The
Combate
betwixt
Man
and
Death
.
The
first
Argument
taken
from
the
Instrumentall
cause
of
eternal
life
.
The
only
meanes
to
attaine
to
the
perfection
of
that
good
which
the
world
so
much
desireth
,
should
not
giue
any
amazement
to
the
world
.
Death
is
the
only
meanes
.
Therefore
Death
should
not
giue
any
amazement
to
the
world
.
THE
first
proposition
of
this
Argument
doth
plainely
iustifie
it selfe
;
for
without
exception
all
men
desire
the
happinesse
of
life
,
the
perfection
of
Soueraigne
good
,
which
is
the
beatitude
of
the
holy
Spirit
,
called
eternal
life
:
I
except
not
ill
doers
,
for
they
erre
in
doing
ill
,
and
either
beleeue
that
it
is
good
,
or
the
way
which
tends
vnto
it
.
But
there
is
but
one
way
to
attaine
vnto
this
good
,
which
is
death
.
Now
then
to
abhorre
this
death
more
then
horror
it selfe
,
greedily
to
desire
that
good
which
only
death
can
giue
vs
;
to
desire
health
and
reiect
the
potion
whereby
we
may
recouer
it
;
to
affect
the
pleasures
which
(
they
say
)
are
in
those
fortunate
Ilands
,
but
without
any
figure
in
that
heauenly
Paradice
;
to
refuse
to
enter
into
that
shippe
which
alone
can
bring
vs
thither
,
were
to
mocke
at
himselfe
.
Let
vs
proceed
and
come
to
the
proofe
of
the
2.
proposition
,
for
thereon
is
grownded
the
force
of
our
Syllogisme
:
That
Death
is
the
onely
meanes
to
attaine
vnto
the
perfection
of
life
,
is
manifest
,
in
that
the
perfection
of
euery
thing
is
the
enioying
of
the
ends
;
all
the
lines
of
our
dessignes
,
all
the
proiects
of
our
enterprises
,
all
our
sweating
and
toyle
tend
,
and
aime
at
the
end
.
Who
knowes
not
that
death
is
the
first
end
of
life
?
feeles
not
but
that
life
in
her
greatest
vigour
driues
him
directly
thither
?
all
men
may
see
that
life
is
vnited
inseparably
vnto
death
,
by
the
continuance
of
the
same
succession
of
times
,
consider
this
time
,
whereof
the
enioying
is
the
life
.
There
are
three
parts
,
that
which
is
past
,
the
present
,
and
the
future
:
the
present
is
the
bond
of
that
which
is
past
,
and
of
the
future
:
and
as
this
article
of
the
present
time
runnes
as
violently
towards
the
future
,
as
the
Primum
Mobile
turnes
in
the
heauen
,
so
doth
ourlife
run
vio
lently
towards
her
end
.
This
life
is
a
very
way
,
as
soone
as
thou
doest
enter
into
it
,
and
makest
but
one
step
,
it
is
the
first
pace
towards
the
end
of
the
way
,
towards
the
end
of
life
,
which
is
death
:
for
the
going
out
of
the
cradle
is
the
beginning
of
the
entry
to
the
graue
,
whether
thou
wilt
or
wilt
not
,
whether
thou
thinkest
of
it
or
not
;
yet
it
is
true
,
yea
as
certaine
as
in
an
howre-glasse
,
where
the
first
graine
of
sand
which
runnes
is
a
guide
vnto
the
last
to
the
end
of
the
hower
:
Euery
day
we
passe
carries
away
some
part
of
our
life
,
yea
as
we
grow
,
life
decreaseth
;
this
very
day
which
we
now
enioy
is
deuided
betwixt
Death
and
vs
:
for
the
first
howres
of
the
morning
being
past
to
the
present
(
in
their
flowing
)
are
dead
to
vs
:
wherefore
Seneca
had
often
this
sentence
very
fitly
in
Death
hath
degrees
,
yet
that
is
not
the
first
,
Which
diuides
vs
in
twaine
,
but
of
the
death
is
the
last
.
And
it
is
the
very
reason
why
that
wise
Tekohite
sayd
vnto
Dauid
in
the
present
The
first
degree
of
mans
life
is
,
when
being
fashioned
and
framed
,
hee
liues
in
the
wombe
of
his
mother
;
this
is
a
vegetatiue
life
,
a
life
proper
to
plants
only
,
wherein
hee
may
receiue
nourishment
&
grow
;
in
this
life
he
continues
commonly
but
nine
moneths
,
at
the
end
of
which
time
hee
dies
,
but
a
happy
death
whereby
he
gaines
the
vse
of
the
goodly
sences
of
nature
,
that
is
to
say
,
of
sight
,
hearing
,
smelling
,
tasting
,
and
touching
:
behold
then
the
first
death
when
as
the
Infant
by
the
force
of
nature
is
driuen
out
of
that
fleshie
prison
,
comming
from
which
place
he
striues
and
stretcheth
out
himselfe
;
hee
is
angry
with
nature
,
and
cries
incessantly
,
but
he
is
ill
aduised
;
it
is
his
good
,
and
the
beginning
of
his
perfection
.
Now
followeth
the
infantiue
life
,
not
differing
from
that
of
beasts
,
which
extends
vnto
seuen
yeares
compleate
;
of
this
life
child-hood
is
the
death
,
which
begins
at
eight
yeares
,
and
retaines
nothing
of
the
Infancy
.
As
for
the
exterior
of
man
,
which
is
the
body
,
not
the
flesh
,
nor
bones
;
not
the
foure
principall
humors
,
if
that
bee
true
which
the
Phisitions
hold
for
a
Maxime
,
that
our
bodies
change
all
their
substance
euery
seuen
yeares
.
And
in
truth
how
could
our
sliding
nature
so
long
subsist
?
if
it
were
not
maintained
by
drinke
and
meate
,
the
which
by
a
certaine
vertue
infused
into
all
the
members
of
the
body
,
digested
,
purged
,
and
applied
,
doth
transubstantiat
it selfe
into
our
very
bodies
proportionably
as
the
substance
decayes
:
as
appeares
by
the
words
in
the
booke
of
Wisedome
,
cap.
5.
Being
borne
wee
suddenly
desist
from
that
being
wherein
wee
were
borne
.
It
is
no
more
the
first
body
which
wee
brought
into
the
world
,
that
is
dead
;
wee
haue
an
other
in
our
child-hood
the
third
degree
of
life
,
which
extends
vnto
18.
yeares
,
at
the
end
wherof
his
death
encounters
him
;
in
the
which
beginnes
the
4.
degree
of
life
,
which
goes
vnto
22.
and
then
dies
:
but
from
this
death
riseth
youth
,
the
5.
degree
which
florisheth
vnto
30.
yeares
,
&
then
his
flower
falls
and
his
youth
is
lost
;
but
a
rich
losse
,
seeing
,
thereby
man-hood
the
perfect
age
is
gotten
,
which
being
strong
and
vigorous
climbes
vnto
50.
yeares
,
and
this
is
the
6.
degree
of
life
.
Then
comes
age
the
7.
degree
of
life
,
and
the
death
of
man-hood
,
at
what
time
the
spirit
is
fortified
,
and
growes
more
ripe
in
good
Counsell
,
and
wiser
in
his
actions
;
this
life
ascends
vnto
the
decrepit
age
as
they
call
it
,
which
begins
at
70.
yeares
,
where
rests
the
death
of
age
,
and
so
runnes
on
vnto
the
graue
all
the
remainder
of
his
life
:
and
this
is
the
8.
degree
of
life
.
In
the
end
succeeds
in
his
turne
the
last
,
principall
,
and
most
to
be
desired
death
;
I
say
the
principall
,
for
that
it
makes
an
end
of
all
the
other
deathes
that
went
before
,
and
feares
no
more
the
miseries
of
life
:
I
say
to
be
desired
;
for
she
alone
doth
crowne
the
actions
of
mortal
life
with
glorious
immortality
;
it
is
the
hand
which
sets
vpon
our
heads
the
flourishing
Diadem
of
eternall
life
.
It
is
the
last
staffe
of
the
ladder
manifested
vnto
Iacob
by
vision
,
ordained
by
God
,
to
the
end
wee
may
thereby
ascend
vp
into
heauen
:
It
is
that
dun
horse
,
that
is
to
say
,
pale
and
mournefull
to
our
But
yet
if
God
hath
not
imparted
vnto
thee
the
light
of
his
grace
,
take
aduice
of
humane
reason
,
call
Seneca
Let
vs
conclude
thereby
,
that
it
is
impossible
she
shold
faile
in
the
principall
,
which
is
the
ninth
degree
of
life
,
which
shee
must
perfectly
finish
:
wee
must
iudge
of
the
end
of
the
worke
by
the
beginning
and
progresse
.
Finally
,
if
the
study
of
Philosophy
bee
a
kinde
of
death
,
as
Philosophers
hold
,
for
that
man
is
sequestred
from
the
company
of
men
,
and
the
vanities
of
the
world
,
to
haue
his
spirit
free
and
at
liberty
in
his
braue
meditations
:
and
if
in
this
estate
man
is
more
accomplished
,
and
more
perfectly
happy
,
without
comparison
,
then
they
that
trouble
themselues
continually
with
the
affaires
of
this
actiue
life
;
Oh
what
shall
it
bee
when
as
the
soule
purged
from
the
infection
of
the
senses
,
freed
from
all
commerce
with
the
body
,
shall
be
wholly
in
it selfe
ennobled
with
a
supernaturall
grace
;
illuminated
with
a
celestiall
flame
,
&
inspired
with
an
vnspeakeable
ioy
:
how
beautifull
,
happy
,
and
ioyfull
shall
shee
be
?
To
this
death
then
let
vs
direct
our
vowes
,
and
our
eies
:
let
vs
take
acquaintance
and
be
familiar
with
her
;
shee
is
our
friend
,
since
that
Iesus
Christ
did
vanquish
and
subdue
her
for
our
sakes
;
shee
is
prepared
for
vs
as
a
way
,
into
which
wee
must
of
necessity
enter
,
to
goe
into
our
Countrey
which
is
heauen
:
It
is
the
onely
meanes
ordained
of
God
,
to
go
vnto
that
most
blessed
Mansion
.
Let
vs
then
stretch
out
our
armes
couragiously
,
and
with
a
smiling
countenance
(
when
we
shall
see
her
turned
towards
vs
,
making
signe
that
shee
will
imbrace
vs
)
let
vs
receiue
her
;
for
shee
is
a
necessary
gift
to
our
cortupted
nature
,
which
wee
must
not
reiect
,
but
imbrace
,
as
Saint
Chrysostome
saith
.
The
first
Obiection
.
Euery
end
of
a
worke
is
not
the
finall
cause
;
therefore
it
followes
not
that
death
is
the
finall
cause
of
life
,
although
it
be
the
extreame
end
.
THere
are
three
conditions
The
second
Obiection
.
All
demolishings
carry
deformity
,
and
cause
horror
.
Death
is
a
demolishing
of
man
;
therefore
death
causeth
horror
.
PAllaces
,
Temples
,
and
other
buildings
,
yeeld
a
pittifull
spectacle
when
we
see
them
ruined
:
and
what
shall
man
doe
,
who
exceedes
in
excellency
all
buildings
;
yea
,
the
earth
,
the
heauen
,
and
all
that
we
behold
?
what
can
hee
doe
,
lying
vpon
the
earth
in
death
,
but
perplexe
our
mindes
?
To
this
I
answer
by
distinction
to
the
similitude
,
and
then
I
flatly
deny
the
application
.
I
say
therefore
to
the
first
proposition
,
that
there
are
two
sorts
of
demolishings
,
the
one
is
necessary
,
and
wisely
vndertaken
for
a
better
structure
;
the
other
is
preiudiciall
and
vndiscreetly
done
,
by
reuenge
for
a
totall
ruine
;
I
confesse
that
this
in
its
deformity
,
should
giue
cause
of
horror
,
but
I
cannot
confesse
that
the
like
is
in
death
,
in
the
demolition
of
man
,
but
onely
the
first
:
for
as
a
wise
master
of
a
familie
,
when
hee
sees
that
his
house
threatneth
ruine
,
that
it
sinks
in
many
places
,
and
the
walls
open
,
commands
it
to
be
pulled
downe
,
that
with
the
ruines
and
materials
hee
may
raise
another
to
continue
many
yeares
:
euen
so
nature
,
a
most
expert
.
Architectrice
,
seeing
man
laden
with
wounds
,
deiected
with
misery
and
melancholy
,
consumed
with
age
,
and
grown
cro●…ked
with
the
gou●…e
,
&
catar●…es
,
sowe●…
him
co●…uptible
in
the
graue
,
that
To
this
first
consolation
,
we
will
adde
a
second
,
that
is
,
nature
finding
the
declining
and
wasting
of
the
substance
of
man
,
came
by
a
sacred
mariage
to
stay
some
portion
in
the
matrix
of
his
deare
moity
,
and
to
fashion
and
bring
forth
many
other
reasonable
creatures
,
at
diuers
times
,
creatures
which
haue
the
same
flesh
and
bones
of
father
and
mother
.
And
if
it
be
true
,
that
a
good
friend
is
a
second
selfe
,
what
shal
a
good
sonne
bee
,
but
himselfe
without
any
addition
?
whereby
is
plainly
manifested
,
what
Macrobius
saith
,
that
the
body
And
this
was
it
which
moued
that
great
Law-giuer
Plato
,
to
make
a
law
,
that
euery
The
third
Obiection
.
The
Losse
of
Happines
causeth
an
insupportable
griefe
.
Death
is
the
losse
of
happinesse
.
Therefore
,
&c.
THe
rest
of
the
minde
is
the
happinesse
of
life
,
to
the
which
man
i●…
led
of
himselfe
,
if
he
doth
not
wretchedly
resist
it
;
for
his
owne
reason
makes
him
easely
and
distinctly
to
know
his
soule
,
his
bodie
,
and
those
thing
which
are
for
his
body
:
she
teacheth
him
that
onely
his
soule
is
his
,
and
that
his
body
and
those
things
which
concerne
it
,
depend
of
an
other
;
and
therfore
should
not
affect
them
but
so
far
as
they
are
profitable
:
and
not
be
troubled
for
any
accident
that
shall
befall
them
,
as
not
concerning
him
,
seeing
it
toucheth
not
the
soule
:
so
as
the
spirituall
and
bodily
infirmities
to
which
the
body
is
subiect
,
as
pouertie
,
reproach
and
disdayne
of
men
;
which
may
happen
to
a
man
without
de●…rt
,
should
be
indifferent
vnto
him
,
seeing
they
are
out
of
his
power
.
As
for
that
which
is
in
his
power
,
as
to
allowe
,
desire
,
poursue
the
good
and
good
things
which
are
honest
and
according
vnto
reason
;
and
contrariwise
to
hate
and
flye
the
euill
,
hee
applyes
himselfe
〈◊〉
●…o
eas●…y
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
〈◊〉
he
〈◊〉
〈◊〉
〈◊〉
cont●…
vnlesse
〈◊〉
death
comm●…
betweene
do●…
inter●…pt
this
happi●…
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Answer
▪
It
is
true
that
the
〈◊〉
〈◊〉
of
〈◊〉
doth
〈◊〉
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
parts
▪
at
all
〈◊〉
a●…d
in
●…uery
place
.
And
it
is
also
true
that
the
very
meanes
●…o
attai●…e
vnto
it
is
ve●…ue
▪
But
it
is
likewise
〈◊〉
that
〈◊〉
the
one
nor
the
other
can
be
obtained
in
this
life
▪
all
wee
can
haue
is
but
a
shadowe
of
the
one
and
the
other
,
as
far
different
from
the
●…ffect
as
night
is
from
day
;
for
night
is
the
shadow
,
and
the
day
is
the
light
of
the
Sun
:
which
is
〈◊〉
cause
●…hat
they
which
in
〈◊〉
〈◊〉
o●…
a
〈◊〉
full
of
dagerous
beasts
,
being
surprized
by
night
,
desire
nothing
more
〈◊〉
to
see
day
appa●…
so
〈◊〉
that
are
in
this
life
should
desire
nothing
but
to
see
the
day
of
the
Lord
,
&
the
Sun
of
Iustice
to
shine
vpon
th●…m
▪
I●…
they
〈◊〉
it
no●…
▪
they
are
not
t●…ue
●…n
but
●…tish
,
hauing
taken
the
habit
of
beasts
.
But
to
answer
more
categorically
to
these
S●…oicks
▪
〈◊〉
especially
●…o
Epict●…
from
whom
this
obiection
is
drawne
,
to
say
that
the
bodie
and
those
externall
thing●…
which
happen
vnto
man
,
should
not
bee
respected
of
him
,
it
is
the
farthest
from
reason
that
can
be
,
euen
to
the
vulgar
fort
,
who
whollie
runne
after
honour
,
riches
and
pleasure
:
and
to
say
that
a
man
in
some
great
Infirmitie
either
of
bodie
or
minde
feeles
no
paine
,
were
to
make
a
iest
of
himselfe
.
Aristotle
(
called
the
●…ye
of
reason
)
is
not
of
that
opinion
;
these
are
his
words
in
his
Booke
of
Manners
:
It
is
For
he
is
not
perfectly
happie
that
is
deformed
,
of
a
base
race
,
and
without
issue
.
This
is
too
much
;
see
what
Antipater
one
of
the
great
authors
of
the
Stoicks
sayth
,
who
attributs
something
,
although
but
little
,
to
exterior
things
.
But
what
sayth
Seneca
?
the
Amen
.
The
second
Argument
taken
from
the
vicious
fruits
of
the
extreame
feare
of
death
.
That
which
breedes
many
inconueniences
in
the
spirit
&
bodie
of
man
,
must
bee
speedily
pulled
away
.
The
extreame
feare
of
death
causeth
great
inconueniences
▪
Therefore
that
must
be
speedily
pulled
away
.
SOme
one
sayed
truely
,
(
speaking
of
the
excessiue
apprehension
of
death
,
)
that
it
is
the
ordinary
obiect
which
troubleth
the
vnderstanding
of
man
,
makes
him
to
lose
his
Iudgement
,
to
abandon
all
duety
,
and
to
cast
himselfe
into
a
shamefull
forgetfulnesse
of
himselfe
.
Let
vs
.
see
how
:
Hee
that
feares
death
vnmeasurably
,
he
must
of
necessitie
feare
euery
thing
that
may
bring
it
,
that
is
,
all
that
hee
sees
,
and
what
he
cannot
discerne
;
whereas
death
lyes
in
ambush
,
whereby
it
happens
that
this
man
doth
easily
fall
into
many
errours
,
as
into
foolish
superstition
,
thinking
by
his
voluntarie
submissions
▪
by
m●…toring
of
words
not
vnderstood
,
by
adoring
of
stocks
,
and
stones
,
to
moue
God
to
pitty
him
,
and
to
turne
away
death
,
which
hee
imagines
vpon
the
least
accident
,
the
flying
of
a
bird
,
or
the
croaking
of
a
Crow
should
take
him
by
the
throate
.
So
we
reade
of
Arislodemus
King
of
the
Messeniens
,
who
being
in
warre
against
his
subiects
,
the
dogs
howled
like
Woolues
,
and
an
herbe
called
Dogstooth
grew
neere
vnto
his
Altar
;
the
which
being
interpreted
by
his
Soothsayers
to
bee
an
ill
presage
,
he
concoiued
such
a
feare
as
hee
died
.
And
as
this
disordered
motion
of
feare
,
makes
men
credulous
to
the
words
of
Satan
,
so
doth
it
make
them
incredulous
to
the
assured
promises
of
the
Eternall
;
the
which
prouoking
the
wrath
of
God
,
in
the
end
hee
doth
execute
vpon
them
his
sentence
pronounced
against
the
fearefull
&
incredulous
,
casting
them
into
the
Lake
burning
with
fire
and
brimstone
,
which
is
the
second
death
,
Apocal.
21.
O
how
fitly
then
did
Saint
Augustine
say
,
that
by
too
much
fearing
the
temporall
death
,
they
did
ingulfe
themselues
in
the
eternall
:
a
fearefull
man
not
onely
makes
himselfe
a
slaue
to
fantasticall
diuinity
,
but
also
a
bondman
to
any
one
that
is
subiect
vnto
him
▪
said
King
Lew.
11.
who
to
assure
himself
against
death
shut
himselfe
vp
solitarie
at
Plessis
neere
Tours
,
yet
could
he
not
bee
confident
;
the
opening
of
a
doore
amazed
him
,
he
hated
all
those
he
suspected
,
and
he
suspected
all
the
world
:
his
most
confident
were
dismisss
and
put
from
his
person
,
and
hee
remayned
alone
melancholie
,
dreaming
,
froward
,
and
chollericke
,
nothing
pleased
him
but
onely
displeasure
:
he
grew
iealous
of
his
sonne-in-law
,
of
his
owne
Sonne
and
his
Daughter
;
only
his
Phisitian
possest
him
,
controlled
him
and
kept
him
in
awe
with
his
words
threatning
death
;
I
know
well
,
said
hee
,
(
swearing
a
great
oath
)
that
one
of
these
mornings
you
will
send
mee
away
with
the
rest
,
but
you
shall
not
liue
eight
dayes
after
;
Thus
this
imperious
seruant
kept
his
King
captiue
.
Thus
this
King
lost
his
liberty
more
pretious
then
his
life
,
for
maintaining
whereof
,
good
men
should
alwaies
striue
.
Wherunto
Seneca
had
Let
vs
conclude
with
Seneca
,
That
the
feare
of
death
An
Obiection
.
Euery
roote
bringing
forth
fruits
worthy
repentance
should
be
carefully
preserued
.
The
feare
of
death
bringeth
forth
fruits
worthy
of
repentance
.
Therefore
the
feare
of
death
should
bee
carefully
preserued
.
WHatsoeuer
thou
I
will
not
deny
but
that
many
haue
bene
wonderfully
stirred
vp
to
piety
by
the
feare
of
death
,
as
among
others
,
the
historie
makes
mention
of
Peter
Vualdo
in
the
yeare
1178.
who
in
the
city
of
Lyons
sometime
,
being
assembled
with
many
of
the
chiefe
of
the
Citty
to
recreate
themselues
,
it
so
happened
that
one
of
them
fell
downe
suddenly
dead
:
Vualdo
a
rich
man
was
more
mooued
then
all
the
rest
,
and
seized
with
feare
and
apprehension
,
he
addicted
himselfe
more
to
do
penance
,
and
to
meditate
true
piety
.
But
who
doth
not
see
that
it
is
not
properly
death
which
causeth
this
inclination
to
pietie
,
but
the
iudgement
of
God
,
which
wee
discerne
through
death
as
through
a
glasse
?
that
it
is
the
worme
of
Conscience
which
doth
awaken
vs
by
the
contemplation
of
Death
,
and
stirres
vp
sinners
to
iustice
&
sanctitie
?
It
is
the
ignorant
confusion
of
the
second
death
with
the
first
,
which
doth
so
strongly
amaze
men
.
Finally
,
it
is
a
seruile
feare
and
not
commendable
,
yea
,
condemned
of
the
Pagans
themselues
,
to
forbeare
to
doe
euill
for
The
Third
Argument
drawne
from
the
Impossibility
That
onely
is
to
bee
feared
that
lyes
in
the
power
of
man
.
Death
lyes
not
in
the
power
of
man
.
Therefore
not
to
be
feared
.
VIce
onely
should
hee
feared
,
to
be
auoyded
;
but
nothing
that
is
without
the
power
of
man
is
vice
,
as
Epictetus
saith
in
his
Enchiridion
.
Moreouer
,
that
feare
is
good
that
can
preuent
an
imminent
danger
;
but
to
that
which
can
neither
bee
remedied
nor
foreseene
,
feare
serues
but
to
aduance
it
:
Man
may
preuent
and
auoyd
that
which
hee
holds
in
his
owne
power
and
will
:
as
the
approbation
of
vice
,
the
hatred
of
goodnesse
and
of
true
honour
,
rashnes
,
passions
,
vnlawfull
loue
,
vnrestrained
heauinesse
,
excessiue
ioy
,
vaine
hope
,
damned
despaire
,
&c.
But
all
that
which
blinde
man
by
his
opinion
doth
affect
or
feare
so
much
,
as
wealth
,
pouertie
,
the
honour
or
dishonour
of
the
world
,
life
and
death
,
are
not
tyed
to
his
will
,
nor
subiect
to
his
scepter
;
And
therefore
the
Philosopher
will
Iulius
Caesar
oppose
all
his
Imperiall
power
,
let
him
scoffe
at
Spurinus
&
his
prediction
of
the
15.
of
March
,
the
day
being
come
,
hee
must
vnderstand
from
his
Sooth-sayer
who
was
no
lyer
,
that
the
day
was
not
past
;
he
must
come
to
the
Capitoll
,
and
there
receiue
23.
wounds
,
and
fall
downe
dead
at
the
foote
of
Pompeys
statue
.
Let
Domitian
storme
for
the
approching
of
fiue
of
the
clocke
foretold
,
yet
must
he
die
at
the
houre
,
and
for
the
more
easier
expedition
,
one
comes
and
tells
him
that
it
had
strooke
sixe
;
he
beleeues
it
with
great
ioy
:
Parthenius
his
groome
tells
that
there
is
a
pacquet
of
great
importance
brought
vnto
him
:
he
enters
willingly
into
the
Chamber
,
but
it
was
to
bee
slaine
at
that
very
instant
which
hee
feared
most
.
But
if
these
histories
seeme
ouer
worne
with
age
,
who
remembers
not
that
memorable
act
at
the
last
Assembly
of
the
Estates
at
Blois
,
of
that
Duke
who
receiued
aduertisement
from
all
parts
,
both
within
and
without
the
Realme
,
that
the
Estates
would
soone
end
with
the
ending
of
his
life
?
euen
vpon
the
Eue
,
one
of
his
confident
friends
discouered
the
businesse
vnto
him
;
going
to
dinner
he
found
a
note
written
in
his
napkin
,
with
these
words
,
They
will
kill
you
.
To
which
he
answered
,
They
dare
not
;
but
they
failed
not
.
Oh
God
how
difficult
is
it
to
finde
out
thy
wayes
!
Let
vs
then
conclude
that
the
houre
of
death
appoynted
by
the
immoueable
order
of
God
,
is
ineuitable
,
so
that
(
as
one
saith
)
We
shal
sooner
moue
God
then
death
:
So
the
Pagans
,
who
erected
Altars
to
all
their
counterfeit
Deities
,
did
neuer
set
vs
any
to
death
.
This
firme
decree
of
all
things
gane
occasion
to
the
Pagans
to
figure
the
three
Destinies
,
whose
resolution
great
Iupiter
could
not
alter
,
no
not
to
draw
his
Minion
Sarpedon
out
of
their
bonds
.
Let
vs
speake
more
properly
;
God
can
doe
it
,
but
he
wil
neuer
do
it
,
or
very
seldome
,
to
shew
his
infinit
power
by
miracle
.
Let
vs
in
the
end
say
,
That
seeing
death
is
ineuitable
,
it
must
needs
follow
,
that
the
feare
of
it
is
vnprofitable
:
On
the
other
side
,
let
vs
adde
,
that
mans
life
is
not
to
be
cut
off
before
the
time
:
&
therefore
a
carefull
waywardnesse
to
prolong
it
,
auailes
nothing
:
the
Destinies
which
haue
resolued
immutably
to
spinne
it
out
till
such
a
time
,
they
will
doe
it
,
feare
it
not
:
and
in
the
danger
of
death
,
will
rather
shew
a
miracle
to
preserue
thee
,
as
to
the
Poet
Simonides
,
who
supping
with
Scopas
,
in
a
Towne
of
Thessalie
,
word
was
brought
him
,
that
two
young
men
were
at
the
dore
to
speake
with
him
:
the
Poet
went
forth
,
but
found
no
body
at
the
doore
,
but
hee
heard
a
great
noyse
of
the
chamber
which
sunke
downe
,
and
smothered
Scopas
and
al
his
guests
in
the
ruins
.
We
reade
that
Gelon
then
a
young
Infant
,
but
appointed
to
liue
longer
,
to
gouern
Sicile
,
was
drawne
out
of
the
like
,
but
a
stranger
danger
:
for
as
hee
was
at
schoole
in
the
presence
of
his
master
and
many
of
his
companions
,
behold
,
a
great
Wolfe
enters
into
the
school
,
comes
to
Gelon
,
layes
hold
of
his
booke
,
and
drawes
it
by
the
one
end
:
Gelon
without
amazement
holds
fast
,
and
rather
suffers
himselfe
to
bee
drawne
forth
by
the
Woolfe
then
to
let
goe
his
hold
;
and
in
the
meane
time
the
building
happened
to
sinke
,
and
ouerwhelmed
both
Master
and
schollers
.
Thus
God
shewes
his
prouidence
,
preseruing
by
his
Angels
those
whom
he
pleaseth
from
present
and
most
eminent
dangers
.
So
would
hee
saue
Lot
and
his
family
from
the
fire
of
heauen
,
almost
against
their
will
:
For
it
is
written
,
that
the
Angels
tooke
them
and
thrust
them
out
of
Sodome
;
yea
,
it
is
written
,
that
the
Angell
executioner
,
to
shew
the
force
of
prouidence
,
told
Lot
,
that
he
could
not
doe
any
thing
vntill
hee
were
retired
into
a
towne
adioyning
,
which
was
afterwards
called
Zohar
;
into
the
which
he
was
no
sooner
entred
,
but
the
Eternall
powred
downe
fire
and
brimstone
vpon
Sodome
and
Gomorah
.
We
reade
of
Titus
Vespasian
,
that
two
famous
knights
had
conspired
to
kill
him
,
whereof
he
was
aduertised
;
but
making
no
shew
thereof
,
he
tooke
them
by
the
hands
,
led
them
forth
to
walke
,
and
hauing
called
for
two
swords
he
gaue
to
eyther
of
them
one
,
as
prouoking
them
to
that
which
they
had
resolued
but
being
amazed
both
of
the
manner
and
of
the
Emperours
courage
.
You
see
(
sayth
he
)
that
destinie
doth
iustly
hold
the
principalitie
of
the
world
,
and
that
in
vaine
men
practise
murthers
against
it
,
be
it
through
hope
to
purchase
greatnesse
,
or
for
feare
to
lose
it
.
Let
vs
therefore
acknowledge
,
that
it
is
not
of
vs
,
but
of
the
word
of
destinie
,
which
God
hath
pronounced
,
that
the
lengthening
,
or
shortning
of
our
liues
depends
.
The
great
God
is
to
vs
a
God
of
strength
to
deliuer
vs
,
and
the
issues
of
death
belong
vnto
the
Eternal
:
&
therefore
the
Apostle
sayd
,
that
Christ
is
dead
and
risen
againe
,
that
he
might
haue
power
ouer
the
dead
,
and
the
liuing
:
and
therfore
this
vexing
care
of
life
,
nor
that
great
horror
of
Death
cannot
profit
vs
any
thing
.
Let
vs
then
leaue
these
things
,
and
finishing
our
course
resolutely
&
ioyfuly
,
let
vs
yeeld
al
into
the
hands
of
our
soueraigne
Master
;
neither
to
tempt
him
,
nor
to
despaire
of
him
,
for
both
the
one
and
the
other
are
equally
hateful
vnto
him
:
and
if
our
soule
puft
vp
with
the
vent
of
temptation
be
desquiet
within
vs
:
let
vs
say
vnto
it
with
Dauid
.
My
soule
,
returne
vnto
thy
rest
,
feare
nothing
.
Euery
kinde
of
death
of
them
that
are
beloued
of
God
is
precious
in
his
sight
,
verie
precious
sayeth
S.
Bernard
,
as
being
the
ende
of
labour
,
the
consummation
of
the
victorie
,
the
port
of
life
,
and
the
entrie
to
perfect
felicitie
.
The
first
Obiection
.
If
Death
did
flow
from
the
enchayned
order
of
destinie
,
we
should
not
see
it
without
order
sometimes
to
goe
slowly
,
sometimes
to
runne
headlong
.
But
that
is
vsually
seene
;
Therefore
it
seemes
not
to
flow
from
destinie
.
THe
vnequall
Issue
of
To
conclude
I
say
,
that
seeing
the
comming
of
death
is
imperceptible
,
and
that
it
is
impossible
for
any
man
to
say
assuredly
I
am
dead
,
or
I
shal
suruiue
;
that
death
cannot
be
suddaine
or
slow
to
any
man
,
other
men
iudge
after
the
euent
,
but
not
before
.
And
therefore
it
seemes
to
mee
that
the
question
which
is
made
,
whether
a
languishing
death
or
a
suddaine
be
most
to
be
desired
,
is
in
vaine
,
for
that
we
shall
find
that
death
is
suddaine
to
all
men
,
seeing
it
comes
so
swiftly
as
no
man
can
feele
it
:
For
so
was
the
will
of
the
Eternall
,
to
the
end
that
mortall
man
should
bee
alwayes
ready
to
die
,
and
not
delay
when
hee
feeles
it
,
for
it
is
insensible
.
The
second
Obiection
.
It
is
a
vaine
and
pernicious
thing
to
giue
eare
to
Astrologers
,
in
their
predictions
.
The
former
discourse
seemes
to
perswade
a
man
vnto
it
.
It
is
therefore
vaine
and
pernicious
.
EXperience
hath
and
doth
dayly
verifie
,
that
they
which
haue
easily
giuen
credit
to
the
predictions
of
future
things
,
are
for
the
most
part
in
the
end
deceiued
:
Niceas
King
of
Syracusa
found
it
true
to
his
cost
,
for
confidently
beleeuing
his
diuines
that
his
death
was
neere
,
he
wasted
his
treasure
in
all
kinds
of
excesse
,
and
liued
in
want
all
the
remainder
of
his
life
,
which
did
far
exceed
the
terme
of
his
prediction
.
Aboue
all
the
lamentable
taking
of
Constantinople
by
the
Turkes
is
memorable
:
The
Grecians
bewitched
with
a
certaine
old
prediction
,
that
the
day
would
come
when
a
mighty
enemie
shold
seaze
vpon
most
of
the
forts
of
Constantinople
,
but
being
come
to
the
great
place
called
the
brazen
Bull
,
he
should
be
represt
and
driuen
out
by
the
Inhabitants
,
who
to
resist
him
had
seazed
vpon
this
place
:
The
Constantinopolitanes
giuing
credit
he
eunto
,
hauing
abandoned
their
strongest
defences
,
retire
into
this
place
,
wher
they
attend
the
Turke
;
but
they
falnt
,
are
put
to
flight
,
slaine
and
sackt
,
and
so
to
the
great
preiudice
of
Greece
,
the
Imposture
of
their
Prophecie
was
manifest
.
Answer
:
I
grant
the
Maior
of
the
proposition
,
and
doe
confirme
it
by
the
Law
of
God
.
Let
no
diuiner
be
among
you
vsing
diuinations
,
nor
regarders
of
times
,
nor
any
that
vse
predictions
,
nor
Sorcerer
,
&c.
Whosoeuer
vseth
any
such
thing
is
abominable
to
the
Lord
.
And
what
should
not
Christian
Magistrats
doe
herein
,
seeing
they
are
forbidden
by
infidels
Mecaenas
,
speaking
to
Augustus
the
Emperor
,
of
the
gouernment
of
the
Common
weale
,
sayth
;
That
there
ought
not
to
be
any
Soothsaier
in
the
Common
weale
,
for
all
such
kinde
of
men
in
speaking
sometimes
truth
,
most
commonly
lie
,
and
are
the
cause
of
Innouations
and
troubles
.
The
Turkes
Empire
obserue
the
like
prohibition
,
according
to
the
Al●…aron
which
sayth
,
that
all
kinde
of
diuining
is
vaine
,
and
that
God
alone
knowes
all
secrets
.
But
according
to
this
deposition
I
denie
the
Minor
,
and
add
,
that
in
all
my
precedent
discours
,
there
is
not
a
word
which
tends
any
way
to
the
maintayning
of
Astrologers
,
to
heare
and
beleeue
them
.
I
did
produce
some
Histories
to
proue
that
our
dayes
are
so
determined
by
God
,
as
they
cannot
exceed
their
bounds
prescribed
;
and
this
doctrine
is
true
,
holy
&
diuine
.
Behold
the
Oracles
:
Man
borne
of
a
woman
is
of
a
short
life
,
&
fall
of
cares
&c.
His
daies
are
determined
,
thou
hast
the
number
of
his
moneths
with
thee
;
thou
hast
prescribed
his
limits
,
which
he
shal
not
passe
:
And
Dauid
sayth
vnto
God
.
My
times
are
in
thy
hand
:
and
therefore
Christ
is
dead
and
risen
,
that
he
might
command
both
ouer
the
dead
&
liuing
,
sayth
S.
Paul
,
Rom
,
14.
9.
The
Iewes
would
haue
put
Christ
to
death
before
his
time
,
but
they
could
not
;
they
sought
(
sayth
the
Gospell
)
to
lay
hold
of
him
,
but
no
man
did
it
,
for
that
his
houre
was
not
yet
come
.
The
time
of
Iesabels
death
and
the
ende
of
her
wickednes
was
accompli
shed
;
the
time
of
her
death
&
the
place
had
bin
foretold
by
the
Prophet
Elias
:
Iehu
was
chosen
to
execute
this
decree
,
The
third
Obiection
.
If
the
cause
of
death
be
euitatabl●…
,
the
effect
also
shal
be
.
But
the
cause
of
death
is
euitable
.
Ergo.
IT
is
written
that
a
wiseman
shal
rule
the
stars
,
for
that
finding
himselfe
inclyned
to
some
mortall
disease
by
some
malignant
influence
of
the
stars
,
he
will
change
the
ayre
,
&
correct
that
bad
complexion
,
that
it
impaire
not
.
We
are
also
commanded
to
honor
the
Physition
for
necessities
sake
,
by
reason
of
the
Phisicke
which
he
ministers
for
the
preseruation
of
life
.
Moreouer
,
Gods
prouidence
hath
not
imposed
any
necessity
in
humaine
actions
,
whereof
he
is
Lord
,
and
especially
of
those
which
depend
of
his
free
will
;
as
who
can
hinder
a
man
from
killing
himselfe
if
he
please
,
as
many
haue
done
?
We
reade
also
in
the
booke
of
truth
,
that
the
periode
of
the
ruine
of
Niniuie
,
assigned
to
40.
daies
,
was
Answer
.
Whatsoeuer
it
be
,
Destiny
(
as
Boetius
saith
)
comming
from
the
immoueable
beginnings
of
prouidence
,
ties
together
by
an
indissoluble
bond
of
causes
,
all
humane
actions
,
and
all
their
euents
,
so
as
the
diuine
prouidence
is
alwayes
certaine
,
and
alwayes
infallible
in
her
euents
,
not
contradicting
the
meanes
which
the
same
diuine
prouidence
hath
ordained
,
whereof
some
are
necessary
,
others
contingent
.
The
effects
are
necessary
which
haue
their
cause
neer
,
immediate
,
conioinct
,
&
necessary
:
and
they
are
contingent
which
haue
a
contingent
cause
,
and
whose
effect
may
happen
or
not
happen
;
if
it
happens
,
God
had
so
appoynted
it
.
Thou
who
foundest
thy selfe
subiect
to
a
dropsie
,
hast
left
the
reumaticke
ayre
where
thou
wert
,
hast
abstained
from
water
,
and
hast
imployed
the
Phisition
,
whereby
thou
hast
auoyded
the
disease
and
death
:
God
had
so
ordained
it
,
not
onely
for
the
cause
,
but
also
for
the
meanes
.
Yet
let
man
determine
in
his
full
liberty
,
let
him
make
choyce
according
to
his
owne
will
;
yet
shall
hee
not
choose
any
thing
but
what
God
hath
foreseene
and
decreed
from
all
eternity
.
I
say
there
is
a
gulfe
in
this
question
,
whereat
Tully
suffered
shipwracke
,
Hope
not
by
your
cries
▪
to
alter
Destiny
.
Thus
after
the
Diuines
of
these
times
,
and
the
opinion
of
Chrysippus
(
hauing
beene
so
purged
,
as
there
is
no
more
any
feare
to
stumble
at
it
)
may
we
vse
this
word
of
Destiny
.
As
for
the
sacred
histories
obiected
,
they
contradict
not
the
doctrine
propounded
no
more
then
the
immutability
of
Gods
decrees
.
That
which
had
beene
denounced
to
the
Nineuits
,
to
Ezekias
,
&
to
others
,
was
with
a
condition
,
if
they
did
not
repent
;
they
submitted
themselues
:
so
as
iustly
,
and
without
preiudice
to
the
diuine
prouidence
,
the
sentence
was
made
voyde
.
But
you
will
say
,
Where
is
the
expression
of
this
condition
?
It
is
vnderstood
,
and
drawne
from
an
infallible
consequence
of
the
end
of
the
denuntiation
made
in
the
name
of
the
Eternall
by
Ionas
and
Isay
:
Yet
forty
dayes
and
Niniue
shall
be
destroyed
,
cried
Ionas
:
Dispose
of
thy
house
,
for
thou
shalt
dye
the
death
,
and
shalt
not
liue
,
saith
Isay
to
Ezekias
.
Why
were
these
trumpets
,
if
God
meant
to
ruine
them
,
&
not
to
saue
them
,
in
giuing
them
warning
?
Therefore
the
decree
of
the
fatall
time
,
both
for
the
men
of
Niniue
,
and
for
Ezekias
was
firme
,
seeing
the
denuntiation
of
their
death
was
but
a
meanes
to
aduance
them
to
the
end
and
last
period
of
their
estate
and
life
.
The
fourth
Obiection
.
If
that
which
the
diuine
prouidece
hath
decreed
to
doe
,
were
immutable
,
in
vaine
then
should
we
imploy
the
meanes
to
aduance
it
or
hinder
it
.
But
we
imploy
them
not
in
vain
,
for
that
God
hath
commanded
it
.
Therefore
what
the
diuine
prouidence
hath
decreed
to
doe
,
is
not
immutable
.
IF
all
bee
so
disposed
by
a
fat
all
necessity
,
why
then
being
sicke
,
doe
I
call
the
Phisition
,
and
why
am
I
commanded
to
honour
him
?
And
why
,
being
found
,
doe
I
preserue
my selfe
from
diseases
,
especially
those
which
are
contagious
?
Answere
,
I
denie
the
consequence
of
the
maior
,
for
that
the
position
of
the
first
and
principall
cause
,
concludes
not
the
remotion
of
the
instrumentall
:
the
reason
is
,
that
God
to
bring
to
effect
his
decrees
,
would
also
haue
the
second
meanes
and
causes
imployed
;
hee
doth
witnesse
it
in
his
word
,
and
in
the
gouernement
of
the
world
,
and
he
hath
commanded
vs
to
vse
them
.
As
therefore
it
is
not
in
vaine
that
the
Sunne
doth
shine
and
is
darkened
,
nor
in
vaine
that
the
fields
are
manured
and
watered
from
heauen
:
It
is
God
which
hath
created
light
and
darkenesse
,
and
it
is
hee
that
makes
the
earth
to
spring
:
In
like
manner
it
is
not
in
vaine
that
being
sicke
wee
call
for
the
Physitian
,
and
vse
his
physicke
;
it
is
not
in
vaine
that
wee
auoyd
the
infected
ayre
,
and
to
conclude
,
it
is
not
in
vaine
that
we
eate
and
drinke
:
although
that
God
be
the
authour
of
our
health
,
yet
it
is
the
forsaking
of
〈◊〉
grace
and
vertue
which
casts
vs
into
diseases
.
It
is
finally
hee
,
who
is
the
powerfull
and
soueraigne
arbitrator
of
the
length
or
shortnesse
of
our
life
:
The
reason
is
,
that
God
who
by
his
absolute
will
and
pleasure
hath
predestinated
these
ends
,
hath
withall
disposed
of
the
meanes
and
wayes
tending
to
the
said
ends
;
so
as
it
appeareth
,
it
is
not
our
intention
to
take
from
man
all
care
of
his
life
,
but
onely
to
put
away
the
superfluitie
,
the
immoderate
excesse
,
and
particularly
the
extreame
feare
of
death
,
for
that
it
is
vnprofitable
,
yea
,
hurtfull
vnto
him
:
and
therefore
a
wise
man
will
willingly
obey
the
aduertisement
of
S.
Basile
,
which
he
directs
to
all
Christians
:
Submit
thy selfe
,
saith
he
,
to
the
will
of
God
;
if
thou
doest
march
freely
after
it
,
it
will
guide
thee
;
if
thou
goest
backe
thou
doest
offend
it
,
and
yet
she
will
not
leaue
thee
,
to
draw
thee
whithersoeuer
she
pleaseth
.
Be
it
the
place
,
the
time
,
or
the
kinde
of
thy
death
,
these
three
things
are
vncertaine
vnto
thee
,
&
out
of
thy
disposition
;
&
therefore
thou
shouldest
rely
vpon
him
who
Duc
me
Parens
,
celsique
dominator
poli
,
Quocunque
libuit
,
nulla
parendi
est
mora
,
Adsum
impiger
,
fac
nolle
,
〈◊〉
,
Malusque
patiar
,
quod
〈◊〉
〈◊〉
.
Father
and
Ruler
of
the
lostie
Skie
;
What
way
thou
pleasest
,
leade
,
and
I
Will
follow
with
my
will
,
and
instantly
.
Grant
I
may
follow
with
no
grieued
bloud
,
Nor
like
an
ill
man
beare
what
fits
a
good
.
Whereunto
he
subscribes
saying
,
So
wee
liue
,
so
wee
speake
,
and
let
vs
adde
,
So
we
die
.
The
fift
Obiection
It
is
not
possible
but
humane
nature
should
bee
terrified
with
that
which
is
horrible
of
it selfe
.
Some
kind
of
death
hath
such
circumstances
as
it
is
very
horrible
of
it selfe
.
Therefore
it
is
not
possible
but
it
should
terrifie
.
MAny
dissembling
the
feare
which
they
haue
of
death
,
when
they
come
to
thinke
and
speake
of
some
kinde
of
sicknesse
,
drawing
neere
vnto
death
,
and
especially
of
the
plague
,
they
cannot
finde
blacke
enough
to
set
it
forth
,
nor
horrour
sufficient
to
abhorre
it
.
But
let
vs
see
what
reasons
they
can
pretend
:
It
was
a
great
scourge
,
say
they
,
of
the
wrath
of
God
,
executed
vpon
the
people
for
Dauids
ambition
,
so
as
there
dyed
70.
thousand
in
lesse
then
one
day
;
threatned
in
the
Apocalipse
to
embrace
the
fourth
It
is
a
terrible
thing
to
fall
into
the
hands
of
the
liuing
God
.
Moreouer
,
it
is
an
vnspeakeable
paine
to
be
burnt
with
the
sore
,
to
bee
strangled
with
the
plague
,
&c.
Thirdly
,
it
is
a
sorrow
which
exceeds
all
extreames
,
to
bee
abandoned
of
wife
,
Father
,
mother
,
children
,
friends
,
and
kinsfolkes
.
Finally
,
it
is
a
perpetuall
griefe
to
die
,
and
haue
no
meanes
to
settle
his
estate
.
Answer
.
These
reasons
are
but
goodly
shewes
to
shaddow
the
feare
they
haue
of
death
,
and
the
shame
which
lies
lurking
in
their
hearts
;
for
seeing
they
must
leaue
this
life
,
what
doth
it
import
them
,
whether
it
be
by
water
,
or
by
land
,
or
by
any
other
,
meanes
?
As
for
the
first
reason
,
Dauid
wil
answere
for
vs
,
that
we
must
not
iudge
rashly
of
the
poore
man
in
his
torment
:
His
son
will
adde
,
that
none
can
discerne
whether
he
be
worthy
of
loue
or
hatred
by
that
which
happens
exteriorly
:
The
Apostle
will
say
,
The
iudgements
of
God
beginne
by
his
owne
house
:
Iob
,
the
Apostles
,
the
Martyrs
will
manifest
by
their
examples
,
that
they
whom
God
loues
are
most
chastized
in
this
world
.
Finally
,
Iesus
Christ
will
teach
vs
,
That
in
the
blind
man
so
borne
,
neither
his
The
example
produced
of
Dauid
makes
for
this
against
the
Obiector
.
Who
sinned
?
Dauid
in
ambitiously
numbring
his
people
:
who
is
punished
?
the
people
:
the
Grecians
are
plagued
for
the
foolish
Looke
vpon
that
long
plague
which
vnder
the
Empire
of
Gallus
,
and
Volusian
continued
15.
whole
yeares
,
and
which
comming
out
of
Ethiopia
vnpeopled
all
the
Romane
prouinces
;
reade
it
and
As
for
that
pretended
paine
,
wee
must
not
apprehend
it
to
be
greater
then
in
simple
swellings
and
Impostumes
,
or
in
Cauteries
;
the
poison
rather
mollifying
then
increasing
the
paine
.
But
there
are
two
kinds
of
plagues
,
as
Phisitions
do
obserue
;
the
one
is
simple
,
when
as
the
spirits
onely
are
infected
by
a
venemous
and
contagious
ayre
,
which
hath
bin
suckt
in
by
the
mouth
,
or
the
nose
,
or
that
hath
gotten
insensibly
into
the
body
by
the
pores
of
the
skinne
,
so
as
a
man
shal
be
stroken
that
shal
not
feele
any
thing
:
it
may
be
,
he
shall
be
more
faint
and
heauy
then
of
custome
,
but
with
very
little
heate
and
alteration
;
so
as
hee
shall
bee
sometimes
smothered
vp
before
he
feeles
any
paine
.
The
other
is
a
compound
,
when
as
the
Contagion
seazing
the
spirits
,
doth
communicate
his
poyson
with
the
foure
humours
,
infects
them
,
and
alters
them
,
but
without
paine
,
for
these
humours
are
incapable
:
yet
these
humours
beeing
infected
and
altered
,
infect
and
alter
the
parts
of
the
body
,
in
the
which
they
reside
,
as
in
the
head
,
the
heart
,
and
elsewhere
;
and
there
growes
the
paine
,
but
no
greater
then
in
Feauers
and
swoundings
;
yea
,
lesse
by
reason
of
the
putrid
vapour
,
which
doth
dull
and
mortifie
the
members
,
so
as
the
paine
is
no
more
then
a
small
incision
;
yea
,
lesse
then
the
pricking
of
a
pinne
.
The
greatest
is
a
certaine
inflammation
in
the
hypocondriake
parts
,
in
the
bowells
which
enuiron
the
heart
:
for
as
poyson
is
the
capitall
enemy
of
life
,
so
this
enemy
of
life
strikes
furiously
at
the
heart
.
The
worst
is
a
certaine
heate
whereof
the
Patient
complaines
:
as
Thucidides
obserues
in
the
plague
which
happened
at
Athens
,
but
what
paine
in
this
heat
,
that
is
not
greater
in
the
burning
of
a
little
finger
,
or
in
a
Tertian
Ague
?
But
if
your
opinion
will
not
yeelde
to
these
reasons
,
inquire
of
them
which
haue
beene
toucht
with
this
infection
;
they
will
answer
that
feare
hath
beene
their
greatest
paine
,
and
if
they
had
been
assured
of
recouery
,
they
had
felt
no
paine
.
I
know
you
will
reply
,
that
there
is
a
difference
betwixt
them
that
recouer
,
and
them
that
die
.
But
I
will
answer
you
,
that
the
paine
is
equall
,
yea
greater
in
them
that
recouer
,
then
in
them
that
dye
:
they
that
recouer
are
more
vigorous
,
and
the
vicious
humour
stings
them
,
and
is
more
sensible
then
in
them
that
are
weaker
,
when
the
parts
lesse
able
to
resist
,
are
sooner
gotten
and
lost
.
As
a
Leper
,
hauing
his
flesh
infected
with
Leprosie
and
rottennesse
,
feeles
little
or
no
paine
,
in
the
most
sensible
pricking
:
euen
so
a
weake
woman
hath
lesse
torment
in
her
deliuerie
,
although
the
throwes
bee
more
dangerous
;
wherein
appeares
the
admirable
wisedome
of
Nature
,
which
doth
not
afflict
the
afflicted
.
Now
followeth
the
third
reason
obiected
,
the
abandoning
of
wife
,
kinsfolkes
,
and
friends
.
Answer
.
It
is
an
accident
which
happens
seldome
or
not
at
all
this
day
:
hardly
can
that
which
life
hath
vnited
by
marriage
,
consanguinity
and
friendship
be
dissolued
in
death
.
Moreouer
,
a
wise
man
,
who
should
haue
learned
to
bee
content
Stiloons
,
Timons
,
and
other
haters
of
men
,
which
like
wolues
,
fled
from
all
company
;
but
those
that
offering
themselues
to
company
,
and
seeking
their
friendship
,
are
wretchedly
chased
away
,
and
being
forsaken
of
others
,
retire
themselues
into
themselues
,
lose
nothing
,
but
augment
their
felicity
.
So
,
as
Seneca
said
rightly
,
thinke
and
He
then
that
can
liue
alone
,
wil
neuer
grieue
to
be
abandoned
by
men
in
death
,
being
accompanied
by
Angels
,
&
by
his
Sauiour
the
true
God
.
Thirdly
,
Physitions
,
Surgions
and
other
expert
men
imploy
themselues
for
thee
,
are
about
they
to
assist
thee
,
and
to
restore
thee
to
thy
health
.
Thy
wife
,
thy
children
,
thy
friends
,
with
their
teares
would
bathe
thy
bed
,
increase
thy
sorrow
,
and
be
infected
with
thy
disease
;
It
this
then
better
both
for
thee
and
them
that
they
be
absent
.
Thou
hast
proued
their
affection
in
liuing
,
why
wouldst
thou
try
it
in
dying
?
thou
doest
leaue
thy
worldly
friends
in
death
,
but
thou
goest
to
purchase
more
faithfull
and
better
in
heauen
,
euen
Iesus
Christ
,
the
Angells
and
the
Saints
:
whereat
then
doest
thou
complaine
?
thou
a
Christian
,
whereas
a
Pagan
reioyceth
?
Mercurius
Trismegislus
(
by
the
report
of
Calcidius
)
sayd
when
he
dyed
,
that
he
returned
into
his
countrie
where
his
kinsfolkes
and
best
friends
were
.
Finally
thou
accusest
thy
disease
,
for
that
it
takes
from
thee
means
to
dispose
of
thy
affayres
.
A
wise
man
should
not
forbeare
to
settle
his
estate
vntill
the
extreamitie
of
an
in
curable
disease
;
for
he
hath
then
other
matters
to
thinke
of
then
worldly
affayres
:
he
should
haue
foreseene
it
,
and
prouided
in
time
;
a
good
souldier
when
the
trompet
sounds
to
battaile
,
doth
not
begin
to
discourse
of
his
house
,
and
to
thinke
of
some
peece
of
ground
,
but
prepares
to
fight
for
his
life
is
in
question
.
Euen
so
a
wise
man
at
the
point
of
death
should
not
once
thinke
of
the
world
,
but
of
the
conflict
which
he
hath
against
the
Diuell
and
sinne
;
there
is
question
of
his
conscience
,
of
the
life
of
his
soule
of
the
inheritance
of
heauen
,
which
he
loseth
if
he
be
vanquished
:
our
life
is
vncertain
,
many
other
diseases
besides
the
plague
,
may
cut
it
off
sodenly
;
the
Apoplexie
,
Lethargie
,
Catarre
,
Squinancie
,
and
many
others
,
when
they
come
leaue
no
place
for
affayres
.
Therefore
during
the
time
of
health
let
vs
compound
our
quarrells
with
our
neighbors
,
and
dispose
of
our
estates
with
our
children
&
kinsfolks
,
that
we
may
bee
ready
at
the
first
sommons
of
our
God
,
prepared
at
the
first
signe
of
that
spirituall
Combate
which
shal
be
giuen
vs
,
to
fight
well
,
to
liue
or
to
dye
,
as
it
shall
please
the
Lord
.
Watch
and
pray
,
The
sixt
Obiection
.
The
losse
of
that
which
is
happy
and
ioyful
,
causeth
horror
.
Life
is
happy
and
ioyfull
.
Therefore
the
losse
of
life
causeth
horror
.
PLato
is
cited
to
proue
the
Minor
,
who
writes
Thou
Lord
hast
made
him
little
lesse
,
Then
Angells
in
degree
:
And
thou
hast
crown'd
him
in
like
sort
,
With
glory
,
state
,
and
dignitie
.
ANswer
.
All
the
Philosophers
except
Plato
,
Gallen
and
some
few
others
,
being
dazeled
with
the
brightnesse
of
some
guists
remaining
in
man
after
his
shipwracke
in
the
beginning
of
the
world
,
did
not
poure
forth
such
prayses
of
the
condition
of
man
,
but
in
a
manner
all
with
one
voice
haue
called
nature
,
not
a
mother
,
but
a
cruell
stepdame
,
for
the
many
miseries
wherewith
shee
hath
ouercharged
man
,
as
we
see
in
Tully
,
and
as
Comedian
Neoptolimus
being
demanded
what
admirable
thing
hee
did
obserue
in
Aeschilus
,
Sophocles
,
and
Euripides
:
Nothing
,
sayeth
hee
,
in
their
words
doth
amaze
mee
,
but
that
which
I
haue
seene
touching
Philippe
,
who
celebrating
the
marriage
of
his
daughter
Cleopatra
,
and
being
at
a
stately
supper
honored
with
the
name
of
the
13.
god
,
was
the
next
day
stabbed
and
cast
vpon
a
dunghill
.
But
you
will
say
,
This
life
wants
no
pleasures
.
Without
doubt
(
if
you
obserue
them
well
)
they
are
poore
pleasures
,
bitter
,
pinching
,
and
intermixt
with
displeasures
;
yea
in
laughing
the
heart
shal
be
grieued
,
&
his
ioy
end
with
care
,
sayeth
Salomon
in
1.
God
had
made
man
.
2.
Sinne
had
vndone
him
,
and
all
his
naturall
life
is
but
a
spirituall
death
.
Ephes.
2.
1.
3.
That
is
to
say
,
with
a
true
,
perfect
and
healthfull
knowledge
of
God
,
of
his
wil
and
of
his
workes
.
4.
Hee
hath
lost
all
that
,
and
there
hath
succeeded
ignorance
,
blindnes
,
&
strange
darkenesse
.
5.
His
desire
and
actions
were
conformable
to
the
lawes
of
God
.
6.
All
that
is
depraued
,
and
there
is
nothing
but
a
horrible
confusion
in
his
will
and
actions
.
7.
He
was
absolute
Lord
ouer
all
Creatures
,
which
trembled
at
his
looke
,
and
brought
him
fruits
according
to
his
desire
.
8.
Now
they
rebell
and
assaile
him
;
yea
the
earth
instead
of
good
corne
,
brings
forth
nothing
but
thornes
&
thistles
.
9.
He
had
frequent
conuersation
with
God
,
inspired
of
him
,
and
breathing
by
him
.
10.
Now
the
Prince
of
the
power
of
the
aire
,
the
vncleane
spirit
,
workes
powerfully
in
the
children
of
rebellion
,
which
are
all
the
sonnes
of
Adam
,
Ephes.
2.
2.
11.
A
glorious
angelical
and
diuine
Maiesty
did
shine
in
his
face
.
12.
Now
they
couer
their
shame
with
leaues
,
they
hide
themselues
among
the
trees
,
and
crie
out
,
Mountains
fall
vpon
vs
and
couer
vs
.
To
conclude
,
there
is
no
greater
contrariety
betwixt
day
and
night
,
then
of
these
famous
qualities
to
the
infamous
blemishes
of
man
,
as
he
liued
in
this
world
before
his
regeneration
,
in
the
which
by
little
and
little
hee
recouers
this
Iustice
,
holinesse
and
trueth
,
Ephes.
4.
24.
But
the
fulnesse
thereof
is
reserued
to
heauen
,
whither
death
leades
vs
,
and
therefore
to
be
desired
.
The
Fourth
Argument
,
taken
from
the
efficient
cause
.
All
that
a
good
and
wise
mother
giueth
vnto
her
Children
,
cannot
be
hurtfull
.
Nature
our
good
and
wise
mother
giues
vs
death
.
Death
then
cannot
be
hurtfull
.
THe
first
proposition
of
this
Argument
cannot
bee
denyed
after
the
experience
which
wee
haue
seene
,
after
the
comparison
which
God
makes
of
himselfe
with
a
mother
,
who
cannot
forget
her
child
,
nor
he
his
people
:
After
that
Iesus
Christ
had
said
,
No
man
giues
a
stone
instead
of
bread
nor
a
Scorpion
for
fish
,
to
him
that
he
loues
:
And
how
then
can
nature
the
liuely
spring
of
so
liuely
a
loue
,
giue
any
thing
that
is
very
hurtfull
,
and
fayle
at
neede
and
in
the
principall
,
hauing
neuer
fayled
vs
in
all
the
course
of
our
life
?
Now
to
proue
that
the
second
proposition
is
true
,
and
that
nature
hath
ordayned
death
for
her
children
,
Seneca
doth
teach
It
is
a
generall
Law
,
to
restore
that
which
is
lent
vs
;
this
life
is
but
a
loane
,
wee
must
restore
it
at
the
end
of
the
time
:
it
is
a
tribute
wee
owe
,
for
we
entred
vpon
condition
to
depart
when
it
shall
please
the
master
.
Moreouer
what
is
this
life
,
but
a
harmony
rising
from
the
mixture
of
the
foure
elements
,
which
are
the
foure
ingredients
of
our
bodie
?
and
what
is
death
by
the
censure
of
Hippocrates
,
but
a
diuorce
of
marriage
of
these
foure
Elements
?
This
diuorce
is
as
naturall
to
man
as
it
is
naturall
that
fire
should
be
contrarie
to
water
,
and
ayre
to
earth
;
for
their
contrarietie
is
the
cause
of
this
diuorce
,
which
is
death
.
I
know
that
it
is
not
sufficient
for
humane
life
to
haue
a
body
well
tempered
with
his
Organes
,
and
to
haue
the
power
of
life
,
but
he
must
also
haue
a
fist
Effence
;
as
a
Lute
well
strung
and
well
tuned
,
is
not
sufficient
to
make
it
sound
,
vnlesse
there
bee
a
hand
to
play
vpon
it
.
And
I
also
maintayne
that
as
the
Musitian
ceaseth
to
play
when
the
Instrument
is
vnstrung
,
so
the
soule
ceaseth
to
giue
life
vnto
the
body
,
yea
,
flyes
out
,
when
it
is
destroyed
:
but
this
destruction
is
naturall
,
and
by
consequence
death
;
and
to
that
end
Nature
hath
planted
this
body
vpon
pyles
which
take
vent
,
vpon
boanes
not
very
solide
,
caulkt
ouer
with
soft
flesh
,
glued
with
a
viscous
humour
,
which
may
easily
melt
with
heate
or
dissolue
with
rayne
;
full
of
transparent
veines
easie
to
pierce
;
watered
with
vnholesome
water
,
tempered
with
contrarie
qualities
,
which
a
certaine
temperature
keepes
at
quiet
for
a
season
:
but
when
euery
one
desires
to
command
his
companion
,
and
time
in
the
end
presenting
the
occasion
,
the
common
right
being
forced
,
the
body
sodainely
falls
.
And
this
force
is
of
nature
,
who
must
needes
effect
the
words
of
the
Lord
,
spoken
vnto
man
:
Thou
art
dust
,
and
shalt
returne
to
dust
;
Sonnes
of
men
returne
,
but
whither
?
From
whence
you
came
,
to
the
earth
,
to
death
;
death
then
is
of
nature
,
and
therefore
Thales
the
Milesian
said
,
Socrates
,
Plato
and
Tully
send
them
that
haue
so
great
feare
of
death
.
An
Obiection
.
Satan
,
Man
,
and
Sinne
are
the
causes
of
death
.
Therefore
it
is
not
Nature
.
ANswere
;
When
it
is
said
in
the
holy
Scripture
that
Satan
holds
the
empire
of
death
,
that
by
one
man
sinne
entred
into
the
world
,
and
by
sin
death
;
finally
that
death
is
the
reward
of
sinne
;
we
must
not
vnderstand
it
of
the
naturall
death
,
whereof
the
question
growes
,
but
of
the
spirituall
and
eternall
death
,
as
many
of
the
ancient
fathers
doe
expound
it
:
And
how
else
could
the
threatning
of
God
against
Adam
be
vnderstood
,
touching
the
tree
of
knowledge
of
good
and
euil
?
Thou
shalt
not
eate
;
for
on
that
day
thou
shalt
eate
of
it
thou
shalt
die
the
death
:
obserue
the
words
,
from
that
day
,
for
he
died
not
that
day
,
but
liued
long
after
;
but
from
that
day
being
fallen
from
grace
,
he
dyed
the
spiritual
death
:
then
what
doth
this
Hebrew
phrase
to
die
the
death
mean
but
the
principall
death
,
which
is
the
eternall
,
the
second
death
?
But
this
death
brought
in
by
Sathan
,
by
sin
,
by
man
,
hath
no
power
ouer
the
children
of
God
,
&
good
men
(
to
whom
this
discourse
is
onely
directed
)
since
that
it
was
subdued
,
bound
and
confined
into
hell
by
Iesus
Christ
our
Sauiour
(
as
Athanasius
hath
wel
obserued
)
that
as
the
waspe
strikes
violently
against
a
stone
,
but
hurts
it
not
by
her
incursion
,
but
rather
bruzeth
her selfe
and
looseth
her
sting
;
euen
so
death
incountring
Christ
furiously
who
is
life
,
she
could
not
hold
him
in
her
bands
,
but
she
hath
lost
her
sting
,
so
as
they
whom
shee
terrified
before
,
insult
ouer
her
now
.
So
then
death
simply
,
the
laying
of
the
bodie
into
the
ground
,
there
to
be
putrified
,
the
way
to
heauen
,
is
good
to
the
good
,
&
is
giuen
of
God
by
nature
;
life
&
death
are
of
the
Lord
,
sayth
wise
Ecclesi.
11.
vers
.
14.
It
is
he
that
giues
life
and
death
:
that
maks
vs
to
descend
into
the
graue
&
to
rise
againe
,
saith
the
Prophetesse
Anna.
2.
Sam.
2.
It
is
then
our
good
mother
that
calls
vs
to
death
,
let
vs
follow
and
obay
her
voice
,
seeing
we
can
receiue
no
harme
and
how
can
it
bee
hurtfull
?
seeing
it
is
the
sepulcher
of
vices
,
and
the
resurrection
of
vertues
,
sayth
S.
Ambrose
:
and
how
how
can
it
bee
dangerous
?
seeing
it
is
that
Toad-stone
which
by
his
fecret
vertue
expels
and
rectifies
all
vncleane
things
.
And
in
truth
,
as
Toades
when
they
are
growne
olde
and
heauy
with
a
fat
poyson
,
are
set
vpon
by
an
infinite
number
of
Ants
,
which
sucke
him
and
deuour
him
,
so
as
nothing
remaines
but
the
said
stone
,
which
afterwards
they
may
freely
handle
,
yea
profitably
:
So
death
hauing
beene
purged
from
sinne
,
is
now
by
the
almighty
power
of
the
Eternall
,
conuerted
into
a
most
souereigne
remedy
,
against
sinne
.
The
second
Obiection
.
There
is
not
any
thing
ingenerate
in
all
Creatures
by
nature
in
vaine
.
But
the
feare
of
death
is
ingenerate
in
all
Creatures
.
Therefore
the
feare
of
death
is
not
in
vaine
.
FOr
the
proofe
of
this
Argument
,
shall
suffice
the
approbation
of
all
Creatures
great
and
small
,
which
flye
from
death
;
the
same
reason
is
for
man
,
whom
the
complexion
of
his
flesh
,
being
proportionable
to
the
quality
of
the
Elements
,
inclines
him
to
loue
the
world
;
he
may
be
where
he
will
,
yet
his
naturall
disposition
will
draw
him
towards
his
countrey
,
although
in
stead
of
some
sweete
liquor
which
he
promised
to
himselfe
,
hee
should
drinke
wormewood
:
So
man
beeing
borne
in
the
world
,
and
accustomed
vnto
it
,
can
hardly
leaue
it
.
Answer
.
The
nature
of
man
doth
sometimes
affect
and
abhorre
one
&
the
same
thing
,
but
for
diuers
considerations
:
if
he
beholds
death
nakedly
,
there
is
great
feare
,
as
we
may
discouer
in
many
;
but
if
he
can
haue
the
iudgement
and
patience
to
see
her
attired
in
her
precious
ornaments
,
with
vertue
,
with
heauen
gates
,
by
the
which
onely
we
are
brought
in
;
of
the
assured
ioy
and
rest
of
the
minde
,
in
the
possession
whereof
shee
sets
the
soule
;
then
doe
wee
affect
it
and
desire
it
:
and
this
desire
should
be
held
more
natural
in
man
for
that
it
is
more
proper
vnto
him
,
seeing
it
proceeds
from
the
true
iudgement
of
reason
,
which
makes
him
man
.
Moreouer
for
a
more
cleare
solution
of
the
argument
,
we
must
distinguish
the
vniuersall
nature
from
the
particular
:
vniuersall
nature
is
that
vertue
that
admirable
&
investigable
proportion
infused
by
God
into
the
Vniuerse
,
the
proper
Instrument
of
the
principall
agent
of
this
soueraigne
essence
,
which
hauing
insinuated
into
this
Chaos
the
first
matter
,
hath
brought
it
in
six
dayes
too
this
goodly
ornament
,
and
hath
preserued
it
many
thousand
of
yeares
:
of
this
nature
,
we
de
nie
that
she
plants
in
beasts
the
feare
of
that
shee
giues
them
,
that
is
to
say
,
death
:
but
as
to
shew
vnto
the
beasts
of
the
earth
al
the
lights
of
heauen
;
as
well
the
fixed
stars
as
wandring
,
she
turnes
about
the
heauens
;
so
to
shew
vnto
heauen
all
the
Creatures
,
she
hath
giuen
the
passage
&
returning
of
life
&
death
:
else
it
were
impossible
,
if
(
as
in
a
tree
the
dry
leaues
falling
giue
place
to
green
that
spring
)
so
in
beasts
the
first
should
not
giue
way
to
them
that
follow
.
As
for
particular
nature
(
the
very
complexion
of
euery
one
)
to
whom
death
is
so
terrible
,
I
say
it
is
an
ill
ordered
feare
.
The
Order
is
preposterous
when
as
the
particular
doth
not
follow
the
Law
of
the
generall
;
and
it
is
the
ruine
of
States
when
as
the
priuate
good
is
preferred
before
the
publike
.
The
Romaine
Empire
did
flowrish
when
as
the
Popilij
,
Scipios
,
Fabij
and
others
did
choose
rather
to
be
poore
in
a
rich
estate
,
then
rich
in
a
poore
estate
Euen
so
is
it
in
the
societie
of
mankind
taken
in
all
ages
;
euery
one
must
dispose
himselfe
to
follow
this
generall
order
of
supreme
nature
,
and
whosoeuer
shall
contradict
it
,
shall
shew
himselfe
a
bad
Cittizen
of
this
great
Cittie
of
the
world
:
and
opposing
himselfe
let
him
not
therfore
think
to
escape
the
inexorable
destinie
of
his
end
,
but
as
the
bird
taken
in
the
limetwig
,
thinking
to
free
her selfe
by
striuing
,
is
caught
the
faster
;
so
man
which
is
ensnared
by
death
,
the
more
furiously
hee
torments
himselfe
,
the
more
he
shall
aduance
the
obiect
of
his
torment
.
Let
euery
one
therefore
looke
vnto
his
dutie
,
to
his
children
,
and
to
them
that
shall
come
after
,
to
prepare
himselfe
to
giue
them
place
;
here
to
tends
that
great
desire
,
the
issue
of
particular
nature
to
ingender
,
that
great
care
of
fathers
&
mothers
in
the
nourishing
,
preseruation
,
education
and
bringing
vp
of
their
children
to
the
end
they
may
sucoted
them
;
and
why
then
?
hauing
prouided
for
all
,
&
left
yong
oliue
plants
in
our
old
stock
,
hearing
the
bell
sound
a
retre●…t
,
wherefore
,
I
say
,
should
we
shew
our selues
deafe
,
vnwilling
&
faynt
hearted
?
The
fat
all
bird
drawn
by
the
sent
of
thy
Carcase
is
perched
ouer
thy
window
,
&
art
thou
still
restie
?
doest
thou
not
feele
thy
seditious
guests
with
in
thee
which
conspireth
thy
infallible
ruine
?
Nature
will
haue
it
so
,
she
commands
thee
to
depart
;
feare
not
,
folthy
good
mother
,
and
thou
shalt
do
well
.
Let
vs
therfore
conclude
,
that
although
our
particular
nature
,
our
complexion
makes
vs
to
abhorre
death
,
yet
wee
must
not
beleeue
her
,
no
more
then
the
seruant
of
the
house
which
is
borne
to
obey
.
It
is
the
mistresse
,
the
vniuersal
vertue
of
the
world
which
commands
vs
to
depart
,
and
to
suffer
others
to
enter
:
let
vs
follow
and
obey
,
all
our
trembling
and
horror
is
in
vaine
.
But
to
what
ende
is
it
(
will
you
say
)
for
me
to
haue
flourishing
children
,
if
in
the
meane
time
I
become
worms
meat
?
I
answer
:
Thou
art
not
all
wormes
meat
,
for
the
subtilest
part
of
thee
liues
in
thy
children
:
all
thy
person
is
not
food
for
wormes
,
for
thy
soule
(
the
most
excellent
part
)
escapes
:
thou
art
not
long
the
foode
of
wormes
,
for
another
forme
;
and
it
may
be
another
soule
shal
be
soone
adapted
.
The
Fift
Argument
,
from
the
end
of
Nature
.
Euery
end
whereunto
the
Law
of
Nature
doth
direct
all
the
actions
of
our
life
,
is
for
our
good
.
Death
is
the
end
whereunto
the
Law
of
Nature
directs
all
the
actions
of
our
life
.
Therefore
death
is
for
our
good
.
IT
is
a
wonderfull
strange
thing
so
to
feare
that
passage
whereunto
our
breathing
and
the
course
of
our
life
seemes
to
tend
.
For
although
the
life
be
but
a
swift
course
of
some
dayes
,
running
swifter
then
a
Weauers
shettle
,
yet
the
greatest
part
of
the
world
desires
to
haue
them
shorter
,
and
would
see
them
as
soone
shut
vp
as
discouered
:
As
wee
may
see
in
playes
,
which
for
that
they
hold
their
eyes
and
spirits
captiues
,
are
very
pleasant
vnto
them
,
for
that
they
rauish
their
thoughts
and
sences
,
&
expell
all
languishing
conceits
.
Inquire
of
a
Dancer
,
a
Tennis-player
,
a
Dicer
,
or
a
Courtier
,
why
they
liue
,
continually
in
a
Dancing-schoole
,
a
Tennis-Court
,
in
a
Dicing-house
,
or
in
great
mens
houses
?
They
will
answere
you
(
if
they
vouchsafe
you
answere
)
That
the
time
would
be
tedious
if
they
should
not
spend
it
in
some
thing
;
and
euen
we
our selues
being
more
retired
,
if
some
more
profitable
imployment
did
not
make
vs
to
spend
the
time
,
we
would
say
,
Oh
,
how
long
this
day
is
,
when
will
it
be
night
?
And
if
this
slow
night
came
not
to
interrupt
our
complaints
,
they
would
breake
out
into
mournefull
lamentations
:
&
in
the
meane
this
night
presenting
herselfe
vnto
vs
the
longer
through
death
,
we
are
quite
confounded
,
her
countenance
defaceth
the
remembrance
of
all
our
former
miserie
.
What
inconstancie
is
this
?
wee
will
and
wee
will
not
see
our
end
,
we
desire
that
euery
day
should
passe
away
swiftly
,
else
wee
complaine
,
&
we
wil
not
haue
our
life
to
slide
away
,
for
then
wee
howle
;
and
yet
our
life
is
nothing
but
a
multiplying
of
many
dayes
whence
comes
it
?
It
is
for
that
this
waywardnesse
which
cleaues
vnto
vs
by
reason
of
this
slow
course
of
euery
day
of
our
life
,
proceedes
from
our
nature
,
who
finds
neither
hir
appointed
abode
,
nor
hir
setled
perfection
here
:
and
this
pale
feare
which
seazeth
vpon
vs
at
the
discouerie
of
the
gate
of
death
,
proceedes
from
the
corruption
which
hath
happened
to
our
nature
.
For
proofe
whereof
,
the
table
of
Natures
innocencie
in
the
beginning
,
which
is
,
described
vnto
vs
at
the
entrie
of
the
Bible
,
doth
testifie
sufficiently
:
for
Adam
and
Eue
in
Eden
were
alwayes
cheared
with
delights
and
pleasures
,
they
had
continually
the
vse
of
an
hundred
thousand
wonders
,
neuer
thinking
of
the
future
,
nor
desiring
presently
the
end
of
the
day
which
held
them
:
they
had
their
happinesse
in
the
present
life
;
the
which
hath
beene
hidden
in
heauen
by
reason
of
their
transgression
,
whither
we
must
ascend
through
death
to
enioy
it
:
thither
our
nature
doth
call
vs
,
from
the
which
our
corruption
doth
diuert
vs
.
Were
it
not
then
better
to
obey
nature
so
officious
towards
vs
,
then
a
pernicious
deprauation
which
hath
possessed
vs
?
And
therefore
the
Ancients
to
taxe
this
vnreasonable
desire
of
liuing
here
without
end
,
left
vs
in
their
pictures
how
that
Tithon
beloued
of
Aurora
,
obtained
of
the
gods
,
at
the
entreatie
of
the
Goddesse
,
that
he
should
not
die
;
But
this
man
being
tired
with
a
million
of
sundry
calamities
,
and
ouerladen
with
a
burthensome
old
age
,
so
as
like
vnto
little
Infants
,
he
was
saine
to
be
bound
vp
,
swadled
and
rockt
,
hee
besought
the
Gods
that
he
might
be
suffered
to
die
like
other
men
.
Whereby
they
shew
that
death
hath
bene
granted
by
the
gods
,
as
a
fauour
vnto
men
,
as
being
the
safe
port
of
all
the
tempest
of
this
world
.
Nature
hath
set
a
measure
and
fulnesse
to
all
thing
,
wee
finde
it
in
the
greatest
pleasures
which
continuing
long
are
in
the
end
distastfull
vnto
vs
:
Even
so
hath
she
done
in
life
,
wherefore
there
are
old
men
which
would
not
willingly
returne
backe
to
the
first
beginning
of
their
Infants
life
,
vpon
condition
to
The
sixt
Argument
taken
from
the
Vntuersall
Law
.
All
freeing
from
a
common
miserie
carries
in
it selfe
consolation
.
Death
is
a
freeing
from
a
common
miserie
.
It
therefore
carries
in
it selfe
consolation
.
THe
consolation
of
the
miserable
is
to
haue
companions
,
sayeth
the
old
Prouerbe
;
for
men
by
conference
of
their
common
misery
,
reape
some
ease
and
discharge
,
as
if
they
carried
a
heauy
burthen
in
common
:
Now
ô
you
which
dying
thinke
your selues
debarred
of
felicity
,
consider
how
death
with
an
equall
foote
beates
and
ouerthrowes
the
Castells
of
Princes
and
the
Cabinnes
of
Sheepheards
:
Search
Salomon
,
and
you
shal
find
that
neither
wisedome
nor
riches
could
preserue
him
from
death
;
nor
Sampson
his
force
,
nor
Absolon
his
beauty
;
Hercules
with
all
his
exploites
,
is
laid
in
the
graue
,
Alexander
with
his
Empires
,
Caesar
with
his
happy
victories
,
Craesus
with
all
his
pompe
is
gone
,
Xerxes
is
vanished
with
his
miraculous
bridge
vpon
the
sea
of
Helles
pont
;
all
,
all
gone
to
the
Pallace
of
Ruine
,
whereas
death
commands
.
Call
these
great
Princes
,
in
whose
ambitious
hearts
their
greatnesse
had
stirred
vp
enuious
vapours
,
we
haue
them
all
for
companions
in
death
,
the
Oracle
hath
sayed
it
,
and
experience
doth
shew
it
.
You
are
gods
,
but
yet
you
must
die
:
You
Princes
you
shall
passe
like
to
one
of
vs
.
Behold
a
great
man
who
dying
sayed
with
a
mournfull
voyce
,
Helas
,
I
am
rich
;
powerful
,
and
mighty
,
and
yet
can
I
not
wrest
the
shortest
terme
from
pale
destinie
.
It
is
a
great
consolation
,
sayeth
Seneca
to
Polib
.
c.
21.
to
think
that
whatsoeuer
shall
happen
to
vs
by
death
hath
bene
suffered
by
all
,
and
all
must
suffer
it
;
and
therefore
hee
cries
out
in
the
beginning
of
this
Chapter
in
these
termes
,
What
man
(
saith
hee
)
is
so
full
of
artogancie
,
and
yet
so
vnable
,
that
will
exempt
himselfe
or
his
from
the
necessitie
of
nature
,
calling
all
things
to
one
end
▪
In
life
men
are
vnequall
,
but
their
beginning
and
ending
are
equall
:
all
are
borne
with
one
poore
nakednesse
,
and
all
dye
with
a
stinking
cold
,
and
liuing
,
no
man
is
more
certaine
of
the
next
day
then
his
neighbour
;
hee
onely
is
happy
to
whom
the
most
miserable
kinde
of
life
doth
not
befall
.
Happy
then
are
wee
if
wee
compare
our selues
with
those
people
of
Aethiopia
called
Acridophages
,
Obiect
not
vnto
mee
the
beauty
of
your
Pallaces
,
nor
the
magnificence
of
your
Sepulchers
,
for
the
Philosopher
Seneca
will
maintayne
that
An
Obiection
.
Any
thing
that
is
cause
of
strange
accidents
is
strange
.
Death
is
the
cause
of
strange
accidents
.
Therefore
it
is
strange
.
THis
reason
tends
to
confute
the
precedent
Argument
:
For
that
death
ouerthrowing
the
highest
mountaines
,
degrading
and
vnthroning
Kings
and
Emperors
,
and
consining
them
into
obscure
caues
,
with
simple
mourning
clothes
,
which
rot
in
the
end
vpon
their
bodies
,
seemes
wonderfull
terrible
.
Answer
.
The
Monarks
of
the
world
haue
their
priuate
consolation
in
death
;
yea
,
I
will
say
,
that
the
greater
they
are
,
the
greater
fauour
they
receiue
in
death
.
A
Kings
life
is
an
vnquiet
life
,
full
of
ten
thousand
cares
and
troubles
:
he
must
watch
for
the
quiet
of
his
subiects
,
and
against
the
surprises
of
his
enemies
;
he
hath
not
an
houre
free
from
amazement
,
and
eats
not
a
bit
without
feare
of
poyson
:
and
therefore
that
King
of
Persia
did
iustly
exclaime●…
against
it
;
O
Crowne
(
said
he
,
)
hee
that
knew
how
heauy
thou
art
;
would
neuer
take
thee
vp
where
he
should
finde
thee
:
Say
not
,
O
ambitious
,
they
are
bare
words
onely
,
which
neuer
giue
the
effects
;
many
great
men
haue
spoken
it
and
done
it
.
That
famous
Emperour
Dioclesian
,
reiecting
the
Romaine
Empire
,
shut
himselfe
in
the
Gardens
of
Salona
,
to
manure
them
with
his
owne
hands
.
That
great
King
and
Emperour
Charles
5.
protested
,
that
hee
had
found
more
pleasure
and
content
in
one
day
in
his
solitary
life
,
then
in
all
his
royall
and
triumphant
reigne
.
But
to
conclude
,
the
experience
of
all
ages
doth
teach
vs
that
the
greatest
gates
are
most
subiect
to
winde
,
the
highest
tops
of
Mountaines
are
soonest
shaken
,
and
th●…
greatest
Emperors
are
most
assayled
,
and
haue
no
rest
but
in
death
onely
.
The
7.
Argument
from
the
commendable
e●…fect
of
the
contempt
of
Death
.
Euerie
thing
that
makes
vs
valiant
should
be
pretious
.
The
contempt
of
death
makes
vs
valiant
.
Therefore
the
contempt
of
death
should
be
pretious
.
THere
is
nothing
that
hath
in
it
so
great
force
to
make
a
man
valiant
as
the
contempt
of
death
;
he
that
feares
it
not
makes
himselfe
master
of
the
most
strong
and
vigorous
life
in
the
world
:
Seneca
sayth
,
that
death
is
not
to
be
feared
Plut.
in
Lacon
.
Alexander
said
that
there
was
not
any
place
so
strong
by
nature
or
by
art
,
that
was
safe
for
cowards
.
We
reade
that
Philip
king
of
Macedon
hauing
ma●…e
an
irruption
into
Peloponesus
,
and
that
one
stepping
forth
sayd
,
That
it
was
to
be
feared
the
Lacedemonians
would
endure
many
miseries
,
if
they
did
not
compound
with
Philip
:
to
whom
one
Damidas
answered
;
O
Dwarfe
,
sayd
he
,
what
harme
can
happen
vnto
vs
that
feare
not
death
?
Epictetus
also
teacheth
vs
,
that
to
attempt
nothing
basely
wee
must
alwaies
haue
death
before
our
eyes
,
to
make
her
familiar
&
frendly
vnto
vs
;
where
of
wee
shall
haue
sufficient
proofe
in
a
souldier
of
Antigonus
band
,
who
finding
himselfe
toucht
with
a
deadly
infirmitie
,
had
death
in
such
disdaine
as
nothing
amazed
him
,
yea
hee
was
fearefull
to
the
most
hydeous
feare
.
The
king
saw
him
among
the
rest
and
admired
him
,
and
obseruing
his
pale
colour
he
inquired
of
him
,
the
cause
of
his
palenes
,
and
was
informed
of
his
disease
;
the
king
thinking
that
by
his
cure
his
force
and
valour
would
increase
,
caused
his
Physitions
to
recouer
him
:
but
the
effect
prooued
contrarie
,
for
the
souldiar
being
cured
had
no
other
care
but
to
liue
,
and
this
care
made
him
to
feare
euery
thing
,
yea
the
shadow
of
a
leafe
;
his
furious
humor
was
gone
down
to
his
feet
to
fly
away
.
Where
fore
we
must
therfore
thinke
of
death
,
know
,
it
and
contemne
it
.
To
this
end
the
ancients
did
set
dead
bodies
at
the
doores
of
their
houses
to
be
seene
of
passengers
;
for
the
same
reason
the
Egyptians
did
cause
an
image
of
death
to
be
carried
about
in
their
bankets
and
set
vpon
the
table
,
not
to
strike
terror
into
them
,
but
rather
a
disdaine
by
the
frequent
beholding
of
what
it
is
.
And
so
it
was
at
Constantinople
in
the
election
&
creation
of
a
new
Emperor
,
they
were
wont
to
breathe
into
his
heart
vertue
&
valour
,
when
as
being
set
in
his
highest
Throne
of
glorie
,
a
mason
came
neare
to
him
and
made
a
shew
of
an
heape
of
stones
of
diuers
formes
,
to
the
ende
hee
might
choose
which
did
best
please
him
to
build
his
tombe
.
It
is
the
same
reason
why
at
the
Coronation
of
the
Popes
,
when
as
he
that
is
new
called
,
passeth
before
S.
Gregories
Chappell
,
the
master
of
the
Ceremonies
holding
an
handfull
of
flaxe
at
the
ende
of
a
drie
reed
,
setts
fire
to
it
,
and
cries
with
a
loud
voyce
:
Pater
sancte
,
sic
transit
gloria
mimdi
.
O
I
would
to
God
that
both
they
and
wee
did
thinke
seriously
of
this
:
that
remembring
how
lightly
this
life
passeth
away
,
wee
might
make
haste
,
for
feare
to
be
sodainly
surprized
,
euery
man
to
doe
his
dutie
according
to
his
vocation
;
euen
as
they
doe
which
liue
at
Court
,
being
set
at
the
table
make
what
haste
they
can
in
feeding
,
least
the
meat
be
taken
away
before
they
haue
dyned
.
Why
stay
wee
then
?
Let
vs
make
hast
to
attaine
to
that
royall
dignitie
,
which
hee
deserues
best
that
is
most
at
libertie
;
and
hee
is
most
that
least
feares
death
.
Behold
what
a
tragical
Poet
sayth
:
Hee
is
a
King
that
conquers
feare
,
And
th'
ills
that
dèsperate
bosomes
beare
;
That
in
his
Towre
set
safe
,
and
free
,
Doth
all
things
vnderneath
himsee
:
Encounters
willingly
his
Fate
,
Nor
grudges
at
his
mortall
state
.
From
those
golden
verses
the
golden
memory
of
Heluidius
an
ancient
Romain
shal
for
euer
shine
,
who
seeing
the
ancient
liberty
captiuated
,
by
Vespasian
,
and
being
commanded
by
him
that
hee
should
not
come
into
the
Senate
,
hee
answered
,
That
whilest
he
was
a
Senator
hee
would
come
vnto
the
Senat
,
Vespasian
replyed
,
Bee
in
the
Senate
and
hold
thy
peace
.
Heluid
.
Let
no
man
then
aske
my
opinion
.
V●…sp
.
But
I
must
in
honour
demand
it
.
Heluid
.
Then
must
I
in
iustice
speake
what
my
conscience
commands
me
.
Vesp.
If
thou
speakest
it
,
I
will
put
thee
to
death
.
Heluid
.
You
may
do
what
you
please
,
and
I
what
I
ought
.
Let
this
example
bee
alwayes
before
our
eyes
,
and
especially
to
vs
Christians
,
that
of
the
twelue
Apostles
,
who
neuer
yeelded
to
the
cruell
assaults
of
death
,
but
alwayes
reioyced
with
an
inuincible
courage
(
as
the
text
saith
)
to
be
held
worthy
to
suffer
reproach
for
the
The
eight
Argument
taken
from
the
worke
of
God
.
The
reward
wherewith
the
Eternall
doth
sometimes
recompence
them
he
fauors
,
cannot
be
euill
.
Death
is
that
wherewith
hee
doth
sometimes
reward
them
he
fauors
.
Therefore
Death
cannot
bee
euill
.
IF
that
be
true
which
Silenus
(
in
Tully
)
and
others
,
with
reason
report
,
that
the
first
degree
of
happinesse
is
,
not
to
be
borne
,
and
not
to
fall
into
the
dangers
of
the
present
life
:
That
the
second
is
,
to
die
in
being
borne
;
without
all
doubt
the
third
must
bee
,
not
to
continue
long
in
the
miseries
of
the
world
,
but
hauing
beheld
the
workes
of
God
,
the
wandring
couse
of
the
stars
,
the
swift
motion
of
the
heauens
,
the
inuariable
changing
of
day
and
night
,
presently
to
die
.
Say
not
that
thou
art
taken
in
thy
youthfull
age
,
that
is
a
priuiledge
which
God
giues
thee
,
to
free
thee
from
a
thousand
Combats
of
vice
which
thou
shouldest
endure
;
or
it
may
be
thou
shouldest
be
conquered
,
as
Salomon
was
by
voluptuousnsse
,
or
as
Nero
by
cruelty
.
Looke
vpon
the
insolencie
and
corruption
of
that
time
,
it
will
appeare
that
thou
hast
more
cause
to
feare
,
then
to
hope
in
liuing
longer
,
sayed
Seneca
to
Marullus
,
epist.
●…00
.
If
this
were
in
those
times
,
what
shall
it
be
in
this
age
,
which
is
as
many
times
impayred
,
as
there
haue
since
slowed
yeares
and
daies
.
And
admit
thou
wert
assured
to
continue
alwayes
vertuous
and
victorious
,
yet
shouldest
thoube
continually
couered
with
dust
,
altered
with
thirst
,
full
of
bitternesse
,
and
old
with
anguish
.
Enoch
pleased
God
,
and
was
beloued
of
him
,
he
was
rapt
vp
into
heauen
▪
that
the
malice
of
the
world
should
not
change
his
vnderstanding
,
sayeth
the
text
.
c.
44.
Cleobis
,
and
Biton
,
religious
and
dutifull
children
,
for
that
they
tooke
the
yoake
and
drew
the
Charriot
of
their
deceased
mother
vp
the
hil
,
for
want
of
Mules
,
and
the
houre
of
the
interment
pressing
on
,
they
receiued
the
night
following
in
recompence
of
their
singular
piety
a
happy
death
.
Marcellus
Nephew
to
Augustus
Caesar
,
adopted
by
him
:
Marcellus
vpon
whom
the
hope
of
all
the
Romaine
Empire
did
depend
,
dyed
in
the
18.
yeare
of
his
age
;
a
thousand
others
,
yea
innumeraable
haue
bene
cut
off
in
their
vigorous
youth
,
the
most
excellent
(
as
the
ripest
cheries
)
are
the
first
taken
,
it
happens
to
these
timely
wits
as
to
the
ripest
fruit
,
they
fall
first
;
and
Homer
writes
that
the
Heroes
and
Demigods
neuer
extended
Behold
what
the
wise
man
saith
;
Man
is
not
gray
for
that
hee
hath
liued
many
yeares
,
but
for
that
hee
hath
liued
wisely
:
long
age
must
bee
measured
by
the
honest
conditions
and
manners
,
not
by
the
number
of
dayes
.
It
depends
of
another
(
saith
Seneca
)
how
long
wee
shall
liue
,
but
of
our selues
how
good
we
are
:
the
importance
is
to
liue
well
,
and
not
long
;
yet
many
times
liuing
well
doth
not
consist
in
liuing
long
,
saith
the
same
,
Epist.
10●…
.
That
the
iniury
of
times
doe
anticipate
and
interrupt
in
shew
the
lawfull
course
of
our
dayes
,
our
apparent
vertue
will
make
our
life
more
compleate
.
Yea
,
but
God
doth
promise
long
life
to
Mat.
10.
Mar.
13.
It
therefore
remaines
true
that
the
Oracle
saith
,
Iust
men
are
The
Ninth
Argument
taken
from
the
rule
which
should
measure
all
the
desire
of
man
.
Man
a
reasonable
Creature
should
not
desire
any
thing
but
what
is
seasoned
with
reason
.
The
estate
of
this
present
life
is
not
seasoned
with
good
reason
.
Therefore
man
should
not
desire
the
estate
of
this
present
life
.
THe
maior
of
this
Argument
cannot
bee
denyed
,
by
any
reasonable
creature
,
to
whom
I
speake
:
the
minor
is
iustified
by
the
numbring
of
the
three
degrees
of
life
,
vegetatiue
,
sensitiue
,
and
intellectuall
;
either
of
which
being
considered
apart
,
or
all
three
together
,
they
haue
no
vaileable
reason
to
mooue
vs
to
loue
them
:
but
let
vs
examine
them
in
order
.
In
the
vegetatiue
life
is
chiefly
obserued
a
facultie
,
drawing
,
retayning
,
concocting
and
expulsing
,
to
nourish
and
make
grow
;
so
as
the
chiefe
end
in
the
Indiuiduum
is
growing
,
in
this
growing
what
reason
of
loue
?
and
in
this
what
hath
not
a
tree
more
then
man
?
yet
no
man
desires
to
bee
a
tree
:
yea
,
should
hee
exceede
in
height
that
at
the
Indies
,
which
the
Portugalls
eye-witnesses
,
sayling
to
Goa
,
say
to
bee
higher
then
a
crossebow
can
shoote
;
what
auailes
it
man
to
be
of
a
monstrous
height
,
but
for
a
hindrance
?
Witnesse
Nicomachus
the
Smyrnean
,
who
growing
to
such
a
prodigious
height
,
that
being
but
young
hee
could
not
remoue
out
of
one
place
,
had
continued
an
vnprofitable
stocke
,
if
Aesculapius
by
strict
dyets
and
violent
exercises
,
had
not
abated
him
.
In
this
then
wee
see
no
reason
to
desire
life
:
Let
vs
come
vnto
the
sensitiue
;
we
perceiue
in
creatures
fiue
senses
,
answering
to
fiue
sensible
obiects
,
which
are
in
the
world
.
And
let
vs
obserue
,
that
the
perfection
of
the
sence
is
when
it
enioyeth
his
proper
obiect
;
as
the
perfection
of
the
eye
is
to
see
colours
,
of
the
eare
to
heare
sounds
;
of
the
nose
,
to
smell
sents
;
of
the
mouth
,
to
taste
sauours
;
&
of
the
hands
,
yea
,
of
the
whole
body
,
to
touch
tactible
qualities
.
The
sight
in
colours
obserues
the
sorting
and
mixture
of
diuers
varieties
,
the
proportions
and
exact
dimensions
.
I
deny
not
but
man
may
take
pleasure
therein
,
but
it
is
a
brutish
&
vnreasonable
pleasure
,
if
it
bee
not
referred
to
the
honour
of
the
Authour
of
these
colours
;
if
it
bee
religiously
referred
,
man
will
desire
an
increase
of
sight
,
both
of
body
&
minde
;
the
which
he
finds
in
himselfe
to
be
obscure
,
short
and
so
weake
,
that
at
the
brightest
colours
it
melts
and
is
dispersed
as
the
lightning
.
This
desire
cannot
bee
perfect
but
in
the
new
casting
of
the
body
by
death
;
and
therefore
Dauid
,
said
,
Turne
away
mine
eyes
lest
they
behold
vanitie
:
Psal.
119.
they
had
seene
it
in
Bersabee
and
elsewhere
,
hee
had
beene
almost
lost
:
But
yet
if
in
the
sight
lies
the
point
of
the
reason
of
life
,
why
is
not
man
another
Linx
,
to
pierce
through
stone
walls
,
and
to
see
without
hindrance
whatsoeuer
is
in
the
world
?
The
hearing
,
in
sounds
distinguished
,
conceiues
a
harmony
,
which
is
no
other
thing
but
an
aire
beaten
with
many
and
diuers
tunes
,
followed
with
a
iust
proportion
and
happy
incounter
here
vpon
earth
,
since
that
sinne
was
brought
in
by
man
.
Man
of
this
Lute
(
the
world
)
being
speciall
string
,
All
th'
other
nerues
,
doth
into
discords
bring
:
And
renders
now
,
for
an
enchanting
aire
,
A
murmure
so
offensiue
to
the
eare
,
As
Enion
would
amaze
,
Enion
the
rude
,
That
th'
ancient
●…arrs
the
Chaos
made
,
renew'd
.
HEEre
then
there
is
no
reason
to
desire
life
,
but
rather
the
end
,
to
go
and
heare
the
mellodious
sounds
,
which
are
made
in
heauen
,
diuine
in
their
measured
times
and
proportions
,
which
euen
the
poore
Pagans
haue
acknowledged
.
Smelling
of
sents
seemes
a
certaine
exhaling
vapour
,
tempered
of
heate
and
moisture
,
but
he
is
soone
loathed
bee
it
neuer
so
delightfull
;
as
of
muske
,
some
cannot
endure
it
,
but
sound
at
the
sent
of
it
:
But
besides
all
this
there
are
in
the
world
many
pestiferous
vapors
,
which
make
man
sicke
,
yea
die
;
and
therefore
by
consequence
herein
there
is
no
more
reason
to
desire
life
then
death
.
Tast
feeles
the
sauours
which
are
made
by
the
seasoning
of
diuers
liquors
,
but
in
those
man
doth
soone
find
a
distast
and
repletion
,
if
he
vse
them
without
measure
or
discontinuance
.
Where
is
then
the
true
reason
of
mans
good
,
which
must
be
taken
without
measure
,
without
interruption
and
without
satiety
?
the
more
it
is
taken
,
the
more
it
is
desired
,
and
the
more
compleate
it
is
,
the
more
it
doth
reioyce
and
content
.
In
the
end
comes
touching
;
the
pleasure
whereof
cannot
bee
but
in
the
feeling
of
smooth
and
polished
bodies
:
This
pleasure
as
of
the
former
sence
,
if
it
be
continued
without
intermission
,
becomes
very
vnpleasant
,
and
the
most
excellent
point
thereof
slides
sooner
away
then
it
is
perceiued
:
this
pleasure
which
the
greatest
hold
to
be
so
great
,
at
the
very
instant
it
passeth
,
and
giues
to
man
two
dangerous
checkes
,
one
to
the
soule
,
which
it
depriues
of
vnderstanding
;
the
other
to
the
body
,
which
it
driues
into
a
falling
sicknesse
.
Aristotle
doth
witnesse
the
first
,
Hippocrates
the
last
.
These
are
the
differences
which
distinguish
a
liuing
Creature
from
a
plant
,
the
sensitiue
life
from
the
vegetatiue
:
If
sensible
things
perceiued
by
their
sence
were
of
themselues
to
bee
desired
,
without
doubt
the
more
excellent
they
were
in
their
kind
,
the
more
pleasing
they
should
be
:
yet
contrariewise
we
see
that
the
thing
that
is
most
sensible
offends
that
sence
most
which
is
proper
vnto
it
.
The
fire
burnes
with
touching
and
doth
stupefie
and
takes
from
it
his
sensitiue
vertue
:
the
thunderclap
dulls
the
hearing
,
troubles
the
braine
,
and
by
a
long
continuance
of
a
great
noise
makes
him
deafe
,
and
so
of
the
other
sences
.
Moreouer
,
if
the
reason
of
life
consisted
in
the
sences
,
who
would
beleeue
that
man
were
the
more
perfect
creature
,
seeing
that
many
exceed
him
in
sence
?
for
the
spider
in
the
subtiltie
of
touching
,
the
Ape
in
the
bountie
of
tast
,
the
Vulture
in
the
force
of
smelling
,
the
Boare
in
the
ventue
of
hearing
,
and
lastly
the
Linx
in
the
seeing
facultie
exceeds
him
farre
.
Thirdly
these
Organs
of
the
sences
are
ordained
only
by
nature
for
the
vegetatiue
life
,
that
is
to
say
,
either
for
the
preseruation
of
the
Indiuiduum
,
by
eating
and
drinking
,
or
of
the
Species
by
generation
.
It
is
true
that
man
applyes
them
also
to
other
ends
then
we
haue
obserued
:
but
those
Creatures
which
haue
nothing
but
the
two
first
degrees
of
life
,
whereof
we
treat
,
imploy
their
sences
to
no
other
end
,
but
to
entertaine
themselues
,
or
for
generation
.
So
the
Lyon
will
start
at
the
sight
of
a
stag
,
but
it
is
for
that
he
sees
his
preie
prepared
,
and
not
simply
for
that
the
stag
hath
such
varietie
of
colors
.
The
Nightingale
,
will
answere
with
a
melodious
sound
;
hearing
another
sing
;
it
is
not
for
any
delight
it
hath
,
for
in
a
true
declaration
it
sufficeth
not
that
the
sence
take
pleasure
in
the
obiect
;
which
is
proper
and
proportionable
vnto
it
,
but
this
proportion
must
also
be
inwardly
apprehended
&
conceiued
;
the
which
is
neither
found
in
the
Nightingale
,
nor
in
any
other
creature
destitut
of
reason
.
And
whence
then
comes
(
will
you
say
)
the
cause
of
this
sodaine
answer
to
the
voice
heard
?
It
proceeds
from
the
complexion
of
the
Nigh
tingale
,
to
the
point
wherof
it
mounts
,
when
as
the
sound
which
beates
the
ayre
,
strikes
his
eare
,
and
enters
thereby
into
his
head
:
as
we
finde
by
experience
in
our selues
;
whenas
hearing
any
one
yaune
,
we
are
moued
to
doe
the
like
;
hearing
one
sing
,
we
sing
;
seeing
the
world
runne
we
runne
after
it
,
yet
know
not
whither
:
the
Quaile
by
example
wil
be
moued
at
the
singing
of
the
masse
,
not
for
any
delight
shee
takes
,
but
from
the
motion
to
generation
which
she
feels
kindled
in
her selfe
.
The
Dog
will
faune
and
leape
vpon
his
master
,
whom
he
had
lost
;
and
yet
this
doth
not
proceed
from
any
naturall
instinct
,
&
tends
to
no
other
end
but
to
be
kept
,
defended
and
fed
by
his
sayd
master
.
Finally
hee
that
will
duly
obserue
it
,
shal
finde
that
all
the
sences
of
vnreasonable
creatures
haue
no
other
end
,
but
preseruation
,
&
generation
an
end
intimated
in
the
vegetatiue
life
;
a
life
(
we
saw
)
had
no
sufficient
reason
to
moue
our
desire
;
how
then
shall
the
sensitiue
haue
?
Moreouer
,
if
reason
and
the
desire
of
life
consisted
in
the
pleasure
of
the
sences
,
why
haue
they
which
were
most
giuen
vnto
it
,
had
wretched
ends
,
and
ignominious
liues
?
the
Emperour
Vitellius
Spinter
thinking
to
find
his
felicitie
in
it
,
incountred
his
ruine
;
hee
was
giuen
to
lust
and
gormandize
,
so
excessiuely
,
as
at
one
supper
hee
was
serued
with
2000
sorts
of
fish
,
and
7000
of
fowle
.
And
what
was
the
end
of
this
life
?
He
was
sodainely
slaine
,
pierced
through
with
small
darts
,
drawne
naked
through
the
streets
,
and
cast
into
Tiber
,
after
the
eight
month
of
his
Empire
,
and
before
the
sixtieth
of
his
age
.
To
this
wee
will
adde
one
in
our
fathers
time
,
Muleasses
King
of
Tunis
,
who
although
hee
were
banished
from
his
Realme
,
and
had
succours
denyed
by
Charles
the
fift
,
yet
he
was
so
drowned
in
the
delights
Paul
.
Iou.
l.
44.
of
his
Hist.
of
sensualitie
,
as
hee
spent
a
100
Crownes
for
the
sauce
of
a
Peacocke
:
and
the
more
to
bee
rauished
with
musicke
,
he
caused
his
eyes
to
bee
banded
,
and
to
delight
his
smelling
hee
was
continually
perfumed
with
Muske
.
What
happened
?
He
was
defeated
in
battaile
by
his
own
Sonne
Aminda
,
and
as
hee
fled
disguized
,
he
was
followed
by
the
sent
of
his
perfumes
,
discouered
and
taken
,
and
his
eyes
put
out
with
a
hot
Iron
by
his
owne
Children
.
O
crueltie
!
but
a
iust
iudgement
of
God
,
for
his
voluptuousnesse
.
Then
comes
the
sight
so
piercing
and
passionate
after
the
faire
faces
of
women
,
and
stayes
not
there
onely
,
but
(
O
shamefull
sight
)
it
will
see
the
bodies
naked
,
the
which
is
condemned
both
by
God
and
man
:
Romulus
condemned
that
man
to
death
which
suffered
himselfe
to
bee
seene
naked
by
a
woman
;
how
much
more
is
that
woman
to
bee
condemned
,
which
layes
aside
all
modestie
with
her
smocke
,
as
Giges
said
in
Herodotus
?
The
Emperours
Valentinian
,
Gratian
,
&
Theodosius
,
religious
obseruers
of
chastitie
,
did
forbid
vpon
great
penalties
that
none
should
shew
themselues
naked
in
publike
;
but
to
Tiberius
,
Caligula
,
Heliogabalus
&
others
,
who
tooke
no
delight
but
to
defile
their
eyes
and
bodies
with
such
shamefull
spectacles
,
God
did
shew
his
horrible
Iudgements
in
their
deaths
.
Finally
voluptuousnesse
hath
not
only
bene
the
cause
of
the
ruine
of
men
alone
,
but
of
whole
Estates
:
Sybarides
a
Towne
seated
betwixt
two
riuers
,
in
old
time
strong
and
flourishing
,
did
rule
ouer
foure
bordering
people
,
had
vnder
their
obedience
25.
Townes
,
and
could
bring
to
field
300.
thousand
men
armed
:
yet
by
the
dissolution
of
the
Sybarites
;
in
two
moneths
ten
dayes
shee
was
spoiled
of
all
her
felicity
and
greatnes
,
drowned
and
quite
ruined
.
The
like
excesse
was
the
ouerthrow
of
that
mighty
Romaine
Empire
,
as
wee
may
easily
reade
in
them
that
haue
written
of
that
subiect
.
As
long
as
Curius
and
Fabricius
led
Syrian
Ninus
)
Persians
learn'd
to
feede
On
sugar
delicacies
;
and
that
Rome
,
(
With
pleasure
of
their
bellies
ouercome
,
In
Galba's
Rule
,
Vitellio's
,
Nero's
liuing
)
,
No
lesse
for
glory
in
their
dishes
striuing
,
Then
if
in
conflict
,
they
the
field
had
won
Of
Mithridates
;
and
Alcides
son
:
All
iustly
saw
themselues
,
by
nations
spoy'ld
,
That
they
long
since
,
had
fought
withall
,
and
foil'd
.
Warning
those
Realmes
,
that
take
their
courses
now
,
Lest
they
their
earth
,
with
equall
ruines
strow
.
The
Obiection
.
The
moderate
vse
of
the
sences
in
worldly
things
is
pleasant
and
lawfull
.
Therefore
it
is
reason
to
desire
life
.
ANswer
.
The
word
moderate
shewes
of
it selfe
that
this
reason
is
verie
moderate
and
weake
,
yea
that
there
is
contradiction
in
the
adioinct
(
as
they
say
:
)
true
pleasure
admits
no
moderation
,
it
tends
alwaies
to
the
eminent
&
soueraigne
degree
,
and
will
alwaies
be
continued
without
interruption
or
satietie
:
This
is
not
found
in
the
sences
,
in
the
enioying
of
worldly
things
;
not
the
first
,
for
the
supreme
degree
of
the
sensible
thing
offends
,
yea
ruines
his
proper
sence
,
the
which
is
contrarie
to
pleasure
:
not
the
second
,
for
if
the
sences
be
not
interrupted
in
their
actions
and
tyed
by
sleepe
,
they
euaporate
all
their
vigour
,
&
their
action
becomes
odious
vnto
them
:
Neither
in
the
third
,
for
presently
our
sences
are
glutted
,
and
the
thing
is
tedious
vnto
them
by
a
long
staie
,
as
experience
doth
plainely
shew
.
Moreouer
,
vanitie
is
so
fixt
to
the
sences
and
to
the
sensible
things
of
the
world
,
since
that
sinne
entred
,
as
the
beloued
Disciple
of
Iesus
Christ
cryes
incessantly
to
the
eares
of
Christians
Loue
not
the
world
nor
the
things
that
are
of
the
world
;
if
any
one
loues
the
world
,
the
loue
of
the
Father
is
not
in
him
:
for
(
sayth
he
)
all
that
is
of
the
world
,
that
is
to
say
,
the
desire
of
the
flesh
the
couetousnes
of
the
eyes
,
the
ouerweening
of
the
life
,
is
not
of
the
Father
,
but
of
the
world
.
And
it
is
the
reason
why
S.
Ambrose
hath
made
a
booke
of
the
flight
of
the
present
world
,
to
conclude
,
that
whosoeuer
wil
be
saued
,
must
mount
aboue
the
world
,
as
he
speaks
.
Let
him
seeke
the
veritie
with
God
,
Let
him
flie
the
world
and
leaue
the
earth
,
for
hee
cannot
know
him
that
is
,
&
is
alwayes
,
if
he
doe
not
first
flie
from
hence
.
Wherefore
Christ
meaning
to
draw
his
Disciples
neere
vnto
God
the
Father
,
sayd
vnto
them
,
Rise
,
let
vs
goe
from
hence
.
We
must
then
sequester
our selues
,
&
if
he
that
cannot
(
as
But
finally
,
if
the
pleasure
of
the
senses
contained
any
reason
to
desire
life
,
the
displeasure
which
accompanies
them
containes
reason
to
make
men
loathe
it
,
seeing
it
is
certaine
that
pleasure
and
paine
are
linckt
together
;
pleasure
beginnes
and
passeth
away
lightly
,
paine
followes
and
continues
long
:
the
which
Boissard
hath
in
his
38.
Embleme
represented
excellently
by
a
hiue
of
Bees
,
to
the
which
an
indiscreete
maide
comes
,
being
desirous
to
taste
of
the
hony
that
was
within
it
,
she
thrust
her
hand
rashly
into
the
hiue
;
the
Bees
mad
angry
,
stung
her
,
so
as
for
a
little
sweetnesse
,
she
had
a
sharpe
and
durable
paine
.
Euen
so
that
man
(
saith
he
)
which
indiscreetly
casts
himselfe
into
the
sinke
of
voluptuousnesse
,
retaines
nothing
but
griefe
&
long
repentance
.
The
tenth
Argument
.
taken
from
the
Intellectual
life
.
If
the
life
of
man
hath
any
reason
why
it
should
be
desired
,
it
is
found
in
the
intellectuall
life
.
But
it
is
not
found
.
Therefore
there
is
not
any
.
WEe
haue
searched
deep
enough
into
the
vegetatiue
&
sensitiue
:
Let
vs
now
sound
the
Intellectuall
,
and
prooue
the
truth
of
the
Minor
of
our
Argument
.
It
is
by
the
vnderstanding
that
wee
are
neither
plants
nor
beasts
,
but
a
most
excellent
creature
;
that
is
by
reasoning
which
wee
vnderstand
,
and
vnderstanding
is
the
proper
worke
of
man
,
in
the
which
Aristotle
hath
fixed
his
last
and
souereigne
felicity
.
If
then
there
be
reason
in
humane
life
,
for
the
which
it
is
to
bee
desired
,
Here
certainely
should
the
true
good
of
man
bee
found
,
if
hee
could
attaine
to
the
knowledge
of
the
souereigne
and
first
truth
,
seeing
(
according
vnto
Iesus
Christ
,
who
is
the
way
,
the
truth
,
and
the
life
)
That
is
eternall
life
to
know
one
true
and
onely
Tully
by
the
report
of
Valerius
,
who
had
so
much
cherished
learning
,
as
hee
had
purchased
the
title
of
The
Father
of
Bloquence
,
did
in
the
end
contemne
it
.
And
what
was
the
cause
that
Aristotle
(
called
the
miracle
of
the
world
,
the
spirituall
man
,
for
his
rare
knowledge
)
did
in
the
end
cast
himselfe
headlong
in
the
floud
Euripus
,
but
that
hee
could
not
comprehend
the
flowing
and
ebbing
twise
in
24.
houres
?
It
seemes
that
all
the
sciences
(
as
hath
bin
obserued
by
others
)
are
but
the
opinions
of
men
,
though
confidently
deliuered
like
vnto
the
decrees
of
a
Court
of
Parlament
;
as
hurtfull
as
profitable
,
more
pestiferous
then
wholsome
,
bad
rather
then
good
;
imperfect
,
doubtfull
,
full
of
errours
and
controuersies
;
by
reason
whereof
Socrates
the
wisest
in
the
world
,
will
say
,
that
he
knowes
but
one
thing
,
which
is
,
that
hee
knowes
nothing
.
This
saying
is
common
to
the
seuen
wise
men
of
Greece
,
Nothing
too
much
.
This
is
of
Archilochus
;
The
vnderstanding
of
men
is
such
as
Iupiter
sends
them
daily
:
And
Euripides
saith
,
What
wisedome
doe
these
poore
men
thinke
to
haue
?
we
vnderstand
not
any
thing
,
let
euery
man
doe
according
to
his
owne
will
;
and
in
another
place
,
Who
knowes
whether
to
liue
here
bee
not
to
die
,
and
that
to
die
be
not
reputed
life
to
mortall
men
?
O
worthy
speech
of
a
Pagan
!
And
what
shall
we
say
of
the
Pyrrhonicques
,
who
make
profession
to
doubt
all
things
?
Reiect
them
not
without
hearing
,
seeing
that
Seneca
laments
their
errour
;
seeing
The
1.
is
taken
from
the
different
complexions
of
men
and
beastes
,
and
of
men
among
themselues
.
Hemlocke
is
the
foode
of
Quailes
,
it
is
poyson
to
men
▪
Demophon
warmed
himselfe
in
the
shadow
,
and
quaked
in
the
Sunne
:
Mithridates
after
long
custome
made
poison
so
familiar
vnto
him
,
that
hee
could
take
it
without
any
feare
,
perill
or
danger
▪
The
second
is
taken
from
sensible
things
,
the
which
differ
of
themselues
,
according
to
the
diuersity
of
the
sences
:
An
apple
shall
bee
pale
to
the
sight
,
sweete
in
the
taste
;
and
they
say
commonly
that
the
thing
which
is
sowre
in
the
mouth
is
sweete
at
the
heart
:
Yea
,
they
shall
bee
diuers
to
the
same
sence
.
Of
an
egge
the
yolke
shall
be
hot
,
and
the
white
cold
;
of
some
hearbe
the
roote
hot
,
and
the
leafe
cold
.
The
3.
is
taken
from
the
alteration
of
men
in
health
and
sickenesse
,
in
their
sleepe
and
waking
,
in
their
youth
and
age
;
a
change
which
doth
suggest
diuersitie
of
iudgement
vpon
the
same
thing
,
so
as
that
which
pleased
him
doth
offend
him
:
and
thereof
comes
the
prouerbe
that
he
which
was
an
Angell
in
his
youth
,
is
become
a
diuell
in
his
old
age
.
The
4.
is
taken
from
the
contrariety
of
Lawes
and
customes
,
which
make
that
honest
in
one
place
,
which
is
vicious
in
an
other
:
In
Turq●…y
plurality
of
wiues
is
honorable
,
in
Christendome
it
is
a
sinne
:
At
Sparta
it
was
allowed
to
steale
,
so
as
they
were
not
surprized
in
the
theft
;
in
Europe
it
is
a
vice
punishable
howsoeuer
they
bee
taken
.
Finally
,
by
Lycurgus
Lawes
,
Adultery
was
allowed
,
and
by
those
of
the
Persians
incestuous
marriages
,
with
the
mother
,
sister
and
daughter
;
and
by
Platoes
Lawes
the
commonalty
of
women
,
sodomy
,
and
such
vices
as
are
at
this
day
odious
to
be
named
.
The
5.
is
drawne
from
the
mixture
of
diuers
things
,
and
of
the
diuers
situation
where
they
are
set
▪
so
the
purple
colour
seemes
to
the
eye
to
vary
in
the
Sun
,
the
Moone
,
&
by
a
candle
:
So
a
Pigeons
necke
,
or
the
wing
of
a
cocke
takes
the
colour
of
gold
,
siluer
,
greene
,
blue
,
or
any
other
according
to
the
place
:
So
the
Camelion
takes
the
colour
suddainly
of
that
which
doth
enuiron
and
touch
it
.
The
6.
is
from
the
want
of
experience
of
men
,
by
reason
of
their
short
life
;
for
sometimes
we
giue
a
rash
iudgement
of
things
,
whereof
if
we
had
duly
considered
,
wee
would
change
our
opinions
.
The
7.
All
our
knowledge
is
grounded
vpon
the
vncertaine
supposition
of
certaine
principles
,
which
if
they
were
changed
as
they
might
be
,
al
our
knowledge
would
bee
conuerted
into
meere
ignorance
.
The
8.
the
same
things
shal
be
great
&
small
,
square
,
and
round
,
plaine
,
and
rough
,
if
they
change
place
,
and
be
contrariwise
compared
.
The
9.
is
deriued
from
our
want
of
custome
,
who
admire
many
things
which
we
had
neuer
seene
;
and
the
Sun
which
exceeds
all
the
wonders
of
the
world
,
is
not
admirable
vnto
vs
;
for
that
since
our
birth
we
haue
alwayes
beheld
it
.
Finally
,
Empedocles
,
Heraclitus
,
Hippocrates
,
and
others
affirme
;
That
there
are
many
things
in
the
world
which
cannot
bee
discerned
by
any
of
the
fiue
sences
,
no
not
by
the
vnderstanding
;
&
what
knowledge
then
can
we
haue
?
And
who
is
assured
that
there
are
not
many
worlds
?
as
many
wise
men
maintaine
,
not
without
reason
,
seeing
that
the
power
of
God
is
infinite
,
and
that
he
is
not
idle
vntill
hee
can
do
no
more
.
And
if
there
bee
but
this
world
only
,
as
others
hold
,
who
can
comprehend
that
infinite
Vacuum
beyond
the
heauens
?
These
are
bottomlesse
gulphes
.
Now
what
assured
knowledge
is
there
in
so
many
doubts
of
worldly
things
?
What
constancie
in
that
which
is
so
wauering
?
And
if
in
the
most
easie
sciences
appeare
so
many
obiections
,
oppositions
and
obscurities
,
what
shall
it
be
in
those
which
are
more
hidden
and
remote
?
Let
Physicks
come
,
the
most
easie
science
to
be
apprehended
;
at
the
verie
entrance
you
shall
finde
such
a
conflict
of
Philosophers
,
as
al
the
ayre
is
darkned
,
and
the
eye
troubled
in
his
iudgement
.
Thales
Milesius
maintaines
that
water
is
the
principle
in
this
science
.
No
(
saith
〈◊〉
,
)
it
is
the
ayre
.
Heraclitus
the
Ephesian
affirmes
that
it
is
the
fire
,
Leucip
pus
that
they
be
the
Atomes
:
Empedocles
,
loue
and
hatred
:
Plato
the
Ideas
;
Aristotle
(
like
a
new
starre
)
hee
will
set
matter
;
forme
and
priuation
:
and
he
that
hath
contradicted
all
that
went
before
him
,
shal
be
refuted
by
his
heires
,
who
will
maintaine
euen
by
the
deposition
of
Aristotle
him selfe
,
that
Principles
which
haue
equiuocation
,
should
not
be
accounted
for
true
principles
:
such
is
priuation
,
and
therefore
in
steed
thereof
some
Peripaticiens
will
set
motion
,
which
ties
the
one
vnto
the
other
.
I
,
but
motion
is
an
accident
,
and
an
accident
cannot
be
a
principle
to
a
substance
;
and
therefore
the
Hebrew
Philosophers
haue
added
spirit
to
matter
and
forme
.
Vpon
so
many
contrarieties
in
the
foundation
,
what
strength
can
there
be
in
the
building
?
Let
vs
obserue
the
like
in
Historie
,
which
is
much
more
easie
;
As
many
writers
as
you
shal
reade
vpon
one
subiect
,
so
much
contradiction
shall
you
finde
.
Will
you
for
confirmation
of
the
Pops
Primacie
,
assure
your selfe
what
time
S.
Peter
came
to
Rome
?
some
will
hold
that
it
was
at
the
beginning
of
Claudius
Empire
:
No
,
sayth
S.
Ierome
,
it
was
in
the
second
yeare
;
&
the
Bundel
of
times
replies
that
it
was
in
the
4.
The
Passionall
on
the
other
side
will
passionatly
maintaine
that
it
was
in
the
13.
Will
you
also
know
the
certentime
of
the
death
&
passion
of
our
Sauiour
?
Tertullian
sayes
that
it
was
in
the
30.
yeare
of
Iesus
Christ
,
and
the
15.
of
Tiberius
;
but
Ignatius
and
Eusebius
witnes
,
that
it
was
in
the
33.
yeare
of
Christ
and
the
18.
of
Tiberius
:
Onuph
rius
,
Mercator
and
other
late
writers
will
sweare
,
that
it
was
in
the
34
yeare
of
Iesus
Christ
;
and
if
we
yeeld
some
thing
to
antiquitie
,
we
shall
beleeue
that
Iesus
Christ
was
50.
yeeres
old
when
hee
was
crucified
,
and
that
it
was
not
vnder
Tiberius
,
but
vnder
Claudius
:
&
to
this
the
Iewes
discourse
tended
,
Thou
art
not
yet
50.
yeeres
old
,
and
yet
thou
sayest
thou
hast
seen
Abraham
.
If
in
this
so
holy
a
thing
,
where
there
is
not
any
cause
of
blind
passion
,
there
appeares
such
apparent
contrarietie
,
what
shall
wee
thinke
of
History
,
where
as
the
penne
puft
vp
with
passion
,
and
transported
with
flatterie
or
slander
,
hath
eyther
aymed
too
high
or
too
low
,
at
the
white
of
truth
,
the
onely
commendation
of
an
historie
?
And
admit
wee
should
find
writers
void
of
all
passion
,
the
which
seemes
impossible
,
(
if
we
except
the
secretaries
of
God
,
who
were
guided
with
the
holy
Spirit
)
yet
their
Histories
should
be
vncertaine
for
the
most
part
,
for
that
they
haue
not
beene
spectators
of
the
times
,
places
and
persons
,
necessary
circumstances
in
a
History
;
&
how
can
they
know
them
,
seeing
that
many
times
that
which
is
done
in
our
owne
Towne
,
in
the
streete
,
yea
,
in
our
house
,
is
concealed
from
vs
?
Nay
,
the
most
exquisite
and
most
certaine
science
,
is
nothing
but
vanitie
&
trouble
of
mind
,
saith
Salomon
:
Nicholas
de
Cusa
hath
written
bookes
of
learned
Ignorance
,
where
hee
commends
them
that
make
not
so
great
account
to
know
and
vnderstand
many
things
,
as
to
doe
well
and
liue
well
.
Knowledge
then
,
being
for
the
most
,
ignorance
in
this
life
,
cannot
contayne
any
subiect
to
loue
life
:
And
therfore
wee
will
conclude
,
That
seeing
in
all
the
degrees
of
life
there
appeares
no
sufficient
reason
to
desire
it
so
vehemently
;
that
this
desire
is
not
commendable
but
to
be
blamed
,
namely
,
in
man
;
who
being
man
,
for
that
hee
hath
a
reasonable
facultie
,
should
not
will
any
thing
,
much
lesse
affect
it
with
passion
,
but
by
a
true
iudgement
of
vnpassionate
reason
.
An
Obiection
.
All
that
is
ordayned
for
the
seruice
of
God
,
is
grounded
vpon
good
reason
▪
Life
is
ordayned
for
the
seruice
of
God
.
ANswer
.
That
life
is
good
which
in
all
her
motions
,
actions
,
and
meditations
,
seeks
nothing
but
the
humble
seruice
of
her
Creator
;
but
it
it
a
chiefe
point
of
their
seruice
,
that
man
liuing
should
doe
that
honour
vnto
his
Lord
,
to
giue
certaine
credit
vnto
his
oath
,
and
to
the
writings
of
his
testament
sealed
with
his
bloud
.
Verily
I
say
vnto
you
that
whosoeuer
heares
my
The
11.
Argument
taken
from
the
description
of
Death
.
No
Cessation
from
a
labour
vnprofitably
renewed
is
vnpleasing
.
Death
is
a
Cessation
from
a
labor
vnprofitably
renewed
.
THere
is
no
neede
of
Eagles
eyes
to
pierce
into
the
truth
of
this
argument
,
the
least
attention
will
comprehend
it
:
For
what
is
this
life
,
but
a
daylie
weauing
of
Penelopes
Webb
?
it
is
finished
in
the
euening
,
but
the
night
vndoes
it
,
&
in
the
morning
we
beginne
againe
with
as
great
eagernes
as
if
it
had
neuer
beene
.
The
which
made
Seneca
to
poure
forth
There
is
not
any
one
so
dul
but
sees
this
earthly
Labyrinth
,
and
yet
no
man
will
leaue
it
:
Euen
so
they
that
are
borne
in
a
prison
affect
not
their
libertie
;
so
they
that
dwell
among
the
Cimmerians
in
darknes
,
desire
not
a
cleere
skie
.
So
the
children
of
Israel
would
not
leaue
the
house
of
bondage
,
they
quarrelled
with
Moses
who
spake
vnto
them
,
they
cursed
him
,
and
being
come
forth
they
would
haue
returned
often
:
what
was
the
cause
?
custome
which
was
become
another
nature
,
feare
to
finde
▪
worse
in
their
iorney
,
&
ignorance
a
cruell
beast
.
No
man
will
leaue
this
miserable
earth
,
fearing
to
fall
into
greater
miserie
;
so
much
doth
the
loue
of
the
place
&
custome
retaine
the
inhabitants
in
their
miseries
,
saith
Seneca
;
Many
floate
miserably
betwixt
the
torments
of
life
&
the
horrour
of
death
;
they
will
not
liue
,
yet
know
not
how
to
die
;
like
to
Vlysses
in
Homer
,
who
tooke
fast
hold
of
a
wild
Fig-tree
,
fearing
to
fall
into
bottomlesse
Charybdis
,
but
yet
ready
to
leaue
it
,
if
the
feare
were
past
.
So
Tiberius
confest
that
hee
held
the
Empire
as
a
Wolfe
by
the
eares
,
the
which
if
hee
might
without
danger
haue
abandoned
,
hee
would
willingly
doe
it
:
So
Seneca
;
and
But
let
vs
learne
of
a
silly
woman
,
That
death
is
the
calme
port
for
the
stormes
of
this
sea
,
to
the
end
,
that
with
her
wee
may
take
pleasure
in
it
:
Monica
speaking
to
her
sonne
S.
Augustine
,
vsed
these
words
:
As
for
me
(
my
sonne
)
I
take
no
more
any
pleasure
in
any
thing
in
this
impure
world
;
what
should
I
doe
here
longer
in
this
base
estate
?
I
know
not
why
I
liue
hauing
no
more
to
doe
:
here
to
fore
I
had
a
desire
to
liue
,
to
see
thee
liue
to
Christ
;
I
see
it
,
why
then
stay
I
longer
here
?
and
soone
after
yeelded
vp
her
soule
to
the
Spirit
of
all
power
.
Euen
so
,
O
mortall
men
,
liue
as
long
as
you
list
,
exceede
the
many
yeeres
of
Nestor
,
or
the
969.
of
Methusalem
;
yet
shall
you
not
see
any
other
thing
in
this
world
,
but
those
foure
great
Princesses
,
the
foure
seasons
of
the
yeere
,
holding
hands
together
,
and
dancing
this
round
continually
,
sometimes
shewing
their
gracious
aspects
,
&
sometimes
their
backs
deformed
,
as
Philo
the
Iew
speaks
.
It
is
like
Sysiphus
stone
,
which
being
thrust
vp
by
force
to
the
top
of
the
Mountayne
,
returnes
presently
backe
againe
to
the
foote
of
it
;
and
like
the
Sunne
which
hath
no
sooner
toucht
one
of
the
Tropikes
,
but
hee
suddenly
turnes
to
the
other
.
To
conclude
,
it
is
Danaes
tonne
pierced
full
of
holes
,
they
may
well
poure
in
water
,
but
they
shall
neuer
fill
it
:
These
are
fictions
,
but
they
haue
their
mysticall
hidden
sences
.
The
holy
Scripture
hath
Parables
,
and
Philosophie
figures
;
let
no
man
therefore
reiect
them
,
for
so
did
the
ancient
Philosophers
shadow
their
Philosophie
.
And
as
mercenarie
labourers
toyling
and
sweating
in
the
longest
day
of
Sommer
;
reioyce
when
they
see
the
Sunne
decline
and
neere
his
setting
:
so
wee
after
such
painefull
trauaile
whereunto
this
life
doth
force
vs
,
let
vs
reioyce
when
wee
draw
neere
vnto
our
declining
;
and
let
vs
not
refuse
being
weary
and
tyred
,
to
rest
our selues
in
the
sweet
armes
of
death
,
to
the
which
without
doubt
,
there
is
no
bed
in
the
world
,
how
pleasing
soeuer
,
to
be
compared
.
There
is
nothing
here
but
ignorance
that
keepes
vs
backe
.
If
the
Israelites
had
truely
vnder
stood
the
beauty
and
bounty
of
the
land
of
Canaan
,
if
they
had
beene
assured
of
the
enioying
thereof
,
they
had
not
so
often
murmured
against
Moses
,
being
ready
to
stone
him
;
they
had
not
wisht
for
the
oynions
and
leekes
of
Egypt
,
they
would
haue
taken
courage
in
the
midst
of
the
desart
.
Let
vs
then
conclude
,
that
there
is
nothing
but
the
blindnesse
of
man
which
hinders
him
from
seeing
the
ioyes
of
heauen
,
whereunto
death
is
the
waye
Wherefore
let
vs
open
the
eyes
of
our
vnderstanding
,
&
not
grieue
for
the
grosse
foode
of
this
world
,
for
in
heauen
there
is
prepared
for
vs
the
meate
of
Angels
.
Obiection
.
Any
exchange
from
a
place
that
is
pleasing
and
certaine
for
one
that
is
vncertaine
,
must
needs
cause
trouble
&
vexation
.
Death
is
the
exchange
of
the
world
which
is
pleasing
and
certaine
,
for
a
place
wholly
vncertaine
.
MOst
part
of
the
world
when
the
Lampe
of
this
life
is
almost
wasted
,
are
so
perplexed
,
as
they
do
lose
themselues
.
In
the
chiefe
Citie
of
Aragon
,
vpon
a
Knights
tombe
this
Epitaph
is
written
in
Latine
:
I
know
not
whither
I
goe
,
I
die
against
my
will
,
Farewell
suruiuers
.
The
Emperour
Titus
dying
,
said
,
Alas
!
must
I
die
that
haue
neuer
deserued
it
?
There
is
to
be
read
at
Rome
,
vpon
the
stone
of
a
Sepulcher
of
Sextus
Perpenna
to
the
Infernall
gods
,
I
haue
liued
as
I
list
,
I
know
not
why
I
die
.
Whereunto
may
be
added
the
verses
which
the
Emperour
Adrian
a
little
before
his
death
made
vnto
his
soule
:
My
pretty
soule
,
my
daintiest
,
My
bodies
sociable
Guest
:
Whither
is
my
sweetest
going
;
Naked
;
trembling
,
little
knowing
?
Of
that
delight
depriuingme
,
That
while
I
liu'd
I
had
from
Thee
.
Many
at
this
day
in
the
light
of
the
Gospell
,
shew
by
their
actions
,
that
they
are
no
better
resolued
then
these
were
,
although
that
shame
will
not
suffer
them
to
confesse
it
,
when
as
death
approcheth
.
Answer
.
Wee
deny
the
Minor
of
the
Argument
;
for
it
is
not
true
that
death
is
of
it selfe
to
bee
beloued
:
if
it
appeares
so
,
it
is
but
in
comparison
of
some
extreame
misery
,
which
we
apprehend
in
leauing
it
;
for
the
liuing
are
(
as
we
haue
said
)
like
vnto
them
which
are
carried
away
violently
with
a
stream
,
who
(
to
saue
themselues
)
lay
hold
of
that
which
comes
first
to
hand
,
yea
if
it
were
a
barre
of
burning
Iron
.
If
you
will
then
aske
them
how
pleasing
that
estate
is
,
you
may
easily
ghesse
what
they
will
say
,
That
if
they
were
as
certaine
(
as
it
is
most
certaine
)
that
there
were
no
harme
in
death
(
as
shall
appeare
)
they
would
not
breake
out
into
such
complaints
.
It
is
also
false
that
this
place
is
certaine
.
Gorgias
the
Rhetorician
will
not
depose
it
,
for
But
you
will
reply
,
It
is
that
which
wee
would
say
,
that
without
death
,
life
shold
be
certaine
.
I
answere
,
that
you
know
not
what
you
say
,
for
life
as
it
is
made
here
,
and
whereof
our
question
is
,
cannot
bee
without
death
:
to
desire
to
be
a
man
,
and
not
be
willing
to
die
,
is
not
to
desire
to
liue
;
for
it
is
one
of
the
conditions
of
life
,
as
shall
appeare
in
the
following
Argument
.
Moreouer
I
adde
,
that
what
incertainty
of
the
future
Estate
soeuer
you
pretend
,
doubtlesse
it
cannot
bee
so
miserable
(
except
the
reprobate
)
as
that
of
this
life
.
Thirdly
,
admit
that
life
were
certaine
,
yet
the
pleasures
would
not
be
so
,
but
rather
the
displeasures
certaine
.
That
wise
King
of
Macedon
saw
it
,
feared
it
,
and
protested
against
it
.
For
newes
comming
vnto
him
of
three
great
prosperities
,
that
hee
had
won
the
price
at
the
Olympike
games
,
that
hee
had
defeated
the
Dardanians
by
his
Lieutenant
,
and
that
his
wife
had
brought
him
a
goodly
sonne
;
hee
cried
out
with
his
hands
lift
vp
to
heauen
,
O
Fortune
;
let
the
aduersity
which
thou
preparest
for
me
in
exchange
of
thy
fauours
,
be
moderate
.
But
I
will
sommon
you
Merchants
which
make
a
profession
of
trafficke
:
There
is
a
bargaine
offered
vnto
you
;
in
the
which
you
finde
of
the
one
side
gaine
to
bee
made
,
and
of
the
other
losse
;
I
demand
if
like
a
good
husband
you
will
not
weigh
the
losse
with
the
gaine
,
to
the
end
that
finding
the
losse
the
greater
,
you
may
breake
off
the
bargaine
.
And
why
should
not
man
obserue
the
like
in
life
,
which
is
much
more
important
?
Why
should
bee
not
ballance
the
pleasures
with
the
displeasures
,
and
finding
these
greater
and
more
grieuous
,
why
should
hee
feare
to
lose
the
pleasures
,
to
auoyd
the
displeasures
?
A
Poet
speaking
of
a
solitary
life
sayd
,
That
if
there
be
not
so
great
ioy
,
without
doubt
there
is
not
so
great
paine
:
If
death
haue
not
the
ioyes
of
this
world
,
it
hath
not
:
the
torments
of
life
which
are
farre
greater
.
Obserue
it
for
a
certaine
Maxime
,
that
there
are
three
things
here
below
,
which
march
equally
with
an
inconstant
pace
:
the
estate
of
the
aire
which
they
call
time
;
life
,
and
the
opinion
of
man
.
And
that
which
is
worse
,
there
are
more
cloudy
dayes
then
cleere
,
more
miserable
dayes
for
man
then
happy
,
and
more
changes
to
bad
then
good
.
But
that
which
should
fully
assure
vs
going
out
of
this
life
,
is
Iesus
Christ
,
who
protests
That
no
man
shall
pull
his
sheepe
out
of
his
hands
,
Ioh.
10.
We
know
whose
wee
are
by
the
faith
that
is
in
vs
,
by
the
which
we
are
fully
perswaded
that
God
will
keepe
our
pledge
vntill
that
day
,
2.
Tim.
1.
Moreouer
we
are
assured
of
the
end
,
by
the
beginning
,
for
to
him
that
hath
,
shal
be
giuen
more
.
Luc.
19.
Finally
,
we
doubt
no
more
:
For
the
holy
Spirit
doth
witnesse
with
our
Spirit
,
that
we
are
the
children
of
God
.
Rom.
8.
16.
This
is
certaine
;
but
admit
that
it
were
not
so
,
there
is
no
pleasure
in
the
world
,
be
it
neuer
so
short
,
but
it
leaues
behind
a
venimous
sting
of
serious
repentance
.
I
see
thy
large
possessions
,
thy
stately
houses
,
the
amiable
aspect
of
thy
children
,
thy
treasure
,
the
greatnesse
of
thine
honors
,
finally
all
the
pompe
in
the
world
,
raise
thee
vp
with
their
goodly
shewes
;
but
beleeue
me
,
these
things
are
not
so
happy
as
thou
doest
hold
them
:
for
proofe
,
looke
vpon
them
that
haue
them
in
a
higher
degree
then
thy selfe
,
if
notwithstanding
they
bee
not
miserable
,
they
be
transitory
things
;
if
thou
leauest
not
them
first
,
they
will
leaue
thee
;
if
thou
doest
affect
them
more
then
as
an
exercise
for
thy
spirit
,
thou
hast
neither
witt
nor
iudgement
.
This
vnderstanding
which
makes
the
man
,
should
not
crouch
vnder
these
carnall
things
:
it
must
rayse
vp
himselfe
to
those
which
are
eternall
,
to
the
beauties
,
bounties
&
exquisite
workmanship
of
this
vniuers
.
All
the
pinching
care
which
thou
takest
for
the
world
,
is
but
a
toyle
to
the
bodie
,
vexation
of
minde
,
and
a
losse
of
time
:
do
what
thou
wilt
,
enioy
all
the
possessions
of
the
earth
;
but
know
this
for
certaine
,
that
one
onely
houre
can
take
them
from
thee
.
Doest
thou
not
see
that
all
runnes
to
change
in
this
world
,
like
vnto
the
Moone
,
which
immediatly
doth
gouerne
it
?
Art
thou
mounted
to
the
highest
degree
?
thou
must
descend
againe
:
he
that
loues
thee
,
wil
hate
thee
;
he
whom
thou
hast
saued
,
it
may
be
will
kill
thee
(
as
it
happened
to
Iulius
Caesaer
:
)
thou
doest
laugh
to
day
,
it
may
be
to
thou
shalt
weep
to
morrow
.
Doest
thou
triumph
to
day
?
an
other
day
thou
shalt
be
led
Captiue
:
finally
art
thou
aliue
to
day
?
another
day
will
carrie
thee
to
the
graue
:
and
not
knowing
what
day
,
if
thou
art
wise
thou
wilt
suspect
euery
day
;
like
vnto
that
good
old
man
Messodan
,
who
being
inuited
by
one
of
his
friends
to
a
feast
the
next
day
,
sayed
vnto
him
Doest
thou
put
me
off
vntill
tomorrow
,
who
after
so
many
yeares
did
neuer
hold
any
one
day
assuredly
mine
?
but
I
haue
held
euery
day
as
if
it
had
beene
my
last
;
a
resolution
which
differs
much
from
these
young
old
men
,
who
hauing
one
footein
the
graue
yet
thinke
they
may
liue
one
yeare
more
at
the
least
,
and
the
yeare
being
past
,
yet
another
,
and
so
alwaies
:
what
is
this
,
but
against
the
order
of
nature
to
thinke
to
liue
euer
?
The
12.
Argument
.
from
the
condition
of
life
.
No
man
should
hate
any
essentiall
condition
of
that
which
he
pursues
.
Death
is
an
essentiall
condition
of
life
.
Therefore
no
man
should
hate
Death
that
seekes
life
.
IT
wee
consider
of
death
,
not
in
her
introduction
,
but
as
she
hath
beene
blest
by
God
since
by
his
grace
,
it
is
no
fearefull
paine
to
life
(
as
we
conceiue
)
but
an
inseparable
qualitie
.
Life
is
a
burning
Lampe
,
the
body
is
the
cotten
,
the
radicall
humour
the
oyle
,
the
naturall
heate
the
fire
;
this
fire
consumes
the
oyle
and
cotten
by
little
and
little
,
and
in
few
houres
had
deuoured
it
all
,
if
nutriment
supplied
and
changed
by
a
secret
vertue
did
not
kepe
it
repayred
:
yet
can
it
not
preserue
life
from
naturall
ruine
but
for
a
time
,
for
that
the
vertue
ingrafted
into
all
the
members
of
the
body
,
wearing
by
degrees
,
in
the
transubstantiation
of
meates
,
and
application
thereof
to
the
fading
substance
,
comes
in
the
ende
to
waste
,
the
humor
dryes
vp
,
the
fire
is
quenched
,
&
death
followes
:
and
seeing
that
we
see
death
inclosed
in
the
bodie
of
life
,
he
should
be
verie
indiscreet
that
would
seeke
life
and
hate
death
;
and
hee
wise
and
vertuous
,
that
will
no
more
regard
death
then
life
,
seeing
it
concernes
his
dutie
.
Heare
what
Pompey
the
Great
(
returning
out
of
Sicily
with
Corne
to
famished
Rome
,
in
a
great
storme
)
said
vnto
the
Master
of
the
ship
;
being
halfe
dead
:
Gowe
,
goe
we
;
the
question
is
not
to
liue
,
but
to
goe
.
This
great
personage
did
consider
that
it
was
as
naturall
for
man
to
dye
,
as
to
liue
:
and
in
truth
all
that
haue
liued
are
dead
,
what
force
soeuer
they
pretended
to
oppose
,
the
most
puissant
beasts
in
the
world
the
Elephants
goe
to
dust
;
yea
Nature
willing
to
shew
how
little
that
is
which
here
seemes
great
,
and
how
vpon
the
least
occasion
all
force
decayes
,
shee
suffereth
the
Elephant
at
the
sight
of
the
least
and
basest
creatures
,
of
a
Mouse
or
an
Ant
,
to
bee
so
seazed
with
feare
,
as
he
trembles
strangely
.
The
Tyrants
were
smothered
with
lightning
in
the
Phlegrean
fields
.
The
Tyrant
Maximine
with
his
8
foot
in
length
,
with
his
great
thumb
carrying
his
wiues
bracelet
for
a
ring
,
who
drew
carts
laden
,
brake
an
horse
teeth
with
his
fist
,
and
did
split
trees
with
his
hands
:
Although
he
thought
himselfe
immortall
,
by
reason
of
his
force
,
yet
he
lyes
slaine
by
his
subiects
.
In
the
same
estate
is
Marius
,
whose
fillips
were
like
blowes
with
a
hammer
.
Among
the
Moderns
,
George
Castriot
Prince
of
Albania
,
valiant
and
fortunate
in
his
exployts
,
who
with
his
owne
hands
had
slain
2000
,
Turks
;
who
neuer
gaue
but
one
blow
to
cleaue
a
man
in
two
,
and
to
ouerthrow
the
strongest
;
yet
in
the
end
death
subdued
him
,
and
layd
him
in
his
graue
.
Let
the
Idolatrous
Turkes
search
his
Tombe
for
his
bones
,
and
from
those
reliques
draw
an
inuincible
force
to
themselues
;
yet
hee
is
dead
:
doth
not
this
suffice
?
Behold
Cities
,
Common
weales
,
and
kingdomes
,
they
haue
their
youth
and
vigor
;
so
in
like
manner
their
age
and
death
:
where
is
Thebe●…
that
great
City
,
whereof
the
name
is
scarce
remaining
?
where
are
those
〈◊〉
.
Cities
of
Candie
?
where
is
Sparta
and
Athens
,
wherof
there
remains
nothing
but
the
base
ruines
?
And
thou
the
Queene
of
Nations
,
falsesly
held
to
be
eternall
,
where
art
thou
?
destroied
,
ruined
,
burnt
,
and
drowned
;
in
vaine
do
they
seeke
thee
,
for
thou
art
not
where
thou
were
built
;
And
you
Constantinople
;
Venice
,
and
Paris
,
your
day
will
come
,
and
why
not
?
Seeing
that
whole
Monarchies
runne
swiftly
to
their
ruine
,
the
Assirian
,
Persian
,
Grecian
,
and
Romaine
are
perished
.
You
Turkes
;
you
florish
for
●…lme
but
,
behold
〈◊〉
Sc●…thians
prepare
to
wrest
the
reines
of
the
world
out
of
your
hands
,
and
what
wonder
?
if
that
riues
which
by
nature
is
apt
to
tiue
,
if
that
which
is
easie
to
melt
,
melt
,
if
that
which
is
corruptible
decayes
,
and
if
that
which
is
of
a
mortall
condition
dies
.
Without
doubt
if
there
be
any
thing
to
be
amazed
at
,
it
is
how
we
are
borne
,
how
wee
subsist
,
amiddest
a
thousand
deaths
,
which
reigne
vpon
vs
;
we
haue
but
one
narrow
entry
into
life
,
but
wee
haue
an
infinite
number
to
go
out
,
which
are
very
large
and
slippery
;
And
y●…t
(
o
strange
brutishnesse
)
we
wonder
how
we
die
,
and
not
how
we
liue
:
Let
vs
then
conclude
with
the
Spirit
of
God
,
That
euery
man
is
dust
,
and
shall
returne
to
dust
,
for
such
is
his
condition
.
The
13.
Argument
taken
from
the
benefit
which
the
thought
of
death
brings
.
Whatsoeuer
doth
multiply
life
should
be
precious
to
them
that
loue
life
.
The
Meditation
of
death
multiplies
life
.
Therefore
the
meditation
of
Death
should
be
precious
to
them
that
loue
life
.
A
Great
Philosopher
obseruing
the
vncertenty
of
the
time
of
death
and
finding
that
life
must
infallibly
fall
,
by
a
bullet
,
by
iron
,
by
a
dart
,
a
stone
,
a
haire
,
as
Fabius
the
Pretor
was
choakt
in
drinking
milke
;
with
a
kernell
,
as
the
Poet
Anacreon
;
with
a
flie
,
as
Pope
Adrian
.
4.
with
a
splinter
be
he
neuer
so
well
armed
)
as
Henry
2.
the
French
King
,
whom
a
splinter
of
Captaine
Lorges
lance
flying
into
the
beuer
of
his
caske
,
wounded
in
the
head
,
whereof
he
dyed
:
by
the
rush
of
a
doore
,
as
Iterenius
the
Sicilian
:
in
the
Venerian
act
(
a
ridiculous
death
)
as
Gallus
Pretorius
,
and
Titharius
a
Romane
Knight
,
who
were
smothered
in
the
bed
of
lust
;
By
the
holding
of
their
breath
without
constraint
,
as
it
happened
to
Comon
:
by
delight
,
as
to
Chilon
,
who
hearing
his
sonne
commended
for
that
hee
had
wonne
the
prized
the
Olimpike
games
▪
was
so
moued
with
affection
as
he
dyed
;
yea
,
in
laughing
,
as
old
Philemon
,
who
hauing
seene
an
Asse
eate
sigges
vpon
his
table
,
he
commanded
his
seruant
to
giue
him
drinke
,
whereat
hee
did
so
laugh
,
as
hee
fell
into
a
hicke●…
and
so
dyed
.
Yea
,
life
is
ruined
by
the
pricke
of
a
needle
,
as
in
Lucia
the
daughter
of
Marcus
Aurelius
,
who
pricking
her selfe
dyed
:
By
the
tooth
of
a
combe
,
like
to
Rufynius
the
Consull
,
who
combing
himselfe
,
hurt
his
head
,
and
ended
his
life
.
That
great
Philosopher
,
I
say
(
considering
that
so
many
accidents
,
and
ten
thousand
others
not
to
bee
foreseene
,
might
in
an
instant
take
away
life
)
gaue
this
wholsome
counsell
,
That
wee
must
dispose
of
euery
day
in
such
sort
as
if
it
should
close
vp
our
life
within
the
compasse
of
the
twelue
houres
.
Consider
,
saith
hee
,
how
goodly
a
But
you
will
say
,
This
pensiue
thoght
of
death
,
hammering
continually
in
our
heads
doth
hasten
our
death
.
Answ.
You
are
deceiued
,
a
wiseman
thinkes
quietly
of
it
;
and
in
thinking
of
it
aduanceth
nothing
;
no
more
then
the
marriner
in
seeing
the
sayles
still
,
and
the
wind
to
blow
;
it
is
by
the
wind
and
sayles
,
not
by
his
looking
that
he
is
carried
into
the
Port
:
So
by
the
waues
of
this
life
,
not
by
the
meditation
of
death
,
wee
are
carried
to
the
graue
.
Let
vs
then
end
with
the
saying
of
the
Philosopher
Musonius
,
That
he
imployes
not
the
day
rightly
,
who
resolues
not
as
if
it
were
his
last
.
The
14.
Argument
taken
from
a
Simile
.
Euery
sweete
and
sound
sleepe
is
pleasing
.
Death
is
a
sweete
and
sound
sleepe
,
Ergo.
A
Naxagoras
sayed
,
there
were
two
excellent
instructions
in
Death
,
the
one
in
sleepe
,
the
other
in
the
time
going
before
our
birth
.
Let
vs
now
consider
of
the
first
instruction
.
We
see
that
most
of
the
heathen
Philosophers
haue
saluted
death
,
with
the
name
of
sleepe
:
Plato
in
the
end
of
his
Apologie
of
Socrates
:
Tully
in
his
booke
de
Senectute
:
Obsenie
,
fayth
hee
,
there
is
no
thing
so
like
vnto
death
as
sleepe
.
Homer
faith
,
that
sleepe
&
death
are
brother
and
sister
twinnes
.
Let
vs
obserue
with
Plutarque
that
Homer
shewes
their
similitude
,
terming
them
twinnes
,
for
they
that
are
so
doe
most
commonly
resemble
.
And
in
truth
wee
cannot
denie
but
there
is
betwixt
them
great
affinitie
.
It
is
one
of
the
causes
of
death
,
the
cold
vapour
,
vndigested
,
and
quenching
the
naturall
heate
,
a
vapor
which
appeares
vpon
the
superficies
of
the
bodie
,
which
they
also
call
the
sweat
of
death
.
Sleepe
proceedes
from
the
fume
which
the
meat
digesting
;
causeth
:
this
fume
mounted
vp
and
thickned
by
the
coldnes
of
the
braine
,
descends
againe
and
disperseth
it selfe
ouer
all
,
enters
into
the
nerues
,
by
the
which
both
sence
and
motion
is
distributed
throughout
the
whole
body
:
so
as
death
makes
all
the
actions
of
the
body
to
cease
,
euen
so
sleepe
doth
all
the
feeling
of
the
sinnewes
,
of
the
senses
,
and
all
motion
of
the
exterior
members
:
For
as
wee
doe
often
finde
children
lying
asleepe
vpon
the
ground
,
thinking
they
were
dead
;
so
man
dying
doth
often
deceiue
them
that
stand
by
,
being
not
able
to
iudge
whether
he
be
dead
or
sleepes
.
Man
cannot
alwayes
watch
,
he
must
sleepe
;
neither
can
he
liue
for
euer
,
he
must
dye
:
and
as
he
growes
idle
that
can
take
no
rest
,
so
hee
is
madd
that
thinkes
,
not
to
die
.
As
he
that
stooping
to
his
worke
doth
stemm
with
trafficke
Boate
along
the
shore
the
streame
,
and
pouring
out
himselfe
in
watrie
sweate
breakes
all
the
bancks
in
vprore
:
In
retreate
made
to
his
Cottage
,
from
the
laboring
light
,
strecht
on
the
straw
sleepes
soundlie
all
the
night
.
As
man
after
that
hee
hath
sweat
with
tedious
labour
;
being
broken
and
growne
crooked
with
age
,
after
that
he
hath
tost
and
turmoyld
,
&
kept
a
great
stir
in
the
world
,
being
layed
in
the
earth
rests
in
death
;
he
that
goes
to
bed
puts
off
his
clothes
;
he
that
dyes
vnclothes
his
bodie
;
and
his
soule
departs
.
And
as
he
that
hath
eaten
and
drunke
freely
feels
in
his
stomacke
a
gnawing
and
cruditie
which
hinders
his
rest
;
so
hee
that
hath
busied
himself
too
much
with
worldly
affayers
,
feels
vpon
the
approching
of
rest
a
remorse
of
conscience
,
and
an
irresolution
,
which
will
not
suffer
him
to
imbrace
death
quietly
,
sleepe
seazeth
vpon
m●…n
lying
awake
in
his
bed
insensibly
,
so
can
he
not
obserue
the
verie
moment
of
approaching
death
;
when
sleep
comes
he
feels
no
paine
,
no
more
that
the
verie
instant
of
death
)
If
men
be
froward
and
cry
out
when
death
approcheth
,
so
do
they
,
especially
little
children
,
who
crie
most
when
sleepe
comes
vpon
them
;
Finally
as
in
our
soundest
sleepe
wee
feele
no
paine
,
&
we
hold
it
a
wrong
to
be
awaked
;
so
let
vs
assure
our selues
we
shall
feele
lesse
paine
in
death
,
seeing
her
sound
sleepe
cannot
be
troubled
,
nor
interrupted
in
any
sort
:
and
therefore
Diogenes
taken
with
a
sound
sleepe
a
little
before
his
death
,
the
Physition
inquiring
if
he
had
felt
no
paine
,
no
,
answered
he
,
the
brother
comes
before
his
sister
.
So
Gorgias
Leontinus
,
being
neere
his
end
,
his
bodie
without
strength
,
he
had
many
slumbers
,
so
as
a
friend
of
his
demanding
how
hee
found
himselfe
.
Well
(
saith
he
)
the
brother
beginnes
to
deliuer
mee
into
his
sisters
hands
.
Moreouer
,
Nature
which
hath
made
nothing
in
vaine
,
seems
to
assure
vs
of
this
proportion
,
by
the
Dormouse
,
which
sleepes
all
Winter
so
foundly
,
as
it
will
rather
endure
all
extremities
then
awake
:
I
haue
seene
a
man
of
good
credite
,
put
one
into
water
boyling
on
the
fire
,
the
which
did
not
awake
,
but
only
mooue
the
hinder
legs
a
little
;
yet
in
the
Spring
it
is
nimble
&
leaps
from
branch
to
branch
:
a
goodly
signe
of
the
Refurrection
of
the
dead
.
The
fifteenth
Argument
,
taken
from
former
experience
.
Not
to
be
yet
,
and
to
be
no
more
,
are
alike
,
yea
the
same
.
We
●…ere
in
peace
and
rest
when
we
were
not
yet
.
Therefore
when
we
shall
bee
〈◊〉
more●…
shall
be
i●…
peace
and
r●…st
.
IT
is
an
humane
Argument
which
takes
matters
at
the
●…orst
,
and
death
for
the
〈◊〉
priuation
of
the
wh●…le
man
;
yet
without
preiudic●…
of
his
right
,
if
there
bee
any
found
▪
Of
necessity
(
saith
P●…o
)
Plat.
Apol.
of
Socrat.
in
the
end
.
death
must
bee
one
of
these
two
,
a
with-drawing
or
extinguishing
of
al
sense
,
and
of
the
soule
likewise
:
or
a
transmigration
(
as
they
hol●…
)
into
some
other
place
:
if
death
doth
extinguish
all
,
and
be
like
vnto
sleepe
,
the
which
most
commonly
when
it
is
not
troubled
▪
with
dreames
and
fancies
,
bring
a
●…uiet
rest
;
O
God
what
a
gaine
is
death
〈◊〉
&c.
But
if
it
be
true
(
which
some
say
)
that
death
is
a
●…ransport
●…o
the
happy
regions
,
that
our
soules
hauing
shined
in
these
mortall
bodies
,
on
this
bare
earth
,
go
to
shine
elewhere
:
as
when
the
S●…nne
aft●…
that
he
hath
enlig●…ned
ou●…
horizon
,
desc●…nds
to
giue
day
vnto
an
other
,
and
then
returnes
to
make
his
course
anew
:
what
decease
is
there
of
the
soule
mor●…
then
of
the
Sun
,
which
runnes
his
course
through
our
horizon
all
the
day
,
and
at
night
seemes
extinct
and
dead
to
vs
?
Or
suppose
there
were
an
vtter
extinguishing
&
decease
of
the
Soule
,
aswel
as
of
the
Body
,
what
cause
were
there
of
feare
in
this
extinguishing
?
since
not
to
haue
bene
at
all
,
and
to
cease
to
be
,
is
all
one
;
because
the
effect
both
of
the
one
and
the
other
is
,
not
to
be
▪
Then
why
should
wee
feare
that
now
,
when
by
the
experience
of
aboue
fiue
thousand
yeares
,
when
we
were
not
,
that
is
to
say
,
that
we
were
dead
,
we
neuer
felt
any
kind
of
paine
?
Hereunto
king
A●…asis
had
regard
,
obseruing
one
who
lamented
much
for
the
losse
of
his
sonne
:
If
(
sayd
hee
)
tho●…
didst
not
mourne
when
thy
sonne
was
not
at
all
,
neither
shouldest
thou
now
grieue
that
he
be
no
more
.
Let
vs
conclude
with
Seneea
,
That
(
according
to
the
opinion
of
all
the
world
)
he
Obiection
.
Not
to
ha●…
had
●…llent
things
,
and
●…o
〈◊〉
lo●…
them
after
the
enioyng
them
a
time
are
verie
different
.
●…t
he
that
hath
not
beene
,
is
like
to
him
that
hath
●…ot
had
those
ex●…llent
things
,
life
and
the
〈◊〉
thereof
;
and
he
that
is
no
more
,
like
him
that
hath
lost
them
,
after
the
enioying
of
them
.
Therefore
not
to
haue
bin
,
and
not
to
be
are
verie
diff●…
things
▪
THe
verie
word
●…o
los●…
▪
i●…
of
it
sel●…e
〈◊〉
he
tha●…
after
a
cl●…
fight
,
〈◊〉
lose
his
〈◊〉
〈◊〉
then
he
which
hath
lo●…
〈◊〉
knowledge
of
his
sences
,
o●…
reason
an●…
〈◊〉
●…out
th●…
which
we
had
not
bin
?
Wha●…
is
〈◊〉
〈◊〉
into
this
〈◊〉
〈◊〉
〈◊〉
not
see
himselfe
swallowed
vp
in
a
gu●…
of
darkenesse
●…ay
,
in
eternall
horror●…
?
And
therfore
S.
〈◊〉
〈◊〉
the
name
o●…
the
faithfull
●…aith
2.
Cor.
5.
That
we
whic●…
in
this
lodging
groane
vnder
the
burthen
,
d●…sire
not
to
●…e
vncloathed
,
bu●…
to
be
clothed
againe
;
to
the
ende
▪
tha●…
mortal
may
be
swallowed
〈◊〉
by
life
:
Which
shewes
that
the
desire
of
man
is
to
be
,
&
if
he
enclines
to
de●…h
it
is
〈◊〉
assured
●…onsideration
,
●…hat
by
●…ath
he
enters
into
a
〈◊〉
and
mor●…
perfect
being
;
els●…
he
would
alwaies
〈◊〉
not
to
be
,
that
〈◊〉
to
say
,
death
,
i●…
we
take
it
as
the
argument
giues
it
.
I
answere
:
That
if
there
bee
a
great
difference
not
to
haue
beene
,
〈◊〉
〈◊〉
to
be
,
he
ha●…
the
〈◊〉
●…nefit
that
is
no
more
;
for
hee
hath
this
aboue●…
the
other
,
that
he
hath
enioyed
life
and
the
fruits
thereof
,
which
the
other
ha●…
vnles●…
you
will
deny
that
h●…
which
hath
bin
admitted
into
the
Kings
Chamber
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ass●…
〈◊〉
〈◊〉
▪
●…th
not
any
〈◊〉
ab●…ue
●…im
that
hath
not
beene
admitted
at
all
,
and
that
hee
which
hath
beene
a
Maior
or
a
Consul
in
a
free
Citie
,
is
not
more
honored
then
hee
which
hath
neuer
beene
.
But
the
Obiector
supposeth
one
thing
which
is
not
,
That
this
life
is
adorned
which
most
excellent
gifts
;
being
full
of
most
sharpe
agonies
,
as
is
iustified
in
the
18.
Argument
:
and
the●…fore
I
deny
the
consequence
of
his
Minor
,
and
to
prooue
the
falsehood
,
I
produce
that
which
Salomon
saith
,
Eccles.
4.
that
hee
more
esteemes
the
dead
,
then
those
which
bee
liuing
;
yea
hee
esteemes
him
that
hath
not
beene
,
more
happy
then
the
one
or
the
other
.
Secondly
,
the
losse
of
fight
,
of
sences
,
of
the
habit
of
s●…iences
,
is
grieuous
to
a
liuing
man
,
who
hath
enioyed
them
for
a
time
,
for
that
he
is
capable
of
sorrow
:
but
to
make
it
a
conclusion
to
a
dead
man
,
who
should
be
more
grieued
to
haue
lost
all
this
,
and
life
it selfe
▪
there
is
no
consequence
,
for
that
death
is
incapable
of
sorrow
and
mourning
;
wherein
the
Prouerbe
of
Hesiodus
may
be
verrified
;
The
moitie
is
more
then
the
whole
,
the
losse
of
sences
and
reason
are
more
grieuous
,
and
more
to
bee
lamented
then
the
priuation
of
life
.
Thirdly
,
I
deny
that
man
dying
loseth
any
thing
,
hee
was
but
Vsufructuarie
of
life
;
God
the
proprietarie
demands
it
,
and
he
restores
it
,
what
losse
?
Thou
art
not
angry
if
any
curious
sercher
of
the
most
exquisite
rarities
of
the
world
;
if
hauing
suffered
thee
to
see
his
Cabinet
he
afterwards
drawes
the
curtaine
,
thou
wilt
take
it
patiently
how
great
soeuer
thou
art
:
If
the
Seigneurie
of
Venice
hath
done
the●…
the
honour
to
see
their
stately
treasure
,
&
haue
dazled
thine
eyes
with
the
glistering
of
those
14.
Pearles
,
of
their
Ducall
Bonet
,
of
the
12.
Crownes
of
gold
,
and
of
other
most
rich
ornaments
;
wouldest
thou
not
take
it
patiently
to
giue
place
after
some
houres
?
Know
then
that
it
is
reasonable
,
that
the
Lord
of
Lords
,
hauing
brought
thee
into
his
house
,
there
to
behold
the
golden
studdes
which
adorne
the
firmament
,
&
to
obserue
the
diuers
motions
of
the
7.
Planets
,
and
among
the
rest
,
of
the
Sunne
,
the
eye
of
the
world
;
to
touch
and
comprehend
the
4.
Elements
and
other
infinite
goodly
creatures
;
if
it
be
his
pleasure
and
hee
make
signe
vnto
thee
to
giue
place
to
others
that
suruiue
,
it
is
reason
thou
shouldest
dislodge
,
and
thanke
the
Lord
for
his
fauour
.
Finally
,
I
maintayne
,
that
the
depth
and
horrour
is
as
great
to
reason
,
to
liue
perpetually
here
without
end
,
the
same
life
which
wee
now
breathe
;
(
for
our
discourse
is
of
this
life
)
as
great
I
say
and
greater
then
to
bee
dead
.
depth
;
for
who
can
perfectly
comprehend
a
life
without
end
?
horrour
,
for
who
would
alwayes
liue
with
the
feare
of
a
hundred
millions
of
horrible
miseries
,
which
may
happen
in
a
hundred
millions
of
yeeres
,
not
making
mention
of
the
vices
and
sinnes
whervnto
man
is
subiect
&
which
a
good
man
should
feare
more
then
death
.
As
for
the
authoritie
of
S.
Paul
,
it
is
not
nature
only
,
but
the
heauenly
grace
,
which
makes
him
to
speake
so
;
and
they
that
shall
be
partakers
of
this
grace
in
the
same
degree
,
may
braue
death
with
S.
Paule
▪
and
say
vnto
him
,
O
death
where
is
thy
victory
,
O
graue
where
is
thy
sting
?
&
.
And
if
S.
Paule
in
this
place
did
contemplate
in
spirit
the
excellent
ornaments
which
hee
had
seene
in
the
third
heauen
in
his
extacie
,
and
on
the
other
side
toucht
to
the
quicke
with
the
venemous
sting
of
sinne
,
he
makes
no
mention
but
of
the
simple
deliuerance
,
as
if
it
had
beene
sufficient
for
him
.
O
wretched
man
that
I
am
(
sayth
he
)
who
shall
deliuer
me
from
the
body
of
this
death
▪
Hee
makes
mention
of
deliuerance
,
for
that
he
fel●…
Co●…bate
in
himselfe
,
and
found
himselfe
prisoner
to
the
Law
of
sinne
,
as
the
verse
going
before
doth
declare
▪
But
you
will
reply
,
There
is
nothing
to
be
compared
to
life
,
it
is
a
naturall
desire
and
common
to
all
men
.
Ans●…
▪
Man
desireth
not
only
to
be
and
to
liue
,
but
to
bee●…t
ease
:
else
what
is
hee
,
that
like
to
Ixion
in
the
Poet
,
would
alwayes
liue
,
to
be
fastened
to
a
whe●…le
?
Who
would
alwayes
liue
the
damnable
life
of
Satan
and
his
angells
,
in
the
middest
of
an
vnquenchable
fire
,
but
mad
men
and
fooles
?
And
in
truth
the
desire
wee
haue
to
roule
on
alwayes
from
day
to
day
,
is
,
that
by
an
abusiue
hope
,
we
promise
vnto
our selues
some
future
pleasure
and
content
:
The
Apostles
desire
(
better
ordered
and
grounded
)
was
to
put
off
this
mortall
body
,
and
to
put
on
one
that
was
b●…essed
and
immortall
;
not
vpon
earth
where
it
is
not
to
be
found
,
but
in
heauen
,
and
by
a
diuine
and
celestiall
power
.
But
that
doth
contradict
this
assertion
,
That
man
desires
as
much
or
more
to
end
the
miseries
of
this
life
,
as
to
continue
this
miserable
life
;
and
therefore
certaine
wise
men
of
the
world
,
did
settle
their
resolution
vnto
death
vpon
this
Dilemma
,
saying
,
Either
we
shal
be
happy
in
death
,
if
the
soule
escapes
;
or
else
we
shal
be
without
paine
or
misery
,
if
all
remaine
:
No
small
aduantage
doubtlesse
,
seeing
the
greatest
point
of
happinesse
in
this
life
,
is
to
beeleast
vnhappy
.
The
11.
Argument
taken
from
two
resemblances
of
Death
.
S●…ounding
is
a
kinde
of
Death
,
and
the
shadow
of
the
body
is
an
Image
of
it
,
But
in
swounding
there
is
no
paine
,
nor
in
the
shadow
any
amazement
.
BY
Syncope
.
I
vnderstand
the
strongest
and
most
extended
swounding
,
not
that
which
is
gentle
,
which
happeneth
sometimes
at
the
opening
of
a
veine
,
in
the
which
the
patient
neither
loseth
feeling
nor
speech
,
but
that
which
carries
away
all
the
forces
of
a
man
,
his
natural
(
I
say
)
and
principally
his
vitall
.
Sleepe
is
nothing
to
represent
death
in
regard
of
this
symptome
,
for
it
is
death
it selfe
;
only
there
is
in
this
sometimes
a
returning
to
life
,
and
there
none
.
I
haue
seene
it
and
obserued
it
in
my
father
being
an
old
man
.
I
haue
conferred
it
with
some
that
were
apparantly
dead
,
yet
could
I
not
finde
any
difference
;
he
lay
without
any
shewe
of
soule
in
any
of
his
●…ects
,
notwithstanding
that
he
was
continually
rolled
vp
and
downe
in
a
chamber
;
his
pulse
,
was
not
to
bee
felt
,
he
was
in
a
cold
swet
ouer
all
,
the
extreamities
of
his
body
were
exceeding
cold
:
And
these
are
the
very
signes
of
a
right
Syncope
,
by
the
which
the
truth
of
our
Maior
is
iustified
,
that
to
fall
into
the
Syncope
,
is
to
fall
into
death
;
for
as
death
is
a
cessation
from
all
action
,
and
motion
,
so
the
Syncope
interrupts
all
motion
,
and
all
the
functions
both
of
sense
and
life
.
And
that
in
this
accident
there
is
not
any
paine
,
experience
doth
witnesse
:
and
the
report
of
such
as
reuiue
is
to
bee
credited
,
and
serue
for
as
good
a
testimony
to
the
curious
and
incredulous
,
as
if
they
were
●…isen
from
the
dead
.
They
depose
and
will
depose
,
that
in
the
incursion
of
this
death
,
there
is
nothing
but
quiet
rest
,
so
sound
a
sleepe
,
as
the
naturall
is
nothing
in
comparison
of
this
.
And
in
truth
when
my
father
was
restored
to
his
health
,
and
as
it
were
returned
to
life
againe
,
hee
was
much
amazed
,
to
see
the
company
which
came
to
succour
him
▪
and
his
first
words
were
,
What
is
the
matter
?
Being
demanded
if
hee
had
felt
no
paine
,
he
answered
,
No
,
&
did
not
remember
that
hee
had
any
accident
;
so
as
all
the
time
betwixt
the
first
accesse
of
his
disease
and
his
separation
,
was
without
his
feeling
or
memory
.
Thus
if
the
body
becomes
so
insensible
,
that
the
soule
(
although
it
be
present
)
suspends
her
action
and
agitation
,
what
shall
it
then
be
in
death
,
when
being
separated
,
shee
shall
haue
no
communion
with
it
,
how
much
more
shall
it
bee
without
paine
?
As
for
the
bodies
shaddow
,
there
are
none
but
litle
children
that
are
afraid
,
being
not
able
for
the
weakenesse
of
their
iudgement
to
know
what
it
is
▪
But
they
that
haue
any
vnderstanding
;
and
take
a
little
leasure
to
obserue
this
obscure
▪
Image
;
moouing
at
the
shaking
of
their
bodies
,
finde
that
it
is
only
a
priuation
of
the
light
;
in
the
ayre
opposed
to
their
bodyes
:
for
the
Sun
,
the
candle
,
or
any
other
thing
that
shines
,
not
able
by
his
beams
to
pierce
through
a
solid
body
,
is
forced
to
fall
vpon
the
Superficies
,
so
as
it
cannot
lighten
the
ayre
,
which
is
beyond
the
said
body
.
Wherevpon
it
remains
obscure
and
without
light
,
and
is
fashioned
according
to
the
proportion
of
the
body
.
Man
therefore
being
assured
that
death
is
nothing
to
the
body
but
the
priuation
of
life
,
by
reason
of
the
le●…
which
happens
in
the
light
of
life
,
which
is
the
soule
;
the
which
notwithstanding
(
no
lesse
then
the
Sun
,
or
a
Candle
)
doth
retaine
her
life
and
remaine
immortall
:
Man
,
I
say
,
being
assured
of
this
truth
,
hee
should
not
feare
death
,
no
more
then
the
shadow
of
the
body
;
for
neither
the
shadow
nor
death
haue
any
setling
of
any
thing
,
but
onely
a
simple
priuation
of
another
.
The
seuenteenth
Argument
taken
from
diuersity
,
which
is
pleasant
to
man
.
That
wherein
the
nature
of
man
is
pleased
,
should
not
displease
the
minde
.
The
nature
of
man
is
pleased
in
diuersitie
.
&c.
WE
proue
the
maior
of
our
argument
,
by
the
suffrages
of
many
wise
men
.
No
man
can
erre
sayth
Cicero
,
that
follows
Sen.
de
vit.
beat
.
c.
8.
Naturae
rerum
assentior
,
saith
he
:
Moreouer
it
is
our
intent
to
liue
according
to
nature
;
for
,
sayth
he
,
to
liue
according
to
it
,
&
to
be
happy
is
the
samething
.
This
common
nature
is
interpreted
by
the
Stoicks
to
be
God
,
as
Clemens
Alexandrinus
doth
witnes
:
The
Stoicks
For
Nature
hauing
with
a
varied
loue
But
aboue
all
there
is
no
poulpe
nor
Proteus
so
changeable
as
ma●…
for
what
pleaseth
him
in
the
euening
,
is
in
the
morning
distastful
;
euery
day
he
layes
new
foundations
for
his
life
,
sayth
Sen●…
he
reuiues
new
hopes
,
at
the
end
,
yea
before
the
last
periode
Obiection
.
Man
cannot
lose
that
which
is
pleasant
vnto
him
,
without
displeasure
.
But
life
is
pleasant
to
man
.
&c.
IN
this
Theater
of
the
world
there
is
nothing
so
admirable
as
man
,
sayth
Abdala
Sarasin
:
he
may
,
if
hee
will
,
take
the
part
of
God
and
bee
happy
and
ioyfull
in
this
world
;
for
by
his
free
wil
he
may
become
wise
,
and
be
in
a
good
,
happy
,
and
pleasing
estate
,
as
certaine
Philosophers
do
shew
.
I
will
not
(
sayth
Seneca
to
his
Lucilius
,
)
But
what
is
this
ioy
?
it
is
Trust
not
to
these
mela●…cholie
men
,
to
whom
adu●…
choler
makes
white
things
seeme
blacke
;
those
that
are
happy
,
vnfortunate
,
and
to
feare
where
there
is
nothing
but
subiect
of
assurance
.
Life
is
as
we
gouerne
it
,
good
or
bad
,
pleasant
,
or
displeasant
;
and
therefore
Epictetus
sayed
f●…ly
,
That
euery
thing
had
two
ends
,
and
that
by
the
one
it
was
easie
to
beare
,
by
the
other
combersome
.
If
your
brother
,
saith
hee
,
hath
done
you
wrong
,
doe
not
consider
of
●…t
of
that
side
that
he
hath
done
you
wrong
for
then
it
is
vneasie
to
beare
;
but
of
the
other
,
as
he
is
your
brother
,
that
you
haue
beene
nourished
together
,
and
then
you
wil
find
it
very
tolerable
.
Du
Vair
,
who
like
the
industrious
Be●…
,
hath
gathered
summarily
together
the
flowers
of
the
Stoicks
,
writes
,
that
nature
may
say
vnto
vs
,
as
the
Philosopher
did
vnto
his
Disciples
,
What
I
present
vnto
you
with
the
right
hand
,
you
take
with
the
left
,
your
choice
tends
alwayes
to
the
worst
,
you
leaue
what
is
good
,
and
imbrace
the
bad
;
Let
vs
take
things
by
the
good
end
,
wee
shall
finde
that
there
is
subiect
of
loue
in
that
which
we
hate
.
For
there
is
not
any
thing
in
the
world
,
but
is
for
the
good
of
man
;
As
for
example
,
you
haue
a
sute
with
your
neighbour
,
when
you
thinke
of
him
,
your
sute
coms
to
minde
,
and
then
you
curse
him
and
are
disquieted
:
the
reason
is
,
you
take
it
by
the
bad
end
;
but
take
it
by
the
other
,
and
represent
vnto
your selfe
that
he
is
a
man
like
to
you
,
that
God
by
a
resemblance
of
nature
calls
you
to
a
mutuall
affection
;
that
he
is
in
the
same
Citie
,
in
the
same
Temple
,
and
doth
communicate
in
the
same
Lawes
,
the
same
prayers
,
and
the
same
Sacraments
with
thee
,
that
you
are
bound
to
succour
one
another
reciprocally
.
Finally
,
the
Stoicks
hold
for
a
Maxime
,
that
a
wise
man
is
exempt
from
iniurie
,
either
to
giue
or
receiue
:
he
cannot
doe
any
,
being
borne
onely
to
ayde
;
&
hee
receiues
none
,
for
that
being
grounded
vpon
vertue
,
hee
valiantly
contemnes
all
reproch
&
wrong
,
so
as
hee
is
inuulnerable
,
as
Seneca
saith
;
not
for
that
hee
is
not
strooke
,
but
for
that
,
as
hee
saith
,
hee
cannot
bee
hurt
.
Answer
:
I
know
that
the
Stoicks
(
with
whose
fethers
our
obiector
decks
himselfe
)
haue
sought
to
frame
their
wise
man
of
that
fashion
,
that
he
should
not
be
capable
of
any
ill
,
but
continually
possest
of
a
sollide
ioy
:
but
whatsoeuer
they
haue
purtrayed
was
but
a
vaine
picture
,
without
effect
or
truth
▪
like
vnto
the
Chimeres
and
Centaures
.
Who
wil
beleeue
that
a
wise
man
put
vpon
the
racke
,
feeles
no
paine
!
Who
can
say
that
the
life
of
Metellus
is
not
more
to
be
desired
,
then
that
of
Regulus
turned
Mutius
Scaeuola
?
Finally
,
that
a
wise
man
beeing
burnt
,
tormented
and
put
in
Phalaris
burning
bull
,
will
notwithstanding
say
,
O
what
a
sweete
life
is
this
!
Let
them
do
what
they
list
,
I
care
not
.
These
and
such
like
are
the
Paradoxes
of
these
Philosophers
,
who
(
as
Cicero
But
let
vs
answere
punctually
to
the
reasons
obiected
:
The
Sarazin
Abdala
vnderstands
,
that
by
some
excellent
relickes
of
thesoule
,
man
is
admirable
to
the
world
;
but
hee
doth
not
touch
his
felicitie
,
for
hee
hath
nothing
of
that
remayning
;
since
his
transgression
,
he
is
continually
here
below
,
miserable
in
euery
degree
:
He
had
the
gift
of
free
will
,
to
haue
enioyed
his
owne
happynesse
if
hee
had
would
;
but
for
that
hee
abused
it
,
he
lost
himselfe
and
his
liberty
,
saith
S.
Augustine
.
He
rules
ouer
all
creatures
,
but
a
miserable
domination
,
in
the
which
the
meanest
subiect
exceeds
his
Lord
in
felicitie
;
and
twise
miserable
,
in
the
which
the
Lord
suffers
more
miserie
then
the
most
wretched
of
his
subiects
.
Reade
Plutarke
,
and
then
Homer
,
but
aboue
all
the
Spirit
of
God
in
the
holy
writ
,
who
knowes
what
wee
are
,
and
qualifies
man
with
no
other
titles
,
but
of
darkenesse
,
Finally
,
hee
shewes
him
to
Moreouer
,
if
Seneca
and
others
to
retayne
men
in
life
,
teach
them
what
they
ought
to
doe
,
it
is
no
argument
that
they
diuert
them
from
death
when
shee
shall
present
herselfe
vnto
them
:
but
contrariwise
,
Seneca
doth
in
a
manner
As
for
life
hee
calls
it
deceitful
and
vicious
,
for
that
it
is
alwayes
imperfect
.
But
see
how
vpon
this
question
hee
opens
his
heart
to
sorrowfull
Martia
for
the
death
of
her
As
for
the
admonition
of
the
Stoicks
,
it
was
easie
for
them
to
speake
it
,
but
vertue
consists
in
action
:
and
I
know
not
whether
Epictetus
did
that
himself
which
he
taught
to
others
;
otherwise
(
as
the
prouerbe
saith
)
I
hate
the
Philosopher
which
is
not
wise
but
for
others
,
and
not
for
himselfe
.
You
will
that
I
take
the
most
troublesome
things
on
the
best
fide
;
yea
,
but
I
see
no
end
of
that
side
:
it
is
like
vnto
occasion
,
which
hath
long
haire
before
,
and
bald
behinde
.
Where
is
that
end
then
?
I
cannot
see
it
,
and
admit
I
should
,
I
cannot
attaine
vnto
it
,
being
borne
vnder
the
planet
of
Saturne
,
&
alwaies
taking
things
on
that
side
which
is
sadde
.
I
would
haue
my
neighbour
and
my
aduersarie
obserue
your
precept
,
and
he
would
haue
me
;
and
so
neither
of
vs
doe
it
:
and
we
continue
by
reason
of
the
one
and
the
other
,
in
continuall
vexation
.
Finally
,
the
pleasure
of
this
world
is
very
small
,
and
intermixt
with
many
displeasures
:
It
is
a
Myne
where
there
is
gold
,
but
it
is
so
fastned
to
the
stones
,
as
to
draw
one
crowne
it
will
cost
12.
So
there
is
not
one
ounce
of
ioy
,
but
doth
cost
a
pound
of
sorrow
.
The
18.
Argument
taken
from
the
miseries
of
life
.
Euery
Estate
that
is
full
of
calamity
,
should
desire
,
and
not
apprehend
a
change
.
This
present
life
is
full
of
calamity
&c.
THe
field
of
this
streight
life
is
so
spacious
,
and
so
full
of
great
dangers
and
extreame
miseries
,
as
the
exchange
thereof
,
to
him
that
hath
any
sence
,
cannot
be
but
delightfull
.
Obserue
the
diseases
of
the
body
,
measure
&
number
their
greatnes
and
their
great
number
:
consider
the
tempests
&
stormes
of
the
passions
of
the
soule
,
the
clouds
and
troubles
of
his
vnderstanding
;
and
you
will
conclude
;
that
man
must
of
necessity
change
this
life
,
or
to
be
continually
miserable
in
euery
degree
.
And
therefore
he
was
fitly
compared
to
a
Bull
,
which
leapt
suddenly
into
his
Maisters
garden
,
and
by
chance
ouerthrew
sundry
skepps
of
Bees
,
which
being
prouoked
came
forth
,
assaile
him
and
sting
him
on
the
throate
,
backe
,
in
the
eyes
,
and
generally
all
ouer
.
And
it
auailes
him
nothing
to
pierce
the
ayre
with
his
homes
,
to
beate
the
earth
with
his
feete
,
to
whippe
his
flankes
with
his
strong
tayle
,
to
roare
&
make
a
noyse
;
yee
his
stingings
sticke
still-to
him
,
and
do
not
leaue
him
:
So
man
since
that
in
his
Creatures
garden
,
in
the
earthly
Paradise
,
he
durst
presume
to
ouerthrow
and
transgresse
his
Masters
commandments
,
there
is
no
part
of
him
from
the
head
to
the
foote
,
which
is
not
toucht
and
pierced
euen
to
the
marrow
of
his
bones
with
many
calamities
:
his
head
is
subiect
to
inflamed
Phrensies
,
which
make
him
madd
;
to
the
Apoplexie
,
which
like
Lightening
depriues
him
of
all
motion
;
his
eyes
are
toucht
with
the
Opthalmie
or
inflammation
:
the
Squinancie
takes
him
by
the
throate
,
which
making
the
Muscles
to
swell
with
a
congealed
bloud
,
stoppe
the
passage
of
respiration
:
the
inflamed
Pleurisie
stabs
him
in
the
sides
;
the
Feauer
burns
him
,
the
swelled
Dropsie
drownes
him
:
the
Iaundise
makes
war
against
his
Liuer
,
powring
forth
gall
for
pure
bloud
;
the
vngentle
Cholike
wrings
his
bowells
,
straitens
the
passages
,
and
makes
of
his
mouth
a
stinking
Iakes
;
the
bloudy
flux
excoriates
his
gutts
:
the
hardened
grauell
staying
his
vrine
in
the
bladder
,
pricks
him
most
horribly
:
the
Goute
knits
his
sinnews
faster
then
bonds
of
Iron
:
the
Canker
burnes
his
flesh
more
then
fire
it selfe
;
the
filthie
and
lousie
Phtiriasis
eats
his
skin
:
Finally
,
there
is
not
any
member
either
within
or
without
the
body
,
that
is
not
subiect
to
many
infirmities
;
Who
can
comprehend
them
all
,
seing
the
eyes
alone
by
exact
search
of
Physitions
is
assayled
with
113.
diseases
?
And
who
doth
not
see
here
that
the
estate
of
man
is
very
wretched
?
And
that
which
doth
aggrauate
this
,
is
,
that
euen
those
helps
wherewith
they
think
to
ease
themselues
the
medicins
are
conuerted
into
worse
torments
then
thé
disease
:
the
strict
dyets
,
the
bitter
potions
,
the
cutting
and
burning
of
members
,
which
they
vse
in
Cankers
and
other
vlcers
;
that
tubbe
wherein
they
boyle
the
bodies
of
such
as
are
infected
with
the
venerian
scab
,
or
the
French
poxe
;
with
a
thousand
other
deuices
to
restore
health
and
life
to
man
:
what
torments
,
what
agonies
,
and
what
cryes
do
they
not
cause
vnto
the
poore
patients
?
These
miseries
are
great
,
but
those
of
the
minde
are
greater
,
which
seemed
for
her
noble
extraction
not
to
be
subiect
to
any
.
Come
and
let
vs
runne
ouer
her
faculties
:
the
vnderstanding
holds
the
chiefe
place
;
at
the
very
entrie
of
life
we
see
in
infants
a
greater
ignorance
then
in
brute
beasts
:
Fawns
as
soone
as
they
are
borne
know
their
.
dammes
,
and
without
helpe
of
any
,
goe
into
the
most
secret
places
to
seeke
the
dug
and
sucke
;
whereas
children
new
borne
know
not
where
they
are
,
and
being
neere
the
breast
,
will
crie
and
perish
with
hunger
rather
then
suck
,
as
S
,
Augustine
writes
,
and
experience
doth
teach
:
This
ignorance
Thirdly
,
(
and
that
is
most
lamentable
)
man
knowes
nothing
of
his
last
end
,
in
the
getting
of
which
knowledge
consists
his
soueraigne
good
;
hee
goes
alwayes
astray
,
if
God
doth
not
inspire
him
from
aboue
.
Let
all
the
sects
of
Philosophers
be
witnesse
,
who
by
so
many
diuers
waies
haue
sought
it
,
yet
could
not
finde
it
.
Fourthly
,
the
ignorance
in
man
of
his
Essence
,
is
a
notable
misery
:
the
Angels
know
themselues
perfectly
.
The
soule
knowes
nothing
lesse
then
it selfe
:
and
the
body
which
was
giuen
it
for
an
Organ
of
the
Sciences
,
hinders
it
,
that
she
neither
knows
her selfe
,
nor
any
other
thing
;
for
the
body
which
corrupts
,
makes
the
soule
heauie
,
and
There
is
for
the
6.
place
,
and
for
the
deepest
degree
of
the
calamitie
of
man
,
the
deprauation
of
his
will
:
he
wils
not
that
which
hee
should
,
and
wils
that
which
hee
should
not
:
that
which
hee
should
do
is
conformable
to
nature
;
to
reason
,
&
to
vertue
;
whereof
the
Law
is
written
in
his
heart
,
and
the
seed
cast
in
his
spirit
.
Other
creatures
moue
speedily
and
easily
,
to
that
which
is
proper
vnto
them
and
seemely
,
and
contrariwise
they
go
vnwillingly
and
by
force
,
to
that
which
is
repugnant
to
their
nature
.
But
men
,
they
reioyce
when
they
haue
done
euill
,
they
take
delight
in
their
impious
works
,
saith
wife
Salomon
:
Man
Saint
Chrysostome
doth
also
sharpely
censure
this
fitrious
dainty
,
for
that
euery
man
doth
commonly
complaine
of
that
whereunto
he
is
most
bound
,
as
if
it
were
an
insupportable
charge
,
Homil.
60.
Cleobulus
in
Plutarke
,
obseruing
the
inconstancy
and
foolish
demands
of
many
,
sent
them
for
answere
to
the
mother
of
the
moone
:
On
a
time
,
sayd
he
,
the
moone
intreated
her
mother
to
make
her
a
little
garment
that
might
sit
close
to
her
body
:
And
how
is
it
possible
,
answe
red
shee
,
seeing
that
sometimes
thou
doest
encrease
,
then
thou
art
full
,
and
after
decreasest
?
If
now
from
this
most
eminent
part
of
the
soule
,
wee
descend
vnto
the
sensitiue
,
how
many
men
are
borne
blind
,
or
deafe
,
and
dumbe
,
or
lame
,
or
in
some
other
part
counterfeite
and
monstrous
?
who
although
they
were
not
so
in
the
beginning
,
yet
are
growne
so
:
how
few
be
there
but
feele
it
in
their
old
age
?
Looke
into
,
other
Creatures
,
if
you
finde
these
defects
.
In
man
that
facultie
of
anger
,
which
was
giuen
him
as
a
strong
man
at
armes
,
to
repulse
all
that
outwardly
should
offer
to
trouble
him
;
behold
how
it
seeks
to
domineere
ouer
reason
,
how
it
treads
it
vnder
foote
,
and
turnes
man
into
a
madd
dog
to
bite
,
and
into
a
Scorpion
to
flatter
and
sting
,
and
into
worse
then
that
Let
vs
proceede
,
and
leauing
those
naturall
infirmities
,
Let
vs
obserue
the
accidentall
;
How
many
haue
endured
an
vnspeakable
torment
by
thirst
,
which
hath
forced
them
to
drinke
their
owne
vrine
,
yea
that
of
others
?
Then
hunger
,
which
could
not
abstaine
from
humaine
bloud
,
but
hath
fallon
vpon
dead
carcasses
,
and
liuing
men
;
not
onely
vpon
strangers
,
but
euen
mothers
vpon
their
own
children
,
deuowring
them
cruelly
and
greedily
,
whereof
Thirdly
,
there
is
so
great
paine
to
maintaine
this
dying
life
,
that
man
in
this
world
hath
lesse
rest
then
a
Mill
Asse
;
Man
is
borne
to
labour
as
a
bird
to
flie
,
sayth
the
holy
writ
:
and
the
Eternall
cries
from
heauen
;
Thou
shalt
eate
thy
bread
with
the
sweate
of
thy
browes
.
Doe
not
tell
me
that
this
is
no
generall
Law
:
it
is
;
for
without
exception
,
hee
that
trauells
not
with
his
bodio
,
trauels
in
minde
:
thinke
you
that
ambitious
and
voluptuous
men
,
yea
theeues
,
are
not
more
troubled
and
vexed
then
handy-crafts
men
?
If
you
reply
,
that
at
the
least
students
are
happie
;
yea
,
in
comparison
of
them
that
are
more
miserable
:
but
being
considered
absolutely
,
they
haue
their
part
of
miserie
by
their
sitting
life
,
which
is
necessarie
to
meditation
;
they
haue
sooner
filled
their
bodies
with
diseases
,
then
their
soules
with
knowledge
.
Moreouer
,
he
that
adds
know
ledge
,
adds
torment
,
sayth
the
wise
man
;
and
yet
most
part
of
students
haue
no
sooner
learned
the
tongues
,
the
instruments
of
sciences
,
nor
the
principles
,
but
they
must
leaue
all
,
eyther
through
death
,
which
cutsthem
off
;
or
through
age
,
which
tends
vnto
it
,
&
which
depriues
them
of
all
ablenes
,
memorie
,
industrie
,
sight
&c.
Wherefore
one
dying
complaynes
,
that
when
he
began
to
know
many
things
and
to
gouerne
his
life
well
,
he
was
called
out
of
life
.
Another
beginnes
his
booke
with
these
words
:
West
Indies
.
Fourthly
,
there
is
not
any
little
Creature
which
doth
not
shoote
out
the
darts
of
his
poore
splene
against
man
,
being
grieued
to
see
such
a
Tyrant
reigne
vpon
the
〈◊〉
Fiftly
the
heauen
,
fire
ayre
sea
&
sand
are
armed
against
him
,
&
dart
out
against
him
their
wenimous
influences
,
lightening
and
hayle
:
They
shake
him
with
their
earthquakes
,
they
swallow
him
with
there
opening
;
they
drowne
him
,
they
burne
him
.
If
thou
thinkest
in
fayre
weather
to
walke
into
thy
Garden
,
to
recreate
thy selfe
,
the
Aspike
attends
thee
in
ambush
vnder
ome
flower
or
herbe
which
thou
doest
intend
to
gather
.
If
thou
doest
enter
into
a
strangers
house
,
the
mastiue
will
take
thee
by
the
thigh
;
if
into
thine
owne
,
yet
art
thou
not
without
feare
,
for
thine
owne
dog
may
be
madd
,
byte
thee
and
make
thee
mad
.
Fynally
,
that
which
exceeds
all
these
miseries
,
is
,
that
when
thou
shalt
thinke
thy selfe
most
safe
,
a
thousand
vnexpected
accidents
may
ouerthrow
thee
:
some
one
returnes
from
market
(
saith
S.
Augustin
)
sound
and
lustie
,
who
falling
breaks
a
leg
,
whereof
hee
shall
dye
.
Who
semes
better
assured
then
he
that
is
set
in
a
strong
chaire
?
yet
vpon
some
troublesome
newes
,
hee
may
be
disquieted
,
fall
,
and
breake
his
necke
;
Another
laughing
eating
and
drinking
,
shal
be
suddenly
surprized
with
an
Apoplexie
rising
from
some
vnknowne
cause
,
and
dye
presently
.
What
receptacle
seemes
more
safe
and
commodious
for
hunters
that
are
wearie
and
full
of
sweat
and
dust
,
then
a
cleane
house
with
a
good
fire
?
And
yet
a
Prince
with
his
traine
,
thinking
to
retire
him
to
such
a
place
,
found
himselfe
in
such
danger
of
death
in
the
morning
,
as
he
could
not
escape
without
the
losse
of
his
nayles
,
that
fell
away
by
the
vehemencie
of
his
paine
,
and
two
of
his
company
found
smotheredin
the
morning
whence
,
thinke
you
proceeded
the
cause
of
this
strange
Accident
?
It
was
from
the
wall
newly
plastered
,
which
cast
forth
a
virulent
vapor
,
which
together
with
the
smoake
of
a
great
cole
fire
,
fumed
vp
into
the
head
,
&
dispersed
his
poyson
throughout
all
the
members
of
their
bodies
;
Who
could
haue
foreseene
this
accident
,
but
too
late
?
Ammianus
Marcellinus
reports
tho
like
to
The
first
Obiection
.
That
which
shall
not
happen
vnto
vs
,
is
not
to
bee
accounted
among
our
miseries
.
But
these
misfortunes
shall
not
happen
vnto
vs
,
&c.
THese
miseries
(
if
it
pleaseth
God
)
shall
not
befall
vs
,
but
where
is
that
warrant
from
heauen
to
assure
vs
?
The
comicall
Poet
saith
,
That
man
cannot
be
exempt
from
any
humane
accident
:
No
man
liuing
can
say
without
warrant
,
This
shal
not
happen
vnto
mee
,
saith
Menander
.
What
befalls
to
one
,
thinke
it
may
happen
to
thee
,
saith
Seneca
;
for
thou
art
a
man
:
and
therefore
retaine
The
second
Obiection
.
It
is
a
cowardly
consideration
not
to
be
willing
to
die
,
but
to
cease
to
liue
.
This
reason
hath
that
consideration
.
TO
denounce
death
to
end
the
miseries
of
this
life
,
is
(
sayth
one
)
to
pro
pound
a
carnall
end
to
the
liking
of
sensuality
:
Vpon
death
(
sayth
another
)
the
priuation
of
thislife
,
there
is
no
Cataplasme
,
but
of
a
better
life
:
for
the
losse
of
earth
,
but
the
enioying
of
heauen
.
Answere
.
Death
is
the
corruption
of
the
flesh
,
and
a
priuation
of
all
the
sences
:
to
the
end
therefore
that
the
remedy
may
be
proportionable
to
the
flesh
,
it
must
also
be
fleshly
,
sensible
and
palpable
.
I
grant
that
in
retiring
ourselues
,
we
must
not
think
only
to
fly
from
humaine
miseries
,
but
rather
to
draw
neere
to
diuine
fauours
:
But
betwixt
doing
and
duty
,
who
doth
not
at
this
day
see
an
infinite
distance
?
That
elect
vessell
of
the
holy
Ghost
,
that
great
Apostle
Saint
Paul
,
But
if
the
horror
of
death
which
doth
threaten
vs
of
euery
side
,
comes
to
hinder
our
holy
meditations
,
let
vs
vanquish
it
by
the
darts
of
reason
:
this
may
be
done
,
and
it
is
that
we
ought
to
doe
;
The
Surgion
which
hath
sercht
a
wounde
,
hath
applied
a
fit
Cataplasime
,
hath
made
his
patient
without
passion
or
paine
,
is
to
be
cō-mended
.
The
Philosopher
which
hath
examined
the
naturall
death
,
hath
found
o●…t
the
cause
of
the
feare
it
giues
,
&
hath
accomodated
reasons
fit
to
take
awaie
this
feare
,
and
to
assure
mans
courage
;
is
not
to
be
contemned
.
I
know
well
that
hee
which
through
death
hath
made
vs
see
the
life
eternall
:
hath
done
more
;
but
this
worke
is
of
God
and
not
of
men
:
and
if
the
sacred
word
of
the
eternall
God
doe
it
not
,
no
humaine
voice
can
doe
it
.
But
doe
you
say
,
there
is
no
Catap●…sme
fit
for
the
losse
of
a
pleasant
life
,
but
the
hope
of
a
better
?
Answer
;
You
presuppose
two
suppositions
heere
which
are
not
;
First
,
that
life
is
full
of
pleasures
.
Secondly
,
that
in
death
wee
haue
a
feeling
of
the
losse
,
against
that
which
hath
beene
and
shal
be
said
;
to
the
which
I
will
send
the
refutation
:
&
in
the
meane
time
for
witnes
of
my
saying
;
I
propound
that
great
Diuine
S.
Augustin
writing
that
which
followeth
:
The
present
life
is
doubtfull
,
blind
,
miserable
,
beaten
with
the
flowing
and
ebbing
of
humors
,
weakened
with
paines
,
dried
vp
with
heate
,
swelled
with
meate
,
vndermined
with
famine
,
confounded
with
sports
,
consumed
with
sorrowes
,
distempered
with
cares
▪
d●…lled
with
pride
,
puf●…
vp
with
riches
,
deiected
with
pouertie
,
shaken
in
youth
,
made
crooked
in
age
,
broken
by
diseases
,
and
tuined
by
〈◊〉
&c.
Many
great
men
who
ha●…
not
wanted
any
thing
for
the
enioying
of
all
pleasures
;
yet
would
they
in
their
life
time
haue
written
vpon
the
Marble
which
should
couer
them
dead
,
for
a
conclusion
of
the
Epitaph
,
these
last
words
:
The
life
and
bi●…h
of
mortall
men
is
nothing
but
toyle
and
death
:
as
one
waue
driues
on
another
,
so
one
miserie
thrusts
on
another
:
the
one
is
no
sooner
flying
,
but
the
other
followes
him
:
And
as
in
the
eye
,
one
teare
springs
of
another
,
so
one
sorrow
riseth
out
of
another
:
as
Buchanan
hath
learnedly
written
in
his
Tragedie
of
Iepthe
.
The
3.
Obiection
.
It
is
not
lawful
of
himselfe
and
without
other
some
Command
,
to
remaine
in
a
place
that
is
bad
and
troublesome
.
Life
is
a
place
bad
and
troublesome
.
It
is
not
therefore
lawfull
of
himselfe
,
without
other
command
,
to
remayne
in
life
.
THis
long
Iliade
of
calamities
of
this
present
life
,
seems
to
perswade
man
to
the
doctrine
of
the
Stoicks
,
which
is
to
depart
when
it
is
too
troublesome
:
so
speaks
Seneca
,
A
wise
man
liues
as
long
as
he
ought
not
solong
as
hee
could
:
he
will
:
see
,
how
,
with
whom
,
&
how
he
should
liue
,
and
what
he
should
doe
:
if
many
things
fal
out
troublesome
&
crosse
his
tranquillitie
,
he
frees
himselfe
,
and
he
doth
it
not
only
in
the
vrgent
necessitie
,
but
as
soone
as
fortune
seemes
suspect
vnto
him
,
he
considers
that
it
imports
not
whether
he
giue
himselfe
his
ende
,
or
that
he
receiue
it
.
Moreouer
that
it
is
wretched
to
liue
in
necessitie
:
but
there
is
no
necessity
to
liue
in
necessitie
.
Diogenès
meeting
one
day
with
Speusippus
being
sickly
,
&
causing
himselfe
to
be
carried
by
reason
of
the
Gout
,
he
called
vnto
him
in
these
tearmes
,
God
giue
thee
a
good
day
Diogenes
:
to
whom
he
answered
,
But
God
giue
you
no
good
day
,
that
being
in
this
estate
hast
the
patience
to
liue
.
With
the
sharpnes
of
these
Cynicall
wordes
Speusippus
,
was
so
moued
,
as
contrarie
to
the
precepts
of
his
sect
,
he
ended
his
owne
life
.
But
let
vs
produce
(
if
you
please
)
some
reasons
by
the
which
these
men
haue
debated
there
follie
.
The
1.
Life
and
death
,
say
they
,
are
indifferent
things
,
and
therefore
man
acoording
to
his
commoditie
may
vse
them
indifferently
Titus
Liuius
reports
:
and
therefore
many
haue
poysoned
themselues
,
being
valiant
,
and
esteemed
great
personages
:
Zeno
being
98.
yeeres
old
,
yet
strong
and
lusty
;
returning
from
the
Schoole
,
hee
stumbled
and
fell
;
and
being
down
hee
strooke
the
ground
with
his
hand
,
saying
,
●…re
I
am
,
what
wilt
thou
?
And
being
come
to
his
house
,
hee
layd
downe
his
life
of
himselfe
.
Cleanthes
hauing
an
Vlcer
in
his
mouth
,
and
hauing
abstained
two
dayes
from
meat
by
the
aduice
of
the
Phisitions
,
was
cured
;
Beeing
then
perswaded
by
them
to
eate
againe
:
Oh
no
,
said
he
,
hauing
past
the
greatest
part
of
the
way
,
I
will
not
,
I
will
not
returne
againe
;
and
so
he
died
of
abstinence
.
We
could
produce
many
others
much
commended
,
as
Lucrece
,
Cato
,
and
others
,
if
they
were
not
sufficiently
knowne
.
Answer
.
I
deny
that
the
swarme
of
miseries
of
this
present
life
,
is
a
sufficient
cause
to
depart
when
wee
please
;
the
great
God
which
hath
placed
vs
here
,
must
first
come
and
take
vs
away
.
Pythagoras
in
Tully
,
forbids
to
leaue
the
Corpes
de
guarde
without
commandement
of
the
Captaine
:
as
a
prisoner
breaking
prison
agrauates
his
crime
,
so
the
spirit
violating
his
body
,
makes
himself
guilty
of
a
double
torment
.
And
he
that
hath
so
strictly
forbidden
to
kil
,
meant
it
as
well
of
himselfe
as
of
others
:
And
therefore
Virgil
platonizing
,
sings
vnto
vs
,
that
they
which
haue
inhumanly
slaine
themselues
,
hold
the
first
place
in
hell
:
As
for
the
vertue
which
they
pretend
in
it
,
the
most
quick
sighted
Philosopher
hath
Finally
,
he
that
murthers
himselfe
,
wipes
himselfe
for
euer
out
of
the
booke
of
life
;
for
that
he
dies
impenitent
,
in
the
act
of
sinne
,
neuer
to
haue
remission
after
this
life
,
nor
(
as
Saint
Augustine
sayth
)
any
indulgence
of
correction
.
But
to
come
neerer
to
our
Stoickes
,
wee
will
first
appeale
srom
Seneca
to
Epictetus
;
O
men
!
sayth
hee
,
haue
patience
,
attend
God
vntill
hee
giue
the
signe
,
that
hee
hath
dismist
you
from
this
ministery
,
then
returne
vnto
him
.
But
for
the
present
,
support
couragiously
,
inhabite
this
region
in
the
which
he
hath
placed
you
;
this
habitation
is
short
,
easie
,
not
burthensome
,
&c.
The
1.
reason
inferring
,
that
life
and
death
are
indifferent
,
is
false
;
for
it
is
to
teare
in
pieces
the
sacred
communion
of
the
soule
with
the
body
,
of
man
with
his
neighbour
,
to
kill
himselfe
.
Man
is
not
borne
for
himselfe
,
but
after
God
for
his
Country
,
which
hee
depriueth
of
a
good
son
,
such
as
he
ought
to
bee
.
Aristotle
hath
As
for
the
third
,
poysons
are
giuen
by
the
earth
rather
to
preserue
life
,
than
to
destroy
it
,
to
make
antidotes
&
preseruatiues
against
malignant
and
venimous
diseases
,
and
a
thousand
vnexpected
accidents
,
by
the
biting
of
mad
or
venimous
beasts
:
omitting
the
true
cause
of
diuines
,
that
the
sinne
of
man
hath
infected
all
,
powring
forth
his
poyson
vpon
the
Creatures
which
e●…uiron
him
;
&
therefore
as
Saint
Paul
sayth
,
they
But
besides
these
reasons
and
some
others
which
doe
simbolize
,
I
say
that
the
desire
to
liue
were
not
fit
,
if
there
were
no
other
reason
;
sor
there
is
no
ceasing
from
finne
so
long
as
life
doth
last
;
so
as
the
longer
wee
liue
the
more
●…lpable
we
are
before
God
:
So
as
I
maintaine
,
that
the
feare
to
vndergo
death
,
I
meane
death
simply
,
is
alwayes
vicious
,
foolish
and
ignorant
.
But
to
be
a
Murtherer
of
himselfe
,
without
comparison
it
is
much
more
execrable
;
the
Lawes
of
euery
well
gouerned
Common-weale
haue
thundred
against
it
:
yea
the
Grecians
:
in
the
midst
of
●…rmes
,
(
whereas
lawes
are
silent
)
would
not
in
signe
of
indignitie
,
burne
the
body
of
Aiax
,
according
to
their
custome
,
for
that
hee
had
slaine
himselfe
:
The
virgins
of
Milesia
for
that
they
had
furiously
strangled
themselues
were
drawne
by
publike
ignominie
through
the
streets
of
the
Citie
:
and
in
such
cases
God
doth
vsually
shew
visible
signes
of
his
reuenging
wrath
:
So
in
Parthenay
a
towne
in
Poitou
,
a
certaine
woman
in
the
absence
of
her
husband
,
was
taken
with
a
deuilish
despaire
;
she
tooke
the
little
children
,
when
shee
had
smothered
them
and
hanged
them
,
then
she
came
vnto
her selfe
,
went
vp
on
a
stoole
and
hung
her selfe
,
and
and
thrust
awaie
the
stoole
with
her
foote
;
but
the
rope
brake
,
and
she
falling
downe
halfe
dead
,
found
a
knife
,
(
the
Diuell
is
a
readie
officer
to
furnish
instruments
to
doe
euill
)
which
she
takes
and
thrusts
into
her
bosome
;
The
next
day
,
the
matter
being
knowne
,
all
the
world
ranne
thither
with
the
iudges
,
who
caused
her
bodie
to
be
cast
out
vpon
a
dunghill
neere
vnto
the
towne
wall
.
Not
far
from
it
there
was
a
corps
de
gard
,
and
neere
it
a
place
for
a
sentinell
;
the
gard
being
set
(
for
it
was
in
time
of
warre
)
the
sentinell
heard
a
fearfull
noise
in
the
ayre
right
against
this
Carcasse
,
and
after
a
long
stay
was
forced
to
leaue
his
stand
:
the
gard
also
amazed
with
this
noyse
,
thought
to
flie
awaie
:
Thus
the
Diuells
made
sport
with
this
poore
desperate
woman
.
The
19.
Argument
taken
from
the
contradiction
of
man
touching
Death
.
Not
any
thing
that
is
sometimes
called
for
by
vs
with
ioy
,
being
come
,
should
be
trouble
some
.
Death
is
sometimes
called
for
by
vs
with
great
ioy
.
THe
Pagans
to
describe
the
pittifull
estate
of
man
in
this
life
,
haue
fained
that
Prometheus
,
mingling
the
slime
of
the
earth
with
tears
,
made
●…antherof
;
wherunto
a
Latine
Poet
hath
alluded
,
saying
,
Teares
b●…
the
our
Births
;
〈◊〉
all
inteares
we
liue
.
And
Death
in
teares
,
Many
alarums
doth
giue
.
But
what
need
of
testimony
but
the
continuall
feare
and
feuers
which
spring
from
the
apprehension
of
those
infirmities
wherof
we
haue
made
mention
?
Thy
bowells
wroung
with
the
cholicke
,
a
thousand
gripes
and
throwes
at
euerie
child
bearing
,
if
thou
beest
a
woman
;
the
pinching
cares
that
trouble
the
mind
,
make
thee
by
interruption
&
soden
exclaming
to
desire
death
;
&
not
without
reason
,
seeing
that
the
Prophet
Elias
serues
Titus
Liuius
;
the
pleasures
are
vncertaine
,
but
the
displeasures
most
certaine
:
Nature
giues
vs
a
taste
at
our
comming
into
the
world
,
where
wee
enter
weeping
.
And
according
to
this
instinct
of
nature
,
the
Thraci
.
ns
wept
at
the
birth
of
their
children
,
numbring
what
miseries
they
should
suffer
in
the
world
!
For
the
same
reason
the
Getes
(
a
religious
people
)
held
that
it
was
better
to
die
then
to
liue
;
therefore
they
lamented
at
their
child-birthes
,
and
sung
at
their
burialls
.
And
wise
Salomon
saith
,
that
the
day
of
death
is
better
then
The
Lycians
law
ordayned
,
that
they
which
wold
mourn
should
put
on
womens
robes
,
for
that
it
did
in
no
sort
befit
graue
and
discreete
men
to
weepe
for
the
dead
,
but
for
passionate
women
.
Vpon
this
law
a
Lawyer
of
Padoua
grounded
his
testament
,
although
he
be
taxed
by
another
.
First
hee
charged
his
heire
vpon
great
comminations
,
to
banish
all
blacke
cloth
from
his
Funeralls
,
and
that
he
should
prouide
singers
and
players
on
Iustruments
,
to
sing
and
play
,
going
among
the
Priests
,
both
before
and
behinde
the
Corpes
,
to
the
number
of
fifty
;
to
euery
one
of
which
he
bequeathed
halfe
a
Ducate
for
his
paines
.
Moreouer
hee
ordained
;
that
12.
young
virgines
,
attired
in
greene
,
should
carry
his
body
vnto
Saint
Sophias
Temple
,
in
which
he
should
be
interred
,
suffering
:
them
to
sing
ioyfull
songs
with
a
loud
voyce
,
and
for
a
reward
hee
bequeathed
them
,
a
certaine
summe
of
money
to
helpe
them
at
their
marriage
:
All
sorts
of
Priests
and
Monkes
might
assist
,
except
such
as
were
barred
with
blacke
,
lest
that
colour
should
darken
the
beauty
and
cheerefulnesse
of
his
Funeralls
:
he
had
seene
with
Heraclitus
,
that
during
the
dayes
of
this
miserable
life
,
there
is
no
subiect
but
of
teares
,
and
that
at
our
departure
we
should
reioyce
with
Demoeritus
.
And
therefore
Plato
doth
rightly
call
death
a
medicine
for
all
miseries
:
and
Seneca
esteemes
it
the
end
of
seruitude
.
Let
vs
seale
vp
this
discourse
with
the
memorable
aduice
which
Epictetus
gaue
to
the
Emperour
Adrian
,
enquiring
why
they
set
garlands
vpon
the
dead
?
It
is
in
signe
(
answered
he
)
that
at
the
day
of
their
death
,
they
haue
triumphed
ouer
the
diuers
assaults
of
this
life
.
Let
vs
then
dye
when
it
shall
please
the
prince
of
this
life
,
to
cease
the
teares
and
alarmes
of
this
life
,
and
to
beginne
the
life
of
heauen
,
whereas
God
will
wipe
away
all
teares
from
our
eyes
,
whereas
death
shall
be
no
more
,
and
there
shal
be
Obiection
.
If
men
call
for
death
,
and
being
come
refuse
it
so
much
,
it
is
a
signe
that
it
is
very
horrible
.
But
the
antecedent
is
true
:
Therfore
the
consequent
is
also
true
.
IT
is
reported
in
Laertius
,
that
the
Philosopher
Antisthenes
,
tyed
to
his
bed
by
a
greeuous
disease
,
(
and
the
more
grieuous
,
the
more
he
loued
his
life
,
)
was
visited
by
Diogenes
;
who
knowing
the
man
,
had
taken
a
naked
sword
vnder
his
gowne
:
Antisthenes
perceiuing
him
,
cried
out
,
O
God
,
who
shall
deliuer
me
from
hence
?
Diogenes
answered
presently
,
that
shal
this
,
shewing
him
his
sword
:
But
Antisthenes
replied
more
sodainly
,
I
meane
from
these
paines
,
and
not
from
my
life
.
It
seemes
that
most
of
those
crier
sout
for
death
,
make
that
their
refuge
,
when
she
approcheth
neere
them
.
Esope
in
the
Apologue
hath
naturally
described
it
by
that
old
man
,
who
being
laden
with
a
great
burthen
,
and
falling
into
a
Ditch
,
he
grew
to
despaire
;
and
calling
for
death
,
death
came
,
and
commands
him
to
follow
him
;
O
no
,
said
he
,
I
call
thee
to
helpe
me
vp
with
my
burthen
that
I
may
returne
.
Answer
.
I
know
well
that
many
feare
death
much
,
not
for
any
desire
to
liue
,
nor
for
the
pleasures
they
haue
in
life
(
for
the
two
examples
obiected
shew
the
contrarie
)
but
for
that
they
know
not
what
death
is
.
And
thereunto
tends
this
Combate
,
to
kil
this
feare
of
death
in
man
.
I
therefore
persist
in
my
opinion
;
that
it
is
nothing
but
the
feare
,
which
man
hath
to
fall
into
some
greater
miserie
(
as
we
haue
shewed
)
doth
make
him
so
much
apprehend
death
.
But
there
is
no
euill
in
this
,
as
appeares
in
the
following
argument
:
Therefore
there
is
no
reason
of
feare
,
which
reason
should
gouern
a
reasonable
man
.
Let
vs
not
trust
to
those
distrustful
spies
,
which
being
returned
from
the
point
of
death
,
cry
out
Horror
,
horror
;
for
they
faile
more
in
corage
then
in
bodie
,
and
deserue
the
like
punishment
to
them
that
went
to
discouer
the
land
of
Canaan
,
who
being
returned
brought
nothing
but
bad
and
slanderous
tydings
to
al
the
people
as
the
holy
Scripture
doth
witnes
.
Let
vs
rather
beleeue
wise
and
valiant
men
produced
heereafter
vpon
the
Theater
,
who
(
like
vnto
Iosua●…
spies
)
And
therefore
notwithstanding
this
opposition
,
wee
will
close
vp
our
discourse
with
Seneca
,
saying
,
That
The
20.
Argument
taken
from
the
remouing
of
the
euill
of
death
.
No
euill
consisting
in
a
falfe
opinion
and
nothing
in
effect
,
is
to
be
feared
.
Death
is
an
euill
consisting
in
a
false
opinion
,
and
nothing
in
effect
.
&c.
IT
is
a
great
aduantage
(
as
great
Captaines
say
)
to
haue
obserued
and
measured
his
enemy
from
head
to
foote
:
Let
vs
in
like
manner
obserue
and
measure
death
,
and
we
shall
find
it
is
but
an
Anatomy
,
a
vaine
name
,
a
Picture
,
and
Image
,
a
scar-crow
,
a
bable
,
a
fantasticke
feare
,
an
imaginary
fire
,
which
some
men
see
in
an
euening
walking
in
Church-yards
:
An
ideot
at
the
sight
thereof
would
be
amazed
,
&
sweare
that
hee
hath
seene
a
spirit
walking
;
but
a
wiseman
will
vnderstand
that
it
is
an
oyly
exhalation
,
which
by
agitation
takes
fire
.
Ignorant
opinion
makes
man
beleeue
that
death
is
very
euill
,
when
it
is
a
priuation
from
all
euil
,
hee
is
amazed
with
a
false
alarme
:
So
women
and
weake
spirits
dare
not
remaine
alone
in
their
Chambers
,
for
that
they
imagine
they
shal
see
spirits
and
apparitions
;
little
children
are
afraid
to
see
their
parents
masked
,
Astianax
could
not
endure
the
sight
of
Hector
armed
:
but
lay
aside
these
armes
;
take
away
the
maske
,
&
you
shall
conuert
their
feare
into
assurance
,
and
their
cries
into
ioy
:
So
pull
away
these
false
maskes
of
hideous
lookes
,
and
the
trembling
cries
of
them
that
die
,
they
are
but
fained
,
or
sorrowes
grownded
in
the
aire
of
an
imaginary
euill
.
So
Cassander
did
tremble
at
the
sight
of
Alexanders
picture
,
dead
long
before
;
the
table
would
not
bite
him
,
yet
hee
quaked
,
as
if
it
had
beene
some
furious
beast
:
the
reason
was
that
his
imagination
being
impayred
,
hee
thought
that
Alexander
was
wonderfully
in
choller
against
him
.
Wil
you
haue
an
apparent
signe
,
that
in
this
horrible
apprehension
of
death
mans
iudgement
is
troubled
,
and
therefore
suspected
to
bee
false
?
The
strongest
and
most
vigorous
,
the
yongest
and
most
iust
,
do
least
feare
the
losse
of
life
;
who
in
reason
should
apprehend
it
most
,
if
it
were
to
be
feared
,
hauing
more
interest
in
it
;
but
old
men
and
such
as
are
subiect
to
the
cholike
&
stone
,
and
malefactors
,
feare
it
without
measure
.
Maecenas
tormented
continually
with
a
feauer
,
was
content
to
bee
cut
and
mangled
,
so
as
with
all
his
paines
hee
might
prolong
his
life
.
How
many
Messales
offenders
would
liue
in
torture
,
or
broken
vpon
the
wheele
,
so
as
they
might
not
end
their
liues
:
What
is
the
reason
of
this
?
but
that
his
iudgement
is
peruerted
,
beleeuing
that
all
the
paine
he
feeles
shall
be
doubled
in
death
.
If
he
be
a
reprobate
,
and
vnderstands
it
of
the
second
death
,
and
not
of
the
first
whereof
wee
now
discourse
,
his
iudgement
is
right
;
but
for
a
good
man
to
thinke
that
there
is
any
great
paine
in
a
naturall
death
,
hee
erres
much
.
It
is
not
the
death
(
said
Aeschines
)
but
the
violent
passion
against
death
,
which
is
horrible
.
If
they
thinke
there
bee
any
discomodity
in
death
(
sayd
the
old
man
Bassus
,
)
let
Pindarus
sayth
of
man
,
that
he
is
but
the
dreame
of
a
shaddow
;
but
let
vs
speake
it
(
and
with
more
reason
)
of
death
;
a
dreame
is
false
,
and
a
shaddow
the
opposition
of
a
sollide
body
to
the
light
.
So
death
the
priuation
of
life
,
is
an
euill
dreamed
,
and
false
.
Good
God
,
who
can
represent
that
which
is
not
?
vnder
what
idea
can
the
Painter
imagine
to
draw
it
?
he
will
present
vnto
vs
bones
bound
with
sinewes
,
without
flesh
and
naked
,
hauing
a
sythe
in
his
hand
,
this
is
something
;
but
be
well
aduised
,
to
thinke
that
death
doth
subsist
beyond
this
representation
,
as
a
liuing
man
doth
subsist
longer
then
his
picture
,
you
should
bee
foully
deceiued
,
for
take
away
this
representation
,
and
all
other
imagination
,
and
you
take
away
all
that
is
of
death
;
for
it
is
nothing
at
all
,
therefore
the
portrait
is
false
.
May
a
man
paint
a
voice
,
the
which
although
it
be
inuisible
,
yet
it
falls
vnder
the
sence
of
hearing
?
but
death
in
what
sence
so
euer
you
take
it
,
is
incapable
of
all
sence
;
and
by
consequence
,
not
to
bee
drawne
by
any
pencel
.
What
is
death
then
?
it
is
a
word
of
few
letters
,
which
hath
no
subsistance
but
in
imagination
;
nothing
in
nature
,
nothing
in
effect
.
We
laugh
at
the
Bourgondian
spies
,
who
in
their
war
against
the
French
King
Lewes
11.
being
sent
to
discouer
the
Country
,
fled
at
the
sight
of
certaine
Thistles
,
as
if
they
had
discouered
a
troupe
of
men
at
Armes
.
If
we
had
the
vnderstanding
to
know
death
,
as
the
sight
hath
to
distinguish
thistles
,
we
should
find
that
they
are
more
ridiculous
,
which
fly
amazed
from
the
incounter
of
death
,
for
it
is
nothing
at
all
;
whereas
thistles
are
at
the
least
pricking
plants
.
Let
vs
then
say
boldly
,
That
to
feare
that
,
whereof
neuer
any
man
yet
felt
the
sting
;
to
draw
from
a
wandering
fantasie
,
proceeding
from
an
vnsetled
braine
,
a
true
and
sensible
paine
,
is
a
meere
folly
:
Oh
God!
what
paine
can
there
be
at
the
very
instant
when
life
flies
away
,
in
a
body
depriued
of
all
sence
?
Let
a
sicke
body
endure
all
the
extremities
of
paine
,
yet
in
death
there
is
none
at
all
:
doest
thou
not
yet
beleeue
it
?
take
the
members
of
a
liuing
body
cut
off
;
hacke
them
,
burne
them
,
yet
they
shall
not
feele
any
thing
;
no
more
shall
all
the
members
of
one
body
vnited
in
death
.
The
which
Diogenes
hath
represented
wittily
,
although
Cynically
after
his
manner
,
discoursing
of
burialls
,
saying
,
That
being
dead
he
wold
bee
onely
cast
vpon
the
ground
.
But
sayed
his
friends
vnto
him
;
Will
you
be
eaten
by
Dogs
,
and
birds
?
Oh
no
,
sayd
he
,
lay
a●…staffe
by
me
,
that
I
may
driue
them
away
:
How
canst
thou
doe
it
(
replyed
they
)
when
thou
shalt
haue
no
sence
?
What
then
,
sayd
he
,
shall
the
deuouring
of
beasts
hurt
me
,
when
I
haue
no
feeling
?
To
conclude
,
it
is
an
apparent
follie
to
feare
death
,
for
the
loue
of
this
transitorie
life
:
for
this
present
life
giues
vs
vnto
death
,
and
death
vnto
eternall
life
,
as
S.
Ambrose
teacheth
,
&
thinkes
it
a
pertinent
reason
,
in
his
booke
of
the
happines
of
death
,
Ch.
8.
And
as
we
cannot
rife
vp
high
in
leaping
,
vnlesse
we
strike
the
ground
with
the
soles
of
our
feete
;
so
the
foule
cannot
mount
vp
to
heauen
,
vntill
she
hath
giuen
a
blow
to
this
body
of
earth
.
The
21.
Argument
taken
from
the
discommoditie
of
life
.
Whosoeuer
shall
tremble
for
the
losse
of
nothing
,
is
vnwise
.
The
life
of
this
world
is
nothing
.
IT
is
a
sentence
as
much
propounded
in
words
by
Cicero
,
as
verified
in
effect
of
it selfe
,
That
all
wise
men
dye
quietly
and
willingly
,
&
that
such
as
dye
murmuring
and
vnwillingly
,
are
indiscreete
.
And
in
truth
life
is
such
,
as
none
but
in
considerate
men
,
and
such
as
mistake
it
,
will
greeue
for
it
.
According
to
the
holy
Philosophy
,
life
is
but
a
shadow
which
takes
life
from
heauen
,
and
is
equall
in
her
swift
passage
to
the
violent
motion
of
the
heauens
;
it
is
a
grasse
yesterday
greene
in
the
field
,
to
day
cut
vp
,
dried
and
layed
vp
:
a
flower
yesterday
flourishing
,
to
day
withered
;
the
watch
of
a
night
a
dreame
,
a
vapour
which
appeares
for
time
,
&
then
vanisheth
againe
;
And
according
to
the
voice
of
man
,
life
is
a
languishing
death
,
a
course
from
one
mother
to
another
from
a
fleshly
mother
to
a
earthly
,
it
is
a
bubble
,
a
puffe
,
a
comming
in
&
going
out
&c.
As
when
an
arrow
is
shott
at
a
marke
(
sayth
Sal.
Wise.
5
:
18.
)
the
ayre
which
is
diuided
,
sodainely
closeth
vp
againe
in
such
sort
as
the
passage
cannot
be
seene
:
So
we
after
we
are
borne
presently
fade
away
:
The
Psalmist
proceeds
farther
,
when
he
sayth
,
that
who
so
shold
waigh
man
with
nothing
,
he
should
finde
that
nothing
were
more
weightie
.
But
obserue
what
Aristotle
saith
,
being
demanded
what
man
was
:
He
is
the
example
of
weakenesse
,
the
spoyle
of
time
,
the
image
of
inconstancie
,
the
ballance
of
enuie
and
calamitie
,
&
the
rest
is
nothing
but
flegme
&
choller
:
Finally
both
according
to
God
and
men
it
is
nothing
.
Behold
how
life
(
the
which
you
will
grant
me
)
is
the
fruition
of
time
:
and
what
enioy
wee
of
this
time
,
but
the
verie
present
,
which
flowes
away
incessant
ly
?
It
is
a
moate
which
is
indiuisible
and
imperceptible
,
whereon
thou
doest
no
sooner
thinke
,
but
it
passeth
away
,
and
whilest
thou
art
reading
these
short
lines
many
nowes
are
vanished
.
Make
no
accoumpt
of
that
which
is
past
,
nor
of
the
future
;
for
all
the
time
that
is
past
vnto
the
first
moment
of
the
creation
,
and
all
the
time
that
is
to
come
vnto
the
last
point
of
the
great
&
last
day
,
haue
no
being
,
but
in
your
imagination
:
there
is
but
this
present
onely
that
hath
essence
,
but
it
is
a
point
which
stayeth
not
,
so
small
and
so
swift
as
nothing
can
hold
it
but
it
will
escape
.
It
is
the
very
Saturne
which
deuoureth
all
it
hath
engendred
,
pleasures
,
honor
,
riches
,
life
:
make
no
rampar
of
pleasures
,
for
they
are
as
suddainly
changed
into
displeasures
,
Boethius
hath
long
since
written
it
.
Of
so
fraile
Nature
is
all
humane
pleasure
,
That
sudaine
griefes
make
there
their
sharpest
leasure
:
And
euermore
those
men
are
most
afflicted
,
That
most
we
see
to
their
delights
addicted
.
This
life
the
seate
of
fluent
pleasures
,
changeth
inconstantly
,
like
the
Moone
,
and
more
:
for
the
change
of
the
Moone
is
but
i●…
her
accident
all
light
,
her
body
remaining
still
;
but
liuing
man
changeth
from
one
substance
to
another
,
there
remai●…s
nothing
but
the
name
:
The
Moone
(
as
they
say
)
doth
dayly
aduance
or
retire
three
quarters
of
an
houre
,
and
so
much
of
her
light
increaseth
or
decreaseth
,
and
is
alwayes
different
from
that
she
was
the
night
before
;
and
if
our
sight
were
sharp
enough
,
we
should
see
this
change
to
bee
made
euery
minute
:
the
like
is
of
our
fading
bodies
,
which
doe
change
from
moment
to
moment
.
Moreouer
,
most
part
of
the
world
exchange
their
liues
for
a
very
little
;
the
Souldier
for
a
poor
pay
,
the
Merchant
for
a
little
Merchandize
;
and
others
for
losse
:
which
shewes
that
their
life
is
nothing
,
or
very
little
.
Saint
Augustine
seeing
the
Citie
of
Hippona
bes●…ged
by
enemies
,
who
were
〈◊〉
for
the
spoyle
of
it
;
seeing
death
to
swimme
betwixt
the
eies
of
himselfe
and
his
countriemen
,
was
wont
to
say
;
That
,
man
is
not
great
,
who
holds
the
ruine
of
buildings
,
and
the
death
of
men
a
great
matter
:
You
shall
see
that
your
life
is
no
great
matter
;
yea
nothing
,
if
you
compare
it
(
how
long
soeuer
it
be
)
with
all
the
time
in
generall
that
hath
bin
,
or
shall
be
(
said
Seneca
to
Martia
)
you
shall
finde
that
all
your
age
is
not
a
graine
of
sand
in
regard
of
the
sand
of
Affricke
;
a
droppe
of
water
in
respect
of
the
Ocean
:
for
this
is
some
proportion
from
one
graine
to
many
,
from
one
droppe
of
water
to
the
sea
;
but
betwixt
the
life
of
man
and
Eternity
,
there
is
none
at
all
.
And
aboue
all
,
that
which
shewes
most
plainely
the
vnprofitablenesse
,
and
vanity
of
the
life
of
man
,
is
,
that
a
great
part
of
life
flies
away
in
doing
euill
;
a
great
part
in
doing
nothing
;
and
all
in
doing
any
other
thing
then
well
liuing
,
as
Seneca
doth
teach
learnedly
in
his
first
Epistle
.
If
we
obserue
it
wel
,
wee
will
subscribe
;
for
a
great
part
of
our
life
is
wasted
in
sleepe
,
and
walking
;
and
in
our
infancie
to
deceiue
and
pacific
our
froward
dispositions
:
and
all
in
other
things
then
in
rest
and
tranquility
,
or
the
sweete
enioying
of
life
and
the
pleasures
,
which
present
themselues
.
Whereas
feare
and
hope
afflicting
vs
,
doe
possesse
euery
day
,
yea
,
euery
houre
of
our
age
:
So
as
the
Philosopher
Zenon
said
rightly
,
that
man
was
not
so
poore
of
any
thing
as
of
time
.
Let
vs
then
conclude
the
same
with
Seneca
,
That
it
imports
not
much
to
liue
,
for
slaues
and
stagges
liue
;
but
it
is
a
thing
of
great
moment
to
die
discreetly
,
valiantly
,
and
honestly
:
for
none
but
wise
men
can
doe
it
;
the
reason
is
,
that
the
most
ignorant
(
saith
Calicratides
)
liue
by
the
benefit
of
nature
,
but
to
dye
in
the
bed
of
honour
,
that
is
by
the
vertue
of
man
.
Plu.
in
Lacon
.
The
22.
Argument
.
taken
from
things
which
do
resemble
.
All
braue
Comedians
bend
their
spirits
wholly
to
act
their
parts
well
,
and
reioyce
at
the
Comedy
.
Men
liuing
in
the
world
are
Comedians
.
Therefore
braue
men
should
bend
their
spirits
to
liue
wel
,
and
to
ioy
at
the
end
of
life
.
THe
Island
of
the
Hermaphrodites
begins
his
discourse
with
these
verses
:
The
world
's
a
stage
,
and
man
is
a
Comedy
,
One
beares
the
bable
,
th'
other
acts
the
folly
.
So
Epictetus
spake
to
the
men
of
this
time
.
Imagine
that
you
play
a
morall
Scene
vpon
this
Theater
of
the
world
,
in
the
which
you
act
what
part
it
pleaseth
the
master
;
if
short
,
short
;
if
long
,
long
:
If
he
wil
haue
thee
represent
a
begger
,
or
a
lame
man
,
a
King
or
a
rogue
,
thou
must
act
it
as
naturally
as
thou
canst
,
and
onely
feare
to
faile
;
but
in
the
end
clap
hands
in
signe
of
ioy
.
The
good
and
the
end
are
conuertible
tearms
,
saith
Plato
in
Philebus
.
Aristonimus
sayd
,
that
the
life
Aeneas
Syluius
writes
,
that
our
life
is
a
comedy
,
whereof
the
last
Caesar
Augustus
lying
in
(
Quinescit
dissimulare
,
nescit
regnare
)
not
to
defend
himselfe
carefully
,
but
to
practise
it
seriously
,
during
his
whole
reigne
.
In
olde
time
they
detested
that
speech
of
Lysanders
,
That
when
the
Lyons
skinne
will
not
serue
,
wee
must
sowe
on
the
Foxes
:
but
at
this
day
there
are
none
more
esteemed
and
honoured
,
then
such
as
can
cunningly
offer
their
seruice
vpon
all
occasions
;
who
can
make
a
shewe
of
friendship
to
allure
;
who
haue
their
welcome
,
and
at
parting
many
submissions
and
humble
conges
.
But
it
is
to
lull
him
asleepe
,
and
to
practise
some
supercherie
;
they
wilkisse
the
hand
,
which
they
would
gladly
see
burnt
.
Let
euery
man
take
heede
of
his
most
inward
friend
●…aigh
Ieremie
,
c.
〈◊〉
.
Trust
not
in
any
brother
,
for
euery
brother
makes
a
practise
to
supplant
;
and
a
bosome
friend
goes
away
detracting
:
If
then
,
how
much
more
now
?
Let
then
our
courteous
Courtiours
be
suspect
vnto
vs
,
and
see
what
the
fore
named
treatie
of
Hermaphrodites
sayeth
in
the
Chap.
of
the
Entregent
.
This
booke
represents
to
the
life
,
the
wicked
abominations
of
France
,
if
we
vnderstand
it
as
it
is
written
,
the
prohibition
for
the
allowance
,
mean
thy
antiphrasis
.
Finally
,
at
this
●…day
the
most
peopled
towne
are
full
of
Monsters
,
which
counterfet
the
voice
of
pastors
,
to
draw
men
vnto
them
,
&
eate
them
like
bread
Oh
what
safety
is
there
among
so
many
wolues
disguised
like
sheepe
?
among
so
many
enemies
carrying
the
face
of
friends
?
Vppon
this
occasion
Salomon
cryes
out
in
his
time
,
That
he
had
beheld
all
the
wrongs
which
were
done
vnder
the
Sunne
,
and
seeing
the
teares
of
them
that
suffer
wrong
&
haue
no
comfort
,
for
that
they
which
doe
the
wrong
are
the
stronger
.
Ecceles
.
4.
In
these
times
,
the
oppressed
not
onely
finde
no
support
,
but
they
meet
with
deceitfull
men
,
who
vnder
the
color
of
Iustice
,
deuoure
the
remainder
of
their
substance
:
Oh
whatsafety
?
This
peruers
age
is
a
very
Sodome
:
God
attends
but
our
retreat
to
rainedown
fire
,
brimstone
,
and
burning
flames
.
Let
vs
beware
when
the
Angell
of
the
Eternall
shal
take
vs
by
the
hand
;
when
the
voyce
of
God
shall
call
vs
,
let
vs
not
looke
backe
againe
like
vnto
Lots
wife
,
by
a
treacherous
greefe
for
this
treacherous
life
:
but
rather
let
vs
sing
with
ioy
,
the
song
of
the
Lambe
,
who
hath
giuen
himselfe
for
our
sinnes
,
to
The
23.
Argument
taken
from
the
effects
of
Death
.
Whosoeuer
hath
a
will
to
bee
sacred
and
inuiolable
,
should
affect
death
.
Euery
liuing
man
should
haue
that
will
.
THIS
Argument
is
drawne
from
the
Law
of
nature
,
which
speaking
by
Chilon
&
Solon
,
doth
pronounce
the
dead
to
bee
very
happy
,
and
forbids
to
curse
the
dead
;
and
in
truth
a
man
cannot
wrong
his
honour
more
,
then
in
speaking
iniuriously
of
him
who
cannot
answere
?
It
is
the
fact
of
cowards
to
fight
with
the
tong
against
them
that
can
make
no
reply
,
and
to
pull
a
dead
man
out
of
his
graue
.
It
is
a
duty
of
piety
to
hold
And
is
it
not
very
reasonable
not
to
depraue
them
which
cease
to
be
,
seeing
they
are
not
to
bee
layd
hold
on
?
but
it
is
most
iust
to
make
an
end
of
hatred
by
the
death
of
thine
enemy
.
Pausanias
King
of
Sparta
vnderstood
it
,
and
did
practice
it
;
who
hauing
slaine
Mardonius
Lieutenant
The
statue
of
Nicon
the
wrestler
borne
at
Tasos
,
did
witnesse
it
,
without
words
,
when
as
one
who
had
enuied
and
hated
Nicon
,
at
the
sight
of
this
statue
,
fell
into
his
old
spleene
which
he
had
borne
him
liuing
;
who
taking
a
staffe
layd
vpon
the
image
,
to
despight
the
memory
of
Nicon
;
the
image
to
bee
reuenged
The
death
of
the
Saints
is
pretious
before
God
;
let
vs
also
say
,
the
death
of
vertuous
men
is
pretious
before
men
:
and
if
any
one
hath
bene
blemished
in
his
life
,
it
should
be
buried
in
his
graue
.
Lewis
11.
of
France
,
a
great
King
,
hath
verified
it
in
his
owne
person
,
towards
his
enemy
the
faire
Agnes
,
whom
some
of
those
times
supposed
that
the
Kings
Father
had
entertained
:
After
her
death
she
was
intombed
in
the
Church
of
the
Castle
of
Laches
;
and
by
reason
of
a
certaine
rent
shee
gaue
vnto
it
,
her
body
was
layd
in
the
middest
of
the
Quire
.
Lewis
comming
thither
some
time
after
,
there
was
suite
made
vnto
him
by
a
Priest
,
that
hee
would
suffer
them
to
remoue
that
Tombe
to
some
other
place
,
for
that
it
did
incomodate
them
.
The
King
beeing
informed
who
lay
there
,
answered
,
That
which
you
demand
is
vniust
;
although
this
woman
were
in
her
time
very
opposite
vnto
me
,
yet
will
I
not
violate
her
Sepulcher
:
Moreouer
,
I
cannot
conceiue
that
you
haue
laid
this
body
in
so
eminent
〈◊〉
place
,
without
some
rich
present
;
performe
that
to
your
Benefactor
being
dead
,
which
you
promised
her
being
al●…
,
and
remooue
her
not
from
thence
:
&
to
bind
you
more
strictly
towards
her
,
I
giue
you
for
an
increase
,
sixe
hundred
pounds
starling
.
If
this
were
done
in
a
life
which
was
blemished
,
what
shall
it
bee
in
one
that
is
all
pure
and
vntainted
?
If
it
be
obserued
towards
them
that
dye
a
drie
death
,
how
much
more
towards
them
that
are
vniustly
slaine
by
Tyrant●…
Behold
a
memorable
history
among
many
,
which
intimates
that
God
hath
a
watchfull
eye
ouer
them
.
Perdinand
fourth
,
M●…g
of
Spaine
,
transported
with
choler
,
vppon
a
suspition
ill
grounded
for
a
murther
committed
,
commanded
two
bretheren
of
the
house
of
〈◊〉
,
to
bee
throwne
headlong
from
the
top
of
a
rocke
:
Going
to
their
execution
,
these
Gentlemen
protest
and
crie
out
,
that
they
dye
innocents
;
and
seeing
the
Kings
eares
were
shut
vp
to
their
iust
defence
,
they
cited
him
to
apear
within
30.
dayes
before
the
soueraigne
Iudge
:
The
dayes
run
on
,
and
the
King
is
carelesse
,
vntill
that
vpon
the
30.
day
hee
found
himselfe
seazed
at
the
first
,
but
with
a
light
infirmity
,
but
it
increased
so
suddainely
,
as
hee
dyed
the
same
day
.
Consider
hereof
you
to
whom
honour
is
more
pretious
then
life
,
and
who
liuing
,
feele
the
stings
of
Enuy
and
slander
,
more
then
your
bodies
are
followed
with
their
shaddowes
:
Take
comfort
heerein
,
for
God
by
your
death
,
will
preuent
these
vniust
pursuites
,
and
make
an
end
of
these
iniurious
taxations
.
Enuy
assaults
the
man
liuing
,
but
lying
in
the
bed
of
death
,
she
leaues
him
at
rest
,
Obiection
.
Whatsoeuer
God
and
men
hold
to
be
euill
,
is
euill
.
God
and
men
iudge
death
to
be
euill
.
Ergo
,
&c.
THIS
Argument
is
grounded
vpon
the
Diuine
Oracle
pronounced
to
Adam
:
That
day
thou
shalt
eate
of
the
fruite
of
the
tree
of
knowledge
of
good
and
euill
,
thou
shalt
die
the
death
;
&
the
Apostle
saies
that
Death
is
the
reward
of
sin
.
As
for
men
,
in
Cities
wel
gouerned
,
their
lawes
impose
the
punishment
of
death
for
theeues
,
murtherers
,
sedicious
,
&c.
I
answer
:
That
death
in
her
beginning
is
bad
,
but
not
in
her
deriuation
;
but
it
is
good
,
in
respect
of
his
power
and
wisedome
,
who
drawes
light
from
darkenes
,
good
from
euill
,
&
life
from
death
;
for
now
by
the
blessing
of
God
,
death
serues
as
a
ladder
to
the
faithfull
to
ascend
vp
into
heauen
.
So
the
diuersity
of
tongs
sent
at
the
building
of
the
Tower
of
Babel
,
proceeded
from
the
fury
of
God
kindled
against
the
builders
,
to
frustrate
their
enterprize
:
Yet
the
same
tongs
haue
bene
since
imparted
to
the
Apostles
,
vpon
White-sonday
,
by
the
fauour
of
God
,
thereby
to
haue
the
mysteries
of
the
Lord
declared
.
So
garments
were
inuented
in
token
of
the
losse
of
our
naked
Innocency
;
and
yet
in
continuance
they
are
become
an
honorable
ornament
for
our
bodies
,
as
wee
see
Euen
so
in
the
beginning
God
sent
death
in
his
fury
;
and
since
he
sent
it
in
fauour
to
Enoch
,
to
Iosias
,
and
to
all
them
,
hee
loues
.
The
holy
Ghost
speaking
by
the
penne
of
Salomon
,
sayth
,
that
hee
more
esteemes
the
dead
which
are
already
dead
,
then
the
liuing
which
are
yet
liuing
.
As
for
malefactors
,
death
is
not
inflicted
vpon
them
as
it
is
simply
death
,
but
for
two
reasons
adiacent
;
the
one
is
,
that
depriuing
them
of
all
motion
,
it
makes
them
cease
to
commit
any
more
euill
,
&
frees
the
Country
of
such
vermine
.
The
other
,
that
it
is
imposed
for
a
publike
infamy
,
and
therefore
they
are
set
vpon
scaffolds
and
gibbets
in
publike
place
;
&
this
deserued
infamy
is
the
true
torment
of
the
punishment
,
death
is
but
an
accident
:
and
do
wee
not
see
many
delinquents
desire
an
honorable
graue
more
then
life
?
the
which
they
would
not
do
,
if
they
held
death
to
bee
the
worst
of
euills
,
and
not
rather
an
extreame
dishonor
,
in
which
they
feele
their
soules
to
suruiue
.
Bias
therefore
did
answere
wittily
,
being
demanded
which
of
all
kind
of
death
was
the
worst
,
That
,
sayth
hee
,
which
the
Lawes
haue
ordained
:
inferring
thereby
,
that
a
naturall
death
is
not
euill
,
but
that
which
crimes
haue
deserued
,
the
which
is
not
giuen
by
nature
,
but
by
a
hangman
:
and
yet
not
so
much
by
the
execu
tioner
,
who
is
but
the
instrument
,
as
by
a
villanie
perpetrated
,
which
is
the
true
cause
.
So
sayd
S.
Peter
,
Let
none
of
you
suffer
as
a
murtherer
,
theese
,
malefactor
,
or
too
curious
in
other
mens
affaires
:
But
if
any
one
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
but
let
him
glorifie
God
in
that
behalfe
.
The
24.
Augument
taken
from
the
testimonie
of
wise
men
.
All
wise
men
in
the
conflict
of
Death
,
depose
that
death
is
not
euill
.
But
that
is
true
which
all
wise
men
depose
,
&c.
THe
troupes
of
Christian
Martirs
&
heathen
Philosophers
,
marching
so
boldly
vnto
death
,
are
so
many
witnesses
without
reproch
,
to
conuince
them
of
falshood
,
which
hold
death
to
be
so
great
an
euill
.
Let
vs
be
carefull
lest
this
blasphemie
creep
into
our
thoughts
,
that
they
were
in
despaire
or
mad
:
No
,
no
,
their
verie
enemies
dare
not
speake
it
,
ha●…ng
knowne
that
they
were
for
the
most
part
,
men
famous
in
pietie
,
iustice
,
vertue
and
wisedome
,
and
for
such
as
were
recommended
by
all
men
.
The
Ecclesiasticall
Historie
is
gored
with
thousands
of
such
Martires
;
the
author
of
the
tables
hath
set
downe
some
in
the
end
of
his
first
booke
of
whom
I
make
no
mention
.
But
behold
the
manly
courage
of
Blandina
,
who
by
her
ioyfull
countenance
doth
summon
vs
vnto
death
,
whereunto
she
doth
march
with
such
a
grace
and
state
,
as
if
she
had
gone
to
a
nuptiall
feast
:
Then
followes
happie
Tiburtins
conuerted
vnto
Christ
by
Vrban
in
the
yeare
227
:
who
marching
vpon
burning
coales
,
seemed
to
tread
vpon
Roses
.
These
Christians
with
infinite
others
,
as
well
ancient
as
moderne
,
had
neuer
any
horror
of
death
,
but
haue
desired
it
,
yea
sought
it
as
a
refreshing
and
refection
to
their
bodies
&
soules
:
but
for
that
no
man
doubts
but
the
zeale
of
Christians
hathmade
them
continue
constant
vnto
the
death
,
and
the
diuine
power
had
so
fortified
their
resolutions
,
that
neither
their
reason
could
be
swallowed
vp
nor
drowned
by
the
horror
of
persecution
;
Let
vs
come
to
others
,
&
of
a
multitude
:
let
a
few
suffise
.
Socrates
accused
by
the
Athenians
to
thinke
ill
of
the
Gods
,
for
that
he
reiected
pluralitie
&
adored
an
vnitie
,
was
condemned
to
dye
;
before
the
which
he
would
first
censure
his
iudges
,
saying
:
To
feare
death
,
O
my
Lords
Areopagites
,
is
to
make
shew
to
be
wise
,
and
not
to
be
;
for
it
is
to
seem
to
know
death
to
be
euil
which
they
vnderstand
not
.
He
did
so
little
apprehend
death
,
as
when
as
eloquent
Lisias
had
giuen
him
an
Oration
artificially
penned
,
which
hee
should
vse
for
his
Apologie
,
whereby
hee
should
be
absolued
,
he
read
it
and
found
it
excellent
;
yet
he
sayd
vnto
Lycias
,
If
thou
hadst
brought
me
Sicionian
shoes
,
admit
they
had
beene
fit
for
my
foote
,
yet
would
I
not
vse
them
,
for
that
they
were
not
decent
for
me
:
So
thy
discourse
is
most
eloquent
and
fluent
,
but
not
fit
for
men
that
are
graue
and
resolute
:
The
executioner
then
presented
him
poyson
in
a
cup
,
which
Socrates
tooke
with
a
constant
hand
,
and
demanded
of
him
(
as
a
sicke
patient
would
doe
of
the
Physition
to
recouer
health
)
how
he
should
swallow
it
:
&
then
without
any
stay
drunk
it
vp
,
after
which
he
walked
a
little
&
then
tooke
his
bed
;
his
boy
vncouering
him
felt
his
parts
to
grow
cold
.
Socrates
,
being
wak't
,
directed
his
speech
to
Criton
,
who
aboue
all
others
These
deathes
are
full
of
courage
:
but
behold
a
woman
dying
,
who
exceedes
〈◊〉
〈◊〉
.
This
woman
being
aduertised
that
Petus
was
condemned
to
what
death
hee
would
choose
,
went
vnto
him
to
perswade
him
both
by
word
&
the
effect
to
dislodge
out
of
this
life
:
she
had
a
naked
dagger
vnder
her
gowne
,
and
giuing
her
husband
he●…
last
●…well
,
shee
thrust
her selfe
to
the
hart
,
and
drawing
it
forth
againe
with
the
like
courage
,
she
held
it
vnto
Petus
,
and
spake
these
her
last
words
vnto
him
.
P●…
,
non
dole●…
Pete
▪
O
my
deere
Petus
,
it
doth
not
paine
mee
,
and
then
dyed
.
Let
vs
seale
vp
these
examples
with
two
women
,
who
commonly
doe
passionatly
loue
the
presentation
of
their
children
;
yet
a
certen
Lacedemonian
hauing
heard
that
her
Son
fighting
Obiection
.
If
the
greatest
fauorites
of
God
haue
feared
death
,
it
is
to
bee
feared
.
But
Dauid
,
Ezechias
,
and
others
fauored
by
God
,
feared
Death
,
and
especially
Iesus
Christ
,
the
only
and
wel-beloued
,
Sonne
of
God
,
feared
it
,
&c.
ANswere
.
Neither
Dauid
,
nor
Ezechias
,
nor
the
other
seruants
of
God
feared
death
,
as
it
was
death
simply
alone
considered
,
but
for
that
God
threatned
them
,
in
regard
of
their
sins
,
by
reason
whereof
it
seemes
they
had
some
confused
apprehension
of
hell
,
which
is
the
second
death
.
Doubtlesse
my
fault
is
great
(
sayd
Dauid
)
but
I
pray
thee
saue
mee
by
thy
great
bounty
.
These
are
As
for
the
death
of
Christ
,
the
great
difference
it
hath
both
in
the
cause
and
the
effects
,
from
that
of
the
faithful
Christians
,
makes
it
to
differ
a
world
:
The
reason
is
,
Gods
Diuine
Iustice
to
reuenge
the
iniury
which
hath
beene
done
him
by
the
diuell
in
the
nature
of
man
,
the
which
not
able
to
do
in
him
without
his
totall
ruine
,
hee
hath
done
in
his
surety
,
in
Iesus
Christ
his
Son
,
whom
to
that
end
hee
sent
into
the
world
to
take
humaine
flesh
in
the
Virgins
wombe
:
It
is
he
that
was
wounded
for
our
offences
,
broken
for
our
iniquities
,
And
these
are
the
reasons
why
Iesus
Christ
was
terrified
in
death
,
feeling
the
wrath
of
God
vpon
him
for
our
sinnes
:
But
the
death
of
the
faithfull
is
nothing
like
;
for
in
the
greatest
torments
which
Tyrants
can
inflict
vpon
them
,
it
mortifies
the
sence
and
takes
away
all
paine
,
by
the
abundance
of
his
consolation
;
as
Ruffinus
writes
of
Theodorus
,
and
as
our
Annales
The
second
Obiection
.
Euery
iust
reward
is
proportionable
to
the
paine
.
The
reward
of
Martyrsis
great
.
Therefore
their
paine
is
great
.
THe
holy
Writ
,
and
the
ancient
Fathers
vpon
it
,
beare
witnesse
of
the
honour
and
great
triumph
which
the
Martyrs
obtaine
in
heauen
:
if
their
conflict
against
death
bee
answerable
to
this
triumph
,
as
equity
requires
,
it
must
bee
exceeding
great
,
and
therefore
it
is
no
easie
thing
to
dye
;
the
which
S.
Augustine
seemes
to
confirme
,
Si
nulla
esset
mortis
amaritudo
,
non
esset
magna
Martyrum
fortitudo
:
If
(
saith
hee
)
there
were
no
bitternesse
in
death
,
the
Martyrs
valour
should
not
be
great
.
Answer
.
He
is
truely
a
Martyr
,
who
for
the
honour
of
God
,
and
for
the
loue
of
his
neighbour
,
doth
constantly
seale
the
contract
of
the
alliance
of
God
with
his
owne
bloud
:
and
the
true
cause
of
Martyrdome
is
,
to
suffer
death
for
iustice
,
and
for
the
name
of
Christ
,
as
Christians
,
In
consideration
whereof
,
these
holy
Champions
of
the
faith
,
are
honored
in
heauen
with
a
Crowne
of
gold
,
clothed
Finally
,
in
this
inestimable
reward
(
which
God
giues
vnto
Martyrs
)
there
is
not
so
great
a
regard
had
to
the
merit
and
grieuousnesse
of
their
death
,
as
to
the
most
precious
blood
of
his
Sonne
Iesus
Christ
,
and
to
his
free
promise
:
wherefore
this
Obiection
is
to
no
purpose
;
and
if
it
were
,
it
doth
incite
men
more
to
desire
then
to
refuse
death
,
if
it
bee
true
that
the
enduring
of
the
first
death
,
in
the
Saints
,
is
a
freeing
from
the
second
,
as
Saint
Augustine
The
third
Obiection
.
It
is
impossible
but
man
should
be
toucht
with
a
great
apprehension
of
euery
sharpe
combate
he
is
to
endure
.
Such
is
death
.
MAn
hath
three
cruell
enemies
which
present
themselues
vnto
him
at
his
last
farewell
;
a
sensible
paine
at
the
dissolution
of
the
foule
from
the
body
:
sinne
represents
vnto
him
heauen
gates
shut
,
and
hell
open
:
and
Satan
tempts
him
,
and
lets
him
see
his
criminall
Inditement
,
whereof
he
is
ready
to
execute
the
sentence
.
Answer
.
It
is
impossible
that
at
the
soules
departure
from
the
body
,
there
should
be
any
great
paine
;
the
soule
leaues
the
body
,
as
the
light
doth
the
ayre
,
which
it
doth
inuest
,
as
Viues
speakes
after
S.
Augustine
:
Wee
must
not
Thirdly
,
the
seales
of
the
holy
Ghost
in
vs
(
for
by
it
we
are
sealed
to
the
day
of
Redemption
,
)
Baptisme
,
the
Communion
of
the
body
of
Christ
,
and
the
Spirit
of
sanctification
,
will
terrifie
Satan
and
make
him
flie
.
Finally
,
the
good
Angels
which
from
our
birth
,
and
throughout
the
whole
course
of
our
liues
,
haue
administred
vnto
vs
,
guided
and
comforted
vs
,
will
redouble
their
loue
and
courage
in
the
like
offices
,
at
our
greatest
need
,
and
at
our
last
gaspe
.
Let
vs
not
feare
,
seeing
we
haue
such
assurance
in
the
Word
of
God
,
which
doth
plainely
witnesse
,
that
the
Angells
are
administring
Spirits
,
sent
to
serue
for
their
sakes
that
shall
receiue
the
inheritance
The
4.
Obiection
.
All
paine
is
euill
.
In
dying
there
is
paine
.
EPicharmus
(
by
the
testimony
of
Cicero
)
sayd
,
Answere
:
If
death
be
terrible
by
reason
of
the
paine
we
apprehend
in
it
,
then
life
by
the
same
reason
should
be
more
;
for
in
it
some
man
endures
more
by
the
cholicke
,
the
stone
,
the
sciatica
,
yea
,
by
the
tooth
ach
,
and
by
many
other
infirmities
without
death
,
then
an
other
hath
felt
in
dying
.
And
there
is
this
aduantage
in
death
,
that
it
comes
but
once
,
wheras
the
aboue
mentioned
infirmities
are
often
reiterated
in
life
.
But
to
haue
a
perfect
view
,
if
this
paine
bee
so
great
,
as
opinion
(
a
bad
counsellor
)
doth
make
vs
beleeue
:
let
vs
search
with
reason
into
the
immediate
cause
of
that
which
doth
engender
this
paine
in
our
bodies
.
The
pathes
which
leade
man
to
death
are
infinite
,
but
all
bend
to
one
of
these
foure
high
wayes
,
outward
force
,
subtraction
of
meate
and
drinke
,
inward
sicknesse
,
and
old
age
.
These
foure
kinds
of
death
may
happen
to
al
men
,
yea
to
wise
men
,
although
by
iniustice
touching
the
first
;
by
some
rare
accident
,
as
touching
the
second
;
concerning
the
third
,
by
ordinary
corruption
of
humors
;
and
by
an
infallible
defect
of
nature
touching
the
fourth
.
Paine
(
according
to
the
definition
of
learned
Phisitions
,
)
is
the
feeling
of
some
thing
that
is
offensiue
and
troublesome
to
the
nature
of
the
body
,
for
that
it
is
contrary
to
the
health
thereof
;
the
which
happens
either
by
the
dissoluing
and
cutting
of
his
continued
substance
;
or
by
the
alteration
thereof
,
which
alteration
proceeds
from
the
intemperate
heate
or
cold
:
for
as
for
humidity
and
drinesse
,
they
are
rather
passiue
qualities
then
actiue
,
whose
operation
is
very
slow
,
and
the
paine
in
the
member
that
is
altered
,
is
suddaine
not
gentle
;
as
if
you
be
exceeding
cold
and
come
to
a
very
sensible
paine
,
cold
settles
his
paine
in
disioyning
,
&
heate
in
burning
:
and
it
is
to
bee
noted
,
that
any
sence
may
be
wounded
,
yet
little
or
nothing
is
his
paine
,
in
comparison
of
that
of
touching
,
the
which
is
dispersed
ouer
the
whole
body
,
&
from
which
no
other
vessell
of
the
sences
is
exempt
;
which
is
the
cause
that
wee
sometimes
feele
prickings
in
the
eyes
,
and
shootings
in
the
eares
,
&c.
Let
vs
now
come
to
the
application
,
Death
which
comes
to
man
by
extreame
age
,
can
be
no
cause
of
paine
;
there
being
nothing
in
him
that
tortures
his
body
,
nothing
that
doth
suddainely
alter
and
change
him
by
extreame
cold
,
or
heate
;
but
his
life
goes
out
presently
(
like
vnto
a
Candle
that
wants
tallow
)
by
the
losse
of
his
radicall
humour
,
deuoured
by
little
and
little
since
his
birth
by
his
naturall
heate
:
and
although
this
heate
doth
yet
striue
as
it
hath
formerly
done
,
to
conuert
the
meate
which
is
familiar
and
fit
for
the
body
,
into
radicall
humor
,
to
repaire
his
losse
,
yet
she
can
worke
no
more
,
her
vertue
failes
her
;
euery
agent
hath
his
vertue
limited
,
what
soeuer
doth
act
,
suffers
in
acting
:
through
vse
and
in
continuance
of
time
this
heate
decayes
,
dissolues
,
is
lost
,
and
death
ensues
:
So
as
it
hath
bene
disputed
in
vaine
,
whether
life
might
bee
continued
,
this
radicall
humor
being
restored
by
some
fit
nutriment
;
for
that
humor
being
at
the
first
a
certaine
ayery
&
onely
portion
of
that
seede
which
doth
reside
in
all
the
sollide
parts
,
it
is
impossible
that
such
an
humour
,
and
so
much
as
is
needefull
,
should
be
supplied
in
it's
place
.
The
only
fruite
of
the
tree
of
life
which
was
in
Eden
,
had
this
secret
vertue
,
by
the
diuine
ordinance
,
to
make
man
immortal
that
shold
eate
therof
;
and
therefore
according
to
the
opinion
of
the
Fathers
,
God
suddenly
after
the
sin
,
chased
Adam
and
Eue
out
of
Eden
,
least
they
should
lay
hold
of
that
fruite
,
and
become
As
for
death
which
proceeds
from
diseases
,
there
are
some
long
,
others
short
.
If
they
be
long
,
the
paine
is
little
,
for
that
nature
doth
accustome
it selfe
to
that
which
comes
by
degrees
;
it
turnes
to
a
habite
,
and
hee
feares
no
griefe
,
or
very
little
,
there
being
nothing
but
the
suddain
alteration
which
nature
cannot
endure
:
that
which
causeth
pain
is
that
which
changeth
the
good
temperature
,
the
which
in
very
long
languishing
diseases
comes
slowly
and
insensibly
.
As
for
example
,
in
an
Hectick
feuer
they
grow
leane
,
and
consume
away
by
little
and
little
,
and
dye
with
paine
,
which
is
in
a
manner
imperceptible
;
there
is
nothing
but
an
heauinesse
of
the
spirits
,
but
in
their
bodyes
feele
no
paine
.
It
is
euen
so
of
the
paine
of
the
Lights
,
whereon
the
rheume
distilling
,
it
doth
consume
them
by
little
and
little
,
as
a
spout
of
water
doth
a
stone
,
so
as
in
the
end
this
infirmity
brings
the
patient
insensibly
to
death
.
As
for
short
diseases
,
the
paine
is
short
:
What
great
pain
can
there
be
in
a
swoun
ding
?
in
an
Appoplexie
that
happens
by
the
sudaine
dissipation
of
the
spirits
?
What
great
paine
can
a
moment
of
time
bring
to
man
?
But
you
wil
reply
,
that
there
are
diseases
wonderfully
sharpe
:
It
is
true
;
but
if
you
will
obserue
them
,
they
are
least
dangerous
for
death
,
whereof
our
discourse
is
.
Nature
giuing
death
,
knowes
how
to
mortifie
the
members
so
wel
,
and
to
weaken
the
vertue
of
the
sinewes
,
as
man
cannot
discerne
when
death
seazeth
on
him
,
no
more
than
when
sleep
surprizeth
him
.
It
is
an
Aphorisme
of
Hipocrates
,
When
a
sicke
body
(
saith
he
)
feeles
no
paine
,
playes
with
the
couering
of
his
bed
,
and
pulls
off
the
wooll
,
it
is
a
signe
of
death
,
and
no
likelihood
of
life
&
what
paine
then
,
when
as
hoping
to
recouer
,
and
feeling
ease
of
his
paine
,
hee
shall
dye
?
As
for
famine
and
thirst
,
which
quench
the
spirit
of
life
,
that
happens
very
seldome
,
and
the
Annales
in
16.
ages
haue
scarce
obserued
two
,
the
one
vnder
the
Empire
of
Honorius
,
at
what
time
in
the
Theater
at
Rome
there
was
this
strange
voyce
heard
,
You
must
set
a
price
Here
in
truth
is
great
horror
,
but
little
paine
,
neither
can
I
beleeue
(
whatsoeuer
they
say
)
that
he
which
dies
of
hunger
feeles
no
great
torment
:
examine
it
by
your selfe
;
when
you
haue
fasted
long
,
you
shall
feele
a
great
debility
,
&
a
great
appetite
,
or
a
great
heate
in
all
your
members
,
but
no
great
paine
:
it
is
in
the
sinewes
to
feele
where
the
paine
lies
,
which
sinewes
do
not
suffer
any
thing
in
the
extreamity
of
hunger
or
thirst
,
but
the
principal
parts
which
receiue
the
nourishment
,
therefore
in
this
most
pittifull
;
and
pitty
is
here
taken
for
the
paine
.
Let
the
death
of
Charles
7.
the
French
King
,
be
an
example
vnto
vs
,
who
being
full
of
suspition
and
way
wardnesse
,
&
entertained
in
that
humor
by
the
dayly
reports
of
his
household
flatterers
,
that
they
would
attempt
against
his
person
;
yea
a
Captaine
in
whom
he
trusted
most
,
assured
him
that
they
meant
to
poyson
him
;
he
gaue
such
credit
to
this
aduice
,
as
he
resolued
neither
to
eate
nor
drinke
in
which
capricious
humor
hee
continued
seuen
dayes
.
But
in
the
end
being
prest
not
with
paine
but
by
his
Phisitions
,
and
house
hold
seruants
;
who
laid
before
him
the
danger
of
life
,
whereinto
he
did
voluntarily
bring
his
person
when
hee
would
haue
eaten
he
could
not
,
by
reason
(
sayth
the
History
)
the
passages
of
the
stomake
were
shrunke
.
Let
vs
weigh
these
last
words
,
and
acknowledge
,
that
this
naturall
fire
in
vs
wherewith
the
lampe
,
of
our
life
is
kindled
,
is
like
vnto
the
Elementary
,
alwayes
actiue
;
wherefore
wanting
his
ordinary
nutriment
,
hee
turnes
himselfe
violently
vpon
that
which
beares
it
,
vpon
the
radicall
humidity
,
the
which
it
doth
waste
and
consume
in
a
short
time
;
and
this
humidity
being
consumed
,
the
members
remaine
dry
,
and
without
vigour
;
so
as
when
they
offer
them
the
accustomed
remedy
,
hauing
lost
their
vsuall
vertue
,
they
disgest
it
not
,
but
cast
it
vp
againe
.
It
is
the
same
reason
why
such
as
obserue
a
certaine
houre
for
their
meales
,
when
this
houre
is
come
they
feele
certaine
motions
of
an
appetite
in
their
stomacke
,
which
requires
meate
:
But
if
they
passe
this
houre
,
either
by
fasting
or
by
diets
,
they
lose
their
appetites
,
for
that
this
heate
being
frustrated
of
his
ordinary
repast
,
falls
either
vpon
the
peccant
humor
,
or
that
failing
,
vpon
the
vitall
humour
;
and
as
we
suffer
it
to
do
more
or
lesse
,
so
we
receiue
more
or
lesse
preiudice
.
Now
if
in
the
first
and
most
sensible
touches
of
this
natural
heate
,
we
feele
no
great
torment
,
as
euery
man
may
try
in
the
religious
fasts
of
the
Church
,
which
passe
the
ordinary
time
of
eating
three
or
foure
houres
:
I
conclude
necessarily
,
that
the
longer
they
abstaine
from
meate
,
the
lesse
they
suffer
;
for
the
heate
decaying
still
,
by
the
want
of
nourishment
,
the
actiue
vertue
also
decreaseth
,
and
his
subiect
the
body
,
suffereth
lesse
by
such
a
languishing
action
;
also
the
body
which
for
his
part
decayes
in
force
,
is
daily
lesse
susceptible
of
paine
,
vntill
that
all
his
humor
being
exhausted
,
and
his
heate
euaporated
,
hee
must
die
.
Last
in
ranke
come
good
men
,
who
are
vniustly
put
to
death
by
Tyrants
,
to
whom
the
paine
is
sensible
according
to
the
horror
of
the
punishment
.
But
I
answere
:
First
,
that
it
happens
seldome
,
God
holding
in
his
power
the
Tyrannous
resolutions
of
great
men
;
that
they
may
not
execute
their
wicked
designes
against
his
seruants
:
wickednesse
shall
neuer
preuaile
so
much
,
she
shal
neuer
conspire
so
strongly
against
vertue
,
but
the
name
of
wisedome
shall
alwayes
remaine
sacred
and
venerable
.
Sidrac
,
Mizac
,
and
Abednego
in
the
burning
furnace
:
)
as
they
go
ioyfully
to
death
,
and
sing
the
praises
of
the
Lord
cheerefully
in
the
middest
of
the
fire
,
as
hath
bene
seene
in
the
Martyrs
:
And
thus
much
for
this
point
.
But
if
after
all
these
reasons
they
persist
still
in
a
fantasticall
apprehension
of
some
great
paine
in
the
article
of
death
,
wee
will
adde
,
that
it
is
not
fitting
to
accuse
death
;
it
is
life
,
the
remainders
whereof
cause
the
paine
,
and
death
is
the
end
.
Wherefore
Diogenes
being
demanded
if
death
were
euil
,
How
can
it
be
(
sayd
hee
)
seing
we
neuer
feele
it
present
?
and
that
which
is
absent
cannot
bee
hurtfull
to
any
man
;
whilest
that
man
hath
feeling
he
hath
life
,
but
if
he
bee
dead
,
hee
hath
no
feeling
,
and
that
which
is
not
felt
,
is
not
hurtfull
.
And
therefore
hee
concludes
,
that
it
was
not
death
which
was
euill
,
but
the
way
to
death
,
which
was
miserable
;
which
if
we
feare
,
what
is
all
the
life
(
said
he
)
but
a
path
tending
vnto
death
?
And
S.
Augustine
aboue
named
,
The
25.
Argument
taken
from
the
indignity
.
That
which
is
repugnant
to
one
of
the
principall
vertues
,
is
vnworthy
of
man
.
The
extreame
feare
of
death
is
repugnant
to
fortitude
,
one
of
the
principall
vertues
.
WE
meane
not
here
to
speak
of
bodily
force
,
but
of
that
of
the
minde
,
by
the
which
Caesar
(
but
of
a
weake
body
)
did
more
braue
exployts
than
Hercules
.
There
is
nothing
more
worthy
of
a
man
then
Fortitude
,
a
vertue
whereunto
he
should
aime
al
the
actions
of
his
life
;
for
that
alone
doth
neuer
faile
to
yeeld
a
recompence
,
either
aliue
or
dead
,
saith
Seneca
,
Epist.
81.
and
hee
doth
not
perish
that
dies
adorned
with
vertue
,
saith
another
.
Saint
Augustine
confirmes
this
,
when
he
Claudius
Caesar
,
the
5.
Emperour
to
haue
beene
,
whom
nature
had
begun
,
but
not
finished
,
for
that
hee
was
base
and
faint-hearted
.
Moreouer
,
feare
by
the
terrible
obiect
of
death
,
causeth
the
heate
which
is
the
chariot
of
force
,
to
retire
into
the
bottome
of
the
belly
,
in
stead
of
drawing
it
about
the
heart
as
courage
doth
,
so
as
the
heart
is
alwayes
panting
:
and
which
is
worse
,
whereas
it
should
extend
it selfe
by
dilatation
in
his
natural
motion
,
hee
shrinkes
himselfe
vp
against
nature
,
whereby
there
followes
a
great
debility
in
all
the
members
of
the
body
,
and
sometimes
death
,
as
it
happened
to
Lycas
;
who
vppon
the
very
report
of
Hercules
force
,
was
so
terrified
,
as
beeing
retired
into
the
corner
of
an
Altar
,
dyed
there
.
But
a
generous
man
resolute
to
death
,
will
not
feare
any
thing
that
shall
present
it selfe
to
crosse
him
in
the
course
of
his
duty
;
like
vnto
Anaxarchus
,
whom
Alexander
threatning
to
hang
,
he
said
,
Threaten
thy
Courteours
,
who
feare
death
;
for
my
part
I
care
not
whether
I
rot
aboue
or
vnder
the
earth
.
Socrates
also
beeing
blamed
by
one
,
for
that
hee
did
a
thing
which
would
cause
his
death
,
he
answered
,
My
friend
,
thou
art
not
well
informed
,
if
thou
thinkest
that
a
man
of
honor
shold
apprehend
danger
,
yea
,
death
in
his
actions
;
but
only
consider
whether
they
bee
iust
or
vniust
,
good
or
bad
.
Such
was
the
courage
of
the
Prophet
Micheas
,
when
he
resisted
King
Achas
,
and
told
Israel
of
his
sinnes
;
being
filled
with
vertue
by
the
Spirit
of
the
Eternal
,
with
iudgement
and
with
force
,
as
he
himselfe
Thirdly
,
feare
not
onely
hurts
it selfe
,
causing
his
arms
to
fall
out
of
his
hands
,
and
laying
him
open
to
his
enemies
darts
;
but
like
vnto
the
plague
it
infects
others
.
And
therefore
King
Agamemnon
would
not
that
a
rich
man
and
a
fearefull
should
goe
to
the
warres
of
Troy
;
but
to
stay
him
,
he
would
haue
sent
him
a
distaffe
,
if
he
would
not
couer
his
shame
honestly
.
But
on
the
other
side
,
a
valiant
man
finds
meanes
to
free
himselfe
in
the
greatest
dangers
.
So
Aristomenes
a
Lacedemonian
,
being
taken
prisoner
and
deliuered
bound
to
two
souldiers
,
hee
found
meanes
to
burne
his
bonds
and
his
flesh
to
the
quicke
;
then
falling
couragiously
vpon
his
guardes
,
hee
slue
them
,
and
so
escaped
.
It
is
a
common
saying
among
men
,
That
vertue
hath
no
vertue
,
if
it
be
not
in
paine
:
and
the
greatest
paine
in
the
opinion
of
man
,
is
when
hee
is
at
the
point
of
death
;
then
should
a
valiant
heart
shew
his
inuincible
courage
,
to
vanquish
this
terror
of
death
.
It
is
this
courage
which
made
Saint
Paule
to
say
▪
That
if
he
did
serue
for
an
aspersion
If
the
Trumpet
which
sounds
an
alarme
,
be
pleasing
to
a
valiant
Souldier
,
what
shall
death
bee
to
a
vertuous
man
,
when
shee
shall
sound
with
her
siluer
Trumpet
,
ordained
by
God
to
call
the
assembly
,
the
Church
to
heauen
,
But
to
haue
this
courage
and
resolution
to
resist
the
terror
of
death
,
it
is
not
sufficient
to
speake
in
the
time
of
health
,
as
Souldiers
do
of
their
valour
at
the
table
:
learned
discourses
(
sayth
Seneca
)
We
ought
to
do
it
,
for
Christ
is
a
gaine
to
vs
both
Obiection
.
Whatsoeuer
is
a
guift
of
nature
,
cannot
be
gotten
by
art
.
Fortitude
is
a
guift
of
nature
,
&c.
ANswere
:
It
is
true
,
that
fortitude
hath
her
foundation
in
the
irascible
faculty
:
but
her
culture
,
her
instruction
and
increase
is
purchased
by
labour
,
study
,
and
continuall
exercise
.
If
Alexander
,
Caesar
,
and
other
valiant
Captaines
,
had
not
bene
continually
thrust
into
armes
,
hazarded
themselues
in
warre
,
and
cast
themselues
into
battailes
,
they
had
neuer
purchased
the
habite
of
valour
,
nor
gotten
so
many
triumphes
vpon
their
enemies
.
In
like
manner
if
wee
desire
to
conquer
our selues
,
and
our
owne
passions
,
which
are
most
dangerous
enemies
;
wee
must
exercise
our selues
continually
in
these
listes
of
vertue
,
and
weede
out
of
our
hearts
two
contrary
vices
;
the
one
is
dull
negligence
,
which
lulling
vs
asleepe
in
the
world
,
will
not
suffer
vs
to
consider
what
this
life
is
,
how
miserable
,
how
vaine
&
wauering
;
although
wee
suppose
it
be
perpetuall
,
contrary
to
that
which
experience
doth
teach
vs
,
shewing
vs
dayly
that
either
necessity
doth
pull
it
away
,
or
vanity
doth
swallow
it
vp
,
or
hasty
nature
doth
end
it
.
The
other
extreame
vice
is
feare
,
which
is
the
cause
that
wee
cannot
once
thinke
of
such
necessity
but
with
trembling
and
horror
.
And
as
the
eye
viciated
with
some
yellow
humour
,
or
looking
through
a
yellow
glasse
,
thinkes
all
it
sees
to
be
yellow
;
yea
,
the
purest
white
:
So
our
soules
being
infected
with
this
terror
,
increased
by
faintnesse
,
and
fortified
by
cowardise
,
takes
quiet
things
to
be
horrible
,
the
safest
port
and
secu●…est
from
winds
,
to
bee
more
dangerous
then
the
Rocke
Capharois
:
and
finally
,
death
(
the
happy
end
of
all
miseries
)
to
bee
the
beginning
of
most
horrible
paines
.
But
let
vs
purge
this
peccant
hu●…
,
●…ast
off
this
〈◊〉
scart
,
and
clothe
our selues
with
this
force
,
with
this
resolute
v●…reue
;
and
wee
shall
visibly
▪
see
and
iudge
with
reason
,
that
wee
haue
beene
miserably
deceiued
,
taking
our
friends
for
enemies
,
the
greatest
safety
for
horror
,
and
〈◊〉
happinesse
〈◊〉
death
for
misery
.
The
26.
Argument
taken
from
the
instrumentall
cause
.
In
euery
expedition
the
meanes
must
be
proper
vnto
it
.
A
good
conscience
is
the
proper
meanes
to
the
expedition
of
death
.
Therefore
we
must
haue
a
good
conscience
.
IF
we
consider
profoundly
of
the
cause
of
this
terror
,
which
man
hath
of
death
,
we
shall
finde
it
is
a
naturall
feeling
(
though
;
dull
,
and
some
what
brutish
)
to
haue
offended
his
Lord
,
thinking
that
he
attends
nothing
but
death
,
to
lay
open
the
volumne
of
his
faults
,
to
indite
him
criminally
,
to
pronounce
sentence
of
condemnation
against
him
,
and
to
deliuer
him
ouer
to
Satan
the
executioner
,
to
cast
him
into
a
fire
Plato
doth
teach
vs
,
that
Socrates
was
wont
to
insult
ouer
death
,
in
these
tearmes
;
I
haue
beene
carefull
,
said
he
,
to
liue
well
in
my
youth
,
and
to
die
well
in
my
age
:
I
am
not
tormented
within
me
with
any
paine
;
I
am
not
vnwilling
to
dye
,
for
seeing
my
life
hath
beene
honest
,
I
attend
death
ioyfully
.
This
is
much
,
but
it
is
nothing
,
in
regard
of
Saint
Paule
,
who
protesting
that
he
felt
not
himselfe
guilty
in
any
thing
,
cried
out
with
a
bold
spirit
,
that
hee
was
assured
,
that
neither
death
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
powers
;
neither
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
should
separate
Secondly
,
she
labours
to
polish
the
will
of
man
,
and
hauing
reformed
it
by
her
orderly
course
,
shee
giues
him
the
habite
of
Iustice
.
Thirdly
,
she
doth
temper
the
angry
part
pulls
away
the
extreame
feare
,
and
on
the
other
side
prunes
away
the
sprouts
of
rashnes
,
and
plants
betwixt
both
valour
and
ha●…
dy
feare
.
Finally
,
it
doth
also
bridle
the
faculty
of
concupiscence
,
and
restraines
the
motions
of
voluptuousnesse
,
and
makes
them
obedient
to
the
command
of
Temperance
.
It
is
in
a
few
words
,
the
true
meanes
to
get
a
pure
and
vpright
conscience
,
especially
if
we
bee
carefull
to
be
as
honest
in
our
priuate
&
secret
actions
,
as
if
all
the
world
did
behold
vs
:
Seneca
doth
recommend
this
vnto
vt
in
many
places
.
Wee
reade
of
one
called
Virginius
,
whose
History
was
written
by
Cluuius
,
who
presented
it
vnto
the
sayd
personage
,
and
sayd
vnto
him
,
If
there
be
any
thing
written
otherwise
then
thou
wouldest
,
pardon
mee
,
and
reforme
it
:
Oh
no
▪
answered
Virginius
;
Iulius
Drusus
,
when
as
one
promised
a
great
sum
of
mony
to
his
Master
mason
,
that
his
house
might
not
be
subiect
to
the
view
of
any
man
;
and
I
(
sayd
he
)
will
giue
twice
so
much
,
if
thou
canst
build
my
house
in
that
sort
,
as
all
men
may
see
into
it
what
is
done
there
:
This
was
to
saue
his
conscience
,
&
not
to
do
more
in
secret
then
before
all
the
world
.
And
what
a
madnesse
is
it
in
most
men
not
to
feare
God
,
nor
their
conscience
,
and
yet
to
feare
men
who
can
do
least
in
the
correction
of
their
faults
?
What
shall
we
then
feare
in
this
world
?
One
only
God
;
for
his
feare
will
inspire
our
hearts
with
an
hardy
courage
,
against
the
greatest
feares
.
The
27.
Argument
taken
from
the
frequent
thinking
of
Death
.
He
that
will
receiue
Death
ioyfully
,
must
propound
it
often
to
his
thoughts
.
Wee
all
desire
to
receiue
it
ioyfully
,
&c.
SOme
(
sayth
Seneca
)
come
to
their
death
in
choler
,
Let
vs
proceed
;
enter
the
Church-yards
,
and
go
down
into
their
graues
:
wee
shall
finde
that
〈◊〉
the
dead
rest
in
peace
,
yea●…
so
profound
〈◊〉
peace
▪
as
no
liuing
creature
can
interrupt
them
.
Let
vs
yet
go
on
farther
,
there
is
no
danger
;
for
by
the
saying
of
Plato
,
the
knowledge
of
death
is
the
goodliest
science
that
man
can
attaine
vnto
.
Let
vs
do
like
vnto
Iohn
Patriarke
of
Alexandria
,
build
our
tombes
and
not
finish
them
,
but
euery
day
▪
lay
one
stone
.
Let
vs
haue
some
Anatomy
or
Mōmie
in
our
houses
,
and
let
vs
not
passe
a
day
without
beholding
it
let
vs
handle
it
,
it
is
death
.
Little
children
by
little
and
little
grow
familiar
with
that
which
they
did
strangely
fly
,
and
in
the
end
they
play
with
it
,
and
know
that
it
is
but
a
dead
image
of
copper
▪
which
so
terrified
them
:
Wee
shall
also
see
in
death
,
that
it
was
but
a
shaddow
that
so
amazed
vs
.
Let
vs
yet
do
more
;
waking
and
not
dreaming
,
let
vs
dispose
our selues
of
purpose
,
as
Philippe
King
of
Macedon
did
by
chance
;
who
wrestling
vpon
the
sand
,
after
the
manner
of
the
Country
,
saw
and
measured
the
length
of
his
body
,
and
admired
the
littlenes
thereof
,
in
the
shape
printed
in
the
sand
,
where
he
had
fallen
.
Finally
,
let
vs
not
forget
what
the
Emperour
Maximilian
,
2.
or
3.
yeares
before
his
death
commanded
carefully
to
be
done
;
that
they
should
carry
with
him
a
coffin
of
oake
in
a
chest
,
with
an
expresse
command
,
that
being
dead
they
should
couer
his
body
with
a
course
sheete
;
hauing
put
lime
in
his
eares
,
nosestrills
and
mouth
,
and
then
to
lay
him
in
the
ground
.
Let
vs
follow
these
great
examples
,
both
high
&
low
,
and
wee
shall
see
that
when
death
shall
present
her selfe
vnto
vs
,
it
will
bee
without
amazement
.
But
if
wee
flie
from
euery
image
of
death
,
from
al
thought
therof
;
if
the
ringing
of
bells
(
a
shew
of
some
mans
death
)
doth
importune
vs
;
finally
,
if
euery
word
of
death
be
troublesome
,
(
as
there
haue
beene
such
)
I
doubt
not
but
to
them
death
is
wonderfull
terrible
.
Obiection
.
If
the
most
reasonable
feare
Death
most
,
it
is
by
reason
to
be
feared
.
But
the
antecedent
is
true
;
therefore
the
Consequent
must
follow
.
SEneca
,
yea
,
experience
doth
teach
vs
,
that
Infants
,
Answere
:
Wee
deny
the
antecedent
:
for
making
comparison
of
the
most
reasonable
men
with
other
of
lesse
capacity
,
wee
shall
finde
that
the
most
iudicious
feare
not
death
;
for
that
by
their
reason
(
as
through
a
cleere
light
)
they
see
plainely
that
there
is
nothing
fearefull
or
painefull
in
death
,
but
all
quiet
and
ioyfull
.
But
they
whom
the
Philosopher
meanes
,
haue
a
reason
that
is
blind
,
weake
and
fantasticall
,
apprehending
Centaures
,
Furies
,
and
Cerberus
to
be
in
death
;
whereas
there
is
no
such
matter
,
and
therein
they
haue
lesse
reason
,
then
they
that
haue
none
at
all
.
Miserable
is
the
sight
of
the
Butterflie
,
who
thinking
through
great
errour
,
that
the
light
of
the
candle
is
the
naturall
light
of
her
life
,
flies
to
it
,
and
is
there
burnt
:
Miserable
in
like
sort
is
mans
Reason
,
who
imagining
through
error
,
that
the
vitall
life
is
the
true
life
,
which
is
the
death
;
the
mortall
body
to
bee
her
proper
lodging
,
which
is
the
graue
;
thinking
then
to
preserue
himselfe
,
hee
loseth
himselfe
,
and
to
liue
,
he
dies
,
so
as
his
reason
doth
but
trouble
and
deceiue
him
:
And
to
this
doth
the
Sun
of
Iustice
aime
,
saying
▪
Hee
that
will
saue
his
life
,
shall
lose
it
;
and
he
that
shall
lose
it
for
The
28.
Argument
taken
from
things
conioyned
.
Feare
alwayes
as
an
inseparable
companion
,
marcheth
with
hope
.
But
nothing
can
giue
man
an
assured
hope
;
And
therefore
not
of
feare
.
HOpe
is
a
desire
,
astriuing
and
eleuation
of
the
mind
,
to
attaine
to
some
future
good
,
that
is
difficult
and
yet
possible
:
if
this
good
bee
vertuous
,
the
hope
is
commendable
,
and
hereof
a
good
man
shal
bee
alwayes
replenished
,
and
it
will
neuer
suffer
him
to
faint
in
the
mid
dest
of
aduersities
,
but
will
raise
him
vp
to
better
things
,
as
Apolodorus
sayd
,
&
more
holily
S.
Paul
,
that
hope
confounds
not
,
for
that
the
loue
is
infused
into
our
soules
by
So
these
things
which
seeme
contradictories
,
are
alike
:
the
greatest
cause
both
of
the
one
and
the
other
,
is
,
for
that
we
doe
not
measure
ourselues
,
and
stay
our selues
vpon
present
things
,
but
let
flye
our
thoughts
farre
before
vs
;
so
as
fore
sight
,
the
goodliest
ornament
of
man
,
is
hurtfull
vnto
vs
.
Beasts
flie
apparent
dangers
,
and
being
past
,
they
retaine
no
shaddow
of
them
,
but
liue
in
all
security
and
rest
;
and
wee
trouble
our selues
for
that
which
is
to
come
,
&
for
that
which
is
past
.
This
is
true
,
for
either
the
remembrance
of
some
wrong
,
or
some
phantasticall
reproach
past
,
doth
vexe
vs
to
the
heart
;
or
the
future
feare
of
dangers
troubles
our
soules
:
onely
the
present
time
which
we
hold
,
and
which
is
only
ours
,
and
shold
chiefly
concerne
vs
,
seemes
not
to
touch
vs
;
wherein
the
stupidity
is
as
wonderfull
,
as
the
apprehension
is
witty
.
Let
vs
then
know
,
as
Salomon
doth
admonish
vs
,
That
ther
Mans
life
is
like
vnto
a
game
at
dice
;
if
thy
chance
falls
not
to
thy
desire
,
thou
must
rest
contented
,
for
thou
canst
not
correct
it
by
art
;
&
therefore
hope
not
for
any
thing
,
but
what
thou
doest
presently
enioy
:
otherwise
if
thou
makest
any
assured
account
,
that
this
or
that
shall
happen
vnto
thee
:
I
will
tell
thee
,
nay
common
chance
will
thee
,
that
it
may
bee
it
will
not
succeed
.
But
the
diuine
Oracle
pronounceth
a
curse
vpon
him
,
that
puts
his
trust
in
the
strength
of
man
.
And
hereof
ages
past
&
present
do
furnish
vs
with
thousands
of
examples
;
but
I
will
produce
but
two
for
all
the
rest
.
Pyrrhus
who
might
haue
liued
a
happy
King
,
and
haue
enioyed
that
which
the
time
did
present
vnto
him
,
yet
he
,
transported
with
a
hope
to
subdue
all
Italy
,
was
graciously
informed
by
Cineas
,
a
seruant
of
his
,
but
a
iudicious
Orator
,
after
this
manner
:
Sir
,
if
the
Gods
make
vs
Victors
,
what
profit
shall
wee
reape
by
this
victory
?
Wee
shall
haue
an
easie
meanes
,
saith
he
,
to
conquer
all
the
cities
that
are
vpon
the
consines
of
Italy
:
and
this
done
,
replied
Cineas
,
what
shal
then
becom
of
vs
?
Sicile
,
answers
Pyrrhus
,
will
willingly
submit
vnto
vs
.
Shall
Sicile
then
(
pursued
Cineas
)
be
the
end
of
our
wars
?
Who
shall
then
hinder
vs
,
said
the
King
,
to
passe
into
Affrick
,
to
Carthage
,
and
from
thence
into
the
kingdome
of
Macedon
?
Whereunto
Cineas
,
Well
,
my
Prince
,
when
all
this
shall
be
made
subiect
to
our
power
,
what
shall
we
do
in
the
end
?
Pyrrhus
smiling
,
answered
,
We
will
then
rest
quietly
at
our
ease
,
with
pleasure
and
content
.
Cineas
hauing
brought
him
to
the
point
he
aymed
at
,
made
him
this
last
reply
:
Sir
,
seeing
wee
enioy
all
that
can
bee
desired
in
a
happy
and
contented
life
,
who
can
now
interrupt
our
quiet
,
and
trouble
our
felicity
?
and
not
deferre
it
to
vncertaine
dayes
,
and
lay
it
vpon
dangerous
hazards
.
This
was
more
then
enough
to
moue
Pyrrhus
to
content
himselfe
with
what
he
had
,
if
vain
hope
had
not
made
him
insensible
;
but
hee
must
hazzard
himselfe
,
&
fight
against
the
Romanes
,
&
then
he
must
be
besieged
encountered
and
slaine
by
a
woman
.
Goe
you
Princes
,
propound
vnto
your selues
these
haughty
hopes
of
glory
,
but
expect
nothing
but
smoake
:
flatter
not
your selues
in
your
fortunes
,
she
is
treacherous
;
the
more
shee
smiles
,
the
more
she
is
to
bee
feared
.
Iulius
Caesar
is
the
second
example
;
shee
was
his
friend
for
a
time
,
but
in
the
end
she
betrayed
him
:
when
as
he
should
haue
contented
himselfe
with
that
great
Romaine
Empire
,
he
conceaued
new
hopes
of
subduing
the
Parthians
,
and
makes
his
preparatiues
;
but
in
the
meane
time
his
Citizens
conspire
his
death
,
and
fayle
not
.
So
Esops
Falconer
,
whilest
that
hee
is
watchfull
to
take
the
Fowle
,
a
viper
which
hee
casually
trode
vpon
,
turnes
,
and
bites
him
by
the
foote
,
whereof
he
dyed
.
Manilius
cries
out
,
That
good
is
alwayes
mixt
with
euill
here
below
,
teares
follow
vowes
,
and
in
any
thing
fortune
neuer
keeps
one
course
.
The
safest
remeady
not
to
be
troubled
nor
infested
with
so
many
vnquiet
euents
,
which
follow
one
another
in
this
life
,
is
to
quench
in
vs
the
baites
of
them
,
which
are
two
,
hope
,
and
feare
:
for
wee
floate
betwixt
these
two
continually
,
and
alwayes
depending
vpon
the
accidents
of
fortune
,
wee
either
suspect
them
or
affect
them
.
What
then
,
will
you
say
,
must
wee
wholly
despaire
?
No
,
it
is
not
my
meaning
;
there
is
a
meane
betwixt
all
hope
and
all
despaire
,
the
which
Seneca
propounds
vnto
thee
:
Hope
not
,
Obiection
.
To
thrust
a
wretched
man
into
despaire
,
is
a
cruell
thing
.
To
take
all
hope
from
a
wretched
man
,
is
to
thrust
him
into
despaire
.
&c.
THe
Philosophers
Elpistiques
held
opinion
,
that
there
was
nothing
did
more
mollifie
the
bitternesse
of
miseries
in
this
present
life
,
then
hope
;
And
by
the
saying
of
Thales
it
is
the
most
common
thing
to
men
:
for
it
neuer
flyes
away
with
other
transitory
things
,
but
continues
with
man
euen
vnto
the
end
.
Pindarus
termes
it
the
nurse
of
old
age
;
for
be
he
neuer
so
much
broken
and
decayed
,
yet
he
hopes
to
liue
one
yeare
at
the
least
.
Yea
,
some
one
(
as
the
Poet
sayth
)
hanging
on
a
gibbet
,
will
not
lose
all
hope
to
escape
;
she
is
so
faithfull
a
companion
euen
vnto
death
.
Plato
calles
it
the
renewing
of
all
good
fortune
.
Finally
,
some
haue
described
it
by
a
hog
,
which
thrusting
his
nose
into
the
ground
and
hoping
to
finde
something
to
eate
,
teacheth
vs
that
passing
on
,
wee
should
hope
for
better
things
.
Answere
.
I
shall
willingly
grant
the
argument
and
the
exposition
,
if
they
he
applied
to
the
true
hope
,
the
nurse
of
faith
;
and
grounded
vpon
the
diuine
power
and
assistance
,
which
euen
a
wise
man
hath
at
his
death
,
sayth
Salomon
;
but
of
humane
hope
which
hath
nothing
to
support
it
but
riches
,
or
humane
power
,
or
health
and
strength
of
body
,
or
some
other
worldly
thing
,
I
will
deny
it
constantly
,
and
with
reason
:
For
there
is
nothing
firme
on
Prosperity
the
stepdame
of
vertue
,
plants
and
waters
whom
shee
pleaseth
,
but
is
soone
wearied
by
the
inconstancy
of
her
loue
;
shee
supplants
,
them
not
without
amazement
;
shee
applies
her selfe
vnto
them
for
a
time
by
some
miserable
happines
,
but
in
the
end
shee
crosseth
them
and
ouerthrowes
them
;
and
therefore
Valerius
Maximus
sayd
truely
,
That
greatnes
&
riches
were
nothing
but
frailty
&
misery
,
and
like
vnto
little
childrens
babies
&
toies
;
and
what
hope
then
is
there
in
such
things
?
But
some
Idolatrous
flatteror
of
Princes
,
will
perswade
them
that
all
things
yeeld
vnder
their
power
,
and
vndergo
what
yoake
it
shall
please
them
to
impose
.
To
this
flattery
I
will
oppose
the
sincere
confession
made
by
Canute
,
a
powerfull
King
of
England
,
who
adds
words
to
the
effect
Plinie
makes
mention
of
Conies
,
which
did
vndermine
&
ouerthrow
a
Towne
in
Spaine
.
Moules
ruined
another
in
Thessaly
,
Frogs
made
the
Inhabitants
of
a
certaine
Towne
in
Gaule
to
abandon
the
place
.
But
it
is
well
knowne
to
all
men
,
how
God
incountered
the
arrogancy
of
Pharao
King
of
Egypt
,
with
armies
of
diuers
smal
beasts
▪
If
the
l●…ast
wormes
of
the
earth
,
opposing
against
the
great
enterprizes
of
great
men
ouerthrow
them
,
and
what
hope
then
is
there
in
this
world
?
What
shall
wee
say
more
,
but
with
Lipsius
,
The
29.
Argument
taken
from
the
vnprofitablenesse
of
life
.
The
freeing
from
a
most
vaine
vanity
should
not
make
man
sad
.
Death
is
a
freeing
from
a
most
vaine
vanity
.
SAlomon
a
powerful
King
,
wise
and
rich
,
hauing
sought
,
examined
and
tasted
all
that
is
excellent
,
pleasant
&
happy
in
this
world
,
yet
in
the
end
hee
cried
out
with
a
true
voyce
,
in
the
booke
of
truth
;
Vanity
of
vanities
,
all
is
but
vanity
.
The
Paraphrase
vpon
this
Sermon
,
doth
teach
vs
,
that
the
end
of
it
is
,
to
let
the
world
know
,
That
they
deceiue
themselues
to
their
great
confusion
,
which
either
within
,
aboue
,
or
vnder
the
world
,
hope
:
to
finde
any
thing
so
firme
,
wherein
there
is
assured
contentment
:
no
,
sayeth
hee
,
there
is
nothing
in
the
world
but
is
inconstant
,
without
stay
,
fraile
&
most
vaine
.
And
in
truth
when
man
hath
past
his
youth
,
and
leaues
his
passions
,
comming
to
a
more
perfect
age
,
his
life
promiseth
felicity
,
yet
vpon
condition
,
that
hee
shall
imploy
himselfe
with
all
his
force
,
either
to
heape
vp
store
of
riches
,
or
to
purchase
much
credit
,
or
to
wallow
in
voluptuousnesse
:
but
after
that
hee
hath
toyled
,
turmoyled
,
and
killed
both
body
and
soule
,
she
leaues
him
empty
&
lost
,
finding
her
deceite
too
late
.
For
,
Had
man
of
wealth
such
store
,
That
much
still
heap't
vp
more
,
And
held
in
his
free
hold
,
A
spring
of
liquid
gold
,
His
coffers
seeing
fill'd
With
treasures
,
still
instill'd
Pearles
,
that
best
choises
please
,
Brought
from
the
bloody
seas
;
And
in
rich
labour
could
,
(
To
breake
his
fruitefull
mould
,
)
A
hundred
Oxen
yoke
,
Yet
would
desire
still
choke
His
throate
with
thirst
of
more
.
And
yet
of
all
the
store
,
His
heart
affects
to
haue
,
Hee
carries
nothing
to
his
graue
.
Euen
as
Boetius
exclaimes
against
sencelesse
greedinesse
;
for
in
truth
all
shee
hath
is
nothing
;
shee
desires
all
shee
hath
not
,
and
that
is
infinite
:
she
gapes
alwaies
after
gaine
,
one
lucre
sommons
another
,
and
she
holds
al
lost
that
she
cannot
attaine
vnto
.
Finally
,
Couetousnesse
is
the
anuile
,
whereon
are
forged
the
chaines
of
iniquity
,
to
binde
and
●…ast
couetous
men
headlong
into
hel
:
these
chaines
are
foure
;
Impiety
,
Inhumanity
,
forgetfulnesse
of
Gods
Iudgements
,
and
Distrust
;
whereby
we
may
infer●…e
,
that
in
stead
of
happinesse
,
there
is
nothing
heere
but
misery
.
Now
comes
the
second
,
Ambition
,
which
knowes
no
bounds
,
and
hath
neither
end
nor
meane
;
if
shee
possesseth
this
day
a
whole
Countrey
,
to
morrow
shee
will
seeke
to
conquer
a
new
Kingdome
,
&
after
this
conquest
she
wold
seaze
vpon
all
the
world
,
and
then
pierce
through
the
earth
,
to
finde
new
words
;
a
strange
thing
,
as
Valerius
saith
,
that
Enuy
filing
ouer
the
triumphs
of
other
men
,
stings
him
continually
;
hee
thinkes
himselfe
as
much
deiected
as
another
is
aduanced
;
Thou
thinkest
him
happy
,
and
hee
holds
himselfe
miserable
,
&
would
confesse
it
to
thee
if
his
ambition
did
not
stay
him
:
and
if
he
feared
not
by
this
confession
to
make
himself
contemptible
,
the
which
he
most
abhorreth
,
he
would
shew
thee
,
that
in
his
greatest
banquets
,
he
hath
no
more
assurance
than
he
,
ouer
whose
head
there
hangs
a
naked
sword
,
staied
onely
by
a
horse
haire
,
as
in
old
time
that
of
the
Tyrant
of
Sicile
.
But
the
aduertisement
giuen
to
Philip
King
of
Macedon
growne
insolent
for
the
victory
of
Cheronee
,
by
Archidamus
King
of
Sparta
,
after
the
Spartane
manner
,
is
notable
:
Philip
,
said
hee
,
measure
thy
shaddow
,
if
thou
findest
it
bigger
then
of
custome
:
as
if
hee
would
say
,
Why
doest
thou
thus
insult
ouer
thine
enemies
,
who
in
thy
person
hast
receiued
no
increase
,
vnlesse
it
he
care
and
feare
?
Then
followes
Pleasure
in
eating
,
drinking
,
and
in
the
venerian
act
:
this
pleasure
if
it
keepes
not
the
bounds
of
necessity
and
honesty
,
it
is
infamous
and
vnwholesome
;
The
throat
hath
slaine
more
(
faith
a
Phisition
)
then
the
sword
.
Intemperance
is
the
very
bayte
of
an
impure
spirit
,
which
delights
in
vnpure
and
vndigested
humours
:
drunkennesse
depriues
a
man
of
the
vse
of
reason
,
&
transformes
him
into
a
beast
,
yea
,
a
furious
beast
apt
to
commit
many
mischiefes
.
And
therefore
Saint
Augustine
speakes
of
drunkennesse
,
that
it
is
the
mother
of
all
villanies
,
the
subiect
of
offences
,
the
roote
of
crimes
,
the
distemperature
of
the
brain
,
the
ruin
of
the
body
,
the
shipwrack
of
chastity
,
the
losse
of
time
,
a
voluntary
rage
,
an
ignominious
languishing
,
the
corruption
of
manners
,
&c.
Either
of
these
voluptuousnesses
is
like
vnto
the
byting
of
serpents
,
which
they
call
Tarentula
:
They
that
are
toucht
,
laugh
,
sing
,
and
dance
;
but
it
is
a
Sardonian
laughter
,
which
brings
them
to
a
fatall
end
;
and
what
pleasure
?
As
for
the
act
of
venery
,
out
of
the
due
of
lawfull
marriage
,
it
is
by
the
testimony
of
Diogenes
,
wine
mixt
with
poyson
,
Obiection
.
It
is
no
good
consequence
to
argue
from
the
abuse
to
the
thing
abused
.
Your
argument
proceeds
from
the
abuse
to
life
.
THey
laugh
at
Lycurgus
,
causing
the
Vines
to
be
pull'd
vp
,
for
that
some
men
were
drunke
;
and
he
were
more
mad
that
would
cut
off
his
nose
because
hee
is
troubled
with
rheume
:
and
what
were
hee
that
would
take
away
life
,
vnder
colour
that
one
vseth
it
to
couetousnes
,
another
to
ambition
,
a
third
to
voluptuousnes
?
Let
vs
banish
the
abuse
,
and
retaine
life
;
that
knowing
with
Diogenes
the
goods
of
nature
to
exceed
them
of
fortune
,
let
vs
refuse
Alexanders
siluer
,
if
hee
will
depriue
vs
of
our
liberty
,
and
the
true
vse
of
the
Sun
.
Let
vs
imitate
Xenocrates
,
who
grauely
answered
his
Ambassadours
,
who
had
brought
him
50.
tallents
,
or
30000.
crownes
,
That
he
had
not
vse
for
so
much
siluer
.
Finally
,
wilt
thou
be
rich
?
Doe
not
labour
to
multiply
thy
wealth
,
but
to
make
a
substraction
of
thy
concupiscence
.
As
for
the
other
abuse
of
ambition
,
let
Socrates
prescribe
vs
a
Rule
,
who
hearing
a
relation
of
his
praises
in
a
discourse
composed
by
Plato
,
interrupted
him
,
crying
out
,
Oh
what
lies
this
young
man
speakes
of
mee
!
Let
vs
consider
rhat
glory
is
mixt
with
the
honey
of
Trapezonde
,
whose
violent
vapor
doth
strangely
confound
the
spirits
of
such
as
vse
it
,
and
makes
.
them
forgetfull
of
God
,
Apostates
to
the
faith
,
and
voyd
of
all
naturall
reason
.
For
Voluptuousnesse
,
let
them
cast
their
eies
vpon
the
Curij
&
Fabricij
,
who
will
bee
more
then
content
with
turneps
and
beanes
;
yea
vpon
Epicurus
,
who
with
water
and
a
little
rice
,
would
contend
with
Iupiter
,
for
his
felicity
.
Let
Cyrus
,
and
Zaleucus
King
of
Locres
,
be
also
heard
;
the
first
against
the
excesse
of
wine
;
the
other
against
whordome
:
Cyrus
being
roughly
demanded
by
his
father
in
law
Astiages
,
why
hee
had
refused
to
drink
the
cup
which
hee
had
presented
vnto
him
;
For
that
,
said
he
,
I
conceiued
it
had
beene
poyson
,
remembring
that
at
your
last
feast
,
euery
man
that
vsed
it
,
did
stagger
at
euery
step
,
and
his
spirits
so
confounded
,
as
hee
could
not
vnderstand
any
thing
,
nor
speake
to
purpose
.
Zaleucus
made
a
law
,
that
the
Adulterer
should
lose
both
his
eyes
;
wherein
he
was
so
strict
,
as
his
owne
son
being
conuicted
,
he
vnderwent
the
same
punishment
,
and
by
a
fatherly
compassion
,
pulled
out
one
of
his
sons
,
and
one
of
his
owne
eyes
.
Answer
.
I
yeeld
to
all
this
,
and
doe
willingly
giue
my
voyce
,
hauing
neuer
insisted
but
for
the
abuse
;
neither
that
we
may
depriue
our selues
of
life
for
any
misery
:
Yea
,
I
haue
maintained
the
contrary
against
the
Stoicks
heretofore
.
It
is
the
excesse
of
the
feare
of
death
,
I
striue
to
prune
and
root
out
;
shewing
that
vanity
and
corruption
is
so
vnited
to
life
,
that
all
which
liue
,
yea
the
greatest
spirits
,
wallow
in
this
mire
:
and
therefore
death
which
giues
an
end
to
this
vanity
and
corruption
,
should
cause
no
feares
to
reply
,
that
it
is
the
abuse
and
not
the
life
:
we
may
answer
againe
,
that
the
abuse
is
generall
,
since
the
fall
of
the
first
man
,
no
man
can
be
exempt
,
if
hee
be
well
obserued
.
Let
Diogenes
go
suddainely
with
a
torch
lighted
into
the
most
frequent
market
of
Athens
,
nay
into
the
most
famous
royall
Faire
of
France
,
to
search
;
yet
shal
he
not
find
one
:
and
I
know
not
whether
hee
himselfe
which
could
so
taxe
others
will
bee
found
without
blame
;
and
whether
he
(
as
it
hath
bene
reproched
vnto
him
)
did
not
more
glory
in
his
Tub
,
then
Alexander
in
his
Empire
.
Oh
how
easie
it
is
to
speake
and
lie
!
Vertue
consists
in
practise
and
action
:
there
will
not
any
one
be
found
in
this
age
,
that
is
not
tainted
more
or
lesse
with
one
of
the
aboue
named
vices
,
or
with
all
three
;
wee
can
giue
no
instance
.
All
men
suffer
themselues
to
be
led
to
some
vaine
hope
which
they
attend
from
day
to
day
,
which
in
the
end
deceiues
them
;
and
death
deliuers
them
from
this
deception
,
why
then
should
it
be
so
terrible
vnto
them
?
But
represent
one
out
of
ten
thousand
,
who
hath
learned
wherein
the
true
end
of
life
doth
consist
,
that
is
to
say
,
in
the
tranquillity
of
the
mind
,
in
continuall
action
according
vnto
vertue
,
yea
according
vnto
piety
,
as
hee
knoweth
,
and
striues
to
haue
the
spirit
of
a
wise
man
(
whereof
Seneca
speakes
epist.
60.
)
:
that
is
like
vnto
the
world
,
aboue
the
Moone
alwayes
cleere
.
Yet
must
he
confesse
,
that
he
is
in
a
wondeful
combate
,
yea
in
insupportable
paine
,
being
tossed
with
contrary
windes
of
diuers
passions
,
which
neuer
leaue
him
,
no
more
then
his
body
or
flesh
:
Sometimes
the
immoderate
loue
of
transitory
things
stings
him
,
sometimes
the
hatred
of
eternall
things
sollicites
him
;
or
prophane
ioy
,
or
the
melancholy
of
the
minde
,
layes
hold
of
him
and
consumes
him
:
if
vaine
hope
leaue
him
,
then
furious
despaire
gets
hold
,
or
boldnes
thrusts
him
on
to
mischiefe
,
or
feare
retires
him
from
good
,
and
furious
choller
transports
him
beyond
the
bounds
of
reason
:
so
many
passions
so
many
cords
to
bind
him
,
so
many
assaults
so
many
paines
,
if
it
succeed
not
wel
;
and
most
commonly
it
proues
contrary
to
his
proiect
;
for
this
heauy
flesh
,
this
sensuall
concupiscence
which
hee
is
to
incounter
,
dawes
him
stil
to
the
ground
.
But
harken
how
that
great
Apostle
,
more
vertuous
then
all
the
Philosophers
together
,
for
that
hee
had
the
gift
of
the
Spirit
of
God
,
in
a
higher
degree
:
heare
how
in
the
like
conflict
he
cries
out
;
Miserable
man
that
I
am
,
Liuius
Drusus
,
)
from
their
infancy
,
to
their
dying
day
,
giue
themselues
no
truce
,
alwayes
in
action
,
in
trauell
of
minde
or
body
;
if
they
meete
with
any
pleasure
,
they
passe
it
ouer
lightly
without
taste
;
if
with
displeasure
,
they
are
toucht
to
the
quicke
.
Finally
,
they
run
so
swiftly
,
as
they
looke
not
to
their
way
;
they
thinke
not
of
their
life
,
and
cannot
say
what
it
is
:
all
actions
shall
bee
pleasant
,
but
that
which
is
proper
to
man
,
which
is
,
to
haue
the
spirit
purged
,
giuen
to
Philosophy
,
and
to
the
meditation
of
that
which
concernes
man
in
the
world
.
Let
vs
then
say
with
reason
,
O
vanity
of
vanities
,
this
is
nothing
but
vanity
.
The
30.
Argument
taken
from
the
restoring
of
mankind
.
Whatsoeuer
being
lost
shal
bee
powerfully
restored
to
vs
againe
,
should
not
trouble
vs
in
the
losse
.
Life
being
lost
shal
be
powerfully
restored
,
&c.
IF
thou
beest
a
Christian
,
Christ
commands
thee
,
&
thy
faith
doth
bind
thee
to
beleeue
the
Resurrection
of
the
flesh
;
in
the
which
,
by
the
powerfull
voyce
of
the
Creator
,
raysing
them
vp
which
sleepe
in
the
dust
,
the
life
which
thou
hadst
left
,
shal
bee
restored
vnto
thee
againe
,
with
most
pretious
interests
.
But
if
depriued
of
the
eyes
of
this
faith
,
thou
canst
not
see
the
beginning
of
the
creation
of
the
world
,
seeing
that
by
faith
(
as
the
Apostle
doth
witnesse
)
wee
The
reason
;
there
is
nothing
made
new
vnder
the
Sun
,
and
there
is
nothing
,
but
what
hath
bene
and
may
returne
hereafter
.
So
the
Sun
withdrawing
his
quickning
influence
with
his
body
from
our
Zenith
:
the
trees
being
Heraclitus
:
)
hee
And
the
Prouerbe
of
the
liuing
is
not
admitted
in
death
;
That
the
tearme
is
worth
the
mony
:
that
the
reuolution
of
so
many
thousands
of
yeares
to
returne
vnto
the
point
,
which
they
hold
at
this
present
,
will
put
you
out
of
patience
,
and
so
vexe
you
,
as
it
will
farre
exceede
the
little
content
of
so
short
a
life
:
This
is
not
in
death
,
where
there
is
a
full
cessation
of
all
distemperatures
,
and
of
obseruation
of
times
,
and
expectance
;
wheras
ten
millions
of
yeares
cannot
last
so
long
,
as
one
night
of
twelue
houres
,
which
you
shall
passe
in
a
deepe
sleepe
;
and
yet
notwithstanding
the
length
,
in
the
morning
you
will
thinke
it
to
haue
beene
very
short
:
and
in
like
manner
the
5000.
yeares
from
the
Creation
,
which
haue
past
when
you
were
not
,
were
they
of
any
continuance
to
you
?
your
reason
then
should
assure
you
of
the
like
for
that
which
is
to
come
.
Obiection
.
All
that
passeth
(
according
to
the
hazard
of
fortune
)
by
a
100
thousand
changes
,
cannot
be
restored
to
the
former
estate
.
A
dead
body
according
to
the
chance
of
fortune
,
passeth
by
a
hundred
thousand
changes
.
OF
bodies
some
shall
be
deuoured
by
birds
,
or
beasts
of
the
field
;
others
reduced
to
powder
;
&
some
eaten
with
wormes
,
serpents
,
and
toads
:
These
serpents
and
toads
after
some
dayes
are
extinct
,
&
of
them
a
new
thing
is
made
,
and
so
in
infinitum
:
By
what
reason
then
can
that
be
restored
to
the
same
estate
,
which
hath
all
these
changes
?
Moreouer
,
it
is
to
fall
into
contradiction
to
mainetaine
this
doctrine
:
The
beasts
which
haue
beene
and
shall
bee
,
are
infinite
in
number
,
according
to
their
infinite
forms
,
which
haue
giuen
them
being
.
But
the
common
substance
,
the
receptacle
of
formes
,
is
finite
and
limited
;
by
what
arithmeticke
then
can
she
furnish
the
bodyes
of
those
infinit
creatures
,
which
haue
bin
in
the
world
,
during
so
long
a
time
?
For
it
may
be
that
a
small
portion
of
this
common
matter
,
hath
serued
to
more
then
a
thousand
creatures
:
in
the
restauration
,
to
which
of
these
shall
it
be
subiected
?
If
but
to
one
,
then
what
shall
become
of
the
rest
?
You
haue
propounded
an
example
of
the
clay
,
I
accept
it
,
and
let
you
thereby
see
the
impossibility
of
your
assertion
:
take
a
piece
of
the
bignesse
of
your
fist
,
and
fashion
a
man
:
vndoe
it
,
and
make
an
horse
,
then
make
an
Ape
;
then
dissolue
it
to
his
masse
,
and
frame
an
Eagle
:
behold
foure
creatures
fashioned
of
one
ball
of
clay
.
Now
come
and
make
your
restitution
,
and
striue
(
without
adding
any
thing
to
this
clay
)
to
make
this
man
,
horse
,
ape
,
and
Eagle
,
all
as
great
at
one
instant
;
and
you
will
finde
your selfe
confounded
,
there
being
substance
but
for
one
of
the
foure
.
Euen
so
it
is
of
this
common
substance
,
by
the
consent
and
testimony
,
both
of
Christian
and
Heathen
Philosophers
.
Answer
.
This
doctrine
is
drawne
from
the
Stoicks
,
who
attribute
vnto
the
world
,
a
certaine
period
in
his
continuance
,
after
the
which
there
is
a
renewing
and
restoring
of
the
same
plants
,
creatures
and
men
that
haue
beene
at
infinite
times
in
the
Eternity
of
the
world
,
which
after
a
long
age
resumes
by
deluge
,
or
an
vniuersall
deflagration
,
her
first
face
:
all
this
continuance
from
one
tearme
vnto
another
,
is
called
the
great
yeare
,
which
Macrobius
extends
to
fifteene
thousand
yeares
,
Firmic
us
to
30.
thousand
,
and
others
to
more
.
Behold
what
Seneca
saith
to
Polybius
Tully
hath
also
spoken
of
it
:
After
the
inflammation
Moreouer
,
such
periodicall
conuersions
happen
from
all
eternity
,
eternally
,
and
without
ceasing
,
as
Numenius
sayeth
.
And
to
conclude
,
let
vs
know
that
this
opinion
hath
not
beene
held
so
absurd
among
Christians
,
but
that
Octauius
hath
vsed
it
against
the
Pagans
,
to
refute
the
obiection
which
they
made
,
That
the
Christians
did
prescribe
an
end
to
the
starres
,
and
to
heauen
:
It
is
a
constant
opinion
of
the
Stoickes
,
sayth
he
,
that
after
all
humor
is
consumed
,
this
world
shall
burne
:
and
Nature
by
whom
this
reuolution
is
made
,
seemes
to
giue
vs
some
notice
,
in
that
the
fields
being
burnt
by
the
labourer
,
or
drowned
by
water
as
in
Egypt
,
as
in
pooles
dried
vp
,
and
when
the
sea
is
retired
;
in
that
I
say
,
this
earth
remaining
,
is
found
renewed
,
fat
and
producing
many
Creatures
,
yea
great
and
perfect
,
as
they
write
namely
of
Nile
after
it
is
retired
.
Now
vnder
the
wings
of
these
great
personages
I
come
to
maintaine
this
combate
,
and
refell
the
reasons
of
the
Obiector
:
Wee
haue
in
our
Argument
toucht
two
points
simbolizing
together
,
although
the
one
be
Christian
,
and
the
other
Heathen
;
the
first
is
the
Resurrection
of
the
flesh
,
which
we
extend
to
man
only
,
not
of
other
Creatures
:
And
let
vs
say
,
that
he
who
of
nothing
could
make
all
,
may
easily
ouerthrow
the
imagined
difficulty
,
and
raise
vp
and
restore
to
the
same
estate
the
bodies
of
dead
men
:
for
he
that
can
do
more
,
can
do
lesse
without
all
controuersie
;
and
hee
that
could
of
nothing
make
that
which
was
not
,
may
repaire
that
which
was
vndone
.
But
how
shall
this
Resurrection
bee
made
,
and
what
assurance
shall
wee
haue
?
Behold
how
:
In
the
presence
of
all
the
world
,
of
Angells
,
of
men
,
and
of
diuells
,
(
with
vnspeakable
ioy
to
the
good
,
and
incomprehensible
horror
to
the
wicked
)
the
Lord
shall
come
with
a
cry
of
exhortation
,
and
the
voice
of
We
know
,
sayeth
Saint
Iohn
,
that
after
hee
hath
appeared
,
wee
shall
bee
like
In
this
flesh
and
not
in
any
other
shall
I
see
my
Sauiour
,
sayth
Iob
,
c.
1.
9.
For
this
mortal
body
must
put
on
immortality
,
sayth
the
Apostle
.
Thirdly
,
they
which
haue
bin
Also
the
glory
of
the
Sunne
is
one
,
the
glory
of
the
Moon
Fourthly
,
beeing
raised
againe
,
we
shall
bee
taken
vp
Secondly
,
If
the
soule
be
immortall
,
the
body
must
one
day
rise
immortall
,
to
the
end
,
that
this
soule
being
created
for
the
body
,
may
giue
it
life
againe
being
reunited
.
Moreouer
(
as
Saint
Ambrose
teacheth
)
it
is
the
order
and
cause
of
Iustice
;
Thirdly
,
Iesus
Christ
is
risen
for
vs
,
and
to
assure
vs
that
by
the
same
diuine
power
that
hath
drawne
him
out
of
the
graue
,
we
also
shal
be
raised
.
I
proue
the
antecedent
by
aboue
500.
witnesses
,
The
same
God
would
manifest
a
plot
of
the
future
Resurrection
to
his
Prophet
Ezechiel
,
when
as
he
had
transported
him
into
a
field
full
of
As
for
this
point
which
concernes
an
article
of
our
faith
,
the
Resurrection
of
the
flesh
,
the
Obiector
dares
not
deny
,
but
there
is
matter
sufficient
in
this
world
to
furnish
for
the
restoring
of
all
the
dead
bodies
;
not
since
an
imaginary
Eternity
,
(
for
we
are
now
vpon
tearmes
of
diuinity
,
whereof
wee
must
beleeue
the
principles
,
and
not
question
them
,
)
but
from
the
first
man
vnto
the
last
that
shall
be
:
Herein
there
is
nothing
that
inuolues
contradiction
.
The
other
point
was
,
that
suppose
the
eternity
of
the
world
,
after
the
reuolution
of
all
things
,
and
the
encounter
of
the
same
order
in
all
points
that
is
at
this
present
,
there
shall
bee
the
same
Superficies
,
the
same
creatures
,
and
the
same
men
that
are
at
this
present
:
this
also
hath
no
implicity
,
seeing
we
affirm
not
,
that
all
things
,
the
same
creatures
,
which
haue
bin
&
shal
be
for
euer
,
shal
be
restor'd
together
at
one
instant
,
but
by
degrees
,
and
euery
one
in
his
turne
.
Behold
how
this
first
matter
perisheth
not
,
and
is
not
reduced
to
nothing
,
but
flowes
dayly
vnder
new
formes
.
This
matter
is
bounded
,
the
starres
and
the
heauen
which
roule
about
it
,
make
it
to
bring
forth
creatures
continually
,
and
man
sometimes
;
but
by
some
rare
constellation
,
as
the
Naturallists
speake
.
The
heauens
,
I
say
,
are
bounded
,
and
their
motions
limited
:
Wherefore
I
maintaine
,
it
is
not
impossible
,
that
in
an
eternity
of
time
,
that
which
is
limited
and
bounded
,
and
hath
once
met
and
is
ioyned
,
may
yet
againe
meete
and
be
reioyned
:
if
we
consider
that
it
is
not
by
chance
,
but
by
fatall
necessity
:
that
this
Vniuerse
roules
without
ceasing
;
as
al
they
among
the
Pagans
which
haue
had
any
vnderstanding
haue
acknowledged
:
Yea
one
of
them
said
,
that
who
so
would
demande
proofes
thereof
;
must
be
answered
with
a
whip
:
but
behold
a
most
certaine
proof
;
all
creatures
,
euen
those
that
haue
no
vnderstanding
,
tend
alwayes
to
their
ends
propounded
,
and
all
encounter
in
one
vniuersall
end
:
If
there
were
not
a
certaine
prouidence
in
the
world
,
which
prescribes
to
euery
creature
that
end
which
it
knoweth
not
,
and
makes
it
containe
it selfe
;
the
world
should
not
be
a
world
,
that
is
to
say
,
a
most
excellent
and
well
ordained
composition
,
but
the
greatest
confusion
that
could
be
imagined
.
Seeing
then
that
the
heauens
in
their
motions
,
the
starres
in
their
coniunctions
,
the
causes
in
their
order
,
euen
vnto
the
last
,
may
encounter
together
:
so
those
things
which
wholly
de●…d
of
them
,
may
bee
red●…
〈◊〉
the
same
estate
.
〈◊〉
〈◊〉
〈◊〉
is
a
maxime
in
Physicks
,
that
the
matter
and
the
Agent
haue
such
power
after
the
death
,
and
destruction
of
the
creature
,
as
they
had
during
his
life
:
what
then
can
hinder
it
but
by
the
position
of
the
same
causes
,
and
the
same
circumstances
of
time
concurring
,
the
same
effect
may
be
repaired
?
Moreouer
,
the
thing
which
is
no
more
,
is
no
farther
from
being
then
that
which
hath
not
bene
;
and
there
is
no
impossibility
but
that
which
hath
had
no
being
,
may
come
to
light
;
neither
is
ther
any
repugnancy
but
that
which
hath
bene
once
liuing
,
may
come
againe
to
life
;
yea
,
and
who
knowes
whether
that
which
is
now
,
hath
not
beene
often
heretofore
?
I
should
beleeue
it
,
if
I
did
giue
credit
to
the
eternity
of
the
world
.
As
for
the
similitude
of
clay
,
which
the
Obiect
or
(
not
vnderstanding
me
)
doth
presse
so
strongly
,
it
is
very
fit
in
this
matter
:
for
the
workeman
which
hath
made
a
man
,
and
then
hath
wrought
it
to
make
a
horse
,
and
then
confounded
it
to
make
an
ape
,
and
in
the
end
an
Eagle
;
may
if
hee
please
,
returne
and
make
the
same
man
which
he
had
made
first
;
and
hauing
vndone
it
,
may
make
a
horse
,
and
so
consequently
one
after
an
other
in
infinitum
,
not
that
hee
can
make
them
all
foure
subsisting
at
one
time
,
therein
the
Obiector
fights
with
his
shadow
,
and
not
with
my
saying
.
And
to
demonstrate
the
power
of
Nature
turning
about
her
circle
,
&
returning
backe
to
the
point
where
she
had
begun
,
and
passing
ouer
all
the
circumference
of
the
circle
,
to
repaire
that
in
place
and
time
which
she
had
dissolued
;
shee
would
leaue
for
an
earnest
penny
,
the
Phenix
,
the
only
bird
of
his
kinde
,
which
is
seene
in
Arabia
;
and
which
the
Egyptians
in
their
Hierogliphicall
letters
painted
,
to
describe
by
his
long
continuance
,
the
immortality
of
the
soule
.
This
goodly
birde
after
many
ages
past
,
to
renew
himselfe
,
casts
himselfe
vpon
a
pile
of
stickes
layd
together
,
the
which
hee
doth
so
beate
with
his
wings
,
and
with
the
helpe
of
the
Sun
,
which
hangs
perpedicularly
ouer
him
,
as
it
takes
fire
,
and
consumes
the
body
:
out
of
which
springs
a
little
worme
,
and
of
that
a
little
birde
;
which
being
couered
with
feathers
,
in
the
end
flies
away
,
and
becomes
the
same
Phenix
.
You
will
question
the
truth
hereof
,
if
the
same
Nature
did
not
as
much
or
more
in
the
silke-worme
,
whose
egge
is
no
bigger
then
a
graine
of
millet
;
it
discouers
a
little
woolly
worme
,
the
which
without
dying
transformes
it selfe
into
a
moth
,
&
that
changeth
into
a
flie
which
hath
scales
,
and
this
becomes
a
butterflie
,
which
beating
it selfe
continually
layes
egges
;
of
these
egges
come
little
wormes
,
and
so
consequently
by
an
infinite
circulation
.
Wherefore
these
diuerse
changes
and
formes
happening
in
our
bodies
,
should
not
amaze
vs
,
but
rather
assure
vs
,
that
hauing
bin
carried
farre
about
,
they
shall
returne
to
their
first
estate
,
seeing
that
their
walkes
and
this
Vniuerse
haue
their
limits
and
bounds
,
and
seeing
(
by
the
testimony
of
the
wise
The
end
of
the
first
Booke
.
The
Second
Booke
.
The
first
Argument
taken
from
the
Immortalitie
of
the
soule
.
That
which
is
free
from
Death
in
the
principall
part
,
should
not
feare
it
.
Man
in
his
soule
(
his
principall
part
)
is
freed
frem
death
,
Therefore
hee
should
not
feare
it
.
IF
all
men
could
vnderstand
without
doubting
,
&
perswade
themselues
without
wauering
,
that
their
soules
at
the
departure
from
their
bodies
are
happilie
immortall
,
there
is
not
any
one
,
without
contradiction
,
but
would
goe
,
cheerefully
and
resolutely
vnto
death
,
considering
the
miseries
of
this
life
,
and
the
heauie
burthen
of
the
bodie
;
for
it
is
the
sepulcher
of
the
soule
,
as
Plato
saied
.
The
soule
is
a
plant
transported
from
heauen
into
a
strange
soyle
,
into
a
body
of
earth
,
where
it
sighs
,
pines
away
,
and
desires
to
depart
.
The
greatest
thing
in
the
world
(
sayth
Periander
)
is
contayned
in
a
litle
space
:
Socrates
maintained
,
that
the
true
man
was
that
within
,
which
is
lodged
in
the
body
as
in
an
Inne
.
S.
Bernard
exhorts
the
bodie
,
to
know
it
,
&
to
intreate
his
guest
which
is
the
soule
)
well
:
The
which
Anaxarachus
▪
So
M.
Laeuius
seeing
Galba
a
great
Orator
with
a
deformed
There
are
three
places
assigned
to
man
,
the
first
is
the
matrix
,
the
second
is
this
world
,
&
the
third
is
heauen
;
the
first
is
short
,
the
second
a
litle
longer
,
and
the
third
is
without
ende
:
In
the
first
he
cries
at
the
comming
forth
,
for
that
he
is
ignorant
of
the
goodly
spectacle
of
the
world
which
God
(
as
a
table
couered
with
all
sorts
of
meate
in
a
great
Hall
)
hath
prepared
for
him
:
In
the
second
,
hee
apprehends
and
desperatly
feares
his
departure
,
for
that
he
knowes
not
this
third
heauen
,
the
seate
of
Iesus
Christ
,
of
the
Angells
,
and
of
the
blessed
,
which
is
prepared
for
him
,
infinitely
more
excellent
then
this
base
earth
;
where
he
shall
remaine
euerlastingly
,
and
perfectly
happy
.
And
these
are
the
liuely
similitudes
with
many
other
likewise
,
which
are
continually
in
the
mouthes
and
writings
of
such
as
treate
profoundly
thereof
;
whereby
man
may
see
that
he
hath
no
subiect
to
feare
death
,
seeing
that
by
it
his
soule
,
his
principall
part
,
and
by
which
hee
is
man
,
receiues
so
great
a
benifit
:
And
what
shall
it
bee
when
the
holy
Ghost
shall
assure
his
Spirit
,
that
his
body
being
layd
in
the
ground
,
as
in
a
sacred
pawne
,
shal
be
restored
to
him
immortall
,
in
the
great
and
last
day
?
But
attending
this
incomparable
good
,
let
vs
proue
this
immortality
byreason
;
&
first
of
all
:
The
soule
reuiues
,
and
fortifies
it selfe
in
the
greatest
agonies
of
death
.
So
Testators
witnesse
,
that
they
are
sound
in
minde
,
though
very
sicke
in
body
:
so
the
disposition
of
a
man
at
the
point
of
death
is
of
more
weight
,
for
that
hee
hath
a
better
conscience
,
&
a
more
liuely
feeling
of
his
soule
.
And
Hippocrates
giues
aduice
This
reason
was
taken
as
a
strong
defence
against
death
,
by
the
King
of
Arr●…gon
,
and
The
2.
is
taken
from
religion
,
and
from
the
homage
which
man
doth
owe
vnto
God
for
the
immortality
of
his
soule
;
not
in
one
Country
but
in
all
;
not
in
one
age
,
but
for
euer
;
not
in
one
person
,
but
generally
in
all
by
some
adoration
,
prayer
,
of
sacrifice
,
in
what
fashion
soeuer
,
man
will
sooner
forget
his
King
,
his
father
,
yea
himselfe
,
then
his
God
;
yet
hee
makes
no
doubt
but
there
is
a
King
,
he
sees
him
,
he
knowes
him
,
he
honours
him
:
and
that
he
hath
a
father
,
of
whom
hee
holds
his
life
,
and
with
whom
he
doth
conuerse
dayly
,
and
whom
he
is
bound
to
loue
;
finally
,
he
tries
himselfe
,
growes
conceited
,
and
many
times
abuseth
himselfe
with
the
great
loue
of
himselfe
;
and
yet
hee
holds
himselfe
more
bound
to
God
,
then
to
all
these
:
hee
will
not
feare
to
displease
them
,
if
he
can
no
otherwise
please
God
;
and
will
hold
for
Maximes
,
That
it
is
beter
to
obey
God
then
men
:
that
he
which
doth
not
renounce
father
or
mother
for
the
loue
of
God
,
is
not
worthy
of
him
:
hee
that
doth
not
renounce
himselfe
,
and
take
vp
the
Crosse
of
affliction
for
the
seruice
of
God
,
deserues
to
bee
renounced
of
him
.
The
vnciuill
wars
which
haue
swallowed
vp
so
many
men
in
Christendome
,
within
these
50.
yeares
,
had
no
other
pretexts
then
these
sentences
;
and
they
had
no
other
foundation
then
the
conscience
of
the
soule
,
that
immortall
seale
,
which
God
did
graue
in
the
soule
when
he
did
infuse
it
into
the
body
of
man
,
as
Chrysostome
saith
.
Let
vs
obserue
it
in
some
examples
,
but
great
in
euery
respect
.
Alexander
the
Great
,
being
incensed
for
that
the
Iewes
had
denied
him
succors
,
marcht
with
his
Army
to
ruine
them
,
if
the
high
Priest
Iaddus
with
his
ornaments
,
and
his
holy
troupe
,
had
not
gone
out
to
meete
with
Alexander
:
Who
when
he
saw
the
high
Priest
,
he
admired
him
,
and
fell
downe
at
his
feete
;
whereat
his
people
were
amazed
,
and
troubled
,
and
his
most
confident
Parmenio
came
vnto
him
:
How
comes
it
,
sayth
he
,
since
that
you
worship
a
man
,
you
whom
althe
earth
is
ready
to
acknowledge
for
a
God
?
It
is
not
hee
(
answered
Alexander
)
but
God
in
him
,
whom
I
worship
,
who
appeared
to
me
in
vision
in
the
like
habit
in
Macedon
.
Whence
came
this
suddaine
forgetfulnesse
of
his
owne
reuenge
,
&
from
whence
this
acknowledgement
to
the
Immortall
?
but
from
an
immortall
soule
.
As
Antiochus
held
Ierusalem
besieged
,
the
feast
of
Tabernacles
drew
neere
,
&
the
Iewes
being
resolued
to
celebrate
it
,
they
sent
an
Embassage
vnto
him
,
to
demaunde
a
truce
for
seuen
dayes
,
that
they
might
attend
the
holy
worship
of
their
great
God
.
The
soule
of
this
great
King
being
toucht
with
religion
,
not
only
yeelded
to
their
demand
,
but
also
hee
himselfe
turned
to
this
homage
,
caused
oxen
with
gilded
hornes
to
bee
conducted
to
the
Cittie
gates
,
with
great
store
of
Indense
,
and
sweet
smells
to
be
sacrificed
.
In
which
action
whether
should
we
admire
most
,
either
the
patience
of
this
great
King
,
willingly
and
deuoutly
hindering
his
ready
victory
?
Or
the
forgetfulnesse
of
himselfe
,
suffering
those
sacrifices
that
he
knew
to
be
vndertaken
against
his
honor
,
his
fortime
,
and
his
life
?
And
what
doth
not
this
confused
apprehension
of
God
worke
in
the
immortall
spirit
of
man
?
Cybels
Priests
wil
geld
themselues
,
thinking
to
please
their
goddesse
;
the
Athenian
Priests
will
drinke
Hemlocke
to
liue
chastly
;
the
Virgins
will
lye
vppon
certaine
leaues
fit
to
mortifie
their
lusts
;
and
Cicero
will
crie
out
to
countenance
them
,
that
they
must
come
chastly
to
the
gods
:
Yea
,
Agam●…mnon
will
sacrifice
his
daughter
Iphigenia
to
pacific
Diana
:
Adrian
in
Egypt
will
sacrifice
his
Mignion
Axtinons
:
Vialerian
will
vse
the
superstitious
custome
to
offer
vp
children
;
the
Hetrusci
had
that
institution
in
their
Countrey
;
&
the
ancient
Gaules
in
Prouence
,
in
The
third
is
taken
from
the
wise
ordinance
of
nature
,
which
in
many
millions
of
things
hath
made
nothing
in
vaine
;
nothing
that
wauers
or
leanes
sometimes
of
this
side
,
sometimes
on
that
,
as
Erasistratus
said
:
how
then
should
it
be
in
man
,
her
master-peece
,
in
the
soule
the
principall
part
?
Hath
she
planted
a
vehement
desire
of
immortality
,
the
chiefe
point
of
her
excellency
?
hath
shee
giuen
her
a
taste
in
this
miserable
life
,
to
leaue
her
altered
for
euer
?
The
fourth
is
from
the
continual
action
of
the
soule
which
neuer
takes
rest
day
nor
night
,
like
vnto
the
Sun
:
sleepe
doth
not
shut
her
eies
as
it
doth
the
bodyes
,
neither
by
consequence
,
death
.
Consider
it
,
when
as
the
body
is
in
a
found
sleep
without
motion
,
not
in
the
beginning
of
his
rest
,
when
as
the
vapours
of
his
disgestion
fuming
vp
into
the
braine
,
trouble
it
;
but
after
mid-night
,
and
especially
at
the
point
of
day
:
Then
when
the
soule
her
faculties
holds
free
,
From
seruing
bodily
variety
;
Then
when
alone
,
and
dead
,
to
life
(
in
fort
)
Sau'd
from
dayes
waues
,
she
enters
nights
calme
port
.
It
is
then
,
that
being
raised
aboue
time
,
she
reades
in
future
(
which
is
present
:
to
her
)
the
things
which
God
is
ready
to
doe
.
So
Asti●…ges
last
King
of
the
Medes
,
in
his
dreame
saw
the
stocke
of
a
Vi●…e
comming
out
of
his
daughters
belly
,
which
couered
all
Asia
with
her
branches
.
The
Interpreters
being
consulted
with
,
they
answered
,
that
his
daughter
should
haue
a
sonne
,
which
should
enioy
all
Asia
,
and
dispossesse
him
of
his
Kingdome
:
the
euent
fayled
not
,
notwithstanding
all
the
opposition
that
Astiages
could
make
.
Tertullian
But
who
is
ignorant
of
Iosephs
dreame
of
his
future
greatnesse
?
of
Pharaohs
:
touching
the
fertility
and
famin
which
should
follow
in
Egypt
?
of
Daniel
touching
the
foure
Monarchies
of
the
world
:
of
●…ilats
wise
vpon
the
false
accusation
of
Iesus
Christ
the
iust
,
&
of
infinite
others
;
yea
,
and
of
our selues
,
if
we
haue
obserued
them
:
For
what
is
he
,
saith
Tertullian
,
so
voyd
Thus
the
Eternal
doth
vnto
the
good
,
to
assure
them
of
the
immortall
action
of
their
soules
;
and
to
the
wicked
,
to
terrifie
them
with
his
eternal
iudgement
,
send
such
dreames
of
future
things
,
to
amaze
or
assure
according
to
his
good
pleasure
.
So
hee
spake
by
his
Prophet
,
Your
sonnes
and
your
daughters
The
fifth
.
Man
in
this
life
is
more
miserable
then
any
of
the
creatures
,
and
more
capable
of
felicity
,
then
any
of
them
,
they
being
all
made
for
him
,
who
neuer
heere
vpon
earth
attaines
vnto
his
soueraigne
good
,
which
hee
most
desireth
,
as
Aristotle
and
Theophrastus
haue
acknowledged
,
and
as
euery
man
is
a
good
witnesse
in
himselfe
.
Who
will
not
then
thinke
but
his
true
place
is
in
heauen
,
and
in
it
his
soueraigne
good
?
And
what
part
of
man
can
flie
thither
but
his
immortall
soule
,
which
in
a
moment
,
not
parting
out
of
the
body
,
transports
it selfe
thither
in
Idea
?
Tully
in
his
Tusuculans
,
and
others
.
The
sixth
complaint
of
Theophrastus
(
of
nature
as
of
a
step-mother
)
seemes
most
iust
,
to
haue
giuen
a
long
life
to
no
end
,
to
certain
creatures
;
and
to
haue
denied
it
vnto
man
,
who
might
therby
haue
attained
vnto
wisedome
,
the
greatest
good
in
this
world
,
if
the
soule
dyed
with
the
body
;
for
then
onely
we
beginne
to
be
wise
when
wee
dye
,
and
many
times
were
preuented
by
death
:
But
nature
hath
done
nothing
but
most
wisely
;
and
therefore
shee
hath
satisfied
this
complaint
another
way
.
The
seuenth
is
drawne
from
mans
conscience
,
which
being
good
makes
Innocency
to
lift
vp
her
head
by
the
feeling
of
another
life
;
and
to
looke
down
for
an
offence
by
the
apprehension
of
a
future
iudgement
.
There
is
no
light
so
cleere
,
nor
testimony
so
glorious
,
as
when
truth
shines
in
the
spirit
,
and
the
spirit
is
seene
in
truth
,
saith
Saint
Bernard
.
Finally
,
it
is
that
which
in
the
middest
of
many
deaths
,
gaue
resolution
vnto
Cato
,
Phocion
,
and
many
other
heathen
:
as
to
Philip
King
of
Macedon
,
who
beeing
animated
by
some
to
take
reuenge
of
such
as
spake
dishonorably
of
him
;
O
no
,
said
he
,
I
will
make
them
all
lyars
in
doing
well
.
On
the
other
side
,
there
is
nothing
that
doth
more
terrifie
and
torment
then
a
bad
conscience
.
Let
the
most
resolute
wretch
that
is
,
come
,
and
I
will
make
him
confesse
in
some
sort
howsoeuer
;
his
crime
committed
in
secret
,
in
the
night
,
without
witnesses
,
and
without
any
accuser
;
yea
although
he
had
his
pardon
,
or
were
acquite
before
men
,
or
were
so
aduanced
as
he
were
not
iustifiable
before
any
man
:
yet
he
must
needes
confesse
that
hee
is
inwardly
troubled
,
and
furiously
tormented
:
the
Swallowes
by
their
importune
noyse
will
publish
the
parricide
attempted
by
a
cauterized
conscience
,
as
hath
hapned
in
old
time
:
Or
imaginary
flies
,
wil
buzze
continually
in
the
eares
of
the
seruant
that
hath
killed
his
master
,
vntill
the
fact
be
reuealed
.
Whence
is
the
spring
of
this
liuely
feeling
in
the
soul
,
but
from
the
apprehension
of
immortall
paine
?
Gods
wil
being
that
for
the
loue
of
iustice
,
iudgement
should
rather
go
against
the
life
of
the
body
,
then
that
which
is
hidden
should
not
come
to
light
.
Obiection
.
Counsell
giuen
by
fauour
,
vpon
weake
coniectures
,
doth
rather
shake
then
support
a
right
.
Such
are
these
reasons
.
THE
steppes
of
such
as
bring
good
tydings
are
pleasing
and
welcome
;
and
they
that
bring
bad
,
distastfull
and
reiected
:
So
the
400.
Prophets
which
promised
victory
vnto
Achab
against
Huart
,
a
great
Philosopher
of
Spaine
,
maintaines
that
the
vnderstanding
hath
his
beginning
,
his
increase
,
and
his
constitution
,
and
then
his
declining
,
like
vnto
a
man
;
(
hee
meanes
his
body
,
for
the
vnderstanding
is
the
most
excellent
part
of
man
)
and
like
other
Creatures
,
and
plants
:
And
for
this
cause
,
hee
that
will
learne
at
what
age
hi●…
vnderstanding
is
most
strong
and
vigorous
,
let
him
know
that
it
is
from
33.
vnto
fifty
,
at
what
time
the
gravest
Authors
should
be
made
,
if
during
their
liues
they
haue
had
contrary
opinions
:
Hee
that
wil
write
bookes
should
compose
them
at
this
age
,
neither
before
,
or
after
;
if
hee
will
not
retract
or
alter
them
.
Hitherto
Huart
,
which
experience
doth
confirme
;
for
we
see
that
as
a
man
doth
aduance
in
age
,
he
growes
in
wisedome
;
and
Iesus
himselfe
made
true
man
,
aduanced
in
wisedome
and
stature
.
Contrariwise
,
age
declining
,
the
spirit
decaies
in
memory
,
in
quicknesse
,
in
vnderstanding
;
so
as
man
being
very
old
,
hee
becomes
twice
a
child
,
fumbling
with
his
tong
,
&
doating
in
minde
.
As
for
that
the
Testators
say
,
that
they
are
sound
in
minde
,
it
is
to
shew
that
neither
age
nor
sicknesse
hath
as
yet
made
them
lose
their
spirits
;
and
therefore
it
is
a
true
signe
of
their
decay
,
concluding
contrary
to
the
intention
of
the
Author
.
And
whereas
the
labourer
spake
so
diuinely
,
it
did
not
proceed
from
the
neerenesse
of
death
,
but
from
the
alteration
of
the
temperature
of
his
braine
,
growne
whot
in
the
first
degree
by
the
force
of
his
infirmity
:
so
some
women
haue
prophecied
and
spoke
Latine
,
yet
neuer
learned
it
,
by
the
same
reason
of
the
temperature
required
,
&
yet
they
die
not
suddainly
in
this
estate
.
To
the
2.
Religion
proceedes
partly
from
nature
,
partly
from
institution
;
from
nature
who
to
rule
all
Creatures
,
To
the
3.
If
the
soule
bee
mortall
,
it
followeth
not
that
nature
hath
made
any
thing
in
vaine
;
if
she
hath
hope
or
feare
to
be
immortall
,
it
is
to
encourage
it
to
vertue
,
that
is
to
say
,
to
the
preseruation
of
that
goodly
order
,
and
to
terrifie
it
from
the
infraction
thereof
,
if
she
dies
,
her
alteration
of
the
immortality
dries
away
.
Nature
hath
also
giuen
vnto
the
Bat
a
desire
to
see
the
light
of
the
Sun
,
&
yet
this
desire
neuer
takes
effect
.
Finally
,
euery
creature
flies
death
,
and
desires
life
,
not
for
a
time
but
for
euer
;
and
by
consequent
,
in
their
kind
desire
to
be
immortall
,
and
yet
they
attaine
not
to
it
.
To
the
4.
The
heart
beats
continually
and
is
immortal
;
Dogs
sleeping
dreame
,
and
are
mortall
;
therefore
the
vnquiet
and
vncessant
action
of
the
soule
,
can
bee
no
certaine
signe
of
her
immortalitie
.
To
the
Fift
.
Iohn
de
Seres
,
almost
throughout
the
whole
course
of
his
history
of
France
will
answer
,
That
man
findes
no
miserie
but
what
he
seekes
The
philosophers
yea
Diuines
will
say
,
that
felicitie
proportionable
vnto
humaine
nature
,
consists
in
an
vpright
disposition
of
his
will
,
to
carry
himselfe
according
to
the
reason
that
is
in
him
,
towards
all
things
that
shall
present
themselues
,
to
make
his
profit
of
al
things
,
not
to
trouble
himselfe
with
any
thing
that
can
happen
in
this
world
,
and
to
nourish
the
seeds
of
vertue
which
are
sowen
in
his
mind
.
To
the
Sixt
,
Solon
will
answer
,
that
it
is
a
hard
matter
to
please
all
men
:
some
complaine
of
the
shortnes
of
life
;
if
we
obserue
it
,
these
are
such
as
haue
prodigally
consumed
themselus
at
cardes
&
dice
,
and
haue
not
found
it
but
toolate
.
Others
complaine
of
the
length
,
and
cut
it
off
before
their
time
:
But
Seneca
wiser
then
either
,
well
say
,
that
wee
must
not
be
carefull
to
liue
The
life
is
long
if
it
be
full
,
and
it
is
full
when
the
spirit
affects
her
good
,
and
tranfers
her
power
to
her selfe
.
O
excellent
speech
,
hee
that
hath
eares
let
him
heare
.
Let
vs
proceed
;
certen
creatures
liue
longer
then
man
,
and
which
?
Rauens
,
Stags
,
the
Phenix
.
I
doubt
it
much
:
as
for
the
Phenix
,
it
is
a
fabulous
thing
;
for
Stags
,
we
know
not
any
thing
but
by
a
writing
which
was
found
about
a
Stags
necke
,
Caesar
gaue
me
this
:
if
it
were
the
first
Caesar
,
it
is
long
since
,
but
it
might
be
some
other
,
whilest
that
the
Emperours
reigned
in
France
,
and
that
is
not
long
.
As
for
the
Rauen
a
most
importune
and
vnfortunate
bird
,
who
hath
tryed
it
?
But
admit
this
were
true
,
there
were
but
two
or
three
excepted
out
of
the
generall
rule
of
nature
;
which
is
,
that
man
her
chiefe
worke
liues
longer
then
any
other
creature
;
and
it
is
her
pleasure
to
except
from
the
generall
,
as
we
see
else
where
:
ceasee
then
to
blame
that
which
you
should
commend
and
admire
To
the
Seuenth
and
last
,
simbolizing
much
with
the
second
,
you
must
receiue
the
same
answer
.
And
moreouer
there
is
not
found
any
generous
instinct
in
the
soule
of
man
,
which
appeares
not
as
great
in
brute
beasts
,
for
the
preseruation
and
defence
of
their
yong
.
As
for
the
confession
(
pretended
so
easie
)
of
an
offence
committed
,
the
diuerse
kinds
of
tortures
invented
to
wrest
it
out
in
iustice
,
belie
it
:
but
you
will
say
they
are
inwardly
tormented
;
how
know
you
that
,
who
can
see
nothing
but
the
exterior
part
?
Answere
:
The
doctrine
of
the
humaine
soule
depends
of
a
superior
knowledge
,
that
is
,
of
the
Metaphisicke
,
whereof
the
rule
is
the
Canon
of
the
old
and
new
Testament
:
man
must
not
presume
to
thinke
he
can
fully
comprehend
it
;
her
perfect
intelligence
is
reserued
for
vs
exclusinely
for
euer
,
when
we
shall
behold
it
in
heauen
in
the
glasse
of
the
Trinitie
and
diuine
vnitie
:
here
this
is
an
Article
of
our
faith
,
vnderstood
in
the
resurrection
of
the
flesh
and
life
eternall
.
When
there
is
any
question
of
faith
,
reason
must
be
silent
and
yeeld
;
and
therefore
S.
Bernard
confesseth
that
Next
,
it
was
affirmed
that
man
was
verie
credulous
to
●…uill
,
&
incredulous
to
good
:
suspirion
turnes
alwaies
cunningly
to
the
worst
part
,
said
an
Ancient
;
hee
swallowes
downe
slanders
and
impostures
sweetly
,
and
distrusts
honest
and
vertuous
things
;
such
is
his
miserie
.
If
he
think
that
the
immortalitie
of
the
soule
cannot
be
grownded
sollidly
vpon
any
humaine
argument
,
let
him
also
thinke
that
there
cannot
instance
be
giuen
to
the
contrarie
,
which
is
not
easily
ouerthrowne
,
so
as
he
bring
a
spirit
that
is
tractable
&
not
preiudicate
.
And
aboue
all
,
that
hee
doe
not
perswade
him-selfe
that
he
may
see
it
or
feele
it
,
as
the
smoake
or
heate
going
out
of
the
fire
,
so
the
soule
going
out
of
the
bodie
;
for
it
is
a
spirit
,
and
therefore
not
possible
to
be
comprehended
but
by
reason
and
vnderstanding
,
which
are
spirituall
operations
,
but
let
vs
answere
him
to
euery
point
.
It
seemes
the
Obiector
takes
an
ill
presage
of
the
immortallitie
of
the
soule
;
for
that
she
is
fauourable
:
as
if
it
were
not
the
nature
of
man
(
if
he
be
not
brutish
)
to
court
those
things
which
are
worthy
&
excellent
,
as
the
soule
of
man
is
aboue
al
the
world
.
All
men
applaude
men
in
great
authoritie
;
we
esteeme
pretious
things
,
as
siluergold
Pearle
:
what
a
sot
or
rather
a
madd
man
is
he
,
that
will
haue
a
concoit
that
the
thing
is
not
excellent
,
because
it
is
respected
?
As
for
the
400.
Prophets
,
they
spake
vnto
the
King
according
to
humaine
sence
,
and
were
found
false
;
Micheas
according
to
the
word
of
God
reuealed
vnto
him
,
and
it
was
true
.
The
Obiector
reasons
according
to
carnall
sence
,
&
he
shal
be
taxed
with
falsehoode
;
Wee
speake
according
to
the
spirit
of
God
in
his
holy
writ
,
&
we
shall
be
found
true
.
He
desires
in
the
end
(
or
makes
a
shew
to
desire
it
)
that
wee
should
ballance
our
reasons
.
I
am
content
,
and
I
protest
it
will
be
to
his
confusion
;
for
the
Father
of
light
will
not
suffer
Satan
the
father
of
lies
to
triumph
ouer
the
truth
.
For
the
first
instance
then
we
say
,
that
Huart
doth
not
meane
the
soule
by
the
vnder
standing
,
but
the
intellectual
spirits
,
whereof
she
hath
need
to
argue
and
to
vnderstand
the
things
of
this
world
,
and
to
write
worthily
;
and
these
intellectuall
spirits
holding
of
the
vitall
bodie
,
it
is
not
strange
if
they
be
more
vigourous
according
to
the
estate
of
the
body
;
and
contrariewise
if
they
perish
,
when
the
bodie
perisheth
:
for
although
they
be
of
a
celestial
substance
,
exceeding
what
,
exceeding
light
,
and
most
substantiall
,
that
they
may
be
more
ready
to
serue
the
soule
,
yet
are
they
mortall
:
but
the
soule
in
her
substance
receiueth
no
increase
nor
diminution
)
since
the
moment
of
her
creation
,
&
infusion
into
the
body
;
at
all
times
,
yea
in
all
men
she
is
equally
perfect
,
as
complete
in
the
Ideot
as
in
the
learned
,
in
the
coward
as
the
couragious
:
these
are
the
diuers
instruments
of
the
bodie
,
whereof
she
makes
vse
,
which
make
her
diuers
in
her
effects
;
&
these
instrument
〈◊〉
diuerse
,
for
that
they
are
diuersly
mixt
of
the
foure
first
humors
.
Moreouer
this
Spanish
Philosopher
defines
the
immortalitie
of
the
soule
against
Gallen
,
which
he
calls
a
substantiall
acte
and
forme
of
a
humaine
bodie
.
Cap.
7.
of
his
Examen
of
spirits
:
Here
the
impostor
:
doth
impertinently
confound
mortall
spirits
with
the
immorall
spirit
:
and
our
reason
grownded
vpon
this
,
that
the
soule
(
the
bodie
dying
)
thinkes
of
the
delightfull
places
in
heauen
,
and
foretelles
things
to
come
with
much
certitude
,
according
to
the
opinion
of
Tully
and
our
owne
.
To
the
Second
.
This
generall
submission
of
all
menin
,
all
places
,
and
at
times
vnder
a
powerfull
Maiestie
,
shewes
the
natural
bond
which
man
hath
to
doe
his
homage
by
reason
of
the
immortalitie
of
his
soule
;
and
that
he
doth
rather
worship
,
vaine
,
ridiculous
and
abominable
things
,
then
none
at
all
:
doth
not
deface
this
bonde
,
but
confirmes
it
more
;
yet
shewing
,
that
he
wanders
in
the
darknes
of
this
world
,
and
in
steed
of
taking
the
way
of
the
East
to
goe
vnto
heauen
,
if
he
be
not
guided
and
directed
from
aboue
,
he
takes
the
contrarie
way
,
and
wanders
farre
:
The
which
we
yeeld
;
but
it
is
a
terror
(
answers
he
)
to
keepe
man
in
his
dutie
:
it
is
true
,
&
therefore
;
religion
is
not
in
vaine
,
for
without
it
,
for
one
disorder
man
would
commit
ten
thousand
;
it
proceeds
,
say
you
from
nature
and
institution
.
I
answer
,
it
is
from
nature
only
that
she
takes
her
beginning
;
education
doth
manure
it
&
better
it
;
but
what
doe
you
vnderstand
by
nature
?
For
the
Philosophers
haue
beene
accustomed
to
signifie
4.
distinct
things
by
the
same
name
,
which
yet
symbolize
together
;
the
lowest
is
the
temperature
of
the
4.
humors
in
the
body
of
man
:
The
2.
is
the
soule
which
giues
motion
vnto
the
body
;
The
3.
is
the
ordinance
and
rule
which
God
hath
established
in
the
world
:
The
4.
is
God
himself
,
called
by
some
in
that
regard
nature
naturant
.
If
the
Obiector
means
that
feare
and
religion
proceed
onely
from
the
temperature
of
the
4.
humors
in
the
body
of
man
,
hee
is
condemned
of
falsehood
&
contradiction
by
his
owne
saying
,
in
that
he
attributes
feare
to
other
creatures
,
the
which
he
knower
differ
from
man
,
in
the
same
temperature
and
in
truth
,
it
is
in
the
soule
that
the
reuerence
of
the
De●…ie
,
that
is
,
of
God
,
is
grauen
,
it
comes
from
this
vniuersall
rul●…
and
whereas
hee
would
inferre
that
in
women
great
feare
causeth
great
religion
,
he
must
vnderstand
that
religion
in
man
hath
conscience
for
her
chiefe
,
foundation
,
which
applyes
the
naturall
apprehension
of
a
superiority
to
an
acknowledgment
there
of
;
and
for
accessories
shee
hath
contemplation
in
the
superior
part
,
and
feare
in
the
lower
.
As
for
the
principall
foundation
,
it
is
common
to
men
and
women
;
the
two
others
are
diuers
:
Contemplation
is
greater
in
men
,
and
feare
in
women
.
Contemplation
doth
stirre
vp
the
will
to
the
seruice
of
God
by
two
considerations
;
the
one
is
of
the
diuine
power
&
bounty
,
to
haue
had
wil
and
power
to
giue
life
,
when
as
wee
dreamt
not
of
it
;
to
haue
drawne
vs
out
of
endlesse
dangers
,
and
to
haue
continued
the
course
of
his
graces
,
notwithstanding
our
ingratitude
.
The
other
consideration
is
,
from
the
basenesse
,
and
weakenesse
of
man
,
which
makes
him
to
feele
his
imperfections
,
and
to
repaire
vnto
the
fountaine
of
all
good
:
feare
doth
stirre
vp
to
humilitie
,
to
contrition
of
heart
,
to
confession
of
mouth
,
and
to
satisfaction
by
works
.
The
feare
of
the
Lord
is
the
beginning
of
wisedom
,
sayth
the
wise
man
.
Man
then
being
raysed
a
degree
higher
then
woman
in
contemplation
,
if
he
doth
vse
his
knowledge
rightly
,
submitting
himselfe
wholy
to
God
,
hee
shall
be
much
more
zealous
to
his
seruice
,
as
it
happened
to
S.
Iohn
the
Disciple
which
Iesus
Christ
loued
aboue
the
rest
:
but
for
that
they
are
often
puft
vp
they
abuse
it
,
for
pride
is
a
spiritual
poyson
which
spoyles
all
,
as
it
happened
to
Belzebub
;
&
therefore
most
of
our
learned
men
are
not
so
religious
as
women
&
ignorant
people
,
who
being
gouerned
by
a
moderat
contemplation
,
doe
husband
with
all
humilitie
their
moderate
knowledge
of
God
;
&
the
affection
in
this
feminine
sexe
is
commonly
more
zealous
then
in
the
other
.
Finally
,
by
the
reuerence
which
is
stronger
in
him
,
this
sexe
feares
to
offend
God
,
and
to
make
the
holy
Ghost
heauy
,
by
whom
he
is
sealed
vntill
the
day
of
redemption
,
as
S.
Paul
speakes
:
it
is
not
feare
onely
then
that
begets
religion
,
for
then
Deere
,
Conies
,
and
other
fearefull
Creatures
should
bee
more
religious
.
Moreouer
,
it
is
no
generall
rule
that
women
are
more
religious
,
if
it
bee
not
at
this
time
,
which
is
as
barren
in
deuout
men
,
as
it
is
fertill
in
many
religions
:
for
wee
shall
finde
as
many
men
recorded
for
Martyrs
as
women
;
and
in
the
Catalogue
of
the
Apostles
,
the
first
Architects
of
the
Christian
Churches
,
we
shall
not
find
the
name
of
any
women
:
they
are
not
suffered
to
speake
in
the
Church
.
And
if
the
Elephant
doth
therein
seeme
to
imitate
man
,
they
are
but
shewes
and
gesticulations
,
hauing
no
deuotion
in
the
heart
,
which
is
the
essence
of
religion
:
and
what
hee
doth
,
is
by
the
instinct
of
his
owne
temper
,
which
approcheth
neere
vnto
that
of
man
;
And
what
doth
Aelian
&
others
report
so
memorable
of
him
,
but
that
hee
turnes
vp
his
s●…out
towards
the
Sun
and
Moone
,
as
if
hee
did
worship
them
?
&
doth
not
the
flower
called
Heliotropium
more
?
it
being
weighty
,
turnes
round
about
lightly
as
the
Sunne
goeth
.
To
the
3.
The
impostor
sayth
,
that
the
soule
is
kindled
with
a
desire
of
immortality
,
to
the
end
it
may
bee
stirred
vp
to
vortue
:
it
is
well
spoken
,
for
true
vertue
in
this
world
,
is
the
sole
and
true
good
of
man
,
which
makes
him
worthy
of
the
heauenly
beatitude
,
which
layes
hold
of
a
vertuous
soule
;
but
this
vertue
without
this
immortality
is
a
poison
to
man
,
keeping
him
from
running
headlong
to
all
carnall
and
vicious
pleasures
,
so
as
they
be
delightfull
;
and
as
many
Philosophers
and
men
of
God
,
as
shall
crie
out
against
the
riots
of
the
flesh
,
they
are
so
many
tormenters
:
but
the
soule
is
immortal
,
and
vertue
is
or
should
be
requested
:
and
therefore
one
sayd
long
ago
,
That
a
man
were
better
to
cast
himselfe
headlong
into
the
sea
,
then
to
be
tyrannized
by
vice
;
And
on
the
other
side
Plaustus
wil
say
,
that
there
is
no
price
so
excellent
as
vertue
,
that
it
marcheth
before
al
things
;
liberty
,
health
,
life
,
goods
,
kinsfolke
,
country
,
&
children
are
defended
and
maintained
by
it
:
And
Claudian
sings
,
Finally
,
she
is
rightly
painted
treading
death
vnder
her
Some
beasts
of
pleasure
,
some
birds
for
delight
,
are
cunningly
taken
by
men
,
to
bee
nourished
daintily
;
the
which
in
their
taking
will
torment
themselues
more
,
then
if
they
had
the
stroake
of
death
.
To
the
4.
he
sayth
,
that
the
hart
,
(
let
vs
adde
to
helpe
him
)
milles
,
clockes
,
and
such
like
,
are
in
continuall
action
,
which
notwithstanding
cease
in
the
end
of
their
motion
:
but
let
vs
answere
,
that
there
is
difference
betwixt
a
naturall
action
or
one
that
is
artificially
forced
,
and
that
which
flowes
freely
and
voluntarily
without
intermission
or
rest
;
such
as
is
the
action
of
the
soule
in
her
thoughts
and
desires
,
which
wee
maintaine
to
bee
a
true
signe
of
her
immortality
:
&
as
for
that
which
wee
did
alledge
of
her
continuall
Vigilancy
,
whilest
the
body
sleepeth
,
when
as
by
assured
dreames
shee
falls
vpon
the
time
to
come
,
hee
cannot
reply
any
thing
to
this
but
that
dogs
dreame
.
I
deny
it
:
Their
barking
and
the
other
actions
they
do
sleeping
,
as
well
as
waking
,
proceede
from
a
certain
temperature
,
into
which
they
fall
;
as
in
our selues
in
the
brutall
part
,
by
the
gathering
together
of
certaine
grosse
humors
about
the
heart
,
being
prest
,
we
are
forced
to
cry
out
.
The
obiection
to
the
5.
is
his
confirmation
;
for
if
man
abused
by
his
imagination
,
seeking
the
good
encounters
that
which
is
bad
,
he
is
twise
miserable
in
his
dessignes
&
in
his
euents
.
True
it
is
,
man
is
subiect
to
so
many
miseries
in
this
life
,
as
at
euery
step
hee
meetes
with
a
thousand
;
if
hee
thinkes
to
haue
found
any
pleasure
,
it
is
suddainly
drowned
with
a
floud
of
teares
:
this
did
the
Comedian
Plautus
vnderstand
,
saying
,
that
mans
age
is
so
composed
,
And
this
made
Lucretius
though
an
Epicure
,
to
blame
men
who
were
too
greedy
of
this
life
,
in
these
words
:
What
is
there
here
,
(
O
man
)
of
such
delight
,
Whose
want
so
ruthlesse
seemes
in
her
despight
?
Thou
fear'st
(
O
foole
,
)
and
shak'st
at
thought
of
death
,
That
through
al
tempest
brings
where
blowes
no
breath
.
Our
aduersary
goes
on
,
and
presumes
that
man
may
liue
happily
in
this
world
if
he
will
.
Answere
:
Without
doubt
he
would
,
for
no
man
takes
counsell
,
if
he
shal
be
happy
,
he
neuer
troubles
himselfe
to
choose
felicity
,
but
for
the
meanes
to
attaine
vnto
it
,
as
Aristotle
sayth
:
hee
neuer
desires
Now
if
to
this
defect
of
good
things
,
we
make
an
addition
of
an
infinite
number
of
badde
which
crosse
him
,
what
shall
become
of
this
poore
man
?
But
hee
will
reply
with
the
Stoicks
,
that
vertue
may
so
frame
and
dispose
the
soule
of
man
,
as
hee
will
not
be
troubled
at
any
thing
that
shall
happen
vnto
him
,
but
will
apply
all
to
his
owne
good
.
Answer
.
This
is
not
so
easie
to
bee
spoken
,
but
it
is
as
hard
to
be
performed
.
If
vertue
were
not
difficult
to
learne
,
to
what
end
doth
S.
Augustine
speake
of
so
many
Schoolemasters
,
so
much
seuerity
,
rods
,
whips
,
and
so
much
discipline
?
and
why
doth
the
holy
Scripture
say
,
that
we
must
often
whip
the
well-beloued
child
,
lest
hee
should
become
stubborne
?
and
then
it
will
be
hard
,
yea
,
impossible
to
tame
him
.
And
farther
,
what
signifie
those
notable
punishments
inuented
by
our
Elders
,
the
Scaffolds
,
gibbets
,
strapados
,
wheeles
,
fires
,
and
others
,
but
that
such
seuerity
is
necessary
,
to
suppresse
the
sury
of
man
to
vice
?
Finally
,
there
is
nothing
so
difficult
as
vertue
,
saith
Aristotle
.
Moreouer
wee
must
not
wonder
at
these
rodomontadoes
of
the
Stoicks
;
they
haue
spoken
others
more
strange
,
but
more
vnsauory
.
A
wise
man
,
saith
Seneca
,
is
alwayes
ioyfull
,
actiue
,
quiet
,
and
assured
These
are
goodly
fantasies
,
or
rather
frenzies
,
I
will
aduise
such
people
not
to
take
Elleborum
,
nor
to
purge
,
or
neuer
to
awake
out
of
their
doting
dreames
:
for
being
in
health
or
awake
,
they
shall
finde
themselues
naked
and
miserable
;
like
vnto
the
mad
page
,
who
thought
himselfe
to
be
the
greatest
Emperour
in
the
world
,
&
that
all
Kings
were
his
vassalls
,
and
did
him
hommage
:
but
beeing
cured
,
he
found
himselfe
to
be
only
but
a
poore
Page
,
and
bound
the
next
day
to
serue
him
whom
hee
would
not
haue
accepted
(
beeing
sicke
)
for
his
lacquay
.
In
the
sixth
obiection
hee
auerres
,
that
Solon
hath
determined
how
hard
it
was
to
please
all
.
I
answer
.
That
Solons
meaning
was
to
speake
of
man
to
man
,
whereas
the
defectiue
worke
is
often
censured
by
a
weake
braine
:
but
of
God
it
is
otherwise
,
his
worke
is
so
excellent
,
as
there
is
not
any
thing
but
is
admirably
commendable
,
and
not
to
be
censured
in
any
point
,
but
by
fooles
;
And
if
man
had
not
in
his
soule
another
life
,
then
this
terrestriall
,
the
most
resined
brains
would
be
to
seek
,
for
that
man
the
most
excellent
of
Creatures
,
is
of
no
more
continuance
;
but
hee
doubts
of
this
proposition
.
Hee
doubts
of
that
which
all
the
world
hold
for
certaine
:
if
the
Phenix
in
his
first
breeding
,
and
in
his
sole
Indiuiduum
be
strange
,
yet
it
followes
not
but
that
there
may
be
such
a
bird
,
most
rare
,
and
very
long
liued
.
Moreouer
,
the
Stagge
found
in
the
Forrest
of
Senlis
,
during
the
reigne
of
Charles
6.
whereof
Belle
forrest
makes
mention
:
Admit
wee
should
take
the
computation
,
from
the
time
that
the
Emperors
reigned
in
France
,
yet
should
we
finde
fiue
hundred
yeares
,
which
is
the
age
they
giue
vnto
a
Stagge
.
As
for
the
Ralien
,
Virgil
assignes
him
I
will
then
that
the
diuine
prouidence
be
obserued
,
sporting
it selfe
to
make
Lawes
,
and
to
giue
exemptions
,
that
all
beasts
haue
the
ends
of
their
haire
bending
towards
the
taile
,
and
that
the
Origes
is
exempt
,
hauing
it
towards
the
head
:
that
all
beasts
can
moue
their
eares
,
and
not
man
:
that
whatsoeuer
flies
hath
feathers
,
but
the
Batte
hath
none
.
Finally
,
that
all
things
in
the
world
are
in
perpetuall
motion
,
the
earth
not
.
But
what
doth
this
import
?
But
for
the
last
instance
,
which
God
would
haue
for
the
great
good
of
the
earth
:
She
should
rest
firme
still
in
her
fixed
fight
,
Not
to
her
left
hand
stirring
,
nor
her
right
.
As
it
is
in
the
104.
Psalme
.
But
man
if
hee
haue
nothing
but
this
life
,
he
hath
need
of
a
very
long
life
:
Who
shall
see
and
iudge
of
this
goodly
frame
,
this
goodly
order
of
the
world
,
but
man
the
goodliest
workmanship
of
nature
?
and
how
can
he
doe
it
but
by
along
life
?
he
doth
not
equall
nor
exceede
the
long
continuance
of
the
celestiall
motions
,
before
they
bee
returned
to
their
first
point
;
motions
which
giue
life
to
euery
thing
by
their
diuers
course●…
.
How
can
he
in
his
soule
get
wisedome
,
so
necessary
for
the
conduct
of
life
,
seeing
that
vse
engenders
it
,
and
memory
brings
it
forth
,
as
Afranius
saith
,
if
by
a
number
of
yeeres
hee
gets
not
the
vse
and
experience
of
so
many
affaires
inuolued
in
this
world
?
Also
how
can
hee
preserue
his
bodily
heath
,
or
restore
it
beeing
decayed
,
if
he
haue
not
the
knowledge
of
Phisicke
,
seeing
it
is
a
long
arte
,
and
life
is
short
?
saith
Hippocrates
.
Lastly
,
he
lightly
passeth
ouer
the
last
and
strongest
reason
of
conscience
,
for
that
I
assure
my selfe
his
conscience
did
bely
,
his
pen
;
and
therefore
hee
will
entertaine
vs
with
a
certaine
instinct
of
the
vnreasonable
creatures
,
which
he
concludes
in
a
manner
to
be
Conscience
.
Answer
.
Creatures
without
reason
and
without
teaching
,
are
skilfull
from
their
first
being
,
in
that
which
is
profitable
vnto
them
,
to
affect
it
,
seeke
it
,
and
finde
it
;
and
to
abhorre
and
flye
from
that
which
is
hurtfull
:
and
in
that
they
are
so
couragious
to
defend
their
young
,
proceedes
from
the
blood
of
the
arteries
,
mooued
with
the
hearing
or
sight
of
their
aduersaries
,
which
they
do
naturally
apprehend
:
for
then
the
blood
beeing
mooued
,
it
runs
luddainly
to
the
heart
,
and
doth
quicken
the
power
of
choler
,
and
thrust
him
on
to
resist
and
reuenge
:
all
which
proceedes
from
the
temper
of
the
beast
.
But
conscience
is
a
diuine
vertue
ingrauen
in
the
soule
(
which
S.
Paule
calls
the
spirit
of
vnderstanding
,
Ephes.
3.
)
which
applyes
the
knowledge
of
our
spirit
to
the
worke
,
witnessing
The
2.
Argument
taken
from
the
goodly
order
of
Nature
.
It
is
not
possible
that
goodly
iustice
should
faile
in
the
principall
point
.
If
the
soule
of
man
were
mortall
,
this
goodly
iustice
of
nature
should
faile
in
the
principall
point
.
It
is
not
therefore
possible
,
the
soule
of
man
should
bee
mortall
.
EVEN
as
in
this
world
there
is
no
Catbuncle
more
glistering
,
not
vertue
more
eminent
then
And
hereof
God
complaines
by
Esay
,
Harken
you
And
the
Philosophers
propound
for
an
infallible
Maxime
,
That
man
is
the
most
vniust
of
all
Creatures
,
and
they
searche
out
the
causes
:
the
grossest
precepts
of
iustice
,
are
,
to
liue
honestly
,
to
doe
no
man
wrong
,
to
giue
euery
man
his
owne
:
no
man
is
ignorant
hereof
,
his
naturall
reason
being
more
then
sufficient
to
instruct
him
,
and
yet
who
doth
it
?
Yea
they
are
all
made
abominable
,
and
there
is
not
any
one
that
doth
good
,
sayeth
the
Oracle
.
They
are
giuen
ouer
to
the
couetousnesse
of
their
owne
hearts
,
to
filthines
to
pollute
their
owne
bodies
,
sayth
the
Apostle
.
If
this
complaint
were
true
&
iust
then
,
it
is
a
thousand
times
more
at
this
present
:
I
call
you
to
witnesse
,
who
trauelling
haue
past
through
Italy
,
Spaine
,
and
France
:
I
say
to
witnes
,
of
the
adulterie
,
Incest
,
Sodomie
,
and
filthynes
,
you
haue
seene
there
;
or
if
your
chast
eyes
could
not
endure
the
sight
,
yet
what
you
haue
heard
.
Then
the
robberies
,
spoyles
&
iniustice
,
vnder
the
cloake
of
iustice
,
which
reigne
now
in
this
realme
,
and
their
goodliest
houses
are
built
vpon
these
foundations
.
But
it
is
not
at
this
time
only
,
but
hath
been
in
al
ages
;
for
from
the
infancy
of
the
Church
,
there
neuer
wanted
some
swelling
iniqui
tie
,
and
a
patient
iustice
,
saith
S.
Ierome
.
As
for
murthers
,
It
is
not
in
this
age
alone
that
this
Iniustice
hath
sprong
vp
,
it
hath
beene
in
all
seasons
.
I
haue
seene
,
sayth
Salomon
;
vnder
the
Sunne
,
Impietie
in
the
place
of
iudgement
,
&
iniquitie
in
the
feare
of
Iustice
:
Offices
be
the
reward
of
such
as
make
straight
things
crooked
,
sayth
Terence
.
Mas
saores
&
extortions
vpon
the
earth
.
This
is
not
all
,
there
is
a
third
degree
yet
more
abhominable
,
&
more
iniurious
to
Iustice
;
when
as
good
men
are
opprest
by
the
wicked
,
and
Iustice
troden
vnder
foot
by
Iniustice
;
what
good
or
iust
man
is
there
but
sees
it
and
feels
it
?
Why
doest
thou
hold
thy
peace
,
said
Abacuck
to
the
Lord
,
the
wicked
oppressing
Arrian
Heretikes
did
with
all
violence
persecute
the
Catholikes
;
Pompey
with
the
iust
Senate
was
vanquished
by
Caesar
,
Cato
murmures
,
and
despayring
kills
himselfe
.
So
the
Romaine
Emperors
haue
euen
glutted
their
rage
vpon
the
innocencie
of
Martirs
;
so
the
Goathes
&
Barbarians
tormented
the
Romaines
as
soone
as
they
were
become
Christians
:
This
iniustice
being
obserued
by
many
,
hath
giuen
occasion
to
thinke
that
all
things
are
turned
by
chance
,
as
Claudian
doth
represent
it
Graphically
;
and
Dauid
himselfe
These
men
,
saies
he
,
for
all
that
they
possesse
,
Are
nothing
worth
;
yet
still
we
see
they
spend
There
liues
whole
length
in
varied
happinesse
,
Pamper'd
with
all
things
to
their
very
end
.
What
shall
we
then
thinke
;
yea
,
whereon
can
wee
assure
So
Regulus
did
choose
rather
to
bee
tormented
in
a
pipe
stucke
full
of
nayles
,
at
Carthage
,
then
to
giue
preiudiciall
counsell
to
his
countrey
.
Socrates
had
rather
dye
then
adherre
to
Pagan
Idolatrie
.
Seneca
preferred
death
before
the
flattering
of
his
vicious
Prince
,
verifying
by
effect
the
words
of
his
Epistle
,
I
loue
not
torments
,
Patience
most
ioyes
when
most
her
crosse
abounds
,
Most
honor
costs
most
,
and
most
ioy
redounds
.
But
for
what
reason
?
S.
Ambrose
saith
,
The
wise
man
is
not
broken
by
the
paines
of
the
body
,
nor
vexed
by
the
discommodities
:
in
the
midst
of
miseries
he
is
alwayes
happy
,
for
that
the
happinesse
of
life
doth
not
consist
in
the
tickling
pleasures
of
the
body
,
but
in
the
conscience
purged
from
all
filth
of
sinne
.
What
wilt
thou
then
doe
in
this
secure
peace
of
the
wicked
,
in
this
continuall
ware-fare
of
good
men
?
haue
a
little
patience
;
And
thou
in
the'nd
shalt
say
,
with
comfort
driuen
,
Thy
vowes
are
heard
,
euen
from
the
highest
heauen
.
The
Gods
,
sayth
Homer
,
suffer
not
the
sinnes
of
men
to
I
know
the
Lord
th'
afflicted
will
Reuenge
,
and
iudge
the
poore
.
All
these
wicked
ri●…
men
which
haue
had
their
pleasures
and
abundance
in
this
world
,
shall
haue
miseries
in
the
other
;
and
〈◊〉
●…se
poore
Lazares
which
haue
beene
here
diuersly
tormented
,
shal
be
comforted
,
and
enioy
an
eternall
rest
,
as
the
Euangelist
Obiection
.
If
the
soule
did
escape
the
graue
,
shee
might
fing
the
prayses
of
God
.
But
she
cannot
.
THE
Minor
is
proued
directly
by
a
text
of
the
holy
Scripture
:
There
is
no
mention
of
thee
in
death
,
who
shal
worship
thee
in
the
Answere
:
These
holy
men
haue
neuer
thought
,
much
lesse
spoken
,
that
the
soule
was
mortall
,
but
only
that
they
whom
death
takes
away
,
do
no
more
declare
the
glory
of
God
to
the
liuing
,
&
that
a
dead
mouth
cannot
preach
the
wonderful
workes
of
the
Eternall
:
And
for
proofe
hereof
,
Dauid
doeth
assure
vs
in
another
place
,
where
he
sayth
,
I
shal
not
die
,
but
liue
,
and
declare
the
As
for
Ezechias
,
when
hee
deliuered
these
words
,
hee
had
bene
then
assured
to
liue
by
Esay
;
so
as
hee
makes
it
knowne
,
that
whereas
God
prolonged
his
life
,
it
was
to
magnifie
him
in
the
world
,
and
to
declare
his
mercy
:
and
yet
that
the
Saints
deceased
sing
the
prayses
of
God
in
heauen
,
appeares
by
many
texts
,
but
that
in
the
Apoc.
is
sufficient
,
of
the
4.
beasts
,
But
some
one
will
reply
,
seeing
the
Saints
in
heauen
sing
most
melodiously
and
holily
the
praises
of
the
Lord
,
how
coms
it
that
they
alledge
this
reason
to
prolong
this
life
,
that
they
may
celebrate
the
name
of
the
Eternall
?
I
Answer
,
that
the
heauens
haue
no
neede
of
these
holy
sounders
out
of
the
Lords
praise
:
that
they
haue
from
the
beginning
the
Angells
which
sing
continually
,
Holy
,
holy
,
holy
,
is
he
which-hath
beene
,
which
is
,
and
which
shal
be
;
and
moreouer
,
the
faithfull
deceased
.
But
the
earth
is
altogether
desert
,
wherefore
the
children
of
God
desire
to
remaine
there
the
course
of
their
prefixed
age
,
to
the
end
they
may
publish
the
praises
of
God
to
the
ignorant
world
:
and
although
it
be
to
their
losse
,
yet
the
seruice
of
God
,
and
the
glory
of
their
Maister
,
is
more
deere
vnto
them
,
then
their
owne
health
,
as
Moses
and
S.
Paul
among
others
haue
witnessed
.
The
second
Obiection
.
If
the
soule
being
immortall
,
had
bene
(
as
they
say
)
infused
into
the
body
of
man
,
immediatly
from
God
,
it
is
not
possible
but
there
shold
remaine
some
knowledge
.
But
there
remaines
none
.
IF
the
Soule
be
created
immediatly
by
God
and
infused
into
the
body
,
from
the
very
moment
of
this
creation
and
infusion
,
shee
is
perfect
in
her
essence
,
and
therefore
should
haue
a
certaine
knowledge
;
but
wee
do
not
remember
our
birth
,
nor
our
Baptisme
,
by
reason
of
the
great
imperfection
of
our
nature
in
that
age
:
If
then
(
as
those
Infants
,
of
whom
Aristotle
makes
memtion
,
Answere
:
The
soule
of
man
is
extracted
immediatly
from
God
,
and
being
once
infused
into
the
body
,
shee
receiues
not
in
any
age
,
neither
in
her
substance
or
forces
,
any
change
,
alteration
,
or
increase
.
Yet
by
vertue
of
the
sentence
of
condemnation
which
God
pronounced
against
Adam
,
and
al
his
posterity
,
the
Creator
not
confirming
the
soule
in
her
excellency
and
innocency
,
but
leauing
it
to
it selfe
,
shee
hath
in
an
instant
lost
her
dignity
,
is
become
ignorant
and
vicious
;
and
the
infection
of
carnall
sences
which
shee
hath
suckt
vp
being
in
the
body
,
doth
augment
her
deprauation
,
so
as
she
is
not
able
to
remember
any
thing
of
this
action
proceeding
from
God
,
in
her
creation
and
vnion
to
the
body
:
So
Adam
and
Eue
not
confirmed
in
their
felicity
(
as
the
Angells
and
Saints
are
now
in
heauen
by
the
benefit
of
Iesus
Christ
)
as
soone
as
they
had
committed
the
transgression
,
were
in
an
instant
made
mortall
,
ignorant
and
vicious
.
A
plate
of
iron
flaming
in
the
fire
,
hath
no
sooner
felt
the
fresh
ayre
,
but
it
loseth
his
fiery
colour
;
Euen
so
the
soule
is
no
sooner
gone
out
of
the
Eternall●…
forge
,
but
shee
loseth
her
colour
and
brightnes
,
and
the
body
is
as
cold
water
to
the
burning
,
iron
;
so
as
now
the
soule
hath
no
knowledge
in
the
body
,
but
what
she
gets
by
the
sences
:
and
they
that
are
deafe
by
nature
are
also
naturally
dumbe
;
for
being
vnable
to
heare
the
words
di
stinguished
,
neither
can
they
l●…e
them
:
And
they
that
are
borne
blinde
,
cannot
distinguish
of
colours
,
&c.
Let
vs
conclude
with
S.
Augustine
,
That
the
spiritual
Nicholas
de
Cusa
,
The
3●…
Argument
taken
fr●…
the
voyce
of
all
the
world
.
The
voyce
of
the
people
is
the
voyces
of
God
,
and
by
consequent
,
of
the
truth
.
But
the
Soule
is
immortall
according
to
the
voyce
of
the
people
.
MAny
writers
haue
collected
the
opinions
of
people
and
of
ages
,
vpon
the
iudgement
of
the
soule
as
Macrobius
vpon
Scipioes
Dreame
,
Marsilius
Ficinus
,
&
others
:
And
among
the
Moderns
Mons
de
Plessis
,
Crepet
the
Celestin
with
others
,
to
whom
I
send
the
reader
;
where
he
may
see
a
wonderful
consent
of
men
to
conclude
that
the
soule
is
immortall
,
as
holding
it
not
from
any
other
Master
then
themselues
from
their
vnderstanding
,
&
from
their
conscience
,
from
which
knowledge
proceeds
the
loue
of
iustice
,
the
desire
of
honour
,
and
the
care
of
interring
their
bodies
&c.
And
as
in
old
time
,
so
at
this
day
there
is
no
nation
but
beleeues
it
.
Iohn
de
Lyra
in
his
voyage
of
America
,
writes
,
Thomas
Heriot
in
his
Historie
of
the
inhabitants
of
Virginia
,
a
country
not
long
since
discouered
,
writes
that
these
people
make
the
same
profession
,
and
hold
that
presently
after
the
soule
is
separated
from
the
body
,
she
is
carried
away
according
to
the
workes
which
she
hath
done
,
either
into
the
mansion
of
the
Gods
to
be
there
happie
for
e●…er
;
or
into
a
Gulfe
,
which
they
call
Popogusso
,
to
burne
eternally
.
Finally
there
can
bee
no
instance
giuen
against
this
generall
beleefe
of
Nations
,
dispersed
ouer
the
face
of
the
whole
earth
:
If
any
one
will
oppose
himselfe
,
it
is
the
excrement
and
scomme
of
the
people
;
to
which
Hierocles
a
Pithagorean
hath
long
since
giuen
a
holy
precaution
,
saying
That
a
wicked
man
will
not
haue
his
soule
immortall
to
the
end
he
may
not
be
punished
for
her
offences
;
but
hee
preuents
the
sentence
of
him
that
must
iudge
him
,
condemning
himselfe
to
death
,
and
yet
shall
be
therein
deceiued
,
for
wheras
he
thought
this
death
would
be
without
paine
,
he
shal
feele
it
as
sharp
ly
as
it
shal
be
long
.
But
some
one
will
obiect
,
that
to
finde
out
a
hidden
verity
,
one
mans
deepe
iudgement
is
of
more
force
,
then
a
hundred
thousand
that
are
meane
,
such
as
the
vulgar
haue
commonly
;
for
that
to
the
vnderstanding
invention
serues
more
then
number
;
for
it
is
not
of
him
&
his
vertue
,
as
of
corporal
forces
,
the
which
may
be
vnited
together
,
and
take
vp
a
great
burthen
:
wherefore
to
make
a
peace
,
sayeth
the
Wiseman
,
many
are
required
,
but
for
coum
sel
,
one
among
a
1000.
Moreouer
Seneca
doth
stil
exhort
not
to
follow
the
multitude
.
Answer
:
It
is
true
,
that
the
best
things
do
not
please
many
;
&
matters
are
so
ordained
as
one
sayth
,
that
we
sooner
follow
the
euil
then
the
good
.
Yet
this
doth
not
impeach
,
but
the
generall
testimony
of
al
men
concerning
the
soule
,
should
be
of
great
moment
,
for
that
there
be
no
opposite
parties
here
,
one
for
the
mortality
,
another
for
the
immortality
:
and
not
onely
the
simple
people
,
but
euen
the
learned
,
assure
the
immortality
of
the
soule
.
Moreouer
,
it
is
not
an
institution
of
life
to
suruiue
,
but
a
truth
to
beleeue
;
and
therefore
this
obiection
doth
in
no
sort
weaken
this
reason
of
the
immortality
of
the
soule
.
Obiection
.
If
the
soule
were
immortall
,
no
man
would
doubt
,
especially
,
the
learned
and
wise
.
But
many
doubt
,
and
in
a
manner
none
but
the
simple
and
ignorant
beleeue
it
to
be
immortall
,
THe
consequence
of
the
proposition
is
good
,
for
who
is
hee
that
doubts
whether
he
be
a
man
,
a
dog
,
or
a
wolfe
?
Who
seeing
and
feeling
,
doubts
whether
hee
sees
and
feeles
?
&c.
As
for
the
Assumption
,
it
is
sufficiently
verified
by
them
that
haue
not
doubted
,
but
haue
constantly
beleeued
that
the
soule
was
immortall
.
We
reade
of
Sardanapalus
a
powerfull
King
of
Assiria
,
who
In
the
Towne
of
Brescia
,
there
is
another
Tombe
to
be
seene
,
whereon
is
written
,
D.
M.
and
among
other
prophane
words
,
these
of
a
milder
temper
:
I
haue
liued
,
and
haue
beleeued
nothing
besides
this
life
,
and
haue
wholly
dedicated
my selfe
to
pleasing
Ven●…s
.
The
Antiquaries
obserue
,
that
among
the
Pagans
,
such
as
held
the
soule
to
bee
mortall
,
caused
the
doores
to
bee
hanged
close
shut
vpon
their
graues
,
and
of
this
sort
there
are
many
noted
.
The
Philosopher
Aristoxenus
(
by
the
report
of
Lactantius
)
durst
maintaine
that
the
The
Saduces
in
the
Church
of
God
,
haue
denied
the
immortality
of
the
foule
.
Barbara
wife
to
the
Emperour
Sigismond
,
in
the
yeare
1400.
derided
her
women
for
that
they
praied
and
fasted
,
saying
,
that
they
must
liue
merily
,
and
imbrace
all
pleasures
,
for
that
after
death
the
soule
did
perish
with
the
body
;
And
many
at
this
day
shew
by
their
liues
,
that
only
for
ciuility
and
outward
honesty
,
they
must
confesse
the
soule
to
be
immortall
.
And
what
a
great
wisedome
is
it
to
beleeue
nothing
inwardly
?
Du
Bartas
in
his
Triumph
of
faith
speakes
of
one
:
I
meane
that
Monster
Theodorus
hight
,
Who
shamelesse
saies
,
there
is
no
God
at
all
;
And
that
the
wise
may
(
when
occasions
fall
,
)
Be
Lier
,
Traitor
,
Theefe
,
and
Sodomite
.
And
he
addes
that
this
killing
of-spring
hath
past
to
Rome
,
from
thence
into
France
,
and
that
it
buddes
forth
in
the
Courts
of
Kings
,
in
seates
of
Iustice
,
and
in
the
Church
;
finally
,
there
are
scarce
any
other
impes
that
put
forth
at
this
day
:
to
haue
no
God
,
and
the
soules
to
be
mortall
,
are
held
equall
things
.
Answere
:
I
should
wonder
at
the
admirable
patience
of
God
,
to
suffer
that
the
seede
of
Atheisme
should
produce
such
branches
of
prophanation
,
if
I
did
not
see
blasphemers
and
such
as
make
a
profession
to
deny
God
,
parricides
,
yea
,
diuells
to
bee
tollerated
by
him
,
who
with
patience
attends
vntill
the
measure
of
their
sinnes
bee
full
:
But
to
answere
categorically
,
I
deny
the
consequence
of
the
proposition
:
It
is
true
,
there
hath
beene
such
a
one
,
who
hath
doubted
whether
hee
were
a
man
;
witnesse
the
Philosopher
Pyrrhon
,
who
makes
profession
to
doubt
all
,
and
maintaine
,
that
whatsoeuer
wee
thinke
to
be
,
say
,
or
do
,
is
but
by
an
vncertaine
opinion
.
Moreouer
,
you
shall
finde
some
one
so
wounded
in
the
imagination
,
by
the
force
of
some
deepe
melancholy
,
as
he
hath
thought
himselfe
to
be
transformed
into
a
wolfe
,
and
also
hath
gone
out
of
his
house
by
night
,
howling
and
imitating
the
actions
of
As
for
Sardanapalus
,
hee
hath
also
doubted
whether
he
were
a
man
,
since
that
hee
tooke
vpon
him
a
womans
habit
among
his
Courtisans
,
and
handled
a
distaffe
with
them
.
For
my
part
I
beleeue
that
he
had
the
humour
and
spirit
of
a
beast
;
as
Tully
reports
,
that
Aristotle
hauing
As
for
the
Empresse
Barbara
,
hee
should
haue
added
that
shee
was
an
insatiable
Letcher
;
&
therefore
she
had
great
interest
,
(
not
to
giue
an
accoumpt
of
her
dissolute
life
,
)
to
perswade
her self
that
al
was
extinguished
in
death
.
Now
followeth
this
depraued
age
,
into
the
which
as
into
the
bottome
of
a
sinke
,
al
the
filth
of
precedent
ages
haue
seemed
to
run
;
yet
there
are
(
God
bee
thanked
)
who
beleeue
it
in
their
hearts
,
and
deliuer
it
with
ther
mouthes
,
that
their
spirit
is
immortal
,
and
they
that
speake
it
only
with
their
mouthes
,
it
is
sufficient
that
naturall
shame
will
not
suffer
them
to
discouer
the
villany
of
thier
hearts
;
and
this
bashfulnesse
(
an
impression
of
God
)
is
sufficient
to
make
them
inexcusable
in
the
great
day
of
the
Lord
.
Moreouer
,
they
that
with
a
furious
impudency
haue
beleeued
that
the
soule
died
with
the
body
,
haue
for
the
most
part
in
their
miserable
ends
made
knowne
the
iudgements
of
God
,
who
punished
them
for
their
frantike
opinion
;
as
Lucian
,
who
was
torne
in
pieces
by
dogs
;
Lucre
tius
who
grown
mad
,
cast
him selfe
downe
a
precipice
:
Caligula
who
was
cruelly
slaine
;
with
infinite
others
:
Or
else
they
haue
shewed
it
in
their
confused
and
irresolute
carriage
,
the
distemperature
and
trouble
of
their
soules
impugning
their
damnable
opinion
.
To
conclude
;
As
for
Theodorus
,
and
the
swarme
of
his
disciples
,
who
in
a
manner
alone
hold
the
chaires
in
all
estates
,
I
will
suffer
them
to
be
led
in
Triumph
before
the
triumphant
chariot
of
faith
:
that
which
Du
Bartas
sayth
in
the
beginning
of
the
second
song
,
is
sufficient
to
confound
them
.
The
4.
Argument
.
That
which
proceeds
immediatly
f●…om
God
,
is
euerlasting
.
Such
is
the
soule
.
I
will
prooue
the
consequence
of
the
Maior
,
for
the
rest
is
plaine
of
it selfe
:
whilest
the
Sun
shall
last
he
will
cast
fo●…th
his
beames
;
whilest
there
is
fire
there
will
come
forth
heate
;
whilest
the
heart
beates
in
the
body
,
there
remaines
life
;
for
that
the
position
of
the
sufficient
cause
,
very
neere
and
immediate
,
doth
of
necessity
establish
the
effect
,
the
which
continues
as
long
as
the
cause
,
if
there
happens
no
inpeachment
:
But
God
is
a
sufficient
cause
,
neuer
hindered
in
his
effects
;
he
is
the
neere
and
immediate
cause
of
the
soule
which
hee
breathes
into
the
body
,
as
soone
as
it
was
disposed
and
fit
to
receiue
that
breathing
;
hee
is
immortall
,
and
by
consequent
the
soule
is
immortall
.
So
hee
created
the
Angels
,
&
the
Angels
shal
subsist
for
euer
;
so
he
made
the
heauen
&
earth
,
and
they
shall
neuer
perish
.
If
they
reply
that
the
heauens
shal
passe
;
&
that
God
wil
consume
them
as
a
flaming
pyle
of
wood
,
as
the
Poet
speakes
after
S.
Peter
:
They
may
againe
obiect
,
That
God
with
his
owne
hands
had
moulded
and
fashoned
the
first
man
,
who
not
with
standing
is
dead
.
I
answer
,
that
God
was
the
efficient
and
immediate
cause
of
man
,
but
not
the
formall
nor
the
materiall
;
his
substance
was
the
slime
of
the
earth
,
which
might
be
dissolued
;
his
forme
was
his
soule
,
which
might
be
separated
:
But
in
the
soule
,
and
of
the
soule
of
man
,
God
holds
immediatly
the
foure
kinds
of
causes
;
the
efficient
,
for
he
hath
made
it
of
himselfe
,
without
any
help
;
the
materiall
,
not
that
it
is
of
his
essence
,
but
that
hee
hath
created
it
of
nothing
,
as
hee
did
the
world
:
the
formall
in
like
manner
,
his
continual
inspiration
retaines
it
,
as
his
continuall
prouidence
preserues
the
world
from
ruine
;
and
therefore
Christ
sayd
,
my
Father
works
hitherto
,
and
I
with
him
.
Finally
,
he
is
the
finall
cause
for
man
liues
to
know
and
serue
God
.
If
they
reply
againe
,
that
God
being
a
voluntarie
cause
in
his
actions
,
should
not
be
numbred
among
the
naturall
causes
,
which
necessarily
produce
their
effects
,
if
there
be
not
some
let
:
that
is
most
certen
;
but
where
the
word
of
God
is
euident
,
we
must
not
doubt
of
his
will
;
but
it
is
apparent
in
the
passages
alledged
,
that
the
soule
is
immortall
.
And
therefore
we
may
profitably
and
safely
conclude
,
That
if
from
the
sufficient
and
neere
cause
the
effect
doth
necessarilie
flow
,
and
that
this
effect
doth
continue
as
long
as
the
cause
,
if
there
happen
no
lets
:
that
vndoubtedly
the
soule
is
immortal
,
seeing
that
God
her
most
sufficient
cause
,
and
who
feares
no
disturbance
,
is
immortall
;
so
as
to
denie
this
immortalitie
,
is
to
deny
the
Deitie
.
Obiection
.
That
which
hath
bin
alwaies
required
to
be
sufficiently
testified
,
yet
hath
beene
still
denyed
,
cannot
be
certaine
.
The
immortalitie
of
the
soule
hath
beene
alwayes
required
to
be
sufficiently
testified
,
yet
hath
beene
still
denyed
.
NO
great
ioy
doth
at
any
time
accompanie
a
deepe
silence
.
If
the
soule
going
out
of
the
bodie
,
felt
it selfe
immortall
,
(
shee
should
feele
it
if
she
were
so
,
for
going
out
of
the
body
,
as
out
of
a
darke
prison
,
shee
should
haue
the
fruition
of
all
her
light
:
)
if
shee
felt
her
selfe
,
as
I
say
,
immortall
,
shee
would
witnesse
it
by
some
signe
to
the
poore
kinsfolkes
that
suruiue
,
being
desolate
by
reason
of
his
departure
,
to
comfort
,
fortifie
and
make
them
ioyfull
.
And
although
the
soules
which
are
in
heauen
be
there
detained
by
a
voluntarie
prison
,
hindering
them
from
comming
downe
;
and
on
the
other
side
those
that
are
in
hell
,
are
tyed
there
by
a
will
that
is
captiue
,
as
one
hath
affirmed
:
But
the
soules
that
goe
out
of
the
bodies
which
are
yet
on
earth
,
euen
vpon
the
lips
of
them
that
die
,
why
haue
they
not
instantly
,
before
they
fly
to
heauen
,
being
so
often
required
,
giuen
some
smalle
proofe
of
their
immortalitle
?
Answer
:
This
Obiection
seemes
subtill
,
but
to
speake
truly
it
hath
but
the
shew
&
not
the
effect
,
for
it
is
subiect
to
many
pertinent
answeres
:
First
to
alledge
an
inconuenience
is
not
to
dissolue
the
question
.
2.
It
is
a
consequence
ill
applied
,
to
say
Such
a
one
hath
not
spoken
,
therefore
hee
is
no
man
.
Wee
haue
digged
verie
deepe
into
the
earth
,
and
yet
wee
neuer
heard
any
of
them
that
goe
with
their
feete
against
ours
;
therefore
there
are
no
Antipodes
;
So
the
soules
speake
not
vpon
dead
mens
lippes
,
therefore
they
haue
none
:
for
beeing
thus
hindred
,
is
the
cause
they
neither
heare
nor
see
any
signe
of
their
life
.
Thirdly
,
the
teares
of
the
dead
mans
kinsfolkes
are
ill
grounded
:
Socrates
a
Pagan
knew
it
well
,
when
hee
said
,
that
we
must
leaue
the
soule
at
rest
,
and
not
trouble
it
with
lamentations
.
The
holy
Ghosts
goes
farther
,
and
assures
,
That
blessed
are
the
Fourthly
,
God
will
not
that
we
should
be
inquisitiue
of
the
dead
,
he
forbids
it
expresly
in
his
law
,
&
pronounceth
Fifthly
,
the
soules
are
prest
at
the
departure
from
their
bodyes
,
to
yeeld
an
account
of
their
administration
in
this
life
,
vndergoing
a
particular
iudgement
.
This
is
beleeued
rightly
,
and
wholesomely
,
saith
S.
Augustine
,
that
the
soules
are
Finally
Salomon
,
to
the
end
wee
should
not
doubt
,
sayth
,
That
God
will
easily
render
vnto
man
according
to
his
workes
,
at
that
day
of
his
deceasse
;
That
the
affliction
of
one
houre
makes
him
forget
all
pleasures
,
and
that
the
ende
of
man
is
the
manifestation
of
his
workes
.
6
S.
Athanasiws
sayeth
,
It
is
not
the
will
of
God
that
the
7.
The
Soule
destitute
of
the
Organs
of
her
body
,
being
not
yet
glorified
nor
illuminated
with
the
Celestiall
splendor
,
nor
adorned
with
the
supernaturall
gifts
,
which
God
confers
vpon
her
for
her
felicitie
,
cannot
satifsie
the
will
of
the
kinsfolkes
that
be
present
,
desiring
a
testimonie
of
her
blessednes
and
life
:
for
the
soule
,
sayth
S.
Athanasius
in
the
former
passage
,
as
soone
as
she
hath
layed
down
her
body
,
can
worke
neither
good
not
euill
.
And
as
for
visions
that
appeare
from
them
,
God
by
a
certaine
dispensation
,
shewes
them
as
it
pleaseth
him
.
For
as
a
Lute
if
there
be
no
man
to
play
of
in
,
seems
idle
and
vnprofitable
:
so
the
soule
and
body
being
separated
one
from
another
,
haue
no
operation
.
The
which
Ecclesiastes
doth
confirme
,
saying
,
Certainly
the
liuing
The
5.
Argument
taken
from
the
aspect
of
the
face
.
Whatsoeuer
is
represented
by
a
iust
mirrour
or
glasse
,
is
true
.
The
immortality
of
the
soule
is
represented
by
the
iust
mirror
of
the
face
.
AS
the
soule
of
man
is
the
Image
of
God
,
so
the
face
is
the
Image
of
the
soule
,
and
therefore
the
Eternall
creating
the
soule
of
man
,
did
breathe
it
By
the
face
that
Diuiner
Egyptian
,
familiar
to
Marc.
Anthony
,
did
know
the
diuers
dispositions
of
men
.
These
markes
of
the
face
,
are
imprinted
with
the
seale
of
the
soule
:
and
hee
that
will
not
iudge
by
such
markes
ingrauen
,
of
the
brightnesse
and
immortality
of
the
soule
,
is
without
iudgement
.
Homer
writes
that
Vlisses
hauing
escaped
from
shipwracke
,
was
graciously
entertained
and
reuerenced
by
the
Pheagues
,
hauing
no
ornament
then
,
but
this
vertue
&
generous
disposition
,
the
beauty
&
excellency
whereof
appeared
in
his
fore-head
.
Man
in
like
sort
carries
on
his
fore-head
the
markes
of
his
immortal
soule
:
Wherof
the
first
is
the
carrying
his
countenance
straight
vp
to
heauen
,
proper
to
man
,
at
all
times
,
to
him
alone
,
and
to
all
the
generation
of
mankinde
;
which
shewes
his
be
ginning
to
bee
celestiall
and
immortall
:
for
that
onely
is
perishable
which
is
vnder
the
region
of
the
Moone
,
&
whatsoeuer
is
aboue
it
,
is
not
subiect
vnto
destinie
.
The
2.
is
that
foresight
afarre
off
,
those
beames
,
I
say
,
cast
farre
and
wide
by
the
piercing
sight
,
without
staying
vpon
that
which
doth
touch
it
,
or
enuiron
it
neere
;
which
shewes
that
the
flight
of
the
soule
must
go
farre
.
If
any
one
say
,
that
certaine
birds
,
&
foure
footed
beasts
see
farre
;
but
it
is
not
to
the
same
end
,
for
man
doth
it
only
for
the
pleasure
of
the
sight
,
&
to
obserue
the
beauty
of
his
celestial
habitation
:
whereas
other
creatures
are
sharpe
sighted
either
to
obserue
their
enemies
,
&
to
flie
from
them
;
or
to
looke
after
their
prey
,
to
deuour
it
:
not
to
heauen
,
to
obserue
heauen
,
and
to
send
vp
thither
by
the
beames
of
their
sight
,
their
most
ardent
vowes
,
as
man
alone
doth
.
Moreouer
,
this
farre
flying
sight
of
man
,
is
a
noble
signe
of
his
spirituall
knowledge
,
which
vniting
the
time
past
to
the
present
,
doth
alwayes
casts
her
goodly
thoughts
vpon
the
future
.
The
third
is
the
reuerent
maiesty
of
the
whole
face
,
that
sparkling
fire
of
the
eyes
,
striking
a
colde
feare
into
the
fiercest
creatures
;
and
a
flying
amazement
,
which
are
eye-witnesses
of
some
hidden
nature
very
diuerse
to
that
of
beasts
.
We
reade
of
the
Emperour
Ma●…imilian
,
I.
who
being
detained
a
prisoner
by
them
of
Bruges
,
&
entreated
vnworthily
,
reduced
to
extreame
,
dangers
,
and
hourely
ready
to
bee
slaine
,
yet
nothing
daunted
,
nor
abating
the
greatnes
of
his
courage
,
his
cruellest
enemies
durst
not
behold
him
in
the
face
;
the
most
mutinous
did
him
reuerence
,
and
the
beames
of
his
eyes
(
saith
the
History
)
did
amaze
,
and
pierce
the
consciences
of
the
Rebels
,
to
the
quicke
.
We
may
say
as
much
of
the
French
King
,
Francis
I.
taken
prisoner
at
the
battaile
of
Pauia
;
for
hee
had
no
prison
,
but
a
royall
The
fourth
are
his
goodly
words
,
expressing
the
diuine
conceptions
of
the
soule
,
proper
to
man
onely
:
The
speech
is
the
Image
of
the
soule
;
he
that
shall
mince
and
digest
it
,
shewes
himselfe
●…o
be
an
hypocrite
.
See
farther
what
Serres
saith
in
the
first
As
for
the
Oakes
of
Done
and
the
Oxen
which
drawing
at
Plough
in
the
second
Punike
warre
,
spake
these
words
(
Beware
Rome
)
either
it
is
fabulous
,
or
the
Diuell
spake
by
them
.
But
the
most
excellent
.
words
of
man
,
being
set
downe
immortally
in
writing
,
or
flying
eternally
in
memorie
of
men
,
shewes
that
their
spring
is
immortall
,
as
much
as
the
effect
can
represent
the
cause
.
Oh
God
,
how
could
this
knowledge
of
the
immortalitie
,
this
ardent
desire
thereof
,
the
expression
of
this
desire
by
immortal
words
come
into
the
thought
of
man
,
and
from
man
,
if
all
in
him
were
mortall
?
And
to
finish
it
,
wee
may
add
the
quicknes
of
hearing
,
vnderstanding
the
singing
of
birds
,
the
musicke
of
voices
and
the
harmomie
of
instruments
.
Let
no
man
obiect
other
creatures
vnto
me
,
they
heare
the
sound
,
but
not
the
ac
cord
of
tunes
.
Moreouer
this
hearing
of
man
is
so
perswaded
by
the
charms
of
a
diuine
tongue
speaking
from
a
Pulpit
of
truth
,
as
she
would
willingly
leaue
the
world
to
enioy
the
heauenly
felicitie
;
no
small
coniecture
that
the
soule
is
capable
of
immortalitie
,
seeing
she
hath
such
power
ouer
the
eare
her
Organ
,
to
make
it
vnderstand
&
desire
,
at
the
declining
of
the
dying
body
,
See
moreouer
what
Iohn
de
Serres
sayth
,
in
the
45.
profe
of
the
immortality
of
the
soule
.
The
first
Obiection
.
Whatsoeuer
is
built
vpon
an
vncertaine
foundation
,
is
doubtfull
and
wauering
.
The
immortalitie
of
the
soule
is
built
vpon
an
vncertaine
foundation
.
IT
seemes
that
the
reason
of
the
preaching
of
the
soule
in
her
exemption
from
the
graue
,
flowes
originaly
for
that
she
vnderstands
immortal
things
,
&
that
by
the
ioyning
of
time
past
with
the
present
she
infers
the
future
;
wherein
she
is
chiefely
distinguished
from
beasts
which
are
mortall
:
but
this
ground-worke
is
not
sollid
.
Some
one
speaking
of
the
soule
,
to
shew
her
immortalitie
,
saith
,
that
they
did
not
iudge
her
eternall
,
for
that
no
man
could
comprehend
the
Eternitie
,
that
is
to
say
,
that
long
terme
past
without
beginning
:
If
this
be
admitted
,
the
question
is
decided
,
and
the
soule
will
be
found
mortall
,
seeing
that
she
cannot
perfectly
comprehend
the
immortalitie
;
for
it
is
as
difficult
to
conceaue
a
continuitie
to
come
without
end
,
as
it
is
of
that
which
is
past
without
beginning
.
More
ouer
the
difference
of
a
reasonable
man
,
hath
no
aduantage
by
his
continuance
ouer
beasts
,
seeing
that
continuance
is
but
an
accident
,
and
beasts
are
not
longer
liued
then
trees
,
yea
shorter
,
yet
are
they
are
as
much
aboue
trees
,
as
men
are
aboue
beasts
.
Thirdly
they
whom
we
wholy
follow
,
as
Aristotle
,
(
that
myracle
of
the
world
)
Gallen
the
first
fauorite
of
nature
,
Hippocrates
surnamed
the
diuine
,
and
others
,
haue
spoken
doubtfully
,
or
denyed
it
flatly
;
Gallen
,
Aristoxenus
and
Dicearchus
Aristotles
disciples
,
yea
and
Plutarke
himselfe
do
witnesse
,
that
Aristotle
denyed
it
:
Hippocrates
sayd
,
that
the
soule
went
alwayes
on
vnto
death
.
Finally
,
if
she
be
of
heauen
and
immortall
,
why
doth
she
not
participate
of
heauen
&
immortalitie
?
why
are
her
thoughts
fixt
vpon
earth
and
perishable
things
?
The
plant
retaines
something
of
the
soyle
,
what
hath
the
soule
of
heauen
?
Answer
,
Mans
vnderstanding
comprehends
in
a
certen
fashion
a
continuance
without
end
,
and
for
proofe
,
giue
him
a
terme
of
an
hundred
Millions
of
yeares
:
hee
will
extend
his
spiritual
sight
an
hundred
Millions
beyond
that
;
and
if
you
will
,
as
farre
beyond
it
,
for
that
this
visible
force
cannot
be
in
any
sort
limited
by
time
.
The
heauens
and
starres
in
their
substance
shall
continue
without
end
,
yet
in
their
quallities
they
must
change
;
but
the
soule
doth
well
comprehend
this
continaunce
.
Moreouer
it
is
no
good
consequence
to
say
,
Bulls
feele
not
the
vigour
of
their
force
,
therefore
they
haue
none
.
A
man
being
borne
and
bred
in
the
bottome
of
a
darke
caue
,
thinks
that
he
hath
no
facultie
to
see
,
is
he
the
therefore
blinde
?
the
soule
being
buried
in
the
darkenesse
of
a
mortall
body
as
in
a
graue
,
sees
not
her
immortalitie
,
hath
she
therfore
none
?
Thirdly
,
we
doe
not
say
that
man
is
immortall
,
for
that
he
differs
from
beasts
,
but
for
many
reasons
deliuered
&
to
be
deliuered
.
Fourthly
,
the
Philosophers
aboue
mentioned
would
see
and
touch
the
soule
in
her
immortalitie
,
&
she
is
not
subiect
to
any
sence
S.
Basile
hath
seene
it
in
spirit
Which
hauing
left
the
earth
,
recouers
heauen
,
and
dwells
with
the
Moderator
of
all
things
in
the
Celestiall
places
.
As
for
Hippocrates
,
his
words
sound
more
of
the
immortalitie
,
then
of
the
death
of
the
soule
,
hauing
this
sence
,
That
the
soule
goes
alwayes
increasing
vntil
the
death
of
the
bodie
.
But
if
you
desire
effects
and
not
words
,
what
conceit
could
Aristotle
,
Gallen
and
Hippocrates
haue
of
the
soule
to
bee
mortall
,
who
by
an
immortall
labour
haue
purchased
such
great
same
throughout
the
world
?
and
whose
authoritie
is
the
cause
that
they
are
now
produced
,
and
maintained
?
Finally
,
that
which
he
obiects
of
the
soules
thoughts
,
fixed
for
the
most
part
on
the
fraile
things
of
this
passing
world
,
it
is
no
smal
signe
of
the
corruption
of
mankind
;
but
no
argument
,
that
the
soule
is
perishable
,
seeing
she
retaines
still
the
immortal
seale
which
God
hath
set
vpon
her
in
her
first
creation
.
The.
2
,
Obiection
.
The
container
,
and
that
which
is
contained
,
should
entertaine
themselues
by
a
iust
proportion
.
The
body
and
the
soule
are
the
container
,
and
contained
.
IF
the
soule
bee
immortal
,
seeing
the
body
is
mortall
,
what
proportion
were
there
betwixt
the
soule
and
body
?
How
hath
nature
(
which
doth
all
things
by
a
iust
weight
,
number
,
and
measure
)
ioyned
things
together
which
are
so
dislike
?
It
serues
to
no
purpose
to
produce
the
birde
kept
in
a
cage
,
which
as
soone
as
shee
can
get
out
flies
away
;
for
he
is
kept
there
by
force
,
and
not
as
forme
in
substance
.
Answere
:
Wee
grant
the
whole
argument
,
and
wee
adde
,
that
it
is
sinne
which
came
by
accident
,
that
hath
caused
this
great
disproportion
.
Otherwise
man
before
sinne
,
in
his
estate
of
innocency
,
had
his
body
immortall
:
&
therefore
Iesus
Christ
our
Sauiour
,
like
a
cunning
Logitian
,
drew
the
resurrection
of
the
body
from
the
immortality
of
the
soule
,
for
that
God
was
called
the
God
of
The
3.
Obiection
.
If
reason
loades
vs
to
the
immortality
of
the
soule
,
by
the
same
meanes
she
shold
guide
vs
to
the
resurrection
of
the
body
.
But
that
is
not
true
.
I
Proue
the
Minor
by
this
knowne
Maxime
of
reason
,
That
there
is
no
returne
from
priuation
to
the
habit
,
nor
(
by
consequence
)
from
death
to
life
,
no
more
then
from
starke
blindnes
to
sight
.
Wherefore
they
of
Athens
(
where
one
writes
that
the
men
are
borne
Philosophers
)
hearing
S.
Paul
discourse
of
many
points
of
heauenly
Aurelius
Balbus
,
a
man
of
an
vnspotted
life
;
I
rest
heere
in
hope
of
the
resurrection
.
But
that
which
is
most
wonderfull
and
exceedes
all
credit
,
if
they
that
write
it
were
not
eye
witnesses
and
worthy
of
credit
,
that
in
Egypt
in
a
place
neere
vnto
Caine
,
a
multitude
of
people
meete
on
a
certaine
day
in
march
,
to
bee
spectators
of
the
resurrection
of
the
flesh
,
as
they
say
;
where
from
Thursday
,
to
Saterday
inclusiuely
,
they
may
see
and
touch
bodies
wrapt
in
their
sheetes
after
the
ancient
manner
;
but
they
neither
see
them
standing
nor
walking
,
This
admirable
sight
is
written
by
Olaus
Magnus
,
by
certaine
Venetian
Ambassadors
,
by
a
Iacopin
of
Vlmes
&
others
;
but
I
leaue
the
interpretation
free
to
the
iudgement
of
the
reader
.
Thirdly
,
if
it
were
a
worke
without
the
compasse
of
reason
,
Plutarque
,
Herodotus
,
nor
Plato
wold
euer
haue
beene
credited
in
writing
,
that
one
Thespesius
,
Aristeus
,
and
Erus
,
were
raised
vp
againe
.
Plinie
,
who
beleeued
nothing
but
what
hee
saw
;
among
many
that
were
raysed
vp
,
he
reports
of
a
woman
which
was
dead
seuen
dayes
,
and
raised
againe
:
and
that
one
Gabienus
a
valiant
souldier
of
Caesars
,
being
put
to
death
by
order
of
iustice
,
and
left
vpon
the
publike
place
,
was
found
afterwards
speaking
,
and
asking
for
Pompey
,
who
came
vnto
him
and
had
much
speech
with
him
.
Melchior
Flauian
makes
mention
of
a
woman
whom
hee
had
seene
,
whose
name
was
Mellula
,
neere
vnto
Damas
in
Syria
,
raysed
vp
againe
the
6.
day
after
her
death
,
in
the
yeare
1555.
God
will
bring
such
tokens
,
to
assure
the
world
of
a
future
and
vniuersall
Resurrection
.
As
for
the
Maxime
,
that
there
is
no
returning
againe
to
the
habite
,
it
is
abusiue
not
only
to
God
,
who
can
do
all
,
but
euen
to
nature
,
and
to
the
order
of
the
world
,
which
hath
his
forces
limited
:
So
in
a
little
child
,
whose
teeth
haue
beene
pulled
out
,
the
vegetatiue
vertue
will
bring
vp
new
.
So
we
reade
of
a
certaine
Abbesse
,
who
being
an
100.
yeares
olde
,
grewe
young
againe
,
had
her
monethly
courses
,
her
teeth
put
forth
againe
,
her
haire
grew
black
,
the
wrinckles
of
her
face
filled
vp
:
Finally
,
shee
became
as
fresh
and
as
faire
as
shee
had
beene
at
the
age
of
20.
yeeres
.
And
if
wee
may
beleeue
histories
,
she
was
not
alone
,
but
followed
and
preceded
by
many
others
.
The
naturall
vertue
at
a
certaine
time
,
as
trees
in
the
Spring
,
did
renue
her
worke
euen
foure
times
;
as
to
that
man
seene
in
the
yeere
1536
,
by
the
Viceroy
of
the
Indies
,
who
examined
it
carefully
,
and
found
out
the
truth
.
Fourthly
,
that
which
shewes
an
insenfible
impression
of
nature
of
the
future
Resurrection
,
is
the
earnest
and
generall
care
to
burie
the
dead
honorably
,
yea
to
keep
them
from
corruption
,
by
balmes
and
Aromaticall
sents
,
by
images
of
brasse
,
and
nayles
fastened
in
the
bodies
,
for
that
brasse
hath
a
speciall
vertue
against
corruption
.
There
are
yet
other
deuices
,
which
the
Egyptians
haue
,
and
doe
vse
,
and
particularly
obserued
by
them
of
Arran
,
an
insularie
region
,
whereas
the
bodyes
hang
in
the
ayre
and
rot
not
;
so
as
the
families
without
any
amazement
,
know
their
Fathers
,
Grandfathers
,
and
great-grandfathers
,
and
a
long
Peter
Martir
of
Milan
,
writes
Moreouer
,
I
deny
that
man
may
alwayes
see
the
tayle
of
that
wherof
he
sees
the
head
;
the
resurrection
of
the
body
,
seeing
the
immortality
of
the
soule
;
that
he
must
needes
see
the
consequent
,
if
he
discouers
the
Antecedent
:
for
the
one
hiding
it selfe
,
the
other
appeares
,
sometimes
to
the
sight
of
the
vnderstanding
.
And
to
conclude
,
I
deny
not
but
that
it
is
true
which
mans
reason
cannot
verifie
,
vntill
it
hath
found
out
why
the
Adamant
doth
so
powerfully
draw
iron
vnto
it
,
and
holds
it
fast
by
an
vnknowne
vertue
;
&
why
forked
sticks
of
Elder
are
proper
to
discouer
veines
of
gold
and
siluer
?
Why
long
aftrr
a
man
is
dead
,
the
bloud
will
gush
out
if
the
murtherer
approcheth
?
Why
if
some
desperate
man
hang
himselfe
,
will
there
rise
suddaine
stormes
and
tempests
?
Why
the
stone
called
the
Amede
,
drawes
iron
to
it
on
the
one
side
,
and
reiects
it
on
the
other
?
with
infinite
other
secrets
of
Nature
.
The
third
Obiection
.
We
onely
feare
that
which
wee
think
should
be
hurtfull
vnto
vs
.
The
soule
feareth
death
.
Therfore
the
soule
thinks
death
should
be
hurtfull
vnto
her
.
SOme
make
a
question
how
the
soule
can
be
immortall
,
seeing
she
hath
so
great
feare
of
death
.
Men
laugh
at
the
attempt
of
little
children
,
be
they
neuer
so
in
choler
;
for
that
they
cannot
hurt
them
:
why
should
not
the
soule
then
mock
at
death
?
Doth
she
not
in
like
manner
see
the
immortality
,
&
feele
it
in
her selfe
,
without
giuing
so
great
apprehension
to
the
poore●…
body
,
which
,
of
it selfe
without
her
should
neuer
feare
death
,
no
more
then
a
bruit
beast
?
Why
is
not
the
power
of
death
dissolued
,
whereas
the
authority
of
immortality
intercedes
?
as
Tertullian
speakes
in
the
first
booke
of
the
Trinity
.
Answer
.
This
is
a
most
euident
signe
,
not
of
the
mortality
of
the
soule
,
but
that
man
is
degenerate
and
corrupt
.
That
her
Port
is
no
more
so
free
and
braue
,
But
casts
her
eye
downe
,
like
a
fearefull
slaue
.
He
seeles
in
his
Conscience
,
that
he
is
guilty
of
high
treason
to
God
;
that
this
voluntary
offence
must
soon
or
late
bring
a
necessary
punishment
;
he
feels
in
this
life
,
some
smal
touch
;
he
fears
&
not
without
reason
(
if
by
faith
&
repentance
his
pardon
bee
not
inrowled
,
and
his
absolution
sealed
)
that
at
the
departure
from
this
life
,
the
executioner
of
diuine
vengeance
should
stand
lurking
behind
death
,
to
take
him
by
the
throat
,
and
to
punish
him
according
to
his
merits
.
Wherefore
if
corruption
did
not
generally
possesse
al
men
,
she
would
suppresse
this
fear
,
reuerence
her
Creator
,
and
do
her
duty
vnto
him
;
and
then
she
should
see
that
by
that
respectiue
feare
to
offend
her
God
,
she
should
be
fully
deliuered
from
all
other
feare
:
shee
should
see
,
that
fearing
onely
the
death
of
the
soule
,
(
which
is
onely
to
be
feared
)
shee
should
not
feare
that
of
the
body
,
which
is
to
be
desired
.
But
for
that
most
men
(
as
S.
Augustine
doth
teach
)
feare
the
separation
of
the
The
spirit
is
something
death
leaues
it
in
store
,
The
palest
shadowes
scapes
to
the
burning
shore
.
But
to
conclude
:
The
soule
hauing
beene
too
familiar
with
the
flesh
,
shee
hath
gotten
a
habite
,
she
hath
drawne
such
corruption
,
as
being
ignorant
)
of
the
happinesse
which
attends
her
in
heauen
,
shee
cannot
leaue
this
valley
of
misery
,
this
obscure
prison
,
but
with
great
griefe
:
being
like
vnto
the
man
,
which
being
carried
away
an
Infant
by
a
she
wolfe
,
was
nourished
by
wolues
,
did
houle
with
them
,
and
did
liue
,
and
would
liue
among
them
:
and
if
hee
were
taken
by
other
men
,
he
would
leaue
them
to
returne
to
his
wolues
,
as
the
History
makes
mention
of
one
,
verifying
the
Prouerbe
,
That
nourishment
passeth
nature
.
The
sixt
Argument
from
the
efficient
cause
,
of
Immortalitie
.
The
eleuation
aboue
time
and
place
,
is
the
efficient
cause
of
Immortaliti
.
But
the
soule
is
eleuated
aboue
all
time
and
place
.
IT
is
without
all
question
,
that
onely
time
ruines
all
things
,
yet
the
vnderstanding
is
not
subiect
to
time
;
for
the
time
past
is
present
vnto
it
:
And
therefore
man
shall
see
an
act
plaied
before
him
,
and
yet
he
shall
haue
another
in
his
vnderstanding
,
which
was
done
10.
20.
or
30.
yeares
before
:
and
shall
haue
it
so
present
in
his
minde
,
as
the
spirituall
intuition
thereof
,
will
steale
from
his
corporall
eyes
that
which
is
presently
acted
before
them
.
So
Scipio
Affricanus
sayed
,
that
he
was
neuer
lesse
alone
,
then
when
he
was
alone
;
why
?
For
that
his
actes
past
,
his
armies
led
,
and
his
triumphes
,
presented
themselues
vnto
him
in
the
most
solitarie
walkes
of
his
garden
.
Obserue
a
horse
;
he
doth
not
see
,
seele
,
nor
thinke
of
any
thing
,
but
the
obiect
that
is
before
his
eyes
:
But
contrarie-wise
,
the
soule
is
there
where
she
stayes
least
;
she
studies
,
and
calls
to
mind
what
is
past
,
&
becomes
wise
for
the
future
before
shee
sees
;
and
of
three
times
makes
but
one
,
for
that
she
is
not
subiect
to
time
;
this
is
plainly
seene
in
the
Prophets
,
to
whom
the
future
is
reuealed
in
the
spirit
as
it
were
present
,
by
him
that
hath
made
time
.
And
this
is
the
true
reason
why
the
Prophets
speak
without
lying
,
of
things
to
come
,
as
if
they
had
bin
done
:
So
Esay
chap.
9.
spake
of
Iesus
Christ
;
A
child
is
borne
vnto
vs
,
a
child
is
giuen
vs
;
for
hee
saw
him
borne
with
his
Propheticall
eyes
,
dead
and
risen
againe
.
I
would
insist
vpon
this
Argument
if
it
were
not
as
plaine
as
it
is
firme
.
As
for
the
naturall
place
of
the
Soule
,
she
is
not
definite
,
for
she
is
all
in
the
braine
,
all
in
the
heart
,
all
in
the
liuer
,
all
in
the
Matrix
;
&
so
of
the
other
parts
of
the
bodie
,
not
according
to
the
totall
of
her
vertue
;
for
she
is
one
in
the
head
,
an
nother
the
feete
,
another
in
the
sight
,
another
in
the
hearing
.
But
she
is
thus
diffused
according
to
the
totall
of
her
essence
,
which
makes
her
in
some
sort
infinite
,
and
by
consequent
,
immortall
.
It
is
not
then
of
her
as
of
the
moouer
of
a
great
wheele
,
which
touching
one
part
makes
all
the
rest
turne
;
Nor
as
a
King
who
sitting
in
his
Pallace
stretcheth
out
his
hands
to
the
farthest
confines
of
his
kingdome
:
But
as
God
in
the
world
,
who
is
in
heauen
,
on
earth
,
and
all
in
all
.
The
first
Obiection
.
All
that
is
distempered
by
heate
and
drought
,
is
perishable
.
Such
is
the
Soule
.
GAllen
thinking
that
the
Soule
burnes
in
the
body
by
a
burning
feauer
;
is
lost
with
the
great
losse
of
bloud
,
and
that
a
strong
poyson
doth
poyson
it
,
hee
protests
plainely
,
that
vntill
that
time
hee
had
doubted
what
the
substance
of
the
Soule
was
;
but
then
growne
wiser
,
as
well
by
practise
,
as
by
age
,
he
durst
boldly
sweare
,
that
it
was
nothing
but
the
temperature
of
the
bodie
.
And
therefore
calling
Plato
out
of
his
graue
,
hee
demands
of
him
,
how
it
is
possible
the
soule
should
be
immortall
?
Answer
:
The
heate
of
a
feuer
,
and
the
corporall
force
cannot
worke
vpon
the
soule
,
neither
can
she
suffer
;
and
although
the
actions
which
the
soule
doth
by
meanes
of
the
Organes
of
the
body
,
be
depraued
or
interrupted
by
the
deprauation
and
interruption
of
the
Organes
,
yet
for
all
that
the
soule
loseth
nothing
of
her
vertue
,
nor
of
her
habilitie
.
He
that
euen
now
played
excellently
well
on
the
Lute
,
must
not
be
held
to
haue
lost
his
cunning
,
if
taking
a
Lute
ill
mounted
and
with
〈◊〉
string●…
,
hee
play
ill
;
or
if
hauing
no
strings
at
all
,
he
ceaseth
to
play
:
It
is
euen
so
of
the
spirit
in
the
body
for
in
the
sinewes
flowing
from
the
braine
,
there
distills
a
certain
vital
spirit
,
as
a
beame
of
the
Sun
,
of
whose
force
the
soule
makes
vse
first
,
to
handle
the
sinewes
,
and
by
them
the
Muscles
;
which
being
afterwards
moued
,
reuiue
euery
member
apart
,
and
altogether
.
Now
if
any
maligne
disease
come
to
depraue
this
subtile
humor
,
the
functions
of
the
soule
feele
it
,
but
not
the
soule
.
Moreouer
,
as
certaine
vncleane
spirits
,
remaining
in
some
darke
and
filthy
house
by
reason
of
the
vapors
agreeing
with
their
disposition
;
if
it
be
clensed
,
the
doore
&
windowes
set
open
,
if
a
good
aire
,
a
comfortable
Sun
,
and
wholsome
wind
enter
into
it
;
if
it
be
inhabited
by
many
,
who
passe
the
time
ioyfully
,
and
especially
if
they
play
vpon
many
Instruments
,
these
spirits
quit
the
place
:
So
by
a
contrary
analogie
,
the
soule
is
kept
and
entertained
in
the
bodie
by
certaine
spirituall
qualities
and
fit
for
her
exercises
;
which
comming
in
time
to
change
to
the
contrarie
,
they
chase
away
the
soule
,
being
glad
vpon
that
occasion
to
dislodge
from
a
place
which
was
not
to
be
held
.
Thirdly
,
if
the
temperament
bee
nothing
but
the
Quint●…ssence
of
the
mixtion
of
the
foure
elements
,
whereof
mans
body
is
compounded
as
the
harmonie
is
the
fift
sownd
,
rysing
from
all
the
parts
in
Musicke
:
and
if
Gallen
meanes
not
to
speake
but
of
this
soule
which
hee
hath
felt
in
the
touching
of
the
pulse
,
in
the
Anatomie
of
the
body
;
I
say
,
of
the
vegetatiue
and
the
sensitiue
soule
,
wee
may
yeelde
vnto
him
;
But
of
the
reasonable
soule
which
contaynes
these
two
,
within
her
compasse
(
as
the
fift
angle
doth
a
triangle
&
quadrangle
)
&
which
makes
vse
of
the
temper
to
the
bodie
,
as
of
an
instrument
,
to
rule
and
gouerne
it
,
as
the
Pilot
doth
the
Helme
to
conduct
his
ship
;
that
cannot
be
:
for
to
confound
the
instrument
with
the
principal
agent
,
the
Pilot
with
the
Helme
were
no
reason
:
In
the
actions
of
a
vegetatiue
&
sensitiue
life
,
although
there
be
a
mature
temperature
required
,
yet
shall
they
neuer
proue
,
that
this
temper
is
necessary
to
vnderstand
and
contemplate
,
seeing
that
out
of
all
question
the
most
exquisite
contemplation
consists
in
the
sequestration
of
the
soule
from
the
communion
of
the
body
;
for
that
contemplation
is
the
more
certen
,
the
more
it
is
sequestred
from
grosse
circumstances
of
matter
,
place
and
time
;
things
which
with
their
accidentarie
attires
are
perceiued
by
the
senses
,
do
often
deceiue
.
How
often
hath
our
sight
and
our
hearing
deceiued
vs
?
thinking
to
see
&
heare
one
thing
,
which
proued
another
.
But
the
sciences
as
the
Mathematicks
,
which
extract
the
Essences
out
of
bodyes
,
are
neuer
deceiued
following
their
art
;
and
much
lesse
the
Metaphisicke
,
which
contemplates
the
pure
spirits
,
free
from
any
contagion
of
matter
.
But
if
the
reasonable
soule
were
nothing
but
the
temperament
of
the
body
,
it
could
not
bee
but
among
a
million
of
beasts
which
are
in
the
world
,
some
one
should
bee
found
which
had
the
same
mixture
of
the
the
foure
first
humors
which
are
in
man
,
and
by
consequence
,
the
same
reasonable
facultie
:
and
if
any
reply
that
the
chiefe
difference
is
in
the
braine
,
I
will
answer
,
that
the
Anatomy
doth
not
shew
any
difference
of
the
braine
of
men
and
beasts
.
The
2.
Obiection
.
If
the
soule
liued
out
of
the
body
,
she
should
haue
some
actions
without
the
body
.
But
this
is
not
true
.
ARistotle
saith
,
that
the
soule
in
the
body
vnderstandeth
nothing
,
but
by
her
conuersation
with
the
Ideas
,
which
the
imagination
represents
vnto
her
,
whether
that
shee
gets
new
knowledge
,
or
contemplates
that
which
is
gotten
.
But
the
Ideas
perish
with
the
body
,
and
by
consequence
,
the
soule
.
Answer
.
The
excellent
effects
of
the
soule
,
suffice
to
conuince
her
presence
and
essence
;
as
for
the
vnderstanding
it
is
double
,
passiue
and
actiue
;
and
these
two
faculties
remaine
still
,
although
the
figures
which
imagination
hath
furnished
,
bee
vanished
.
So
a
man
in
the
bottome
of
an
obscure
Caue
hath
not
lost
his
faculty
of
seeing
,
although
hee
,
cannot
plainely
iudge
of
colours
.
But
the
soule
,
you
will
say
,
vnderstands
not
any
thing
beeing
out
of
the
body
,
seeing
that
within
it
she
vnderstands
not
any
thing
without
him
.
It
followes
not
.
That
great
Workman
,
who
after
a
manner
incomprehensible
to
vs
,
hath
vnited
and
ioyned
the
soule
vnto
the
body
,
two
such
different
natures
,
without
any
apparent
meane
to
reconcile
them
:
that
great
workeman
,
I
say
,
is
powerfull
to
furnish
new
meanes
to
her
operations
,
when
hee
hath
called
it
vnto
him
:
and
what
?
wee
shall
know
when
it
shall
be
fit
.
In
the
meane
time
,
if
we
will
beleeue
Thomas
Aquinas
,
it
shall
be
by
the
conuersion
Iesus
Christ
also
hath
vouchsafed
to
teach
vs
,
that
in
heauen
we
shall
be
like
vnto
the
Angels
.
Let
vs
not
then
trouble
our selues
heere
no
more
,
then
for
the
childe
comming
into
the
world
:
In
the
mothers
wombe
it
liued
by
the
nauell
:
this
meanes
is
cut
off
by
his
birth
,
but
nature
hath
prouided
him
a
mouth
,
another
passage
in
another
life
.
It
is
euen
so
of
the
soule
;
it
is
nourished
in
this
corruptible
life
,
by
a
carnall
meanes
,
and
in
the
heauenly
by
another
,
which
is
spirituall
.
But
you
will
reply
,
that
the
soule
is
to
returne
into
the
body
;
and
not
the
infant
into
the
wombe
.
I
answer
,
That
it
is
sufficient
the
similitude
explaining
the
thing
,
shewes
it
not
to
be
impossible
.
Moreouer
,
it
is
not
likely
that
in
the
Resurrection
,
the
body
which
shall
bee
spirituall
,
should
furnish
the
same
meanes
for
the
actions
of
the
soule
,
as
it
doth
in
this
life
;
but
this
businesse
is
too
intricate
.
Let
vs
put
in
practise
what
S.
Augustine
propounds
vnto
vs
;
Let
not
the
soule
,
saith
he
,
labour
do
fore know
it selfe
absent
,
but
to
know
it selfe
well
being
present
,
and
how
much
shee
differs
from
other
things
:
Aso
,
shee
hath
not
taken
her
forme
from
Christ
,
but
her
saluation
;
and
therefore
the
Sonne
of
God
descended
,
and
tooke
vpon
him
mans
soule
,
not
to
the
end
the
soule
should
know
it selfe
in
Christ
,
but
that
shee
should
know
Christ
within
her selfe
;
for
by
the
ignorance
of
her selfe
,
her
saluation
is
not
onely
in
danger
,
but
by
the
ignorance
of
the
eternall
word
,
as
Tertullian
doth
learnedly
teach
,
lib.
de
Car.
Christ
.
The
third
Obiection
.
If
the
soule
of
man
were
immortall
,
it
should
also
be
immateriall
.
But
she
is
materiall
.
IF
the
soule
bee
materiall
,
she
is
dissoluble
into
her
first
matter
,
with
all
other
sublunary
things
:
but
she
is
materiall
if
shee
proceedes
from
the
Fathers
seede
,
as
Tertullian
,
Origen
,
and
other
ancient
&
moderne
Diuines
thinke
,
and
mainetaine
it
by
their
written
bookes
.
And
in
truth
how
can
it
bee
said
,
that
the
infant
is
the
sonne
of
his
father
,
if
hee
hold
nothing
from
him
but
his
basest
part
,
the
body
,
not
his
form
,
not
his
soule
:
how
could
the
holy
Ghost
say
,
that
all
the
soules
which
came
out
of
Iacobs
thigh
,
were
66
?
How
can
Answer
.
The
principall
foundation
of
the
immortality
of
the
soule
is
the
word
of
God
:
so
they
which
haue
had
more
feeling
of
this
word
,
haue
better
acknowledged
it
;
as
Zoroastres
,
Mercurius
Trismegistes
,
Pithagoras
,
and
Plato
,
surnamed
the
Diuine
for
that
effect
:
but
Aristotle
,
Gallen
,
and
others
,
who
would
measure
all
by
humaine
reason
,
haue
wonderfully
deceiued
themselues
in
matters
which
exceeded
this
measure
,
as
in
this
Doctrine
.
If
then
the
Obiector
will
beleeue
this
witnesse
,
of
whom
he
cites
a
passage
,
the
question
will
be
soone
ended
:
the
holy
Scripture
sayth
,
that
the
Eternall
breathed
the
spirit
of
life
into
the
nosestrills
of
Adam
,
he
being
framed
of
the
slime
of
the
earth
;
the
which
is
not
spoken
of
any
other
creature
:
In
Ecclesiastes
it
is
said
,
that
the
spirit
returnes
to
God
that
gaue
it
:
Iesus
dying
cryed
out
,
Father
into
thy
hands
I
commit
my
soule
.
Hee
promiseth
to
the
beleeuing
theefe
,
that
he
shal
be
that
day
with
him
in
Paradise
;
finally
,
S.
Stephen
dying
made
this
prayer
,
Lord
Iesus
receiue
my
soule
;
with
a
thousand
other
passages
.
As
for
that
which
he
speakes
of
the
generation
of
the
soule
,
we
first
will
oppose
the
authoritie
of
Tertullian
,
lib.
de
Anima
c.
13.
You
mothers
,
sayeth
he
which
are
newly
deliuered
,
answer
,
the
question
is
of
the
truth
of
your
nature
,
if
you
feele
in
your
fruite
any
other
viuacitie
from
you
but
what
your
arteries
do
breath
.
And
for
this
cause
the
infant
is
sayd
to
be
the
true
sonne
of
his
father
and
mother
,
from
whom
the
bodie
with
his
Organes
proceeded
;
to
make
which
perfect
God
infused
the
spirit
,
so
as
this
spirit
is
made
for
this
bodie
,
and
not
the
body
for
this
spirit
simply
.
Moreouer
,
the
generation
is
not
ended
,
nor
consisteth
in
the
production
of
the
forme
or
of
the
matter
onely
,
but
of
all
that
is
composed
:
therfore
he
that
composeth
or
that
ioynes
the
matter
with
the
forme
,
the
flesh
with
the
soule
,
he
doth
truly
ingender
man
.
But
it
is
he
that
makes
this
coniunction
,
who
disposeth
so
of
matter
and
forme
,
as
the
soule
followes
infallibly
,
and
it
is
that
which
makes
man
in
the
generation
,
and
man
and
woman
are
the
begetters
of
the
infant
.
As
for
the
passage
of
Moses
,
who
doth
not
see
the
intellectuall
figure
,
who
means
one
thing
for
another
,
the
body
for
the
soule
by
reason
of
their
strict
vnion
?
Finally
,
that
which
made
S.
Augustin
doubt
of
the
generation
of
the
soule
,
was
,
that
hee
could
not
comprehend
how
the
sin
which
dwells
in
the
soule
of
the
father
,
doth
pasfe
vnto
the
sonne
:
But
that
is
so
plainely
fet
downe
by
the
Diuines
at
this
day
,
as
it
is
needlesse
to
speake
of
here
,
neither
were
it
to
the
pourpose
:
It
sufficeth
that
the
Pagans
themselues
haue
acknowledged
that
the
soule
came
into
man
otherwise
then
from
man
.
Aristotle
sayes
plainly
,
that
it
is
something
from
without
vs
:
Seneca
,
The
soule
,
sayth
he
,
if
thou
lookest
vnto
her
first
beginning
,
is
not
made
of
that
masse
of
heauy
flesh
,
but
is
descended
from
the
celestiall
Spirit
:
Epictetus
calls
the
soule
a
branch
puld
from
the
diuinitie
:
Plutarque
in
the
Platonicall
questions
sayth
,
that
the
soule
participating
of
the
vnderstanding
and
reason
,
is
not
onely
a
worke
of
God
,
but
a
part
of
him
,
and
not
onely
made
by
him
,
but
of
him
;
these
are
Hyperbolicall
Elogies
,
but
by
them
these
personages
haue
made
it
knowne
how
reuerently
they
did
esteeme
of
a
reasonable
Soule
,
hauing
no
thought
that
shee
was
materiall
.
The
7.
Argument
taken
from
the
effects
of
the
Immortalitie
of
the
soule
.
Manifest
effects
doe
manifestly
shew
their
cause
.
Consolation
in
the
greatest
heauines
,
hope
in
the
most
desperate
euents
,
fortitude
in
the
sharpest
assaults
,
are
effects
in
man
proceeding
from
the
immortalitie
of
the
soule
.
MAn
floating
vpon
the
sea
of
this
world
,
at
euery
puffe
of
winde
of
aduersity
would
swound
away
and
perish
,
if
the
consideration
of
the
immortall
being
of
his
soule
,
as
a
most
sure
anchor
,
did
not
comfort
&
forti
fie
him
they
that
haue
strooke
against
the
rocks
of
aduersity
can
witnesse
it
;
and
such
as
haue
not
,
must
prepare
themselues
for
it
;
for
prosperitie
which
seemeth
to
be
married
vnto
them
,
wil
crosse
them
and
ouerthrow
them
in
the
end
,
if
they
be
not
very
wary
:
for
that
her
greatest
happines
is
miserably
to
supplant
her
fauorites
;
&
therefore
euery
man
should
in
time
make
prouision
of
a
strong
Antidote
against
fortune
:
And
the
true
Antidote
is
a
full
perswasion
of
the
immortalitie
of
the
Soule
.
For
happen
what
can
happen
,
let
the
heauens
riue
,
let
the
earth
open
,
let
the
waues
ouerflow
the
world
;
such
a
man
will
Crates
,
Diogenes
,
Socrates
,
the
Curij
,
Fabricij
;
Decij
and
others
,
desired
rather
to
leaue
their
riches
,
Scepters
,
fauors
,
the
quiet
rest
of
their
bodies
,
yea
their
owne
liues
;
then
to
abandon
the
least
point
of
their
dutie
and
honour
.
By
this
beleefe
Regulus
did
ioyfully
suffer
the
inhumane
torments
of
the
Cathaginians
to
maintaine
the
Maiestie
of
his
Countrie
.
Attilius
stood
vnstirr'd
at
death
that
grew
,
And
with
a
deathles
spirit
ouerflew
Foes
highst
inflictions
:
smiling
in
disdaine
At
all
the
terrors
in
the
Punique
paine
.
It
is
also
the
onely
assurance
which
giues
firme
footing
to
the
doctrine
of
Christ
,
and
makes
a
Christian
hope
in
the
middest
of
despaire
,
which
seemes
howrely
ready
to
swallow
him
vp
,
either
in
the
outward
gulfe
of
persecution
;
or
in
the
inward
gulfe
of
his
flesh
,
of
his
sences
,
of
his
owne
reason
;
which
hee
must
renounce
to
reuerence
this
doctrines
of
the
Crosse
of
Christ
,
which
is
a
scandall
vnto
the
Iewes
,
and
follie
vnto
the
Gentiles
;
which
offends
the
most
deuout
,
and
is
reiected
by
most
learned
of
this
world
.
How
shall
hee
hope
(
as
some
haue
sayd
)
in
things
so
farre
from
reason
?
what
,
shall
a
man
ioy
when
hee
is
a
daptiue
,
and
force
his
reason
by
the
which
he
is
a
man
,
to
giue
glorie
to
God
immortall
?
Whence
can
it
flow
but
from
the
spring
of
his
immortall
soule
?
doubtlesse
it
was
an
admirable
thing
,
that
contrary
to
the
Edict
of
Nere
(
whereby
whosoeuer
confest
himselfe
a
Christian
,
without
any
farther
search
should
be
put
to
death
,
as
an
enemie
to
mankind
:
)
men
and
women
went
by
thousands
to
Christian
Assemblies
,
and
to
death
,
not
sadly
but
ioyfully
.
But
this
exceeds
all
wonders
,
that
all
thefe
miseries
endured
,
haue
no
other
foundation
,
but
to
beleeue
in
a
man
whom
no
man
sees
;
to
haue
one
for
King
who
hath
beene
hanged
on
the
crosse
,
and
to
haue
him
sor
the
only
and
true
God
,
whom
they
had
seene
to
haue
but
the
disfigured
forme
of
an
infamous
seruant
:
to
men
of
iudgement
,
and
to
such
as
the
truly
faithfull
are
,
this
would
seeme
impossible
,
if
their
immortall
spirits
did
not
at●…end
after
this
life
(
nay
rather
,
this
miserable
death
)
a
most
happie
life
,
as
after
a
sharpe
Winter
,
a
most
sweet
Spring
.
Finally
,
the
onely
apprehension
of
the
immortalitie
of
the
soule
,
is
it
which
giues
force
in
the
fiercest
alarmes
,
and
sharpest
temptations
:
which
made
weake
Dauid
to
triumph
ouer
strong
Goliath
;
Debora
and
Iudith
,
of
powerfull
Tyrants
:
this
made
Sceuola
a
prisoner
to
amaze
king
Porsenna
,
&
to
raise
his
seege
from
before
Rome
;
with
many
other
examples
both
ancient
and
moderne
:
all
which
had
no
other
reason
to
moue
them
in
their
braue
exploicts
,
but
the
glorious
brething
of
their
immortall
Soules
.
The
first
Obiection
.
From
deluding
opinions
many
times
there
follow
strange
and
true
effects
.
Therefore
the
effects
do
not
alwayes
argue
their
cause
to
be
true
.
THE
false
Prophets
of
Baal
did
cut
themselues
;
the
Anabaptists
at
this
day
do
strange
acts
;
&
many
others
deceiued
with
vaine
fancies
,
which
in
them
hold
the
place
of
certaine
knowledge
,
act
terrible
things
.
Answere
:
That
false
pastor
,
that
very
impostor
,
as
counterfeit
as
lying
,
being
directly
opposite
to
the
truth
,
cannot
bee
conceiued
but
by
comparing
with
the
truth
,
whereof
he
is
the
shadow
and
priuation
.
Euen
so
false
religion
presupposeth
the
true
necessarily
;
for
hauing
held
her
place
,
shee
makes
terrible
worke
,
as
in
the
false
Prophets
aboue
mentioned
,
in
the
Anabaptists
and
other
Heretickes
.
As
then
all
religions
haue
for
their
first
foundation
the
adoration
of
the
Diuinity
,
although
diuers
and
variable
,
which
more
or
lesse
follow
the
patterne
which
hath
bene
giuen
vs
by
God
in
his
holy
word
:
so
all
the
Heroicke
deeds
,
all
the
worthy
actions
,
though
thrust
on
diuersly
by
diuers
passions
,
yet
haue
they
all
the
immortality
of
the
soule
for
their
first
foundation
,
without
the
which
men
like
vnto
beasts
,
would
onely
care
for
the
belly
,
and
not
performe
any
worthy
act
;
much
lesse
endure
so
many
reproches
and
miseries
in
this
world
,
as
hath
beene
shewed
,
and
as
is
dayly
seene
.
The
second
Obiection
.
If
the
soule
were
immortall
,
it
should
be
an
euident
Principle
to
euery
man
by
his
owne
light
,
as
that
two
&
2.
make
4.
that
the
whole
is
bigger
then
the
part
,
that
we
must
flie
euill
and
do
good
&
●…
,
things
which
wee
know
without
learning
.
ANswere
:
I
grant
the
consequence
of
the
Maior
;
for
that
the
soule
is
immortal
,
it
is
cleere
by
her
owne
brightnesse
,
although
she
hath
beene
much
darkened
by
sinne
:
This
is
knowne
to
all
men
,
in
all
places
,
and
at
all
times
,
which
are
the
very
conditions
of
the
Principle
.
And
all
that
which
they
alledge
,
is
but
to
defend
this
truth
against
the
cunning
&
Sophistrie
of
the
wicked
spirit
and
of
his
supporters
,
laboring
by
cauillings
to
dazle
the
eye
of
the
soule
;
that
not
seeing
her
immortality
,
she
might
be
intrapt
in
the
snatos
of
Satan
,
and
suffer
shipwradke
of
her
faith
.
The
third
Obiection
.
If
the
soule
were
an
essence
subsisting
of
her selfe
,
she
should
be
knowne
of
all
.
But
no
man
could
euer
know
it
.
ALL
men
that
enter
into
this
question
of
the
soule
,
cry
out
,
O
darkenesse
,
ô
pitty
!
That
which
leades
vs
to
the
knowledge
of
things
,
is
vnknowne
vnto
vs
.
that
we
haue
a
soule
,
sayth
Seneca
,
by
whose
commandement
wee
are
thrust
on
and
called
backe
,
all
men
confesse
it
;
but
what
this
soule
,
this
Lady
and
Queene
is
,
no
man
can
decide
,
neither
yet
where
shee
abides
.
Laertius
,
or
rather
Heraclitus
for
him
:
Let
vs
passe
ouer
the
soule
(
sayth
hee
)
for
no
man
can
finde
it
,
yea
,
if
hee
should
imploy
his
whole
life
;
so
profound
is
the
reason
thereof
.
Do
not
vrge
that
the
eye
seeth
euery
thing
but
it selfe
;
for
the
eye
seeth
another
eye
,
but
one
soule
knoweth
not
another
soule
:
yea
,
the
eye
seeth
it selfe
,
not
his
image
,
but
his
proper
substance
,
in
the
reflexion
of
his
visuall
beames
,
by
the
meanes
of
the
looking-glasse
;
as
for
the
soule
,
al
they
that
haue
deliuered
their
opinions
,
haue
seemed
to
doate
.
Varro
hath
sayd
,
that
Finally
,
if
it
were
euer
,
it
is
in
this
,
That
so
many
heads
,
so
many
opinions
.
Answere
:
The
soule
flowing
from
the
diuine
essence
,
hath
that
common
with
God
,
that
we
see
many
negations
of
her
,
but
few
or
no
affirmations
:
but
we
know
with
Aristotle
,
that
it
is
the
perfection
of
a
natural
body
which
may
haue
life
;
that
it
is
the
beginning
of
nourishment
,
feeling
,
motion
,
and
vnderstanding
:
And
yet
more
then
that
,
although
wee
cannot
climbe
so
high
:
the
reason
is
,
that
the
knowledge
which
the
soule
hath
of
things
,
is
from
the
senses
by
meanes
of
the
Ideaes
;
but
the
soule
cannot
bee
perceiued
by
the
senses
:
of
her
there
are
no
Ideas
,
nor
by
consequence
any
knowledge
.
And
as
for
this
aire
,
this
fire
,
these
spirits
,
such
as
they
are
fashioned
in
the
braine
,
they
are
but
organes
and
vessells
fit
for
the
soule
;
seeing
that
wee
see
them
wast
and
consume
euery
moment
,
without
losse
of
life
,
the
which
notwithstanding
cannot
subsist
without
the
ministery
of
the
soule
.
Finally
,
as
for
the
different
opinions
of
diuers
men
,
they
shew
that
they
know
not
what
it
is
;
but
withall
they
demonstrate
that
they
know
there
is
a
soule
which
they
striue
to
know
;
but
who
is
he
that
would
study
to
know
that
which
is
not
in
nature
,
vnlesse
he
were
mad
?
The
second
Obiection
.
If
the
soule
were
endowed
with
a
speciall
motion
,
she
would
expresse
it
by
her
body
.
But
she
doth
not
expresse
it
.
IF
the
soule
at
the
departure
out
of
the
body
,
had
her
flight
towards
heauen
,
she
would
giue
some
signe
of
it
to
the
body
,
stirring
it
with
some
speciall
motion
.
Simple
Creatures
mooue
themselues
in
all
sorts
of
motions
,
differing
from
plants
,
which
without
mouing
from
their
place
,
doe
but
grow
vp
and
spread
abroad
,
for
that
their
soules
are
diuers
:
and
why
should
not
man
,
who
hath
a
speciall
soule
,
haue
a
speciall
motion
?
As
for
that
he
bounds
and
skips
,
therein
a
goate
or
a
cat
hath
more
then
hee
;
neither
is
that
the
reasonable
soule
that
doth
it
,
but
rather
the
vegetatiue
,
the
mixture
of
the
naturall
fire
which
raiseth
him
:
wherfore
as
soone
as
a
man
breathes
and
exhales
:
this
fire
,
hee
falls
from
his
leape
;
but
of
any
proper
or
particular
motion
of
this
flying
soule
,
hee
feeleth
nothing
.
Answere
:
Seruius
vpon
the
6.
of
Virgil
will
answer
,
That
the
soule
in
the
body
is
like
vnto
a
Lyon
shut
vp
in
a
streight
cage
,
which
notwithstanding
loseth
nothing
of
his
force
,
although
he
cannot
shew
it
;
but
if
he
once
escape
,
you
shal
see
him
as
strong
as
before
,
so
as
a
man
would
thinke
his
force
had
bene
abated
in
his
prison
.
Moreouer
,
some
haue
bene
so
actiue
as
they
haue
flowne
;
as
at
Paris
in
the
yeare
1551.
there
was
one
vndertooke
to
flie
from
the
Tower
of
Nefle
vnto
the
Louure
,
the
riuer
being
betwixt
both
,
the
King
expecting
him
:
and
although
hee
could
not
get
to
the
end
of
his
enterprise
,
yet
hee
got
vp
into
the
aire
after
such
an
admirable
manner
,
as
hee
came
to
the
mid-way
.
But
the
flying
of
the
Creature
doth
not
proue
his
essence
immortall
,
for
then
birds
should
be
immortall
.
And
how
then
can
the
soules
mount
vp
to
heauen
going
out
of
the
bodies
?
If
thou
doest
beleeue
the
holy
Scriptures
,
the
Angells
sent
to
serue
them
louingly
which
shall
receiue
the
inheritance
Hereunto
that
good
Father
Macarius
had
regard
:
There
is
a
great
Mistery
,
saith
Iustine
Martyr
sayth
;
and
that
since
shee
is
fallen
The
fift
Obiection
.
To
alledge
the
desire
of
a
morsell
of
fruit
,
for
the
onely
reason
of
so
great
a
miserie
,
is
to
shew
himselfe
ridiculous
.
Moyses
for
all
the
miseries
of
Adam
and
his
descendants
,
produceth
no
other
reasons
.
DV
Bartas
hath
seene
this
Obiection
,
&
hath
written
in
these
termes
:
Who
shall
direct
my
penne
to
paint
the
Story
Of
wretched
mans
forbidden
bit-loft
,
glory
?
And
,
Though
Adams
doome
in
euery
Sermon
common
,
And
founded
on
the
error
of
a
woman
,
Wearie
the
vulgar
;
and
bee
iudg'd
a
iest
Of
the
prophane
,
zealefcoffing
Atheists
?
Answer
:
The
offence
of
the
first
man
is
not
so
small
as
it
seemes
to
an
eye
troubled
with
carnall
sence
But
i
was
a
chaine
where
all
the
greatest
sinnes
,
Were
one
in
other
,
linked
fast
as
twinnes
.
Let
vs
examine
them
and
condemne
them
;
The
1.
is
Ingratitude
,
to
haue
receiued
from
God
these
soueraigne
blessings
,
as
wisdome
,
iustice
,
felicitie
,
the
gouernement
ouer
all
Creatures
;
and
then
to
haue
more
honoured
the
Deuill
then
his
benefactor
.
Secondly
,
Pride
;
not
to
content
himselfe
with
his
honest
condition
,
but
to
seeke
Thirdly
,
his
Infidelitie
,
not
to
giue
credit
to
the
threatnings
of
God
,
Thou
shalt
die
the
death
:
and
to
beleeue
Satan
,
mocking
at
the
threats
of
God
,
and
accusing
him
of
enuie
;
You
shall
not
dye
,
but
God
knowes
that
what
day
you
shall
eate
thereof
,
your
eyes
shall
be
opened
,
and
you
shall
be
as
Gods
.
Fourthly
,
the
contempt
of
God
,
wilfully
disobeying
,
and
touching
the
forbidden
Tree
.
Fiftly
,
his
reuolt
from
God
to
his
aduersarie
,
from
whom
hee
hopes
&
attends
his
imaginary
greatnesse
:
the
which
the
Doctors
of
the
Church
weighing
,
they
haue
found
that
it
was
no
small
sinne
,
but
the
greatest
in
certaine
cases
that
man
could
commit
;
for
three
reasons
set
downe
by
S.
Augustine
,
and
these
are
1.
Neuer
man
had
that
facillitie
to
keepe
himselfe
from
sinne
that
Adam
had
;
for
hee
had
but
one
Commandement
,
and
that
most
easie
;
hee
had
no
concupiscence
that
induced
him
to
euill
;
but
he
had
diuine
authoritie
,
&
that
grieuous
threat
to
diuert
him
.
2.
Man
was
most
happy
in
the
earthly
Paradise
;
but
we
although
we
haue
great
blessings
from
our
God
,
yet
wee
haue
them
partly
in
faith
,
as
th'
Incarnation
of
Iesus
Christ
;
partly
in
hope
,
as
eternall
life
:
which
is
the
cause
that
not
tasting
them
yet
,
wee
feele
many
doubts
crossing
our
minde
.
Besides
,
in
the
middest
of
Gods
consolations
,
wee
are
stung
with
many
afflictions
,
so
as
it
is
no
wonder
if
many
leauing
the
way
of
heauen
,
turne
themselues
to
the
goods
of
this
world
.
But
Adam
had
receiued
infinite
blessings
of
God
,
with
a
perfect
knowledge
of
him
,
and
no
vexation
;
and
yet
hee
was
an
Apostata
vnto
God
.
3.
That
sinne
is
greatest
which
brings
most
ruine
vnto
mankinde
:
but
there
is
none
committed
since
,
that
hath
made
a
greater
spoile
;
By
it
(
sayth
S.
Augustin
in
the
former
place
)
the
vniuersall
Masse
of
humaine
nature
is
condemned
;
for
that
hee
which
did
first
commit
it
,
is
punished
with
his
posteritie
,
which
was
in
his
rheines
.
It
followes
then
,
that
it
is
a
most
horrible
sinne
,
and
they
that
speake
otherwise
,
haue
neuer
duly
considered
thereon
:
or
else
they
are
verie
bad
disputers
,
concluding
it
a
small
fault
in
breaking
an
easie
commandement
of
a
light
thing
;
for
it
is
that
which
giues
most
waight
vnto
the
sinne
,
as
hath
beene
already
declared
.
To
the
King
of
heauen
,
immortall
,
inuisible
,
to
God
onely
wise
,
be
honor
and
Glory
,
for
euer
and
euer
,
Amen
.
FINIS
.