the stomacke digesteth and the breath comes goes but death depriues a man wholly for a time of all vse of his body Againe a man wakes out of his sleepe and returnes vnto the workes of his calling a fresh but a dead man wakes not to the workes of his former life neither can hee bee awakened out of the sleepe of death but by the power of God of whom alone the day of our resurrection is seene and knowne Thus much for the things where vnto death may be compared There remaine certaine Questions concerning death worthy to bee soiled which I remembred not in time to set in their more proper places neither are they here so methodically digested as plainely resolued First it may bee demanded whether any death may be said to be naturall seeing it destroyes life which is according to nature Quae cupit suum esse which delights still to be I answere a thing is said to be naturall more waies then one Death being simply in it selfe considered is not naturall but forasmuch as that which doth necessarily follow the nature of a thing and hath the beginning or ground of his existence therein to which that which is violent is opposed is called naturall That death therefore which followes the consumption and dissipation of the naturall moysture by the naturall heat seeing it comes of causes which are within the bodie in that respect is called naturall Secondly it may againe be asked what naturall death is properly I answere that properly is called naturall death when naturall heat faileth by reason that the moysture is dried vp by it as a lamp goeth out when the oyle is spent And this death is with much ease and with little or no paine as Aristotle writeth Thirdly it may be asked what violent death is properly I answere that is called violent death when by accident eyther the moysture is drawne out of the bodie or the heat extinguished by some inward or outward violence and oppression Inward violence is by poyson gluttonie drunkennesse or such excesse as when a lampe is drowned in the oyle Outward violence is when a man is strangled with an halter as a fire sodainely choaked with some huge heape of earth or ashes throwne vpon it and many moe oppressions of life there are of this kinde So that taking violent death in this largenesse of sense it will appeare that fewe die a naturall death Fourthly it may be demanded when a man doth die or when the soule doth leaue the bodie I answere then when there is a defect of those instruments of the soule whereby life is prolonged When the bodie is become vnfit for the soule to worke with then doth the soule forsake the bodie which it loues most dearely and not before Death comes not by the impatience fickle-mindednesse of the soule but by reason of the impotencie and vnaptnesse of the bodie as a workeman leaues his toole when it is become altogether vnfit for his vse Fiftly but whence is it that one man dieth sooner then another that nature failes in one sooner then in another I answere the highest reason hereof is Gods decree but the Principall naturall cause of the length of life is first a fit composition of heat and moysture in the sinewes marrow spirits c. And secondly the long and fortunate continuance of this good temper which being interrupted by diseases and other oppressiōs death necessarily follows a mans life is ended as an artificers occupation then endes of necessitie when his tooles are worne and past working with Sixtly whether natural death be by no meanes to be auoided if a man escape violence seeing that the radicall humour as it wasteth may be repaired by nurriture and therewith maintained I answer that the radicall humour may indeed by nourishment be daily renewed yet that restored moysture is not so good as that which was wasted of the beate it is not so pure as that which was of the seed it is not so wel wrought and excocted as the seed neither so exactly mingled and attenuated Seeing therefore that which is restored is not so pure as that that was wasted the heat for want of conuenient matter to feed vpon at length is dissipated and put out Neyther is the quantitie of the humour restored so much to be respected as the qualitie whereupon Auicennus saith that Though there were as much restored as is daily wasted yet must we of necessitie die And besides all this we are all Sinners vnable to keep such a precise and regular diet but that we shall offend herein and old age will steale vpon vs doe what wee can Festinat enins decurrere velox Flosculus augustae miseraeque breuissima vitae Portio dum bibimus dum serta vnguenta puellas Poscimus obrepit non intellecta senectus Sensim sine sensu senescimus Seuenthly what difference is there betwixt the death of a man and of a beast I answere when a beast dies his soule doth vanish and is dissolued but when a man dies his soule still continues For the soule of a beast is mortall but the soule of man is immortall as hath beene shewed God saith Gregory created three liuing spirits one which is not couered with flesh another which is couered with flesh but dies not with the flesh a third which is couered with flesh dies with the flesh Primus Angelorum secundus hominum tertius brutorū animaelū the first is of Angels the second of men the third of brute beasts And albeit the Scriptures sometimes speak of the death of the soules yet eyther the person or the life is to be vnderstood or such a death as is not the extinction and deletion of the soule but her separation from God who is her comfort and contentment Secondly the death of a man is wont to be with much comfort or else horror of hell it selfe our conscience telling vs of another state after death but beasts because they haue no conscience no hope of heauen nor feare of hell are not therefore subiect to such passions eyther of ioy or sorrow Thirdly when beasts die they die for euer but though death deuoure vs as the Whale did Ionas and binde vs as the Philistins did Sampson yet we shall come forth againe the bands and snares of death shall be broken and we shall be deliuered For it is most true which Saint Bernard saith There is a threefold state of holy soules the first in the corruptible bodie and that is in this life the second out of the bodie and this is after death the third in the bodie glorifyed and that shal be at the Resurrection And so there is a threefold condition of wicked soules the first is in their bodies of sinne the second is in misery out of their bodies by death dissolued
shunne those things which are painefull Neither doe they indure to dye for honesty sake but that they might escape and auoide some euill or greeuous thing Secondly it may bee asked whether a man may not lawfully hazard his life yea and expose himselfe to certaine death for the Churches sake or for the good of his Countrey Yea no doubt he may and must if necessitie so require Hereby saith Saint Iohn we perceiued loue that Christ laide downe his life for vs therefore wee ought also to lay downe our lines for our Brethren And Saint Paul saith I passe not at all neither is my life deare vnto my selfe so that I may fulfill my course with ioy and the ministration which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God And when Agabus by the inspiration of the Spirit had told Paul that the Iewes should bind him and deliuer him to the Gentiles wherevpon some that heard it with teares besought him that hee would not goe to Ierusalem Then Paul answered What doe yee weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus And vnto the Philipians he profesteth his willingnesse to dye for their confirmation Yea saith he and though I be offered vp vpon the sacrifice and seruice of your Faith I am glad and reioice with you all And this kinde of death is very honourable For sanguis Martyrum est semen Ecclesiae the bloud of the Martyrs is the seede of the Church Persecutiembus creuit Ecclesia Martyriis coronata est The Church saith Saint Ierome increased by persecutions and was crowned by Martyrdomes Tanta est virtus Martyrij vt per illam credere etiam ille cogatur quite doluit occidere So great saith Saint Cyprian is the force of martyrdome that thereby euen he is forced to beleeue with thee that was ready to haue killed thee The Phoenix as Epiphanius others doe report when she is come to her full age gathereth in some high mount a pile of Myrrhe Frankencense and other Spices which being kindled by the heate of the Sunne she suffereth her selfe to be burnt vp and of her ashes there first breedeth a litle worme which at last becomes a Phoenix so the Martyrs of Christ hauing gathered a pile of vertues and good works when they see the glory of God and the good of the Church requires it expose themselues to the scorching heat of persecution and sacrifice themselues by patience in the flames therof that by their death the posteritie of the Church might be preserued another generation of faithful Christians springing as it were out of their ashes Philo saith that the Coriander seed being cut into little peeces euerie parcell thereof bringeth out as much as the whole seede would haue done so it may be said that euery inch of the Martyrs euerie drop of their bloud is exceeding fruitfull Ligabantur saith Saint Austen They were bound beaten butchered burned multiplicabantur and yet they multiplied insomuch as at last Christianitie did preuaile Emperours Kings and Queenes submitting their soules to the Scepter of Christ Iesus and being become noursing-fathers and noursing mothers of the Church which is the Spouse of Christ as Esay prophecied In like manner honourable and honest is their death that die for the safegard of their King and Countrie How readie is the hand to set it selfe before the head caring for no danger that I may so speake so that the head may bee preserued whole The King is the Head of a Kingdome what good Subiect or Seruant will not willingly glue his life to saue the life of his Soueraigne Dulce decorum est pro patriâ mori it is a sweete and honest death saith Horace which a man indures for his country Patria est communis omnium nostrum Parens Our country saith Tully is the common Mother of vs al. Chari sunt liberi c. We loue saith he our children kindred acquaintance but our Countrie alone hath all the loues of all men omnes omnium charitates patria vna complexa est for which what good man would refuse to die to doe it good For the Commonwealth is a name of an vniuersall Citie on which wee ought to bestow our selues wholly and as it were to consecrate our selues A wiseman should refuse no danger for the safetie of his Countrie for thus saith Tullie he reasons with himselfe Non mihi soli sed etiam atque adeò multo potius natus sum patriae I am not borne for my selfe alone but also and much more too for my Countrie Vita quae fato debetur saluti patriae potissimum soluatur Let the life which is due to destinie bee payed especially for the safegard of the Countrie O fortunata mors quae naturae debita pro patria potissimum est reddita O blessed death saith hee which being due as a debt to nature is payed especially for the Countries good And vndoubtedly they that willingly and deuoutly lay downe their liues for God and their Countrie being called thereunto are of all others most louing and most couragious neither doe they die but liue in happie and eternall memorie with God who no doubt rewardes their momentanie crosse with an immortall crowne of glorie in the heauens Thirdly it may be demanded whether the death of Christ and of the holy Martyrs may be called voluntarie seeing they died at the commaund and by the execution of others I answere their death was voluntarily but not with wicked wilfullnesse sustained of them For Christ could haue saued himselfe then when hee suffered himselfe to be apprehended condemned and executed for hee had power to lay downe his life and take it vp and might to doe what he listed no man could take his life from him against his wil for being verie God he could not be compelled And for the Martyrs of Christ they died in deed by the malice of others and not through the malicious wilfulnesse of their owne spirits yet did they willingly die choosing rather to die then to denie their Lord and to betraie a good cause A man will cast away his wares rather then bee drowned himselfe so the Martyrs would willingly embrace the fire rather then dishonour God by cowardize and loose their soules by Apostacie And that it may fully appeare that their death was with their willes though not simply as if they were in loue with death or were wearie of their liues aske the cause of their profession What made who forced them to embrace the faith No man but they willingly through the worke of Gods Spirit receiued it Againe though they did embrace it yet if they would haue forsaken and for sworne it they might haue saued their liues and perhaps haue come to preserment
5. Isa 38. 12. Gen. 2. 17. Isa 45. 7. Ec. 3. 1. 2. Act. 1. 7. Math. 10. 29. 30 Iliad 22. Contra Marcel In lerem c. 12. De gen cont Manich. l. 1. c. 2 Lam. 3. 37. Ob. 1. Sol. In what sense God may be said to ordaine and cause death A Simile Ob. 2. Sol. Act. 2. 23. Act. 4. 28. Ob. 3. Sol. No murtherer is excused by Gods decree Epist ad Vinc. 38. Note Ex. 20. 13. Ob. 4. Sol. Note Three actions of God about murther 1. Act. 17. 28. Note Act. 2. Note Act. 3. Quaest 1. Sol. Enchir. c. 95. Quest 2. Sol. Enchir. c. 101. Quest 3. Sol. Enchir. c. 98. Quest 4. Sol. De Praed Grat. c. 15. August Enchir. c. 101. Quest 5. Sol. Lib. 1 de Sacr. c. 7. part 4. Quest 6. Sol. Depraedestin grat p. 48. Sum. 9. 19. art 9. Quest 7. Sol. De Gen. ad lit imperf cap. 5. De ciuit Dei l. 11. c. 17 Quest 8. Sol. Strom. l. 1. Euchir ad Laur. c. 101. Quest 9. Sol. De grat lib. arbit cap. 21. De amiss grat l. 2. c. 13. Acts 4. 28. Sinne the mother of Death Rom. 5. 12. Rom. 6. 23. Depraed grat c. 11. Wisd 1. 13. 15. Eccles 11. 14. Aug. retract l. 1. c. 21. Rom. 5. 12. Note Who are Subiect to Death 2. Cor. 5. 21. Ioh. 10. 15. 18. Rom. 3. 25. Bucan loc 11. q. 13. 1. Cor. 15. 22. Rom. 5. 12. Lib. contra Fortunat disput 2. Gen. 3. 19. Quest Ans Why Infants dye Psal 51. 5. Aug. de praedest grat cap. 2. Quest Ans Why Infants are guiltie of Sinne. Lib. 16. de excell Mariae c. 10. Quest Reu. 1. 5. Ans In cap. 6. ad Rom. Note Note Psal 116. 15. All men must dye Heb. 9. 27. 2. King 2. 2. Tuscul 1. Ouid. ad Liuiam Hor. Car. l. 2. od 28. l. 2. ode 3. Iliad l. 6. Hor. carm lib. 2. od 14. Homer ll 18. Hor. carm l. 2. od 16. Psal 49. 10. Hor. l. 1. Carm. od 4. Psal 82. 6. Hor. carm lib. 1. od 28. Hor. carm l. 3. od 11. Ouid. 2. Sam. 2. 18. Eccl. 3. 20. Quest. Sol. 1. Cor. 15. 5. Of the time of Death Isa 46. 10. 11. Iliad 1. Lucret. Martial Isa 38. 5. Note Seneca Herc. fur Deaths houre is vnknowne Tul. 1. de finib Epist 23. Note A Simile Death is but once Heb. 9. 27. Carm. l. 1. od 18 2. King 13. 22. Death takes possession easily Iam. 4. 14. Hor. car l. 4. od 7 Eurip. Hor. 16. A Simile As death leaues so the Iudge findes men Ad Dâ—oscor Eccl. 11. 3 Cyp. Tract ad Demetrian Of the coÌ„modities of death To whom death is â—ndeed a benefit Commod 1. Vid. Plutarch de consolat ad Apol. Commod 2. Commod 3. Note A simile In Ioh. Death is discommodious to the wicked 1. 2 3 4 5. Aug. ad Julian ep 211. What to death may be compared Simile 1. Death is a Physitian Adissimile Death is an Hauen * Isay 57. 1. Reu. 14. 13. Adissimilitude In two cases Death is vnlike an Hauen Luke 16. A second dissimilitude Job 7. 10. Vid. Nat. 〈◊〉 Myth l. 3. c. 13. Acts 20. 9. 10. Death is a Night A dissimile Agath in Nat. Com. vbi supra A dissimile Pro. 30 16. Death a fire A dissimile Death is a Reaper A Dissimilitude Death is a Tyrant A Dissimili Satyra 10. Iudg. 15. 15. Horat. Carm. l. 3. Od. 4. Death is a flying woman Death is a Sea Death a Lion Death a Sleep Laert. lib. 6. Plutarc Consol ad Apoll. A Dissimilitude 28 questions about Death Quest 1. Sol. How death may be said to be naturall Note Quest. 2. Sol. Naturall death described Quest 3. Sol. What violent death is A Simile A Simile Quest 4. Sol. Note A Simile Quaest 5. Sol. The causes of long life A Simile Quest 6. Sol. This answere belongs to the state of mans fall by sinne Note Note Juuenal Satyr 80. Quest 7. Sol. Three liuing spirits created How mans soule is said to die 2. Difference 3. Difference In Cant. ser 107 Iohn 5. Act. 24. 15. Quest 8. Sol. Laert. lib. 1. c. 1. Ans How death is an euill and how not Note 1. Cor. 15. Quest 9. Sol. Psal 51. 5. Note Ec. 7. 3. Quest 10. Sol. Note Quest 11. Sol. Rom. 3. 8. We must not die till God call vs. Quest 12. Sol. Phil. 1. 23. Quest 13. Sol. lu what sense a man may pray against death Note Iob. 13. 15. Iob 17. 3. 4. 6. Quest 14. Sol Epist 88. Note How death may be feared Aug. l. 2. de doct Christ Greg. Quaest 15. Sol. When sudden is euill Quest 16. Sol. How we may lament the death of our friends De verb. Ap. ser 3 2. In Cant. ser 29. 1. Thes 4. 13. 14. Note Phil. 2. 27. Note Whiles I was a writing these things it pleased God to take from me mine onely sonne before he was a fortnight old Quest 17. Epist 30. Sol. Quaest 18. Sol. In admonit 6. Quaest 19. Sol. In paradox Quaest 20. Sols Quaest 21. Sol. Death both certaine and vncertaine Quaest 22. Sol. A Simile Quaest 23. Sol Whose death is best Whose death is counted worst The iuster the Law the worser the death Quest 24. Sol. Why God keepes from men the time of their deaths De consolat ad Apoll. Quest 25. Sol. Epist 22. Note Note Note Quest 26. Sol. What is the best death without reference to sinne or vertue A Simile Quaest 27. Sol. Why it is vnlawfull to pray to know the time of our deathes Tu ne quaesieris scire nesas quem mihi quem tibi finem Dij dederint Seu plures hyemes seu tribuit Iupiter vltimakm Hor. car l. 1. od 11. Rom. 14. 23. Psal 39. 5. Note Spacio breui spem lougant reseces Dum loquimur sugerit inuida aelas Hor. car li. 1. od 11. Act. 1. 7. Quest 28. Sol. The honors performed to the dead Leuit. 19. 14. Vses of the former discourse â— The bodic is baser then the soule A Simile Note Why should a man haue an euil soule that would haue a good bodie A comfort against the feare of death Vse 2. Why death is to be borne with patience A comfort to a good man dying Dan. 3. 6. Vse 3. A reason to hate sinne Sinne a very Crab-tree Pro. 14. 9. 10 23. Vse 4. Inordinate feare of death to be supprest Senec. 78. epist Epist 24. Epist 78. Vse 5. Rules of preparation against Death 1. John 5. 24. Iohn 11. 25. 26. Note Who is a right beleeuer and who fantasticall Rule 2. Ezek. 18. 30. 31. Fiue duties of a true penitent Ezek. 18. 22. Note A Simile Rule 3. Iobn 3. 16. Heb. 13. 17. Rule 4. Rule 5. Pro. 16. 6. 1. Tim. 17. 18. 19 Note Mat. 25. A Simile Iam. 2. 13. Rule 6. English Papists Brownists are liable to damnation for their obstinate Schisme Note Reu. 22. 12. Rom. 2. 7. 8. Rule 7. Isay 38. 1. 2. Sam. 17. 23. Acts 7. 59. The death of the godly commended 1. Cor. 15. 56. Note Note A false imagination of sundrie persons Ex. 20. 8. 10. Rom. 6. 16. 1. Joh. 3. 8. 9. Ezek. 18. 21. Is 1. 16. 17. Of spirituall death Eph. 2. 1. Col. 2. 13. The spirituall death of the Godly is threefold What death to sinne is The preeminence of a Saint Ex. 19. 12. Zak. 2. 8. Rom. 7. 4. Gal. 2. 16. 19. Note Gal. 6. 14. When the World is dead to a man How a man is said to be dead to the World Iob. 15. 19. 16. 3. 1. Pet. 2. 11. Reu. 22. 8 What eternall death is 2. Thes 1. 9. God the inflicter of eternall death Psal 11. 5. Is 30. 33. Note Rom. 2. 5. 8. Death the fruit of sinne Rom. 6. 23. 2. Thes 1. 8. Rom. 2. 8. Matth. 25. 41. 42. Who are subiect to eternall death Who shall die this death Math. 25. 41. Math. 7. 23. 2. Thes 1. 8. Ioh. 8. 24. Note Ioh. 3. 36. Act. 4. 8. 11. 1 Pet. 2. 4. 6 Act. 4. 12 Isa 53. 11 Gal. 2. 15. 16 2. Ioh. 5. 11. 12 In hope In actuall possession Note 1. Cor. 6. 9. 10. Reu. 21. 8. Iude. 4. 13. Note Deut. 4. 2. 12. 32 Iosh 1. 7. Pro 30. 6. Reu. 22. 18. 19. How dangegerous it is to tract or adde vnto the word of Christ A Similitude Note As Anti-trinitarians Arians As Papists No saluation for sinners during their impenitencie Isay 30. 33. Iude 15. Reu. 22. 12. Rom. 2. 6. Eternall cannot be fully described Three things about this death to be noted 1. Paena damni Paena Sensus Aeternitas Paenae 2. Thes 1. 9. Math. 25. 46. Esay 66. 24. In fire two things Note Hell-fire is not like our fires Lib. 4. de ortho c. 28. Lib. de cogn verae vitae c. 40. Luke 16. Note Math. 25. 41. In 20. cap. Iob. Note Why the death of the damned is for euer The companions of the damned The Place Difference of torments Lib. 4. contr Donat c. 19. de Bap. Luke 12. 47. Math. 23. 14. 15 Math. 10. 15. Where Hell is Isay 30. 33. Luke 16. 26. Reu. 9. 11. 20. 3. 17. 8. Num. 16. 30. 33 Iude 6. 2. Pet 2. 4. Note Whom Hell shall not receiue Who is in the state of grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15. 26. Aristot lib. 1. de Anima Rom. 6. 23. Note 2. King 19. 37. Why God punisheth a murther which he doth permit Math. 20. 16. Ioh. 3. 18. Heb. 5. 9. Ioh. 27. 9. Math. 7. 13. 14. Note Note Ezek. 18. 21. Ioh. 3. 16. Note Note Isay 59. Note Note 1. Ioh. 4. 10. 19. Note Note Mat. 11. 28. Mat. 12. 20.
Our Sauiour Iesus Christ wee all know was most wickedly put to death by the Iudges iniust sentence at the malitious pursuite of the Iewes now Saint Peter saith expresly that he was deliuered by the determinate councell of God and that his enemies were gathered together against him and what to doe To doe saith Peter What soeuer thine hand and thy councell had determined before to be done Thus therefore I say if any man kill himselfe or bee killed by others no more is done then was of old determined by the hand and counsell of Almightie God Thou wilt then replie if a murtherer do but what God willed and determined to be done then he is to be excused as one that fulfils the will of God Not so and the reason is because though he did that act which God would and determined in his secret and eternall councell to be done yet he did it not vpon those grounds for those ends which God did propose vnto himselfe For all the workes of God are done in wisedome and iustice but the murtherer is set a worke by the diuell and his owne inward corruption When the Father deliuered his sonne saith Saint Augustine and Christ his bodie and Iudas his master wherfore is God in this deliuery iust and man guiltie but that because in one thing which they did the cause is not one for which they did it Againe though a murtherer doe what the hand and counsell of God hath determined to bee done yet that is no warrant for his murther because hee sinnes against the reuealed will of God the which is to be obeyed of euery man vnto death now Gods reuealed will is that we should not murther It will be said then that the reuealed will of God which forbids murther is contrario to his secret will by which hee doth determine and appoint it I answere the reuealed will is not contrarie to his secret will for the reuealed will forbids murther simply as it is murther but the secret decrees and willes it not as or because is is murther sed propter coniunctum bonum but for some good conioined with it For it is not possible that God who is the fountaine of good things yea and goodnesse it selfe should will any euill for it selfe But that no man be mistaken that readeth these things I will heere briefely shew mine opinion in this point of murther First I say God is not the Author of murther as it is murther but doth detest and condemne it and puts no not the least malice into any mans heart which stirres him or moues him vnto murther Secondly I say that which God doth about murther is comprehended in these actions First as the vniuersall cause of all things hee sustaineth man and all his actions so that no man could either be or act any thing but that God doth sustaine him For by God we are we liue and moue All a mans actions therefore as they are actions and euery man as he is a man is the worke of God and therefore also good The action then which is the materiall part or subiect of murther the naked action I say is of God not the murther which is the formall part indeed the deformitie of that action Secondly God with-holdeth his grace from the murtherer and leaues him to himselfe being tied to no man further or longer then he list Now as Hugo de Sancto Victore saith Peccatū necessarie sequitur ex gratiae subtractione Sinne necessarily followes vpon the with-holding of grace but how not as the effect followes the efficient for God doth not put any murtherous thought or intention into their hearts but he doth onely denie them his grace which should make them tender hearted louing he giues Satan leaue to egge them on and offers them sundrie obiects by themselues good which they turne into occasions of euill hauing neyther will nor power to stay themselues And God may thus deale because he is bound to no man Thirdly God ordereth and disposeth the murther and that is thus hee directes it so as that it proceeds no further nor no otherwise then hee pleaseth sometimes hee turnes it to another end then the murtherer thought of sometimes hee makes a way by it to punish some other sinne and sometimes he turnes it to the good of them that are murthered But I will set downe some sentences of the learned of whom I haue light my candle which I will propound as Answeres to these ensuing Questions First is there any thing whether good or euill which is not by the will of God Non fit aliquid nisi omnipotens fieri velit vel sinendo vt fiat velipse faciendo there is nothing done saith Saint Austen but that which the Almightie will haue done Either by permitting it to be done or by doing it himselfe Secondly may not a man will that with an vniust will which God doth with an holy Fieri potest vt hoc velit homo voluntate malâ quod deus vult bonâ It may fall out saith Saint Augustine that a man may will that with a will that is euill which God doth will with a good Thirdly Is it good that there should bee euill Quamuis ergo quaemala sunt in quantum mala sunt non sunt bona tamen vt non solum bona sed etiam sint mala bonum est Nam nisi esset hoc bonum vt essent mala nullo modo sinerentur ab omnipotente bono Although saith Saint Augustine those things that are euill as they are euill are not good Yet it is good that there should bee not good things onely but euills also for except it were good that euilles be they would by no meanes bee permitted of that Good that can doe all things Fourthly is that which is against the word at any time done with the will of God Intelligendum est omnia vel adiunante domino perfici vel deserente permitti vt intelligas tamen nolente Deo nihil prorsus admitti Vnderstand saith Saint Augustine that all things are either done by Gods helpe or suffered to be done by his forsaking that thou maist know that there is nothing at all committed if God nill it Propterea namque magna opera Domini exquisita in omnes voluntates eius vt miro ineffabili modo non fiat praeter eius voluntatem quod etiam contra eius fit voluntatem for therefore saith he the great workes of the Lord are exquisit according to all his willes that after a maruellous and vnspeakeable manner that is not done besides his will which is also done against his will Fiftly doth God will no more then his will is to worke himselfe Est Dei voluntas beneplacitum eius voluntas eius operatio eius voluntas Permissio Eius the will of God saith