the humilitie of our prayers bend vnto Mercie the rigour of his Iustice and obtaine of him that he will bee more mercifull vnto vs then wee are our selues and that seeing we haue found our owne mischief in what we desired most he will be pleased by his grace to let vs finde our good in that which wee haue most feared Neuerthelesse if his wrath doth continue against vs what Fortune soeuer falles vpon vs wee must beare it patiently and with great reuerence as proceeding from that great and iust Prouidence whose ballance is neuer stirred but by the weight of Reason vnto which therefore wee must submit our will I apprehend well enough what offendeth you in this discourse it is the same thorne which galled me in times past vpon this verie same way You cannot comprehend why good men in such accidents should suffer together with the wicked the innocent with the guiltie If there be Prouidence she is iust if she be iust she ought to reward the good and punish the wicked and not wrap them altogether in the selfe-same affliction But to cleere this doubt of yours I would aske you in what part of the earth haue haue found this innocencie you bemoane so much by what tokens you can know it Our faults and sinnes are committed by our members and visible parts of our bodie but they are bred inwardly within our soule that is the wombe wherein they are conceiued which they pollute no lesse for being not brought forth then if they had really come to light for yet an ill action which we doo is vsually followed with griefe and repentance that doth somwhat purge it but as for ill intentions which we foster in our mind as burning coales vnder ashes we thinke because they are not known they are not ill do not abstain from them If the seate of sinne be in our soule and that we cannot penetrate into it how should wee haue notice of another mans innocencie seeing wee know how often we haue offended God our selues without others could be able to perceiue it But that goeth beyond our reach let vs suffer him to take notice of it that is the onely Iudge of the heart and voluptuousnesse of men and if wee may presume any thing in this let vs follow that coniecture which is most reasonable let vs presume for his iudgement and beleeue that he is iust As truly it is very hard in so corrupted an age that his thunder should fall out on any place where there were not some guiltie Fishes haue that propertie indeede that they are bred and nourished in the Sea without any taste of the saltnesse of it but that men may be nourished and brought vp in the filth and infection of the earth and neuer bee defiled with it if it be not impossible it is verie difficult and hard But I grant you may finde amongst vs a good number of godly and innocent people that are most of all afflicted by the publike calamitie I will maintaine notwithstanding that they haue no cause to complaine rather they are bound to giue thankes to God for it as for a great fauour and reckon those accidents amongst the greatest benefites they receiue from him This medicine seemeth bitter vnto you seeing the manner how you taste it but take it downe and you will feele it sweete and wholesome and will more settle your mind then any remedy you can vse yea I say that that which we call miseries and calamities are gifts of God most precious and profitable To perswade you thereto it might suffice I haue shewed you that they happen for a good cause and proceede from a hand that is perfectly good from whence as from a quicke spring are deriued al the veines of our goods But if they haue a good cause they haue yet a better end and that will I proue easily Neuerthelesse afore I take it in hand I wil answer some obiections that as I reade in your face you haue a minde to alledge against me concerning the meanes that are vsed to attaine vnto this end You will say Are not warres murthers sackings rauishings other plagues wherewith we are afflicted bad things of themselues those that commit them haue they not an intent to hurt vs doe not they desire our harme doe they not endeauour themselues to vndoe vs Can you call our miseries euils but you must accuse the vices of those that are the instruments thereof and defile their hands with so many sacriledges and wicked deeds To cleere this doubt I desire you to make a distinction betweene the afflictions that happen to vs. Some proceede but from natural causes as Famine Dearth Earthquakes Plagues Floods Mortalities and such like in others the Will of man doth co-operate as Tyrannies Warres Murthers Sackings Those questionlesse haue no other intent but our good for they haue no other end then his that ordaineth them these vndoubtedly haue an ill intent for they are managed by the will of the wicked but it is an euill which God turneth to good For though priuate men which God doth vse in such actions are bent to an ill end neuerthelesse the last end where he causeth them to meete together is our good and welfare Euen as the Archer shooteth the Arrow at a marke which the Arrow seeth not so doth hee conduct them to an effect that they neither desire nor vnderstand Which wee ought not to thinke strange in the actions of this All-wise Prouidence seeing that euen in humane affaires to attaine vnto a thing we vse often-times that which is intended for another either different or contrary Behold an Armie of Souldiours going furiously to a Battell some are incited to it by quarrels others induced by a desire of glory others moued by spleen others by hope of bootie but they do all conforme themselues in the end to the intent of the Generall that is the victorie Good and bad are in this world entertained vnder Gods pay and fight for his glory some are chosen instructed others are as bondmen slaues Why wil you say should he vse the wicked he that is still All-good All-mightie hath he no other meanes to worke his will He hath not made the wicked such they are become so of thēselues but seeing they are so he must make vse of thē in somthing A great worke-man ought not to haue any thing vnprofitable in his shop Art can draw from the worst things that are very good wholsome effects I will tell you more that there are many things very beneficiall which could not subsist if there were not some ill thing in thē That famous medicament called Treacle an inuentiō truly diuine against poyson hath for its chiefest ingredient the viper that is one of the most venemous of all serpents Would you argue with God for that in the afflictions he sendeth to vs as a medicament as needfull as wholesome for the purgation of our soules hee mingleth a little of
wee should confesse what trouble it is yet in the end it will make it selfe knowne and wrest from forth our brest those groanes and sighes that we refused to graunt vnto it voluntarie No beleeue it that in such fits as these Nature and our Phylosophy cannot agree together You must choose which of the two you will keepe Had you power to expell Nature that is the lawfull Mistresse of our passions and which shee fearing that wee might suffer our selues to bee beguiled with slye words and alluring discourses and so withdraw vs from her obedience keepeth within vs a garrison of her affections which narrowly obserue and watch vs and vpon all occasions that are offered exact from vs the tribute that we owe her Either teares are no naturall signes and markes of a true griefe or else wee ought to yeeld them to the Euill wherein Nature is most offended which is in the ruine subuersion of our Countrey for by that fatall Blow are wounded all those that are conioyned to vs eyther in Bloud Friendship or Alliance but if wee haue no feeling of their paines and compassion of their miseries I say that then wee violate and infringe both Ciuill Lawes and naturall Pietie and the Maiestie it selfe of that great God whose Spirit resteth among vs as a Protector of the rights of human society I was already offended with your troublesome Philosophie which forbiddeth vs teares but reading to day an ancient Author I resolued to driue her away spightfully so pleasing was a place to me I lighted on by chance wherein he writeth That in the Towne of Cumae there was a Statue of Apollo which was seene to weepe and shed forth teares when the Romans destroyed the Towne from whence it was fetcht as being grieued that its Countrey should be ruined and that not able to assist because the ruine of it was fatall and had beene by Apollo long fore-told And shall a Marble Statue finde teares to deplore its Countrey and I finde none to bemoane mine Being remooued so farre off it suffered for the calamities of its fellow Citizens and shall not I sigh vpon the view of mine and amidst all their miseries No no I am a true-hearted subiect I am bred and borne in the Towne which I see now exposed to ruine beleeue this that a man whose eyes are without moysture at this present had need to haue a heart of Stone yea I thinke if Pietie were not fled out of the World wee should weepe as well as the Cumaan Apollo for our reasons I am sure are greater This faire Citie the Metropolis of the most renowmed Kingdome of the Earth the Seat of our Kings the Throne of Iustice and Estate and as a common Temple to all France to perish in our view and euen by our hands the Richesse of her Citizens the Magnificence of her Buildings the Learning of so many famous men that shee hath brought vp could neyther saue nor helpe her O how fitly did an ancient Author expresse the power of God vnder the Name of Fortune when hee said That when shee had resolued vpon any thing shee blinded the eyes of man for feare hee should interrupt her purpose Consider a little how wee haue almost euery one of vs vnawares giuen way to our owne ruines and affoorded our helping hands to the plucking downe euen of our owne houses for you know Musaeus what infinite number of men euen of the wisest amongst vs haue combined to set forward this designe and cast vs into this boysterous storme of worst then Ciuill Warres Behold wee are in it since that it is Gods pleasure at the Eue of a great shipwracke wherein wee must feare alike the rage and furie of our zealous Domestickes thirsting after the bloud of those that wish for the publique welfare and the violence that may happen from those that are abroad which should be inflicted promiscuously against good and bad and in this Sea of Miseries you will forbid me teares As farre as I see replyed hee this time causeth euery one to shift sides which perhaps is the fault of the age for my owne part I haue euer maintained Nature against your Phylosophy for in my conceit you made her too powerfull and would haue giuen her a commission too violent and tyrannicall But it falleth out commonly that the wrong that is done to one whom we loue not reconcileth vs to him and mooueth vs for pittie sake to vndertake his defence I see you dishonour the day and disgrace Phylosophy that hath so tenderly and deerely fostered vs and that you suffer passions to treade vpon her who dares not so much as to defend her selfe You surnamed her afore Queene of this Life Mistresse of our Affections Tutrix of our Felicitie and now you onely keepe her as a Buffoone to spend your idle time withall entertaine her at least as one that is descended of noble Stocke you haue no reason to forsake her if you will diuorce your selfe restore vnto her the libertie she brought your house let her retire with safe honour and with all her rights and priuiledges As for my part I maintaine her free and professe my selfe a protector of her libertie I dare not giue her the power to take away from body and soule the sence of paines and griefe for I know it ought to giue way to naturall affections but I hold it keepeth in and restrayneth sorrows within their bounds and bankes which otherwise would ouerflow the soule and in time will qualifie and asswage those swelling euils I see by your countenance that you are too much incensed and will agree to nothing here come happily two of our best friends vnto whose iudgement I hope you willingly submit and as for my part I am content to stand to their triall Now these were two famous men the first whom for this time we will name Orpheus besides the knowledge of Arts and Learning hee hath purchased himselfe by his long and dangerous trauels great experience Tho other shall be called Linus who is knowne for one of the most learned in Europe whose iudgement and sinceritie is much esteemed O Musaeus you haue quoth I chosen Iudges that I cannot refuse for indeed they are not chosen but rather as I beleeue they are sent vnto vs euen as the gods that were let downe by deuice in Tragedies to act some great exploite beyond the power of man For my part I hold my opinion to be so sound and true and so deepely printed in my heart that none but such holy hands as theirs can roote it out Vpon this we drew neere and saluted each other We feare quoth they we hinder your discourse wherein it seemeth you are farre gone and by your lookes wee iudge you disagree You guesse well quoth Musaeu and you are seasonably come to reconcile vs for wee haue assigned you Iudges of our controuersie The precept of the wise forbiddeth vs to be Iudges betwixt our friends yet we will do
striuing and contention of the Soule which laboureth as much as she can to repaire that weake mortalitie of the body by the participation of eternall things vnto whose fruition she draweth him as much as she can She would willingly eternize his life being not able to performe it by Nature shee imployeth Art and Industry therein and procureth him by Glory and Fame a continuation of life in the memorie of men And therefore wee see her vsually bent and turned vpon time to come preuenting with thoughts the time that shall be after the death of the body as wee doe here the next day to that we liue in and prouiding her selfe of Praise and glory as of conuenient store for a happie and glorious life vnto which she aspireth It is too easie to iudge that if our Soule did not foresee certainly her future being shee would not trouble her selfe with any designes that aimed further then this corporall life and would not howsoeuer to obtaine them venture so freely this temporall life after which she could expect nothing Certainly those which lost their liues in such occasions and there hath beene infinite in all ages which haue in a manner sacrificed themselues vpon the Altar of Glory did in so despising death giue an excellent testimony of the immortalitie of the Soule Neither can any one imagine they haue so shortned their life to encrease their honour without they were sure to enioy it after their death nor that they haue so cheerefully forsaken the pleasures of this world without they had some good token of the recompence they expected in the other When the Soule comes to raise her selfe vpon the wings of a generous desire and she passeth from this darke and cloudie region that compasseth the Earth vnto that higher purer and cleerer that approcheth vnto heauen shee doth obserue in her selfe many faire markes of her being and streakes of her great Workeman which created her according to his Image and hath imprinted therein the figure of his Diuine Essence Which I doe say onely in regard I learned it from the Oracle of Truth but say it after them which learned it onely out of the booke of Nature her selfe For Plato and many before him and many others discoursing of the creation of the World and of his parts haue sayd indeed that other creatures were created by the lesser gods that is in my opinion the Angels as by second causes which being something remote already from the first being could not perfectly communicate it vnto them Because this communication is but a loane of their Vertue separated and dis-vnited from the first Masse and consequently somewhat imperfect But as for the Soule of man they confesse God alone created her and therefore depending without a meane from the perfect Being she is partaker of his perfection and is free from corruption in her substance and consequently from death And certainly it was very reasonable and conuenient for that great Architect that after hee had built this faire peece of worke of the world worthy to beare the the name of Beautie seeing hee withdrew himselfe from the sight of his creatures hee should leaue behind him his Image as a liuing Statue to conserue exact frō those that saw her the honour reuerence due vnto that soueraigne Architect and Lord of the Vniuerse Now it is needfull that an Image wrought by a good workeman should haue some relation vnto all the parts of the subiect it imitateth Wherein could she imitate the Eternitie of God but in the immortalitie of her Soule Seeing she cannot be altogether like that is to haue had no beginning how can shee resemble him but only in hauing no end that is being immortall For sithence God made the World with two seuerall parts the one Intelligible the other Sensible the one Corruptible the other Incorruptible there needed a middle peece to knit and gather them together which should be partaking of the nature of them both Man by an excellent art hath been made the middle peece and therefore the perfections of both parts Intelligible and Sensible concurre in him He hath by the meanes of the body the excellentest qualities that are in things Sensible and Corruptible and by the meanes of the Soule the excellentest conditions that are in the Incorruptible and Intelligible And though by this mixture that which is Celestiall in him is depressed and euen as kneaded with earth and weighed downe nay sunke by the burthen of the flesh neuerthelesse he sheweth by a continuall striuing and endeauour of his nature the place of his beginning his inclination and the end of his desire which is bent certainely euermore towards diuine Essence and to possesse euen from this present life the happinesse we obserue in God Assuredly he should neuer desire this diuine Being and should not aspire to it if he did not comprehend it and should neuer comprehend it if that wherewithall he apprehended it were mortall and perishable For what proportion should there be from Immortalitie to Mortalitie Now let vs see a little how much mans Vnderstanding comprehends of it how much of it his Will desireth and then any one whatsoeuer hee bee must needes confesse they are immortall Let vs consider a little I say from this low and thicke darkenesse of the World with our Owleseyes the light of diuine Nature Let vs consider the perfections wherewithall shee is endowed and by the which as by her garments we know her and obserue her Shall not wee see presently they are all things which man runneth after naturally and worketh continually to get them and hath no pleasure but in the possession and fruition thereof God is the soueraigne goodnesse What desireth man what doth he labour for but for that which is good If euer his affections be misled and apply themselues to euill they giue vnto it the name good and protest they seeke it not but in regard they deeme it to bee good Take away from a thing the name of good hee will make no reckoning of it so well hee knowes himselfe to be borne for that is good So that whatsoeuer will intice him must haue it either reall or in apparance God is the soueraigne wisedome Who is the man that desireth not to be held wise that shunneth not the reputation of a foole who gouerneth not himselfe with as much prudence as hee can Who seeketh not for order and disposition in all things that reioyceth not in himself when he can find it that praiseth not esteemeth and admireth not those which are plentifully endowed with this wisedome as approching neerest to the excellent end for the which man is borne God is the soueraigne power What doth man desire more then authoritie and command Euery one aspireth naturally vnto it and those which can doe it well are honoured amongst men as a kinde of Demi-gods sent hither for the conseruation and direction of the inferiour world God is the soueraigne Truth What is the vnderstanding
Apprenticeship of our Soules which after the Time and Labours that are prescribed vnto them shall be relieued from their Watching set at Libertie and restored to Eternall Rest which will affoord them wherewithall to satisfie that desire of Diuine being whereof they haue cast forth the first Sparkes through this heauie and cumbersome Flesh From her wee learne furthermore that after this Life our Soules doe not onely finde another more happie but euen our Bodyes rotting heere as Seede in the Ground shall spring into a new Fruit and shall be raysed vnto an Estate of Glorie and Perfection Therefore Diuinitie descending from Heauen mingled her selfe againe with Flesh to mould and kneade againe our Humanitie disfigured and defaced by Sinne ioyned her selfe to vs that shee might draw vs to her humbled her selfe to exalt vs quickned her Humanitie after death to make vs liue in the hope of that glorious Resurrection whereof shee was pleased to bee the First Fruites and by the which wee shall bee brought into the Inheritance of Glorie receiuing in Body and Soule the incomprehensible Splendour of Eternall Light But the passage to arriue thereunto is Death Desirable Death seeing it makes vs change Liues with so much profit Death not Death seeing it is the beginning of true Life and that wee are in this Body onely as the Chicken in the Shell which must bee broken ere it can be hatched or like the Child in his Mothers Wombe which must bee left ere wee can see the Day Let vs suffer them to feare it who thinke that all perisheth with the Body or them which expect after it the punishment of their Wickednesse And seeing wee haue so many Testimonies and so certaine Tokens of our future Life and being sure that dying here in the feare of God in the Faith of his beloued Sonne and trust in his Goodnesse wee shall liue againe aboue and enter into Glorie with him in the Throne of his Diuine Maiestie Let vs passe chearefully and lay downe the Burthen that hindereth and stayeth vs as wee would doe prophane Garments at the entrance of a holy Temple As for mee my Friends I feele my selfe almost in the Harbour with a great comfort of my Afflictions past and immediately for the Felicitie I expect I haue floated in the World in great and dangerous Stormes They tossed my Soule but they could not thankes bee to God ouerthrow it I know very well that the Condition of Humane Infirmitie hath put mee backe as shee doth all others from the perfection God requireth in vs but howsoeuer it neuer made mee loose the certaine and constant desire to aduance his Honour and Glory nor abate any thing of the good affection a good Subiect oweth vnto his Countrey My Conscience beareth mee this Witnesse and this Witnesse makes Death sweete and pleasant vnto mee I could wish euen at the last Gaspe I might doe the Publicke some Seruice but hauing no other meanes for it I will returne vnto you which are my best Friendes and it s too and for the last Office I can doe vnto this so holy Friendship I will coniure you that since you remayne heere to shut vp the end of a most Wretched Age you settle your Mindes by braue and constant Resolutions to withstand vndauntedly the Violence of the Tempest that threateneth this State and your particular Fortunes For all the Ages past haue seene fewe Miseries and Calamities but that you are like to see in your dayes The inside the outside of the kingdome great and small are like vnto mad men bent to its ruine and desolation You shall bee amazed one of these dayes when as you shall see the Lawes ouerthrowne the Gouernment altered all put into confusion those that shall haue the Gouernement beare the intent to loose both themselues and their owne Countrey and good men shall not bee suffered to open their Mouth and giue good and wholesome Counsell Remember then you are men and true hearted subiects vnto this crowne Let not your courage run away from you with your good Fortune Stand fast vpon Right and Reason and if the Waues and Billowes must carry you away let them ouerwhelme you with the Rudder in your hand still Behold the the time that you must present your brest against Fortune for the defence of the State and couer your countries body with your owne Certainely this ruine cannot bee auoyded without a great and generous courage of such as shall oppose themselues against it which all good men in my opinion are bound to doe Neuerthelesse you must qualifie by Prudence what an obstinate austeritie would but exasperate and make worse and follow Destinie without forsaking Vertue Doing well you shall shall runne into great hazards and shall suffer many iniuries but what can there happen so strange and horrible that the hope of the soueraigne good wherein I shall preuent you doth not aswage There is well-neere the same words that were vttered vnto vs by that great and wise Personage I rehearsed them vnto you against my Will knowing full well that the weakenesse of my Memorie and harshnesse of my Tongue would loose much of the weight of his Reasons and of the grace of his Discourse But if you had heard him himselfe with his sweete and pleasing fashion hee had kindled in your soules so liuely and ardent a desire of eternall felicitie that there is no affliction in the world the sense whereof hee had not taken away from you There Linus ended his speech and I beeing heartened and cheered vp sayd Certainly this was a very fine Discourse seeing that you who in all other things giue mee such satisfaction seemed vnto mee in the recitall of this to goe beyond your selfe I beleeue the Idea and remembrance of that great personage that is yet fresh and present in your Memorie for the honour and loue you bore vnto him quickned your tongue and inspired into you some thing more then humane Would to God this speech might continue as long as our miseries I am sure I should haue my Eares full of such Discourses and my Minde free from Sorrowes I sweare vnto you that since the time this Calamitie fell vpon vs I found nothing that made this Life more tolerable vnto mee then what I heard from you three these three last dayes but specially to day It is reported That Ptolomaus was forced to forbid Egesias the Cyrenian to discourse any more in publick of the Immortalitie of the Soule because the most part of those which heard him hastened their death with their owne hands That makes mee beleeue hee was ill acquainted with the Subiect hee handled For I beleeue there is nothing in the World giueth vs more courage to endure patiently our Miseries then the Reasons I learned euen now from you which in few wordes represented vnto vs what is the cause and the end of our Afflictions and what recompence our Patience findeth when wee can perseuer in it vnto the end Wherefore I could wish for the comfort of my poore distressed Countrey contrarie to that which was done to Egesias you should bee constrayned all three to continue in publicke such a Discourse But for as much as it is a thing I cannot hope for I am resolued to preserue carefully in my Memorie all that I learned from you about it and at my first leysure if our fortunate Studyes can get any set it downe in Writing to leaue it vnto Posteritie for to instruct in like occasions those that shall come after vs and let them know that in a most corrupted Age and amongst men strangely depriued of all Naturall Affection wee haue liued with a great compassion of the publicke Miserie and yet with a farre greater desire to bee able to helpe it FINIS
our best to reconcile you but we must tell you freely we haue come farre therefore giue vs leaue to sit Then Linus began to tell that he heard a pittifull Historie of a poore woman which for want of Bread to giue her Children hanged her selfe on a Beame in the toppe of the house And I quoth Orpheus did see euen now a poore maid that fell downe starke dead for lacke of foode and a little after I met some poore folkes feeding vpon a dead Dogge all besmeared with bloud that they had broyled and as I auoyded this grieuous Spectacle I met with certaine Women that cryed out and said That the Lanskenets had eaten vp Children hard by a place that is called the Temple which I cannot beleeue Hearing this wee all burst out into sighes whereupon I replyed my cause is gayned since none here could forbeare but needes must vpon recitall of this pittifull Historie expresse how sensible they are of the publike miserie I leaue it then to your consideration to imagine how wee ought to quake and tremble when wee bethinke our selues how many seuerall sorts of Miseries are spred ouer this vaste and populous Citie Alas how many secret Wounds is there that are hidden and couered by shame then how great and fearefull are the Calamities wee fore-see expect and cannot almost auoyd You vpbraid me with my teares Musaeus but you may with better reason obiect vnto me the hardnesse of my heart which is the onely impediment that so sharpe and stinging griefe doth not at one instant end both my life and sorrowes Then turning towards Orpheus and Linus I gaue them to vnderstand what discourses passed betweene Musaeus and my selfe and vpon what points wee differred Which when they heard Our good Fortune quoth Orpheus hath brought vs hither in a very luckie time to heare so learned Disputations but Musaeus since you haue done vs the honour to giue credit to vs giue vs also leaue to make vse of the authoritie you haue granted vs and in stead of discoursing and demonstrating your Propositions apply them and make triall of their vertue vpon vs whereof you boast against this irkesome disease of the minde which is the griefe that we all receiue from the publique miserie you haue a faire and large subiect for I verily beleeue there is not one of vs whose minde is free from this disease I assure my selfe that if Antiquitie hath inuented any medicine for the curing of a troubled minde you are the likest to haue got the best and profitablest receipts But I feare it falleth out here as it doth in your Mathematicall demonstrations wherein you prooue by a thousand faire Propositions what no Artificer can make vse of eyther vpon Wood or Stone Proceede then and make your accompt if you can asswage our minde and free vs from this griefe wherewith we are vexed then your suit is granted for deedes are stronger proofes then words besides if you beguile vs you shall doe vs but a curtesie to rid vs of so great an Euill so I am sure our Land-Lord will be glad to be ouercome for he shall gaine by the losse I will doe my best endeauour to content you quoth Musaeus but let me intreate you to remember that we labour in a common peece of worke therefore if I chance in rehearsall of this matter to forget materiall reasons that you call to minde and supply my wants since that our strife is onely to try Truth out and to the end Reason may ouercome you ought the more to fauour her side in respect the reward of victorie is equall to vs all The chiefest thing to be obserued in the curing of a disease is rightly to know the cause of it wherefore if wee be desirous to free our soule from sorrow and restore it to a quiet estate it is needefull in my opinion to examine from whence proceeds the maladie which torments it The nature of man hath not onely a great proportion and correspondencie with the whole World but also with euerie part and especially me thinkes when it resembles the Royall State they are both almost of like conditions and subiect to like casualties The Soueraigne Prince that is to rule a multitude of men Townes and Prouinces appointeth subordinate Magistrates And to direct and instruct them in the execution of their charge giues them his Lawes to rule their Actions by and besides aduiseth them to referre doubtfull and important matters to him attend his censure Certainly as long as this Order is obserued Subiects obey the Magistrates and Magistrates the Law and Soueraigne Prince the State remaineth in Peace flourisheth and wonderfully prospereth But contrarie when those which iudge and rule vnder the Soueraigne suffer themselues to be ouer-reached by their owne softnesse or bribed by fauour in deciding controuersies and that without respect vnto their Soueraigne they make only vse of their authoritie for the execution of their rash Decrees whereby they bring all things to ruine and confusion In man the highest and most soueraigne facultie of the Soule is Vnderstanding being inthroned in the highest place to guide and conduct all his liues Actions hath appointed and ordained an vnder-facultie that we call Imaginatiue to dispose and iudge by the representation of the Sences the qualitie and condition of things offered with authoritie to rouse and stirre our affections for execution of its iudgement And least that Facultie as it is great and important might doe any thing rashly it hath proposed vnto it as a Law the light of Nature which shineth in all obiects and moreouer hath giuen it meanes in all doubtfull and weightie matters to haue recourse to the discourse reason and counsell of it that commandeth ouer all There is no doubt as long as this Order is kept in the managing of mans life but he is in an exceeding happy estate and that this great and generous creature sheweth himselfe worthy to be the master-peece of that Soueraigne Architect that created him But I know not what ill lucke is the cause man doth not enioy this happinesse for this Facultie that is beneath Vnderstanding aboue the Sences to whom belongeth the censure of things suffereth it selfe for the most part to be corrupted and mis-led and so conceiueth rashly and after it hath so conceiued stirreth and mooueth our affections at randon and leaueth vs full of trouble and vnquietnesse The Sences true Sentinels of the Soule set abroad to view all Obiects are like soft waxe on which is printed not the true and internall Nature but onely the superficiall and externall forme of things they present their Idea's vnto the Soule with fauour and euen with a fore-iudgement of their qualitie according as they appeare seuerally pleasing and gracefull to them and not as they are profitable and necessarie to the vniuersall well-fare of man and moreouer let in with the Idea's the fond opinion of the Vulgar from whence is framed that inconsiderate Opinion we haue of things
of that which cannot be O tyrannicall Passion which to vex man goeth beyond Nature and by our discontents extracteth a griefe out of that which is not and to satisfie the opinion of a fained and imaginarie miserie draweth from vs sharpe and stinging torments Like vnto the Painter Parrhasius who the better to expresse the fabulous torments of Prometheus put his Bond-slaues to the Racke Why should we be so ambitious to our harme and in such hast meete with our euils Let vs take a little patience and suffer it to come neere happily the time which we think will bring vs afflictions will afforde vs comfort How many chances may there fall that may auert the blow we feare A Thunder bolt is turned away with the wind of a Hat and the fortunes of powerfull Kingdomes are altered in a moment a turne of a wheele setteth vp that which was downe and often from whence we expected ruine we receiue safetie There is nothing so easie to be beguiled as humane Prudence what she hopeth for miscarryeth and what she feareth comes to passe and that falleth out she lookes not for God keepeth his counsell by himselfe what man resolueth vpon one way he determineth another Let vs not make our selues vnhappy before the time and it may be we shall not be so at all Future time that deceiueth so many shall as soone deceiue vs in our feares as in our hopes It is one of the chiefest Maximes in Physicke That Predictions are neuer certaine in sharpe diseases If violent motions of heate bereaueth the Physitian of iudgement what wise man dare be so bold as to assure any thing of the successe of our Ciuill dissentions which are apparantly seene to be stirred vp and maintained by a more then human power It is a hard matter to warrant the safetie of our State but it is likewise vncertaine to fore-tell his ruine How many Cities States and Empires haue been shaken and tottered with intestine accidents and such that those which beheld them looked certainly for their fatall period and neuerthelesse haue the better setled themselues and become more puissant and flourishing then euer they were Gainst whom in entring Fortune in hate doth burne On those she often smiles in their returne It is his pleasure those that are cast downe should hope still and shall not we that are but as yet declyning The Romanes which I willingly challenge for witnesses in braue and generous Actions as the renownedst and most couragious people that euer were in the world had great cause to despaire of their affaires after the Gaules had sacked their Towne and with Fire and Sword rooted out the very Ground-plot of their State Notwithstanding they abated neither in their hopes nor affections they boare their Countrey But contrarie aduersity increased their courage and were so confident as to bid another Battaile wherein Fortune was so propitious to them that they drew many braue Triumphs from their owne ruine After the losse of so many Battailes against Hannibal and that they had wasted all the Youth of their City in so many incounters and disasters had they not cause to be sore troubled Contrariwise there were Citizens found which bad Money for the Field whereon Hannibal incamped being still in good hope of the publique well-fare And to passe to the Ciuill warres which are commonly the fatall deadly maladies of great States Who would not haue thought the Roman Common-wealth had been strucke dead at the very heart vnder Marius and Sylla And that the very City herselfe vnder Caesar and Pompey was carried into the Pharsalian Field there to be at the common charge and cost of all men torne and buried by all the Nations of the World And neuerthelesse she was neuer so puissant and tryumphant as after the time of Marius and Sylla And the warres of Caesar and Pompey were but the fits and gripings of bringing forth the greatest fairest and most flourishing Empire of the World But to returne from strange Nations to our selues Who could haue beleeued that our poore State laid leuell on the ground at the comming in of Charles the seuenth hauing almost neither pulse nor breath should haue raysed it selfe againe in so short a space and stretched its Armes ouer all the neighbouring Prouinces as it did soone after vnder his next Successors One may say of the fortunes of Townes and Kingdomes as they doe of mans diseases As long as there is life there is hope Hope remaineth in the body as long as the Soule But well let vs hope for nothing let vs hold our Euils for certaine although they be vncertaine let vs thinke them to bee present though they bee to come Doe you thinke if they did happen they were so irkesome and intollerable as wee imagine them They would come farre short Banishment Pouerty losse of Honours losse of Children wherewithall is composed that Hoast of Euils which so tormenteth vs their number is not so great as we thinke yet whosoeuer will examine them one after another shall find they are but rascall striplings set in battle array to affright vs if we be armed as we ought none of them dare make a shot our very lookes will defeate and scatter them Do you deeme it nothing will you say for a man to lose his countrey and so to be enforced to change his dwelling What do you make of that naturall loue wee owe vnto our country I do but the same which Plato did when he forsooke Athens to go and dwell in Sicill and Egypt I doe but the same as you had done your selfe if there had been an honourable occasion offered to you to go Ambassadour into some forraine countrey for ten or twelue yeeres you had not onely forsooke your cittie but if you will say true had it been needfull you would haue forsooke the land to choose a ship for the place of your aboade and tye your life to the tackling of a Barke Let reason perswade you to that which a little Honour would haue done the Commandement of your Prince that had charged you with it would haue made you like it well Let fate and necessitie vnto whom you owe more obedience doe the same How many men is there euen at this day that voluntarily haue banished thēselues out of Europe to make plantations in the extremest parts of Asia See them they prayse their Fortune as safe and sure and replenished with all manner of happinesse and pittie ours as altogether wretched full of pouertie and troubles It is heauen is the true and common countrey of man from whence they are come and whither they must returne and that is the reason why it is seene sheweth it self to euery one almost whole in all parts of the earth in one day night whereas contrariwise the earth that is but a small point in comparison of it and all which she incompasseth with her Seas and watereth with her Riuers is not the hundreth and sixtieth part of the
They deemed not the death of either father mother children kinsmen or friends a sufficient cause that we should vnnaturalize our selues and commit any thing against manlinesse They haue tolerated the first teares that are wrested by a new and fresh sorrow Those teares I say that may fall euen from the eyes of Phylosophers and which with humanitie maintaine dignitie which may fall from our eyes without Vertue falling from our hearts Such were those as I thinke trickled along the cheekes of faire Panthea when as Araspes fell in loue with her because he had seene her to his great liking weepe very tenderly and pittifully for her husbands death For the first violent brunt of sorrow raiseth in vs such liuely passions that they slip easily into the minde of those that look vpon vs and fill them with a like ardour But this inueterate sorrow that hath pierced vnto the very Marrow of our Bones withereth our face disturbeth our Soule so that there remaineth nothing in vs that is louely and gracefull And if Nature hath disposed of any thing comely in either our Body or in our Soule it is faded by this bitter passion as the beautie of a Pearle is dissolued in Vineger It is great pitty then to see vs we walke with our head hanging downe and our eyes fixed on the ground our mouth without euer a word our limmes without motion and our eyes are in no stead but to weepe you would deeme vs to be but sweating statues it is not without cause the Poets haue recorded Niobe was turned into an image of stone with ouer-much weeping Their intention was not onely thereby as an Ancient hath thought to represent to vs the silence shee kept in her mourning but also teach vs she had lost all manner of feeling by giuing her selfe ouer to sorrow We ought then to auoyde it were it but for that it is so vnbeseeming and dishonourable Furthermore it is strangely hurtfull and so much the more infects vs vnder colour of doing good she maketh as if she did hasten to helpe vs and contrariwise she doth offend vs she seemeth to pull the Iron from the wound and shee driueth it into the very heart shee doth promise vs Physicke and she giueth vs Poyson her Blowes are so much the harder to put by and her Attempts too crosse because she is an enemy fed and brought vp with vs so that we haue bred our selues to our owne mischiefe It was she in my opinion the Comicall Greeke spoke of when as he cryed out against men O poore people how many euils doe you wittingly endure besides those needfull Nature sendeth vnto you for who can wee complaine of but of our selues when after the feeling of euils past wee retaine still their griefe and opinionate our selues to ruminate and continually bring them into our memory or that for feare of time to come we faint for want of spirit and courage Doth not this euill befall to vs from our selues whereof we ought not to wonder that it is so lasting seeing it is like Riuers which come from the Sea and returne into it and fetching their spring from the same place they runne into are neuer dryed vp Poore fooles why do we so carefully water this plant that beareth such bitter fruite Can we finde any good taste in these moanes griefes sorrowes sighes wherewithall she pestereth our life and poysoneth all our actions for as long as shee dwelleth with vs what doe we doe worthy the name of men when doe wee thinke of doing seruice to our countrey or performing the dutie of good Subiects to oppose our selues against the factions of the wicked to defend the Lawes from the assaults of Ambition and Couetousnesse to protect our friendes from the oppression of the malicious what respite haue we from this importunate passion to lift vp our eyes to heauen and with a pure spirit giue thankes vnto that great and soueraigne God that hath placed vs here in this world and bestowed vpon vs so many blessings and fauours that if wee had nothing else to doe but to giue him prayse yet wee should not haue halfe time enough to giue him his due Truely shee cannot bee excused she is either very vndiscreet or very malicious either her end is bad or else she erreth and strayeth from her end If it be her drift to encrease our euils and that the more she seizeth on vs the heauier more distastful she makes our life why do not we put her backe at her first entrance why doe not wee shut her out of doores or at least why doe not we driue her away by the head and shoulders as soone as we know her designe wee are traytors to our owne rest if being acquainted with its enemies if hauing notice of those do disturbe it we receiue them and vphold them and cherish them If it be her end to ease our sorrow to qualifie and soake it in our teares Why should we imploy so long so bad and rash an Officer that doth what is cleane contrarie to her intent Who did euer see her attaine vnto it What Mind did she euer enter that she hath comforted But contrariwise if she found it quaking hath she not quite ouerthrowne it If vpon falling ouerwhelmed it There commeth not one out of her Clawes but spoyled maymed and bruized When she hath gone ouer it she leaueth behinde neither strength nor resistance and becommeth like vnto a deepe and hollow place which is not onely defyled with the filth that groweth in it but on all sides Sinckes and Gutters run into it so that pure Water is corrupted therein For a mā possessed with Sorrow is offended with his owne Euils and other mens both with publique and priuate euen good fortunes befalling him doe displease him All things waxe tart in his Mind as meat doth in a deboshed Stomake But besides all this I say that Sorrow comming vpon such an occasion as it doth to you is verie vniust and I dare almost call it impious For what is it but a rash and outragious complaint against Nature and the Common Law of the World The first voyce which is pronounced by Nature is that all things which are vnder the Circle of the Moone must perish and as they haue had a beginning so shall they haue an end You would free your Citie from it as by a Priuiledge and make it Immortall Kingdomes States and Townes are of the same condition the other parts of the World are of nay their being is more vncertaine and weaker For most other things haue their forme which vniteth their members so straite and so strong with one only knot that they can hardly be seuered but States and Cities are composed of so many different things one from another which are knit and gathered together onely by the will and consent of men mooued to a communion and society by some Celestiall inclination And that will and consent being subiect to wauer the ruine of
image so man as an associate to his glory should make in the generation another body like vnto his And though God hath kept to himselfe the creation of the soule of man as of a great Master peece which cannot be wrought but with his owne hand yet in that he hath also called man euen as to his helpe hauing granted him the institution discipline and polishing of it that hee might bragge in a manner to haue affoorded something to his owne perfection But you must neither say nor think that the authority he hath giuen vnto creatures doth lessen his in any thing he doth not rely vpon their care neither doth he rest vpon their vigilancie contrariwise the greater power he hath giuen them so much the greater need hath he to watch ouer them and the more labourers hee hath at worke so much more necessary it is he should haue not onely the Eye but also the Hand ouer them to amend what they doe amisse contrary to the perfect patterne hee hath proposed vnto them and to guide and direct them in their workes which cannot any wayes stand nor last without his helpe and assistance This will I then say that what great faculties soeuer wee obserue in second causes we ought not to thinke for all this that the first is idle and that the others doe any thing but by his direction and farre lesse beleeue that this order and continuance wee see in all things is the chiefest and vniuersall cause thereof seeing it is but the effect no more then in Musicke the melodie is not the cause but the effect of concords produced by the Musitian his skill and art who gathereth the sounds and ordereth them into good consonance Now as it is Prouidence which by this regularorder that is called Nature bringeth forth and maintaineth euery particular thing according to the generall Law that is appointed for euery one of the same kinde so it is she which besides this regular order called Nature giueth sometimes vnto worldly things qualities and intermingleth accidents which one while are different another while contrary to their nature and then doth bring about the meeting of things amongst them to make them bring foorth the effect she hath ordained so that knitting and gathering vp many different causes she draweth from the connexion and weauing thereof not the ende that is natural or propounded to euery one of them but an euent prescribed by her selfe Insomuch that as Nature is seene especially in the creation production and maintenance of euery thing in it selfe according to its kinde and condition and by an ordinary rule and euer alike Destinie contrariwise appeareth in euents which proceede from the meeting of these things already created which being ordered by a rule vnknown to men produce fore-ordaind effects which seeme incuitable and do not concerne nor accōmodate themselues so much to the nature of euery particular thing as vnto that of the Vniuerse Certainly it should seeme that this Law had not bin needfull in the world if euery thing had kept the first motiō God had giuen vnto it at its creation for hauing infused in euery one the most perfect forme and principle of working that could be desired it followed that if they had continued in that condition their owne Nature had of her selfe directed their actions to good effects one towards another and consequently to the good of all the world and glory of the Creator But either throgh the vice imbecillity of the matter or through the tēdernes of their forme which could not subsist without they should adhere perpetually vnto their Creator they haue beene disfigured and strayed from the way which Nature had traced out vnto them For example Angels and men were created as the most perfect and absolute peeces of the world and God in the Creation had infused in them a liuely and pure light to direct their actions to make good vse of worldly things and consequently to bring foorth workes to his glory But as it falleth out vsually in great Buildings that a rich Wainescot or an artificiall winding Staire wrought with great skill will soonest decay because that the more excellent a peece of worke is so much the weaker it is so those most perfect creatures haue first of all declined from the right way peruerted and violated the end of their Creation Which disorder did not remaine onely in them but for the great power wherewithall they were created they haue caused it to slip into the things they had abused And moreouer it seemes that by their fault other things that were created for them were presently changed either by a secret consent or by a secret iudgement to serue for their punishment Therefore it hath beene needful that this All-seeing-eye which pierceth through ages as the Sunne through the Aire hauing from the beginning foreseene this confusion should euen from that time appoint a remedy to stay the presumptiō both of mē and Angels and let them least they should stretch their ill actions as farre as their ill wills The remedie hath beene this inuiolable Law by the which he hath prouided for all euents and hath ordained that things should happen as we see them fall out not altogether after the ordinary power of causes but as it pleaseth God to make them worke sometimes increasing sometimes lessening their strength and now and then causeth them to worke against their nature and bringeth backe to his will what men thinke to doe at theirs But some one will say that this Law seemes to be contrary to the first God being immutable in his essence should be so likewise in his determinations Ought wee to thinke that hee who knoweth all things from all Eternitie taketh new resolutions The alteration that is in this is not in God but in his workes which being separated from him who is vnchangeable alone could not be like vnto him but subiect to decay and waste away by the defect of the matter whereof they are made And the remedy God hath brought vnto the euill is not a new aduice though it bee put in vse since the corruption of Nature neuerthelesse it was resolued vpon euen before her creation For as a worke man that sets a Clocke to goe foure and twentie houres before he taketh vp the weights and setteth it on going can fore-see that either rust wil stay its course or that some idle fellow will stirre the needle touch the wheeles or remoue the ballance euen then prouides whatsoeuer is necessary to set it in order again restore it to the first point so God that hath foreseene euen before the Creation of the world what would fall out in the gouernment and maintenance thereof did in the same instant appoint remedies for it which though they come not to our sight but after a long time and succession of ages yet they were prepared from all eternitie For as the Poet must haue his Play in a readinesse afore any body comes
vpon the Stage and that as soone as the Prologue begins he that is to play the last Act must know well his Quew euen so fareth it with all the things that are come to passe and that shall happen hereafter during so many yeeres in this world whereof the last that must finish the age of the world was knowne and ordained by the Creator afore the first began to be It is that as I thinke Diarchas in Philostratus would intimate when hee sayd God had begot the world all at once as the Beasts do their yong ones notwithstāding that he hath brought it forth by little and little as they doe causing one part to come out first and the other after It is not Time that is the father and authour of things hee is but their Steward and as Tatian shewed vnto the Greekes the Dispencer that bringeth them vpon the Stage Yea but some will say If things were ordained from all eternitie and that this decree cannot be violated what will become of the libertie of our Will must it not be a Bond-slaue vnto this Law and bee such or such good or bad according as it hath appointed No for this Destinie that hath fore-ordained all things hath decreed that our Will shall bee free so that if there bee any necessitie in our will it is this that it is necessarily free And as for that our Wills haue beene foreseen such as they shall bee they haue beene foreseene because they shall be so and are not so because they haue beene foreseene But another will say What auaileth our will seeing that of such things as wee would haue to be done there comes nothing to passe but what God hath ordained and there is almost nothing in our power We cannot almost desire any thing how easie soeuer it bee if it were but in a manner to carry our hand to our mouth that may not be hindered by an infinit number of chances it is that which the Prouerb saith There falleth out many things betweene the Belly and the Lips Though we can do many things that we will and will many things that we can do yet we cannot say that any euent how little soeuer it be depends wholly vpon vs. Notwithstanding out Will remaineth free because it is not the action but the motion vnto action and serueth vs neuerthelesse because that althogh it be not the onely cause yet it co-operates with the rest which are gathered and bound by Destinie into the same knot to bring forth one onely effect When it aimeth at the end which it ought it is backed by Destinie and fauoured by the meeting of other causes and so doing it is conducted vnto its owne purpose or at least to another ende that Prouidence iudgeth to bee good for it When contrariwise it is bent to an ill end it is by the concurrence of other causes and force of Destinie carryed away to a cleane contrarie end from its owne but still for one purpose from the which in spight of it God draweth his glory the good of the Vniuerse For although Destinie most commonly changeth nothing in the nature of causes and suffereth those that are voluntary to worke voluntarily and those that are necessary necessarily and those that are naturall naturally neuerthelesse from the mingling and gathering of them altogether in the point forme wherein he causeth them to meete he bringeth foorth such effects as he listeth drawing oftentimes from the selfe same causes cleane contrary effects as by the transposition of the selfe same letters wee compose words altogether different He is so cunning a worker that he can apply any thing to doe his pleasure yea many times when as wee thinke to withstand his counsels suffring vs to haue our will he carrieth vs where he pleaseth iust like vnto that great Circle in heauen that inuelopeth all the others though he letteth not their naturall course from West to East neuerthelesse he draggeth them all euery day along with him from East to West Whether we run or goe hasten or stay goe right or wrong we come still to our lodging with Destinie we cannot auoyd it we fall vpon it in recoyling from it we finde it when as we flie from it we run vpon it thinking to ouer run it This Destinie comes from too wise a power and too powerfull a wisedome to bee resisted either by force or craft Now such and how great soeuer it be it is but euen as Nature one of the effects of that wise Prouidence which filleth gouerneth all things that is spred ouer all the parts of the world being euen as its soule She ruleth all the parts of it with wife and infallible counsels most certain reasons which often we do not apprehend but very late and sometimes not at al either for that her wisdome is so deep inscrutable that we cannot penetrate into it or that our negligence and stupidity is so great we doe not vouchsafe to open our eyes to consider it from whence it coms that men attribute vnto Fortune the accidents whose causes they comprehend not And frō thence it is come that some being grown so brutish as they obserued no causes of the effects which they saw they deemed all did happen by chance So out of their ignorance and brutalitie they haue made themselues a Goddesse which they call Fortune and paint her out blind-fold turning with a wheele worldly affaires casting al at randome and throwing her presents and fauours by chaunce as they do new money at the first entrance of Kings into a towne according as they stand neere so euery one takes vp what falls vpon him But I could wish that those which would make the world to be gouerned so many ages by this rash and blind foole would but suffer her to gouerne their houses for one yeare they should see fine oeconomie Sillie people they perceiue well enough that a small familie cannot subsist a yeare without great prudence and they would haue this great Vniuerse composed of many different parts to subsist so many thousand yeares vnder the conduct of Chance They would not haue giuen a flocke of sheepe vnto a Shepheard that were ill sighted and they would commit vnto a blinde Temeritie the gouernment of so many legions both of Angels and men O ingratefull kinde of people why do you set vp Altars to your gods if your sacrilegious opinions worship nothing but Fortune Why doe you offer sacrifices after your victories to giue thankes vnto her that saw you not when she saued you and seeth you not when you giue her thankes you thinke perhaps that this Hobgoblin hath better eares then eyes That which filled men with this errour and compelled them to snatch the Rule and the Compasse from the hands of Prouidence to make all things to rush at randome one against another and happen by hazard it hath beene in my opinion for that they would accommodate the greatnesse and power of God
left vs a testimonie of their Beleefe in the memorie of men but euen deliuered it in writing Yea they haue set this Maxime of the Immortalitie of the Soule as the Center of Philosophie where met and ended all other Rules and whatsoeuer else could bee introduced honest and wholesome for the conseruation of Ciuill Life and specially for that part they haue so much laboured about which they call the Tranquillitie of the Soule If there were any doubt in that matter yet the testimonie of such men so well agreeing in it should haue cleared it and ought to reduce vnto this Opinion those that esteeme them so much which ought to suffer themselues to bee ouercome by the authoritie of those great Naturallists seeing that euen doing so they better their condition But industrious to their owne Euill to make voyde the authoritie of those great men they say they regard nothing but Reason which they will separate from the persons to the end they may weigh them all pure and that Truth be not in this Question ballanced or suppressed by the weight of the Name or Fame of any one Therefore they would binde this Discourse to Schoole-Rules and desire wee should prooue by demonstration what wee would haue them to beleeue They would willingly beeled euen by the Sences vnto the knowledge of that which is propunded them or at least gather our Conclusions for that which wee will perswade them out of the Maximes that are collected from the Sences Too vniust and partiall in that and little considering the nature of the matter that is handled There must bee discoursing and discussing to know the things whose formes are drowned in the matter Wee must vse the Sences then and by the meanes of what wee touch and see ascend as by degrees vnto the intelligence of that which is further from vs. But for one to thinke to vnderstand the nature of our Soule in this fashion it is as much as not to bee willing to know it for beeing simple as shee is shee must come in all naked into our Vnderstanding beeing to fill all the place whatsoeuer shee should bring along with her should hinder her Euen the feeling of things sensible whose sence is very sharpe is done so suddenly that wee cannot tell how it is made Likewise of things intelligible those that are altogether pure seize vpon our Vnderstanding so speedily that you can say onely they are but you are not able to tell how For they doe not seeke for borrowed Testimonies to make themselues knowne they open and manifest themselues better then any thing else that would commend them Therefore the true way how to know the nature of our Soule is to rayse her vp aboue the Body and draw her backe vnto her selfe to the end that by her owne reflection shee may know her selfe by her selfe Neuerthelesse if there bee any so opinionate that they will not see her but drowned in the Flesh and iudge of her Greatnesse by the shadow of her effects as they doe of the Moone by the shadow of the Earth yet through this dull and heauie Masse wherewithall shee is wrapped shee casteth sparkes nay flames so liuely of her Immortalitie that those which behold her must needes confesse eyther they see her or else they are blinde They perceiue that this Beame of Diuine Nature wrapped in this little Cloud of Flesh casteth its Light from one end of the World to the other After it hath measured that which is limitted it reacheth to the Infinite comprehends the formes of all things and transformeth it selfe into them receiueth Contraries Fire and Water Heat and Cold without alteration or corruption How then can they suppose any matter in her that hath such Actions seeing that all matters is limitted and bounded by certaine Dimensions receiueth nothing bigger then it selfe is capable but of one onely substantiall forme and cannot containe at one time contrary things If it be not materiall how can it bee mortall Seeing that Death by their owne saying is nothing else but the separation of the matter from the forme And if like vnto others they define it the end of motion where shall they finde it in the Soule For wee see that Will which is her principall part beeing free as they acknowledge it themselues and hauing consequently in it selfe the Principle of its Motion who can take it away from her Seeing that nothing giueth an end vnto it selfe voluntarily that which is mooued after its owne will shall euer mooue and consequently shall haue no end of Lasting but onely of Desire and Intention which is limitted onely by Infinitie And as for Vnderstanding which is the other chiefest part or rather Vertue of the Soule Doe not wee see it goe out of it selfe embrace all things and then come into it selfe againe and by this continuall reflection as by a Circular Motion testifie that it hath no end Which it doth make appeare yet as plainely by the nature of the Obiects it chuseth its ordinary exercise and in a manner for its foode and nourishment For it feedeth and entertaineth its selfe onely with the knowledge of vniuersall things of Ideaes and species which Phylosophers deeme vnchangeable and immortall The sences which are corporall instruments mingled amongst corruptible matter stand indeed vpon particular things and consider euery obiect according to the weake and momentarie qualities of it but vnderstanding which contemplateth the true Nature and Essence of things comprehendeth that which is generall and equally diffused in all the particulars and indiuiduals as a firme permanent and immutable Being Now it is needfull that all things which are borne to opeperate and effect be proportioned vnto their obiect In vaine should a workeman labour on a matter harder then his toole in vaine should you make things mortall and corruptible to digest and vnderstand things that are incorruptible and immortall And what that insatiate desire of learning which is naturall to our vnderstanding doth it not testifie the same Who hath euer seene knowne or learned so much in whom Science hath not kindled againe and encreased the desire of knowledge in stead of quenching and appeasing it If I had saith an Ancient a foote in the graue yet I would learne still What meaneth that It is that the appetite of our stomacke may be filled because Nature hath proportioned it to a limited thing that is the necessarie meate for nourishment but that of our soule sheweth it selfe vnsatiable in this world because she hath proportioned it vnto the eternall Truth which being hindered by the body shee cannot enioy freely in this life hauing nothing else giuen her to gather it but the Danaides vessell that cannot receiue much at once and yet is pierced in the bottome with that wretched hole of Forgetfulnesse through which runneth out most part of that she receiueth So that a mans whole life if you consider exactly the actions of those which gouerne themselues by true Reason is nothing else but a
of man bent to but to Truth What doth hee delight in what doth hee yeeld vnto but to the knowledge of that which is indeed euen that which is not receiued but vnder the name of Truth And there is not one so ill conditioned in the world that is not grieued to erre to bee ignorant to bee deceiued and contrariwise that feeleth not pleasure and contentment by knowledge and learning And truly we may say that truth is the form of our vnderstanding for he doth neither vnderstand nor know but as long as she is in him God is all and all is in God Man desireth to bee euery where if he cannot carrie his body he carrieth his minde to it As farre as hee can embraceth all and filleth himselfe with the formes and Ideaes of all things God is the authour of all and delighteth in doing all Man hath no greater pleasure in this World then to bring foorth many things and there is nothing delighteth him so much as that which is produced by him bee it children workes or inuentions God is euer and man feareth nothing so much as to end and desireth nothing so earnestly as to perpetuate his being Hee seeketh to doe it by the conseruation of his life being not able to performe it that way hee endeauoureth to compasse it by the continuation of his posteritie and iudging that to bee too weake hee tryeth to doe it by the purchasing of a great and glorious fame God doth gouerne all things iustly Man loueth honoureth and seeketh for Iustice as the sole and sure bond of life and ciuill societie It is wonderfull how the loue of it is naturall to man euen those which being corrupted will not receiue it for themselues honour it in others God in his gouernment continueth still in the selfe-same designe and whatsoeuer man vndertaketh hee desireth to bring to passe hee will not suffer himselfe to bee ouercome by any difficultie or labour It is strange to see what men endure to execute their enterprises God liueth a plentifull opulent and pleasant life Wealth and pleasure are the ordinary wishes of man God doth contemplate and admire himselfe Man considereth himselfe wondereth at his owne excellencie valueth himselfe aboue all other creatures and all his studie aymeth to trimme and honour himselfe and make that appeare which is excellent in him Briefely you can imagine nothing in that great and soueraigne Creator whereof you not do perceiue man to bee strangely desirous and all motions bent to get it and vnite and conforme himselfe as much as hee can to that eldest and incomprehensible Diuine Essence Which caused the Auncient Zoroaster to crie out in amazement O mortall man thy boldnesse is extreame As beeing not able to comprehend that its this low and mortall World amongst Filth and Durt there could bee found so strong a nature that should rayse her selfe aboue the Heauens and by the knowledge of so many things and imitation of diuine actions should almost Deifie her selfe in this life But hee should haue learned of an ancienter then hee that that which is so wonderfull in man is not a thing that comes from Earth or this low or corruptible place It is a Diuine Essence euen as banished and exiled for a time from Heauen her true place of aboade which wandereth and erreth here in our body endeauoureth her selfe continually to reach to her owne and true dwelling and enter into celestiall and happy Habitation vnto the which the neerer shee comes so much the more diuine doth she appeare Why should you thinke I pray you that in the latter dayes of our Life in that agonie and wrestling betweene the Soule and the Body our Minde hath more Strength and Vertue disposeth of all things more wisely and holyly fore-seeth more certainely Time to come foretelleth and prophecyeth it but onely for that hee beginneth to approach vnto his Off-spring ioyne himselfe againe with that immortall Beeing and participate of Eternall Life Doe not you obserue that Stones falling from high the neerer they come vnto the Earth the greater speede they make downe Fire contrariwise that ascendeth vp towards Heauen the higher it is the more it hasteneth to flye because euerie thing naturally the neerer it feeleth it selfe vnto its rest and that which it desireth the more it striueth to come at it Euen so our Soule being iust vpon the point to enter againe into her owne Sphere and reioyne her selfe vnto that Supreme Diuine Nature sheweth her selfe more vigorous and actiue and doubleth her Virtue Now who shall make any doubt but things immortall which is so Diuine and tendeth perpetually vnto the Originall of Diuine beeing Therefore the Immortalitie of the Soule shineth in all her Actions But though nothing else should beare testimonie vnto it Diuine Prouidence would shew it plainely For seeing there is Prouidence whereof I beleeue that those which haue Eyes though they had neyther Wit nor Vnderstanding cannot doubt there must needes be Iustice in the World if there be Iustice the Good must be rewarded and the Wicked punished They are not euer so in this Life where wee see often Good men liue in Pouertie and die in Trouble and contrariwise the Wicked liue in pleasure and die at quiet Soules must needes then liue after the Body to receiue the Reward or Punishment for their good or bad Actions The Wicked desire to smother by reasoning the feeling which Man hath of the Immortalitie of his Soule but they cannot indeede It is a Beame of Light which Nature hath kindled in our heart that is in stead of a Guide vnto Vertue to direct her amidst this Mortall Darknesse and of a Furie-like Torch vnto Wickednesse to anticipate her deserued Torments Wee Christians are truely in this specially farre happier then the Heathen That God hath not contented himselfe with that which wee could learne of the Immortalitie of our Soules by the common Booke of Nature and by the helpe of our weake Reason but would himselfe confirme the Testimonie of it vnto vs by his owne Word and kindle into a cleare and full Light the first Sparke of this Naturall Hope O Diuine Goodnesse which presented Truth vnto others as veyled and couered but brought it downe from Heauen all naked for vs and powred it into our Mindes by the meanes of thy holy Word Blessed and admirable Word which affoordeth vs in a moment all the best and fairest of that which in so many yeeres Labours could not be gathered in the Mindes of the most Learned Philosophers Perfect Science which leaueth no manner of Doubt after her Precepts Excellent Discipline whose Rules are all Principles which perswade themselues Wee learne from her That our Soules are created and produced by thy hands and infused into our Bodyes to conduct and gouerne them That wee are placed heere as in a Magnificent Temple to contemplate therein thy Omnipotencie Worship thy infinite Goodnesse hearken to thy sacred Will and obey it That this Life is but the