Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	life_n	separation_n	4,198	5	9.8832	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B14844	Six excellent treatises of life and death collected (and published in French) by Philip Mornay, sieur du Plessis ; and now (first) translated into English.	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; Cyprian, Saint, Bishop of Carthage.; Ambrose, Saint, Bishop of Milan, d. 397.; Cicero, Marcus Tullius.; Seneca, Lucius Annaeus, ca. 4 B.C.-65 A.D.	1607 (1607)	STC 18155; ESTC S94239	82,027	544

with the winde should threaten thy shipwrack wouldest thou not indeuour to recouer some Port Behold the world how it shakes and is ready to dissolue manifesting in the ende her vtter ruine Why therfore thinkest thou not on God Why reioicest thou not the condition wherein thou standest seeing thy selfe taken betimes out of those ruines shipwrackes and warranted from the blowes that threaten those which suruiue Wee must consider deare brethren and seriously meditate how we haue renounced the world that we reside therin but for a time as pilgrims and strangers Let vs eueÌ„ embrace that day which summoneth euery one of vs to his proper dwelling place which hales and puls vs out of the snares of this life to put vs in possessioÌ„ of the kingdom of heauen He that trauels vp and downe countreys to some farre place desires he not to returne to his owne home If any man be vnder saile in the course towards his countrey desires he not a good winde to fall quickly with the land the more speedily by this meanes to come to the imbracemeÌ„ts of his kinred and friends We call Paradise our countrey and the Patriarkes our Fathers Why run wee not then with all speed to see our countrey and to salute our PareÌ„ts A great number of frieÌ„ds kinsfolks brothers and children already assured of their immortalitie and desirous of our good doe there attend and wish for vs. What a ioy will this bee both to them vs there to review and meet one another what pleasures there are amongst the inhabitants of the heaueÌ„ly kingdom which now feare death no more and are sure to liue for euer There is the glorious coÌ„pany of the Apostles the troups of Prophets reioicing in God the innumerable armies of martyrs who after hauing valiantly fought and suffered are immortally crowned In this place the Virgines triumph which subdued their own concupiscence bodily pleasures by the vigor of true contineÌ„ce the charitable that by almes deedes and diuers other good workes towards the poor shewed themselues the performers of righteousnes and who hauing obeyed the commandements of God heaped vp vnto themselues a treasure in heaueÌ„ where they are richly recompensed My most deare brethren let vs with all affection runne towards them and desire to bee there quickly and so to come vnto our Sauiour God behold our cogitations and thoughts the Lord Iesus Christ vouch safe to cast his eye on the resolutioÌ„ which our hearts in his promises haue vndertaken that they may haue the richest and most glorious rewards that with most ardent and zealous affectioÌ„ desire his presence Amen A Treatise of S. AMBROSE Bishop of Milan who flourished twenty yeers after S. CYPRIAN which is to say 370 yeeres after the birth of CHRIST Of the happinesse of death THE ARGVMENT IN this Treatise being diuided into 12. Chapters S. Ambrose shewes in what sense Death may be called good or euil and how many kinds of death there are Also what it is which the holy Scripture calles life death and what the meaning is of spiritual death Afterwards he prooues that death is happinesse to the faithfull seeing it is an end of sinne and by the same the world was redeemed Hereupon he coÌ„cludes that therfore it is not to be feared teaching vs how wee should meditate thereupon But the better to take away all apprehension and bitternes he discourseth vpoÌ„ al the dangers that in this world enuiron vs and vpon the discommodities of this life And then hee reenters into his former argument shewing that there is nothing terrible in death but the opinion thereof Then he proues that the soule doeth not perish with the body and entreats of the great contentment of soules after this present life as also of the happinesse of the celestiall kingdom and what wayes wee should take to come thereunto Of the happines of Death CHAP. 1. In what sense death may bee tearmed good or euill BEing to intreat of the happines of death wee must first conceiue in what respect it may bee called good or euill If it therefore hurt the soule it appeares to be an euil thing and on the contrary if the soule be endamaged nothing therby it caÌ„not iustly be blamed Now that which is not euil is good for that which is vitious is euill also and so oppositely whatsoeuer is without vice may bee reputed good therfore good is contrary to euill and euill to good In briefe where there is no will to hurt that may be called innoceÌ„ce and him we tearm culpable that is not innocent he that pardons merciful so him cruel that wil not pardon nor remit But some may replie that there are no things more coÌ„trary thaÌ„ life and death If life theÌ„ bee reputed a speciall good must not death be esteemed as great an euill We must then obserue what life death is Life is the enioying of breath and death the priuation thereof Many thinke that it is a great happinesse to breathe to enioy life therefore is a good vnto them and a death it is to bee depriued thereof So the Scripture sayth Beholde Eccl. 15. I haue set before thee life death good and euill calling life good Gen. 2.3 and death euill comparing them one with another And to produce yet a more expresse testimony hereof the first man was placed in the garden of Eden to eate of the fruit of the Tree of life of other fruits in the garden with a precise prohibition that he should not eate the fruit of the Tree of knowledge of good and euill threatning him that he should that day die the death when he did eate therof He went beyond his coÌ„mission lost the Tree of life being driuen out of the garden tasted of death Wherfore it followes that death is a notable euill seeing it is the rewarde of transgression and condemnation CHAP. 2. That there are three kinds of Death BVt there are three kindes of death The first is the death of sinne of which it is writteÌ„ Ezek. 18. The soule which sinneth shall die The second is death mysticall when any one dies to sinne and liues to God of which the Apostle sayth that wee are buried with Iesus Christ Rom. 6. in his death by Baptisme The third is the end of our course vocation in this worlde which is to say the separation of the soule from the body we see therefore that ther is an euill death that is when we die in sin another good wherin whosoeuer dies he is deliuered from sin and the third betwixt both for honest men repute it good and others stand in feare of it Though it deliuers all men yet are there but a few that take pleasure therein but that proceeds not from any vice that is in death that is in the separation of the soule from the body but from our infirmities in that giuing our selues ouer to the pleasures of the flesh and delights of

this life wee are afrayde to see so quicke an ende of this our earthlie course wherin notwithstanding there is more gall than honie Vertuous men such as feare God haue alwaies done otherwise for the long continuaÌ„ce of their trauels in this world made them to mourne and think it much better to bee separated from this body Phil. 2. to bee with Iesus Christ so that some of them haue growen to such a point as to detest the day of their birth witnes he who said Iob 3. And let the day wherin I was borne perish For what pleasure is ther here in this life ful of anguish care replenished with a million of calamities miseries with the tears and lamentations of the afflicted wholly destitute of all consolation Therefore it is that Salomon in his booke of Ecclesiastes rather coÌ„mends the conditioÌ„ of the dead than of the liuing Eccles 4. and further addeth Nay and I thinke him better than them both that neuer was borne for he neuer sawe the wicked workes that are committed vnder the Sunne In another place hee holds opinion that the dead infant is in better state and condition than an olde man by reason hee neuer sawe the euils that are wrought in the world hee neuer came into this darknes he neuer walked in the vanities of this present life and therefore he that neuer entered into the worlde enioyes more peace repose thaÌ„ he that is come into the same And in deed what good can a man reape in this world that walkes therein but as an image and can neuer be satisfied with the desires thereof If there be any wealth to deuoure hee loseth his peace being constrained to haue his eye alwaies ouer that which with miserable greedines he sought after most miserably to possesse that which can staÌ„d him in no true stead could there be a greater slauery thaÌ„ to see a man labour to amasse and heap those goods together that bring him no profit If this present life then be a continuall and insupportable burden we must needs couÌ„t the same for a great coÌ„fort This end is death and comfort is a good thing it followes therefore that death is a good thing That was the cause why Simeon so reioyced who knowing that hee should not die before he had seene the annointed of the Lord when they brought Iesus into the Temple he tooke him in his armes and sayd Lord thou lettest now thy seruant depart in peace as if hee before had remained in this life rather by compulsion then of his own free-will hee requiring to be set at libertie as if being hampred in some bonds he had then gone to take possession again of his freedome This bodie is as it were chained yea and which is worse with the chaine of temptations which shackles bindes torments outragiously by reason of the cruelty of sinne For we see in dying how the soule of man loseth it selfe by little and little from the bands of the flesh and beeing let out by the mouth flies away being deliuered out of the dungeon of this body Dauid made haste to go out of this temporall course saying I am a stranger Psal 39. and pilgrime before thee on the earth as all my Fathers were wherfore as a stranger he ranne speedily towards the common countrey of all the Saints requiring before death pardon of his sinnes wherewith he was defiled while he soiourned on the earth For hee that obtaines not pardon of his sinnes in this world shall neuer attaine to eternall life And therefore Dauid addes Let me retire my selfe suffer that I may bee refreshed before I goe and be no more Why pant we therfore after this life wherin the loÌ„ger any one remains the more he is surcharged with sin The Lord himselfe sayth Euery day is content with his owne miserie Mat. 6. And Iacob complained that the hundred thirty yeeres of his life Gen. 47. were short and irksome not that the dayes were tedious of theÌ„selues but because malice here increaseth as the dayes passe away For there is not a day that passeth ouer our heads wherein wee doe not offend And therefore the Apostle sayde very well Phil. 1. Christ is gain vnto me both in life and death in the one hauing relation to the necessity of his life for the seruice of the Church and in the other to the particular benefit which he receiued by dying as wee also liue in seruing of Christ towards whoÌ„ his seruants must needs shew their good affection in deliuering vnto others the doctrine of his Gospel And as for Simeon who said Now thou sufferest thy seruaÌ„t hee stayed because of Christ who is our King so that wee may not omit nor reiect his commandements How many men were there that the Romane Emperors caused to remaine in remote and strange Regions in hope of future recompense and honors Came they from thence without their masters leaue and without all comparison is it not a more excellent thing to obey the will of God than of men CHRIST therefore is gaine to the beleeuer as well in life as in death for in the qualitie of a seruant hee refuseth not to serue in this life and as a wise man hee embraceth the gaine of death It is a great gayne to bee out of the haruest of sinne to be remooued from euill and in full possession of good Saint Paul also addeth My desire is to remooue and be with Christ which were far better for me but for you it is more necessary that I should remaine in the flesh Hee set down this word necessary by reason of the fruit of his trauels and the worde better by reason of his celestial grace and thrise happie coniunction with Christ CHAP. 3. What death is and what life according to the Testimony of the holy Scriptures and of spirituall death SEeing then the Apostle teacheth that whosoeuer leaues this mortall bodie goes to Christ if he hath truely knowen serued him let vs a little consider what death what life is We knowe because the holy Scriptures auerre it that death is a loosing of the soule froÌ„ the body and as it were the separation of a man For in dying the soule is disioined froÌ„ the bodie Dauid therefore seems to allude hereunto when he sayes Thou hast broken my bonds Psal 116. I will offer thee sacrifice and praise The precedent verse of this Psalm because the death of the Saints is precious in the eyes of the Lord sheweth that by these bonds is vnderstood the coniunction of our bodies with the soule And therefore foreseeing euen then that hee was in the number of those faithfull that had deuoutly rendred their liues into the handes of Christ he reioyceth on his part hee also faithfully offring vp himselfe for the people of God to fight with huge Goliath hand to hand and by himselfe alone to remoue the opprobrie peril which then threatned the

people of God In which when he presented himselfe frankly vnto death to appease the wrath of God being readie in the name of all others and for their comfort to beare the scourge of GOD he knew well that it was farre greater glory to die for Christ than to raigne in this world can there bee a more excellent thing than to offer vp our selues vnto CHRIST Although therefore the Scripture speaketh of diuerse Sacrifices of Dauid yet is there a mentioÌ„ of this one particular in this Psalme which sayth I will sacrifice vnto thee praise and thankesgiuing hee said not I doe sacrifice but I will minding hereby to inferre that a sacrifice is then perfect wheÌ„ euery beleeuer is deliuered out of the bandes of this body to appeare before the Lord then presents himself to him in a sacrifice of praise because no praise nor thanksgiuing is perfect or accomplished before death and no man can be truely praised in this life by reason of the vncertaintie of that to come Death therefore is a separation of the soule from the body for that which further remaines we said before howe S. Paul declared That to be dissolued be with Christ he esteemed a farre better thing than to tarrie here still What else procureth this separation but the dissolution of the bodie and bringing of it to repose as for the soule it is her freedome introduction to peace ioy that is to say to liue with Christ if it beleeue The chrildren of God therefore do nothing in this worlde but purifie theÌ„selues froÌ„ the contaminations of the body which are as bands to tie vs in labor to free theÌ„selues from these difficulties renouncing of pleasures shunning dissolutenes the flames of coÌ„cupisceÌ„ce Is it not theÌ„ true that euery faithful soule liuing here belowe is conformed and ioyned vnto death wheÌ„ she studies to die in her selfe to all carnall delights and to all the desires and allurements of the world Thus was the Apostle dead when hee said Gal. 6. The world is crucified to mee and I to the world In fine to the end wee might knowe that death is in this life and that it is good he exhorteth vs to bear in our bodies the death or mortificatioÌ„ of our Lord Iesus for he who hath in him the death of the Lord Iesus hee shall haue his life also in his body Death therefore is necessarie in vs to the end that life may be necessary also There is a good life after death that is to say a great felicitie after victory a good life at the end of the combate wheÌ„ the law of the flesh can no more contradict the lawe of vnderstanding when death striues no more against the bodie but that the victory ouer death is inclosed in the same And I knowe not whether of these two are more effectual 2. Cor. 4. this life or this death considering the Apostles authentike testimony who sayth Death therefore is necessary in vs life in you How many nations were reuiued by the death of one man The Apostle then as you see 2. Cor. 4. teacheth that those who enioy this present life must also desire this present death to the ende that the death of Christ may appeare in our bodies and that wee may participate of this felicitie by which our external man is destroyed to the end that heauens mansion place may bee open vnto vs. He therefore conformes himself well vnto death that retires from the earnest desires of the world that looseth the bands wherof the Lord speaks in Esay Loose the bands of vnrighteousnes Esa 51. break the obligations of vniust exchange let them goe free that are troden vnder foote vntie the knots of wickednes Hee approcheth neere vnto death that strips himselfe of the pleasures of the world that disintangleth himselfe from terrestriall cogitations and raiseth his minde to the heauenly Tabernacle within the which Saint Paul was conuersant euen while he liued here belowe otherwise hee woulde not haue sayde Phil. 1. Our conuersation is in heauen the which may also be applied to the zeale meditatioÌ„s of this holy man for his thoughts were there there his soule frequented the studies and indeuours of his minde were raised vp thither the limits of this body being indeed too strait to comprehend the apprehensions of a man truely wise who aspiring to such a good separates for the time his soule from his body and hath no more to doe with the same in contemplating of that trueth which he desires openly to see for which cause he seekes nothing more than to bee freed from the snares darknesse of this body For wee cannot with our hands with our eyes or our eares conceiue this celestiall trueth because things visible are temporall and those inuisible eternal And besides our sight is oftentimes deceiued and we discerne things farre otherwise than indeed they are our hearing also deceiues vs and therfore wee must looke to inuisible things if wee will not bee deceiued When may we then be assured that our foule is not deceiued When is it that she layes hold on the throne of veritie euen when she is separated froÌ„ the body which then can abuse nor deceiue her no more The same deceiued her by the regard of the eyes by the hearing of the eare therefore it is necessarie that she should leaue abandon it And therefore the Apostle minding to shew that it was not by bodily repose but by the eleuatioÌ„ of the soule the harts humility that had found out the trueth he sayth that our conuersation is in heauen He therfore sought in heauen that which is trueth and shal so remaine for euer And thus retiring his thoghts and all the force of his vnderstanding without reuealing himselfe to any other but knowing and considering well of himselfe resoluing to followe that which he tooke to bee trueth and perceiuing that to be false flitting which the flesh desires and chooseth fraudulently he rightly blasoned this body calling it the body of death For who can discerne with his eyes the brightnesse of vertue Who can gripe righteousnesse with his hands or see wisedom with his bodily eyes Briefly when we meditate on any thing wee would not willingly see any body we like not to heare any noyse about our eares hauing somtimes our minds so fixed as wee see not that which is before our eyes And in the night our cogitatioÌ„s are more firme and we conceiue the better of that in our hearts which serues for our document and instruction where-vnto that saying of the Prophet in the 4. Psalme hath reference Ponder with your selues vpon your beds Often-times also diuers men cloase their eyes when they would profoundly consider of any affaire auoiding at such a time the impediment of sight Otherwhiles we seeke out solitarie places to the end that no body may trouble vs or by his prattle turne vs out of the right way

into some straying and by-path Euen so this bodie procures diuers occupatioÌ„s which dull the soules point and slacken our intentions so as the holy man Iob said well to this purpose Iob. 10. Thou hast made mee of clay and slime If this body be of clay we are onely plaistered therewith but it dissolues not nor distempers the soule with the filth of his IntemperaÌ„ce Thou hast apparelled me saith he with skin and flesh thou hast interlaced me with bones and sinewes So that our soule is confined and extended thorow the sinewes of the bodie many times shee is as it were stiffe and otherwhiles crooked Hee addeth Thou hast not exempted me from iniquitie but if I bee wicked accursed be I yet if I were iust I durst not lift vp my head because I am all confusion for thou hast inuironed me with temptation What is this life but a place ful of ginnes and snares We walke amidst the nets and conuerse in the thickest of many daungers Before Iob had said The life of man is it not a battell vpon earth It is very materiall that hee said vpon earth for there is a life for man in heauen Iob 7. His life addeth he is like a labourers work which is to say spent in toy e and trauel consuming it selfe in vanities ebbing away in words hauing a mansion place in dust a life in slime and clay without resolution or constancie In the day he desires night before he eates he cries and weeps at the time of his repast there is nothing but teares in this life grief feare carefulnes incessant troubles trauell without solace anger and horrible anguish Many wish death cannot obtaine it if they obtaine this good they reioice because it is only death that bringeth a man to repose CAAP. 4. That Death is altogether good aswell because it procures an end to sin as in that the world is thereby redeemed BVt I heare some replie how it is written that God made not Death that life was in the Garden of Eden wherein God had planted the Tree of life and life is the light of men and so consequently the death that entred in is euill I demaund in what sense one may tearme it euill if according to the opinion of the heathen it hath no more feeling or if according to the Apostle Christ is gaine with whom it were better to be How then can death be an euill thing if after the same wee haue no feeling at all For where there is no sense of feeling there can bee no griefe seeing to be grieued is to feele ones selfe euill Or if there be any sense and seeling after death there is then life after death and the soule which vseth sense and hath life suruiueth the body after a separation by death But seeing the life and soule remain after death that which is good continues it not being annihillated by death but contrariwise it is augmented for there is no impediment of death that can detaine the soule but shee labours with the more efficacie being intentiue on those things that properly belong vnto her without being tied to the body which in stead of pleasuring ouerchargeth makes the soule to sinke vnder her burden What euill then receiues the soule if it be maintained in puritie that is to say in the knowledge and feare of God But if she haue done otherwise death notwithstanding is not euill but the life which was not a true life for wee cannot rightly call the course race of mankind a life which is so dayly assaulted and corrupted by sinne Why then doe we accuse death which doeth giue the reward of life or else which finisheth the afflictions miseries of the world I conclude therfore that either death enioyes the happines of his repose or is tormented by reason of the euill of a precedent life Now consider me this point well If life be a burden death is then a discharge and releasement thereof if life bee a punishment death is a deliuerance if there be any iudgement after death there is then a life after death Shall wee then say that such a death is not good WheÌ„ as life heere belowe is good how caÌ„ the death out of the world be euil seeing there is no apprehension which wee neede to feare during this life What makes this mortall life good but pietie righteousnes Life therfore is not good in respect of the soule bodies vnioÌ„ but because by the feare of God it putteth to flight this euill and obtaines the happinesse of death more performing that which concerneth the good of the soule than that which pertaines to the society and coniunction of the soule body together If we call life good which is the mirrour of the soule separated from the body and if the soule be good which raiseth and retireth it selfe from the coÌ„pany of the body out of question death is good which frees and deliuers the soule from the society and company of the body In what sense therfore soeuer wee take it death is good both because it separates two aduerse parties for fear lest they should ruine one another and in that it is a Port of refuge to those who hauing roued vp and downe the sea of this world search by faith the hauen of repose as also because it makes not our condition worse but reserues vs to a iudgement to come such as particularly wee are found hereunto may be added that it holds vs at rest it withdrawes vs froÌ„ their malice that suruiue in the world and replenisheth vs with the enioyance of those things which before we desired expected To this we may also annexe that it is in vain for men to fear death as if it brought an end to Nature For in calling to minde that God made not Death but man after he fell to sinne receiued the sentence of his disloyaltie and reuolt which was that he should returne to dust out of which hee was framed wee shall finde that death is the ende of sinne for feare least if life had beene prolonged sinne might the more haue augmented The Lord therfore suffered Death to enter into the world to the ende that sinne might cease And to preuent that Nature might not end in death he hath set down a day when all shall rise againe so that Death doeth extinguish sinne and makes our nature perdurable for euer And thus death is the portion of all the liuing And thou must passe it with a good courage for so we go from corruptioÌ„ to incorruption from death to immortalitie from labor to repose Let not therefore the very name of death terrifie thee but rather reioice in the commodities of so excellent a passage For what other thing is death but the funerall of our vices and resurrection of our vertues and therfore there was one that said very truely Let my life die the death of the Iust which is to say let it finish for the laying

vs conclude that death in it self is not an euill thing for there is no death either for those in this world or those out of it For the liuing it is nothing to them because they liue and for the dead they are out of his clouches And so it is no euill or discommoditie to the liuing who haue nothing to do therwith nor to those which in respect of the bodie are insensible and in their soules freely deliuered from the same CAAP. 8. That it is not Death it selfe of which men are afraid the opinion and apprehensioÌ„ therof only terrifies IF death be redoubted of the liuing I say it is not death it selfe but the apprehension thereof as euery one applies the same to his owne affections or in respect of his conscience as it is touched therwith whose wounds we may well accuse and not the sharpnes of death For the rest death is the gate of repose to the righteous as on the contrary it is the shipwracke and ruine of the wicked Out of question it is not the passage of death that offendeth them that feare to die but it is the apprehension and horrible conceit of this passage that thus tormenteth them In briefe as I saide before death greeues vs not but the apprehension thereof Now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie and contrarie to trueth for veritie encourageth opinion daunteth vs. I will further auerre opinion it selfe hath a reference to life and not to death and we shal find that it is life it self which we iudge grieuous wher upon it appeares that the apprehensioÌ„ which we haue of death must not be referred to death it selfe but to life for if we haue done nothing in our liues whereof to be afeard wee haue no iust cause to feare death for punishment deserued by reason of offences committed feareth those of true iudgemeÌ„t and to commit sinne is an action of the liuing and not of the dead Life therefore hath relation to vs and the vigor and propagatioÌ„ of the same is supposed to be in our power but death which is the separation of the soule froÌ„ the body doth preiudice vs nothing at all The soule is deliuered and the bodie returnes vnto dust from whence it came The deliuered part reioiceth the body which goes to the earth feeles nothing and consequently hath no apprehension therof But if death bee an euill thing how comes it to passe that young men feare not to growe old and flie not the neighbour age vnto death From whence proceeds it that one which foresees his owne death dieth more willingly than another whom death surpriseth of a sudden So that I suppose they are very well satisfied which tooke death to be an euill thing and it were but for this onely reason amongst many others that by life we passe to death and by death we return to life for none can rise again except he first die It is true that fooles feare death as the worst thing that can befall them but the wise desire it because it is the ease of their labours and the end of their trauels For that which otherwise may bee said there are two reasons why fooles feare death one is that they call it death annihilation which in deed caÌ„not be coÌ„sidering that the soule liues when the body is reduced to ashes besides the bodie it selfe also must rise againe Another is because they fear the torments punishments wherof Poeticall books make often mention that is to say the barkings of Cerberus the terrible profunditie of the riuer Cocytus the Ferri-man Caron the troups of Furies the Infernall depths wherein the monster Hydra remaines that deuoures all where wee may see Titius whose intrailes renew growe again after they haue been eaten by a great huge Vulture which neuer ceases to torment him In like manner Ixion who rowles incessantly the great stone with the huge rock hanging iust ouer their heads that make good cheare beeing ready to fall vpon them These be the Poets fables But so that wee must not denie but there is punishment after death And if wee referre that to death which happens after it let vs also referre vnto life that which fals out after life Punishment therefore must haue no relation vnto death the which as before was deliuered is but a separation of the soule from the bodie And this separation is not euill seeing that to be dissolued Phil. 1. and liue with Iesus Christ is the best thing of all others saith the Apostle It followeth then that death of it selfe is not euill True it is that the death of sinners is euill From whence I collect that therefore all death in generall is not bad but that only of sinners in particular for Psal 14. 116. the death of the righteous is precious the which once more declares that the euil lies not indeath but in sinne The Grecians expressed death by a word which imported to haue end because it is the end of this earthly life The Scripture also calleth death a sleep witnesse hereof that which IESVS CHRIST sayde Iohn 10. Our friende Lazarus sleepeth but I will goe and wake him Sleepe is a good thing for then wee take repose according vnto that which was written Psal 3. I slept tooke my rest awaked againe because the Lord receiued mee into his protection The sleep of death therfore is a sweete repose Furthermore the Lord awakes and raiseth vp them that sleepe for he is the resurrection Ther is also a notable senteÌ„ce in the Scripture which sayth Eccle. 2. Praise no man before his death for euery one is knowen at the end of his life and he is iudged in his children if he haue taught and instructed them in his owne knowledge for the childrens misgouernment is euer ascribed to the fathers negligence And because euery liuing man is subiect to offend old age it selfe not being exempted here-from we read that Abraham died in a good old age because hee continued still constant in the good affection which he had to serue God Death therfore serues for a restimonie to a precedent life For if the Pilot be not worthy of his commendation before he hath brought his ship secure into the Porte what reputation can we holde a man in before the houre of his death Hee is his owne Pilot amongst the stormes and waues of this life as long as here hee soiournes he is in danger to perish The Captaine receiueth not his triumphaunt Crowne before the victorie be wonne the Souldier layeth not aside his Armes nor hath his due recompense before the ouerthrowe of the enemie The conclusion is that death is the full and entire payment of the faithfull mans wages it is the summe of his rewarde and his finall Quietus est Let vs also consider what Iob sayth Iob 29. That the blessing of the dead came vpon him for though ISAAC blessed his children dying and

our sinnes Math. 6.11 The reward of sinne is death Rom. 6.23 Eternall life which wee lose by our corruption and transgression is restored again vnto vs by Iesus Christ THe gift of God is eternall life by Iesus Christ our Lorde Rom. 6.23 At the same time when we were dead in sinne hee reuiued vs together by Christ by whose grace you are saued Ephe. 2.5 The determination and grace of God is manifested vnto vs by the apparition of our Lord Iesus Christ who hath destroyed death and brought to light life and immortalititie by the Gospel 2. Timot. 1.10 In this the loue of God appeared vnto vs when he sent his onely Sonne into the worlde to the end wee might liue by him 1. Iohn 4.9 And this man is witnesse that God hath giuen vs eternall life and this life is in his Sonne 1. Iohn 5.11 To whom eternall life is giuen GOd so loued the world as he gaue his only begotten Son that no man which beleeueth in him might perish but haue euerlasting life He that beleeueth in the Son hath eternall life but he that beleueth not in the Son shall not see life but the wrath of GOD shal remaine vpon him Iohn 3.15 36. Verely verely I say vnto you whosoeuer heareth my words and beleeueth in him that sent mee he hath eternall life and shall not come into condemnation but passe from death to life This is the will of my Father which sent me That whosoeuer sees the Sonne and beleeues in him he may haue eternall life and I will raise him vp at the last day Verely verely I say vnto you hee that beleeues in mee hath eternall life Iohn 5.24 and 6.40 47. Iesus sayde I am the resurrection and the life hee that beleeueth in me although hee be dead shall liue Iohn 11.25 These things are written that you may beleeue that Iesus Christ is the Sonne of God that in beleeuing you may haue life in his Name Iohn 20.31 God shal giue to euery one according to his workes which is to say to those that with patience in well-doing seeke glory honor and immortalitie eternall life Rom. 2.6 7. Being now deliuered from sinne and made the seruants of God you haue your fruit in sanctification and for your ende eternall life Rom. 6.22 If we be children we are also heires heires I say to God and coheirs with Iesus Christ that is to say if wee suffer with him that with him wee may also bee glorified Rom. 8.17 Seeke peace with all men and holinesse without which none can see the Lord. Hebr. 12.14 The excellencie of eternall life WHen the account is cast I think the sufferances of this present time no wayes equiualent to the glory to come which shall be reuealed in vs. Rom. 8.18 The things which the eye hath not seene the eare heard and that neuer entred into the heart of man are those which God hath prepared for those that loue him 1. Cor. 2.9 This present life is limited THe dayes of a man are short the number of his moneths remaine with thee thou hast set downe limits which hee must not exceede Ioh 14.5 The shortnesse and vanitie of the same WE are strangers and forreiners before thee as our Fathers were our dayes are as the shadow vpon the earth and there is no mention of them 1. Chron. 29.15 Man borne of a woman is but of little continuance and those few dayes are replenished with trouble sorrowe hee cometh out like a flower and is gathered vp hee flies away like a shadow and stayes not Are not his dayes set downe Iob 14.1 2 5. Thou hast assigned my dayes the measure of an hand-breadth and my life time is before thee as nothing in effect there is nothing but vanitie with euery man that liues As soon as thou chastisest a man reprehending him for his iniquity thou consumest all his excellencie like a moth so slight a thing is euery man Psal 39.12 The sonnes of men are nothing they are but the lyers of great Princes so that if they were all put together in a ballance they would bee found lighter than vanitie it selfe Psal 62.10 The dayes of our life are threescore and ten yeeres and of those that liue longest but fourescore and yet the best of them are but affliction miserie they soon passe hence and we our selues flie away swiftly Psal 90.10 The dayes of a man are like the grasse and flourish like the flower of the fielde Psal 103.13 Man is like to nothing his dayes are as the shadowe which vanisheth away Psal 144.4 See thorowout all Salomons Ecclesiastes All flesh is grasse and all the glory thereof is as the flower of the field Isa 40.6 I tell you this my brethren that the time is short 1. Cor. 7.29 What is this your life it is certainely but a vapour which appeareth for a while and then vanisheth away Iames 4.14 The end of mans life WHether you eat or drinke or whatsoeuer you doe do it al to the glory of God 1. Cor. 10.31 The first death which is the separation of the soule from the body and the second which is eternal death proceede from sinne THe day wherein thou eatest of the fruite of the Tree of knowledge of good and euill thou shalt die the death Gen. 2.17 As by one man sinne entred into the worlde and by sinne death so death came vpon all men because al men sinned Rom. 5.12 The first death is common to all IT is ordained that all shall once die and after that comes Iudgement Heb. 9.27 The Children of God ought to feare death FEare not those that can slay the bodie and not kill the soule Math. 10.28 Hee that loueth his life shall lose it and whosoeuer hates this worlde hee shall finde it in eternall life Iohn 12.25 We knowe when our terrestrial lodging is defaced we haue a dwelling place in God an house not made with handes but eternall which is in heauen 2. Corint 5.1 I am inclosed on the one side and the other desiring to be dissolued and to be with Christ the which were much better for me Phil. 1.23 Death destroyed by Iesus Christ IEsus Christ hath destroyed Death and brought to light Life and immortality by the Gospel 2. Tim. 1.10 Death is swallowed vp in victorie 1. Cor. 15.54 Who sits at the right hand of God hauing swallowed vp death that we might be made partakers af eternall life 1. Pet. 3.22 What opinion wee should hold of the dead HAppie are those that die in the Lord yea saith the holy Ghost for they rest from their labours and their works follow them Apo. 14.3 We must not mourne for the dead as profane persons doe ALso my brethren I would not haue you ignorant concerning those which sleep to the end you may not be sorrowfull as others are that haue no hope 1. Thes 4.13 Their soules which die in the Lord are receiued into rest and glory in heauen ANd it happened that

SIX EXCELLENT TREATISES of LIFE and DEATH Collected and published in French by PHILIP MORNAY Sieur du Plessis And now first Translated into English Imprinted at London by H.L. for Mathew Lownes and are to be sold at his shop in Pauls Church-yard at the signe of the Bishops head 1607. The Treatises and Discourses contained in this Volume PLATO his Axiocus a Dialogue entreating of Death A Discourse of TVLLIVS CICERO'S concerning Death Collections out of SENECA'S Works touching Life Death A Sermon of mortality made by S. CYPRIAN Bishop of Carthage and a Martyr of IESVS CHRIST A Treatise of Saint AMBROSE Bishop of Milan touching the benefit happinesse of Death Certain places of Scripture Prayers Meditations concerning Life and Death The Translator to the Reader Here knowe that the first Discourse mentioned in the Aduertisement ensuing is none of these sixe here set down but another precedent to these and formerly translated by the Countesse of Pembroke The French Authors Aduertisement to the Reader COncerning the Argument of this discourse it teÌ„deth principally to the abating of that hope and presumption which wee vsually haue to obtain in this life that which neuer was enioyed here since the transgression of our first PareÌ„ts nor neuer shall be as it is very well inferred especially in the first Discourse by the description of man froÌ„ his beginning while he leaues this world As for this word Fortune the which ye shal here meet withall in diuers passages entertain it out of the toleration of Custome and Vse or rather indeed out of the necessity of our toÌ„gue the which in stead of quite abolishing doth too stiffely retaine the vse hereof because those things which commonly happen without it being known why or wherfore vnto men they were referred by our Ancestors according to the heathen phrase to Fortune And to conclude wheras Plato Cicero and Seneca who were called Philosophers are brought in speaking by way of Dialogue after the first Discourse let not this be vnderstood of any want we had of more Authentike Authors that is to say amoÌ„gst the ancient Christians vpon this argumeÌ„t seeing we haue in like maner produced two in this second edition which are Saint Cyprian and S. Ambrose but this was onely thought a better meanes to awake vs thorowly by the crie of these straÌ„ge witnesses who tasting only but out of their naturall iudgement and some knowledge and experience which they had of the vanities of man it seems they would fain hail vs along to some better Port and Retrait than themselues haue attained for them or witnessed vnto others by their example AXIOCVS A Dialogue written by PLATO or by some other heathen Philosopher conteining a discourse against death between SOCRATES CLINIAS and AXIOCVS SOCRATES MInding to goe to Cynosarges and being come neer to Elissus I heard a mans voice calling me out alowd by my name and so turning backe to see who it was I might perceiue Clinias Axiocus his sonne together with Damon the Musician and Charmides the sonne of Glaucon running towards the faire fountaine I presently left my owne way to go meete them to the end we might more conueniently discourse talk together Then Clinias weeping bitterly sayd vnto me Socrates now is the time wherin thou mayest put that great wisedom in triall which makes thee so highly esteemed of euery one For my Father is suddeÌ„ly fallen so grieuously sicke that wee looke rather for his death than life for which cause he seemes to bee wonderfully perplexed although when he was in perfect health he laughed at them that feared death as though it had bin some hideous Hobgoblin or grisly Antick taunting and scornfully mocking them for the same I pray you therefore come and see him that he may be fortified by your good instructions as you know very well how to doe it that hee may patiently and acceptably attend his death And for my part this will bee one of the last dutifull offices which I shall performe towards my Father For me Clinias then I answered you shall euer finde mee ready to endeuour my selfe for you in any thing within my power but especially in a respect so deuout and religious Wherfore let vs goe quickly for if it be so we must not delay time Clin. I am sure that your very presence will much comfort my Father if he be yet aliue for by such good means he hath ofteÌ„-times escaped of dangerous maladies Socr. Well wee found Axiocus in reasonable good state of bodie but in his minde so afflicted that he stood in great neede of some consolation for he neuer left turning sometimes on the one and then on the other side sighing and lamenting with a great agitation motion of his armes Seeing him in this state I began thus to breake with him Why Axiocus what meanes this what 's become of your dayly brags and commendations of Vertue where is now your inuincible courage when you haue shewed your selfe so valiant throughout the whole combat now drawing neer to the end wheÌ„ you should receiue the reward and recompence of your trauailes silly Champion doe you now faint why doe you not better obserue the condition of all mankind you being a man well experienced by your yeares and an Athenian Doe you no more remember what all men haue often in their mouthes that this our life is but a Pilgrimage and that after hauing honestly passed ouer our dayes we must then chearfully and merily remoue out of this present life But to be thus deiected and to leaue this world with as much grief as a little childe would doe this ill beseemes that wisedome and prudence which is expected to be in men of your yeeres Axio It is true Socrates and you do aduertise me for my good but I knowe in what maner for when it comes to the point and to be apprehended indeed all this brauery of wordes closely slinkes away without so much as a cogitation theron and in stead therof a certain feare takes place which surpriseth my minde when I think that I must bee depriued of this light of so much worldly goods to lie and rot I knowe not where in a place where I shall not not be seen or heard of any body there to bee changed into wormes and loathsome creatures Soc. This falles out vnto thee Axiocus because through incircumspection and without thinking well thereupon you couple sense and the state of death together so that your wordes and deedes are one repugnant to the other For you consider not that at one instant you grieue for the losse of sense and the putrefaction which you fear to feele together with the preuention of the delights of this life euen as if after death you were to leade another earthly life and to enioy the senses which now you doe whereas your body shall bee dissolued as it was before your conception And as you felt no kind of euill in that time when Draco and

haue made great accompt of him But the Poet Ennius peraduenture hit better vpon this point when he forbade his death to be lamented or that any mourning funerals should bee performed he supposing that such a death was not to bee deplored which was seconded by immortality For the rest if there bee some sense or feeling in death and in our last gaspes it lasts not long especially in a very aged man and as for any feeling after death it is either nothing at all or else a thing to be much desired But wee must haue learned betimes to contemne death for without this Meditation none can haue any repose in minde seeing it is most certaine that die wee must not knowing when and it may be at the same moment or instant of our thought How can that man therefore enioy a peaceable soule if hee fear death which threatens him euery minute of his life I neede not dilate more at large of this wen I call to mind not only Lucius Brutus who was slain in the deliuery of his countrey or of the two Decij who violeÌ„cly plunged themselues the one within an huge deepe Dell and the other within a Battalion of armed men amongst whom he verily thought to haue beene slaine or Marcus Attilius who couragiously returned to cruell punishment choosing rather to lose his life than breake his oath which hee had plighted to his enemies and the two Scipioes that exposed their bodies to the enemies furie for the stopping of a passage or Lucius Paulus who by his owne death defaced the temerity rashnes of his collegued Consull in the discomfiture of the Romanes at Cannas and also Marcus Marcellus who being dead was honored with a Toombe by his most mortall enemie but I will also set before your eyes our moderne Regiments which haue often-times chearefully and with noble courage assaulted those places from whence no one of the troupes euer hoped to come off Should it be sayd that learned old men doe feare that which youth and those rusticall ignorant for the most part valiantly despise And moreouer me thinkes the being satisfied with all things else makes one also well satisfied with liuing Infancie hath certain disports and recreations which young men desire not to put in practise Old age feeles no contentment in the pleasures of youth and men of auncient yeeres seek not after that wherin men delight that are yet in the flower of their age and olde age discernes the very last employments of our life but yet in such sort that all in the end vanisheth away as the exercises of precedent times haue done the which comming to passe to bee satisfied with liuing clearely shewes that then it is high time to die For my part I see nothing that hinders me from setting down my opinion touching death and me thinkes I may speake thereof with good motiue seeing it appeareth so neer vnto me Out of doubt Scipio Laelius I thinke that your fathers which were honorable men my best friends though dead to the world doe yet liue and such a life as onely deserues to bee so called For while we are inclosed within these straite precincts of the body we trauell and we must will we nill wee yeeld vnto the yoak and burden the celestiall soule and off-spring of the highest Tabernacle being ouerwhelmed and as it were buried in earth this being a contrary habitation to eternitie and a diuine nature But I beleeue that the immortal Gods haue planted soules in humane bodies to the end there might be people to replenish preserue the world to contemplate the beautifull course of heauenly bodies to imitate them in constancie and regular life Besides many reasons and arguments which haue induced me to beleeue this the authority and reputation of the greatest Philosophers hath much furthered me I haue heard say that Pythagoras and the Pythagoreans somtimes named the Philosophers of Italy consequently inhabitants of our countrey were alwayes of opinion that our soules were extracted from Diuinity I haue vnderstood also of Socrates his discourse who was iudged by the Oracle of Apollo to be the wisest man of the world toward the later part of his life about the immortality of soules What neede wee any more behold my opinion herein Seeing the soules of men are so pregnant so retentiue and mindfull of things past foresee so discreetly those to come haue inuented so many mysteries and diuers other worthy Sciences excellent matters it is impossible that a nature capable of so great good should be mortal And the soule hauing perpetual motion without receiuing any inferiour beginning thereof considering that she onely moues of her self it must necessarily follow that she shall haue this motion for euer because shee can neuer abandon her selfe Also in that the nature of the soule is simple there concurring in her no mixed difference shee cannot be diuided And so being iudiciall she is by consequent immortall For this is a manifest proofe that men are intellectual before their being born in that children learning the most difficult Sciences doe suddenly comprehend such an infinitie of things that we may suppose they begin not then to knowe what is but onely remember call againe vnto minde These are almost the very words of Plato On the other side the great Cyrus of whome Xenophon hath written at large at the hower of his departure sayd thus vnto his children My deare beloued though I remaine no more amongst you yet do not thinke for all this that I haue afterwardes no more being nor am resident in any place for when I was in your coÌ„pany you could not perceiue my soule but only you imagined it to be within my body by my exteriour actions Beleeue therefore that this soule remaines so still although you see the body no more The vertuous should not be honoured after death if their soules had performed nothing worthy of their memoriall long time before their death I could neuer yet bee perswaded that if soules liue within mortall bodies that euer they can die issuing out of the same or that the soule going out of the body which of it selfe is stupid and senselesse becommeth then also inexistent insensible but on the contrary when she is freed from all commixtion with this body shee then beginneth to be pure and entire then say I shee is mounted vnto the height and top of all wisedome Moreouer it being so that humane nature is dissolued by death wee plainely see whither all other things tend that is to say thither from whence they were first extracted the soule onely excepted the which wee neither see enter soiourne nor issue out of the body But for the rest you see there is nothing which so truely reseÌ„bles death as sleep And the soules of them that sleep clearly in this point shew their diuinitie that being free and in repose they foresee things to come which plainly argues their being after their relaxation from

against this set down vnto me some prescription whereby I may not feare Death that life may not thus slip from me Teach me how the happinesse of this life consistes not in the length but in the vsage of the same that it so may and doeth often-times fall out that he which liues longest hath liued least time hee liuing least while longest Nature hath sent vs into the worlde very docile She gaue vs an imperfect reason which by our indeuours may be made more perfect Epist. LVII OVr bodies ebbe and turne backe like the course of the waters All the time which thou seest flits away with the time it selfe Nothing remains of all that wee see Euen I while I am now saying that all things are changed am changed my selfe Is it not that which Heraclitus affirmed wee in a manner descend not descend in one and the selfe same riuer the riuer retaines the same name but the waters fall away The like is in man but that it may more easily be discerned in a riuer wee are transported with no lesse swift course than this And therefore I can not but wonder at our follie that wee should so dearly loue a thing that so quickly leaues vs I meane this body of whose death wee are so much afraid seeing euery moment of this life is the death of the other Wilt thou feare that once which is acted alwayes fearest thou to die once when thou diest euery day by little and little Epist. LXII I Endeuour that euery day may be vnto me as all the rest of my life and yet I followe it not hard as if it were the last but questionlesse as poteÌ„tially it may be the last In the same manner I wright vnto you this Letter euen as if in writing the same Death shuld cal me away I am now ready to depart and yet enioy still this life For making no great account of future time I labor to liue wel before old age in my olde age to die well To dy wel is no other thing but to die willingly Take a course that in all things which requisitely thou must performe thou doest not anything by compulsion Constraint and necessitie is for those that resist and not for those that doe things willingly He that doth of his own accord is not vrged nor constrained And therefore I say that he which willingly embraceth commandements is acquited of the most burdensome part of seruitude which is to doe that we would not Hee is not miserable that doth any thing by command but he that doth it in despite of his owne will Let vs therfore so frame our courage and willes that we may affect whatsoeuer the thing requireth aboue al without sorrow let vs thinke on our end for it is conuenient to prepare for death before Life Life is well enough furnisht of it self but we are too eager after the prouisions of the same we daily do wil think that still we want somthing Neither yeers nor dayes hinder our liuing long enough but onely our owne willes and desires I haue liued my deare friend Locilius so long as is sufficient I expect death as being fully replenished satisfied with life Epist. LXXI WE must one day arriue at this pleasant Port and wee ought not to refuse it but if any one come there to anchor in his first yeeres hee must no more complaine therefore than he which hath quickly made his voyage by Sea For as you knowe well the windes hold and detaine some long vpon the Sea or he is hindred by retardatioÌ„ of calms when others runne their course swiftly with a fuzzing gallaÌ„t gale Imagine it so falles out with vs. Life caries some speedily to the place whither they must haue come at last though at leasure Others she holds a long time scorcheth them in their course but we our selues must neuer seeke to detain her For properly it is not a good to liue but to liue well and therfore a wise man liues as loÌ„g as he should though not as long as he might Not one of vs amongst a thousand considers that one day wee must leaue this earthly tabernacle wee doe like the ancient inhabitants of a place which by habite and custome continue their abode though with a thousand iniuries and oppressions But wouldest thou be free in despite of this bodie in habite it as before the chaÌ„ging of a lodging propound vnto it that one day thou must leaue that habitatioÌ„ Thou shalt by this means be the more couragious against the necessitie of thy departure but how can hee truely thinke of his end that endlesly wishes for desires al Ther is nothing wherein ordinary Meditation is so necessarily required Epist. LXXVIII THere is not so stupide or grosse amaÌ„ which knowes not that one day he must die and yet when hee comes to the point he turnes his backe he trembles he laments I pray you he that should mourne because he had not liued a thousand yeeres agoe would you not iudge him the veriest sotte in the world As very a foole is he that weepes because he shall not liue a thousand yeers hence These bee like things Thou shalt not be and thou wert not All these two times belong to an other To this present point thou art reduced and admit thou extendest the same a litle whither supposest thou to extend it Why lamentest thou what defirest thou thou loosest but thy labour Neuer think that Gods preordination will bee diuerted by thy prayers It is firme irreuocable and conducted by a wonderful and eternall necessitie Thou shalt goe whither all things go what thing is new vnto thee thou wert borne to this condition the same happened to thy Father thy Mother to all thy predecessors those went before thee as also to all them that shal come after thee It is an indissoluble chaine an immutable order which attracts concatenates vnto it all things Ther is no path but hath his end Miserable wretch as thou art thou makest thy selfe a slaue vnto men a slaue vnto goods a slaue vnto Life For where there is not vertue and willingnesse to death life is but a seruitude And what hast thou I pray thee for which thou attendest Thou hast consumed all those pleasures which might slothen or detain thee There is nothing new vnto thee nay more there is nothing which may not iustly stir vp in thee a disdaine so well shouldest thou be satisfied And yet forsooth these are the things from which thou so vnwillingly doest depart For what didst thou euer worthy to come to light CoÌ„fesse the truth it is not for thy loue of the Palace or Court nor for a griefe to leaue the nature of things that thou drawest back from dying Thou leauest with griefe the market place where thou leftest nothing behind thee It stands with life as with a Stage-play It is no matter how long it last but how well it is acted whersoeuer

of the flesh which is enemie to God Subiect wee our soules onely to Iesus Christ that euery one may truely say My soule Psal 62. is it subiect vnto God then it is not subiect vnto the earth nor this world The couetous rich man cannot say so It is the iust and temperate mans protestation But the couetous man saieth My soule thou hast goods enough for many yeers enioy good dayes eate drinke and make good cheare for the auaricious soule is subiect to the pleasures of the flesh whereas on the contrary the righteous mans soule vseth her bodie onely as an instrument or as the handicrafts-man disposeth of his work as he pleaseth and makes such inuentions as are best liking to himselfe shee setting forth such vertues as are best pleasing singing sometimes an Hymne of chastitie otherwhiles a song of temperance a verse of sobrietie the melody of integrity the harmonie of virginitie and then the solemne musick of widdowhood and coÌ„tinence It is true that the Musician addapts himselfe sometimes to his instrument But howsoeuer sing none but honest religious ditties to the end that the voice and instrument may be truely accorded CHAP. 7. That life is annoied with many euils and discoÌ„modies BVt why make I meÌ„tion of the snares that are without vs we had need take heede of those ginnes that are layed within our selues for within our bodies there are too many scattered abroad on euery side which we ought to shunne We must not committe the guard of our selues to this body nor mingle our soules therewith Ioine with thy friend and not with thine enimie thy flesh is thine enemie because it contradicteth the law of vnderstanding and contends after nothing but to sowe enimities seditions quarrels and troubles Mingle not thy soule therewith for fear thou confound and defile it altogether For making this coÌ„mixtion thy flesh which should be subiect comes to contemne the soule which ought to command as Souereign seeing she giues life to the body and the flesh on the contrary effects the death of the soule This would therefore bee an ouerthrowing of the operation and almost a confounding both of the one and other substance Shall wee then affirme that the soule receiueth into it selfe the insensibilitie of a dead bodie and that the body likewise communicates with the vertues of the soule Though the soule be infused into the body yet wee may not thinke that shee is there coÌ„founded Consider the light for an example though it pearce into euery place yet is it not for all this mixed therewith Wee must not therefore confound the offices and effects of so different substances but let the soule reside in the body to quicken gouerne and enlighteÌ„ the same To this we agree that it suffers with the body for she is sad and Iesus sayd My soule is sad euen to the death discouering in himselfe humane passion and affection The Prophet sayeth also My soule is troubled And as the Musician is mooued according to the song which he singes or plaieth vpon a Recorder Harpe or Organs and by his countenance wee may discerne his passioÌ„ so the soule which toucheth plaieth on this bodie as on an instrument of Musicke if she be sage and wise shee will expresse with the ends of her fingers the most inwarde parts which is to say the affections so that a pleasant harmony of good manners will redound thereof and we shal see her obserue such melody in her thoughts actions as that her deliberations and executions will most sweetely accord It is the soule therfore that needes the body but as an instrument And therfore souereigntie is one thing and seruice another and there is difference betweene that which we are and that which is our owne Whosoeuer loues the beauty of the soule hee mav well affirme that he loues the person also but he that loues onely the bodily beautie therof loues not the whole person but onely an external appearaÌ„ce which withers and consumes away in a small time We rise vp euery day to eate and drinke and yet there is not any one so replenished as that hee may iustly say I need to eate no more We seeke to gayne day after day and yet there is no ende of our desires The eye saith the wiseman is not satisfied with seeing nor the eare with hearing Hee that loueth siluer cannot bee satisfied therewith Eccles 1.4 7. Wee neuer leaue trauelling and yet neuer can we reape the fruite of abundaunce Wee desire without intermission to vnderstand new things and I pray you what is all humane Science but a new breaking of the braine and an augmentation of dolor and griefe Whatsoeuer is hath heretofore been and vnder the Sunne there is nothing new but All is vanitie I doe hate all the parts of this life sayd Ecclesiastes But he that hated life must needs haue thought well of death yea hee did certainely think better of the condition of the dead than of the liuing iudged him happie that neuer made entrance into the world nor had any part in vanitie My hart said he turned aside to discouer the pleasures annoiance and bragges of the wicked I found them more bitter than death it selfe not that death in it selfe is bitter but because it is so to the wicked And life is also more bitter than death for without all comparison it is a more grieuous thing to liue in sin than to die for as long as a wicked man liues his iniquitie encreaseth if he die his sinne comes to an ende Many are glad when they are absolued of their crimes they doe well herein if they determine to amend but they are very sottish in this if their willes still stand to the propagation of offences and better it had been for them to haue beene condemned betimes for impairing the great heape of their sins and misdeedes The Apostle speakes very wel and grauely to this purpose Rom. 1.2 That not onely those which committe wickednes but they also which approue of it are worthie of death and they which performe that that in others they greatly condemne are inexcusable and condemned by their owne sentence for in condemning of others they iudge theÌ„selues He addeth that such meÌ„ should not flatter theÌ„selues although for a time they seeme guiltles exempted froÌ„ punishment seeing that euen then they are grieuously tormeÌ„ted in their own consciences being guilty by their own sentence while euery body else iustifies them in themselues double afflicted whensoeuer and as often as they condemne their neighbors faultes But take good heeds O thou man sayd the Apostle how thou contemnest the treasure of patience and the goodnesse of God who calles thee to repentaÌ„ce and summons thee to change of life but for thy obstinacie head-strong perseuerance in error augments the seueritie of iudgement to come to the ende thou mayest then receiue the due reward of thine iniquities Out of al this before spoken let

Did hee then prepare many habitations onely for eleuen persons Mat. 8. Why sayd he in another place that ther should come out of all quarters of the world those that should sit in the kingdome of God Do we doubt of the performance of his diuine will The will and deede of our Sauiour are all one Besides hee points out the way and deciphers the place saying You perceiue whither I go knowe the way The place is in heauen with the Father Christ is the way as he himselfe sayth I am the Way the Trueth and the Life Iohn 14. none can come to the Father but by mee Let vs therefore enter into this Way imbrace this Trueth follow this Life This is the Way which guides vs the Truth that confirmes vs and the Life is giuen vs. And to the end we might be resolued of his bountious and franke will he afterwards addeth Father my desire is that those whom thou hast giuen me may be there where I am with mee Iohn 17. to the ende they may see my glory O Lord IESVS we follow thee but call thou vs that wee may march the more chearfully for no man can aduance forward without thee thou being the Way the Trueth the Life the Possibilitie the Faith the Rewarde Receiue vs seeing thou art the Way confirme quicken vs seeing thou art the Trueth and the Life Manifest vnto vs that happinesse which Dauid desired to see wheÌ„ hee should dwell in the house of the Lord. There is also treasure without sinne where eternal life is He saith in another place Psal 27. We shal be replenished with the riches of thy house Discouer therefore vnto vs O Lord Psal 63. this true happines which imparts vnto vs true life true being and sanctified motion We haue motion in the way and being in eternall life Cause vs to see that felicitie which is alwayes like to himselfe indissoluble immutable in whom wee are eternall in whome we knowe all good in whome there is entire and perfect rest immortall life perpetuall grace holy inheritance for the soule and a secure tranquillitie not beeing subiect vnto death but absolued and freed from the same without tears or lamentations For wherefore should any one there lament seeing no body there offendeth either God his neighbour or himselfe Briefly it is in this land of the liuing where the Saints are deliuered from all errour from care from ignorance from follie from pride from feares from perturbations couetous desires passions and lastly from all other coÌ„tamination Seeing the land of the liuing is in heaueÌ„ we must account this world the Region of the dead the which is most true seeing there are the shadow the body the gates of death Notwithstanding if the righteous man gouerne himselfe according to the will of God to doe the same he shall liue then come to the Region of the liuing where life is not confined but free where in stead of shadowe ther is glory S. Paul being in this worlde was not yet in glory hee mourned in this body of death and sayd that our life was layed vp with Christ in God Rom. 1. but when Christ our life should appeare we should also appeare with him in glory Let vs therefore chearefully aduance forwarde towardes the way Hee that enters into the true way Coloss 3. shall liue Wee haue testimony thereof Luk. 1. in the woman which touched but the hem of Christ his garment and she was deliuered from death as hee sayd vnto her Thy faith hath saued thee goe away in peace For if hee that touched a dead man was defiled he that toucheth the liuing shall certainely bee quickened Let vs therefore seeke after the Lord of life But so we must be carefull not to search after him amongst the dead lest it be said vnto vs as it was vnto the women Why seeke you him liuing amongst the dead hee is not here but risen vp The Lorde himselfe sheweth where it is that hee woulde haue vs seeke for him saying Go vnto my brethren and tell them I ascend vp to my Father and your Father to my God and your God Iohn 20. Let vs inquire for him where Iohn his disciple enquired for him and founde him out that is to say liuing with his Father from the beginning and being his eternall Sonne Wee must seeke him out in these last times imbracing his feete and worsnipping him that so he may vouchsafe to say vnto vs Fear not which importes thus much Feare not the sinnes of this age nor the worlds iniquities or the furious waues of carnall passions for I am the remission of sinnes feare not darknes I am the Light feare not death I am the Life Whosoeuer commeth to mee shal neuer see death As the plenitude and fulnesse of all Deitie is in him so to him be ascribed all honour glory and immortality for euer and euer Amen Certain places and sentences of the holy Scriptures concerning Life and Death The rule scope of our life SEek first the kingdome of God and the righteousnes therof then all things shall be administred vnto you Mat. 6.33 Al things which you would men should doe vnto you do vnto them againe for this is the Law and the Prophets Mat. 7.12 Luk. 6.37 Eternall life promised to those that obserue the commaundements of God OBserue my lawes and iudgements the which if a man keep he shall liue by them saith the Lorde Leuit. 18.5 Keepe my commandements and my lawe as the apple of thine eie and thou shalt liue Prou. 7.3 I haue giuen them my commaundements and shewed them my iudgements the which if a man performe he shall liue by them Ezech. 20.11 If thou wouldest enter into life keepe my commandements Mat. 19. Good Master what might I doe to obtaine eternall life Iesus aunswered thou knowest the commaundements doe that and thou shalt liue Mark 10.17 Luke 10.28 18.18 The Lawe is not of faith but the man that doth these things shall liue by the same Galat. 3.12 That we cannot fulfill the commaundements of God and consequently not obtaine eternall life by the Lawe but contrariwise we lose life by transgressing the Lawe WE knowing that a maÌ„ is not iustified by the works of the Lawe but by faith in Iesus Christ wee also beleeued in Iesus Christ to the ende that wee might be iustified by faith in Christ and not by the workes of the Lawe because no flesh shall be iustified by the workes of the Law Galat 2.16 All those that depend on the workes of the Lawe are vnder the curse for it is writtten Accursed bee hee that continues not in all those things which are written in the booke of the Lawe to performe them Galat. 3.10 Enter not into iudgement with thy seruant for no liuing man shall bee iustified in thy presence Psal 143. There is no man but hee sinneth 1. King 46. The children of God saye alwayes Forgiue vs

our saluation Hee sheweth vs vaine and ridiculous things afarre of and perswadeth vs that all is magnificence and happines he terrifies vs with such things as we should not be afraid of and maketh vs flie that which we should embrace He calles summons allures and flatters vs by the interposition of our concupiscences if this bee not enough hee stormeth and rageth endeuouring to terrifie vs both within and without O eternall light and truth Oh heauenly Lord most mercifull Father scatter and dissipate these clowdes of ignorance and errour illuminate our vnderstandings and permit vs not to approach vnto that which thou commaÌ„dest vs to flie which is pernicious and hurtfull to vs that we may desire nothing but that which is truely to be desired that is to say thy selfe who art the source and spring of all goodnes and of our life and eternal felicitie All flesh is grasse and the glorie of a man is as the flower of the fielde procure then that we may seeke for our stay and coÌ„tentment in the grace which thy Sonne brought vnto vs that our life may bee inclosed in him so that in the day of separation of our soules from their bodies wee may absolutely finde it again in heauen in expecting chearfully and with assured ioy the most happie resurrection of this flesh wherein all corruption infirmitie and reproach being abolished and death it selfe swallowed vp in victory we may liue eternally with thee in an incoÌ„prehensible felicitie wherwith thou shalt be glorified Maintain therefore thy childreÌ„ good Lord in this faith hope accoÌ„plishing in them thy worke till they intirely be with thy self to enioy the inheritaÌ„ce glory which thy onely Sonne purchased for them by his merits Amen A Prayer O Lord Iesus Christ creator redeemer of mankind who didst say I am the Way the Truth and the Life I beseech thee by that vnspeakeable charitie which thou shewedst in offering thy selfe vp to death for vs that thou wilt not permit me to swarue a whit froÌ„ thee that art the Way or to distrust in thy promises seeing thou art Trueth performest whatsoeuer thou doest promise Make me to take delight only in thee who art eternal Life without whoÌ„ ther is nothing worthy to bee desired either in heauen or earth Thou hast taught vs the true and onely way to saluation that we might not goe wandring vp and downe in the by-paths of this world reuealing vnto vs more clearely than the Sunne at noon dayes what wee ought to beleeue performe and hope after wherin we should rest satisfied and contented It is thou that madest vs to vnderstand how vnhappy we were in Adam that there is no meanes to escape the perdition wherein wee are altogether plunged but by faith in thee Thou art that resplendent light which appearest vnto those that trauell thorow the desert of this life and who hauing deliuered vs out of the darkenesse of spirituall Aegyptâ— doest disperse the clowdes of our vnderstanding and enlightenest vs that wee may contend after the promised inheritaÌ„ce which is eternall life into the which the vnfaithfull shall neuer enter but those who assuredly relie on thy holy promises Oh what goodnesse hast thou vouchsafed to send down from the bosome of thy Father and his eternall throne vpon earth in putting on our beggerly nature and of a Master to become a seruant that by thy doctrine thou mightest chace away the darkenesse of our ignorance prepare and addresse our feete vnto the way of peace and make plaine vnto vs the way of saluation such a way being appointed vs in following whereof no man can goe astray or bee wearie seeing thy grace and power doeth accompanie vs therein all the dayes of our life And moreouer by the comfort of thy holy Spirit thou doest strengthen vs and redouble our courage in passing the same Thy worde is the breade wherewith we are nourished and thy promise is the staffe wheron we leane Thou thy selfe by a secret and incomprehensible power doest conduct and maintain vs therein after an admirable maner that we might the more couragiously march towards thee both in foule and faire weather And as thou hindrest and preseruest vs from falling into the snares of the world and Sathan euen so in that thou art the trueth it selfe thou remouest farre from vs all doubtes scruples and distrusts that might anie wayes disturbe arrest or diuert vs during this our course Thou makest vs to discerne the ende and scope of heauenly vocation the worlds miserie and vanitie the fragilitie of this present life the gate of death and the happie and blessed life which is within the same And as thou art this true life euen in this worlde thou doest quicken vs by thy truth that are poore miserable dead wretches in sinne Thou augmentest this life by the ministerie and efficacie of thy holy Gospel and confirmest it by the vse of the Sacraments which thou hast ordained for the fortification of thy childrens faith while our corruption and that which is mortall in vs being defaced by the resurrection wee may exist and liue eternally with thee in bodie and soule then when thou shalt bee all in all Eternall life is to knowe the true God thee his Sonne who was sent vnto vs. Now wee behold thee by faith as in a mirror obscurely but one day we shal see thee face to face to be traÌ„sform'd into thy glory wholly reformed according to thine owne image I beseech thee most mercifull Sauiour that thou wilt increase my faith that I may bee so well grounded in the doctrine of my saluation as nothing may be able to misleade mee augment in mine heart the reuerence which I owe vnto thee that I may neuer swarue from thy obedience strengthen me in such a sort that neither alluremeÌ„ts nor threatnings either catch or astonish mee but that I may adhere constantly to thee who art my life euen vnto death Procure that in the power of thy promises and holy spirit I may bee heated more and more in thy loue and so leauing behinde the things of this world I may bend my selfe to that which is solide and perfect Encrease thy grace in mee that from day to day I may die in my selfe to bee reuiued and conducted by thy fauour fearing none but thee O most mighty and puissaunt God louing none but thee euen as there is nothing truely amiable but thy glorious selfe boasting in nothing but thy grace and mercie which is that whereof onely thy seruants should glorie they seeking after none other happinesse but thee nor desiring nothing but thy selfe who art the full and perfect felicitie of all the faithfull Amen Another LOrd Iesus that art alwayes mercifull and ceasest not to bee my Sauiour as well in aduersitie as prosperitie graunt mee the grace to rest satisfied with all humble obedience in thy will wheÌ„soeuer it shal please thee to mixe some sower amongst so much sweete as thou hast caused mee

those which saile by sea were to be esteemed amongst those neither liuing nor dead For man being created to liue vpon the earth hee launches out into the waters minding at one instant to participate of two contrary elements and casts himself desperatly into the armes of Fortune Thou wilt peraduenture say that the labour and tillage of the earth is a pleasant thing I agree thereunto but with how many miseries is this contentment accompanied Doth it not bring foorth euery day some occasion of griefe and sorrow now rain by and by drought to day burning heat to morrow nipping frost and thus by times either vnseasonable scorchings or immoderate cold But not to insist vpon many other vocacations of life to how many perils is the gouernment of States subiect whereof many doe so highly esteeme The ioy and pleasure therein comprehended resembleth fitly an vlcer or violent beating of the pulse the being put beside the saddle in such offices makes the ambitious cold at heart procures them more discontentment than if they were to suffer a thousand deaths Can a man be happie while he liues at the discretion of the vulgar what reputation otherwise soeuer he be in or though euerie one reuerence him neuer so much seeing he is but the peoples puppit who may disgrade him hisse at him condemne him to penalty bring him to miserie and somtimes also puts him to death I demand of thee Axiocus because thou hast swayed this Scepter of Magistracie where died Miltiades Themistocles Ephialtes with other Princes and great Captaines which preceded them For my part I would neuer accept of their suffrages supposing it a thing very vnproper for mee to be an associate or head of so dangerous a beast as the common people but Theramines and Callixines together with their guarde sending Iudges the day after coÌ„stituted vpon purpose condemned to death all those that any waies were their opposites without permitting theÌ„ any hearing As for thee Axiocus thou with Triptolemus vpheldest equitie although in the assembly there were thirty thousand of a coÌ„trary opinion which gaue negatiue voyces Axi You say but truth Socrates and since that time I haue had enough of such conuentions nothing seems vnto me more harsh and vnfauorie than the management of publike affairs They that euer had to do therein can wel auerre so much as for your selfe you speake but afarre off and as one iudging by the blowes which haue light vpon others But wee that haue played our part therein may speake by better proofes In very trueth my friend Socrates the people are verie ingrate cumbersome cruell enuious euill taught compounded of the very dregs of men and of those that are insolent and great mockers I iudge him to be most miserable that wil bee too familiar with such a beast Soc. Why then Axiocus seeing you detest the fairest imployment of all others what may we say of the rest must wee not shun them But for the remainder I haue heard this Prodicus adding to the other discourses this also ensuing that death concerned not either the liuing or the dead Axio What 's this you affirme Socrates Socr. Why because Death is no wayes hurtfull to those that are liuing and for the dead they are out of his iurisdiction And therfore now it does not endammage you because yet you liue and when you shal not be aliue he can haue no power ouer you because then you are past his stroake any more It is therefore but a vaine sorrowe for Axiocus to lament that which neither doth nor shal hereafter concerne him no otherwise than as it would be a notable folly to be afeard of monsters which thou seest not which presently haue no existence and that after thy death haue no beeing That which is redoubtfull therein is hideous onely to those that forge feares to theÌ„selues For is there any thing that can bring terror to the dead Axioc You haue stollen these wise perswasions from the Orators that at this day beare all the sway for they are the men that make these pleasant relations to sooth and humor yong men but I for my part am exceeding loth to leaue these worldly goods whatsoeuer you are able to alleage vnto me in your conference of pleasing apparance my mind findes no perfect contentmeÌ„t in this smooth course of words which doe but a little delight and tickle in their vtterance They beare a good shew with them but they are too remote from truth and our cogitations are not fedde with fantasies but with things firme and solide that are able inwardly to pearce settle themselues Soc. But Axiocus you inconsideratlie couple together those things which should not be coÌ„ioined in making vs beleeue that to feele euill and be depriued of good are the selfe same things for the suffering of euill brings griefe vnto him that loseth a good Now you forget that being dead you are no more and he that is not cannot perceiue this priuation how can he therefore be greeued at a thing whereof hee shall haue no apprehension If at the first you had resolued with mee that in death our bodies are depriued of sense you would neuer haue been so fond as to feare death Now you contradict your selfe in fearing to bee depriued of your soule ioyning this soule to your imagined losse For in fearing to lose your sense you suppose by the same sense to comprehend an euill which you build vnto your self in the aire and that you are afraid to feele Besides this aboue alleaged there are many excellent arguments to prooue the immortalitie of the soule For a mortall nature would neuer haue vndertaken such great matters as to contemne the violence of cruell beasts to crosse the Seas to build cities to establish publike gouernments to contemplate the heauens to obserue the course of the starres of the Sunne and of the Moone their Eclipses and sudden restitutions the rising and falling of the Pleiades the Equinoctials the Solstice of Winter and Summer the windes violent raines with flashings lightnings and thunder She would not haue comprehended in writing nor consecrated to eternity those things that fal out in the world were she not accompanied with some diuine Spirit to haue the intelligence and knowledge of such high and mysticall matters And therefore Axiocus thou must passe vnto an immortall life and not to death thou shalt not be stripped of all but enioy true goods thou shalt haue pleasures no waie intermingled with this mortall body but absolutely pure and indefectiue and such as most truely deserue to be called pleasures For thou being loosed out of this prison and become truely free thou shalt goe vnto a place where there is no trauel nor lamentation from whence sorrow and old age are banished thy life shall bee exempted from all euill replenished with secure repose and eternal ioyes Thou shalt there behold the nature of al things conferring no more thy mindes trauell to their affections

these corporall bonds The which being granted honor mee then as a thing diuine but if the soule were to perish with the body yet for all this forbeare not to feare the Gods which support and gouerne this principall worke of theirs that is called man the which like to good children performing you shall inuiolably preserue the memoriall of my name This was Cyrus his discourse a little before his death But if I shall not herein bee too burdensom vnto you hearken what I will deliuer vnto you in mine owne behalfe No body shall euer perswade me O Scipio that either your predecessors or other men of great note whoÌ„ it is not requisite to name would euer haue enterprised such memorable exploits to all posterities but that they coÌ„sidered that their being in the world was to no other ende but to procure the good of their successors Think you to speake plainely and after the manner of old men which loue to set foorth themselues that I would haue so trauelled both day and night in warre peace if my renowne and glory should finish with this present life would it not be better then to liue idle and in repose without any trouble or vexation But my soule I know not in what maner gathering together new forces regardeth happinesse with such a penetrant eye as if departing this world shee should but only then beginne to liue And if it were otherwise that soules were not immortall honest men would not aspire vnto a perpetuall glory What is the meaning of this that euery wise man dies willingly and the wicked with great grief Think you not that the soule which sees farre clearer and further off knowes well that shee is going to a better place and on the contrary hee which hath an heauie and disturbed soule sees not the like Surely I desire nothing more thaÌ„ to see your Fathers whom I haue honoured and cherished And besides the desire which I haue to drawe neere theÌ„ that I haue knowen I would willingly also talke with those of whoÌ„ I haue heard which shewed theÌ„selues vnto mee by their bookes and whose names I haue set downe amongst mine owne writings Now that I drawe neere vnto them it would displease me much to hang backward or to bee rowled downe againe as wee might doe with a round ball And if some God had permitted me to returne againe into my infancie and to crie in my cradle I would very constantly and flatly refuse such an offer for seeing I haue almost run my race I would not be called backe again from my goale to the first setting forward Is ther any true commoditie in this life Is it not troublesome through al the periods thereof But admit there are some coÌ„modities therein yet are we far from finding satisfactioÌ„ or obtaining of our wished ends and desires I will not raile against the same as diuers learned men haue often-times done neither repent I that I haue liued for I haue so passed my time that I am of opinion I haue done some good in the world I goe out of this life as out of an Inne not as out of mine own house seeing Nature hath sent vs forth hither for a litle time to passe forward in our iourney and not coÌ„tinually here to inhabit Oh happy will that day be when I shall depart to this celestiall assembly of soules and leaue the rascallitie of this world for I shal not only then bee with those good men aboue-named but also with mine owne sonne one of the best men that euer the earth brought foorth whose body I haue seen brought to ashes wheras in reason hee should rather haue seen the like by mine But see his soule neuer leaues mee but continually fixing her lookes vpon me she is flowen vp now into those places whither she knowes that I must follow I bare this losse patiently as it appeares but yet I confesse that I was much trobled therwith euer comforting my selfe with this MeditatioÌ„ that ther should bee no long space betweene her departure and mine Out of the Epistles of SENECA Epist. XXIIII RVminate I pray thee in thine owne minde what thou hast often heard and as often spoken but then make triall of it by effect if you haue either heard or seriously vttered the same For it would bee too great a basenes in vs as men vse to cast in our teeth that we should only vse the words and not the workes of Philosophie As I remember I haue heard you sometimes handle this common place that we fall not suddenly vpoÌ„ death but march towards the same by little and little To say the trueth wee die euery day for euery day a peece of our life slides away whatsoeuer is past and gone of our yeeres Death hath it already in his hands yea and euer when we our selues doe growe our life decreaseth First we lose our Infancie then our Adolescencie and then our youth Euen to the day before this what time soeuer is past is lost and gone the present day which now we passe we share stakes therein with Death So ought we alwayes to be confirmed both in the one and the other that we doe not too much loue nor hate our life we must end it when reason summons vs thereunto but wee must not desperatly nor rashly leaue it like one that takes his runne to fetch the better rise A wise and magnanimious man must neuer flie nor shun this life except when he is departing there-from but auoide like a rock a vicious passion which surprizeth and layes holde of many which is to say the desire and hastening of death Epist. XXVI DOubtlesse I debate with my self I discusse make exact examination as if my triall were at hande and the day already comne that must giue sentence of al my yeeres and dayes past Whatsoeuer wee haue either done or said hitherto is nothing they are but vaine and slight testimonials of our courage intermixed with much deceit cousinage Death only will assure mee what I haue profited in Philosophie I therefore prepare my selfe without all feare for that day wherein without all sophistication I shall bee able to iudge whether I haue been faint hearted or magnanimious both in word and deed when I vsed to bulke forth so many iniurious and reproachfull words against Fortune Concerning the esteem we are in amongst men it is alwaies doubtfull and declining on euery side also concerning thy studies and endeuors examine well al thy whole life Death shal denounce sentence vpon thee I say that disputatioÌ„s learned discourse sentences collected from the precepts of wise men and speach adorned shew not the true force of courage the greatest cowardes haue many times the hardiest talke then it will onely appeare what thou hast profited when thou commest to combate with Death I am well content with humane condition I haue no feare of this iudgement Thou art yonger what cares he Here is no accompt made of yeeres no man

into protection and the infidels receiue such punishmeÌ„t as they deserue My deare brethren we are euill aduised being ingratefull forgetful of Gods benefits not acknowledging the graces which he hath bestowed vpon vs. See how our daughters carrie their honor vnspotted out of this world fearing neither the menaces violation or villanies of the enemies of Christs religion yong lads haue by this means escaped the slippery paths of youth and haue happily gotten the goale to obtaine the crowne of their continencie and innocencie the tender womaÌ„ needs no more to feare torments hauing gained by a light easie death this priuiledge that the hang-mans hand hath now no power ouer her The time and apprehension of such a death heateth the luke-warme confirmes the feeble rowseth the sleepie constraineth those reuolted to returne vnto the Church induceth Idolatrers to imbrace the doctrine of the Gospel procures the faithfull that of long time haue made proiession of this ReligioÌ„ to enter into repose they lately come into the Church in great number gather assured strength courage from that time forward to fight without any feare of death when dangers present themselues being entred into the skirmish in so troublesome and perillous a time Furthermore dear brethren is it not a coÌ„mendable and necessary thing that by this mortall maladie the thoughts and affections of euery one should be reuealed We may now see whether the found will assist the sicke whether one kinsman according to God hath loued another if Masters haue had compassion of their slaues languishing if Physicians haue visited those patients that implored their helpe if the insolent refrained their violence if theeues and pilierers by the feare of death haue giuen ouer their insatiable thirst of auarice if the proud haue bowed their heads if the wicked haue bridled their impudencie and briefly whether the rich that haue lost their children neerest kinred seeing themselues now destitute of heires successors doe distribute their almes liberally to the poore And though the plague serued to no other end but to put into Christians a desire to shed their blood for Religion learning in such a time not to fear death this would bee a singular benefit This visitation is rather an exercise than a death vnto vs It giues occasion to the mind to glory in the force giuen vnto it and making death coÌ„temptible it disposeth vs to run hastily to the receiuing of our crown But some body perhaps will replie and say That which grieues me in this mortalitie is that being prepared to maintaine Religion and feeling my selfe disposed to endure death couragiously and ioyfully for Gods name I am depriued of this benefit by the preuention of death I answere first That to suffer for Iesus Christ lies not in thine owne power but is a gift of God and then thou canst not iustly complain for losing of that which peradueÌ„ture was not requisite for thee For the rest God which searcheth and knoweth the heart and the secret thoughts thereof sees thee if thou speakest froÌ„ a pure vncorrupted hart he approues coÌ„mends thy good will and discerning the vertue which hee himselfe put into thee he will reward thee for the same When Cain offred sacrifice vnto God hee had not yet killed his brother and God notwithstanding coÌ„demned his paricidie not theÌ„ perpetrated hauing discouered his deep malice and pernitious determination and euen so when the seruants of God secretly resolue and determine in theÌ„selues stoutly to maintaine the trueth with the expeÌ„ce of their owne blood God who sees their good mindes and hearts doeth crown them aswell as if they had performed the coÌ„bate There is a great difference between saying that will was wanting to Martyrdom and that martyrdome was wanting to will Such as God findes thee wheÌ„ he cals thee so he iudgeth thee eueÌ„ as he himself protests saying And all the Churches shall knowe that I search the reines and hart For in other respects God demands not our blood but our faith Neither AbrahaÌ„ Isaac nor Iacob were slaine and yet neuerthelesse they are ranked amongst the chiefe Patriarkes bearing the titles of faith and righteousnes whosoeuer is faithful iust and worthy of prayse he comes to the table banquet of these Patriarkes To resume our former discourse let vs call to mind that we must performe Gods will and not our owne following that prayer which Iesus Christ hath taught vs. What is it but to disturbe ouer throwe all piety when demanding that the wil of God may be fulfilled we recoyle and drawe backe when he would take vs out of the world When we thus hang taile and like rebellious slaues come not in our masters presence but with euill will and by compulsion leauing the world because it would be a fault to doe otherwise notthrough any desire we haue to rest satisfied in the wil of God how can we request at his hands the heauenly rewards to which wee doe not approach but by compulsion Why doe wee pray that his kingdome may come seeing wee take such delight to remaine in the prison of the worlde Why heape we prayers vpon prayers that the general restauratioÌ„ of all things may approach if our greater more affectionate desires would rather serue here below the enemie of our saluation than to raigne aboue with Iesus Christ But that the testimonies of diuine prouidence may the better be layed open that we may vnderstand that the Lord who fore-knoweth all things to come hath care of his childrens saluation it so happened that one of our companions in the Ministerie being pluckt downe by this disease and perceiuing himselfe neere to death demaunding the Eucharist as if hee aspired to God and had bin drawing his last gasp an honorable yong man very maiesticall high of stature and welfauoured of countenance being so relucent that no humane eye could firmely behold him appeared was seen by this man being rather out of thaÌ„ in this worlde Then this glorious yong man with a lowd voice and as it were in choler said vnto him sicke You feare aduersitie you would not willingly remoue what should I do vnto you It is a voyce which chides and admonisheth vs iumps not with their desires which feare persecution and care not for going to God but to prouide still for hereafter Our brother and companion in dying learned a thing which all suruiuants ought to thinke vpon for he vnderstanding it when hee went out of the world it was told him to the ende that he should deliuer it vnto others and hee vnderstood it not onlie for himselfe but for vs. For though he haue need to learn that is ready to goe out of this world yet this man learning at his last hour he was liuely admonished to the end that we which suruiue after him may learn to vnderstaÌ„d that which is expedient and necessary for vs. How often haue we of little faith vnderstood how

aside of imperfections and putting on of that grace which is imparted to all the faithfull which bear the mortification of our Lord Iesus in their soule and bodie Now this mortification consists in the remission of sinnes in the wiping away of offences in the obliuion of error and in the participation of mercie what can we say further of the benefit of death except wee should also once more adde that the world was thereby redeemed CHAP. 5. BVt I pray you let vs deliuer somwhat of the death which is common to all Why should we feare it seeing it procures no hurt or preiudice vnto the soule For it is written Feare not them which kill the bodie and cannot kill the soule Now by the meanes of this death the soule is deliuered being separated from the bodie and disintangled from these troublesome snares For which cause while we are in this body let vs prepare our selues for death let vs rayse our soules aboue the bedde of our flesh and to speake aptly let vs rise out of this sepulchre let vs retire from the coniunction of the bodie let vs leaue all earthly things to the ende that the aduersary coÌ„ming hee may find nothing that beloÌ„gs to him in vs. Let vs cheerfully march towards this eternal happinesse let vs mount vp with the flight of loue charity soare vp from hence which is to say from these fraile and worldly things hearing this exhortation froÌ„ the Lord Rise vp depart from hence minding that euery one should leaue the earth reforme his soule which hangs backward lift it vp to heauen rouse vp his Eagle-flight that hee may enioy the benefit of this promise Psal 103. Thy youth shall be renewed as that of the Eagle this was spoken to the soule Let our soules therfore soare vp aloft like the Eagle for she flies aboue the cloudes she glitters shines again by the renouation of her plumes she raises her flight euen vp to the skies where she cannot be intrapped by any snare for the bird which descends froÌ„ aloft downeward is often-times takeÌ„ with the whistle and snare or by some other subtil deuise And so let our soules also take heed of descending downe vpon the earth There is a snare in gold and siluer is limed there be nets in possessions and prickes in the pleasures of this world In running after golde the snare layes holde on our neckes in seeking after siluer wee are taken in the lime and setting downe our feete in possessioÌ„s the nets catch vs. Why contend wee after that gaine which serues for nothing but to ruine the soule that is so precious All the world is nothing in coÌ„parison of the losse of one soule for what benefites it a man Luk. 10. to haue wonne all the world lost his his owne soule What wilt thou giue in exchaÌ„ge of thy soule It caÌ„not be redeemed neither by gold nor siluer and yet it is golde that makes it to perish Adulteries wrath choler and all other passions are so many spikes which are fastened in our soules and that pearce our very bowels and intrailes Let vs therefore shun these euils raise vp our soules to the image and similitude of God To flie sinne is a resemblance vnto God whose image similitude is purchased by pietie and righteousnes CHAP. 6. That all the world is full of ginnes and snares THere be Principallities of the ayre Powers of the world that labour to throwe vs downe headlong from the raÌ„pire of the soule either they hinder vs froÌ„ marching vpright or seeke the meanes to ouerthrowe vs if we flie a little aloft beating vs downe againe to the earth but euen then let vs striue the more to mount vp our soules to heaueÌ„ hauing the word of God for our guide These Principalities do blowe into thy eyes the vanities of the world to make thee stumble but oh faithfull soule the more zealouslie guide thy steps towards Iesus Christ If they solicite thee by the auarice of gold siluer or of possessioÌ„s for the purchase of which thing they would haue thee excuse thy selfe from his banquer that inuites thee to the marriage of his Sonne which is his eternall worde take heede of making any excuse but contrariwise put on thy marriage garment bee at the banquet of this rich man for feare if thou deferrest and intanglest thy selfe in the affaires of this worlde hee call others and shut thee out of doores The powers of the world propounde also vnto thee the desire of honour that thou mightst grow proud like Adam and so comparing and equalling thy selfe to God thou mayest contemne his commaundements and begin to lose the true riches which thou didst enioy for he which hath not shal lose eueÌ„ that which he hath How ofteÌ„ in our praiers wherin we drawe neeter vnto God than by any other meane are our thoughts seized vpon by wicked and vile cogitations to the ende to hinder our affections from striuing to God-ward How often doth carnall concupiscence lay hold of vs How often are wee encountred with wanton eyes to assault a modest heart to pearce it suddenly with the dart of wicked desires How often are bad words fixed in thy wil and secret thoughts of no value against the which God speaks Take heed of harboring in thine heart wicked thoughts lest the Lord say vnto thee Why thinkest thou euill in thine hart or else when thou hast heaped together gold siluer and riches enough thou mayest say vnto me my vertue Deu. 8.13 and wisedom hath purchased this and so thou forget the Lorde thy God Behold the obstacles which that soule meets withal that bends her flight vp to heauen But for thee louing brother fight like a good souldier of Iesus Christ forgetting base matters and contemning earthly things aspire to those celestiall and eternal raise vp thy soule that it bee not allured with the baite of the snare The pleasures of this worlde are baits and which is worse they are the baites of sinne and temptations In seeking after delights thou lightest on the ginne for the eye of lust is the snare which entrappes him that treadeth on the same as also her wordes are another snare which for a time taste as sweet as honie but when sinne comes to be feelingly prickt in a vanquished Conscience then is it but gall and sharp bitternes Other mens goods alluring the eye are likewise a ginne ther be no paths throughout the whole course of our life which are not layde all ouer with theÌ„ And therfore righteous Dauid sayd they haue layed snares for me Psal 142. in my waies but see that thou follow the way which sayth I am the way Iohn 14. the truth and the life to the end that thou mayest affirme I restore my soule and shee conducts me by the paths of righteousnes for the loue of his name Let the world therefore bee dead vnto our eyes let vs die to the wisedome

IACOB also blessed the Patriarkes these benedictions can not bee referred to any further matter but to that which the benedicents considered in those whoÌ„ they blessed or to their fatherly affection But here we neither see the one nor the other more then the priuiledge onely of death the benediction of him who dies being of such efficacie as the holy Prophet desired to be made partaker thereof Let vs meditate and consider well on this verse to the end that when wee see the poore man die we may assist him and euerie one of vs say the blessing of the dead come vpon me If we see any body sicke let vs not abandon him if hee bee forsaken of others let not vs drawe backe but let vs remember to desire that the benedictioÌ„ of the dead may come vpoÌ„ vs. How many men hath this short verse procured to be blessed How often hath it made me blusn when I forgot the dying when I visited not the sicke when I despised the poore when I haue suffered the poore captiue to be oppressed in prison or when I contemned and neglected the auncient man Let this therefore bee deeply imprinted in our hearts for the spurring forwarde of the more dull and for the further encouragement of all those which are already in a good course Let the last wordes of a dying man resounde in thine eares and let his soule issuing out of his body carrie with it from thee this benediction Deliuer him that is ledde to die and who had perished without thy succour to the end thou mayest then iustly say to thy selfe The blessing of the dead light vpon mee CHAP. 9. That the soule perisheth not together with the bodie WHo can then make any doubt but that death is good seeing that which troubleth vs that maketh vs ashamed that is our enemie that which is violent tempestuous alluring to all vices remaineth then vnprofitable for the earth and as it were inclosed in an iron cage that is in the graue On the contrary Vertue Science Honor Iustice and Pietie flie vp to heauen the soule continues with immortall goodnesse being conioyned and dwelling in him Act 17. from whom shee had her being as one sayd very well that we are his line progeny For the rest it is most certain that the soule dies not with the body for it is not of the body as the Scripture proues by diuers reasons Gen. 2. Adam receiued from our Lord God the spirit of life was made a liuing soule And Dauid sayde Psal 116. My soule return to thy rest because the Lord hath done good vnto thee But wherein He hath sayd he deliuered my feete from destruction Thou seest how he reioyceth to be assured of this death wherein all error takes end where sinne and not nature faileth Afterwards being stripped and at full libertie as it were hee addeth I will please the Lord in the land of the liuing Heauen is the land of the liuing where foules haue repose and where sinnes enter not but where vertues haue their true force and vigor But the world is a region full of the dead because it is replenished with sinne and in all reason it was well sayd Mat. 8. Let the dead burie the dead It is sayd in another Psalme Psal 23. His soule shall lodge amidst riches and his seed shall haue the earth to their inheritance which is to say His soule that feareth God shall bee placed in the middest of riches and wealth so as it shall remaine neere amidst the same This may also be vnderstood of him that liues in the body who inhabiteth in the middest of riches conuerseth in celestiall places if he feare God possesseth his bodie and the soueraignty therof hauing brought it into seruitude briefly he enioyes the inheritance of glory and the promises of saluatioÌ„ If we would therefore bee placed amidst wealth and riches after the death of this body let vs take heede that our soule be not coÌ„bined mingled nor vnited to this body for fear it drawe her out of the right way and make her stagger to fall like a druÌ„ken man being disturbed by the illusions of the same let her defie it and the recreations therof that she may not be ouer-ruled by the external senses For the eye may runne into errour and be fondly deceiued by reason this member may be mistaken the like may fall out to hearing and taste In summe it is not in vaine that the wise man saith vnto vs Let thine eyes beholde that which is right Prou. 4. let not thy tongue vtter peruerse things wherof we should not be admonished were it not that the senses erred very often If thou hast beheld a shamelesse woman hast been taken in her lookes or hast lusted after her as she was faire thine eyes haue looked astray they haue seene pernicious things and haue reported that vnto thee which they ought not to haue done For if they had behelde as they should they would haue discouered the villanous desires of this impudent woman her detestable impudencie her shamelesse immodestie her stinking ordures her infamous villanie the woundes of the soule and the scarres of the conscience Hee hath committed adulterie with a woman in his heart whome hee beheld at any time to desire her Thou seest that such an one sought after deceit in desiring the Adultresse and not truth because he desired to see to couet and not to vnderstand trueth The eye therefore lookes astray when the affection leaues the true path the which deceiues as the eye also doeth and therefore it was sayd vnto thee Bee not taken that is Let not thy soule be taken by thine eyes for a woman takes the precious soules of men Prou. 6. The hearing also deceiueth and by speach alluding vnto wantonnes hath often seduced abused and cousined euill instructed youth Let vs therefore defie these traps and snares which deceiue and surprise for hearts are tempted and thoughts intangled by the senses In stead of following these allurements let vs adhere to that which is good and prosecute it For the presence and communication thereof makes vs the better this company giues tincture and glosse vnto our maners for he which cleaueth to good drawes good there-from The soule that cleaues to the inuisible immortal good which is God flying abandoning frail earthly and mortall things becomes like vnto the good which she desires wherein she liues finds true nourishment so leaning to that immortall she is no more mortal The sinful soule dies not because she turns to nothing but in that she dies to God and liues to sin On the contrary the soule which workes not iniquitie dies not at all for she remaines still in her first substance afterwards in her full perfection and glory How can the substance therof perish seeing it is the soule that giues life he that receiues the soule receiues life and when the soule departs life flies

Lazarus died and was borne by the Angels into Abrahams bosome Iob 16.22 Verely verely I say vnto thee thou shalt be this day with mee in Paradise Lue. 23.43 They stoned Steuen who cryed out and sayd Lord Iesus receiue my spirit Acts. 7.59 Wee know wheÌ„ the earthly habitation of this our body is destroyed wee haue a building in God which is to say an eternall maÌ„sion in heauen which is not made with handes 2. Cor. 5.1 I am enclosed on all sides my soule longing to remoue and be with Christ which would be farre better for mee Philip. 1.23 The Soule of man is immortall LEt dust returne to the earth froÌ„ wheÌ„ce it was taken and let the soule mount vp vnto God who gaue it Eccles 12.7 Feare not those that kill the bodie and cannot kill the soule but feare him that can send both bodie and soule into hell fire Math. 10.28 I am the God of Abraham Isaac and Iacob God is not the God of the dead but of the liuing Math. 22.32 He that beleeueth in me though hee were dead yet shall hee liue Iohn 11.25 Testimonies of the Resurrection of the body I Knowe my Redemer liueth and that in the last day he will take me out of the earth and I shall bee clad againe with my skin and thou my flesh shalt see God Iob 19.25 26. Many of those that sleepe in the dust of the earth shall awake some to eternall life others to perpetual shame Daniel 12.2 As concerning the resurrection of the dead haue you not read what God said vnto you I am the God of Abraham the God of Isaac and the God of Iacob He is not the God of the dead but of the liuing Matth. 23.31 32. The day commeth wherin all those that are in the graues shal heare the voice of the Sonne of God Iohn 5.28 Martha said vnto him I know that he shall rise again in the last day Ioh. 11.24 If we preach that Christ is raised from the dead how doe some amongst you say that there is no resurrectioÌ„ of the dead 1. Cor. 15.12 Looke ouer all that Chapter What shall come to passe after the resurrection of the body in the last day WHeÌ„ this corruptible shall haue put on incorruption this mortall immortality then shal those words which are written bee fulfilled Death is swallowed vp in victorie 1. Cor. 15.54 They which are dead in Christ shall first rise and afterwardes those that liue and remaine shall bee taken vp together with them into the clowds before the Lord in the ayre so wee shall be alwayes with the Lord. 1. Thes 4.16 17. When the Sonne of man shall come in glory and all the holy Angels with him then shal he sit vpon his throne of glory And all the nations shall be assembled before him and he shall separate the one from the other as the sheepherd doeth distinguish the sheepe from the goates and hee will set the sheepe on his right hand and the goates on the left Then shall the heauenly king say vnto those on his right hand Come you blessed of my Father inherite that kingdome which was prepared for you before the beginning of the world To them then on the left hand hee will say Goe you accursed depart froÌ„ me into euerlasting fire which is prepared for the diuell and his angels And so they shall goe into eternall torments but the Iust shall be taken into eternall life Matth. 23.31 c. Prayers and Meditations concerning Life and Death Meditation 1. THE life of a Christian man should bee imployed in the consideration of those things which here-vnder ensue to put them in practise that is to say oftentimes to remember the benefits he hath receiued froÌ„ GOD to thanke him with his hart mouth incessantly for the same to loue him who is bouÌ„tie and goodnes it selfe to feare and worship him seeing he is almightie and wise and so by the loue which they beare vnto God to be also excited to the loue of their neighbors The loue of God withdraweth vs from the loue of corruptible things raiseth vs vp to heauen and enflames our hearts with holinesse of life The loue of our neighbour holds vs backe from all preiudice either in will or deede and excites vs to integritie and benificence Another LEt vs often think on that which we are The soule is our principall part which is endowed with vnderstanding reason and iudgement to knowe the chiefe good which is in God to loue adhere and be vnited vnto him to be partakers of his immortallitie and happinesse But wee contemne this Soueraigne good to grouell on the earth and to slampe into the ditch of carnall desires applying the vigor and force of our vnderstanding and iudgements to things which are not worthy of the paines wee take about them Wee burie our selues aliue if wee may so say of celestiall we become terrestriall and of men created for eternall life wee endeuour as much as in vs lieth to bee like to the brute beastes themselues And yet our most merciful and good God forsaketh vs not for all this notwithstaÌ„ding that our ingratitude deserue as much but by his word in the meane while he graciously calleth vs and presenteth vs with infinite testimonies of his louing fauour dayly he continueth the fame hee supporteth vs hee exhorteth he counselleth aduiseth and fatherly chastiseth vs and yet for all this wee remaine blinde deafe and stupide contemning these graces either in not vsing them as we should or else in abusing of them And which is worse wee loue vaine and transitorie thinges better and are too intentiue and perseuerant in the same God reacheth forth his hand to conduct vs but we draw backe our owne and flie away when he calleth vs. If he bring vs into the way of saluation we mourne for the world wee looke behinde vs we deferre and procrastinate our desire of well doing We must therefore rouse vp our selues not remain still in the myre we must be fortified in his vertue and power who supports coÌ„forts vs let vs a little attempt to despise corruptible things and to desire those truly good and eternall when God calleth vs we must hearken to him if hee bee our guide wee must followe him for to arriue in his house Let vs receiue his benefites and himselfe too for hee giues himselfe vnto vs in the person of his Son hee causeth vs to see the meanes how to come into heauen wee must therfore require of him that hee will vouchsafe to bestowe vpon vs wil and desire to come thither by faith repentance hope and charirie and to maintaine his gifts and graces in vs to the end that we may mourne in this mortall life attend in the assurance of his mercie for the ende of this world and our last day which shall bee the beginning of our true life A Meditation and a Prayer HOw great are the delusions and impostures of the enemie of

Calisthenes gouerned the CommoÌ„-wealth for then you were not existent to feele either good or euil so after death your body shal be sensible of nothing it being then free from the touch of any discommodities Away therefore with all these apprehensioÌ„s and be assured that after our dissolution and that the soule is returned to her proper place the body which remains behind is not that which we cal man but rather a lump of earth and clay without reason or sense And to say the trueth we are and should rightly bee tearmed soule which is an immortall creature inclosed in a corrupt body as within a stinking prison As for this fleshly tabernacle Nature hath enuironed vs therewith for our chastisement the pleasures thereof being inconstant ready swiftly to flie away and intermingled with many diseases whereas on the contrary the vexations are vehement and of long continuance being destitute of all kinde of consolation What should I speake of diseases of the heat and concupisceÌ„ce of our senses and of the vices which lurke and are couched in the same The soule being diffused spread through al the conduits of the body is vrged to cry out sigh after heauen which she so truely resembles desiring this life and releasment as affectionately as the thirsty doe pant and breathe after the coole and fresh waters and so the departure from this our life is a change froÌ„ euill to good Axi But Socrates if you tearme this life so euil why doe you tarie in it seeing you are of farre greater vnderstanding than we simple people are Socrat Axiocus you speak not of me as you should doe but after the example of Athens you suppose that I am a very wise man because I dispute and argue of one thing and another for my part I desire to knowe euen that which is common so farre off am I from thinking my selfe able to resolue of so important matters as these whereof wee now intreat In effect whatsoeuer before I deliuered was taken out of the discourses of wise Prodicus whome you knowe wel to whom I haue giuen money twice or thrice For he neuer reades a Lecture to any for nothing for in his mouth hee hath ordinarily that saying of Epicharmus One hand must wash another we must giue one thing to receiue another Lastly when we were at Callias his lodging he that is the sonne of Hippocin this Prodicus minding to vtter his whole sufficiencie produced so many reasons against the loue of this life as I was ready to haue hastened my owne death and after that my soule did nothing but desire death Axi What said he theÌ„ Soc. I will rehearse it vnto you so farre as I can remember He therefore vsed this speach Is any part of our age without vexatioÌ„s doth not the Infant weepe at his comming out of his mothers wombe beginning his dayes in affliction he neuer findes repose in any of his actions want cold heate or some burning torments him hee not being able to recount his accidents but alwayes crying and by this only signe hee sufficiently enough discouers his miserie After much trouble when he comes to be seuen years old then his executioners lay hold on him that is to say his Tutors Masters and Teachers of all exercises WheÌ„ he growes greater then he is inuironed with Instructors often discourse with ouerseers with Mathematicians with Captaines and briefly with a great troupe of Lords and Gallants Afterwards if hee attaine to man-like yeeres his miseries drawe neerer vnto him being caried from the Licaeum to the Academie into places of publike exercise and into many euils as well of body as minde All the yeeres of his youth are subiect to his Masters correction and to such Tutors as are appointed for the education of his youth When he is gotten once out of this straight new cares assaile and enforce him to resolue what course he should take and if we compare the discoÌ„modities of his youth with those that afterwardes set vpon him they will appeare to be but pleasant and supportable and to speake in a worde but childish scar-crowes in respect of the other For he must go to the wars take blowes be in perpetuall combate and fight and then olde age comes on faire and softly being the right rende-uouz of all calamities and remedilesse euils If any man be long a dying and paying of this debt Nature like a rigorous creditor that will be payd at his iust day sues out an Execution against her debtors taking from one his sight from another his hearing and sometimes both of them together And then if thou tarriest yet any longer in the world she foundereth maimeth and disnerves thee It is true that some haue a long and vigorous old age but then they renew and verifie the Prouerbe which sayes that olde men become children againe And therfore the immortal God knowing well the state condition of humane life hee quickly takes them froÌ„ hence whom he loues best Let Agamedes and Trophonius be witnesse hereof who after they had built the Temple of Apollo Delphick prayed instantly that God to graunt them that which would be most beneficiall for them they went to take their last sleep for the day after they were fouÌ„d dead Also the sonnes of that Presbyteresse of Argos their mother hauing prayed the Goddesse Iuno to recoÌ„pense their piety and deuotioÌ„ in that wanting horses they themselues had drawen their Mother in her chariot to the Temple the same night after her prayers made gaue vp the ghost On the other side againe it would bee a tedious thing to recite the lamentations which Poets make these being men that prognosticate of things to come wheÌ„ in their excellent poemes they describe the condition of all worldly things At this time I will only bring forth the testimony of a principal man amoÌ„gst them who affirmes the Immortal Gods to haue sentenced that the life of man should be miserable that considering the trauailes and troubles of all other creatures they are nothing in respect of the misery of man What saies Amphiaraus to this matter though Iupiter and Apollo loued him so dearely aboue all others yet could hee neuer attaine vnto perfect old age But I will proceed no further for feare of extending my discourse more largely than I promised by discoursing vpon other matters But I pray you Is there any trauaile either of mind or body wherin thou hast not some iust occasion to complaine Doest thou patiently accept of whatsoeuer is prefented vnto thee By the way let vs but consider of men of any Arte or Mysterie which labour night after night and yet they can scarcely therby furnish their necessarie wants euen bedeawing the workes of their hands with teares and sighes Shall wee come to those that trafficke by Sea Behold the life of a certain kind of men that cut the waues amidst a thousand perils and dangers so that Bias had verie good reason to say that

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