To affect yea to effect their owne deaths, all living are importun’d. Not by Nature only which perfects them, but by Art and education which perfects her. Plants quickned and inhabited by the most unworthy Soule, which therfore neyther will, nor worke, affect an end, a perfection, a Death. This they spend their Spirits to attaine; this attained, they languish and wither. And by how much more they are by Mans industry warm’d, and cherisht, and pamper’d, so much the more early they climbe to this perfection, this Deathe. And yf between men, not to defend be to kill, what a heinous selfe murder is it, not to defend it selfe? This defence, because beasts neglect, they kill themselves: because they exceede us in number, strength, and lawles liberty. Yea, of horses; and so of other beasts, they which inherit most courage by beeing bred of galantest parents, and by artificiall nursing are bettered, will run to their own Deathes, neyther sollicited by spurrs, which they neede not, nor by honor which they apprehend not. If then the valiant kill himselfe, who can excuse the coward? Or how shall man be free from this, since the first man taught us this? Except we cannot kill our selves because he kill’d us all. Yet least some thing should repaire this common ruine, we kill dayly our bodyes with Surfets, and our Minds with anguishes. Of our Powers, remembring kills our Memory. Of affections, Lusting our Lust. Of Vertues, giving kills Liberality. And if these things kill themselves, they do it in ther best and supreme perfection: for after perfection immediatly followes exces: which changes the natures and the names, and makes them not the same things. If then the best things kill themselves soonest (for no perfection indures) and all things labor to this perfection, all travaile to ther owne Death: Yea the frame of the whole World (yf it weare possible for God to be idle) yet because it begun must dye: Then in this idlenes imagind in God, what could kill the world, but it selfe, since out of it nothing is.