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
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
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
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
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
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
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
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 atâ—…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 reasoÌ„ 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 theÌ„selues 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 â—… 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
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 SataÌ„ 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' IncarnatioÌ„ 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 coÌ„sidered 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. reâ—… Massachres ead l. 16. for sand reade â—…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. 1â—… reade for there fol. 382. l. 7. reade seene fol. 404. l. 14. for ioyfull reade pleasant Manud lib. 2. c. 19. Orat. fune in Basil. Epist. 45. Epist. 76. Stobae Serm. 1. Lib. de tranquil vir c. 1. 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 Nicomaâ—… L. 1. c. 8. Seneca Episâ—… 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. Tacâ—…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 serâ—… 36. Sen. Epist 31. Epist. 70. 120. Plat. Apol. of Socrat. in the end Eipst 7â—… 1. Cor. 15. 1 de Legib. Lib. de Senect 2. Stroma in decore â—…aturae De mundi opiâ—… de Ira. c. 13 Ad Demeâ—… 2. deâ—…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 finibuâ—… 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. Maâ—… 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. Seneâ—… 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