Of the immortality of the soul a sermon preached before the King and Queen at White-Hall upon Palm-Sunday, 1694 / by the Right Reverend Father in God, John Bishop of Norwich.
WHEN our Lord was about to send his Disciples forth into the World to preach the Gospel, he thought it just and necessary to speak of the Dangers unto which they certainly should be exposed by doing their duty,
WHEN our Lord was about to send his Disciples forth into the World to preach the Gospel, he Thought it just and necessary to speak of the Dangers unto which they Certainly should be exposed by doing their duty,
And to enable them to deal with the most malicious Enemies of his Holy Religion, he commands them to furnish their Souls with two excellent Virtues, Wisdom and Innocence.
And to enable them to deal with the most malicious Enemies of his Holy Religion, he commands them to furnish their Souls with two excellent Virtues, Wisdom and Innocence.
But then that true Wisdom which would secure them from running into unnecessary danger, would likewise prompt them readily to encounter and submit to those pains, troubles,
But then that true Wisdom which would secure them from running into unnecessary danger, would likewise prompt them readily to encounter and submit to those pains, Troubles,
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And it must be a mighty encouragement to undertake the Office of Preaching the Gospel, which Christ had allotted them, that the cruelty of their fiercest Opposers could extend no farther than the body:
And it must be a mighty encouragement to undertake the Office of Preaching the Gospel, which christ had allotted them, that the cruelty of their Fiercest Opposers could extend no farther than the body:
In treating whereof, I shall endeavour to avoid all needless Speculations, and confine my self to those Arguments, which seem most clearly and strongly to prove the great Truths contained in the Text. The Propositions I chiefly shall insist upon at this time, are these two:
In treating whereof, I shall endeavour to avoid all needless Speculations, and confine my self to those Arguments, which seem most clearly and strongly to prove the great Truths contained in the Text. The Propositions I chiefly shall insist upon At this time, Are these two:
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The very Argument our Lord uses to persuade the Disciples not to fear those who can kill the Body, rests upon this Supposition, That the Soul and Body are Beings distinct one from another.
The very Argument our Lord uses to persuade the Disciples not to Fear those who can kill the Body, rests upon this Supposition, That the Soul and Body Are Beings distinct one from Another.
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as by Dimensions, Motion, and Divisibility in Bodies? Every Man judges (says Atticus Platonicus ) that they are the Properties of the Soul, to deliberate, to consider,
as by Dimensions, Motion, and Divisibility in Bodies? Every Man judges (Says Atticus Platonicus) that they Are the Properties of the Soul, to deliberate, to Consider,
For when he looks upon Body, and its Powers, and likewise concludes, that those kind of Operations cannot belong unto Bodies, he presently yields that there is in us some other Thing, which does deliberate or advise, and that is the Soul.
For when he looks upon Body, and its Powers, and likewise concludes, that those kind of Operations cannot belong unto Bodies, he presently yields that there is in us Some other Thing, which does deliberate or Advice, and that is the Soul.
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The Epicureans indeed, who hold the Soul corporeal, to explain how Matter may perform the Functions of the Mind, do teach that the Parts of Matter which go to making a Soul, are light and small,
The Epicureans indeed, who hold the Soul corporeal, to explain how Matter may perform the Functions of the Mind, do teach that the Parts of Matter which go to making a Soul, Are Light and small,
and act like a Soul. But I appeal to the common sense of Mankind, whether that Philosopher has a right to call any Legendary Tale into question, who can believe that little balls of Matter, by being briskly moved, can come to have Understanding, Will, and Judgment.
and act like a Soul. But I appeal to the Common sense of Mankind, whither that Philosopher has a right to call any Legendary Tale into question, who can believe that little balls of Matter, by being briskly moved, can come to have Understanding, Will, and Judgement.
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But this is strange Fire which gives us Understanding, and yet no Light, whereby we may any whit more easily conceive in what manner it is possible for Matter to think.
But this is strange Fire which gives us Understanding, and yet no Light, whereby we may any whit more Easily conceive in what manner it is possible for Matter to think.
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For who can shew so much as the shadow of an Argument to move a sober Man to conclude, That there should be Reasoning Powers and Faculties any more in a Fire of Coles,
For who can show so much as the shadow of an Argument to move a Sobrium Man to conclude, That there should be Reasoning Powers and Faculties any more in a Fire of Coals,
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If Materialists will make their Senses, to which they so often appeal, the Judges, they must confess, That the Natural Effect of Fire is to separate and rend the Parts of Bodies asunder, which action can bear no faint resemblance to the Thoughts, Deliberations,
If Materialists will make their Senses, to which they so often appeal, the Judges, they must confess, That the Natural Effect of Fire is to separate and rend the Parts of Bodies asunder, which actium can bear no faint resemblance to the Thoughts, Deliberations,
Aristotle, a man of most profound Judgment, and penetrating Thoughts, who was of opinion that every thing under the Sun was compounded of the four Elements, observing that the Faculties and Operations of human Souls were so remotely distant from all the Phoenomena or Appearances of Bodies, was compelled to believe, that there was a fifth Essence or Element, of which only Souls were formed.
Aristotle, a man of most profound Judgement, and penetrating Thoughts, who was of opinion that every thing under the Sun was compounded of the four Elements, observing that the Faculties and Operations of human Souls were so remotely distant from all the Phenomena or Appearances of Bodies, was compelled to believe, that there was a fifth Essence or Element, of which only Souls were formed.
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all the products of a thinking faculty, were things in the Opinion of this great Philosopher, not possible to be accounted for by the Affections and Modes, and Qualities of matter.
all the products of a thinking faculty, were things in the Opinion of this great Philosopher, not possible to be accounted for by the Affections and Modes, and Qualities of matter.
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In which Author, the wisest of men, (if his Authority may be of any weight) there is another Passage that demonstrates the Soul and Body to be distinct Substances,
In which Author, the Wisest of men, (if his authority may be of any weight) there is Another Passage that demonstrates the Soul and Body to be distinct Substances,
According to these Philosophers other men may kill the Body, but are not able to hurt the Accidents and Qualities of the Body, which they are pleased to call the Soul. And yet it is most certain, that men only can destroy the Accidents and Qualities in Bodies,
According to these Philosophers other men may kill the Body, but Are not able to hurt the Accidents and Qualities of the Body, which they Are pleased to call the Soul. And yet it is most certain, that men only can destroy the Accidents and Qualities in Bodies,
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Insomuch as they quite invert our Saviour's Doctrine, it following manifestly from their Assertions, that men have only power to kill the Soul, that is, to destroy the Modes and Accidents in the Body,
Insomuch as they quite invert our Saviour's Doctrine, it following manifestly from their Assertions, that men have only power to kill the Soul, that is, to destroy the Modes and Accidents in the Body,
While the Body of this Sincere Penitent was on the Cross, or in the Grave, the Modifications and Qualities of his Body were to attend our Saviour into Paradise.
While the Body of this Sincere Penitent was on the Cross, or in the Grave, the Modifications and Qualities of his Body were to attend our Saviour into Paradise.
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But I fear a general decay of Faith and Piety will not only justify, but make it requisite, that we should endeavour to prove that fundamental Doctrin of the immortality of the Soul, the truth whereof our Lord supposed,
But I Fear a general decay of Faith and Piety will not only justify, but make it requisite, that we should endeavour to prove that fundamental Doctrine of the immortality of the Soul, the truth whereof our Lord supposed,
(1.) The first Argument I shall use for the Immortality of the Soul, shall be from the general sense and perswasion of men, that the Soul does survive the Body.
(1.) The First Argument I shall use for the Immortality of the Soul, shall be from the general sense and persuasion of men, that the Soul does survive the Body.
for Authors of the greatest Reputation and Antiquity, who write of the Opinions and Manners of men, do relate almost of every Country, that they thought the Soul did subsist after death.
for Authors of the greatest Reputation and Antiquity, who write of the Opinions and Manners of men, do relate almost of every Country, that they Thought the Soul did subsist After death.
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This Perswasion prevailed among the Jews, not only while they were the immediate and peculiar Care of God, but hath been diligently preserved and transmitted to their Posterity;
This Persuasion prevailed among the jews, not only while they were the immediate and peculiar Care of God, but hath been diligently preserved and transmitted to their Posterity;
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This was the Opinion of Homer, who preceded all the Sects of Philosophers, he in words, very like our Saviour's, declaring that nothing was so valuable to him as his Soul,
This was the Opinion of Homer, who preceded all the Sects of Philosophers, he in words, very like our Saviour's, declaring that nothing was so valuable to him as his Soul,
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But as Herodotus does ascribe the first publication thereof to the AEgyptians; so Pausanias ascribes it to the Chaldaeans and Indian Magi; as Tully does it to Pherecydes, Pythagoras 's Master; and some to others:
But as Herodotus does ascribe the First publication thereof to the egyptians; so Pausanias ascribes it to the Chaldaeans and Indian Magi; as Tully does it to Pherecydes, Pythagoras is Master; and Some to Others:
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insomuch, that this belief of the Souls future Subsistence seems so general and very ancient, that the first Writers are not able to discover the Authors of it,
insomuch, that this belief of the Souls future Subsistence seems so general and very ancient, that the First Writers Are not able to discover the Authors of it,
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and of Plato, with all his judicious Interpreters, and Plotinus, Amelius, Porphyrius, Proclus, Alcinous. And into this List we may bring Aristole, about whom tho' there is some Controversy,
and of Plato, with all his judicious Interpreters, and Plotinus, Amelius, Porphyrius, Proclus, Alcinous. And into this List we may bring Aristotle, about whom though there is Some Controversy,
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he may also pass for a good Witness, both when he affirms that the Renowned Philosophers who were before him, believed that the Soul lived after it had left the body,
he may also pass for a good Witness, both when he affirms that the Renowned Philosophers who were before him, believed that the Soul lived After it had left the body,
The Turks have so strong a perswasion both of the Resurrection of the Body and the subsistence of the Soul after it leaves the body, that not only the Alcoran, but their Offices of Prayer have frequent relation thereunto.
The Turks have so strong a persuasion both of the Resurrection of the Body and the subsistence of the Soul After it leaves the body, that not only the Alcorani, but their Offices of Prayer have frequent Relation thereunto.
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They who have of late travelled in Persia, India, Japan and other Countries of the East, have observed the same Belief to prevail among the present Dwellers of those places:
They who have of late traveled in Persiam, India, Japan and other Countries of the East, have observed the same Belief to prevail among the present Dwellers of those places:
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and the like accounts we have of Southern Inhabitants from them who have visited Guinea, and other parts of Africa. And though they who first touched at the Cape of Good Hope, either through want of time rightly to be informed,
and the like accounts we have of Southern Inhabitants from them who have visited Guinea, and other parts of Africa. And though they who First touched At the Cape of Good Hope, either through want of time rightly to be informed,
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And what is remarkable the first Discoverers of America, found the people of Brasil, Canada, Virginia, &c. tho severed from the rest of the world by the vast Ocean,
And what is remarkable the First Discoverers of America, found the people of Brasil, Canada, Virginia, etc. though severed from the rest of the world by the vast Ocean,
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But after all it must be allowed, That there have been here and there some, who resolving to live wickedly in this Life, have pretended to deny a Future One:
But After all it must be allowed, That there have been Here and there Some, who resolving to live wickedly in this Life, have pretended to deny a Future One:
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Of this sort of ill men about the beginning of the last Century, Italy produced a plentiful Crop, who valuing themselves more upon the Reputation of their Philosophy, than Religion;
Of this sort of ill men about the beginning of the last Century, Italy produced a plentiful Crop, who valuing themselves more upon the Reputation of their Philosophy, than Religion;
yet by the judicious and strong Confutations of the worthy Men who answer'd their Writings it does appear, that they were as weak Philosophers, as bad Christians.
yet by the judicious and strong Confutations of the worthy Men who answered their Writings it does appear, that they were as weak Philosophers, as bad Christians.
For when Men abuse the liberty God has given them over themselves, and by continual Debauchery weaken and corrupt their Faculties, it may so come to pass, that they shall hardly form a true Judgment of any thing.
For when Men abuse the liberty God has given them over themselves, and by continual Debauchery weaken and corrupt their Faculties, it may so come to pass, that they shall hardly from a true Judgement of any thing.
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or to be affected with pure and intellectual Pleasures, than a Body brought into the World without Eyes and Hands, is capable to do the ordinary Works of Life.
or to be affected with pure and intellectual Pleasures, than a Body brought into the World without Eyes and Hands, is capable to do the ordinary Works of Life.
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and the greater good they have done to the World, so much the more firmly they have been perswaded, that their Souls should subsist after they had left their Bodies;
and the greater good they have done to the World, so much the more firmly they have been persuaded, that their Souls should subsist After they had left their Bodies;
A Heathen Philosopher hath spoke of this Point with so much Wisdom and Piety, that I think it will be no loss of time here to present you with what he hath said, If Conscience awaken in a bad Man a sense of his evil Deeds, which tortures his Mind,
A Heathen Philosopher hath spoke of this Point with so much Wisdom and Piety, that I think it will be no loss of time Here to present you with what he hath said, If Conscience awaken in a bad Man a sense of his evil deeds, which tortures his Mind,
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so he cures one Evil with another, supporting his Wickedness by the Destruction of his Soul. He gives Sentence of himself that after Death he shall be nothing, to fly the Penalties of Future Judgment.
so he cures one Evil with Another, supporting his Wickedness by the Destruction of his Soul. He gives Sentence of himself that After Death he shall be nothing, to fly the Penalties of Future Judgement.
Such Persons likewise have been perplext with the remembrance of their Wickedness, whose height and power made them strong enough to break through the Laws, and trample on them;
Such Persons likewise have been perplexed with the remembrance of their Wickedness, whose height and power made them strong enough to break through the Laws, and trample on them;
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If any doubt this, we may appeal to disconsolate Sinners themselves, who often finding no ease in the business of their Calling, in the Conversation of their Friends,
If any doubt this, we may appeal to disconsolate Sinners themselves, who often finding no ease in the business of their Calling, in the Conversation of their Friends,
And the reason why they exposed themselves voluntarily to Temporal Death, was to escape Divine Vengeance in another World, which they of all things dreaded.
And the reason why they exposed themselves voluntarily to Temporal Death, was to escape Divine Vengeance in Another World, which they of all things dreaded.
They did trust, that having confest their Sin, and repented of it, and made all the satisfaction they could to Civil Justice, God would not enter into Judgement with them,
They did trust, that having confessed their since, and repented of it, and made all the satisfaction they could to Civil justice, God would not enter into Judgement with them,
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Neither was the Course here taken to be imputed to Melancholy or Distraction, since experience assures us, many hereby have quieted their Minds, and found comfort in Death.
Neither was the Course Here taken to be imputed to Melancholy or Distraction, since experience assures us, many hereby have quieted their Minds, and found Comfort in Death.
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certainly they would not be so general, nor so deeply rivetted in our Nature, nor so terrible, that Men should be willing to sacrifice their Lives to get rid of them.
Certainly they would not be so general, nor so deeply riveted in our Nature, nor so terrible, that Men should be willing to sacrifice their Lives to get rid of them.
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(3.) The third Argument I would urge for the Immortality of the Soul, and that Men were not made only to live here, is this, That there is nothing in the World which fills the mind with satisfaction.
(3.) The third Argument I would urge for the Immortality of the Soul, and that Men were not made only to live Here, is this, That there is nothing in the World which fills the mind with satisfaction.
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(4.) From the common appetite in Men to live for ever, and in that Eternal State to possess the chiefest good which will satiate the highest and most extensive Desires of the Mind.
(4.) From the Common appetite in Men to live for ever, and in that Eternal State to possess the chiefest good which will satiate the highest and most extensive Desires of the Mind.
and therefore we ought to believe that he loves us, and did intend good to us in the whole contrivance and constitution of our Nature, wherein he only could put these unextinguishable Appetites to live and subsist happily for ever,
and Therefore we ought to believe that he loves us, and did intend good to us in the Whole contrivance and constitution of our Nature, wherein he only could put these unextinguishable Appetites to live and subsist happily for ever,
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Now he who loves us exceedingly well, and of whose Bounty we have shared thus largely already, would not have endued our Nature with those vehement Appetites, which,
Now he who loves us exceedingly well, and of whose Bounty we have shared thus largely already, would not have endued our Nature with those vehement Appetites, which,
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and if it be the property of infinite Goodness to bestow all that endless Bliss and Felicity upon its Creatures, which it not only hath made them capable of,
and if it be the property of infinite goodness to bestow all that endless Bliss and Felicity upon its Creatures, which it not only hath made them capable of,
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But since this equal distribution of Rewards and Punishments, which the Divine Justice does require, is not made in this world, we have full assurance our Souls shall live in another,
But since this equal distribution of Rewards and Punishments, which the Divine justice does require, is not made in this world, we have full assurance our Souls shall live in Another,
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(2.) If our Souls shall survive our Bodies, it ought not only to encourage us to be patient and resigned to the Will of God, under the great variety of Troubles and Afflictions which happen in this Life,
(2.) If our Souls shall survive our Bodies, it ought not only to encourage us to be patient and resigned to the Will of God, under the great variety of Troubles and Afflictions which happen in this Life,
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Since Death only will lay open a passage for us into another Life, which will infinitely surpass this For as much as there we shall be deliver'd from all those things, which render our present condition either dangerous or uncomfortable.
Since Death only will lay open a passage for us into Another Life, which will infinitely surpass this For as much as there we shall be Delivered from all those things, which render our present condition either dangerous or uncomfortable.
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What befals the righteous Man in his Death, and how little reason he has to be concerned and dread it, we learn from the Excellent Author of the Book of Wisdom:
What befalls the righteous Man in his Death, and how little reason he has to be concerned and dread it, we Learn from the Excellent Author of the Book of Wisdom:
and this Soul is going to receive a Sentence, which will make it either infinitely Happy or Miserable, from that God, who is of purer Eyes than to behold evil,
and this Soul is going to receive a Sentence, which will make it either infinitely Happy or Miserable, from that God, who is of Purer Eyes than to behold evil,
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therefore if we are false, and perfidious, and deceitful, and oppress or over-reach our Neighbours, he will command us workers of iniquity to depart from him.
Therefore if we Are false, and perfidious, and deceitful, and oppress or overreach our Neighbours, he will command us workers of iniquity to depart from him.
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That is, must endeavour to become like God in his Purity, Justice, Love and Mercy, and other Perfections which are imitable by his reasonable Creatures.
That is, must endeavour to become like God in his Purity, justice, Love and Mercy, and other Perfections which Are imitable by his reasonable Creatures.
but our Merciful Lord at his coming may find us labouring in his Vineyard, and say, Well done good and faithful Servants, come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. FINIS.
but our Merciful Lord At his coming may find us labouring in his Vineyard, and say, Well done good and faithful Servants, come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World. FINIS.
Aristoteles longè omnibus (Platonem semper excipio) praestans & ingenio & diligentia, cum quatuor illa genera Principiorum esset complexus, e quibus omnia orirentur, quintam quandam naturam censet esse, è qua sit mens. Cogitare euim, & providere, & discere, & docere, & invenire aliquid, & tam multa alia, meminisse, amare, odisse, cupere, timere, angi, laetari, haec & similia corum, in horum quatuor generum nullo inesse putat. Cic. Tusc. quaest. lib. 1.
Aristoteles long omnibus (Platonem semper excipio) praestans & ingenio & Diligentia, cum quatuor illa genera Principles esset complexus, e quibus omnia orirentur, Quintam quandam naturam censet esse, è qua sit Mens. Cogitare euim, & Provide, & discere, & docere, & invenire Aliquid, & tam Multa Alias, Meminisse, amare, Odyssey, cupere, timere, angi, Rejoice, haec & Similar corum, in horum quatuor generum nullo inesse putat. Cic Tuscany Question. lib. 1.
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My dear Friend, have not you and I concluded an hundred times, that how much soever we strained our Understanding, we could never concsive how from Insensible Corpuscles there could ever result any thing sensible, without the intervention of any thing but what is Insensible; and that with all their Atoms, how small and how nimble soever they make them, what motions and figures soever they give them, and in what order, mixture, or disposition they range them; yea, and whatever industrious hand they assign them for Guidance, they would never be able (still supposing with them, that they have no other properties or perfection than those recited) to make us imagin how thence could result a Compound, I say not that should be Reasoning like a man, but that should be meerly Sensitive, such as may be the vilest and most imperfect worm on earth. How then dare they pretend that they will make it out, how thence can result a thing Imagining, a thing Reasoning, and such an one as shall be the Imaginations and Ratiocinations themselves. Mr. Bernier's Letter of Atoms and the mind of man, p. ult.
My dear Friend, have not you and I concluded an hundred times, that how much soever we strained our Understanding, we could never concsive how from Insensible Corpuscles there could ever result any thing sensible, without the intervention of any thing but what is Insensible; and that with all their Atoms, how small and how nimble soever they make them, what motions and figures soever they give them, and in what order, mixture, or disposition they range them; yea, and whatever Industria hand they assign them for Guidance, they would never be able (still supposing with them, that they have no other properties or perfection than those recited) to make us imagine how thence could result a Compound, I say not that should be Reasoning like a man, but that should be merely Sensitive, such as may be the Vilest and most imperfect worm on earth. How then Dare they pretend that they will make it out, how thence can result a thing Imagining, a thing Reasoning, and such an one as shall be the Imaginations and Ratiocinations themselves. Mr. Bernier's letter of Atoms and the mind of man, p. ult.
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Omni autem in re consensio omnium gentium, lex naturae putanda est — Atque haec ita sentimus natura duce, nulla ratione, nulla doctrina. — Quod si omnium consensus naturae vox est: omnesque qui ubique sunt, consentiunt esse aliquid, quod ad eos pertinent, qui vita cesserint nobis quoque idem existimandum est — Sic permanere animos arbitramur consensu nationum omnium. — Tusc. qu. lib. 1.
Omni autem in re consensio omnium gentium, lex naturae putanda est — Atque haec ita Sentimus Nature duce, nulla ratione, nulla Doctrina. — Quod si omnium consensus naturae vox est: Omnesque qui ubique sunt, consentiunt esse Aliquid, quod ad eos pertinent, qui vita cesserint nobis quoque idem existimandum est — Sic permanere Animos arbitramur consensu nationum omnium. — Tuscany queen. lib. 1.
Cum de animarum aeternitate disserimus non leve momentum apud nos habet consensus hominum, aut timentium inferos, aut colentium, utor hac publica persuasione. Epist. 117. Nihil aliud intercidet, quam corpus fragilitatis caducae, morbis obnoxium, casibus expositum, proscriptionibus objectum. Animus vero divina origine haustus, cui nec senectus ulla, nec mors, onerosi corporis vinculis exsolutus, ad sedes suas & cognata sidera recurret. Suasoriar. p. 129.
Cum de animarum aeternitate disserimus non leave momentum apud nos habet consensus hominum, Or timentium inferos, Or colentium, utor hac Public persuasione. Epistle 117. Nihil Aliud intercidet, quam corpus fragilitatis caducae, morbis obnoxium, casibus expositum, proscriptionibus Objectum. Animus vero Divine origine Haustus, cui nec Old age ulla, nec mors, Onerosi corporis vinculis exsolutus, ad sedes suas & cognata sidera recurret. Suasoriar. p. 129.
Custodi me ò adjutor meus — in hac & futura vita peculiariter in die resurrectionis. Muhammedan. Prec. p. 18. & p. 399. Vide Hottinger. Hist. Orient. p. 254.
Custodi me ò adjutor meus — in hac & futura vita peculiariter in die resurrectionis. Muhammedan. Prec. p. 18. & p. 399. Vide Hottinger. Hist. Orient. p. 254.
Anima imbuta hisce perfectionibus, cum discesserit à corpore experietur in semet ipsa voluptatem maximum, & laetitiam immensam, efficieturque anima illa tanquam Angelus ex Angelis Propinquis Deo. Propositae Sapientiae Arabum Philosoph. p. 75.
Anima imbuta hisce perfectionibus, cum discesserit à corpore experietur in semet ipsa voluptatem maximum, & laetitiam immensam, efficieturque anima illa tanquam Angelus ex Angels Propinquis God Propositae Sapientiae Arabum Philosoph. p. 75.
Esse quandam vim in natura humana, qua caetera animantium genera destituantur, ut neminem sensu rationis nitentem, praeter Pomponatium, & asseclas, dubitare arbitror. Postellus de orbis Concord. p. 114.
Esse quandam vim in Nature Humana, qua caetera Animantium genera destituantur, ut neminem sensu rationis nitentem, praeter Pomponatium, & asseclas, dubitare arbitror. Postellus de Orbis Concord. p. 114.
O Italia, etiam ea hominum monstra alis, qui non satis habent esse impii, nisi etiam virus suum omnibus coeteris propinent, & cum hac pernicie in Aulas principum penetrent. Idem ib.
Oh Italia, etiam ea hominum Monstra Aloes, qui non satis habent esse Impious, nisi etiam virus suum omnibus coeteris propinent, & cum hac pernicie in Halls Principum penetrent. Idem ib.
Quid enim est tam falsum tamque abhorrens à vero, ut non ad id probandum argumenta excogitari queant? — Neque quicquam est tam absurdum, quin dicendo probabile fieri; neque tam verum & exploratum, quin dicendo in dubium vocari, aut etiam coargui queat. Muretus in Arist. Eth. p. 150.
Quid enim est tam falsum tamque abhorrens à vero, ut non ad id probandum Argumenta excogitari queant? — Neque quicquam est tam absurdum, quin dicendo probabile fieri; neque tam verum & exploratum, quin dicendo in Dubium vocari, Or etiam coargui queat. Muretus in Arist. Eth. p. 150.
