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A02361 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. 1621 (1621) STC 12495; ESTC S103559 187,926 790

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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
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
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
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
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