looked vpon or that that the publike robbery hath not hit and that howsoeuer hath not beene bereaued of his goods by the desolation of the countrey and sent way naked as a man escaped from a shipwracke It is here where one must shew himselfe a man and make appeare that Vertue doth not consist in words but in braue and generous resolutions It is needfull first for the good Cittizen to beare patiently his afflictions iudging well and religiously of diuine Prouidence without the which as you heard nothing happeneth in this world acknowledging his misfortune to be his iust share and portion of humane societie vnto whose common euill he ought to participate as hee hath done and should also haue his share of the good if it happened Secondly I desire that this patience should not be setled only in his heart but euen it should shine on his forehead as well to beare an honourable testimony vnto Vertue and shew what she can doe against misfortune as to be in stead of a faire and cleere mirrour on which his fellow Cittizens compose and dresse their actions as by an excellent perfect patterne It is at all times a thing worthy of prayse to serue his for an example of doing well but it is a thing very beneficiall and profitable in a time full of trouble and calamitie to be an example vnto them of patience As the first happinesse is to auoyd euill so the second is to beare it constantly But I will not vndertake here to set forth the reasons which mooue vs to this constancy that perswade vs yea that inforce vs to it if we will continue to be men That which Musaeus and Orpheus haue spoke of it before me is more then sufficient Neuerthelesse if all reasons were to be weighed I should thinke that which remained behind and which Orpheus did but point at should carry it away before all the others For those which are once fully perswaded that death is but a passage to a better life should neuer feare it Now if death beyond which reach neither the Empire of Fortune nor the threats of the Lawes frighteth them not what shall the iniuries and threates of men do that are but the hands of Fortune and the instruments of the Lawes And contrariwise those which beleeue it not what precepts may one giue them or what reasons alledge that may comfort them in their calamities for though you shew them that afflictions befall vs by a common right by the Law of Nature and not by the iniury of that supposed Fortune and that nothing happeneth but by the ordinance of diuine Prouidence that healeth not the wound they receiue in their hearts to see that innocency is a subiect of miserie and torment If you make them see nothing but that space that is inclosed betweene their birth and their death as within two bounds I doe not see why they should forsake the pleasures of the world to disturbe their life with that harsh and bitter Vertue I see no reason why man should not be offended with Nature for making him the most wofull wretched creature of all those the Sunne beholdeth and laugh Vertue to scorne that setteth forth so many toyles and labours without any reward Wee haue saith Plato two great Demons which put vs forward and backeward in our actions Reward and Punishment Now I doe not see how wee can finde them in this world wherein for the most part the good are afflicted and the wicked are comforted Wee must then set our hopes further and cause them to passe beyond the bounds of this short and wretched life and know that death is the first of all our true goods and the beginning of our happinesse felicitie Man is not onely mortall as one saith to the end there might be an end for his miserie and that the good may be praised without enuy and the wicked blamed without feare that riches may be despised as vnprofitable after it but specially to this end that the good may be eternally happie and the wicked vnhappie That is the consolation which doth allay our labours and feedeth our patience with the hope or rather assurance of a life eternall and without bound that waiteth for vs at our departure from hence Whereupon would to God wee could meditate euery day euery houre and euery moment wee should finde in this meditation a sufficient comfort to our aduersitie and a comely moderation in our prosperities But alas We keepe backe our thoughts from it as much as wee can and which is worst many beleeue it not at all and could wish willingly to be no more after death lest they should be as they deserue They doe what they can to cause their soule to die with their body and goe and borrow reasons of ancient Phylosophers to deny and ouerthrow the onely scope the onely reward and the last end of Phylosophy As for me I thinke they are punished enough with their malitious opinion that taketh out of their hands the chiefest hope that asswageth and seasoneth this tart and bitter life and could willingly say they should euen suffer them to be so miserable since they are willing to be so But it seemeth that you haue layd a charge vpon me to vpbraid them with their errour and condemne them by their owne reasons For you could not prescribe vnto mee vpon any other occasion to finish this discourse with the recitall of the last words of that good ancient man but onely thereby to conuict them of their blindnesse by the light of so rare a wisedome As for you I know you desire neither proofe nor explanation of this point you I say that beleeue it not only affirme and publish it but euen make it the Preface and conclusion of all your speeches and of all your actions So that the discourse of it would bee but vnprofitable and troublesome to you without you be accustomed to vse it as the Egyptians did their Sceletos and that you cannot rise from the table without you heare some talke of the immortalitie of the soule no more then they of the death of the body Of perhaps as the memory of this man is very deere vnto you you desire to renew it with the remembrance of so faire an end I will rehearse then as neere as I can what hee told vs vpon this subiect the day before God tooke him from hence as from vnder the ruine of this State This goodly ancient man had spent all his life in the Palace being then threescore and fifteene yeeres old He had seene many cōmotions in this kingdome that had disturbed the quiet of it but hee had seene none yet that threatned the ruine and dissipation of the State The king hauing sent for him from his house of Celi vpon weighty and and important affaires and which concerned the broyles that haue so much vexed vs since and hee hauing by the consideration of this businesse foreseene the miseries that were like to come
left vs a testimonie of their Beleefe in the memorie of men but euen deliuered it in writing Yea they haue set this Maxime of the Immortalitie of the Soule as the Center of Philosophie where met and ended all other Rules and whatsoeuer else could bee introduced honest and wholesome for the conseruation of Ciuill Life and specially for that part they haue so much laboured about which they call the Tranquillitie of the Soule If there were any doubt in that matter yet the testimonie of such men so well agreeing in it should haue cleared it and ought to reduce vnto this Opinion those that esteeme them so much which ought to suffer themselues to bee ouercome by the authoritie of those great Naturallists seeing that euen doing so they better their condition But industrious to their owne Euill to make voyde the authoritie of those great men they say they regard nothing but Reason which they will separate from the persons to the end they may weigh them all pure and that Truth be not in this Question ballanced or suppressed by the weight of the Name or Fame of any one Therefore they would binde this Discourse to Schoole-Rules and desire wee should prooue by demonstration what wee would haue them to beleeue They would willingly beeled euen by the Sences vnto the knowledge of that which is propunded them or at least gather our Conclusions for that which wee will perswade them out of the Maximes that are collected from the Sences Too vniust and partiall in that and little considering the nature of the matter that is handled There must bee discoursing and discussing to know the things whose formes are drowned in the matter Wee must vse the Sences then and by the meanes of what wee touch and see ascend as by degrees vnto the intelligence of that which is further from vs. But for one to thinke to vnderstand the nature of our Soule in this fashion it is as much as not to bee willing to know it for beeing simple as shee is shee must come in all naked into our Vnderstanding beeing to fill all the place whatsoeuer shee should bring along with her should hinder her Euen the feeling of things sensible whose sence is very sharpe is done so suddenly that wee cannot tell how it is made Likewise of things intelligible those that are altogether pure seize vpon our Vnderstanding so speedily that you can say onely they are but you are not able to tell how For they doe not seeke for borrowed Testimonies to make themselues knowne they open and manifest themselues better then any thing else that would commend them Therefore the true way how to know the nature of our Soule is to rayse her vp aboue the Body and draw her backe vnto her selfe to the end that by her owne reflection shee may know her selfe by her selfe Neuerthelesse if there bee any so opinionate that they will not see her but drowned in the Flesh and iudge of her Greatnesse by the shadow of her effects as they doe of the Moone by the shadow of the Earth yet through this dull and heauie Masse wherewithall shee is wrapped shee casteth sparkes nay flames so liuely of her Immortalitie that those which behold her must needes confesse eyther they see her or else they are blinde They perceiue that this Beame of Diuine Nature wrapped in this little Cloud of Flesh casteth its Light from one end of the World to the other After it hath measured that which is limitted it reacheth to the Infinite comprehends the formes of all things and transformeth it selfe into them receiueth Contraries Fire and Water Heat and Cold without alteration or corruption How then can they suppose any matter in her that hath such Actions seeing that all matters is limitted and bounded by certaine Dimensions receiueth nothing bigger then it selfe is capable but of one onely substantiall forme and cannot containe at one time contrary things If it be not materiall how can it bee mortall Seeing that Death by their owne saying is nothing else but the separation of the matter from the forme And if like vnto others they define it the end of motion where shall they finde it in the Soule For wee see that Will which is her principall part beeing free as they acknowledge it themselues and hauing consequently in it selfe the Principle of its Motion who can take it away from her Seeing that nothing giueth an end vnto it selfe voluntarily that which is mooued after its owne will shall euer mooue and consequently shall haue no end of Lasting but onely of Desire and Intention which is limitted onely by Infinitie And as for Vnderstanding which is the other chiefest part or rather Vertue of the Soule Doe not wee see it goe out of it selfe embrace all things and then come into it selfe againe and by this continuall reflection as by a Circular Motion testifie that it hath no end Which it doth make appeare yet as plainely by the nature of the Obiects it chuseth its ordinary exercise and in a manner for its foode and nourishment For it feedeth and entertaineth its selfe onely with the knowledge of vniuersall things of Ideaes and species which Phylosophers deeme vnchangeable and immortall The sences which are corporall instruments mingled amongst corruptible matter stand indeed vpon particular things and consider euery obiect according to the weake and momentarie qualities of it but vnderstanding which contemplateth the true Nature and Essence of things comprehendeth that which is generall and equally diffused in all the particulars and indiuiduals as a firme permanent and immutable Being Now it is needfull that all things which are borne to opeperate and effect be proportioned vnto their obiect In vaine should a workeman labour on a matter harder then his toole in vaine should you make things mortall and corruptible to digest and vnderstand things that are incorruptible and immortall And what that insatiate desire of learning which is naturall to our vnderstanding doth it not testifie the same Who hath euer seene knowne or learned so much in whom Science hath not kindled againe and encreased the desire of knowledge in stead of quenching and appeasing it If I had saith an Ancient a foote in the graue yet I would learne still What meaneth that It is that the appetite of our stomacke may be filled because Nature hath proportioned it to a limited thing that is the necessarie meate for nourishment but that of our soule sheweth it selfe vnsatiable in this world because she hath proportioned it vnto the eternall Truth which being hindered by the body shee cannot enioy freely in this life hauing nothing else giuen her to gather it but the Danaides vessell that cannot receiue much at once and yet is pierced in the bottome with that wretched hole of Forgetfulnesse through which runneth out most part of that she receiueth So that a mans whole life if you consider exactly the actions of those which gouerne themselues by true Reason is nothing else but a
Apprenticeship of our Soules which after the Time and Labours that are prescribed vnto them shall be relieued from their Watching set at Libertie and restored to Eternall Rest which will affoord them wherewithall to satisfie that desire of Diuine being whereof they haue cast forth the first Sparkes through this heauie and cumbersome Flesh From her wee learne furthermore that after this Life our Soules doe not onely finde another more happie but euen our Bodyes rotting heere as Seede in the Ground shall spring into a new Fruit and shall be raysed vnto an Estate of Glorie and Perfection Therefore Diuinitie descending from Heauen mingled her selfe againe with Flesh to mould and kneade againe our Humanitie disfigured and defaced by Sinne ioyned her selfe to vs that shee might draw vs to her humbled her selfe to exalt vs quickned her Humanitie after death to make vs liue in the hope of that glorious Resurrection whereof shee was pleased to bee the First Fruites and by the which wee shall bee brought into the Inheritance of Glorie receiuing in Body and Soule the incomprehensible Splendour of Eternall Light But the passage to arriue thereunto is Death Desirable Death seeing it makes vs change Liues with so much profit Death not Death seeing it is the beginning of true Life and that wee are in this Body onely as the Chicken in the Shell which must bee broken ere it can be hatched or like the Child in his Mothers Wombe which must bee left ere wee can see the Day Let vs suffer them to feare it who thinke that all perisheth with the Body or them which expect after it the punishment of their Wickednesse And seeing wee haue so many Testimonies and so certaine Tokens of our future Life and being sure that dying here in the feare of God in the Faith of his beloued Sonne and trust in his Goodnesse wee shall liue againe aboue and enter into Glorie with him in the Throne of his Diuine Maiestie Let vs passe chearefully and lay downe the Burthen that hindereth and stayeth vs as wee would doe prophane Garments at the entrance of a holy Temple As for mee my Friends I feele my selfe almost in the Harbour with a great comfort of my Afflictions past and immediately for the Felicitie I expect I haue floated in the World in great and dangerous Stormes They tossed my Soule but they could not thankes bee to God ouerthrow it I know very well that the Condition of Humane Infirmitie hath put mee backe as shee doth all others from the perfection God requireth in vs but howsoeuer it neuer made mee loose the certaine and constant desire to aduance his Honour and Glory nor abate any thing of the good affection a good Subiect oweth vnto his Countrey My Conscience beareth mee this Witnesse and this Witnesse makes Death sweete and pleasant vnto mee I could wish euen at the last Gaspe I might doe the Publicke some Seruice but hauing no other meanes for it I will returne vnto you which are my best Friendes and it s too and for the last Office I can doe vnto this so holy Friendship I will coniure you that since you remayne heere to shut vp the end of a most Wretched Age you settle your Mindes by braue and constant Resolutions to withstand vndauntedly the Violence of the Tempest that threateneth this State and your particular Fortunes For all the Ages past haue seene fewe Miseries and Calamities but that you are like to see in your dayes The inside the outside of the kingdome great and small are like vnto mad men bent to its ruine and desolation You shall bee amazed one of these dayes when as you shall see the Lawes ouerthrowne the Gouernment altered all put into confusion those that shall haue the Gouernement beare the intent to loose both themselues and their owne Countrey and good men shall not bee suffered to open their Mouth and giue good and wholesome Counsell Remember then you are men and true hearted subiects vnto this crowne Let not your courage run away from you with your good Fortune Stand fast vpon Right and Reason and if the Waues and Billowes must carry you away let them ouerwhelme you with the Rudder in your hand still Behold the the time that you must present your brest against Fortune for the defence of the State and couer your countries body with your owne Certainely this ruine cannot bee auoyded without a great and generous courage of such as shall oppose themselues against it which all good men in my opinion are bound to doe Neuerthelesse you must qualifie by Prudence what an obstinate austeritie would but exasperate and make worse and follow Destinie without forsaking Vertue Doing well you shall shall runne into great hazards and shall suffer many iniuries but what can there happen so strange and horrible that the hope of the soueraigne good wherein I shall preuent you doth not aswage There is well-neere the same words that were vttered vnto vs by that great and wise Personage I rehearsed them vnto you against my Will knowing full well that the weakenesse of my Memorie and harshnesse of my Tongue would loose much of the weight of his Reasons and of the grace of his Discourse But if you had heard him himselfe with his sweete and pleasing fashion hee had kindled in your soules so liuely and ardent a desire of eternall felicitie that there is no affliction in the world the sense whereof hee had not taken away from you There Linus ended his speech and I beeing heartened and cheered vp sayd Certainly this was a very fine Discourse seeing that you who in all other things giue mee such satisfaction seemed vnto mee in the recitall of this to goe beyond your selfe I beleeue the Idea and remembrance of that great personage that is yet fresh and present in your Memorie for the honour and loue you bore vnto him quickned your tongue and inspired into you some thing more then humane Would to God this speech might continue as long as our miseries I am sure I should haue my Eares full of such Discourses and my Minde free from Sorrowes I sweare vnto you that since the time this Calamitie fell vpon vs I found nothing that made this Life more tolerable vnto mee then what I heard from you three these three last dayes but specially to day It is reported That Ptolomaus was forced to forbid Egesias the Cyrenian to discourse any more in publick of the Immortalitie of the Soule because the most part of those which heard him hastened their death with their owne hands That makes mee beleeue hee was ill acquainted with the Subiect hee handled For I beleeue there is nothing in the World giueth vs more courage to endure patiently our Miseries then the Reasons I learned euen now from you which in few wordes represented vnto vs what is the cause and the end of our Afflictions and what recompence our Patience findeth when wee can perseuer in it vnto the end Wherefore I could wish for the comfort of my poore distressed Countrey contrarie to that which was done to Egesias you should bee constrayned all three to continue in publicke such a Discourse But for as much as it is a thing I cannot hope for I am resolued to preserue carefully in my Memorie all that I learned from you about it and at my first leysure if our fortunate Studyes can get any set it downe in Writing to leaue it vnto Posteritie for to instruct in like occasions those that shall come after vs and let them know that in a most corrupted Age and amongst men strangely depriued of all Naturall Affection wee haue liued with a great compassion of the publicke Miserie and yet with a farre greater desire to bee able to helpe it FINIS
stubbornnesse in not receiuing a fatherly and charitable correction I will tell you more that as God is infinitely wise and yet better towards vs doth often preuent our faults and as he seeth our will inclined to doe ill hee doth redresse and correct vs by aduersities as with a bit that hee putteth in our mouths to stop out ill inclination tame our affections by our afflictions Let vs tell the truth how many times in our life hath Prouidence catcht vs in ill thoughts and with a knocke vpon our fingers hath forced vs to let goe our hold How many ill members haue wee had that haue spoke to our conscience pulled downe our pride and aduertised vs that we were men It is reported that the Great King Francis truely great for he was endowed with great vertues and great vices being taken prisoner in the battell of Pauie was carried into a Monasterie where the first thing that was offered to his eyes was an inscription ouer a gate containing this verse of a Psalme It is well O Lord that thou hast humbled mee to let mee know the power of thy Iustice Another will impute this to a Chance as for mee I thinke it a singular worke of diuine Prouidence that carried this Prince to that place after such a misfortune that hee might see his Lesson in writing and comprehend the warning God gaue him to make vse of his calamitie and moderate that vanitie wherewithall hee marred and corrupted many rare vertues that were in him The mightier Princes are so much the more are they watched by that Soueraigne Gouernour who knowing the importance of their actions to the ruine or conseruation of their people slackneth and bendeth their heart and their hand according as he thinks fit for our good and his glory There is no body can expresse it better then the Scripture The Kings heart is in the hand of God They are his Attorneys and Administratours that hee sendeth hither with a full and large commission which neuerthelesse hee can recall or moderate when hee pleaseth Seeing that this discourse hath made mee to light on this example I will adde another to it of a young French Gentleman who in our dayes had caused these words to bee engrauen in a Dagger I strike without respect It happened that dancing a Curranto his Dagger slipt out of the Scabbard and wounded him so sore in the Thigh that hee was like to die vpon it Iudge you whether this blow did not speake to him and vpbraid him for his temeritie Now if wee consider the afflictions that happen to vs either before wee commit any fault or after our first and lightest faults wee shall finde that God vseth vs still very meekely and kindly They are commonly but gentle corrections like vnto those of the Persians that whipped the Cloathes in stead of those that had done the fault Hee medleth onely with our goods our honours and some such ragges he takes them away from vs now and then for a time as they doe Kniues and Daggers from little children least they should hurt themselues with them Thus much for the first Now for the others that are past al hopes of amendment whō fatherly correction could not turne against whō God is constrained to shew himself a iust Iudge and appoint a seuere punishment it cannot be said but their calamitie is very good and very profitable If we consider the person of him that sendeth it the vnchangeable Law of his eternall Iustice requireth that whatsoeuer cannot bee amended bee taken away and cut off from this world If we consider the generall interest of humane societie it is certaine it could not subsist if the wicked were not chastised and kept vnder for feare of punishment seeing the loue of vertue is not able to restraine them Those that gouerne Townes and Borroughes thinke necessary for their conseruation to punish Cut purses and priuate Theeues and you would not haue him that ruleth all the world to chastise Kings Princes Common-wealths and whole Citties whose power and authoritie is aboue the ciuill Law and hath nothing ouer it to punish it but diuine Iustice without whose helpe the Euill would seize vpon all and stretch its corruption ouer all the parts of the world Now who can disallow of that which is beneficiall to al the world complain of it for his priuate interest We cal that ours which is common to vs and others too a good that belongs to all the Vniuerse shall not we call it our Good Doth it not concerne vs all that diuine Iustice should shew examples to teach men that there is an All seeing eye that iudgeth and examineth all things that we may heare the wicked amiddest their torments crie out and giue warning to all men To loue Iustice and still remember God It is a thing too plaine and too easie to perswade men that it is needfull the wicked should be punished But perhaps it will be harder to perswade them that the deserued calamitie which befals them for correction is for their good and profit It should be indeed the chiefest desire of man not to deserue punishment but hauing deserued it the next is to acquit it with speed For that which God sendeth to men in this world to chastize them proceedeth not from one that hath a minde to hurt them but onely to stop the course of their wickednesse and by the same meanes the course of their miserie For so much as diuine Iustice being to appoint the seueritie of correction according to the greatnesse of offences the more shee should forbeare the wicked so much the more should she encrease the measure of their torment Will you see how punishment is for the good of the wicked Remember those you haue seene at publike execution which praysed the Iustice and the Lawes that caused them to die O how godly are those thunders that euen such as are strooke with them doe worship I say more to you there were some seene that had committed hainous offences were so troubled in minde that after they had beene hidden a long time came of their owne accord to accuse and submit themselues vnto punishment deeming the torment ordained by the lawes farre easier then that of their owne conscience If there be guiltie men that receiue death thankefully ordained by ciuill lawes for their offences and finde some comfort in it how much the more are they bound to take patiently the calamitie appointed by diuine Iustice which being receiued with an humble and meeke spirit if they are to liue any longer in this world purifieth their soule and setteth their conscience at rest and if they die deliuereth them from eternall torment If we haue a rotten limme we go to the Surgeon and if we cannot goe we send to intreate him to come and cut it off for feare it should infect and spoyle the rest and are not we willing that our soule to bee kept from the filth and pollution
see our State tottering it is in vaine wee offer to proppe it vp it is in vaine we endeauor our selues to resist them that vndermine the foundations of it it is in vaine that wee are troubled to know what side wee should follow Is it not the surest and wisest to take the partie of Destinie and follow Prouidence when wee know her inclination or howsoeuer were it not better for vs to lie still and rest then to rowle this stone ouer and ouer againe that will fall at last doe what we can I haue seene certainly the wisest of our age much troubled about it seeing the iuster ouerthrowne by the stronger partie Some haue with an vndanted courage withstood whatsoeuer seemed iniust vnto them and euen as of purpose wrought their owne ruine by it Some others like vnto Marriners haue tacked about when they could not go straight forward and going aside auoyded the dangers which they thought impossible to shun without shipwracke I would desire to know of you which of the two we ought rather to imitate and if we see the striuing of Vertue against Violence to proue vnprofitable to the publike and hurtfull to our selues whether wee ought to forsake all publike actions and withdraw vs wholly from businesse or whether Vertue ought euen amidst the greatest stormes keep on her course and rather suffer her selfe to bee ouerwhelmed then to goe backe or whether there bee euer a a middle path betweene an obstinate austeritie and a shamefull seruitude by the which an innocent prudence may bee saued harmelesse from these ciuill broyles and craged cliffes wherewith we are on all sides enuironed To the end that doing the Common-wealth seruice as farre as we are able we may passe away this mortall life waiting for the houre wherein we shall be called to the next that is immortall As I see quoth Linus it will be in this as it is in Princes feasts those that entertaine first doe it best cheape the charge and magnificence is euer greater for the last But since you come as vnbidden guests and that you take me vnprouided I shall giue you but course Fare which I would not doe at all were it not rather to giue you satisfaction and entertainment then for any hope I haue to handle worthily so troublesome a subiect being no manner of wayes prepared for it I haue beene in the like opinion my selfe heretofore as you are now and it seemed wiser and safer to me in the beginning to yeeld vnto Violence and giue way as you say to Destinie Because it is labour lost to be vexed for a thing you despaire to obtaine It is hope onely that giueth life and heart to our trauell He were not onely a foole but worst then mad that should hope to preuaile against Prouidence But as it fals out commonly that those obiects wee see a farre off appeare otherwise then they are when wee come neere euen so searching narrowly into this proposition which at the first sight seemed wise vnto me yea godly religious I found it vnaduised nay impious perceiued it was nothing else but a faint-heartednesse that seeketh to withdraw vs from the Sunne and labour to set vs in the shaddow and at rest Which she doth with such pretences as are easie to be discouered by any one that will boldly draw the Curtaine and behold the plaine and naked truth Why should wee say wee ought to bee idle in the time of publike calamitie lest wee should oppose our selues against Prouidence and Destinie There is a Prouidence it is true there is a Destinie I beleeue it and we cannot hinder their effects But I pray you how doe we know what Prouidence is minded to doe How can wee guesse at the intent of her counsels By how much shee is certaine and vnchangeable in her will by so much are wee vncertaine and ignorant what is her will God hath couered Time to come with a thicke cloud that cannot bee pierced with the eyes of our weake vnderstanding Wisely indeede and happily for vs. For if man had beene sure of the good fortunes that are to befall him it would haue made him so vnquiet and he would haue carried so high a minde that hee could not haue beene kept within the bounds of his obedience And on the other side the certaintie of future euils would haue driuen him into such a perplexitie and brought him downe so low that hee could not haue beene cheered vp by any meanes possible Seeing then that future things are so vncertaine and that our hopes and feares beguile vs alike what assurance can wee take to resolue our selues for feare of time to come to forsake our present dutie God is resolued will wee say to ruine our Towne wee see many signes of it There is a number of ambitious and wicked men that turne vpside downe all Order Lawes and politicke Gouernment I will let them alone for I cannot withstand them O faint and cowardly speech who made you so wise in a little time and acquainted you with Gods counsels to vnderstand his designes Hath not the vncertaintie of humane things taught vs yet how those wee esteeme surest are soonest ouerthrowne and those wee thinke ready to fall are set vp againe and strengthened on a sodaine And though we were sure that we were not able to saue our countrey should wee forsake it for all that Wee doe not forsake those that are stricken with incurable diseases It is no small smatter in my opinion to make death gentle and easie to them which cannot auoyde it and giue them lenitiue remedies when others can doe no good There is a kinde of comelinesse in dying handsomely and they esteeme it a friendly office to close vp their friends eyes and lay all the parts of their bodie in a decent and orderly posture at their death Though wee were not able to doe any more why should not we yeeld this last office vnto our country And farre lesse ought wee to forsake it in great commotions seditions and publike calamities the malady can neuer bee so desperate that wee ought to despaire of recouery But the difficultest thing to be resolued on in such a case is whether we be bound necessarily to take the better and iuster partie and follow it or keepe our selues quiet in that wherein wee are engaged expecting opportunitie of working the reconciliation of both and bring those that haue strayed from their dutie to the acknowledgement of their fault For it is not a question to be asked whether wee ought to further and helpe the partie wee know to be vniust but onely by those that haue neither Vertue nor Conscience The Law of Solon seems vnto me very prudent and wise which ordained that in ciuill diuisions euery one should presently chuse his side because of two factions the one being still in the wrong and that offers iniury to the other the subiect is inexcusable that forsaketh the party of the lawes and publike welfare to
vpon vs conceiued great melancholy thereby insomuch that this sorrow ouercomming his health weakened already by age hee fell sicke vpon it During the time of his sicknesse hee was visited by the most famous men of the Towne and because I was his neighbour and that I loued and honoured him much I went thither often The day before hee died a great number of Learned men being about him and finding himselfe more at quiet then hee was wont to be many discourses and questions were mooued specially about the condition of good men that were called to great Places which is almost euer wretched their Vertue being rewarded with Rage and Enuy for the sweetest Recompences and Iniuries and Wrongs for the most vsuall Some one chanced to say That yet the Religion wee were brought vp in gaue vs much aduantage vpon the Ancients proposing to vs the remuneration of our Labours in the life to come and letting vs know that the best part of vs out-liueth our Body nay that euen our Body doth rot and putrifie to spring out and be renewed one day in a happier life wherein Vertue shal receiue the Crowne shee hath deserued Whether the others which had no knowledge but by the gloomie light of Nature could not reach nor stretch their hopes any further then Death nor consequently haue any other comfort but that of this World which certainely is very small This good Lord raysing his head from the Pillow and leaning on his Elbow I did quoth he entertaine my selfe some part of the Night with this Subiect and after long musing vpon it I concluded That the strongest and most certaine comfort wee can take is the assurance of a second and more happy Life And though our Faith giueth it vs and that the Spirit of God hath specially reuealed it vnto vs yet I doe not beleeue the ancient Philosophers haue beene ignorant of it and that so much Vertue as they had did want this consolation vnlesse they haue reiected it when as Nature with her owne hand hath offered it them And I thinke if I could rehearse vnto you all that ran in my minde this Night about it you would confesse it to bee so Then framing his countenance and speech according as hee was wont to doe when hee intended to continue a Discourse wee prepared our selues also with a great silence to heare him and hee proceeded much after this manner Amongst all the things of the World in the knowledge of whom wee may erre there is none whose ignorance is more pernicious and hurtfull then that of the estate of our Soules after this frayle and mortall life for thence is deriued a perplexed anxietie and miserable vnquietnesse which is the cause that men finding nothing happy in this world and looking for no certaintie after it thinke they are sent hither as to a fatall Torment wherein they must liue and die in griefe and calamitie They hate Life and feare Death and least they should fall into what they feare they take what they despise As Vlysses did in Homer who to saue himselfe from drowning embraced a wilde Figge-tree not for any loue hee bore vnto it but for feare that forsaking it hee should fall into Charybdis which hee saw vnder him Contrariwise those which are fully perswaded that the Soule is here but in Pilgrimage on the way to a more happy place trifle not away the time in complayning of Thornes and Brambles that scratch them as they goe by nor in gathering and making Nose-gayes with the Flowers they finde but being carryed away with a liuely ardour to finde such a resting place they rush through and neglect whatsoeuer they meete so much excepted as is needefull for their Voyage Now I will neuer beleeue that this ordinary power of God which is commonly called Nature which in all other things hath beene so propitious to men hath denyed them at any time the knowledge of that which was most necessarie for their good and to get the perfection of their being Rather I will thinke that those which denyed this immortalitie bee of that number which the Word of God pronounced by Saint Paul declareth inexcusable in regard they had the degrees of things visible sufficient and able to reach to the inuisible if they had not imployed them rather to descend then to ascend Ambitious people to their owne ruine which haue taken away force from the discourse which might haue made them happy to giue it vnto that which will make them vnhappy It seemeth vnto me it were enough to confound them to bring forth against them the common opinion of all the Nations of the World which what Age soeuer they liued in what part of the Earth soeuer they did inhabite what Manners and Customes soeuer they obserued haue layd this Beleefe for a foundation of all their Actions Ciuill Gouernments and Societies That their Soule suruiued their Bodyes and was not subiect to death Otherwise why should they haue Deified the most famous men amongst them and ordayned so many honourable Ceremonies to their Memories The Indians and Draides were esteemed the wisest of all the ancient Heathens which more deepely searched into the Bosome of Nature and purchased the highest Secrets of Wisdome They had so certaine a knowledge of this Immortalitie that they ran headlong vnto this corporall Death that is the entrance thereof and did chearefully embrace all honourable occasions that could bring them to it This Opinion hath wrought diuerse effects in diuerse Nations but euery one hath had it And if any may be excepted which beleeued the contrary when as they came to frequent and resort vnto others they held againe the same Opinion Which sheweth plainely that this Beleefe is bred with man and therefore it is naturall right and true For the Vniuersall Nature that is not corrupted by our particular Vice doth not put in our minde any other but sound and pure Opinions As shee guideth our Appetite and that of other Creatures onely to such Meates as are fit to nourish them so shee doth not incline our Vnderstanding to any thing else but to comprehend the Truth and to consent and yeeld vnto it as to his true Obiect and Foode which being represented to it accommodates it selfe presently euen as an Image is fitted to the Mould it was first cast vpon But for as much as those men despise for the most part Popular Iudgements and thinke Truth dwelleth not amongst the Vulgar and beleeue rather that Nature hath buried it very deepe in the ground where it must be found with the Diuine Rod of Philosophy and draw it out with the labour of a great and painefull Meditation let vs put backe whole Nations and bring forth onely such as haue got the glory in all Ages to be the wisest and most learned Pythagoras Solon Socrates Plato Aristotle and such a number of others that to name them all one had neede to haue as much time as it is since they liued haue not onely
striuing and contention of the Soule which laboureth as much as she can to repaire that weake mortalitie of the body by the participation of eternall things vnto whose fruition she draweth him as much as she can She would willingly eternize his life being not able to performe it by Nature shee imployeth Art and Industry therein and procureth him by Glory and Fame a continuation of life in the memorie of men And therefore wee see her vsually bent and turned vpon time to come preuenting with thoughts the time that shall be after the death of the body as wee doe here the next day to that we liue in and prouiding her selfe of Praise and glory as of conuenient store for a happie and glorious life vnto which she aspireth It is too easie to iudge that if our Soule did not foresee certainly her future being shee would not trouble her selfe with any designes that aimed further then this corporall life and would not howsoeuer to obtaine them venture so freely this temporall life after which she could expect nothing Certainly those which lost their liues in such occasions and there hath beene infinite in all ages which haue in a manner sacrificed themselues vpon the Altar of Glory did in so despising death giue an excellent testimony of the immortalitie of the Soule Neither can any one imagine they haue so shortned their life to encrease their honour without they were sure to enioy it after their death nor that they haue so cheerefully forsaken the pleasures of this world without they had some good token of the recompence they expected in the other When the Soule comes to raise her selfe vpon the wings of a generous desire and she passeth from this darke and cloudie region that compasseth the Earth vnto that higher purer and cleerer that approcheth vnto heauen shee doth obserue in her selfe many faire markes of her being and streakes of her great Workeman which created her according to his Image and hath imprinted therein the figure of his Diuine Essence Which I doe say onely in regard I learned it from the Oracle of Truth but say it after them which learned it onely out of the booke of Nature her selfe For Plato and many before him and many others discoursing of the creation of the World and of his parts haue sayd indeed that other creatures were created by the lesser gods that is in my opinion the Angels as by second causes which being something remote already from the first being could not perfectly communicate it vnto them Because this communication is but a loane of their Vertue separated and dis-vnited from the first Masse and consequently somewhat imperfect But as for the Soule of man they confesse God alone created her and therefore depending without a meane from the perfect Being she is partaker of his perfection and is free from corruption in her substance and consequently from death And certainly it was very reasonable and conuenient for that great Architect that after hee had built this faire peece of worke of the world worthy to beare the the name of Beautie seeing hee withdrew himselfe from the sight of his creatures hee should leaue behind him his Image as a liuing Statue to conserue exact frō those that saw her the honour reuerence due vnto that soueraigne Architect and Lord of the Vniuerse Now it is needfull that an Image wrought by a good workeman should haue some relation vnto all the parts of the subiect it imitateth Wherein could she imitate the Eternitie of God but in the immortalitie of her Soule Seeing she cannot be altogether like that is to haue had no beginning how can shee resemble him but only in hauing no end that is being immortall For sithence God made the World with two seuerall parts the one Intelligible the other Sensible the one Corruptible the other Incorruptible there needed a middle peece to knit and gather them together which should be partaking of the nature of them both Man by an excellent art hath been made the middle peece and therefore the perfections of both parts Intelligible and Sensible concurre in him He hath by the meanes of the body the excellentest qualities that are in things Sensible and Corruptible and by the meanes of the Soule the excellentest conditions that are in the Incorruptible and Intelligible And though by this mixture that which is Celestiall in him is depressed and euen as kneaded with earth and weighed downe nay sunke by the burthen of the flesh neuerthelesse he sheweth by a continuall striuing and endeauour of his nature the place of his beginning his inclination and the end of his desire which is bent certainely euermore towards diuine Essence and to possesse euen from this present life the happinesse we obserue in God Assuredly he should neuer desire this diuine Being and should not aspire to it if he did not comprehend it and should neuer comprehend it if that wherewithall he apprehended it were mortall and perishable For what proportion should there be from Immortalitie to Mortalitie Now let vs see a little how much mans Vnderstanding comprehends of it how much of it his Will desireth and then any one whatsoeuer hee bee must needes confesse they are immortall Let vs consider a little I say from this low and thicke darkenesse of the World with our Owleseyes the light of diuine Nature Let vs consider the perfections wherewithall shee is endowed and by the which as by her garments we know her and obserue her Shall not wee see presently they are all things which man runneth after naturally and worketh continually to get them and hath no pleasure but in the possession and fruition thereof God is the soueraigne goodnesse What desireth man what doth he labour for but for that which is good If euer his affections be misled and apply themselues to euill they giue vnto it the name good and protest they seeke it not but in regard they deeme it to bee good Take away from a thing the name of good hee will make no reckoning of it so well hee knowes himselfe to be borne for that is good So that whatsoeuer will intice him must haue it either reall or in apparance God is the soueraigne wisedome Who is the man that desireth not to be held wise that shunneth not the reputation of a foole who gouerneth not himselfe with as much prudence as hee can Who seeketh not for order and disposition in all things that reioyceth not in himself when he can find it that praiseth not esteemeth and admireth not those which are plentifully endowed with this wisedome as approching neerest to the excellent end for the which man is borne God is the soueraigne power What doth man desire more then authoritie and command Euery one aspireth naturally vnto it and those which can doe it well are honoured amongst men as a kinde of Demi-gods sent hither for the conseruation and direction of the inferiour world God is the soueraigne Truth What is the vnderstanding