; the which in their taking will torment themselues more , then if they had the stroake of death . To the 4. he sayth , that the hart , ( let vs adde to helpe him ) milles , clockes , and such like , are in continuall action , which notwithstanding cease in the end of their motion : but let vs answere , that there is difference betwixt a naturall action or one that is artificially forced , and that which flowes freely and voluntarily without intermission or rest ; such as is the action of the soule in her thoughts and desires , which wee maintaine to bee a true signe of her immortality : & as for that which wee did alledge of her continuall Vigilancy , whilest the body sleepeth , when as by assured dreames shee falls vpon the time to come , hee cannot reply any thing to this but that dogs dreame . I deny it : Their barking and the other actions they do sleeping , as well as waking , proceede from a certain temperature , into which they fall ; as in our selues in the brutall part , by the gathering together of certaine grosse humors about the heart , being prest , we are forced to cry out . The obiection to the 5. is his confirmation ; for if man abused by his imagination , seeking the good encounters that which is bad , he is twise miserable in his dessignes & in his euents . True it is , man is subiect to so many miseries in this life , as at euery step hee meetes with a thousand ; if hee thinkes to haue found any pleasure , it is suddainly drowned with a floud of teares : this did the Comedian Plautus vnderstand , saying , that mans age is so composed , as it hath pleased the gods , that pleasure should haue care for companion ; yea , if any good happeneth , presently some discommodity followes in greater abundance : And Ouid sayd , it was a vertue to abstaine from a smiling pleasure : Horace , he bids chase away pleasure , it cost too deere . And this made Lucretius though an Epicure , to blame men who were too greedy of this life , in these words : What is there here , ( O man ) of such delight , Whose want so ruthlesse seemes in her despight ? Thou fear'st ( O foole , ) and shak'st at thought of death , That through al tempest brings where blowes no breath . Our aduersary goes on , and presumes that man may liue happily in this world if he will. Answere : Without doubt he would , for no man takes counsell , if he shal be happy , he neuer troubles himselfe to choose felicity , but for the meanes to attaine vnto it , as Aristotle sayth : hee neuer desires any hurt but vnder a shew of good , for that goodnesse is the proper obiect of the will , the diuell chooseth our euill for his owne good , holding it a great benefit vn to him if many perish Man then by this desires to bee happy if he may , ( by the discourse of the aduersary ) how is it possible that no man in the world , neither hath nor shall bee truely happy by his owne faculties ? The true felicity of man is to be perfectly complete , by the aggregation of all sorts of happines ; but there was neuer any such seene , neither shall there bee in that estate ; he shall alwaies want more good things then he doth enioy , as the earth doth not beare all sorts of fruits , nor man enioy all manner of good ; if he abound in some gifts of the minde , he is defectiue it others : gifts are diuers , as the Apostle teacheth , 1. Cor. 12. yea contrary one vnto another , as a great iudgement to a great memory , and both these to a great imagination . Moreouer , if hee haue a viuacity of spirit , hee hath a debility of body ; if he be fortunate to the good of this world , he is barren of heauenly graces so it hath pleased God to entertaine humane society , not to make man happy in al points as Horace hath said . Now if to this defect of good things , we make an addition of an infinite number of badde which crosse him , what shall become of this poore man ? But hee will reply with the Stoicks , that vertue may so frame and dispose the soule of man , as hee will not be troubled at any thing that shall happen vnto him , but will apply all to his owne good . Answer . This is not so easie to bee spoken , but it is as hard to be performed . If vertue were not difficult to learne , to what end doth S. Augustine speake of so many Schoolemasters , so much seuerity , rods , whips , and so much discipline ? and why doth the holy Scripture say , that we must often whip the well-beloued child , lest hee should become stubborne ? and then it will be hard , yea , impossible to tame him . And farther , what signifie those notable punishments inuented by our Elders , the Scaffolds , gibbets , strapados , wheeles , fires , and others , but that such seuerity is necessary , to suppresse the sury of man to vice ? Finally , there is nothing so difficult as vertue , saith Aristotle . But that which is worst of all , when we thinke after a thousand crosses to haue attained to this throne of vertue , what a combate doe wee feele in our selues , seeking to put it in execution ? now wee will , and instantly wee will not the same thing . What a monster is this , saith S. Augustine , and whence comes it ? If the spirit commands the body , it presently obeyes : but if he commands himself , hee findes nothing but resistance : and in the chapter following , I had disposed my selfe , saith hee , after a good resolution to serue my God and Lord ; it was I that wold , and I that would not : I neither had an absolute will , nor a full power to resist ; wherefore I had a battaile within me , and was diuided within my selfe , and this diuision happened in despite of me . Hitherto S. Augustine : that good man so fashioned to vertue , confesseth to be in a continuall warre , and where there is war there is no peace nor rest . Moreouer wee must not wonder at these rodomontadoes of the Stoicks ; they haue spoken others more strange , but more vnsauory . A wise man , saith Seneca , is alwayes ioyfull , actiue , quiet , and assured as a rocke ; and liuing equall to the gods . Cicero playing the Stoicke , A happy life , sayth he , subsisteth by the vertues , like vnto that of the gods , and yeelding in nothing vnto them but in the immortality , which is of no moment to liue will. But behold the fulnesse of folly : There is something , saith Seneca , wherein a wise man surpasseth God ; he is wise by the benefit of nature , not by his owne : a strange case , to haue the imbecility of man , compared with the assurance of God. So Crysippus both impudently and flatteringly , compared Dion of Syracusa to Iupiter his soueraigne God , and maintained that he was not inferiour vnto him , neither in knowledge nor in vertue . These are goodly fantasies , or rather frenzies , I will aduise such people not to take Elleborum , nor to purge , or neuer to awake out of their doting dreames : for being in health or awake , they shall finde themselues naked and miserable ; like vnto the mad page , who thought himselfe to be the greatest Emperour in the world , & that all Kings were his vassalls , and did him hommage : but beeing cured , he found himselfe to be only but a poore Page , and bound the next day to serue him whom hee would not haue accepted ( beeing sicke ) for his lacquay . In the sixth obiection hee auerres , that Solon hath determined how hard it was to please all . I answer . That Solons meaning was to speake of man to man , whereas the defectiue worke is often censured by a weake braine : but of God it is otherwise , his worke is so excellent , as there is not any thing but is admirably commendable , and not to be censured in any point , but by fooles ; And if man had not in his soule another life , then this terrestriall , the most resined brains would be to seek , for that man the most excellent of Creatures , is of no more continuance ; but hee doubts of this proposition . Hee doubts of that which all the world hold for certaine : if the Phenix in his first breeding , and in his sole Indiuiduum be strange , yet it followes not but that there may be such a bird , most rare , and very long liued . Moreouer , the Stagge found in the Forrest of Senlis , during the reigne of Charles 6. whereof Belle forrest makes mention : Admit wee should take the computation , from the time that the Emperors reig ned in France , yet should we finde fiue hundred yeares , which is the age they giue vnto a Stagge . As for the Ralien , Virgil assignes him much more age . He thinkes hee hath well satisfied when hee saith , that it is natures sport to make exception in generall rules : For as true as it is in matters indifferent , of small donse quence , and without preiudice to the creature that is found excepted from the generality ; so is it as false in matters of great consequence , and which turne to great harme . I will then that the diuine prouidēce be obserued , sporting it selfe to make Lawes , and to giue exemptions , that all beasts haue the ends of their haire bending towards the taile , and that the Origes is exempt , hauing it towards the head : that all beasts can moue their eares , and not man : that whatsoeuer flies hath feathers , but the Batte hath none . Finally , that all things in the world are in perpetuall motion , the earth not . But what doth this import ? But for the last instance , which God would haue for the great good of the earth : She should rest firme still in her fixed fight , Not to her left hand stirring , nor her right . As it is in the 104. Psalme . But man if hee haue nothing but this life , he hath need of a very long life : Who shall see and iudge of this goodly frame , this goodly order of the world , but man the goodliest workmanship of nature ? and how can he doe it but by along life ? he doth not equall nor exceede the long continuance of the celestiall motions , before they bee returned to their first point ; motions which giue life to euery thing by their diuers course●… . How can he in his soule get wisedome , so necessary for the conduct of life , seeing that vse engenders it , and memory brings it forth , as Afranius saith , if by a number of yeeres hee gets not the vse and experience of so many affaires inuolued in this world ? Also how can hee preserue his bodily heath , or restore it beeing decayed , if he haue not the knowledge of Phisicke , seeing it is a long arte , and life is short ? saith Hippocrates . Lastly , he lightly passeth ouer the last and strongest reason of conscience , for that I assure my selfe his conscience did bely , his pen ; and therefore hee will entertaine vs with a certaine instinct of the vnreasonable creatures , which he cōcludes in a manner to be Conscience . Answer . Creatures without reason and without teaching , are skilfull from their first being , in that which is profitable vnto them , to affect it , seeke it , and finde it ; and to abhorre and flye from that which is hurtfull : and in that they are so couragious to defend their young , proceedes from the blood of the arteries , mooued with the hearing or sight of their aduersaries , which they do naturally apprehend : for then the blood beeing mooued , it runs luddainly to the heart , and doth quicken the power of choler , and thrust him on to resist and reuenge : all which proceedes from the temper of the beast . But conscience is a diuine vertue ingrauen in the soule ( which S. Paule calls the spirit of vnderstanding , Ephes. 3. ) which applyes the knowledge of our spirit to the worke , witnessing for vs , or against vs , of that which wee know wee haue done , or not done ; wherof growes the prouerbe , That a mans conscience serues for a thousand witnesses : shee withholds vs , or thrusts vs on , we as shal think the thing fit to be done , or not . Finally , she doth excuse vs or accuse vs , as wee shall iudge to haue done well or ill : This quality , or rather act , is not found but in a reasonable soule , and is a true signe of her immortality , and of an other life , where shee is to giue an accoumpt of all her actions . And although that in a wicked and depraued man , this inward and immortall worme bo so deeply hidden ; as they must sometimes haue outward tortures to draw it out ; yet this doth not argue but he hath it inwardly , and that in the end it will appeare in despight of him , when the apprehension of an ighominious punishment shall cease a little . Yea most men confesse , before they come to the torture ; and therefore what the Obiector hath opposed doth nothing infringe our reason . The 2. Argument taken from the goodly order of Nature . It is not possible that goodly iustice should faile in the principall point . If the soule of man were mortall , this goodly iustice of nature should faile in the principall point . It is not therefore possible , the soule of man should bee mortall . EVEN as in this world there is no Catbuncle more glistering , not vertue more eminent then iustice ; and as man is the goodliest piece in the world , and containes in himselfe the modell of all the perfections of other Creatures , it is reasons will that this Iustice should adorne and beautifie this head of the world ; and yet it is in him , ( if wee well obserue it ) that shee is most obscure and blemished ; in all other things ( man only excepted ) shee shines and glisters . The heauens and their Starres obserue the law of the Eternall inuiolably , in their motions , in their influences , and in their alterations ; the Elements change themselues one into another , to preserue the sundry kinds of plants and Creatures in the world , and obey their Creator religiously : Plants and vnreasonable Creatures haue alwayes effects and vertues concurring with the it proper essence . It is that which moued Dauid to say , That the heauen , the Sun , and all the host of heauen , did declare the power and wisedome of God , Psal. 19. And in the 148 , the water , fire , trees , and vnreasonable Creatures are stirred vp to praise the Lord ; the which being faithfully performed by them man should die with shame , that hee alone is defectiue in his duty , being most bound vnto it . And hereof God complaines by Esay , Harken you heauens , and thou earth giue care ; for the Eternall hath spoken , saying , I haue nourished children and haue bred them vp , but they haue rebel led against me . The Oxe knoweth his owner , and the Asse his master crib &c. And the Philosophers propound for an infallible Maxime , That man is the most vniust of all Creatures , and they searche out the causes : the grossest precepts of iustice , are , to liue honestly , to doe no man wrong , to giue euery man his owne : no man is ignorant hereof , his naturall reason being more then sufficient to instruct him , and yet who doth it ? Yea they are all made abominable , and there is not any one that doth good , sayeth the Oracle . They are giuen ouer to the couetousnesse of their owne hearts , to filthines to pollute their owne bodies , sayth the Apostle . If this complaint were true & iust then , it is a thousand times more at this present : I call you to witnesse , who trauelling haue past through Italy , Spaine , and France : I say to witnes , of the adulterie , Incest , Sodomie , and filthynes , you haue seene there ; or if your chast eyes could not endure the sight , yet what you haue heard . Then the robberies , spoyles & iniustice , vnder the cloake of iustice , which reigne now in this realme , and their goodliest houses are built vpon these foundations . But it is not at this time only , but hath been in al ages ; for from the infancy of the Church , there neuer wanted some swelling iniqui tie , and a patient iustice , saith S. Ierome . As for murthers , they were neuer so frequent ; to kill a man is but a sport , & great men make it their pastime . But that which is worse , they not only commit such iniustice , but they also allow of it , they fauour it , & they are aduanced to the highest dignities . The mischiefe is cōmitted sometimes furiously , when as blinde rage commands ; but the approbation proceeds slowly from a setled spirit , and is much to be condemned , so as S. Paul doth rightly make it the second degree of Iniustice . But come and lift vp your eyes , see and iudge who they be which hold the seate of iustice ; they are for the most most part the most disloyall , the most impious , the most vniust , & the most malicious among men . It is not in this age alone that this Iniustice hath sprōg vp , it hath beene in all seasons . I haue seene , sayth Salomon ; vnder the Sunne , Impietie in the place of iudgement , & iniquitie in the feare of Iustice : Offices be the reward of such as make straight things crooked , sayth Terence . Other Poets vsing the voyce of the people of their ages , cry out that Pittie lyes desolate , that the virgine Astraea , that is , iustice , hath bin forced at the last to yeeld to Mas saores & extortions vpon the earth . This is not all , there is a third degree yet more abhominable , & more iniurious to Iustice ; when as good men are opprest by the wicked , and Iustice troden vnder foot by Iniustice ; what good or iust man is there but sees it and feels it ? Why doest thou hold thy peace , said Abacuck to the Lord , the wicked oppressing the iust ? So Caine slue Abel , so Esau persecuted Iacob : so the Pagās haue alwaies mo lested the Israelites & sought to ruine them : so the Iewes & Infidels haue afflicted Christians : so the Arrian Heretikes did with all violence persecute the Catholikes ; Pompey with the iust Senate was vanquished by Caesar , Cato murmures , and despayring kills himselfe . So the Romaine Emperors haue euen glutted their rage vpon the innocencie of Martirs ; so the Goathes & Barbarians tormented the Romaines as soone as they were become Christians : Thirtie Tyrants inuade and ruine that goodly Common-weale of Athens : The Turke at this day holds the reynes of the Empire of the world , triumphing euery where ouer Christian armies : Finally , what are these great kingdomes , but great thefts ? as a Pirate did fitly obiect to Alexander the Great , who made him to keepe silence with shame . This iniustice being obserued by many , hath giuen occasion to thinke that all things are turned by chance , as Claudian doth represent it Graphically ; and Dauid himselfe confesseth , that hee hath beene readie to leaue the good way , and to forsake the partie of God : for that he saw the wicked in such abundance . These men , saies he , for all that they possesse , Are nothing worth ; yet still we see they spend There liues whole length in varied happinesse , Pamper'd with all things to their very end . What shall we then thinke ; yea , whereon can wee assure our selues without wauering , that the life of man in this world , is a List and Careere , in which as he hath wrestled and combated , so being departed , hee shall receiue either the Crowne of glory , or the shame of infamy ? and this shall bee when as iustice shall appeare in her greatest beauty and lustre . But in the mean 〈◊〉 this diuine prouidence will that the good ( as corne in the aire ) be thrasht , fanned and sifted , to the end at their departure , they may be laid vp in the granier ; and on the other side , the chaffe , that is to say , the wicked who haue beene alwayes in ioy , shal be cast into the fire , that is neuer quenched . Affliction is the narrow way , into the which he must enter who desires to come into the Kingdome of heauen : The reproche of Christ is the honour of the child of God , the Crosse of Christ is his Scepter , his stripes & torments are roses and gilloflowers . So Moses , saith the text , held the reproch of Christ to be greater riches , then the treasures of Egypt ; yea hee did rather choose to bee afflicted with the people of God , then to enioy for a time the pleasures of sinne . So S. Paule did rather choose the trauells , imprisonments , beatings , and death , then all the honour he could expect to be a Pharisian Doctor among the Iewes . So a million of Martyrs haue rather made choice of chains fires , and of death of serue Christ , then of Diadems , triumphs , and wordly felicitie . So Regulus did choose rather to bee tormented in a pipe stucke full of nayles , at Carthage , then to giue preiudiciall counsell to his countrey . Socrates had rather dye then adherre to Pagan Idolatrie . Seneca preferred death before the flattering of his vicious Prince , verifying by effect the words of his Epistle , I loue not torments , saith he ; but if there be question to suffer them , I desire to carry my selfe brauely , couragiously , and honestly . Cato spake more , as the Poet reports : Patience most ioyes when most her crosse abounds , Most honor costs most , and most ioy redounds . But for what reason ? S. Ambrose saith , The wise man is not broken by the paines of the body , nor vexed by the discommodities : in the midst of miseries he is alwayes happy , for that the happinesse of life doth not consist in the tickling pleasures of the body , but in the cōscience purged from all filth of sinne . What wilt thou then doe in this secure peace of the wicked , in this continuall ware-fare of good men ? haue a little patience ; And thou in the'nd shalt say , with comfort driuen , Thy vowes are heard , euen from the highest heauen . The Gods , sayth Homer , suffer not the sinnes of men to passe vnpunished , & although they deserre the punishment , yet by the waight they recōpence the slownes : If the diuine wrath be slow , yet it is violent , sayth another . It is that which did most fortifie Cyrus , in the assurance of the immortality of the soule , seeing the wicked in this life to prosper , & good men decay . And what shall wee Christians then doe . Wee will attend with Dauid , that the measure of sinne may be full ; and then when they haue made an end to fill vp the measure of their fathers , they cannot auoyde the iudgement of Hell fire , sayth Iesus Christ I know for a certaine , sayth Dauid , that God will doe iustice . I know the Lord th' afflicted will Reuenge , and iudge the poore . All these wicked ri●… men which haue had their pleasures and abundance in this world , shall haue miseries in the other ; and 〈◊〉 ●…se poore Lazares which haue beene here diuersly tormented , shal be comforted , and enioy an eternall rest , as the Euangelist speakes . Finally , the wicked after this life , changing opinion , and sighing with the anguish of theirminds , wil say among themselues : Behold him whom wee haue sometimes derided , & made prouerbs of dishonor ; wemad men held his life to be mad , and his death infamous ; and how is hee accounted of a the children of God , & his portion among the Saints ? And thus doth a wise man discourse . We may therefore conclude , that seeing lustice , this pretious pearle , doth east forth but sun-beames in this world , vpon vnreasonable creatures : and that her bodie beautiful in perfection , is in heauen , whither she was forced ( flying the earth ) to haue recourse , there to receiue such as had cherished & sought her vpon earth ; and contrariewise to banish for euer such as had persecuted her with all violence : Wee may , I say , necessarily cōclude That the soules of men are immortal , to the end that the happy may be crowned with this iustice , and the wicked cast by the heauie burthen of their iniustice to the bottomlesse pit of hell . Amen . Obiection . If the soule did escape the graue , shee might fing the prayses of God. But she cannot . THE Minor is proued directly by a text of the holy Scripture : There is no mention of thee in death , who shal worship thee in the graue ? saith Dauid , being grieuously sicke : And , The dead do no more praise the Lord , neither they which descend whereas they speake not . Ezechias fearing death , speakes thus vnto the Lord : the graue shall not worship thee , death shall not praise thee , and they that descend into the pit attend no more thy truth . Answere : These holy men haue neuer thought , much lesse spoken , that the soule was mortall , but only that they whom death takes away , do no more declare the glory of God to the liuing , & that a dead mouth cannot preach the wonderful workes of the Eternall : And for proofe hereof , Dauid doeth assure vs in another place , where he sayth , I shal not die , but liue , and declare the workes of the Eternal ; and , If I descend into the pit , what proffit shall there bee in my blood ? Shall the dust praise thee , and preach thy truth ? By which words hee shewes that he meant not to speake , but of the praises of God made by the mouth among the liuing . As for Ezechias , when hee deliuered these words , hee had bene then assured to liue by Esay ; so as hee makes it knowne , that whereas God prolonged his life , it was to magnifie him in the world , and to declare his mercy : and yet that the Saints deceased sing the prayses of God in heauen , appeares by many texts , but that in the Apoc. is sufficient , of the 4. beasts , and the 24. Elders , who sung a new song . Moreouer those innumerable multitudes of all Nations , Tribes , people , and tongues , attired in long white robes , and hauing branches of palme in their hands , crying with a loud voyce , Saluation to our God , who is set vpon the throne , and to the Lambe . But some one will reply , seeing the Saints in heauen sing most melodiously and holily the praises of the Lord , how coms it that they alledge this reason to prolong this life , that they may celebrate the name of the Eternall ? I Answer , that the heauens haue no neede of these holy sounders out of the Lords praise : that they haue from the beginning the Angells which sing continually , Holy , holy , holy , is he which-hath beene , which is , and which shal be ; and moreouer , the faithfull deceased . But the earth is altogether desert , wherefore the children of God desire to remaine there the course of their prefixed age , to the end they may publish the praises of God to the ignorant world : and although it be to their losse , yet the seruice of God , and the glory of their Maister , is more deere vnto them , then their owne health , as Moses and S. Paul among others haue witnessed . The second Obiection . If the soule being immortall , had bene ( as they say ) infused into the body of man , immediatly from God , it is not possible but there shold remaine some knowledge . But there remaines none . IF the Soule be created immediatly by God and infused into the body , from the very moment of this creation and infusion , shee is perfect in her essence , and therefore should haue a certaine knowledge ; but wee do not remember our birth , nor our Baptisme , by reason of the great imperfection of our nature in that age : If then ( as those Infants , of whom Aristotle makes memtion , who spake as soone as they were borne ) we had had the temper of the braine , requisite to the vnderstanding and memory , we should then haue vnderstood , and wee should now remember as well , as those things which we haue seene within a yeare , and since that time which brings al things to maturity , hath ripened our nature : But if the soule be immortal and not subiect to time , and if from the beginning of her creation , shee hath receiued her perfect stature , how can time deface her vnderstanding ? and how is it that she remembreth not any thing , no not in dreaming , when shee was put into the body ? Some will reply , That this sinfull mortall body is the cause of this misery , but I may answere , that the corporall cannot worke vpon the spirituall ; and that the Diuines hold , that man by his offence hath lost all supernaturall guifts & priuiledges which were freely giuen him ; but not such as were naturall , & conferred vpon him by the right of Creation ; and who doth not see , but that to vnderstand & to remember , are naturall guifts ? Answere : The soule of man is extracted immediatly from God , and being once infused into the body , shee receiues not in any age , neither in her substance or forces , any change , alteration , or increase . Yet by vertue of the sentence of condemnation which God pronounced against Adam , and al his posterity , the Creator not confirming the soule in her excellency and innocency , but leauing it to it selfe , shee hath in an instant lost her dignity , is become ignorant and vicious ; and the infection of carnall sences which shee hath suckt vp being in the body , doth augment her deprauation , so as she is not able to remember any thing of this actiō proceeding from God , in her creation and vnion to the body : So Adam and Eue not confirmed in their felicity ( as the Angells and Saints are now in heauen by the benefit of Iesus Christ ) as soone as they had committed the transgression , were in an instant made mortall , ignorant and vicious . A plate of iron flaming in the fire , hath no sooner felt the fresh ayre , but it loseth his fiery colour ; Euen so the soule is no sooner gone out of the Eternall●… forge , but shee loseth her colour and brightnes , and the body is as cold water to the burning , iron ; so as now the soule hath no knowledge in the body , but what she gets by the sences : and they that are deafe by nature are also naturally dumbe ; for being vnable to heare the words di stinguished , neither can they l●…e them : And they that are borne blinde , cannot distinguish of colours , &c. Let vs conclude with S. Augustine , That the spiritual light , in the which man had beene created to know his Creator , himselfe , and things that are profitable for him , was quenched by sinne : Let vs add with Nicholas de Cusa , That the soule of man sent in to a morrall bodie , is like vnto 〈◊〉 infant , which as soone as it was borne was carried into 〈◊〉 strang countrie , wholy 〈◊〉 of inhabit a●… , & nourished by a she Wolfe ; being growne great he could in no for●… know the place of his birth , 〈◊〉 his father & mother . 〈◊〉 had a con●…sed feeling of this truth , writing , that the soule which liued ●…appy and knowing in the co●…panie of the Gods , being confined into this prison of the foule infected body , to frame it & giue it life , hath in stantly lost ●…l her happines & knowledge , by reason of the bad temperature of the body . The 3●… Argument taken fr●… the voyce of all the world . The voyce of the people is the voyces of God , and by consequent , of the truth . But the Soule is immortall according to the voyce of the people . MAny writers haue collected the opinions of people and of ages , vpon the iudgement of the soule as Macrobius vpon Scipioes Dreame , Marsilius Ficinus , & others : And among the Moderns Mons de Plessis , Crepet the Celestin with others , to whom I send the reader ; where he may see a wōderful consent of men to conclude that the soule is immortall , as holding it not from any other Master then themselues from their vnderstanding , & from their conscience , from which knowledge proceeds the loue of iustice , the desire of honour , and the care of interring their bodies &c. And as in old time , so at this day there is no nation but beleeues it . Iohn de Lyra in his voyage of America , writes , that it is constantly beleeued there ; They haue found the inhabitants of the Westerne Ilands to be verie brutish , yet haue they a tast of the immor talitie of the Soule . Thomas Heriot in his Historie of the inhabitants of Virginia , a country not long since discouered , writes that these people make the same profession , and hold that presently after the soule is separated from the body , she is carried away according to the workes which she hath done , either into the māsion of the Gods to be there happie for e●…er ; or into a Gulfe , which they call Popogusso , to burne eternally . Finally there can bee no instance giuen against this generall beleefe of Nations , dispersed ouer the face of the whole earth : If any one will oppose himselfe , it is the excrement and scomme of the people ; to which Hierocles a Pithagorean hath long since giuē a holy precaution , saying That a wicked man will not haue his soule immortall to the end he may not be punish ed for her offences ; but hee preuents the sentence of him that must iudge him , condemning himselfe to death , and yet shall be therein deceiued , for wheras he thought this death would be without paine , he shal feele it as sharp ly as it shal be long . But some one will obiect , that to finde out a hidden verity , one mans deepe iudgement is of more force , then a hundred thousand that are meane , such as the vulgar haue commonly ; for that to the vnderstanding invention serues more then number ; for it is not of him & his vertue , as of corporal forces , the which may be vnited together , and take vp a great burthen : wherefore to make a peace , sayeth the Wiseman , many are required , but for coū sel , one among a 1000. Moreouer Seneca doth stil exhort not to follow the multitude . Answer : It is true , that the best things do not please many ; & matters are so ordained as one sayth , that we sooner follow the euil then the good . Yet this doth not impeach , but the generall testimony of al men concerning the soule , should be of great moment , for that there be no opposite parties here , one for the mortality , another for the immortality : and not onely the simple people , but euen the learned , assure the immortality of the soule . Moreouer , it is not an institution of life to suruiue , but a truth to beleeue ; and therefore this obiection doth in no sort weaken this reason of the immortality of the soule . Obiection . If the soule were immortall , no man would doubt , especially , the learned and wise . But many doubt , and in a manner none but the simple and ignorant beleeue it to be immortall , THe consequence of the propositiō is good , for who is hee that doubts whether he be a man , a dog , or a wolfe ? Who seeing and feeling , doubts whether hee sees and feeles ? &c. As for the Assumption , it is sufficiently verified by thē that haue not doubted , but haue cōstantly beleeued that the soule was immortall . VVe reade of Sardanapalus a powerfull King of Assiria , who not onely held this beleefe , but would haue posterity know it , commanding that vpon his tombe there should bee carued the Image of a woman , holding her hand vppon her head , and some of the fingers closed like vnto them that sound their cliquets , with this inscription , as if the Image had spoken it : Sardanapalus Sonne of Anacyndaraxes , built Anchiale and Tarsis in one day : Eate , drink and sport , for the rest is not worth the playing with the fingers : that is to say , A point for all the rest . In the Towne of Brescia , there is another Tombe to be seene , whereon is written , D. M. and among other prophane words , these of a milder temper : I haue liued , and haue beleeued nothing besides this life , and haue wholly dedicated my selfe to pleasing Ven●…s . The Antiquaries obserue , that among the Pagans , such as held the soule to bee mortall , caused the doores to bee hanged close shut vpon their graues , and of this sort there are many noted . The Philosopher Aristoxenus ( by the report of Lactantius ) durst maintaine that the soule of mā was nothing , yea , during the time shee was in the body ; but as the strings of an instrument being tuned make an accord , so in mans body , the gathering together of the bowells , and the vigour of the members , produce all that harmonie which appeares in man. The Saduces in the Church of God , haue denied the immortality of the foule . Barbara wife to the Emperour Sigismond , in the yeare 1400. derided her women for that they praied and fasted , saying , that they must liue merily , and imbrace all pleasures , for that after death the soule did perish with the body ; And many at this day shew by their liues , that only for ciuility and outward honesty , they must confesse the soule to be immortall . And what a great wisedome is it to beleeue nothing inwardly ? Du Bartas in his Triumph of faith speakes of one : I meane that Monster Theodorus hight , Who shamelesse saies , there is no God at all ; And that the wise may ( when occasions fall , ) Be Lier , Traitor , Theefe , and Sodomite . And he addes that this killing of-spring hath past to Rome , from thence into France , and that it buddes forth in the Courts of Kings , in seates of Iustice , and in the Church ; finally , there are scarce any other impes that put forth at this day : to haue no God , and the soules to be mortall , are held equall things . Answere : I should wonder at the admirable patience of God , to suffer that the seede of Atheisme should produce such branches of prophanation , if I did not see blasphemers and such as make a profession to deny God , parricides , yea , diuells to bee tollerated by him , who with patience attends vntill the measure of their sinnes bee full : But to answere categorically , I deny the consequence of the proposition : It is true , there hath beene such a one , who hath doubted whether hee were a man ; witnesse the Philosopher Pyrrhon , who makes profession to doubt all , and maintaine , that whatsoeuer wee thinke to be , say , or do , is but by an vncertaine opinion . Moreouer , you shall finde some one so wounded in the imagination , by the force of some deepe melancholy , as he hath thought himselfe to be transformed into a wolfe , and also hath gone out of his house by night , howling and imitating the actions of a wolfe ; the which bred the opiniō of becoming wolues . In like manner I say , that the darke fumes of voluptuousnesse , the depraued humours of wickednesse , may also ouerthrow the vnderstanding of some men , and make them doubt of that which they would not vnderstand , the immortality of the soule ; least that the apprehension of an eternall iudgement , should trouble their carnall pleasures . As for Sardanapalus , hee hath also doubted whether he were a man , since that hee tooke vpon him a womans habit among his Courtisans , and handled a distaffe with them . For my part I beleeue that he had the humour and spirit of a beast ; as Tully reports , that Aristotle hauing read this Epitaphe , sayd that they should haue written it vpon the pit of a beast , not on the graue of a King : The same answere shall serue for the like thing pretended at Brescia . As for the third , their ignorance and malice would force a beleefe of mortality of soules ; what others more honest and more wise haue done , shall serue to confute them : For the same antiquaries write , that many caused to bee drawne vpon their tombes , doores halfe open , shewing thereby that their soules escaped from the tombe . If one Philosopher would dispute of it , there are others , who to get fame haue questioned matters more apparent ; as Cardan , the fourth Element of fire ; Copernicus : the motion of heauen , maintaining by the illusion of reason , that it is the earth & not the heauen that moues : There haue beene alwayes and shall be such fantasticke humors , who would make themselues famous , with the preiudice of the truth . As for the Empresse Barbara , hee should haue added that shee was an insatiable Letcher ; & therefore she had great interest , ( not to giue an accoumpt of her dissolute life , ) to perswade her self that al was extinguished in death . Now followeth this depra ued age , into the which as into the bottome of a sinke , al the filth of precedent ages haue seemed to run ; yet there are ( God bee thanked ) who beleeue it in their hearts , and deliuer it with ther mouthes , that their spirit is immortal , and they that speake it only with their mouthes , it is sufficient that naturall shame will not suffer them to discouer the villany of thier hearts ; and this bashfulnesse ( an impression of God ) is sufficient to make them inexcusable in the great day of the Lord. Moreouer , they that with a furious impudency haue beleeued that the soule died with the body , haue for the most part in their miserable ends made knowne the iudgements of God , who punished them for their frantike opinion ; as Lucian , who was torne in pieces by dogs ; Lucre tius who grown mad , cast him selfe downe a precipice : Caligula who was cruelly slaine ; with infinite others : Or else they haue shewed it in their confused and irresolute carriage , the distemperature and trouble of their soules impugning their damnable opinion . To conclude ; As for Theodorus , and the swarme of his disciples , who in a manner alone hold the chaires in all estates , I will suffer them to be led in Triumph before the triumphant chariot of faith : that which Du Bartas sayth in the beginning of the second song , is sufficient to confound them . The 4. Argument . That which proceeds immediatly f●…om God , is euerlasting . Such is the soule . I will prooue the consequēce of the Maior , for the rest is plaine of it selfe : whilest the Sun shall last he will cast fo●…th his beames ; whilest there is fire there will come forth heate ; whilest the heart beates in the body , there remaines life ; for that the position of the sufficient cause , very neere and immediate , doth of necessity establish the effect , the which continues as long as the cause , if there happens no inpeachment : But God is a sufficient cause , neuer hindered in his effects ; he is the neere and immediate cause of the soule which hee breathes into the body , as soone as it was disposed and fit to receiue that breathing ; hee is immortall , and by consequent the soule is immortall . So hee created the Angels , & the Angels shal subsist for euer ; so he made the heauen & earth , and they shall neuer perish . If they reply that the heauēs shal passe ; & that God wil cōsume them as a flaming pyle of wood , as the Poet speakes after S. Peter : The answer is , That it is not to be vnderstood of the substance of the world , but of the qualities , which being vaine and corrupted by reason of man , shal be changed , and renewed by fire , to shine more purely like refined gold . They may againe obiect , That God with his owne hands had moulded and fashoned the first man , who not with standing is dead . I answer , that God was the efficient and immediate cause of man , but not the formall nor the materiall ; his substance was the slime of the earth , which might be dissolued ; his forme was his soule , which might be separated : But in the soule , and of the soule of man , God holds immediatly the foure kinds of causes ; the efficient , for he hath made it of himselfe , without any help ; the materiall , not that it is of his essence , but that hee hath created it of nothing , as hee did the world : the formall in like manner , his continual inspiration retaines it , as his continuall prouidence preserues the world from ruine ; and therefore Christ sayd , my Father works hitherto , and I with him . Finally , he is the finall cause for man liues to know and serue God. If they reply againe , that God being a voluntarie cause in his actions , should not be numbred among the naturall causes , which necessarily produce their effects , if there be not some let : that is most certen ; but where the word of God is euident , we must not doubt of his will ; but it is apparent in the passages alledged , that the soule is immortall . And therefore we may profitably and safely conclude , That if from the sufficient and neere cause the effect doth necessarilie flow , and that this effect doth continue as long as the cause , if there happen no lets : that vndoubtedly the soule is immortal , seeing that God her most sufficient cause , and who feares no disturbance , is immortall ; so as to denie this immortalitie , is to deny the Deitie . Obiection . That which hath bin alwaies required to be sufficiently testified , yet hath beene still denyed , cannot be certaine . The immortalitie of the soule hath beene alwayes required to be sufficiently testified , yet hath beene still denyed . NO great ioy doth at any time accompanie a deepe silence . If the soule going out of the bodie , felt it selfe immortall , ( shee should feele it if she were so , for going out of the body , as out of a darke prison , shee should haue the fruition of all her light : ) if shee felt her selfe , as I say , immortall , shee would witnesse it by some signe to the poore kinsfolkes that suruiue , being desolate by reason of his departure , to comfort , fortifie and make them ioyfull . And although the soules which are in heauen be there detained by a voluntarie prison , hindering them from comming downe ; and on the other side those that are in hell , are tyed there by a will that is captiue , as one hath affirmed : But the soules that goe out of the bodies which are yet on earth , euen vpon the lips of them that die , why haue they not instantly , before they fly to heauen , being so often required , giuen some smalle proofe of their immortalitle ? Answer : This Obiection seemes subtill , but to speake truly it hath but the shew & not the effect , for it is subiect to many pertinent answeres : First to alledge an inconuenience is not to dissolue the question . 2. It is a consequence ill applied , to say Such a one hath not spoken , therefore hee is no man. Wee haue digged verie deepe into the earth , and yet wee neuer heard any of them that goe with their feete against ours ; therefore there are no Antipodes ; So the soules speake not vpon dead mens lippes , therefore they haue none : for beeing thus hindred , is the cause they neither heare nor see any signe of their life . Thirdly , the teares of the dead mans kinsfolkes are ill grounded : Socrates a Pagan knew it well , when hee said , that we must leaue the soule at rest , and not trouble it with lamentations . The holy Ghosts goes farther , and assures , That blessed are the dead which dye in the Lord : yea , for certain , saith the Spirit , for they rest from their labours , and their workes follow them : this should assure and reioice , and not discomfort ( by a foolish desire ) that ioy of the soule of the deceased . Fourthly , God will not that we should be inquisitiue of the dead , he forbids it expresly in his law , & pronounceth abhomination against them that doe it . He hath giuen Moses and the Prophets , let vs adde the Apostles ; if they will not beleeue them , neither will they beleeue the soules of the deceased . If that the liuing are forbidden to enquire , how then can the dead haue leaue to speake ? Fifthly , the soules are prest at the departure from their bodyes , to yeeld an account of their administration in this life , vndergoing a particular iudgement . This is beleeued rightly , and wholesomely , saith S. Augustine , that the soules are iudged at the departure from their bodies , before the comming to this Iudgement , at the which hauing taken againe the same bodyes , they must appeare . Also S. Hilary saith , that immediately without any delay , after death we vndergo a Iudgement , and passe into Paradise , or into Hell. Finally Salomon , to the end wee should not doubt , sayth , That God will easily render vnto man according to his workes , at that day of his deceasse ; That the affliction of one houre makes him forget all pleasures , and that the ende of man is the manifestation of his workes . 6 S. Athanasiws sayeth , It is not the will of God that the soules should declare the estate wherein they are , for that many should be deceaued , & many errors wold grow ; the Deuils being ready to make men thus abused , to beleeue what they would suggest ; as Crepet the Celestin doth well obserue : and he adds , that the like happened lately to a poore woman of Verum , seduced by a diuell which appeared vnto her in the forme of her Grand father ; perswading her to goe in Pilgrimage , & to doe other things which were impossible . So S. Augustin writes that Vincentius the Donatist was counselled to write against the Christian religion , by a spirit which appeared vnto him . 7. The Soule destitute of the Organs of her body , being not yet glorified nor illuminated with the Celestiall splendor , nor adorned with the supernaturall gifts , which God cōfers vpon her for her felicitie , cannot satifsie the will of the kinsfolkes that be present , desiring a testimonie of her blessednes and life : for the soule , sayth S. Athanasius in the former passage , as soone as she hath layed down her body , can worke neither good not euill . And as for visions that appeare from thē , God by a certaine dispensation , shewes them as it pleaseth him . For as a Lute if there be no man to play of in , seems idle and vnprofitable : so the soule and body being separated one from another , haue no operation . The which Ecclesiastes doth confirme , saying , Certainly the liuing know that they shall dye , but the dead know nothing , neither doe they get any thing , for their memory is forgotten : in like manner , their loue , their hatred , and their enuy perish , and they haue not any portion in the world of whatsoeuer is done vnder the Sun. Wherfore let vs cōclude and say , That the soule ( whilest that shee giues any life to her dying body ) with the last puffe of life , yeeldes a certaine testimony of her ioy and immortality , by the inspiration of the holy Ghost ; as it happens to many good men : But to demand instantly vpon death some token from the soule dislodging , were to tempt God , to mock at the deceased , acd to be an vniust demander , and therefore iustly to be refused . The 5. Argument taken from the aspect of the face . Whatsoeuer is represented by a iust mirrour or glasse , is true . The immortality of the soule is represented by the iust mirror of the face . AS the soule of man is the Image of God , so the face is the Image of the soule , and therefore the Eternall creating the soule of man , did breathe it in his face , which the holy Ghost cals respiration of life : so the property of man is to paint in his face by his diuers colours , the diuers affections of his soule . Wisedome , saith Salomon , cleeres the face of man , and his fierce and sowre aspect is changed . The Latines haue called it vultus , for that the will is read in the forehead : the manners of the soule follow the humours of the body , saith Gallen ; and if some one belies his inclination , it is a maske which hee puts on , and therefore Momus did vniustly blame God , for that hee had not made man with an open heart . Thereon is all the Art of Phisiognomie grounded , an Art ( which without this faining ) euery man would learn without teaching . By the face that Diuiner Egyptian , familiar to Marc. Anthony , did know the diuers dispositions of men . These markes of the face , are imprinted with the seale of the soule : and hee that will not iudge by such markes ingrauen , of the brightnesse and immortality of the soule , is without iudgement . Homer writes that Vlisses hauing escaped from shipwracke , was graciously entertained and reuerenced by the Pheagues , hauing no ornament then , but this vertue & generous disposition , the beauty & excellency whereof appeared in his fore-head . Man in like sort carries on his fore-head the markes of his immortal soule : Wherof the first is the carrying his countenance straight vp to heauen , proper to man , at all times , to him alone , and to all the generation of mankinde ; which shewes his be ginning to bee celestiall and immortall : for that onely is perishable which is vnder the region of the Moone , & whatsoeuer is aboue it , is not subiect vnto destinie . The 2. is that foresight afarre off , those beames , I say , cast farre and wide by the piercing sight , without staying vpon that which doth touch it , or enuiron it neere ; which shewes that the flight of the soule must go farre . If any one say , that certaine birds , & foure footed beasts see farre ; but it is not to the same end , for man doth it only for the pleasure of the sight , & to obserue the beauty of his celestial habitation : whereas other creatures are sharpe sighted either to obserue their enemies , & to flie from them ; or to looke after their prey , to deuour it : not to heauen , to obserue heauen , and to send vp thither by the beames of their sight , their most ardent vowes , as man alone doth . Moreouer , this farre flying sight of man , is a noble signe of his spirituall knowledge , which vniting the time past to the presēt , doth alwayes casts her goodly thoughts vpon the future . The third is the reuerent maiesty of the whole face , that sparkling fire of the eyes , striking a colde feare into the fiercest creatures ; and a flying amazement , which are eye-witnesses of some hidden nature very diuerse to that of beasts . We reade of the Emperour Ma●…imilian , I. who being detained a prisoner by them of Bruges , & entreated vnworthily , reduced to extreame , dangers , and hourely ready to bee slaine , yet nothing daunted , nor abating the greatnes of his courage , his cruellest enemies durst not behold him in the face ; the most mutinous did him reuerence , and the beames of his eyes ( saith the History ) did amaze , and pierce the consciences of the Rebels , to the quicke . We may say as much of the French King , Francis I. taken prisoner at the battaile of Pauia ; for hee had no prison , but a royall Court. What cause was there of such amazement in their victorious enemies , in regard of their prisoners ? if it were not that in them ( being in that estate ) apeared marks of their royall dignity , of their spirituall vnction , of their diuine Lieutenancie ; which did melt and co●…found the hearts of their aduersaries . Let vs say the same of man ; for although he be a prisoner , sold vnder sinne , and slaue to Satan , yet hath he in him the diuine character , the breathing of the mouth of God , the liuely Image of the liuing God , who giues him a royalty ouer all creatures ; who terrifies them with his onely looke , puts them to flight by his bare words , and makes them obey and serue by his commandement : And if at any time they make shew to reuenge themselues , they are either prest on by famine , or thrust on by feare to defend their liues ; or else God would haue it so by reason of the sinnes of man. The fourth are his goodly words , expressing the diuine cōceptions of the soule , proper to man onely : The speech is the Image of the soule ; he that shall mince and digest it , shewes himselfe ●…o be an hypocrite . See farther what Serres saith in the first of the signes . Let no man obiect the speaking of parrots , for these words found nothing of their intention , but rashly giue againe the sound of the words which are tun'd into their eares , without any vnderstanding , As for Balaams Asse , which spake with sence to her vniust master , saying , What haue I done that thou hast beaton me thrice ? am not I thine Asse ? haue I ▪ beene accustomed to doe so vnto thee ? shewing that there was some strong reason that forced her to stay . It is so rare a miracle , as it may bee neither before nor since , the like hath not happened : & therefore Moses saith , that the Eternall opened the Asses mouth , or framed by his pow er , a humaine voyce in the Asses mouth . As for the Oakes of Done and the Oxen which drawing at Plough in the second Punike warre , spake these words ( Beware Rome ) either it is fabulous , or the Diuell spake by them . But the most excellent . words of man , being set downe immortally in writing , or flying eternally in memorie of men , shewes that their spring is immortall , as much as the effect can represent the cause . Oh God , how could this knowledge of the immortalitie , this ardent desire thereof , the expression of this desire by immortal words come into the thought of man , and from man , if all in him were mortall ? And to finish it , wee may add the quicknes of hearing , vnderstanding the singing of birds , the musicke of voices and the harmomie of instruments . Let no man obiect other creatures vnto me , they heare the soūd , but not the ac cord of tunes . Moreouer this hearing of man is so perswaded by the charms of a diuine tongue speaking from a Pulpit of truth , as she would willingly leaue the world to enioy the heauenly felicitie ; no small coniecture that the soule is capable of immortalitie , seeing she hath such power ouer the eare her Organ , to make it vnderstand & desire , at the declining of the dying body , See moreouer what Iohn de Serres sayth , in the 45. profe of the immortality of the soule . The first Obiection . Whatsoeuer is built vpon an vncertaine foundation , is doubtfull and wauering . The immortalitie of the soule is built vpon an vncertaine foundation . IT seemes that the reason of the preaching of the soule in her exēption from the graue , flowes originaly for that she vnderstāds immortal things , & that by the ioyning of time past with the present she infers the future ; wherein she is chiefely distinguished from beasts which are mortall : but this ground-worke is not sollid . Some one speaking of the soule , to shew her immortalitie , saith , that they did not iudge her eternall , for that no man could comprehend the Eternitie , that is to say , that long terme past without beginning : If this be admitted , the question is decided , and the soule will be found mortall , seeing that she cannot perfectly comprehend the immortalitie ; for it is as difficult to conceaue a continuitie to come without end , as it is of that which is past without beginning . More ouer the difference of a reasonable man , hath no aduantage by his continuance ouer beasts , seeing that continuance is but an accident , and beasts are not longer liued then trees , yea shorter , yet are they are as much aboue trees , as men are aboue beasts . Thirdly they whom we wholy follow , as Aristotle , ( that myracle of the world ) Gallen the first fauorite of nature , Hippocrates surnamed the diuine , and others , haue spoken doubtfully , or denyed it flatly ; Gallen , Aristoxenus and Dicearchus Aristotles disciples , yea and Plutarke himselfe do witnesse , that Aristotle denyed it : Hippocrates sayd , that the soule went alwayes on vnto death . Finally , if she be of heauen and immortall , why doth she not participate of heauen & immortalitie ? why are her thoughts fixt vpon earth and perishable things ? The plant retaines something of the soyle , what hath the soule of heauen ? Answer , Mans vnderstanding comprehends in a certen fashion a continuance without end , and for proofe , giue him a terme of an hundred Millions of yeares : hee will extend his spiritual sight an hundred Millions beyond that ; and if you will , as farre beyond it , for that this visible force cannot be in any sort limited by time . The heauens and starres in their substance shall continue without end , yet in their quallities they must change ; but the soule doth well comprehend this continaunce . Moreouer it is no good consequence to say , Bulls feele not the vigour of their force , therefore they haue none . A man being borne and bred in the bottome of a darke caue , thinks that he hath no facultie to see , is he the therefore blinde ? the soule being buried in the darkenesse of a mortall body as in a graue , sees not her immortalitie , hath she therfore none ? Thirdly , we doe not say that man is immortall , for that he differs from beasts , but for many reasons deliuered & to be deliuered . Fourthly , the Philosophers aboue mentioned would see and touch the soule in her immortalitie , & she is not subiect to any sence S. Basile hath seene it in spirit & written it with his hand : The soule , sayth he , cannot be seene with eyes , for that she is not illuminated by any colour , nor hath any figure or corporal character . Aristotle knew it whengoing out of the fabrike of corporall nature , hee sayd that it was not the charge of a Physition to treat of all sorts of soules , as is the intellectuall , which hee pronounceth to differ from the sensitiue & vegetatiue , from which , he sayth , shee may separate her selfe , as the perpetuall from the corruptible . Gallen had his eyes fixed onlie vpon the body ( the subiect of Phisick ) and therefore hee sayd freely , that it did not import him in his arte , if hee were ignorant how the soules were sent into the bodyes , or whether they past from one to an other ; But if it please Gallen , leauing the limites of his arte , to take the fresh ayre of diuine Philosophy , presently his goodly conception is followed with these words The soule is distilling from the vniuerfall Spirit , descending from heauen , &c. Which hauing left the earth , recouers heauen , and dwells with the Moderator of all things in the Celestiall places . As for Hippocrates , his words sound more of the immortalitie , then of the death of the soule , hauing this sence , That the soule goes alwayes increasing vntil the death of the bodie . But if you desire effects and not words , what conceit could Aristotle , Gallen and Hippocrates haue of the soule to bee mortall , who by an immortall labour haue purchased such great same throughout the world ? and whose authoritie is the cause that they are now produced , and maintained ? Finally , that which he obiects of the soules thoughts , fixed for the most part on the fraile things of this passing world , it is no smal signe of the corruption of mankind ; but no argument , that the soule is perishable , seeing she retaines still the immortal seale which God hath set vpon her in her first creation . The. 2 , Obiection . The container , and that which is contained , should entertaine themselues by a iust proportion . The body and the soule are the container , and contained . IF the soule bee immortal , seeing the body is mortall , what proportion were there betwixt the soule and body ? How hath nature ( which doth all things by a iust weight , number , and measure ) ioyned things together which are so dislike ? It serues to no purpose to produce the birde kept in a cage , which as soone as shee can get out flies away ; for he is kept there by force , and not as forme in substance . Answere : Wee grant the whole argument , and wee adde , that it is sinne which came by accident , that hath caused this great disproportion . Otherwise man before sinne , in his estate of innocency , had his body immortall : & therefore Iesus Christ our Sauiour , like a cunning Logitian , drew the resurrection of the body from the immortality of the soule , for that God was called the God of Abraham , of Isaacke , and of Iacob ; but God sayth , hee is not the God of the dead but of the liuing . So sayth Saint Augustine , and Saint Bernard , that the soule is so separated from the body , as there remaines still a naturall inclination to resume it againe , & to minister to his body ; and this onely doth hinder her , that shee is not affectionate towards God withal her vertue and force , as be the Angells ; and therefore her blessednesse is imperfect : For the soules , ô flesh ( saith Bernard ) cannot without thee bee accomplished in their ioy , nor perfect in their glory , nor consummated in their felicity ; and in the same place hee distinguisheth their degrees or places for the soule ; in this life as in a Tabernacle ; before the resurrection in heauen , as in a gallery ; and then after the resurrection in the house of God. But you will say , this answere is Metaphisicall , I desire one that is naturall . Answere : This goodly order which you recommend in nature required this ordering , that as there are some Creatures meerely spirituall , others meerely corporall , so there were some which were mixt , both spirituall and corporall , and that is man , who in that smal forme represents all that is in the world , and who by his senses doth communicate with the Creatures , and by his vnderstanding with the Angells , giuing his right hand to heauen , and his left to the earth . The 3. Obiection . If reason loades vs to the immortality of the soule , by the same meanes she shold guide vs to the resurrection of the body . But that is not true . I Proue the Minor by this knowne Maxime of reason , That there is no returne from priuation to the habit , nor ( by consequence ) from death to life , no more then from starke blindnes to sight . Wherefore they of Athens ( where one writes that the men are borne Philosophers ) hearing S. Paul discourse of many points of heauenly doctrine , they gaue an attentiue heare vnto him ; but when hee came to the Resurrection of Iesus Christ , they interrupted him , mocking at him as one that doated . Ans. I deny it , that the resurrectiō of the dead is absolutely beyond the apprehension of nature ; The West-Indians who are without the Church of Christ , beleeue it and practise it , as well by the ceremonies of their interrements which aime directly at it , as by the vsuall intreaties they make to the Spaniards , digging for the gold of their Sepulchres , that they should not take out & carry away the bones , to the end they may rise againe speedily , as Benzo reports . At , Rome this Epitaph is yet to be read in Latine vpon a Pagans tombe : The publike hath giuen a place vnto Aurelius Balbus , a man of an vnspotted life ; I rest heere in hope of the resurrection . But that which is most wonderfull and exceedes all credit , if they that write it were not eye witnesses and worthy of credit , that in Egypt in a place neere vnto Caine , a multitude of people meete on a certaine day in march , to bee spectators of the resurrection of the flesh , as they say ; where from Thursday , to Saterday inclusiuely , they may see and touch bodies wrapt in their sheetes after the ancient manner ; but they neither see them standing nor walking , but onely the armes or the thighes , or some other part of the body which you may touch : If you go farther off and then returne presently , you shall finde these members to appeare more out of the ground , and the more they change place , the more diuers these motions appeare . This admirable sight is written by Olaus Magnus , by certaine Venetian Ambassadors , by a Iacopin of Vlmes & others ; but I leaue the interpretation free to the iudgement of the reader . Thirdly , if it were a worke without the compasse of reasō , Plutarque , Herodotus , nor Plato wold euer haue beene credited in writing , that one Thespesius , Aristeus , and Erus , were raised vp againe . Plinie , who beleeued nothing but what hee saw ; among many that were raysed vp , he reports of a woman which was dead seuen dayes , and raised againe : and that one Gabienus a valiant souldier of Caesars , being put to death by order of iustice , and left vpon the publike place , was found afterwards speaking , and asking for Pompey , who came vnto him and had much speech with him . Melchior Flauian makes mention of a woman whom hee had seene , whose name was Mellula , neere vnto Damas in Syria , raysed vp againe the 6. day after her death , in the yeare 1555. God will bring such tokens , to assure the world of a future and vniuersall Resurrection . As for the Maxime , that there is no returning againe to the habite , it is abusiue not only to God , who can do all , but euen to nature , and to the order of the world , which hath his forces limited : So in a little child , whose teeth haue beene pulled out , the vegetatiue vertue will bring vp new . So we reade of a certaine Abbesse , who being an 100. yeares olde , grewe young againe , had her monethly courses , her teeth put forth againe , her haire grew black , the wrinckles of her face filled vp : Finally , shee became as fresh and as faire as shee had beene at the age of 20. yeeres . And if wee may beleeue histories , she was not alone , but followed and preceded by many others . The naturall vertue at a certaine time , as trees in the Spring , did renue her worke euen foure times ; as to that man seene in the yeere 1536 , by the Viceroy of the Indies , who examined it carefully , and found out the truth . Fourthly , that which shewes an insenfible impression of nature of the future Resurrection , is the earnest and generall care to burie the dead honorably , yea to keep them from corruption , by balmes and Aromaticall sents , by images of brasse , and nayles fastened in the bodies , for that brasse hath a speciall vertue against corruption . There are yet other deuices , which the Egyptians haue , and doe vse , and particularly obserued by thē of Arran , an insularie region , whereas the bodyes hang in the ayre and rot not ; so as the families without any amazement , know their Fathers , Grandfathers , and great-grandfathers , and a long band of their predecessors . Peter Martir of Milan , writes the same of some West-Indians of Comagra . Moreouer , I deny that man may alwayes see the tayle of that wherof he sees the head ; the resurrection of the body , seeing the immortality of the soule ; that he must needes see the consequent , if he discouers the Antecedent : for the one hiding it selfe , the other appeares , sometimes to the sight of the vnderstanding . And to conclude , I deny not but that it is true which mans reason cannot verifie , vntill it hath found out why the Adamant doth so powerfully draw iron vnto it , and holds it fast by an vnknowne vertue ; & why forked sticks of Elder are proper to discouer veines of gold and siluer ? Why long aftrr a man is dead , the bloud will gush out if the murtherer approcheth ? Why if some desperate man hang himselfe , will there rise suddaine stormes and tempests ? Why the stone called the Amede , drawes iron to it on the one side , and reiects it on the other ? with infinite other secrets of Na ture . The third Obiection . We onely feare that which wee think should be hurtfull vnto vs. The soule feareth death . Therfore the soule thinks death should be hurtfull vnto her . SOme make a question how the soule can be immortall , seeing she hath so great feare of death . Men laugh at the attempt of little children , be they neuer so in choler ; for that they cannot hurt them : why should not the soule thē mock at death ? Doth she not in like manner see the immortality , & feele it in her selfe , without giuing so great apprehension to the poore●… body , which , of it selfe without her should neuer feare death , no more then a bruit beast ? Why is not the power of death dissolued , whereas the authority of immortality intercedes ? as Tertullian speakes in the first booke of the Trinity . Answer . This is a most euident signe , not of the mortality of the soule , but that man is degenerate and corrupt . That her Port is no more so free and braue , But casts her eye downe , like a fearefull slaue . He seeles in his Conscience , that he is guilty of high treason to God ; that this voluntary offence must soon or late bring a necessary punishmēt ; he feels in this life , some smal touch ; he fears & not without reason ( if by faith & repentance his pardon bee not inrowled , and his absolution sealed ) that at the departure from this life , the executioner of diuine vengeance should stand lurking behind death , to take him by the throat , and to punish him according to his merits . Wherefore if corruption did not generally possesse al men , she would suppresse this fear , reuerence her Creator , and do her duty vnto him ; and then she should see that by that respectiue feare to offend her God , she should be fully deliuered from all other feare : shee should see , that fearing onely the death of the soule , ( which is onely to be feared ) shee should not feare that of the body , which is to be desired . But for that most men ( as S. Augustine doth teach ) feare the separation of the soule from the body , and not the true death , which is the separation from God : it happens , that fearing that , they fall often into this : So the soule beeing willing to shake off this feare of the Creator , she must needes feare euery creature , euen the smallest , frogs , mice , and flies ; which flying about , awake him suddainely , and many times trouble him much ; but in the end death is aboue all extreame feares the most fearefull : And why is this ? if like vnto bruite beasts all dyed in him ; and if in death there were nothing to bee feared . Wherefore Propertius saith : The spirit is something death leaues it in store , The palest shadowes scapes to the burning shore . But to conclude : The soule hauing beene too familiar with the flesh , shee hath gotten a habite , she hath drawne such corruption , as being ignorant ) of the happinesse which attends her in heauen , shee cannot leaue this valley of misery , this obscure prison , but with great griefe : being like vnto the man , which being carried away an Infant by a she wolfe , was nourished by wolues , did houle with them , and did liue , and would liue among them : and if hee were taken by other men , he would leaue them to returne to his wolues , as the History makes mention of one , verifying the Prouerbe , That nourishment passeth nature . The sixt Argument from the efficient cause , of Immortalitie . The eleuation aboue time and place , is the efficient cause of Immortaliti . But the soule is eleuated aboue all time and place . IT is without all question , that onely time ruines all things , yet the vnderstanding is not subiect to time ; for the time past is present vnto it : And therefore man shall see an act plaied before him , and yet he shall haue another in his vnderstanding , which was done 10. 20. or 30. yeares before : and shall haue it so present in his minde , as the spirituall intuition thereof , will steale from his corporall eyes that which is presently acted before them . So Scipio Affricanus sayed , that he was neuer lesse alone , then when he was alone ; why ? For that his actes past , his armies led , and his triumphes , presented themselues vnto him in the most solitarie walkes of his garden . Obserue a horse ; he doth not see , seele , nor thinke of any thing , but the obiect that is before his eyes : But contrarie-wise , the soule is there where she stayes least ; she studies , and calls to mind what is past , & becomes wise for the future before shee sees ; and of three times makes but one , for that she is not subiect to time ; this is plainly seene in the Prophets , to whom the future is reuealed in the spirit as it were present , by him that hath made time . And this is the true reason why the Prophets speak without lying , of things to come , as if they had bin done : So Esay chap. 9. spake of Iesus Christ ; A child is borne vnto vs , a child is giuen vs ; for hee saw him borne with his Propheticall eyes , dead and risen againe . I would insist vpon this Argument if it were not as plaine as it is firme . As for the naturall place of the Soule , she is not definite , for she is all in the braine , all in the heart , all in the liuer , all in the Matrix ; & so of the other parts of the bodie , not according to the totall of her vertue ; for she is one in the head , an nother the feete , another in the sight , another in the hearing . But she is thus diffused according to the totall of her essence , which makes her in some sort infinite , and by consequent , immortall . It is not then of her as of the moouer of a great wheele , which touching one part makes all the rest turne ; Nor as a King who sitting in his Pallace stretcheth out his hands to the farthest confines of his kingdome : But as God in the world , who is in heauen , on earth , and all in all . The first Obiection . All that is distempered by heate and drought , is perishable . Such is the Soule . GAllen thinking that the Soule burnes in the body by a burning feauer ; is lost with the great losse of bloud , and that a strong poyson doth poyson it , hee protests plainely , that vntill that time hee had doubted what the substance of the Soule was ; but then growne wiser , as well by practise , as by age , he durst boldly sweare , that it was nothing but the temperature of the bodie . And therefore calling Plato out of his graue , hee demands of him , how it is possible the soule should be immortall ? Answer : The heate of a feuer , and the corporall force cannot worke vpon the soule , neither can she suffer ; and although the actions which the soule doth by meanes of the Organes of the body , be depraued or interrupted by the deprauation and interruption of the Organes , yet for all that the soule loseth nothing of her vertue , nor of her habilitie . He that euen now played excellently well on the Lute , must not be held to haue lost his cunning , if taking a Lute ill mounted and with 〈◊〉 string●… , hee play ill ; or if hauing no strings at all , he ceaseth to play : It is euen so of the spirit in the body for in the sinewes flowing from the braine , there distills a certain vital spirit , as a beame of the Sun , of whose force the soule makes vse first , to handle the sinewes , and by them the Muscles ; which being afterwards moued , reuiue euery member apart , and altogether . Now if any maligne disease come to depraue this subtile humor , the functions of the soule feele it , but not the soule . Moreouer , as certaine vncleane spirits , remaining in some darke and filthy house by reason of the vapors agreeing with their dispositiō ; if it be clensed , the doore & windowes set open , if a good aire , a comfortable Sun , and wholsome wind enter into it ; if it be inhabited by many , who passe the time ioyfully , and especially if they play vpon many Instruments , these spirits quit the place : So by a contrary analogie , the soule is kept and entertained in the bodie by certaine spirituall qualities and fit for her exercises ; which comming in time to change to the contrarie , they chase away the soule , being glad vpon that occasion to dislodge from a place which was not to be held . Thirdly , if the temperament bee nothing but the Quint●…ssence of the mixtion of the foure elements , whereof mans body is compounded as the harmonie is the fift sownd , rysing from all the parts in Musicke : and if Gallen meanes not to speake but of this soule which hee hath felt in the touching of the pulse , in the Anatomie of the body ; I say , of the vegetatiue and the sensitiue soule , wee may yeelde vnto him ; But of the reasonable soule which contaynes these two , within her compasse ( as the fift angle doth a triāgle & quadrangle ) & which makes vse of the temper to the bodie , as of an instrument , to rule and gouerne it , as the Pilot doth the Helme to conduct his ship ; that cannot be : for to confound the instrument with the principal agent , the Pilot with the Helme were no reason : In the actiōs of a vegetatiue & sensitiue life , although there be a mature tēperature required , yet shall they neuer proue , that this temper is necessary to vnderstand and contemplate , seeing that out of all question the most exquisite contemplation consists in the sequestratiō of the soule from the communion of the body ; for that contemplation is the more certen , the more it is sequestred from grosse circumstāces of matter , place and time ; things which with their accidentarie attires are perceiued by the sēses , do often deceiue . How often hath our sight and our hearing deceiued vs ? thinking to see & heare one thing , which proued another . But the sciences as the Mathematicks , which extract the Essences out of bodyes , are neuer deceiued following their art ; and much lesse the Metaphisicke , which cōtemplates the pure spirits , free from any contagion of matter . But if the reasonable soule were nothing but the temperament of the body , it could not bee but among a milliō of beasts which are in the world , some one should bee found which had the same mixture of the the foure first humors which are in man , and by consequence , the same reasonable facultie : and if any reply that the chiefe difference is in the braine , I will answer , that the Anatomy doth not shew any difference of the braine of men and beasts . The 2. Obiection . If the soule liued out of the body , she should haue some actions without the body . But this is not true . ARistotle saith , that the soule in the body vnderstandeth nothing , but by her conuersation with the Ideas , which the imagination represents vnto her , whether that shee gets new knowledge , or contemplates that which is gotten . But the Ideas perish with the body , and by consequence , the soule . Answer . The excellent effects of the soule , suffice to conuince her presence and essence ; as for the vnderstanding it is double , passiue and actiue ; and these two faculties remaine still , although the figures which imagination hath furnished , bee vanished . So a man in the bottome of an obscure Caue hath not lost his faculty of seeing , although hee , cannot plainely iudge of colours . But the soule , you will say , vnderstands not any thing beeing out of the body , seeing that within it she vnderstands not any thing without him . It followes not . That great Workman , who after a manner incomprehensible to vs , hath vnited and ioyned the soule vnto the body , two such different natures , without any apparent meane to reconcile them : that great workeman , I say , is powerfull to furnish new meanes to her operations , when hee hath called it vnto him : and what ? wee shall know when it shall be fit . In the meane time , if we will beleeue Thomas Aquinas , it shall be by the conuersion of the soule to things which are simply intelligible as the other spirituall substances doe . Iesus Christ also hath vouchsafed to teach vs , that in heauen we shall be like vnto the Angels . Let vs not then trouble our selues heere no more , then for the childe comming into the world : In the mothers wombe it liued by the nauell : this meanes is cut off by his birth , but nature hath prouided him a mouth , another passage in another life . It is euen so of the soule ; it is nourished in this corruptible life , by a carnall meanes , and in the heauenly by another , which is spirituall . But you will reply , that the soule is to returne into the body ; and not the infant into the wombe . I answer , That it is sufficient the similitude explaining the thing , shewes it not to be impossible . Moreouer , it is not likely that in the Resurrection , the body which shall bee spirituall , should furnish the same meanes for the actions of the soule , as it doth in this life ; but this businesse is too intricate . Let vs put in practise what S. Augustine propounds vnto vs ; Let not the soule , saith he , labour do fore know it selfe absent , but to know it selfe well being present , and how much shee differs from other things : Aso , shee hath not taken her forme from Christ , but her saluation ; and therefore the Sonne of God descended , and tooke vpon him mans soule , not to the end the soule should know it selfe in Christ , but that shee should know Christ within her selfe ; for by the ignorance of her selfe , her saluation is not onely in danger , but by the ignorance of the eternall word , as Tertullian doth learnedly teach , lib. de Car. Christ. The third Obiection . If the soule of man were immortall , it should also be immateriall . But she is materiall . IF the soule bee materiall , she is dissoluble into her first matter , with all other sublunary things : but she is materiall if shee proceedes from the Fathers seede , as Tertullian , Origen , and other ancient & moderne Diuines thinke , and mainetaine it by their written bookes . And in truth how can it bee said , that the infant is the sonne of his father , if hee hold nothing from him but his basest part , the body , not his form , not his soule : how could the holy Ghost say , that all the soules which came out of Iacobs thigh , were 66 ? How can originall sinne flow from the father vpon the sonne , which hath no seat but in the soule ? And this made S. Augustine doubt in his fourth booke of the beginning of the soule , the which he did write being olde ; to doubt , I say , of this beginning , not daring to deliuer his opinion : and some more hardy haue maintained that she proceeded from the congression of the two seedes of man and woman , as by the striking of the iron against the stone fire comes forth . Answer . The principall foundation of the immortality of the soule is the word of God : so they which haue had more feeling of this word , haue better acknowledged it ; as Zoroastres , Mercurius Trismegistes , Pithagoras , and Plato , surnamed the Diuine for that effect : but Aristotle , Gallen , and others , who would measure all by humaine reason , haue wonderfully deceiued themselues in matters which exceeded this measure , as in this Doctrine . If then the Obiector will beleeue this witnesse , of whom he cites a passage , the question will be soone ended : the holy Scripture sayth , that the Eternall breathed the spirit of life into the nosestrills of Adam , he being framed of the slime of the earth ; the which is not spoken of any other creature : In Ecclesiastes it is said , that the spirit returnes to God that gaue it : Iesus dying cryed out , Father into thy hands I commit my soule . Hee promiseth to the beleeuing theefe , that he shal be that day with him in Paradise ; finally , S. Stephen dying made this prayer , Lord Iesus receiue my soule ; with a thousand other passages . As for that which he speakes of the generatiō of the soule , we first will oppose the authoritie of Tertullian , lib. de Anima c. 13. You mothers , sayeth he which are newly deliuered , answer , the question is of the truth of your nature , if you feele in your fruite any other viuacitie from you but what your arteries do breath . And for this cause the infant is sayd to be the true sonne of his father and mother , from whom the bodie with his Organes proceeded ; to make which perfect God infused the spirit , so as this spirit is made for this bodie , and not the body for this spirit simply . Moreouer , the generation is not ended , nor consisteth in the production of the forme or of the matter onely , but of all that is composed : therfore he that composeth or that ioynes the matter with the forme , the flesh with the soule , he doth truly ingender man. But it is he that makes this coniunction , who disposeth so of matter and forme , as the soule followes infallibly , and it is that which makes man in the generation , and man and woman are the begetters of the infant . As for the passage of Moses , who doth not see the intellectuall figure , who means one thing for another , the body for the soule by reason of their strict vnion ? Finally , that which made S. Augustin doubt of the generation of the soule , was , that hee could not comprehend how the sin which dwells in the soule of the father , doth pasfe vnto the sonne : But that is so plainely fet downe by the Diuines at this day , as it is needlesse to speake of here , neither were it to the pourpose : It sufficeth that the Pagans themselues haue acknowledged that the soule came into man otherwise then from man. Aristotle sayes plainly , that it is something from without vs : Seneca , The soule , sayth he , if thou lookest vnto her first beginning , is not made of that masse of heauy flesh , but is descended from the celestiall Spirit : Epictetus calls the soule a branch puld from the diuinitie : Plutarque in the Platonicall questions sayth , that the soule participating of the vnderstanding and reason , is not onely a worke of God , but a part of him , and not onely made by him , but of him ; these are Hyperbolicall Elogies , but by them these personages haue made it knowne how reuerently they did esteeme of a reasonable Soule , hauing no thought that shee was materiall . The 7. Argument taken from the effects of the Immortalitie of the soule . Manifest effects doe manifestly shew their cause . Consolation in the greatest heauines , hope in the most desperate euents , fortitude in the sharpest assaults , are effects in man proceeding from the immortalitie of the soule . MAn floating vpon the sea of this world , at euery puffe of winde of aduersity would swound away and perish , if the consideration of the immortall being of his soule , as a most sure anchor , did not comfort & forti fie him they that haue strooke against the rocks of aduersity can witnesse it ; and such as haue not , must prepare themselues for it ; for prosperitie which seemeth to be married vnto them , wil crosse them and ouerthrow them in the end , if they be not very wary : for that her greatest happines is miserably to supplant her fauorites ; & therefore euery man should in time make prouision of a strong Antidote against fortune : And the true Antidote is a full perswasion of the immortalitie of the Soule . For happen what can happen , let the heauens riue , let the earth open , let the waues ouerflow the world ; such a man will continue constant & vndaunted . By this resolution , Crates , Diogenes , Socrates , the Curij , Fabricij ; Decij and others , desired rather to leaue their riches , Scepters , fauors , the quiet rest of their bodies , yea their owne liues ; then to abandon the least point of their dutie and honour . By this beleefe Regulus did ioyfully suffer the inhumane torments of the Cathaginians to maintaine the Maiestie of his Countrie . Attilius stood vnstirr'd at death that grew , And with a deathles spirit ouerflew Foes highst inflictions : smiling in disdaine At all the terrors in the Punique paine . It is also the onely assurance which giues firme footing to the doctrine of Christ , and makes a Christian hope in the middest of despaire , which seemes howrely ready to swallow him vp , either in the outward gulfe of persecution ; or in the inward gulfe of his flesh , of his sences , of his owne reason ; which hee must renounce to reuerence this doctrines of the Crosse of Christ , which is a scandall vnto the Iewes , and follie vnto the Gentiles ; which offends the most deuout , and is reiected by most learned of this world . How shall hee hope ( as some haue sayd ) in things so farre from reason ? what , shall a man ioy when hee is a daptiue , and force his reason by the which he is a man , to giue glorie to God immortall ? Whence can it flow but from the spring of his immortall soule ? doubtlesse it was an admirable thing , that contrary to the Edict of Nere ( whereby whosoeuer confest himselfe a Christian , without any farther search should be put to death , as an enemie to mankind : ) men and women went by thousands to Christian Assemblies , and to death , not sadly but ioyfully . But this exceeds all wonders , that all thefe miseries endured , haue no other foundation , but to beleeue in a man whom no man sees ; to haue one for King who hath beene hanged on the crosse , and to haue him sor the only and true God , whom they had seene to haue but the disfigured forme of an infamous seruant : to men of iudgement , and to such as the truly faithfull are , this would seeme impossible , if their immortall spirits did not at●…end after this life ( nay rather , this miserable death ) a most happie life , as after a sharpe Winter , a most sweet Spring . Finally , the onely apprehension of the immortalitie of the soule , is it which giues force in the fiercest alarmes , and sharpest temptations : which made weake Dauid to triumph ouer strong Goliath ; Debora and Iudith , of powerfull Tyrants : this made Sceuola a prisoner to amaze king Porsenna , & to raise his seege from before Rome ; with many other examples both ancient and moderne : all which had no other reasō to moue them in their braue exploicts , but the glorious brething of their immortall Soules . The first Obiection . From deluding opinions many times there follow strange and true effects . Therefore the effects do not alwayes argue their cause to be true . THE false Prophets of Baal did cut thēselues ; the Anabaptists at this day do strange acts ; & many others deceiued with vaine fancies , which in them hold the place of certaine knowledge , act terrible things . Answere : That false pastor , that very impostor , as counterfeit as lying , being directly opposite to the truth , cannot bee conceiued but by comparing with the truth , whereof he is the shadow and priuation . Euen so false religion presupposeth the true necessarily ; for hauing held her place , shee makes terrible worke , as in the false Prophets aboue mentioned , in the Anabaptists and other Heretickes . As then all religions haue for their first foundation the adoration of the Diuinity , although diuers and variable , which more or lesse follow the patterne which hath bene giuen vs by God in his holy word : so all the Heroicke deeds , all the worthy actions , though thrust on diuersly by diuers passions , yet haue they all the immortality of the soule for their first foundation , without the which men like vnto beasts , would onely care for the belly , and not performe any worthy act ; much lesse endure so many reproches and miseries in this world , as hath beene shewed , and as is dayly seene . The second Obiection . If the soule were immortall , it should be an euident Principle to euery man by his owne light , as that two & 2. make 4. that the whole is bigger then the part , that we must flie euill and do good & ●… , things which wee know without learning . ANswere : I grant the consequence of the Maior ; for that the soule is immortal , it is cleere by her owne brightnesse , although she hath beene much darkened by sinne : This is knowne to all men , in all places , and at all times , which are the very conditions of the Principle . And all that which they alledge , is but to defend this truth against the cunning & Sophistrie of the wicked spirit and of his supporters , laboring by cauillings to dazle the eye of the soule ; that not seeing her immortality , she might be intrapt in the snatos of Satan , and suffer shipwradke of her faith . The third Obiection . If the soule were an essence subsisting of her selfe , she should be knowne of all . But no man could euer know it . ALL men that enter into this question of the soule , cry out , O darkenesse , ô pitty ! That which leades vs to the knowledge of things , is vnknowne vnto vs. that we haue a soule , sayth Seneca , by whose commandement wee are thrust on and called backe , all men confesse it ; but what this soule , this Lady and Queene is , no man can decide , neither yet where shee abides . Laertius , or rather Heraclitus for him : Let vs passe ouer the soule ( sayth hee ) for no man can finde it , yea , if hee should imploy his whole life ; so profound is the reason thereof . Do not vrge that the eye seeth euery thing but it selfe ; for the eye seeth another eye , but one soule knoweth not another soule : yea , the eye seeth it selfe , not his image , but his proper substance , in the reflexion of his visuall beames , by the meanes of the looking-glasse ; as for the soule , al they that haue deliuered their opinions , haue seemed to doate . Varro hath sayd , that it was an aire conceiued in the mouth , purified in the lights , made lukewarme in the heart , & diffusedly spred ouer the whole body : Zeno , that it was a fire kindled in our bodies by the celestiall fire : Empedocles , and Circias , that it was nothing but the blood ; Hippocrates , that it was a subtile spirit insinuated throughout the whole body : Thales , that it was a nature mouing of it selfe without rest : Asclepiades , a common exercise of the senses : Hippoc. that she goes alwayes on vntill death , 6 Epistle part 5. com . 5. Finally , if it were euer , it is in this , That so many heads , so many opinions . Answere : The soule flowing from the diuine essence , hath that common with God , that we see many nega tions of her , but few or no affirmations : but we know with Aristotle , that it is the perfection of a natural body which may haue life ; that it is the beginning of nourishment , feeling , motion , and vnderstanding : And yet more then that , although wee cannot climbe so high : the reason is , that the knowledge which the soule hath of things , is from the senses by meanes of the Ideaes ; but the soule cannot bee perceiued by the senses : of her there are no Ideas , nor by consequence any knowledge . And as for this aire , this fire , these spirits , such as they are fashioned in the braine , they are but organes and vessells fit for the soule ; seeing that wee see them wast and consume euery moment , without losse of life , the which notwithstanding cannot subsist without the ministery of the soule . Finally , as for the different opinions of diuers men , they shew that they know not what it is ; but withall they demonstrate that they know there is a soule which they striue to know ; but who is he that would study to know that which is not in nature , vnlesse he were mad ? The second Obiection . If the soule were endowed with a speciall motion , she would expresse it by her body . But she doth not expresse it . IF the soule at the departure out of the body , had her flight towards heauen , she would giue some signe of it to the body , stirring it with some speciall motion . Simple Creatures mooue themselues in all sorts of motions , differing from plants , which without mouing from their place , doe but grow vp and spread abroad , for that their soules are diuers : and why should not man , who hath a speciall soule , haue a speciall motion ? As for that he bounds and skips , therein a goate or a cat hath more then hee ; neither is that the reasonable soule that doth it , but rather the vegetatiue , the mixture of the naturall fire which raiseth him : wherfore as soone as a man breathes and exhales : this fire , hee falls from his leape ; but of any proper or particular motion of this flying soule , hee feeleth nothing . Answere : Seruius vpon the 6. of Virgil will answer , That the soule in the body is like vnto a Lyon shut vp in a streight cage , which notwithstanding loseth nothing of his force , although he cannot shew it ; but if he once escape , you shal see him as strong as before , so as a man would thinke his force had bene abated in his prison . Moreouer , some haue bene so actiue as they haue flowne ; as at Paris in the yeare 1551. there was one vndertooke to flie from the Tower of Nefle vnto the Louure , the riuer being betwixt both , the King expecting him : and although hee could not get to the end of his enterprise , yet hee got vp into the aire after such an admirable manner , as hee came to the mid-way . But the flying of the Creature doth not proue his essence immortall , for then birds should be immortall . And how then can the soules mount vp to heauen going out of the bodies ? If thou doest beleeue the holy Scriptures , the Angells sent to serue them louingly which shall receiue the inheritance of saluation , will carry them as the Angell did poore Lazarus . Hereunto that good Father Macarius had regard : There is a great Mistery , saith hee , accomplished in soules going out of the bodies ; for if they bee guilty of sinne ; troopes of diuells and bad angells flocking about them , seaze vpon those soules , as their slaues , and carry them away &c. But if they bee in good estate , the companies of good Angells carrying them to a better life , present them vnto the Lord ; yet wee will not deny but in the soule there is an intrinsecall vertue to climbe vp to heauen , with a swiftnesse equall to her desire : if that fire hath a secret force to mount vp to his proper place , being a dead Element , what then shall the soule separated do , being so actiue , and so quicke , and whose proper Country is Heauen ? And although that heauen , especially that which is the mansion of happy soules , bee so many leagues distant , as Astrologers which haue sought to take the height , haue found millions , & being much amazed haue mounted neere to two thousād millions of leagues ; yet we must not beleeue that the soule is long in passing this great distance ; for that her motion , not being continued , but diuided like to that of spirits , departing out of the body she is presently in heauen , euen as in this corruptible bodie , in a moment shee sends the beames of her sight and thoughts vp to heauen . But wholy to stoppe the mouth of our aduersarie , we say that the true knowledge of the soule in her immortalitie , is no humaine inuention , but a diuine reuelation , as Iustine Martyr sayth ; and that since shee is fallen from her first integritie , which fall hath so amazed & dulled her , as she knowes not truely what she hath beene , what she is , or where shee is , nor whither she shall goe , of whosesinne she is the subiect , as Iron is of rust ; it hath wholie spoyled her , dulled her quicknesse , and weakned her vigour ; which is the cause that she stumbles in the way of health , is blynde in the knowledge of the least things & is interrupted in the course of her brauest discourses by a flye or any toye : To conclude , shee is so troubled , as shee dreames of a thousand fancies , & in a manner mistakes euery thing . The fift Obiection . To alledge the desire of a morsell of fruit , for the onely reason of so great a miserie , is to shew himselfe ridiculous . Moyses for all the miseries of Adam and his descendants , produceth no other reasons . DV Bartas hath seene this Obiection , & hath written in these termes : Who shall direct my penne to paint the Story Of wretched mans forbidden bit-loft , glory ? And , Though Adams doome in euery Sermon common , And founded on the error of a woman , Wearie the vulgar ; and bee iudg'd a iest Of the prophane , zealefcoffing Atheists ? Answer : The offence of the first man is not so small as it seemes to an eye troubled with carnall sence But i was a chaine where all the greatest sinnes , Were one in other , linked fast as twinnes . Let vs examine them and condemne them ; The 1. is Ingratitude , to haue receiued from God these soueraigne blessings , as wisdome , iustice , felicitie , the gouernement ouer all Creatures ; and then to haue more honoured the Deuill then his benefactor . Secondly , Pride ; not to content himselfe with his honest condition , but to seeke to make himselfe equall to his Creator . Thirdly , his Infidelitie , not to giue credit to the threatnings of God , Thou shalt die the death : and to beleeue Satā , mocking at the threats of God , and accusing him of enuie ; You shall not dye , but God knowes that what day you shall eate thereof , your eyes shall be opened , and you shall be as Gods. Fourthly , the contempt of God , wilfully disobeying , and touching the forbidden Tree . Fiftly , his reuolt from God to his aduersarie , from whom hee hopes & attends his imaginary greatnesse : the which the Doctors of the Church weighing , they haue found that it was no small sinne , but the greatest in certaine cases that man could commit ; for three reasons set downe by S. Augustine , and these are the contents , 1. Neuer man had that facillitie to keepe himselfe from sinne that Adam had ; for hee had but one Commandement , and that most easie ; hee had no concupiscence that induced him to euill ; but he had diuine authoritie , & that grieuous threat to diuert him . 2. Man was most happy in the earthly Paradise ; but we although we haue great blessings from our God , yet wee haue them partly in faith , as th' Incarnatiō of Iesus Christ ; partly in hope , as eternall life : which is the cause that not tasting them yet , wee feele many doubts crossing our minde . Besides , in the middest of Gods consolations , wee are stung with many afflictions , so as it is no wonder if many leauing the way of heauen , turne themselues to the goods of this world . But Adam had receiued infinite blessings of God , with a perfect knowledge of him , and no vexation ; and yet hee was an Apostata vnto God. 3. That sinne is greatest which brings most ruine vnto mankinde : but there is none committed since , that hath made a greater spoile ; By it ( sayth S. Augustin in the former place ) the vniuersall Masse of humaine nature is condemned ; for that hee which did first commit it , is punished with his posteritie , which was in his rheines . It followes then , that it is a most horrible sinne , and they that speake otherwise , haue neuer duly cōsidered thereon : or else they are verie bad disputers , concluding it a small fault in breaking an easie com mandement of a light thing ; for it is that which giues most waight vnto the sinne , as hath beene already declared . To the King of heauen , immortall , inuisible , to God onely wise , be honor and Glory , for euer and euer , Amen . FINIS . The Errata . FOl. 227. l. 11. for death reade life . In M. fol. 254. verses set in prose . fol. 161. l. 7. for men reade wise men . fol. 398. l. 13. for Creatures reade Creator . fol. 306. l. penul . for daintie reade vanitie . fol. 313. l. 7. re●… Massachres , ead . l. 16. for sand reade ●…and , fol. 330. l. 7. reade who hath learned , fol. 344. l. 17. r. alarmes , fol. 355. l. 7. reade Apologie . fol. 361. l. 6. reade thousands of offenders . fol 372. l. 4. reade seazure , fol. 374. l. 1●… . reade for there . fol. 382. l. 7. reade seene . fol. 404. l. 14. for ioyfull reade pleasant . Notes, typically marginal, from the original text Notes for div A02361-e310 Manud . lib. 2. c. 19. Orat. fune in Basil. Epist. 45. Epist. 76. Stobae . Serm. 1. Lib. de tranquil . vir . c. 1. Notes for div A02361-e1000 2. Sam. cha . 14. 2. Sam. 2 , 14. Apoc. 6. 8. Rom. 12. 2. Epist. 24. & 103. In 10. Mat. Arist. l. 2. Phys , c. 2. c. 1. v. 23. 2. Tim. 4. 1. Cor. 15. 42. Ioh. 5. 25. 2. Cor. 5. 1. Cor. 15. 43. 44. 45. Lib. 7. of his Saturnales . Lib. 4. c. 30. de Legib. Elbi . ad Nicoma●… . L. 1. c. 8. Seneca . Epis●… 92. 1. Iohn . 3. Coloss. 3. Epist. 71. 1. de Tranquil . 11. Eccles. 7 the last verse . Epist. 121 Horace Oderunt peccare mali fohmidine poenae . Arist. 3. Ethic. 6. Tac●…t . 4. Histor. The Answer . 2. Kin. 22. Gen. 4. 13. 1. King. 21. 2. King. 9. 30. 31. &c. Ecclesi . 9. 12. Ionas 3. 4. 10 Isat . 38. 1. 5 Lib. de Diuinat . Eccles. 3. 2. Psal. 3. 9 Iob 34. Apoc. 6. 8. Iohn 9. Horat Quicquid dearant Reges , &c. Zonaras Tom. 2. Plato 3. de Repub. Epist. 9. Epist. 20. Mat. 24. Luk , 12. 3. de Repu . Cic. lib. 3. de repub . Stob. serm . 69. Pro. 14. 13 Eccle. 4. Chap. 2. Ad Polib . 3 Laert. lib. 1 Binson li. 7. Plut. in Lacon . Cic. Tusc. Quaest. lib. 1. Lib. de Senect . Strab l. 17. Diodor. l. 3. c. 3. Senec. Epist. 91. Heb. 9. 27. epist. 24. 41. Epist. 4. Act. 5. 41. Apoc. 21. 14. Odyss . l. 13 Exod. 20. Esay . 58. Paul. Iou. l. 44. of his Hist. Lib. 1. Du Bartas in Iudic. lib. 6. Ioha . 14. Amb. c. 5. of the flight from the world . L. 10. Ethic. 〈◊〉 . 7. Ioh. 17. c 7 Quaest. natu . c. vlt. Eccles. 1. c. Iohn . 5. 24. Epist. 24. Epist. 78. Epist. 4. Stob. serm . 115. Maxim ser●… 36. Sen. Epist 31. Epist. 70. & 120. Plat. Apol. of Socrat. in the end . Eipst . 7●… . 1. Cor. 15. 1 de Legib. Lib. de Senect . 2. Stroma . in decore ●…aturae De mundi opi●… . de Ira. c. 13 Ad Deme●… 2. de●…irrg . Bartas in the 2. day of the 1 weeke . Epist. 13. Lucre. 3. Epist. 23. Epist. 59. De vit . bea . c. 3. 6. Cic. 3. de finibu●… 3. Offic. 1. Cic. 3. de finib . 5. de finib . Sen. epist. 66. 4. De Finib . Ephes. 5. 1. Cor. 2. Ephes. 2. Coloss. 2. Math. 12. Epist. 36. Epist. 24. 31. De consol . ad Mart. 32. Epist. 202. ad Mart. c. 20. Lib 1. de pec . mer. & remis . c. 38. Wis. 6. Prou. 2. Greg. hom . 36. in Eu. Lament . 4. 10. Hippoc. Aph. 1. Benz. l. 3. c. 5. Hist. lib. 5. Val. Ma●… l. 9. c. 12. Epist. 7. 19. Iob. 7. Lib. 7. Ioh. 11. Luk. 19. Heb. 5. Rom. 7. 23. 2. Cor. 12. 7. Lucret 3. Sen. epist. 69. Sene●… . Epist. 26. De Ira , 3. c. 15. Arist. 3. Ethic. c. 7. Ethie . ad Eud. lib. 3. Ethic. l. 5. c. vlt. Rom. 8. Curt. l. 5. Iohn 18. 8. 1. Tim. 5. 18 1. Kings 19 Lib. 10. c. ●…6 . 〈◊〉 . 10. ve . 13. Eccles. 7. Apoc. 21. Chap. 2. In consolat . contra mortem . c. 20. Sen. epi. 30. Max. in serm . 67. Leg. coment de reb . gest . Alpbonsi . Sueton. Galat. 1. 4. Laert in the name of Chilon . Iob 29. Amb. de bono mort . c. 8. Herod l. 9. Suidas & Pausa . l. 6. Ouid. Pascitur in viuis liuor , post fala quiescit . Eras. Lib. 3 Apoth . Laert. l. 2. c. 〈◊〉 . Plin. l. 3. Plut. in La con . Apoth . Psal. 6. Esay 38. Esay 53. 5. Iohn 3. 6. Lib. 10. hi. c. 36. Homil. de verb. apost . serm . 3 5. Mat. 5. 1. Pet. 4. 1. Pet. 3. Apoc. 6. Cyr. l. 6. Cont. Iul. 2. Tim. 4. Apoc. 19. Lib. 13. de Ciu. dei c. 8. Lib. de Anima . Heb. 〈◊〉 . Psal. 91. Mat. 18. Cic. lib. 1. Tus. quast . L. 13. de ciuit . Dei c. 6. Irenae . Hilarie . Greg. Naz. Theodoret. Chrysosto . and others . Z●…zim . 6. Annal. Procop. de bell . Goth. l. 11. Sen. epi. 14. August . de ci . Dei. l. 13 c. 9. Lib. 1. de li. arb . c. 13 , Mic●… . 3. Phil. 2. 18. Iren. lib. 5. Num. 10. 2 Iudg. 4. Epist , 26. Eccle. 7. 3. Ioh. 12. 2. Cor. 11. Philip. 1. Epist. 22 ▪ De●…t . 28. Esal ▪ 66. 8 tob . ser. 22 1. Sam. 28. Antonin . Melissa part 1. se●… . 66. Stob. ser. 22 Stob. ser. 1. de prudentia . Plut. in Lacon . Apoth . Rom. 8. Erasin . lib. 8. Apoth . Epist. 30. Epist. 36. Iuke 14. Rom. 5. Eccle. 3. 22 Epist. 102. Ter. Adel. 22 Hor. Car. 5. Epist. 105. Epist. 13. Luk. 12. 19. 20. Paradin . nil solidum . Camden History of England . Lips. de const . c. 6. Val. Max. Laert. lib 6 7. Ethic. 11 Rom. 7. v. 24. De 〈◊〉 . vit . c. 19. Heb. 11. verse 3. The●…pomp l. 1. c. 17. Plut. in consol . ad Apollon . Consul . ad Polib . init . 〈◊〉 Nat. quest . 〈◊〉 . ●…9 . 2. de nat . Deor. Epist. 36. 〈◊〉 . Cor. 15. 1. Thes. 4. Phil. 3. 2●… Idem . Ioh. 1. 〈◊〉 . Apo. 21. 4. 1. Cor. 15. 45. A●…g 〈◊〉 . Adimant . c. 12. 1. Cor. 15. 13. 1. Cor. 25. 41. 1. Thes. 4. 17. 2 Cor. 1. 22 De fid . resur rect , c. 19 1 Cor. 15. 6 Ezech. 37. Ecc. 3. 15. Notes for div A02361-e21710 Ser. 6. ae . Aduent . Erasm. Apoth . 2. Cor. 5. Max. ser. 44. Lib. 1. de prognost . Xenoph. lib. 8. ●…anorm . l 4. de Alphons . Gaguin . lib. 19. hist. of France . Tertul. lib. de anima . 〈◊〉 de somno . Idem . I●…el . 〈◊〉 : Tert. de resur . carnis . In Cant. serm . 85. Hic murus aheneus esto nihil conscire sibi , nulla palles cere culpa . 〈◊〉 . Ki. c. 22. Prim●…s in orbe Deos fecit timor . Epist. 94. In the dedic . of the Temple Homily . 5. Ex 〈◊〉 mortalia despicit arce . Cur tibi mors premitur ? ●…sciosola mori . In Amphi. Lib , 3. Ethic . c. 2. & 3. Nemo est ab omni pa●… ? beatus . 2 , Ethi . e. 3 Consess . l. 8. c. 9 Epist. 59. 2. De natur . deor . Epist. 53. Alipicem Cervum ter vincit Corvus . To. 1. quaest , 79. art . 13. Esay 66. Marc. 9. Cic. de offic . c. de Iusti. Isay 1. 5. Epist. to Castritian Rom. 1. 32. In Phorm●…one . Ouid. Meta Iuuen. 6. Sene. in Octa. Abacuk , 1. August . l. 1 c. 9 , de , ciuit . dei . Theodos. l. 5 Plut in the life of Alex. Lib 1. in Rusfin . Rom. 2. 6. Apo. 22. 12 Hebr. 11. 2. Cor. 11. 22. Epist. 67. Gaudet patientia duris , Letius est quories magno sibi constat honestum . Iliad , l. 4. Iuut●…al , Sa tyr 13. Xenoph. lib. 8. Cyrop Mat. 23. Psal , 140. Luke , 16. Wised . 5. Psal 66. Ps. 115 , 17. Isay 38. 10. Ps. 118 , 17. Apo. 5. Apo. 7. 11. sect . pro. 27. Lib. 12. de genesi ad Literam . L. 9. exercitat . Chap. 〈◊〉 . Atheneus l●…b . 1. de dip nosophistis Lib. 7. c. 13. Vuierus l. 4. c. 23. Lib. 5. Tus. 2. Epist. 3. Rom. 8. Apoc. 14. Deut. 18. Leuit , 12. Esay 8. Llb. 2. de orig . animae , 〈◊〉 . 4. Vpon the 2 Psnl. at the end . Quest. 15. 2. Tom. Lib 1. discourse 5 , of death and the im mortalitie of thesoule . Lib. 3. c. 11. arduers . Vincent . Donatist . Eccie . 9. Genes . 2 , Eccles. 8. F●…calel . li. 3. of the french Mō . Serre . epist. 115. Lib. 2. de anima . Mat. 22. 31 In sermo . 5. de festo omnium Sancto . Act. 17 , 32. Lib , 2. c. 20 2. tom . l. 4. of the bisto . meditations . c. 13. Ortel . in his great Theal tab . 10. 2. Decad. l. 2. Tom. 2. in Psal. 48. 〈◊〉 . quest . 86. ●…al , 1. Gen. 46. Medijs tran quillus in : vndis . Lact. de opist . c. 17. Hebr. 1 , 14 Luke 16 , 22 Hom , 22 , of the estate of them that die . Dial. cont Triph. G●… . 2. 22. Aug. lib. 4. de Ciu. D●… . c. 12. & 15.