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<DATE>2009-04-28</DATE>
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<NAME>Judith Siefring</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>THE SOVLE IS Immortall: OR, Certaine Di&s;cour&s;es de|fending the immortalitie of the Soule; again&s;t the limmes of Sathan: to wit, <HI>Saduces, Anabapti&s;tes, Athei&s;ts,</HI> and &s;uch like of the helli&s;h crue of Aduer&s;a|ries.</P>
<P> Written by IOHN IACKSON.</P>
<P>Imprinted at London by <HI>W. W.</HI> for <HI>Robert Boulton</HI> dwelling in Smithfield neere Long-lane. 1611.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE CHRI|STIAN READER, Grace and Peace be multiplied.</HEAD>
<P>_THe Arch-enimie of man|kinde, <HI>Sathan,</HI> that olde Aduer&s;arie, as he dared to giue the a&s;&s;ault vpon the Author of Saluation him&s;elfe; &s;o hath he not re&s;ted from the beginning, to lay battrie to the fortre&s;&s;e of Fayth, &s;eeking by all meanes to beat it downe, and vtterly to ra&s;e the very foun|dations of it. And to this end, hath he not left vn&s;haken any one article of our Chri|&s;tian beliefe, both by old and new Here|tikes, the wicked in&s;trumentes of his in|fernall warringes. So maliciou&s;ly is he &s;et again&s;t vs, that like a ramping and ro|ring Lion, he goeth about &s;eeking whom
<PB REF="3">be may deuower: And where GOD hath his Church, be euermore adioyneth his Chappell, with his counterfaite, fal&s;e, and faigned Religion, odious to God, and wonderfull to the world. Amonge&s;t the re&s;t, he hath not onely of old, but euen of late, battered the &s;oule, yea euen the life of the &s;oule of man: yea euen now doth he most &s;toutly batter it; by per&s;wading &s;ome, that it is corruptible and mortall; and putting into their mouthes the mo&s;t venomed &s;wordes of poy&s;oned &s;ophi&s;ticall Argumentes to maintaine the &s;ame, a|gain&s;t the mo&s;t certaine and nece&s;&s;arie trueth of the Soules immortalitie. For not onely the <HI>Saduces</HI> did di&s;pute again&s;t the immortalitie of the Soule; yea, and they in like manner, who &s;ayd in Saint <HI>Paules</HI> time, that the Re&s;urrection was pa&s;t alreadie to him that beleeueth; and made no other re&s;urrection, be&s;ides the re&s;urrection of the regenerate. But al&s;o the <HI>Anabapti&s;tes</HI> of later yeares, doe de|nie
<PB REF="3">the Soule to be immortall. And <HI>Paul</HI> the third of that name, Pope of <HI>Rome,</HI> when he was breathing out his Soule and readie to die, &s;ayd; that now at length he &s;hould try and know three things: Fir&s;t, whether there were a GOD: &s;econd, whe|ther the Soules were immortall: third, whether there were a Hell or no; whereof all his life time he was in much doubt. Yea verily euen at this very day, there are now wicked <HI>Epicures,</HI> and gracele&s;&s;e <HI>Athei&s;tes,</HI> whom the Diuell to lull them fa&s;ter a &s;leepe in their &s;innes, and enforce them to heape &s;inne vpon &s;inne, hath &s;o &s;ugge&s;ted them, that they are fully per|&s;waded that there is no rewarde for the Good, nor puni&s;hment of the Wicked; but that Man peri&s;heth as Bea&s;t, and the Soule to come to nothing: according to that wicked ver&s;e of <HI>Horace: Et re|dit in nihilum, quod fuit ante nihil.</HI> For they affirme, that the Soule of man, like as of brute Beastes, is nothing el&s;e, but
<PB REF="4">Life, or the vitall power, ari&s;ing of the temperature and perfection of the Body; and therefore dyeth, and is extingui&s;hed togeather with the Body. And &s;ome a|gaine &s;ay, that the Soule &s;leepeth, when the Body dyeth that is, is without motion or &s;en&s;e, vntill the ray&s;ing of the Body: which indeed is nothing el&s;e, but that the Soule is mortall; that is, a meere qualitie onely in the Body, which when the body is di&s;|&s;olued, becommeth nothing; becau&s;e if it were an incorporeall &s;ub&s;taunce, it could not be without &s;en&s;e and motion.</P>
<P>Wherefore hauing my &s;elfe met with &s;ome of this badde &s;ort, and hearing of moe, I thought good euery way to fight in the cau&s;e of Chri&s;t Ie&s;us, with the weapon put in mine hand by my grand Captaine, and with might and maine, to heaw at the&s;e two Mon&s;ters, and vtter Ene|mies to the Soule. Therefore &s;eeing that the print of the Penne may come vnto the eyes of moe, than the &s;ound of the voyce
<PB REF="4">into the cares, I (by Gods a&s;si&s;tance) haue &s;et my talent on worke, again&s;t them both, proouing the contrarie: First, that the Soule is not (as they &s;ay,) mortall, but immortall: Secondly, that the Soule is not a forme, perfection, temperament, force, power, or agitation ari&s;ing out of the temperature of the Body; but a &s;ub|&s;taunce incorporeall, liuing, vnder&s;tan|ding, dwelling in the Body, and &s;u&s;teining and moouing it. And this latter, is proo|ued true by the&s;e Scriptures, P&s;alm. 48. <HI>His Soule &s;halbe ble&s;&s;ed in life.</HI> Heb 12. <HI>God is called the Father of Spirites.</HI> And it is &s;ayd of the faythfull; <HI>Yee are come to the Cele&s;tiall Ieru&s;alem, and to the companie of innumerable An|gels, and to the Spirites of iu&s;t and per|fect men.</HI> 1. Cor. 2.11. <HI>Noman know|eth the thinges of a man, &s;aue the &s;pi|rite of man, which is in man.</HI> In the&s;e, and like places of Scripture, both the Soule of man is called a Spirit, and the proper|ties
<PB REF="5">of a liuing and vnder&s;tanding &s;ub|&s;taunce are attributed vnto it; therefore it is a &s;ub&s;taunce. And therefore to no purpo&s;e, doe the aduer&s;aries of this Doct|rine, oppo&s;e tho&s;e places wherein the &s;oule is taken for the life and will of man; as Mat. 6. <HI>The Soule is more worth then Meate.</HI> Iob. 13.14. <HI>I put my Soule in my hand.</HI> For by the fore alleadged pla|ces, it is manife&s;t, that this is not generall, but is v&s;ed by figure of &s;peach; whereby we call the effect, by the name of his cau&s;e. Now for the former, that the Soule is not mortall, but immortall; and al&s;o for a further declaration of this latter, I haue tran&s;lated foorth of latine (for their &s;akes that vnder&s;tande not latine) a certaine Treati&s;e of the Immortalitie of the Soule; and thereunto haue adioyned other mens iudgments and rea&s;ons, for the helpe of the matter, &amp; Scriptures confirming the &s;ame, and confuted the Aduer&s;arie.</P>
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<DIV1 TYPE="part">
<PB N="1" REF="5">
<HEAD>GVILERMVS HOVPPELANDVS: Of the immortalitie of the Soule.</HEAD>
<P>_THat the auncient Phi|lo&s;ophers flouri&s;hed in Witte, and profited in Studie, it is no common opinion, but vnto all men a &s;ure and certaine per&s;wa&s;ion: For by Studie and Exer|ci&s;e, they on euerie &s;ide made them|&s;elues away vnto tho&s;e thinges that are by Nature, almo&s;t incomprehen&s;ible: And by their benefite, there are many thinges publikely left vnto all po&s;teri|ties, which we are glad of, and doe mar|ueile at their inuentions. They mea&s;u|red the World, &s;ubiected Heauen to their Rules, &s;earched out the &s;undry cau&s;es of
<PB N="2" REF="6">Nature; and in &s;ome &s;ort, with their eyes contemplated the Worke-man of all the World. But of the &s;tate of mans Soule, and the Immortalitie thereof, &s;undrie &s;ectes haue in their Writinges, left &s;un|drie opinions.</P>
<P>Some &s;ay, that Soules are Mortall, and die togeather with their bodyes. Some doe &s;ay, that they are Immortall, and al|waies remaine in a fixed &s;tabilitie. <HI>Hera|ciuus</HI> affirmed, mans Soule to be a Va|pour; <HI>Thales,</HI> a Moy&s;ture; <HI>Empedocles,</HI> Blood; for hee taught, that the Soule is Blood infu&s;ed in the Heart. <HI>Diogenes</HI> and <HI>Anaximenes,</HI> Ayre. The <HI>Storkes,</HI> whereof <HI>Zeno</HI> and <HI>Chri&s;ippus</HI> are the chiefe, do &s;ay, it is a Fire. <HI>Democritus</HI> affirmed the Soule to be made by a certaine chauncing cour&s;e of certaine light and round mat|ter. <HI>Ari&s;toxenus,</HI> an Harmonie: <HI>Ari|&s;tophanes,</HI> a due proportion of qualities. The <HI>Saduces</HI> (&s;o called of <HI>Sadoc,</HI>) denying both Honours and Puni&s;hmentes; and vniuer&s;ally both Spirit and Angell, doc impudently &s;ay, that mens Soules are Mortall, and die togeather with their Bodyes. The <HI>Epicures</HI> al&s;o affirming the
<PB N="3" REF="6">Soule to be Mortall, doe place the chie|fe&s;t Good, in Plea&s;ures. For <HI>Epicurus,</HI> who, (as it plea&s;eth the greate&s;t men) did moderately v&s;e Hearbes and Apples, &amp; &s;uch meane Meate, was afterward, by tho&s;e that came after, being a bea&s;tly and filthy companie, reproched with infa|mie; for his &s;otti&s;h vnbridled Schollers, fell into voluptuou&s;ne&s;&s;e, and counted them&s;elues to be mo&s;t happie, with the v&s;e thereof. All the&s;e, and many other moe, in the reckoning vp of whom, it is not profitable for vs for to &s;tay, thought mans Soule to be Mortall. Whom <HI>Plinie</HI> &s;eemeth to fauour, when he &s;ayeth in his &s;econd Booke of his Naturall Hi&s;torie that God cannot giue men Eternitie, nor call againe the Dead. And al&s;o many <HI>Romaines,</HI> (renowned both for fame and learning,) for <HI>&V;alerius</HI> in his &s;econde Booke of the Immortalitie of the Soule, &s;eemeth to mocke the <HI>Frenchmen,</HI> when he &s;aith, <HI>That old cu&s;tome of the</HI> French|men <HI>commeth to my remembraunce, who, as it is written, doe lend Money that it might be payde them againe in Hell;</HI> be|cau&s;e they were certainely per&s;waded,
<PB N="4" REF="7">that the Soules be immortall. Fooles are they to thinke, that they there, weare long Garments; as <HI>Pithago<GAP DESC="illegible" EXTENT="1 letter">as</HI> beleeued them to weare Cloakes. Moreouer <HI>Cae&s;ar,</HI> and <HI>Cato</HI> (as <HI>Salu&s;t</HI> witne&s;&s;eth,) plainely &s;aid that mens Soules were Mortall: and many others al&s;o; of whom it is not ne|ce&s;&s;arie to &s;peake particularly. Again&s;t whom it is &s;ayd in the &s;econd Chapter of the Booke of <HI>Wi&s;edome,</HI> The vngodly &s;ay, (as they fal&s;ely imagine with them|&s;elues,) our life is &s;hort and tedious; and in the death of a man there is no recoue|rie; neither was any knowne that retur|ned from the Graue: For wee are borne at all aduenture, and we &s;hall be hereaf|ter as though we had neuer been; for the Breath is a Smoake in our No&s;trels, and the Wordes as a Sparke rai&s;ed out of our Heartes: which being extingui&s;hed, the Body is turned into A&s;hes, and the Spirit vani&s;heth as the &s;oft Ayre: Our life &s;hall pa&s;&s;e away as the trace of a Cloude, and come to naught as the Mi&s;te that is dri|uen away with the beames of the Sunne, and ca&s;t downe with the heate thereof: Our name al&s;o &s;halbe forgotten in time,
<PB N="5" REF="7" MS="y">and no man &s;hall haue our workes in re|membrance: for our time is as a Shadow that pa&s;&s;eth away; and after our ende, there is no returning: For it is fa&s;t &s;ealed, &s;o that no man commeth againe. Come therefore, and let vs enioy the plea&s;ures that are pre&s;ent, and let vs chearefully v&s;e the creatures as in youth, &amp;c. Then it followeth at the. 21. ver&s;e. Such things doe they imagine, and goe a&s;tray; for their owne wickedne&s;&s;e hath blinded them. And they doe not vnder&s;taud the my&s;terie of God, neither hope for the re|ward of righteou&s;ne&s;&s;e, nor can di&s;cerne the honour of the Soules that are fault|le&s;&s;e. And in the third Chapter: The Soules of the righteous, are in the hand of God, &amp; no torment &s;hall touch them: In the &s;ight of the vnwi&s;e, they appea|red to die, and their ende was thought grieuous; and their departing from vs. de&s;truction: but they are in peace. And though they &s;uffer paine before men, yet is their hope full of immortalitie &amp;c.</P>
<P>There are al&s;o others, of euery &s;ect and nation, as well Poets as Philo&s;ophers, in witte, learning, fame, and glorie, more ex|cellent
<PB N="6" REF="8">then the former, who &s;peaking more rightly of the &s;tate of the Soule, haue taught, that the Soules of men are not di&s;&s;olued togeather with their bo|dyes; but are immortall, or rewarded with eternitie: For <HI>Hermes</HI> talking in his Dialogues with <HI>A&s;clepius,</HI> about the eternall Word, confe&s;&s;eth, that the Soules of men are immortall; and that the Euill are puni&s;hed, and the Good eternally rewarded. Goe to, &s;ayth he, Wee mu&s;t now rea&s;on of the Mortall, and Immor|tall way or manner: The feare of death, vexe and trouble many, being ignorant of the true way. And a litle after; When the Soule &s;hall depart from the Body, then &s;hall the tryall of his merite pa&s;&s;e into the power of the great Iudge: and hee, when he &s;hall &s;ee it to be iu&s;t, &s;hall permit it to abide in places fit for it: But if it be vnrighteous, it &s;hall be throwne downe into the great deepe, and con|demned to the &s;tormes &amp; whyrlewinds of the Ayre, and the Water; and be &s;natched vp betwixt the Heauen and the Earth, and be heere and there to&s;&s;ed, haled, and turmoyled in eternall paines.
<PB N="7" REF="8">But in this, is eternitie hurtfull vnto the Soule, that by the immortall &s;entence, it is tyed to eternall puni&s;hment. And thy Graunfather <HI>E&s;culapius,</HI> O <HI>A&s;clepius,</HI> &s;aith hee, the fir&s;t finder out of Phi&s;icke, to whom is con&s;ecrated a Temple vpon a Mountaine of <HI>Lybea,</HI> about the &s;hore of <HI>Cocodrilli,</HI> a man of a very godly life; is gone backe againe into Heauen.</P>
<P>The <HI>Phare&s;ies</HI> al&s;o and the <HI>E&s;sies</HI> doe &s;ay, that the Iudgement of God &s;hall come, and that the Soules of men be im|mortall. <HI>Jo&s;ephus</HI> in his &s;econd Booke of the Warres of the <HI>Jewes,</HI> &s;ayth this: It is a confirmed opinion among&s;t vs, that our Bodies are corruptible, and that the mat|ter of them, is not perpetuall; but our Soules alwayes remaine immortall: And when they be lo&s;ed from their carnall bondes, as though they were deliuered, or &s;et free from a long &s;eruitude; &s;o doe they foorthwith reioyce, and are caryed vp on high. The <HI>Phare&s;ies</HI> al&s;o beleeued the &s;ame: which two &s;ectes, were be&s;t allowed of among the <HI>Jewes,</HI> as the &s;ame <HI>Io&s;ephus</HI> affirmeth.</P>
<P>And of the <HI>E&s;&s;eis</HI> being put to torments,
<PB N="8" REF="9">the &s;ame <HI>Jo&s;ephus</HI> &s;ayeth: They &s;miling in the mid&s;t of puni&s;hings, and laughing tho&s;e to &s;corne that e&s;chewed torments, did con&s;tantly yeeld vp their Soules with a certaine hilaritie, as though they &s;hould at length receiue the~ againe: And what is meant by that in the Sentences of the <HI>Greekes,</HI> that a&s;&s;ure them that remaine content with good things, that they &s;hall liue beyond the Occean, where is promi|&s;ed vnto them a full fruition of the chie|fe&s;t Ioyes? For there verily, (&s;ay they,) is the Region which is aggrauated neither with Raine, Cold, Heate, nor any Mala|dies; but the Occean orient and gentle blowing <HI>Zephirus</HI> is there very plea&s;ant. But for euill &s;oules, they choo&s;e and ap|point &s;tormy and wintery places, which are full of wailings, &s;chrikings, and how|lings, of paines intollerable, who&s;e con|tinuance is euerla&s;ting, and world with out end. According to this &s;ame intelli|gence, the <HI>Greekes</HI> haue faigned, that for tho&s;e whom they call <HI>Heros.</HI> 1. noble and halfe Gods, <HI>Semidij,</HI> are &s;eque&s;trated the Ilands of the ble&s;&s;ed, but for the Soules of the wicked, Hell is de&s;tinated, wherein
<PB N="9" REF="9">al&s;o they faigne, that there is tormented certaine <HI>Sy&s;iphos, Tantalu&s;ses, Ixions,</HI> and <HI>Licias:</HI> For the <HI>Greeke</HI> &s;ay, that <HI>Her<GAP DESC="illegible" EXTENT="1 letter">i,</HI> no|ble and well de&s;eruing Soules, indued with immortalitie, dwell vp very high in the Ayre; whereof <HI>J&s;iodore</HI> &s;ayeth: <HI>Heroas dicuntur a Junone traxi&s;se nomen. Grece enim luno a herba appellatur, &amp;c.</HI> 1. <HI>Heroas</HI> are &s;ayd to haue drawne their name from <HI>Juno;</HI> for in the <HI>Greeke</HI> tongue, <HI>Iuno</HI> is cal|led an Herbe, and therefore I know not what Sonne of hers according to the Fa|ble of the <HI>Greekes,</HI> was called <HI>Heros,</HI> which Fable hath a mi&s;ticall &s;ignification, be|cau&s;e the Ayre is deputed to <HI>Juno;</HI> where in they will haue <HI>Heroas</HI> to dwell: for when the Poet <HI>&V;irgill</HI> de&s;cribed the <HI>Eli|&s;ean</HI> Fieldes, where they thinke the &s;oules of the ble&s;&s;ed Saintes doe dwell, hee did not onely &s;et downe that tho&s;e do dwell there, that haue been able to come thi|ther by their owne merites; but addeth al&s;o, &amp; &s;ayth: Tho&s;e al&s;o that by de&s;er|uing, haue made others mindful of them; that is to &s;ay, who haue &s;o de&s;erued, that by their de&s;eruings, they haue made others mindfull of them. Moreouer, as
<PB N="10" REF="10">concerning the <HI>Greekes,</HI> Hi&s;tories doe make mention of two kindes of Philo&s;o|phers: One, <HI>Italike</HI> of that part which in times pa&s;t was called <HI>Magna Graecia:</HI> The other, <HI>Jonicke,</HI> of that part which is now called <HI>Graecia.</HI> The Prince &amp; chiefe of the <HI>Jtalke</HI> kind, was <HI>Pythagoras;</HI> of whom they &s;ay, that Philo&s;ophie fir&s;t tooke the name; who was of &s;uch autho|ritie among the Auncients, that by a pre|iudiciall opinion, he couered and ouer|came all others &s;entence, and was &s;uffi|cient enough for the confirmation of euery &s;entence what&s;oeuer, if &s;o be any thing was taught, to be that that he &s;aid. For writinges doe te&s;tifie, that <HI>Ferecides</HI> the <HI>Sirian</HI> &s;ayd, fir&s;t, that the mindes of men are &s;empiternall; who was indeed an auncient man in the time that <HI>Oeneus</HI> raigned: which opinion, his Di&s;ciple <HI>Pythageras</HI> mo&s;t greatly confirmed; who in the time that <HI>Tarquinus &s;uperbus</HI> raig|ned, came into that part of <HI>Italie</HI> which was called <HI>Magna Graecia;</HI> wherein the name of the <HI>Pythagoreans</HI> flouri&s;hed with &s;uch authoritie, that a long time after, no others &s;eemed learned,</P>
<PB N="11" REF="10">
<P>Of the <HI>Ionicke</HI> kind, <HI>Thales Mili&s;ius</HI> was the Prince: a man very notably well learned and wi&s;e, and therefore &s;o much the more admirable to his Schollers, be|cau&s;e he was able by the knowledge of A&s;trologie, to fore&s;hew the Eclip&s;es of the Sunne and Moone. To whom &s;uc|ceeded <HI>Anaximander,</HI> who left his Scho|lar <HI>Anaximenes,</HI> the Mai&s;ter of <HI>Anaxa|goras</HI> and <HI>Dyogenes.</HI> After <HI>Anaxagoras,</HI> &s;ucceeded <HI>Arch<GAP DESC="illegible" EXTENT="1 letter">laus</HI> his Scholar: After <HI>Socrates</HI> aro&s;e, who by the Oracle of <HI>Apollo,</HI> was iudged the wi&s;e&s;t of all men, and left very many followers of his Phi|lo&s;ophie; who&s;e &s;tudie was chiefly con|uer&s;ant in the di&s;ceptation &amp; rea&s;oning of Morall que&s;tions. After him, follo|wed <HI>Plato,</HI> who, as <HI>Apuleius</HI> te&s;tifieth, was fir&s;t called <HI>Ari&s;totle:</HI> but afterward, be|cau&s;e of the largenes of his brea&s;t, he was named <HI>Plato:</HI> who was endued with &s;uch an excellencie of Philo&s;ophie and finene&s;&s;e of Manners, that as it were, &s;it|ting in the throne of Wi&s;ed<GAP DESC="illegible" EXTENT="1 letter">me, &s;eemed, by a certaine receiued authoritie to beare rule ouer all Philo&s;ophers, both tho&s;e that were before him, and tho&s;e that
<PB N="12" REF="11">were after him. Afterwarde aro&s;e his Di&s;ciple <HI>Ari&s;totle;</HI> a man verily of great Witte and Eloquence, who farre excel|ling many; &s;ucceeded <HI>Plate</HI> in the office of teaching: for this man &s;hined vnto men as the Morning &s;tarre, and enlighte|ned the world with manifold preceptes, and &s;undry beames of Philo&s;ophie: and the mi&s;t as it were, being wiped away from the eyes, repayred the mindes of men, that the trueth for euer might be continued among them. After the death of <HI>Plato,</HI> there &s;ucceeded al&s;o in the Schoole, which is called <HI>Accademia, P&s;eu|&s;ippus</HI> his &s;i&s;ters Sonne, and <HI>Zenocrates:</HI> and for this cau&s;e, both they them&s;elues, and al&s;o their &s;ucce&s;&s;ours, were called <HI>Academickes,</HI> whom it plea&s;ed rather to follow <HI>Plato</HI> then <HI>Ari&s;totle,</HI> who in&s;titu|ted the &s;ect of the <HI>Peripatetickes,</HI> becau&s;e that he was accu&s;tomed to di&s;pute walk|ing: among&s;t whom was ennobled <HI>Plo|tinus, Porphyrius,</HI> and <HI>Apultius Afer,</HI> and al&s;o many other; of whom it is not deedfull for vs now to &s;peake in &s;ingu|laritie.</P>
<P>All tho&s;e therefore, whom with o|thers,
<PB N="13" REF="11">we doe &s;ee not vnworthily renow|ned for their fame, learning, and glorie, haue &s;ayd, that the Soules of men doe ob|taine the &s;tate of immortalitie: which &s;entence <HI>Varro, Seneca, Salu&s;tius, Tullius, Boetius,</HI> and <HI>Macrobus,</HI> doe approoue. Hereof <HI>Tullius</HI> in his Prologue <HI>Super &s;om|num Scipionis,</HI> &s;ayth; <HI>Omnibus qui patriam &s;eru<GAP DESC="illegible" EXTENT="1 letter">uerunt a<GAP DESC="illegible" EXTENT="1 letter">xerunt&abque;, certum in calum de|fruitum e&s;se locum, vbi beati cuo &s;empiterno fruuntur.</HI> Fir&s;t, that for all tho&s;e that haue &s;aued and enlarged their Country, there is a certaine place appoynted in Hea|uen, where the ble&s;&s;ed enioy euerla&s;ting life. Moreouer, the Poets <HI>&V;irgil</HI> and <HI>Ouid,</HI> thought the very &s;ame: For, in the fifth Booke of <HI>Metamorpho&s;is Ouid</HI> &s;ayth:</P>
<Q>&mdash;Morte carent animae, &s;emper&abque; relicta Sedenouis domibus, viuunt habitant&abque; receptae.</Q>
<P>That is to &s;ay:</P>
<Q><L>From death are free the Soules of men, and are immortall all:</L>
<L>Which when their roomes they do for &s;ake and Corps doth dead downe fall:</L>
<L>Then habitations new they haue, receiued by <HI>Ioues</HI> decree,</L>
<L>Wherein he will for euermore,
<PB N="14" REF="12">their dwelling place &s;hall be.</L></Q>
<P>All al&s;o, that thinke that Gods are made of men, or that men are tran&s;lated to the fellow&s;hippe of the Gods, haue thought the &s;ame. Did not <HI>Mercurius Tri&s;megi&s;tus</HI> &s;peaking of <HI>E&s;culapius, Her|mes,</HI> and <HI>O&s;iris,</HI> how they were deified and made Gods, &s;ay; The Idoles that you euery where wor&s;hippe, were fir&s;t of <HI>Egyptians</HI> called, Holy liuing crea|tures, and their Soules wor&s;hipped throughout all Cities, to whom they were dedicated while they were aliue? &s;o that they are gouerned by their lawes, and named by their names, and in a ma|ner al Sectes and Nations are <HI>Attlanticks,</HI> as <HI>Libians, Egyptians, Frenchmen, Romaines, Spaniards, Per&s;eans, Chaldi<GAP DESC="illegible" EXTENT="1 letter">s.</HI> Did not the great King <HI>Cyrus</HI> (as <HI>Tully</HI> doth witnes) &s;ay vnto his Sonnes when he lay on his death-bed: Doe not thinke, &ocirc; my &s;onnes, that when I &s;hall depart from you, I &s;hall neuer be againe or be none at al? for al the while that I haue been with you, you neuer did &s;ee my Minde or Soule: you &s;aw nothing but this Body that I beare: belieue therefore that I am, and &s;halbe,
<PB N="15" REF="12">although you &s;hall not &s;ee mee.</P>
<P>Moreouer, <HI>Galdisfa</HI> the <HI>Mahomet,</HI> and the auncient elders of the <HI>Mahomets,</HI> ac|cording to the traditions of their Law, doe beleeue and preach, that the dead &s;hall ri&s;e againe, and &s;hall eate &amp; drinke delicate thinges, and &s;hall haue many faire Women, which they &s;hall embrace and v&s;e at their plea&s;ure: For <HI>Marcus</HI> declaring the conditions of the Ea&s;t Countries, &s;ayth, that the <HI>Tartarians</HI> doe &s;o impudently deceiue them&s;elues, that if a Young man and a Mayde do die vn|maryed, they cau&s;e them to be e&s;pow&s;ed and that very &s;olemnly, before they be buried; that &s;o in the life to come, they may more freely enioy their plea&s;ures.</P>
<P>Touching <HI>Ari&s;totle</HI> what he thought of the immortalitie of the &s;oule many had rather doubt with the &s;ubtile Doctor, then ra&s;hly to define: &s;eeing that a|mong&s;t tho&s;e things that are read of him, whether they be tho&s;e thinges that hee wrote him &s;elfe, or tho&s;e thinges that o|thers &s;ay that he &s;pake, his opinion can not ea&s;ily be found out: for almo&s;t in all places of his doctrine, hee &s;eemeth to
<PB N="16" REF="13">fauour the immortalitie of the Soule: For in his &s;econd Booke of the Soule, af|ter the definition of the Soule, putting a difference betweene the partes of the Soule, he &s;ayth, that there are certaine partes that are not &s;eparable from their Matters, or the thinges whereof they be made, or receiue the name: and &s;ome are &s;eparable; as, <HI>Nauta a Nauj, <HI>The Ma|riner from the Ship,</HI> Vt rationalis anima a ratione:</HI> and therefore hee concludeth, that it is &s;eparable from other thinges, as that which is perpetual, from that which is corruptible. And in the third Booke of the Soule, putting a difference betweene <HI>Sen&s;us</HI> and <HI>Intellectus, <HI>the Sen&s;e, and the Vnder&s;tanding,</HI></HI> hee &s;aith: <HI>Excellens &s;en|&s;ibile corrumpit &s;en&s;um, excellens autem intelligibile non corrumpit intellectum:</HI> 1 <HI>The excellent &s;en&s;ible thing, corrupteth the Sen&s;e; but the excellent intelligible, corrupteth not the Vnder&s;tanding.</HI> Al&s;o, in the fir&s;t Booke, where the tran&s;lation that <HI>Auarroys</HI> expoundeth, the Vnder|&s;tanding doth &s;eeme to bee a certaine &s;ub&s;taunce, which is made indeed, and is not corrupted. And in his Booke, <HI>De
<PB N="17" REF="13">Animalibus,</HI> the Philo&s;opher enquireth, whether all Soules doe come foorth of their bodies? and hee an&s;wearing, &s;aith: That it is not po&s;sible for corporall Soules to come foorth of the bodyes. It therefore remayneth (&s;ayth hee) that it is the Vnder&s;tanding that co~meth foorth, and only is diuine. And he in his twelfth of <HI>Metaphy&s;uks,</HI> ca. 8. &s;ayth: The moue|ing cau&s;es as they were made before it, &s;o doe they come foorth of it. And in the Booke of the death of <HI>Ari&s;totle,</HI> it is writ|ten, that he, lying on his death-bed com|forting his &s;chollars concerning the feare of death, &s;aid vnto them. <HI>Et vos, vt quid turbatis et de morte timetis? quae e&s;t via et ince&s;&s;us animae recedentis a corpore, et ad comprehendendum gradus diuinos, et coniungendum &s;e animabus &s;apientibus et letis:</HI> 1. <HI>And you, why are you troubled, and are afraid of death: which is the gate &amp; entring in of the &s;oule departing from the body, to comprehend the heauenly wayes or degrees, &amp; to ioyne it &s;elfe to the &s;oules that are wi&s;e and ioyfull.</HI> After who&s;e death, his &s;cholers praied for him, &s;aying
<PB N="18" REF="14"><HI>Deus qui recolligit animas Philo&s;ophorum, recolligat animam tuam, et reponat eam in the|&s;auris &s;uis.</HI> 1. <HI>The God that gathereth to|geather the Soules of the Philo&s;ophers, gather thy Soule, and lay it vp in his trea&s;ures.</HI> And <HI>Libro &s;ecundo po&s;teriorum,</HI> he reciteth <HI>Pythagoras</HI> &s;aying, That God doth thunder and &s;ounde as one that threatneth, that tho&s;e that are in <HI>Tarta|rus,</HI> or in Hell, may be afraid. And in the 4. Booke of his <HI>Ethicks,</HI> hee &s;ayth: Al|though they &s;inne, yet they &s;uffer what|&s;oeuer puni&s;hment is layd vpon them; becau&s;e they &s;ay, that immortalitie is life euerla&s;ting: for the pa&s;sion of life &s;ee|meth immortalitie. &amp;c.</P>
<P>On the contrarie part, <HI>Ari&s;totle</HI> doth &s;ometime &s;eeme to be again&s;t the immor|talitie of the Soule: for in his <HI>Praedica|ments</HI> he &s;ayth: <HI>Corrupto animali, corrupti|tur &s;cientia, non autem &s;cibile, &s;cientia autem non est anima, ex quo videtur &s;equi animam interire cum corpore:</HI> 1 <HI>The liuing crea|ture being corrupted, the &s;cience or know|ledge is al&s;o corrupted; not the thing that may be knowne, for the &s;cience is not the Soule, whereof it &s;eemeth to follow, that
<PB N="19" REF="14">the Soule doth die with the Body.</HI> And in his Booke <HI>De longitudine et breustate vitae, <HI>Of the length &amp; &s;hortnes of life,</HI></HI> hee &s;ayth; <HI>The liuing creatures being corrupted, the &s;cience is al&s;o corrupted, and likewi&s;e the healthfulne&s;&s;e; and therefore who of the&s;e &s;hall rea&s;on for the Soule? for if it be not of Nature, but as &s;cience in the Soule, &s;o al&s;o &s;hall the Soule be in the Body. And of the &s;ame another corrup|tion, be&s;ides the corruption wherewith the corruption is corrupted with the Body: therefore it mu&s;t needes be, that it hath co~munion with y^e body.</HI> And in the third, <HI>De anima: Non remini&s;cimur po&s;t mortem corum qui in vita &s;ciuimus: <HI>We haue no re|membrance againe of the~ after, whom we knew, while they were aliue.</HI></HI> And in the third Booke of <HI>Ethickes: Terribili&s;simum autemmors, terminus enim, &amp;c. <HI>Death is a mo&s;t terrible and fearefull thing: for it is the tearme or end.</HI></HI> And there &s;eemeth thencefoorth to be vnto the dead, neither good nor euill. And <HI>Septimo Metaph,</HI> hee determineth of the Intention, that, <HI>Omnes partes quae po&s;&s;unt manere &s;eperatae a toto, &s;unt elementa; hoc ect, partes matcriales:</HI>
<PB N="20" REF="15">All partes that may remaine, being &s;e|perated from the whole, are Elementes; that is to &s;ay, partes Materiall. And <HI>Primo de Caelo,</HI> he &s;eemeth to hold it for vnpo&s;si|ble, again&s;t <HI>Plato, Quod aliquid &s;it factum perpetuu~ et incorruptibile, et hoc de mundo. &amp;c. <HI>That any thing can be made perpetuall and vncorruptible: And this is prooued of the world by two rea&s;ons;</HI></HI> which I omit for breuities &s;ake. And <HI>Quinto phi|&s;ico,</HI> he &s;ayth: <HI>Cuius est principtum, eius e&s;t finis: <HI>As is the beginning of a thing, &s;o is the end of it.</HI></HI> Out of which &s;ayinges, it &s;eemed to <HI>Scotus,</HI> and to many others al|&s;o, that <HI>Ari&s;totle</HI> was alwayes doubtfull of the immortalitie of the Soule, yea euen vnto the day of his death. And he &s;ee|meth &s;ometimes to come nearer the one part then the other; and &s;ometimes to a|gree to that, hee &s;eemed before to con|demne; accordingly as the matter where|of hee entreated, was more con&s;onant to the one part, rather then the other. Yet notwith&s;tanding, by <HI>Scotus</HI> leaue, in the fore&s;aid &s;entence, he &s;eemeth to mee, not to differ fro~ his mai&s;ter <HI>Plato</HI> in this mat|ter: and herein my witne&s;&s;e is <HI>Be&s;&s;ario,</HI>
<PB N="21" REF="15">the Cardinall of <HI>Nicea,</HI> in that which he wrote in the defence of <HI>Plato;</HI> and <HI>Cicero</HI> al&s;o, who&s;e te&s;timonie among&s;t all men, is mo&s;t of authoritie, &s;ayth in the fir&s;t <HI>Tu&s;culan</HI> que&s;tion: <HI>Post multorum Phi|lo&s;opherum de animi quidditate recitatas opiniones, Aristoteles longe omnibus; Pla|tonem &s;emper excipio, &amp;c. <HI>After the reci|ted opinions of many Philo&s;ophers touch|ing que&s;tioninges of the Soule,</HI></HI> Ari&s;to|tle <HI>is farre aboue all: but I alwayes ex|cept</HI> Plato, <HI>a man very excellent both for witte and wi&s;edome, and diligence, &s;eeing hee embracing, receiuing, and allowing tho&s;e foure knowne kindes, thought that there was al&s;o a fifth Nature: The minde is equall for to cogitate, and to prouide, to &s;peake and to teach, and to inuent &s;ome|what, and to remember &s;o many &s;euerall thinges; to loue, to hate, to couet, to feare: the&s;e thinges, and &s;uch as be like vnto them, are not to be found in any one of the&s;e foure kindes, and therefore he think|eth there is a fifth nature, that is without name, and &s;o hee calleth the Minde it &s;elfe,</HI> <GAP DESC="foreign"> <HI>Endelcia, qua&s;i quandam
<PB N="22" REF="16">contanuatam motionem et perennem: <HI>As it were a certaine continued and euer|la&s;ting motion.</HI></HI></P>
<P>And &s;peaking al&s;o of the &s;entences of the philo&s;ophers, which we haue put in the fir&s;t place, hee &s;ayth: <HI>His omnibus &s;ententijs, nihil po&s;t mortem pertinere ad quenquam pote&s;t; <HI>By all the&s;e &s;entences, nothing can belong to any man after death.</HI></HI> But of the &s;entence of <HI>Ari&s;totle</HI> and <HI>Plato,</HI> he &s;ayth afterward: <HI>Reliquorum &s;enten|tiae &s;pem afferunt, po&s;&s;e animos cum e<GAP DESC="illegible" EXTENT="1 letter">cor|poribus exce&s;s runt in caelum qua&s;i in do|micilium &s;uum peruenir<GAP DESC="illegible" EXTENT="1 letter">: <HI>The &s;entences of others doe bring hope, that &s;oules after they be departed foorth of their bodyes, doe come vnto heauen, as to their owne proper dwelling place.</HI></HI> Seeing then, that <HI>Ari&s;totle</HI> &s;uppo&s;eth that the Soule is not of the nature of the Elementes, as <HI>Cicero</HI> &s;ayth; &amp; al&s;o Saint. <HI>Augu&s;tine</HI> in the 22. Booke <HI>De ciuitate dej,</HI> but of that fifth na|ture, whereof he will haue heauen al&s;o to be made: It &s;eemeth contrarily, that as it is thought that Heauen is incorruptible and eternall; &s;o al&s;o our Soules are in|corruptible
<PB N="23" REF="16">and immortall; for either of them may very well be prooued with the &s;ame arguments that the other is: for euen as Heauen hath the nature of no Element; and neither heauie neither light, neither hath any contrarie: it fol|loweth then; that the Minde and Soule it &s;elfe, like as Heauen, can neither be ge|nerated and bred, neither corrupted and brought to naught.</P>
<P>Seeing then it is thus, that he thinketh an infinite multitude of thinges &s;epera|ted, a thing impo&s;sible, hee might haue confe&s;&s;ed with <HI>Pithagoras</HI> and <HI>Plato,</HI> be|leeuing that the Soule doth flit foorth of one body into another: for &s;o had I ra|ther haue him to thinke, then to beleeue with wicked <HI>Auarroys,</HI> who would haue but one onely Soule, and that to be common to and among&s;t all men. And that &s;ame fellow <HI>Auarroys,</HI> although hee concluded with his Mai&s;ter, that the Soule is immortall and eternall; yet in his &s;econd Comentarie vpon the third Booke <HI>De anima,</HI> he playeth <HI>Ambidexter,</HI> and holdeth on hoth &s;ides.</P>
<P>The vnder&s;tanding which is called
<PB N="24" REF="17">Naturall, as we haue &s;ayd, doth not hap|pen, that &s;ometime it vnder&s;tandeth, and &s;ometimes not, vnle&s;&s;e in the re&s;pect of the forme of Imaginations, exi&s;ting in euery <HI>Indiuiduum,</HI> or thing that can not be deuided: But in re&s;pect of the <HI>Species,</HI> kind, or &s;ort, it alwayes vnder&s;tandeth, vnle&s;&s;e humane kind doe fayle; which is impo&s;sible. Yet notwith&s;tanding, in this, he foulely erreth, not only again&s;t fayth, but al&s;o again&s;t Philo&s;ophie, in that hee put all mens Soules into one Soule, ma|king them all but one Soule, and would not that euery man &s;hould haue a &s;eue|rall Soule: For he &s;etteth downe three fal&s;e and erroneous thinges, hauing no likelihood of trueth, but altogeather &s;trange from the minde and meaning of euery one of the Philo&s;ophers. The fir&s;t thing is, that the rea&s;onable Soule, is not <HI>Actus primus hominis, &amp;c.</HI> the fir&s;t act of man, or mans &s;ub&s;taunciall forme, giuing vnto him, to be, name, and rea&s;on, where|by man is, <HI>Hoc aliquid, <HI>This &s;omething;</HI></HI> but a &s;ub&s;taunce, &s;eperated, and a thing outwardly like vnto this. For hee &s;etteth downe the vnder&s;tanding to be po&s;sible,
<PB N="25" REF="17">&s;eparate; which he calleth, the pure ma|teriall power in the kind of thinges that are intelligible. Secondly, he concludeth, that &s;uch vnder&s;tanding, doth not come vnto man, <HI>a principio &s;ui e&s;se, <HI>from the be|ginning of his beeing,</HI></HI> but then onely, when he is of yeares of di&s;cretion; for then is it in &s;ome &s;ort coupled vnto him, and continued, &s;o that by it, he is able to vnder&s;tand. Therefore when he &s;aith in the Fifth, that it is contimed in a Boy in his childhoode, and afterward in the 36. Now we haue found the manner how this vnder&s;tanding is continued in a Child, and &s;eeke the cau&s;e in the begin|ning: But he &s;etteth downe the manner of the continuance, when man by ima|gined intentions doth concurre with the agent vnder&s;tanding, to cau&s;e the inten|tion in the materiall vnder&s;tanding: &s;o that to cau&s;e vnder&s;tandinges in act, hee calleth <HI>Ab&s;trahere, <HI>to draw away:</HI></HI> but to receiue vnder&s;tandinges po&s;sible, hee calleth, <HI>Intelligere hominis.</HI></P>
<P>Thirdly, hee concludeth, that all men haue but one vnder&s;tanding. Again&s;t the&s;e thinges, it is fir&s;t argued on this
<PB N="26" REF="18">wi&s;e. <HI>Anima e&s;t actus primus corporis or|ganici phy&s;ici, igitur anima est forma &s;ub&s;tan|tialis hominis:</HI> 1. <HI>The Soule is the fir&s;t act of the naturall organicall body; there|fore the Soule is the &s;ub&s;tantiall forme of man.</HI> The antecedent is plaine: for the Philo&s;opher in the &s;econd of the Soule, affirmeth, the Soule to be a Sub&s;taunce, and not an Accident. And afterwarde deuideth the &s;ub&s;taunce into matter and forme, and compounde; and &s;hewing that it is neither matter, nor compound; concludeth, that it is Forme, or the fir&s;t Act of the bodie. &amp;c. Neither is it auaile|able to &s;ay, that the Philo&s;opher &s;etteth downe a common definition of the Soule, but &s;peaketh conditionally, &s;ay|ing. But if we mu&s;t &s;ay that there is &s;ome common thing in euerie Soule; it &s;hall verily be that fir&s;t Act of a naturall in|&s;trumentall body. And that it is &s;o, it is very plaine: for in the third Chapter, he &s;aith: <HI>But of the vnder&s;tanding, nothing is yet manife&s;t, but it &s;eemeth to be an o|ther kind of Soule.</HI> And then &s;traight after that clau&s;e, the Philo&s;opher &s;aith. <HI>&V;niuer&s;aliter dictum e&s;t, quid &s;it anima: <HI>Wee
<PB N="27" REF="18">haue vniuer&s;ally declared what the Soule is.</HI></HI> And an other Booke hath: <HI>Iam dixi|mus quid e&s;t anima vniuer&s;aliter.</HI> And in the Chapter following, he &s;aith. <HI>Sicut figurae e&s;t vna communis definitio, conueniens omni &s;peciei figurae: &s;ic et animae oportet e&s;se vnam definitionem conuenientem cuiu&s;libet partium cius: <HI>As there is one common definition of a Figure, agreeing vnto euery &s;euerall Figure; &s;o al&s;o &s;hould there be one defini|tion of y^e Soule, agreeing to all the partes thereof.</HI></HI> Among&s;t which, he expre&s;&s;ely nameth the Vnder&s;tanding: And there|vnto he addeth, that &s;uch a definition is that which he hath giuen; to witte, that it is. <HI>Primus actus. &amp;c.</HI></P>
<P>Neither is the &s;econde Allegation of any force; becau&s;e the Philo&s;opher when he &s;aith: <HI>De intellectu aure~ nihil adhuc mani|fe&s;tum e&s;t: <HI>As concerning the Vnder&s;tan|ding, there is yet nothing manife&s;t:</HI></HI> refer|reth that Word, to a doubtfull premi&s;&s;e; to witte, whether euery one of the partes of the Soule be &s;eparable, as it &s;eemeth to the man that doth con&s;ider it. Second|ly, it is euident, that the Soule is. <HI>Forma &s;ub&s;tantialis hominis: <HI>the &s;ub&s;tantiall forme
<PB N="28" REF="19">of man.</HI></HI> Out of the twelfth of the <HI>Meta.</HI> in the Chapter beginning, <HI>Mouentes au|tem cau&s;ae &s;uperius allegatae:</HI> where the Phi|lo&s;opher putteth a difference betweene the formall cau&s;es, and the efficient cau|&s;es. Al&s;o, &s;o it &s;hould follow, that a child, before that naturall vnder&s;tanding were coupled vnto him by the <HI>&s;pices</HI> of ima|gination, &s;hould not be a man neither endued with rea&s;on, and &s;hould <HI>in &s;pecie</HI> differ from an other man, and al&s;o from him &s;elfe the elder he waxeth.</P>
<P>Neither is the &s;olution of <HI>Auerroys</HI> any thing auaileable, that man is taken <HI>dupli|citer, <HI>in a double maner:</HI></HI> one way, for the e&s;&s;ence, by it &s;elfe onely, compounded of the bodie, as it were the matter and the &s;oule togeather, as it were of the &s;pecify|ing forme thereof; which is &s;ometime called of the Doctors, <HI>Ratio particularis, <HI>the particular Rea&s;on:</HI></HI> Sometime of the Philo&s;opher, <HI>Intellectus.</HI></P>
<P>After an other maner; Man is taken for a certaine Sub&s;taunce compounded of Man, <HI>Primo modo, <HI>after the fir&s;t maner;</HI></HI> and the Soule intellectiue, or the naturall Vnder&s;tanding: and &s;o man is, <HI>per &s;e vnum,
<PB N="29" REF="19"><HI>one by him &s;elfe.</HI></HI> After the fir&s;t maner, a Child is not <HI>Homo, <HI>Man;</HI></HI> of the &s;ame kind with him&s;elfe when he is old, nor with other men. After the &s;econd maner, hee is not Man, neither endued with rea&s;on, <HI>Ni&s;i potentia, <HI>but in power.</HI></HI> Contrarily it &s;hould follow, that a Child &s;hould not be endued with Rea&s;on; neither Men in|wardly rea&s;onable: which is ab&s;urde. Al&s;o, Man vnder&s;tandeth not, <HI>&s;eip&s;o pri|mo, <HI>not by him&s;elfe fir&s;t:</HI></HI> therfore by his &s;ub&s;tantial forme. The Antecedent is wel knowne, by experience: the Con&s;equent is plaine, becau&s;e the proper operation agreeing to any thing compounded, cannot be competent vnto it &s;elfe <HI>per ma|te<GAP DESC="illegible" EXTENT="2 letters">am, <HI>by matter:</HI></HI> therfore by the former, is the Soule the &s;ub&s;tantial forme of man. This is confirmed, becau&s;e then by no operation of an Animall brute creature, it could be conuinced, that the &s;en&s;itiue Soule &s;hould be the forme therof, giuing vnto it <HI>e&s;se, <HI>to bee;</HI></HI> but the Aduer&s;arie might &s;ay, that it giueth it <HI>operari et non e&s;se, <HI>to worke, and not to bee</HI></HI> Adde here|vnto, that it is an expre&s;&s;e determination of the Church, in <HI>Clemen. Extra de &s;um|matri:
<PB N="30" REF="20">et fide Catholica.</HI> Again&s;t the &s;econd, that the proper bodies, and all thinges &s;hall returne againe vnto the &s;ame. But &s;uch a continuation is not intelligible, but faigned, vaine, and vnprofitable: Becau&s;e that by &s;uch continuance, man neither after the fir&s;t maner, nor yet after the &s;econd, could vnder&s;tand. Otherwi&s;e the painted Wall, or the thing wrought on the Wall, &amp; offred to the &s;ight, &s;hould &s;ee; becau&s;e the colour that is on the Wall doth cau&s;e the vi&s;ion, and the &s;ight receiueth it.</P>
<P>Again&s;t the third: It &s;hould follow, that contraries &s;hould be togeather in the &s;ame thing; for it is plaine, that in the vnder&s;tanding of one man, is A&s;&s;ent and In&s;ent: and in the vnder&s;tanding of an|other, in the re&s;pect of the &s;ame, is Di&s;|&s;ent &amp; Intent. And of that thing whereof one man hath Science, another hath one|ly Opinion, and an other Ignorance. Al&s;o according to this, we &s;hould hardly vnder&s;tand nothing, but that whereof the Phanta&s;ie &s;hould cau&s;e Intention: But this is fal&s;e; as experience doth prooue, by the actes a&s;well of the Vnder|&s;tanding,
<PB N="31" REF="20">as of the Will; and by many o|thers. For the notice or knowledge Intui|tiue, is knowne by beholding or intui|tiueely, &amp; is cau&s;e of the Notice reflexed.</P>
<P>But of the immortall &s;tate of the &s;oule after death, the fore&s;aid Philo&s;ophers are &s;euered among them&s;elues; for &s;ome &s;et downe, that the &s;oules when they doe depart foorth of the bodyes, do &s;traight|way enter into the bodyes of Bea&s;tes, corre&s;pondent vnto their Merites: As for example; the Soules of Princes, into Lions; of Souldiers, into Bores; of others, into Swine; of &s;ome, into Wolues; of o|thers, into Birdes and Apes, &amp;c. Neither in the&s;e, doth the paine and deiection cea&s;e, vntill they had put on formes a|greeable to tho&s;e of the wild outragious Bea&s;tes: Whereof it came to pa&s;&s;e, (as <HI>Ambro&s;e</HI> &s;aith, in his Booke <HI>do bono mor|tis,</HI>) that &s;ome &s;aid, that the chiefe&s;t good, or <HI>&s;ummum bonum,</HI> of the great Philo&s;o|phers, doth con&s;i&s;t in this, that their Soules, after their death, doe enter into Apes or Birdes. Others there haue been, that &s;aid and affirmed, that they doe change their &s;exe or kind, and doe turne
<PB N="32" REF="21">vnto the infirmitie of Womans nature. Others will, that they goe into &s;trange humaine bodyes: as that fabulous Hi|&s;torie of the <HI>Greekes</HI> doth witne&s;&s;e: for it &s;heweth, that <HI>Menelaus,</HI> after that <HI>Eu|phorbus</HI> was ouercome, laide vp his Buck|ler in the Temple of <HI>Iuno;</HI> which <HI>Panthoy|des</HI> tooke away: whereof they &s;aid, that the Soule of <HI>Euphorbus</HI> was entred into <HI>Panthoydes,</HI> and that he was <HI>Euphorbus</HI> him&s;elfe; whereof <HI>Ouid.</HI> maketh mention in his fifth Booke of <HI>Metamorpho&s;is.</HI></P>
<Q><L>Ip&s;e eg&oacute; nam memini Troiani tempore belli,</L>
<L>Panthoides Euphorbus eram cui pectore</L>
<L>He&s;it in aduer&s;o grauis hasta minoris Atridae.</L></Q>
<P>That is to &s;ay:</P>
<Q><L>For I my &s;elfe remember well, in time of <HI>Troian</HI> Warre,</L>
<L><HI>Panthoides Euphorbus</HI> was my &s;elfe, and deepe and farre</L>
<L>A mighty &s;peare did pearce my brea&s;t which dead did downe me throw:</L>
<L><HI>Atreus</HI> mightie younger &s;onne, did &s;trike this deadly blow.</L></Q>
<P>And to &s;peake nothing of the re&s;t of the Philo&s;ophers, <HI>Plato</HI> had the be&s;t iudgement, what becommeth of Men,
<PB N="33" REF="21">if notwith&s;tanding (&s;aith he,) they lead their liues righteou&s;ly and holily, then &s;o &s;oone as the Soules are deliuered from their bodyes, they are receiued into the bo&s;ome of the Gods them&s;elues: But they being vnmindfull of &s;upernall thinges, doe refu&s;e them as things connexed, and doe againe begin to be willing to enter into their bodyes againe. For &s;peaking of which out of <HI>Plato</HI> his doctrine, <HI>&V;irgill</HI> is very greatly commended: Therefore hee thought, that the Soules of mortall men, were alwayes able to abide in their bodyes; but through the nece&s;sitie of death, mu&s;t needes be di&s;&s;olued: And that they are not able neither to endure perpetually without their bodyes; but thought, that by enterchangeable cour|&s;es, the liuing became dead, and the dead become liuing indefinitely and for euer|more. But in this, doe Wi&s;e-men differ from others; that &s;traight-way after death, they are carried vnto the Stars; &amp; that euery one re&s;teth very long in that Starre that is agreeable or meete for him: and at length, forgetfull of his old mi&s;e|ries, and ouercommed with de&s;ire of ha|uing
<PB N="34" REF="22">his body, returneth againe to the labours and &s;orrowes of mortall men. Therfore by a mo&s;t hard condition doth <HI>Plato</HI> make the Soules of men, yea euen of the wi&s;e&s;t, to be happie and ble&s;&s;ed. Vnto whom are not &s;uch bodies di&s;tri|buted, as with which they may liue al|wayes and immortally; neither without them can endure in eternall puritie, but doe &s;ometime, though not immediatly, yet at the length, de&s;ire to returne vnto the bodies: And &s;o indefinitely doe by cour&s;e, returne againe into diuers bodies, vntill the great yeare, in the which they &s;hall haue againe their owne bodies, and all thinges &s;hall come againe vnto their fir&s;t e&s;tate. And tho&s;e that haue ledde a fooli&s;h life, hee thought, &s;hould come vnto bodies due to their de&s;ertes, whe|ther of Men or of Bea&s;tes: and &s;o long to liue mi&s;erably in them, vntill they be &s;coured from their filthine&s;&s;e, and their errours moderated, be redacted vnto the rule of rea&s;on and temperance; and &s;o at length, de&s;erue to come vnto the ho|nour of their fir&s;t e&s;tate. But <HI>Porphirius</HI> doth not onely remooue from mens
<PB N="35" REF="22">Soules the bodies of Bea&s;tes, but al&s;o will haue the Soules of Wi&s;e-men &s;o to be de|liuered from the bonds of the bodie, that fleeing vtterly from euerie bodie, are kept ble&s;&s;ed with the Father for euer|more.</P>
<P>It is a fooli&s;h thing to &s;peake of that life which cannot be mo&s;t ble&s;&s;ed, vn|le&s;&s;e there may be a mo&s;t &s;ure certaintie of the felicitie of it: and for the ble&s;&s;ed Soules to de&s;ire the blot of corruptible Bodies, and to returne backe againe vn|to them; as though there needed a great Purgation, and an iniquination and de|filing to be required.</P>
<P>Truely the &s;entence of <HI>Porphirius</HI> is to be preferred before theirs, that will euer|more haue a changing of ble&s;&s;edne&s;&s;e &amp; mi&s;erie: Yet notwith&s;tanding, he will haue the &s;oules of wicked men, to go into other humaine bodies, that they might be purged in them: And then when they be purged, without any returning to their old mi&s;eries, hee placeth them in eternall felicitie: For it &s;hamed <HI>Porphirius</HI> to &s;ay, that the Soules of men are po&s;ted backe againe into bea&s;tiall bodies.</P>
<PB N="36" REF="23">
<P>If <HI>Plato</HI> and <HI>Porphirius</HI> had agreed be|tweene them&s;elues, I beleeue that they al&s;o &s;hould haue &s;eene that it is a con&s;e|quent, that Soules doe returne to their Bodies, and &s;hould receiue &s;uch thinges, as whereby they might liue ble&s;&s;edly and immortally: Becau&s;e according to <HI>Plato,</HI> the holy Soules al&s;o, &s;hall returne to humaine bodies: According to <HI>Por|phirius,</HI> they &s;hall returne to the euils of this world. <HI>Porphirius</HI> therefore may &s;ay with <HI>Plato,</HI> they &s;hall returne vnto bo|dies: and <HI>Plato</HI> with <HI>Porphirius,</HI> they &s;hall not returne to euill ones. Therefore that the Soules may be ble&s;&s;ed, euerie body mu&s;t not be e&s;chewed; but a body pro|per and incorruptible, mu&s;t be receiued; wherein they may more conueniently reioyce, then waile and lament in any that is corruptible: So &s;hall there be in them no direfull wretchedne&s;&s;e and ca|lamitie; which <HI>&V;irgill</HI> concludeth out of <HI>Plato,</HI> when he &s;aith:</P>
<Q>Rur&s;us et incipiant in corpore velle reuerti.</Q>
<P>That is to &s;ay:</P>
<Q><L>And loe they now begin, to haue a willing minde,</L>
<L>For to returne &s;o corps againe.</L></Q>
<PB N="37" REF="23">
<P>So, I &s;ay, they &s;hall not haue a de&s;ire to returne to other bodies, &s;eeing they &s;hall haue bodies eternally with them, into the which they &s;hall couet to returne. It is therefore a more hone&s;t thing to be|leeue that which the Saintes and holy Angels haue &s;hewed, which the Pro|phets haue &s;poken by the in&s;tinct of the holy Gho&s;t, which the Me&s;&s;engers of Chri&s;t our &s;auiour haue preached, which the ble&s;&s;ed Apo&s;tles haue taught and written; to witte; That there &s;hall be a Re&s;urrection of our mortall Bodies: or, that mens Soules &s;hall once returne vnto their owne proper Bodies, and tho&s;e im|mortalls There now remaineth for vs, &s;o far-foorth as the Lord &s;hall vouch&s;afe to helpe vs, godlily and humbly, accor|ding to our &s;mall Talent, to &s;hew, or to per&s;wade the Immortalitie of mans Soule, or the rea&s;onable Soule, whereby we haue &s;en&s;e, moue, and vnder&s;tande. And this will we doe &s;o much the more humbly, as we doe &s;uppo&s;e it the harder to be done: for there is &s;carcely any trueth more ob&s;cure, &amp; out of humaine &s;trength, or the principles of naturall
<PB N="38" REF="24">Philo&s;ophie more difficile to be per&s;wa|ded; which certainely ought to be coun|ted a worke hard and wonderfull. See|ing that it is the greate&s;t thing that may be for the minde it &s;elfe, to &s;ee and know the minde it &s;elfe: For as the corporall eye doth ea&s;ily &s;ee other thinges, but can not &s;ee it &s;elfe; &s;o our Minde doth not &s;o ea&s;ily, contemplate, or looke vpon it &s;elfe, as it doth other thinges: For verily this force (as <HI>Cicero</HI> &s;aith in the fir&s;t <HI>Tu&s;|culan que&s;tion</HI>) hath that Precept of <HI>A|pollo, in qu<GAP DESC="illegible" EXTENT="1 letter"> mouet &s;e qui&s;&abque; no&s;cat:</HI> 1. <HI>Where|in euery one mooueth, let him know him|&s;elfe.</HI> For I doe not beleeue, that he gaue that Precept, to the end to haue vs to know our members, or &s;tature, figure, or &s;hape, but that wee &s;hould beholde the puritie and dignitie of our minde. To know this therfore, cannot be any other|wi&s;e, but diuine and &s;trait. This Precept giuen of the GOD, could not belong to any &s;harpe and cruell minde. Euerie one therefore, that is not content with the per&s;wa&s;ions, and probable and demon|&s;tratiue rea&s;ons, in this ob&s;cure, difficile and hard matter, which exceedeth, pa&s;|&s;eth,
<PB N="39" REF="24">or goeth beyonde all mans witte; hee (I &s;ay) is worthy to be de&s;pi&s;ed, and to be left vnto him &s;elfe in the vaine in|qui&s;ition of &s;uch like rea&s;ons: For the hard thinges of our Fayth, ought rather to be con&s;idered by the Oracles of the Fathers, then di&s;cu&s;&s;ed by the vnder|&s;tanding. For often times humaine &s;en&s;e, while it &s;eeketh the rea&s;ons of certaine thinges, &amp; can not finde it, doth drowne it &s;elfe in the gulfe of De&s;peration: And when it &s;eeketh to finde out by rea&s;on, the force of the Immortalitie of the Soule, it falleth (for the mo&s;t part) into the bottomle&s;&s;e pitte of De&s;peration. Therefore lea&s;t through ra&s;hne&s;&s;e and temeritie, wee &s;hould de&s;erue to be re|buked about the fore&s;ayd doubt, we will (God willing) a&s;&s;ay to rea&s;on and di&s;|pute in three Conclu&s;ions, according to the &s;entence and iudgement of the aun|cient Fathers.</P>
<DIV2 N="1" TYPE="conclusion">
<PB N="40" REF="25">
<HEAD>The fir&s;t Conclu&s;ion.</HEAD>
<P>ALthough the Immortalitie of the rea&s;onable Soule cannot be proo|ued, neither demon&s;trated by ef|fectuall and euident rea&s;on; yet by probable rea&s;ons it may apparently be per&s;waded both to the &s;aythfull and to the vn&s;aythfull. The fir&s;t part is plaine; for <HI>Augu&s;tine</HI> in 3. <HI>de Trin.</HI> &s;peaking of the life Mortall and Immortall, &s;aith: <HI>Hac vtrum caveat humana natura, nec parua est qui&s;tic; humanis quippe argumentationibus <GAP DESC="illegible" EXTENT="1 letter">anc muenue con<GAP DESC="illegible" EXTENT="1 letter">utes, vix pauci magno prae|diti ingent<GAP DESC="illegible" EXTENT="1 letter">, vacautes octo, doctrini&s;&abque; &s;ubtili&s;|&s;imis crudite, ad indagandum &s;olu<GAP DESC="illegible" EXTENT="1 letter">s animae im|<GAP DESC="illegible" EXTENT="1 letter">ort<GAP DESC="illegible" EXTENT="1 letter">let<GAP DESC="illegible" EXTENT="1 letter">tem peruenire potuerunt.</HI> That is to &s;ay: <HI>Neither is it a &s;mal que&s;tion, whether humaine nature doth want this or no: for becau&s;e that they that goe about to finde out this by humaine argumentations, &s;carcely a few endued with good wittes, hauing &s;ufficient lea&s;ure, and learned in mo&s;t &s;ubtile doctrines, could attaine to the &s;earching out of the Immortalitie of the Soule onely.</HI> By rea&s;on thus: We can|not
<PB N="41" REF="25">naturally know the rea&s;onable Soule in it &s;elfe, neither intuitiuely nor ab|&s;tractiuely, by a perfect and di&s;tinct knowledge: therefore we can not eui|dently and by effectual rea&s;on, conclude the Immortalitie thereof, which natural|ly and nece&s;&s;arily doe follow it. The Antecedent is cleare, of the intuitiue: of the Ab&s;tractiue it is plaine; becau&s;e &s;uch a knowledge naturally gotten, doth pre|&s;uppo&s;e the intuitiue knowledge touch|ing the &s;ame thing. Secondly thus; eue|rie thing demon&s;trated of the &s;ubiect, is fir&s;t and more according to knowledge, &s;poken or predicated of that thing by which it is demon&s;trated, then of the &s;ub|iect wherein it is demon&s;trated &amp; &s;hew|ed for to bee. But it is not naturally, nei|ther euidently knowne vnto vs, that Im|mortalitie is fir&s;t and more according to knowledge, &s;poken of any other thing then of the rea&s;onable Soule: Or that propo&s;ition wherein Immortalitie is &s;poken of another, is not to vs former or more knowne then this propo&s;itio~; The Soule is Immortall. The Maior is plaine, becau&s;e the demon&s;tration is of thinges
<PB N="42" REF="26">former more knowne, and the cau&s;es of the conclu&s;ion. It is confirmed, becau&s;e this Conclu&s;ion, <HI>Anima rationalis e&s;t di&s;|ciplinabilis: <HI>The rea&s;onable Soule is di&s;|ciplinable:</HI></HI> Although it be euident and knowne by experience, yet it is not de|mon&s;trable: therefore neither this Con|clu&s;ion; This Soule is Immortall, becau&s;e it is neither euident nor knowne by ex|perience, is demon&s;trable. The Ante|cedent is plaine; becau&s;e that Propo&s;i|tion is immediate, then the which there is not another that is former, and princi|pall to conclude this, <HI>Homo e&s;t di&s;ciplinabi|lis, <HI>Man is di&s;ciplinable:</HI></HI> For I doe not beleeue, that the Cau&s;e can be giuen why the Soule is Di&s;ciplinable or Immortall; but that of it owne nature it is &s;uch.</P>
<P>For the per&s;wading of the &s;econd part of the Conclu&s;ion, we haue excerpt three rea&s;ons out of <HI>Cicero</HI> his fir&s;t <HI>Tu&s;culan Que&s;tion,</HI> and out of <HI>Cato</HI> the elder. The fir&s;t, he draweth from (as it were) a na|turall and in-bred opinion of all men; but e&s;pecially of old auncients. The &s;e|cond Argument he draweth from the hope and expectation of prudent and
<PB N="43" REF="26">good Men. The third, he fetcheth from the nigh &s;imilitude and likene&s;&s;e of our Mindes vnto GOD: Afterward we will induce other familiar Rea&s;ons. The fir&s;t Rea&s;on that mu&s;t te&s;tifie this trueth, is Antiquitie: which the further it was gone from the birth, and difference of progenie, the better peraduenture it did behold tho&s;e thinges that were true: Therefore (&s;ayth he) it is &s;ure, that old men haue a &s;en&s;e and feeling in death; and that man is not &s;o blotted out by the departure out of this life, that he &s;hould vtterly peri&s;h. And this to be &s;o, may be vnder&s;tood by the Ceremonies v&s;ed at the Sepulchres, Graues, and Buriall of the dead; where is v&s;ed &s;uch Rites to|wardes them, as if they were &s;till indued with mo&s;t excellent Wittes. Neither would they haue wor&s;hipped with &s;o great regard, nor v&s;ed &s;o deuout Religi|on, vnle&s;&s;e it had cleaned to their minds, that Death could not de&s;troy all things: but is as it were the Guide, Captaine, &amp; Leader of woorthie Men and Women, that doe goe from hence into Heauen; and change this fraile, brittle, mi&s;erable,
<PB N="44" REF="27">and wretched life, for a life permanent, euerla&s;ting, ble&s;&s;ed, and ioyfull. From which opinion it is &s;prung, that many (who&s;e names it is not now needfull to reckon vp or rehear&s;e) are, for their good life and virtuous behauiour, while they liued heere in this world among&s;t men, counted after their death, among&s;t the number of the Gods. This &s;ame may hereof be vnder&s;tood, that all men haue a care, that the&s;e thinges &s;hould be after their death; to witte, Propagation of Name, Procreation of Children, Adop|tion of Sonnes, and fulfilling of Te&s;ta|ments; with many other thinges. It is a mo&s;t great Argument among&s;t the Phi|lo&s;ophers, Why wee ought to beleeue that there is Gods; although there be no Nation &s;o &s;auage and outragious, who&s;e minde is not indued with opinion of Gods. If any one would haue this Rea|&s;on reduced, and brought vnto that &s;trait forme of Logicke wherein it &s;hall haue le&s;&s;e force, they &s;hall &s;ummarily haue it thus: All men, and e&s;pecially tho&s;e old ones, who as they &s;eeme to haue excelled vs in &s;tature of body, &s;o al&s;o in excellen|cie
<PB N="45" REF="27">of witte; becau&s;e they found out all good Artes, (which was an hard thing to doe) iudged by nature, or were natu|rally inclined to iudge, that the Soules of men be Immortall: Therefore the Soules of men are Immortall. The Antecedent plainely appeareth to be true, of the di|ligence that all men v&s;e about their Se|pulchres or Graues, about the propoga|tion of their name, fame, and glorie; a|bout the generation of Children, adop|tion of Sonnes, &amp; of many other thinges, which men would not doe, vnle&s;&s;e they were naturally enclined to iudge, that af|ter they be departed out of this life, there belongeth &s;omething vnto them, where|vnto they haue a naturall appetite.</P>
<P>The &s;econd Rea&s;on is, becau&s;e that <HI>Plato</HI> (who&s;e authoritie is of &s;uch force with <HI>Cicero,</HI> that he counteth him wor|thie to be beleeued in what he &s;aith, al|though he &s;hew no rea&s;on why,) writing vnto <HI>Dioni&s;ius</HI> in that Epi&s;tle that begin|neth, <HI>Audiui ex Archidomo,</HI> doth per|&s;wade, &s;aying; <HI>Natura fieri viaemus, vt ignaui&s;simus qui&s;&abque; nihil curet, quae &s;it de eo futura opinin. Sapientes auten<GAP DESC="illegible" EXTENT="1 letter"> et boni viri
<PB N="46" REF="28">cuncta faciunt, quo futura &s;ecula bene de&s;e ex|i&s;timant:</HI> 1. <HI>Wee &s;ee that it commeth to pa&s;&s;e by nature, that euery &s;louthfull &s;lug|gard, taketh no care what opinion &s;hall hereafter he had of him: But wi&s;e and good men, doe all thinges whereby the ages to come, may thinke well of them.</HI> Whereby, I doe coniecture, that his mea|ning is, that they that be dead, haue &s;ome &s;en&s;e, feeling, or knowledge of our mat|ters, or the thinges that we doe. This Rea&s;on, <HI>Cato</HI> the elder following, doth thus rea&s;on in <HI>Cicero</HI> his Booke <HI>De Se|nectute. Nemo vnquam mihi Scipio, per&s;ua|debit aut patrem tuum, &amp;c. <HI>There &s;hall ne|uer any man per&s;wade mee;</HI></HI> Scipio, <HI>that either your Father</HI> Paulus, <HI>or your two Graundfathers</HI> Paulus <HI>and</HI> Affricanus; <HI>or that</HI> Affricanus <HI>Father, or his Vncle, or many other excellent men; whom now it is not needfull to reckon vp, did endea|uour &s;o great thinges, which might be|long to memorie of their po&s;teritie, vn|le&s;&s;e they did &s;ee very well in their minds, that the po&s;teritie &s;hould pertaine vnto them: Or doe you thinke (that I may glorie &s;omewhat of my &s;elfe, as it is the
<PB N="47" REF="28">maner of old men to doe,) that I would haue taken vpon mee &s;o great labours both night and day, at home and in warre, if I were per&s;waded that my glorie &s;hould end with my life: Had it not been a great deale better for mee to haue &s;pent my time in ea&s;e and quietne&s;&s;e, without any labour and contention:</HI> This &s;peach <HI>Cicero</HI> hand|ling more largely in the fir&s;t <HI>Tu&s;culan que&s;tion,</HI> &s;ayth. <HI>Quae natura in homi|num genere melior, quam eorum, qui &s;e natos ad homines iuuandos, tutandos, con&s;eruandos arbitrantur, etiam v&s;&abque; ad mortem fortiter &s;u&s;tinendam. Quis au|tem &s;apiens &s;ine &s;pe immortalitatis &s;e of|ferret ad mortem? Quid enim impru|dentius, quam &s;ine v&s;to premio, &s;e et vita et virtute propria priuare? Cum aut &s;erui|tutis aut ege&s;tatis labores, &amp;c.</HI> 1. <HI>What Nature in Mankind can be better, then theirs, that thinke them-&s;elues to be borne vnto this end, to the intent that they may helpe, defend, and pre&s;erue men, yea euen vnto the abyding of the bitter bruntes of direfull death. But what wi&s;e-man wil of|fer him&s;elfe vnto death, without y^e hope of
<PB N="48" REF="29">immortalitie: for what part can a man play more vnwi&s;ely, then without any rewarde, to depriue him&s;elfe of life, and his owne proper vertue: when be might, with the re&s;t of the Citizens, patiently abide the labours either of &s;eruitude, or of pouertie: Who will affirme, that Glorie doth pro|fit the dead, if they haue no &s;en&s;e or feeling of it: What good can this glorie doe to tho&s;e famous worthy men, &s;o diligently &amp; notably cammended &amp; de&s;cribed of</HI> Poets, <HI>if &s;o be they doe know nothing of it? Whether is it our partes then, to con|demne all tho&s;e worthy men of fooli&s;h|ne&s;&s;e, who haue valiantly &s;u&s;teyned death for their Countrey; or to beleeue that they looked for the immortalitie of their &s;oules? who&s;e mindes, &s;entence, and iudgement, to finde fault withall, or to reprehend, &s;ee|meth to come the neare&s;t vnto temeritie or ro&s;hne&s;&s;e.</HI> This Rea&s;on diffu&s;edly handled, may be brought to forme, vn|der a double maner. Fir&s;t, wi&s;e and good men, doe iudge and hope, that their Soules &s;hall be immortall: therefore it is &s;o. The Antecedent is very plaine: for otherwi&s;e they would not haue &s;o en|dangered
<PB N="49" REF="29">them-&s;elues, nor willingly died, that their valiantne&s;&s;e might be left to them memorie of po&s;teritie, vnle&s;&s;e they iudged that the po&s;teritie did belong to them. The Con&s;equent is plaine; be|cau&s;e the diuinations and opinions of good men are &s;eene, as well as of the wicked. The &s;econd, If the Soule were not immortall, no man (in his right minde) would offer him&s;elfe to death for his Countrey, or the Commonweale; nor yet &s;u&s;taine death for his Friendes. The Con&s;equence doth not &s;eeme fal&s;e: For the Philo&s;opher &s;ayth in the ninth Booke of <HI>Ethickes, <HI>That euerie one ought to &s;uffer for his friendes; yea &amp; to die for them al&s;o, it need &s;o required.</HI></HI> The &s;ame he &s;aith in the 3. Booke of <HI>Ethicks.</HI> The Con|&s;equence is plaine; becau&s;e none (that is in his right wittes) ought by good rea&s;on to depriue him&s;elfe of the chiefe&s;t good, or without hope to get &s;ome good thing either in this pre&s;ent life, or in that which is to come. But if the Soule be mortall, then it doth by death, depriue it &s;elfe of the chiefe&s;t good, yea of all good thinges, without any hope of re|ward.
<PB N="50" REF="30">It may be thus confirmed: Death doth not profite of it &s;elfe, or by it &s;elfe, to the con&s;eruation of the Common|weale, but is indeed again&s;t it: There|fore, if the Soule be mortall, and is not to be rewarded in time to come; then no wi&s;e man ought to &s;tand to the trueth in the right of his Countrey, euen vnto death. The Antecedent is plaine, <HI>Simile est de vno ciue, et multis: <HI>What is the due|tie of one Citizen, is al&s;o the duetie of many.</HI></HI> But it is a fooli&s;hne&s;&s;e to &s;ay; that all Citizens ought to die for the con&s;er|uation of the Weale publicke, &s;eeing that the Publicke weale is the life of the Citi|zens: For what profited them the per|tinacie of the <HI>Saguntines</HI> vnto the &s;afetie of the Common-weale? If the <HI>Saguntines</HI> would haue cho&s;en the &s;afetie of their Common-weale, they &s;hould either haue for&s;aken their Fayth, or el&s;e neuer haue made &s;uch Oth: But if they mu&s;t needes keepe their Fayth, then mu&s;t they needes loo&s;e their Common-weale; as it came to pa&s;&s;e. Secondly, the Con&s;equence is plaine. No man of &s;ound rea&s;on, ought to &s;u&s;teyne a great euill, vnle&s;&s;e it be to
<PB N="51" REF="30">e&s;chew a greater euill; or for the obtay|ning of a greater good, then that good is, whereof by &s;uch euill he is depriued; becau&s;e that of two euils, the le&s;&s;e alway is to be cho&s;e~. But if the Soule be mortall, and after death haue no beeing; then no &s;uch good can be giuen, or be imagined.</P>
<P>Neither doth it auaile, that <HI>Scotus</HI> &s;aith, alleadging the Philo&s;opher in the ninth of the <HI>Ethickes,</HI> that hee that dyeth for his Countrey, giueth to him&s;elf great good, by exerci&s;ing that great act of vertue. <HI>Et hoe bono priuaret &s;e, omnino vic<GAP DESC="illegible" EXTENT="1 letter">o&s;e viueret: <HI>Hee &s;hould depriue him&s;elfe of that good thing</HI></HI> (&s;ayth <HI>Scotus,</HI>) <HI>and &s;hould liue vi|ciou&s;ly, or in reproch and defame.</HI> If the Soule be mortall, there can not the~ be vn|to the dead, either good or euill, or &s;en&s;e: For what can either pray&s;e, or fame, or glorie, profite the dead, if the dead know not of them? for after their death, they cannot giue vnto them&s;elues for the &s;aid worke, either reward, ioy, or reioycing; for the&s;e are the affections of the minde.</P>
<P>Neither againe is that true, or by any meanes to be receiued as true, or for any colour of trueth, which the &s;ame <HI>Sootus</HI>
<PB N="52" REF="31">&s;aith, that, <HI>Pote&s;t dari co~mune bonum, propter quod debet &s;e exponere morti: et totum bonu~ exponere de&s;tructioni &s;impliciter, etiam&s;ine&s;ci|at anima~ immortalem: <HI>There may be giuen a common good, for who&s;e &s;ake euery one ought to offer him&s;elfe to death: and what good &s;oeuer he hath, to endanger it to de|&s;truction &s;imply, although he can not tell whether the Soule be Immortall or no.</HI></HI> Becau&s;e it is not certaine whether the common good be alway rather to be cho&s;en, then the particular and proper good. Yea, this is vniuer&s;ally true at no time, but then when the particular good is included in the common good: But where the common good includeth the particular good, who is there of &s;ound iudgement, and in his right minde, that loueth the particular and proper good, more then the common. For the Philo|&s;opher &s;aith in the 8. <HI>Eth. Amabile quidem bonu~ oui&abque;, &amp;c. <HI>Euery one loueth his owne good: therefore by good rea&s;on, euery one loueth his owne, better the~ an other mans.</HI></HI> And 9. <HI>Eth. Amabilia ad alteru~ men&s;urantur, ex his quae &s;unt ad&s;eip&s;um&punc; <HI>Louely things are mea&s;ured vnto another, by tho&s;e things
<PB N="53" REF="31">which a man loueth him &s;elfe.</HI></HI></P>
<P>The third Rea&s;on (becau&s;e I &s;tudie to be &s;hort:) The Soule of man, according to the mo&s;t excellent operations, is like vnto God: And therefore of &s;ome it is beleeued, to haue a diuine nature. But of men of our Religion, it is called, The image of God: Therefore it is to be e&s;teemed like vnto him in immortalitie. The Antecedent is plaine, and very well knowne a confe&s;&s;ed trueth among&s;t all. The Con&s;equence is prooued out of <HI>Plato,</HI> alleadged by <HI>Eu&s;ebius Praeparationis Euangelicae, lib. 11. cap. 14.</HI> where are reci|ted the&s;e wordes of <HI>Porphirius,</HI> handling this Rea&s;on. <HI>Firmam cortam&abque; rationem|eam Plato putauit, quae a &s;imilitudine <GAP DESC="illegible" EXTENT="2 letters">iquo|rum vim accepit. Nam &s;i Deo immortali &s;imi|lis est anima, quomodo etiam ip&s;ae &s;icut exem|plar &s;uum immortalis non erit?</HI> Plato <HI>think|eth that to be a firme and &s;ure Rea&s;on, which taketh force from the &s;imilitude of &s;ome thinges: for if the Soule be like to God that is Immortall; how &s;hall not then it &s;elfe be Immortall, like as the ex|amplar:</HI> I pa&s;&s;e ouer the re&s;t. Which Rea|&s;on (as the &s;ame <HI>Eu&s;ebius</HI> &s;aith) is drawne
<PB N="54" REF="32">out of <HI>Mo&s;es,</HI> who fir&s;t taught that the Soule is Immortal, becau&s;e it is the Image of God: yea, hee affirmeth, that a&s;&s;ured|ly it is the Image of God. Whom the Wi&s;e-man following in the 2. Chap|ter of the Booke of <HI>Wi&s;edome,</HI> doth mo&s;t briefely touch the &s;ame Rea&s;on, &s;aying. <HI>Deus creauit hominem ine&s;timabilem, ad imaginem &s;imilitudinis &s;uae fecit illu~:</HI> 1. <HI>God created Man ine&s;timable, or with|out corruption; and made him after the Image of his owne likene&s;&s;e.</HI> This Rea|&s;on al&s;o <HI>Salu&s;t</HI> toucheth in the beginning of his Booke of <HI>Catalines</HI> Con&s;piracie, where he affirmeth, <HI>Animum nobis cum dijs communem, et virtutem claram, et aeternam: <HI>That we haue a minde common with the Gods, and a cleare vertue, and eternall.</HI></HI> Which Sentence, in the begin|ning of the Warre of <HI>Iugurtha,</HI> hee v&s;eth againe. <HI>Ingenij egregia facinora &s;icuti et anima, immortalia &s;unt; id e&s;t, <HI>The worthy workes of the Witte, like as the Soule, are Immortall.</HI></HI> Which al&s;o may thus be per&s;waded. The&s;e Actes to will, to vnder&s;tand, to remember, to loue, to
<PB N="55" REF="32">hate, wherein the Soules haue conueni|encie with God and Angels; may both bee, and be exerci&s;ed without the body: therfore it is not repugnant to the Soule, both to bee, &amp; to liue without the body. The Antecedent is well knowne; and the Con&s;equent is plaine: becau&s;e the Accidentis not more ab&s;tract then the Sub&s;taunce, from which it is &s;ayd to flow. Seeing then we doe prooue in our &s;elues, that the Soule exi&s;ting in the bo|die, doth know many thinges, which can not fall vnder our &s;en&s;e; and that without the mediation or v&s;ing the meanes of the body: (for wee prooue or finde by experience, that it knoweth the relations following Nature, and in&s;en|&s;ible relations of rea&s;on: wee finde by experience, that it a&s;&s;enteth to the com|plections without po&s;sibilitie of contra|dicting, or erring, &amp; many other things:) &s;eeing therefore (I &s;ay) that the&s;e Actes haue no conueniencie, neither can agree to other formes and thinges corruptible, it is mo&s;t like and agreeable to rea&s;on, that the&s;e Actes are &s;ufficient to prooue, that the Soule is immortall. Moreouer,
<PB N="56" REF="33">the Immortalitie of the Soule, is prooued by certaine rea&s;ons of the Schoole Doct|ors. Fir&s;t: In whom there is power and virtue alwayes, <HI>Proficere,</HI> to <HI>profits:</HI> in the &s;ame al&s;o, there is power and virtue al|wayes to bee. Seeing that the &s;ub&s;i&s;tence of the Accident cannot be naturally without the E&s;&s;ence of the &s;ubiect. But in the Soule there is alway power and virtue, <HI>proficere, <HI>to profits:</HI></HI> therefore there is in the Soule, power and virtue alwayes to bee. The Minor is euident, by the &s;ay|ing of a certaine Wi&s;e man, who &s;ayth. <HI>Cum con&s;ummauirit homo, tunc incipit:</HI> 1. <HI>When man &s;hall make his ending, then is his beginning.</HI> And in an other place. <HI>Multitudinem ingre&s;sus &s;aepientiae quis intellexit? <HI>Who hath euer knowne the multitude of Wi&s;edomes entries:</HI></HI> Which &s;peach &s;eemeth to haue this &s;en&s;e, that by the pro&s;ecting and increa&s;ing of Wi&s;e|dome, the entrance in vnto her is multi|plyed; becau&s;e he &s;eemeth more and more to enter in vnto her, that more and more profecteth in her. This Expo&s;ition is helped by the &s;peach of the Prophet that &s;aith to his Soule: <HI>Po&s;t me ingredi non
<PB N="57" REF="33">ce&s;sabis: <HI>Thou &s;halt not cea&s;e to enter in after mee.</HI></HI> The An&s;were of <HI>Plato</HI> doth al&s;o further it: For he being asked, when a man can haue profited &s;o much in Phi|lo&s;ophie, that there can remaine nothing for him to know more; or when he can haue learned &s;o much, that there can be nothing left for him to learne? Hee an|&s;wered. <HI>Hoc &s;olum &s;cio, quod ne&s;cio:</HI> 1. <HI>This onely I know, that I know not.</HI> As if hee &s;hould haue &s;ayd, <HI>Solum cogno&s;co ignoran|tiam meam:</HI> 1. <HI>I know onely mine igno|rance.</HI> This I thus confirme. The per|fections and di&s;po&s;itions that the rea&s;o|nable Soule can acquire or get, are not limitted: therefore the life of the rea&s;o|nable Soule, or the exi&s;tence thereof, is not limitted; and &s;o by con&s;equence, it mu&s;t needes be Immortall. The Antece|dent is plaine; becau&s;e the Soule cannot know &s;o many things, but it may know more. The Con&s;equence is plaine; be|cau&s;e it is vnpo&s;sible for the virtue and power of euerie &s;ubiect, to be of tho&s;e di&s;po&s;itions and perfections from the which the &s;ubiect is naturally prohibi|ted: For this mortall life cannot &s;uffice
<PB N="58" REF="34">naturally for the getting or participa|ting of infinite perfections, &s;eeing that euery one of them requireth time.</P>
<P>A &s;econd Rea&s;on is this: If the Soule &s;hould be corrupted, and &s;o mortall, it &s;hould be either through the action of the contrarie; or el&s;e through the corrup|tion of the &s;ubiect. But it is not corrup|ted by meanes of the action of the con|trarie; becau&s;e it hath no contrarie. Nei|ther can it be corrupted, by rea&s;on of the corruption of the &s;ubiect: becau&s;e no|thing is corrupted in that, wherein it con&s;i&s;teth by it owne perfection: For the&s;e are contrarie mutations; to witte, of Corruption, and Perfection. But the Perfection of the Soule, con&s;i&s;teth in a certaine ab&s;traction from the Body: for the Body waxing old in men, liuing mo|derately and temperately, the Soule is perfected, according to the &s;cience and knowledge thereof, and according to the virtues thereof. According to the &s;cience and knowledge; becau&s;e in aun|cient old men, is Wi&s;edome; and in much time, is Prudence. According to the Virtues; becau&s;e &s;uch men, are tem|perate,
<PB N="59" REF="34">neither giue place to wicked Concupi&s;cence, nor haue any great dif|ficultie in act. But young men, haue wic|ked Concupi&s;cences, and are delighted therein: neither can they refraine them, without great difficultie. This Argu|ment is confirmed by a double Rea&s;on. The fir&s;t is this: That when the Body is weakened, or &s;ome Organ thereof hath receiued &s;ome hurt, the Soule is more for|tified thereby, and made more &s;tronger and virtuous in the other &s;en&s;es and powers, as though it were vnto them a more inward &s;upply of tho&s;e thinges that &s;eeme to be taken away by the de|fect of the members: Therefore, when the Body dieth, the Soule doth not die. The Antecedent is knowne to be true, by experience: for a blind man is more &s;harpe &amp; quicke in hearing and in vn|der&s;tanding, and in other &s;en&s;es, then hee that is well &s;ighted. Whereof <HI>Guilermus Pari&s;ien&s;is</HI> &s;ayth; That a certaine Blinde man was &s;o cunning, and had &s;o much pro&s;ited in experience, that he could in|fallibly tell onely by the touching, hand|ling, feeling, or croping, any peece of
<PB N="60" REF="35">Monie of his owne Country coyne, though there were neuer &s;o many and &s;undry &s;ortes of them. And a certaine blind Boy in the fourteenth yeare of his age, learned all liberall Artes, knew and vnder&s;tood all the &s;acred Scriptures, and taught them, and wrote mo&s;t largely and amply vpon them; as is mentioned in the <HI>Tripartue</HI> Hi&s;torie.</P>
<P>The &s;econd Confirmation is thus. As is the whole Body to the whole Soule, &s;o are the partes of the Body, to the parts of the Soule. But whe~ one part, or &s;ome Or|gan of the Body is corrupted, there is no part of the Soule corrupted, nor hurt, nor &s;uffereth in it &s;elfe; but remayneth &s;ound and perfect: Therefore when the Body dyeth, the Soule doth not die. The An|tecedent is plaine by the Philo&s;opher: <HI>Si &s;enex haberet oculum neuenis, videret vtig&abque; vt iuuenis, &amp;c. <HI>If an old man &s;hould haue the eye of a young man, hee &s;hould &s;ee as a young man:</HI></HI> therefore when part of the Body is hurt, the Soule is not hurt in it &s;elfe, although it be depriued of the act. For when our Sauiour <HI>Chri&s;t</HI> re&s;tored &s;ight vnto the blind, he gaue not, nor
<PB N="61" REF="35">conferred vnto the Soule any &s;trength or actiuitie; but onely repaired the hurt, or indi&s;po&s;ition of the Organ. Al&s;o the rea&s;onable Soule, by how much more it vnder&s;tandeth and knoweth thinges in|telligible, by &s;o much more perfect is it made, and more di&s;po&s;ed to vnder&s;tand. But the Soules of all mortall men, by how much more they feele and exerci&s;e their operations, by &s;o much more are they weakened, &amp; made vnfit for the ex|erci&s;ing of their operations. Experience doth teach both the&s;e, to be true: and &s;o doth the Philo&s;opher al&s;o, where hee &s;aith. <HI>Excellens &s;en&s;ibile currumpit &s;on&s;um; excellens autem intelligibile non corrumpit in|tellectum:</HI> 1. <HI>The excellent &s;en&s;ible thing corrupteth the &s;en&s;e: but the excellent in|telligible thing doth not corrupt the vn|der&s;tanding.</HI> Therefore there is another kind of the Soule, from that which is corruptible; and &s;o by con&s;equence, it mu&s;t needes be Immortall.</P>
<P>Morcouer, the formes or Soules, which all men iudge, or do thinke to be corrup|tible, &amp; to be of them&s;elues wholly cor|rupted, and the corruption of the whole
<PB N="62" REF="36">to be as is the corruption of the part, are corrupted as the part is corrupted: be|cau&s;e they are extended, hauing part without part; and are greater in a great body, and le&s;&s;er in a le&s;&s;e body. This <HI>Scotus</HI> doth very notably deduct in the fourth Booke; That in Nutrition, is re|quired a new forme; and in the Dimi|nution there floweth not onely the mat|ter, but al&s;o the thing compounded of the matter and the forme: Therefore the Nutrition or Nouri&s;hing, is called a cer|taine Generatio~. And it is very manife&s;t, that in Nutrition, there are more partes of the matter in the whole, then was be|fore; or el&s;e the new part of the matter is in the whole without forme: which is not to be graunted neither vnder the whole forme, becau&s;e &s;o it is exten|ded, hauing part without part; or el&s;e vnder a new forme, and &s;o we haue our purpo&s;e: or el&s;e vnder part of the forme that was before; and then euen that, lea|ueth off to perfect part of the matter, which before it perfected: and &s;o one and the &s;ame part of the materiall forme, &s;hall &s;lit from one part of the matter vn|to
<PB N="63" REF="36">to an other part, which is inconuenient: or that part of the forme, being the &s;ame it was before, doth in like maner perfect part of the matter that it did before; and this part of the matter, now new: And &s;o it &s;hall togeather perfect two per|fectable thinges; either whereof, is fully matchable to it &s;erfe. But the rea&s;onable Soule, is not extended or &s;tretched out; neither greater in a greater body, &amp; le&s;&s;er in a le&s;&s;er Body: but it is whole in the whole Body, and wholly or altogeather indiui&s;ible in euery part: therefore it is an other kind from the corruptible formes, and mortall Soules.</P>
<P>It is a thing well knowne, that all men doe de&s;ire ble&s;&s;edne&s;&s;e; and that it is the end of good men. It is al&s;o knowne by rea&s;on, that ble&s;&s;edne&s;&s;e cannot be o|therwi&s;e, then &s;empiternall: Therefore it is well knowne, that Man is ordained to &s;ome euerla&s;ting perfection; which prooueth, that the Soule is Immortall The Minor doth Saint <HI>Augu&s;tine</HI> prooue, <HI>13. de Trin: ap 8. Si beata vita bearum d<GAP DESC="illegible" EXTENT="1 letter">|<GAP DESC="illegible" EXTENT="1 letter">erat, &amp;c. <HI>If &s;o be the ble&s;&s;ed &s;ife doe for|&s;ake the ble&s;&s;ed man, hee being therevnto
<PB N="64" REF="37">either willing, or not willing, or neither of them: If not willing, how is it a ble&s;&s;ed life; which is &s;o in the Will, as it cannot be in the Power: If willing, how could that life be ble&s;&s;ed, which he that had it, would not haue it verily and indeed: But if neither, Then &s;uch a life, cannot in any wi&s;e be ble&s;&s;ed, in &s;uch a ca&s;e, when he that it maketh ble&s;&s;ed, is a &s;tranger from the loue thereof.</HI></HI> This may in this wi&s;e be confirmed. Mans Soule is made to be partaker of ble&s;&s;edne&s;&s;e, to receiue it and enioy it. For this is certaine, truly proo|ued by the clamor of euery Appetite na|turall: Therefore the Soule is made to receiue either eternall and perpetuall ble&s;&s;edne&s;&s;e, or el&s;e temporall. If the fir&s;t, then the Soule is Immortall, and at the length &s;hall be perpetually ble&s;&s;ed. Now the &s;econd cannot be; becau&s;e like as &s;orrow commeth of tho&s;e thinges which happen vnto vs again&s;t our willes: euen &s;o doth it of tho&s;e thinges that depart from vs again&s;t our willes. But ble&s;&s;ed|ne&s;&s;e, if we &s;hould be vnwilling vnto it, &s;hould peri&s;h, and become no ble&s;&s;ed|ne&s;&s;e at all: for how can we be ble&s;&s;ed
<PB N="65" REF="37">again&s;t our willes? And &s;o ble&s;&s;edne&s;&s;e peri&s;hing, our Soules, by a con&s;equent, &s;hould haue in them &s;elues a feare and griefe, and be alwaies &s;orrowfull: where|by it &s;hould follow, that they &s;hould be mi&s;erable.</P>
<P>Al&s;o, in euery well ordered ciuill go|uernement, there are appointed rewards, to prouoke men to the doing of good; and puni&s;hmentes, to &s;ound the retreat from vices. But in the whole gouerne|ment of Mankind, good and virtuous men are not &s;ufficiently rewarded; nor euill and naughtie men &s;ufficiently pu|ni&s;hed: yea, they cannot &s;ufficiently be rewarded, nor puni&s;hed; the one, by rea|&s;on of Gods Promi&s;e; the other, becau&s;e of his Iu&s;tice. Therefore there is another life, in the which &s;hall be giuen to euery one according as his workes &s;hall be. For no man could &s;ay, that the virtuous be rewarded with the plea&s;ures which Epicures enioy, and wherewith all they are delighted. Neither can it be &s;aid, that the goods of Fortune (as they call them) can &s;ufficiently reward the virtuous; &s;ee|ing that for the mo&s;t part, we &s;ee the euill
<PB N="66" REF="38">men flow in riches, delightes, pro&s;peri|tie, and all plea&s;ures that their heartes can de&s;ire. On the contrarie part, the Virtuous doe often want the&s;e plea&s;ures and delightes, and are excruciated with many &s;undry &s;harpe &s;howers of Aduer|&s;itie. What then &s;hall be giuen vnto the iu&s;t man, that hath ab&s;tayned from de|lightes, euen vnto the day of his death, and &s;u&s;tayneth &s;orrowes, pouertie, ad|uer&s;itie, and tribulations?</P>
<P>Moreouer, the worke of Virtue is bet|ter, incomparably then the goods of Fortune. And as <HI>Ari&s;totle</HI> witne&s;&s;eth, Honor and Fame, and chiefely of tho&s;e things which are outward goods: hence he &s;ayth, <HI>Maxime grauiter qui&s;&abque; fert &s;uo honore priuatus?</HI> (as wee v&s;e to &s;ay in our Engli&s;h,) <HI>Who is &s;o woe begone, as fir&s;t a man, and then none?</HI> But Honor is not a meete or worthy reward for Virtue: as the &s;ame <HI>Ari&s;totle</HI> &s;ayth in the &s;eauenth Booke of <HI>Ethickes. &V;irtuti perfectae non vti&abque; dignus honor: <HI>Honor is no worthy re|ward for perfect Virtue.</HI></HI> Neither is it auaileable to &s;ay, That the Virtuous are &s;ufficiently rewarded with e&s;&s;entiall
<PB N="67" REF="38">goodne&s;&s;e, that in&s;eparably followeth a good Act. And that the Euill are puni|&s;hed with the paine that in&s;eparably ac|companieth an euill Acte: which the Doctors call, <HI>Paenam derelictam, <HI>Puni&s;h|ment left off;</HI></HI> and not Puni&s;hment in|flicted. Of which <HI>Augu&s;tine</HI> &s;ayth, in his Booke of <HI>Confe&s;sions: <HI>Thou ha&s;t com|maunded Lord, and &s;o it is, that euerie &s;inner is a puni&s;hment to him&s;elfe.</HI></HI> Of the which good, (as &s;ome &s;ay) the Philo&s;o|pher &s;peaketh in the 9. Booke of <HI>Ethickes,</HI> &s;aying: <HI>That euery one that dieth for his Friende, doth purcha&s;e to him&s;elfe the greate&s;t good that may be.</HI> Moreouer, a le&s;&s;e delectation, for the mo&s;t part, doth follow a greater operation; and perad|uenture none at all; as of the operations of Fortitude: Whereof it is that the Phi|lo&s;opher &s;ayth, in the third Booke of <HI>Ethickes, <HI>That in all Vertues, a man can not be occupied with delight.</HI></HI> Neither is it of force to &s;ay, that mans felicitie doth con&s;i&s;t in Sciences &s;peculatiue, or in the operations of Wi&s;edome, and in the knowledge of mo&s;t high cau&s;es: And &s;o by a con&s;equent, by &s;uch like operati|ons
<PB N="68" REF="39">of Wi&s;edome, a man &s;hould &s;uffici|ently be rewarded in this life: As the Philo&s;opher and <HI>Auerrhois</HI> doe &s;eeme to &s;ay. For the Co~mentator vpon the fir&s;t Booke of <HI>Phy&s;icks,</HI> &s;ayth: That it is pro|per to a man concerning his la&s;t perfect|tion to be perfect according to the Sci|ences &s;peculatiue. And this Di&s;po&s;ition is vnto him his vtmo&s;t felicitie: And that heauenly life con&s;i&s;teth in this Science; becau&s;e that for Felicitie, a man ought to be good and perfect. But perfection, ac|cording to the Sciences &s;peculatiue, doth not make a man ab&s;olutely neither good, nor the be&s;t: for many in &s;uch thinges, may be perfect, which are vnhone&s;t and vicious. A man vnhone&s;t and full of vi|ces, may be very &s;kilfull and perfect in &s;peculatiue Sciences: for the di&s;po&s;ition to felicitie, is made better by virtues Morall, Heroicall, and Diuine. Whereof the Philo&s;opher &s;ayth in the 2. Booke of <HI>Ethicks, <HI>That it is a very meere bea&s;t lines to &s;ay, that we can be better, then by vir|tues Heroicall &amp; Diuine.</HI></HI> Euen as <HI>Homer</HI> faigned, that <HI>Priamus</HI> &s;ayd of <HI>Hector; <HI>That becau&s;e he was &s;o very good, he &s;ee|med
<PB N="69" REF="39">not to be the &s;onne of a mortall man, but of a God.</HI></HI> Wherefore if it be &s;o, as they &s;ay; that Gods be made of men, be|cau&s;e of the notable excellencie of their Virtues; then &s;uch like habite &s;hall be oppo&s;ite to bea&s;tline&s;&s;e. And in the 10. Booke of <HI>Ethicks,</HI> the Philo&s;opher doth teach; <HI>That a man mu&s;t &s;o frame his workes and his life, that all be directed to this end, to witte, to get Felicitie.</HI> Vpon which, <HI>Auerrhois</HI> &s;ayth; <HI>If God haue a care of Men, as it is beleeued, and as it is meete he &s;hould; he reioyceth of the better, and is delighted in tho&s;e that doe well; and it is meete and a worthy thing, that he doe well vnto, and reward tho&s;e that loue him more then others, or all thinges in the world, and honour them, and vi&s;it them often, euen as it is the di&s;po&s;ition of one friend with another: therefore mu&s;t wee doe our endeauour to become good.</HI> This is thus confirmed. Fir&s;t, That then tho&s;e men that giue them&s;elues to Speculation, or doe practi&s;e and exerci&s;e them&s;elues in Speculatiue &s;ciences, how&s;oeuer they liued mortally and de&s;ormedly, Virtu|ous &s;hould not be reputed ble&s;&s;ed and
<PB N="70" REF="40">happy, nor rewarded for their Merites. Secondly, If &s;o be that God haue a care of Men, it is meete and mo&s;t agreeable to rea&s;on, that his delight concerning men, &s;hould be of that thing, which is the be&s;t in them, and which is mo&s;t knowne vnto him, and mo&s;t nigh and a|greeable vnto him; that is to &s;ay, which is mo&s;t like vnto God; which is, to liue virtuou&s;ly, according to the vnder&s;tan|ding: And al&s;o, that he doe well vnto, and reward tho&s;e that doe loue him: And be&s;tow benefites on tho&s;e, that for his &s;ake doe ca&s;t away, contemne, and neglect worldly wealth, and delightfull plea&s;ures, and patiently &s;u&s;taine and &s;uf|fer Aduer&s;itie, and willingly abide all Mi&s;eries, euen vnto the day of their death. But he cannot &s;ufficiently reward them in this life: therefore the Soule is Immortall. The Minor is plaine; Be|cau&s;e man is euen vnto death, vexed with Mi&s;eries, Pouertie, and Aduer&s;ities. The Maior is manife&s;t, by the Philo&s;o|pher, in the tenth Booke of <HI>Ethicks,</HI> &s;ay|ing; <HI>Seciendum intellectum autem operans, et hunc curans, &amp;c. <HI>Hee that worketh accor|ding
<PB N="71" REF="40">to the vnder&s;tanding, and careth for it, doth &s;eeme to be the be&s;t of all di&s;po&s;ed, and to loue God mo&s;t: for if the Gods haue a certaine care of humaine thinges, as they &s;eeme to haue; it &s;hall then be mo&s;t agreeable to rea&s;on, that the Gods them|&s;elues doe reioyce and delight in that thing which is the be&s;t and the nighe&s;t of kinne vnto them. &amp;c.</HI></HI> Al&s;o it is thus confirmed: Becau&s;e, if the Soule &s;hould be Mortall, and there &s;hould be no life after this; then infinite euils &s;hould remaine vnpu|ni&s;hed, and good deedes &s;hould not be rewarded: Which doth &s;eeme deroga|torie to the equitie of Iu&s;tice, and to the comline&s;&s;e and fairene&s;&s;e of humaine ci|uill gouernement. For what paine, pu|ni&s;hment, and mi&s;erie, doth heere hap|pen vnto tho&s;e euill men, who being gi|uen to delightes and plea&s;ures, doe con|tinually euen vnto their death, heape euils vpon euils? Who (I &s;ay) &s;hall pu|ni&s;h and take vengeance of tho&s;e Kings and Princes; by who&s;e decrees, com|maundement, power, and authoritie, Common-weales are to&s;&s;ed &amp; turmoy|led, &s;haken and &s;poyled, by &s;o many
<PB N="72" REF="41">plagues, tormentes, vexations, violences, iniuries, and aduer&s;ities? Who &s;hall in this life be &s;ufficiently able to puni&s;h tho&s;e mo&s;t grieuous &s;innes, that are done in &s;ecret, euill mindes, &amp; inward affecti|ons? What puni&s;hment then, I pray you, and mi&s;erie, &s;hall there be of the&s;e euils? Which if it be called the Priuati|on of ble&s;&s;edne&s;&s;e, then &s;hall all be equal|ly puni&s;hed: which &s;eemeth to be dero|gatorie to the equitie of Iu&s;tice. There|fore it &s;eemeth mo&s;t agreeable to rea&s;on, that there is a life of mans Soule after this; wherein euery one &s;hall receiue worthily as he hath done in this life, whether it be good or euill.</P>
<P>Moreouer, if mans Soule &s;hould not liue after this life, in vaine then, and to no purpo&s;e &s;hould we &s;erue God heere; &s;eeing that in this life, the wor&s;hippe of God and Religion, is cruelly per&s;ecu|ted, tormented, afflicted, and cruciated: and then is there after this life, no reward for it. In this poynt, it were better for the Soule, and more profitable by much, altogeather to denie God; and wholly to giue it &s;elfe to euery vanitie &amp; plea&s;ure,
<PB N="73" REF="41">then to liue holily and iu&s;tly, with &s;o ma|nie mi&s;eries, and to wor&s;hip the Creator with due honouring and deuotion. Whereof the Apo&s;tle, in the fir&s;t Epi&s;tle to the <HI>Corinths</HI> the fifteenth chapter &s;aith: <HI>If in this life onely, we hope in Chri&s;t, then are wee of all men mo&s;t mi&s;erable.</HI> For if God hath no regard of his Ser|uantes and Wor&s;hippers, where is his Power? &s;eeing that neither in this life, (for this thing) he cannot be wor&s;&s;e; nei|ther in an other, better: &s;eeing that after this, there is not another. But if he do not care, nor haue any regard, Where is his Wi&s;edome &amp; his Goodne&s;&s;e? Wherefore he &s;hould &s;eeme to be ignoraunt, not to know, or not to loue his louers and wor|&s;hippers; if there be not another life after this: whereof the one de&s;troyeth his Wi&s;edome, the other his Goodne&s;&s;e.</P>
<P>Out of the&s;e thinges aboue declared, is very ea&s;ily enough di&s;prooued the ra&s;h and erroneous opinion of <HI>Auerrhois,</HI> putting humaine felicitie, to con&s;i&s;t in the euery way and Actuall coniunction or copulation with the Vnder&s;tanding: And that Vnder&s;tanding, he would haue
<PB N="74" REF="42">to be but one of all men, that all men haue but one vnder&s;tanding; as we haue a|fore &s;ayd. For he &s;ayd, That man is then happie and &s;ufficiently rewarded, when that Vnder&s;tanding &s;hall be euery way coupled vnto him. Which hee affirmed to be done, when a man &s;hall actually haue all Vnder&s;tandinges &s;peculatiue. But this is vnpo&s;sible; becau&s;e that then there &s;hould be togeather in acte, infi|nitely infinite things in the Vnder&s;tan|ding.</P>
<P>Moreouer, we finde by experience in our &s;elues, that the Attention to one thing, doth draw backe againe the per|fect Attention, about another thing. Seeing therefore the Vnder&s;tanding is of a finite vertue, it &s;hall neuer be able to be coupled perfectly and actually to all &s;peculations. Who (I pray you) is found at all times, to be all one; the &s;ame in one thing, he was in another, &s;kilfull alike in all thinges? Who &s;o &s;kilfull, that he can not be deceiued in any thing? Who is &s;o perfect, that he is perfectly quieted in all thinges, and fully &s;atisfied? Was not <HI>Ari&s;totle</HI> deceiued in many thinges, and
<PB N="75" REF="42">found ignoraunt in many thinges; as about the Eternitie of the World, and the Perpetuitie of generation and corrupti|on? and in very many other thinges al|&s;o, he foully erred.</P>
</DIV2>
<DIV2 N="2" TYPE="conclusion">
<HEAD>The &s;econd Conclu&s;ion.</HEAD>
<P>FAyth &s;ecluded and &s;et apart, in the light of naturall Rea&s;on, it is more agreeable to Rea&s;on, and more pro|bable to affirme, that the rea&s;ona|ble Soule is Immortall, then to &s;ay, that it is Mortall: Or that the opinion of tho&s;e Philo&s;ophers that auouch, that the Soule is Immortall, is more rea&s;onable, and more probable: yea, Fayth being &s;ecluded and &s;et a&s;ide, then the oppo&s;ite or contrary thereof. Fir&s;t, it is very mani|fe&s;t, according to the Philo&s;opher, that that is probable, which doth &s;eeme to the mo&s;t, euen chiefely to the wi&s;e&s;t. But very many of the Philo&s;ophers, &amp; tho&s;e whom we &s;ee to be preferred aboue all others, of euery &s;ect and nation, in fame, glory, &amp; wi&s;edome, haue verily thought,
<PB N="76" REF="43">the Soule to be Immortall. And but a few, and tho&s;e of the meane&s;t of the Phi|lo&s;ophers, of no fame and reputation, haue &s;aid, That it is Mortall; as hath been &s;hewed before: therefore the Soule is Immortall.</P>
<P>Hereof the Philo&s;opher &s;ayth, in the ninth Booke of <HI>Ethicks,</HI> that, <HI>Opinionibus &s;apientum oportet acquie&s;cere, habent enim fidem quandam:</HI> 1. <HI>Wee ought for to re&s;t and &s;tay our &s;elues in the Opinions of Wi&s;emen: for they haue a certaine Fayth.</HI> Whereof he al&s;o &s;ayth: <HI>That the opini|ons of Wi&s;emen doe &s;ound togeather, &amp;c.</HI> Al&s;o that Opinion is more rea&s;onable and probable, whereunto there are more effectuall per&s;wa&s;ions, or more dialecti|call rea&s;ons. But for this Opinion, That the Soule is Immortall, there are more effectuall per&s;wa&s;ions, and more Topi|call rea&s;ons, then for the contrarie opini|on: Yea for that part, the rea&s;ons are mo&s;t &s;lender: neither haue they &s;car&s;ely any &s;hadow of probabilitie; for all the rea&s;ons wherewith they goe about to impugne the Immortalitie of the Soule, are founded in errour, or on a fal&s;e
<PB N="77" REF="43">ground; as are the&s;e wherevnto all (for the mo&s;t part) doe leane. If the Soule &s;hould be Immortall, it &s;hould follow, that all the Soules &s;hould be perpetually idle and depriued of their proper act. But this Rea&s;on is grounded on two thinges: whereof both are fal&s;e and er|roneous. The fir&s;t is, that the Body be|ing corrupted, cannot be repayred and brought againe to the &s;ame forme and maner that it was before. The &s;econd is, That the Soule cannot vnder&s;tand but in the Body, &amp; by the meanes of the Body: of which thinges at this pre&s;ent, it is not needfull to &s;peake. Al&s;o, Rea&s;ons dia|lecticall, how effectuall or forceable &s;o|euer they &s;hall be; or multiplied out of the nature of them, or from the Empire or Godly affection of the Will, cannot cau&s;e but an opinion or a&s;&s;ent, with a feare of the oppo&s;ite. From the &s;ame feate, are Rea&s;ons bred with the empire of the Will, &amp; the godly Affection there|of, to cau&s;e a greater a&s;&s;ent in the kind of opinion: yea verily, &s;ometimes Fayth, or a firme A&s;&s;ent without feare of the oppo&s;ite; whereof the Philo&s;opher &s;aith,
<PB N="78" REF="44">in the &s;eauenth Booke of <HI>Ethicks,</HI> that, <HI>Aligui ita firmiter harent his de quibus habent opinionem, &s;icut alij his quibus habent &s;cien|tiam:</HI> 1. <HI>Some doe &s;o firmely cleaue to the thinges whereof they haue opinion, as others doe to tho&s;e thinges whereof they haue full knowledge or &s;kill.</HI> And this proceedes of the empire and godly Af|fection of the Will: Whereof the Text thus lyeth: <HI>Some that doe hold Opini|ons, doe not doubt, but e&s;teeme or thinke that they doe &s;urely know that whereof they hold opinion, and doe nothing le&s;&s;e belieue tho&s;e that are of opinion, then o|thers tho&s;e that know.</HI> But euery one well di&s;po&s;ed, is inclined, <HI>Ad e&s;&s;e, et non ad non e&s;&s;e. <HI>To bee, and not to not bee;</HI></HI> to the af|firmatiue, not negatiue; and is affected to alwayes to bee, if it be po&s;sible: there|fore others being like, euery one well di&s;po&s;ed is borne to haue a greater A&s;|&s;ent, yea a firmer and a &s;urer, that the Soule is Immortall, then of the oppo&s;ite thereof.</P>
<P>Therefore it is more agreeable to rea|&s;on, and more probable in the light of naturall rea&s;on to &s;uppo&s;e, or to thinke,
<PB N="79" REF="44">that the Soule is Immortall, then the op|po&s;ite thereof. Whereof our <HI>Cicero</HI> thought it more &s;af &amp; &s;ecure, to erre with tho&s;e Philo&s;ophers that hold that the Soule is Immortal, then with tho&s;e meane and ba&s;e accounted on Philo&s;ophers, that doe affirme and hold of opinion, that the Soule is Mortall.</P>
<P>If the Soule be Mortall, then they that hold it to be Immortal, do not therby get any detriment, lo&s;&s;e, hinderance, or euill: neither can they be blamed in an other life, nor noted of ignorance. If it be Im|mortall, then they that hold it to be Mortall, are worthy in an other life, to be reprehended &amp; laughed to &s;corne. Ther|fore it is more agreeable to rea&s;on in the light of naturall rea&s;on, to &s;ay, that the Soule is Immortall, then to &s;ay, that it is Mortall. For &s;o &s;aith <HI>Cicero: Quod &s;i in hoc erro quod animos hominu~ credebu~ immortales e&s;&s;e, lebenter erro. Nec mihi hunc errorem quo delector dum viuo extorqueri volo. Sin mortu|us vt quidam minuti Philo&s;ophi cen&s;ent, nihil &s;<GAP DESC="illegible" EXTENT="1 letter">ntiam. Non vereor ne hunc errorem meum Philo&s;ophi mortui irrideant: <HI>If &s;o be I doe erre in this, that I beleeued the Soules to
<PB N="80" REF="45">be Immortall, I doe willingly erre: Nei|ther while I liue, will I be wre&s;ted away from this error wherein I am delighted: But when I am dead, as certaine meane Philo&s;ophers doe thinke, I &s;hall feele no|thing; I doe not feare, lea&s;t the dead Phi|lo&s;ophers &s;hould &s;corne this my errour.</HI></HI></P>
<P>Therefore the fore&s;ayd Philo&s;ophers, of whom wee haue &s;poken aboue, not ouercome by euident rea&s;ons and de|mon&s;trations, but fully &s;etled and groun|ded in the fore&s;aid per&s;wa&s;ions, and all other rea&s;ons probable; which for bre|uities &s;ake I omit, haue concluded; That the Soule is Immortall. For the Philo&s;o|phers in following Naturall rea&s;on, haue written and taught tho&s;e thinges, which they haue not prooued euidently, nei|ther by demon&s;tratiue rea&s;on: but per|&s;wa&s;iuely and dilectically. They al&s;o &s;uppo&s;ed, thought, and concluded, many thinges without any great proofe, by mingling and conforming them&s;elues to the opinions of the common people, and the &s;entences of the Philo&s;ophers that were before them. Whereof the Philo|&s;opher &s;aith, <HI>Secundo de caelo, cap. <HI>Of two
<PB N="81" REF="45">hard Que&s;tions</HI></HI> (&s;aith he,) <HI>it is to be try|ed, which thing we &s;hould &s;ay, is the wor|thy thing.</HI> Reputing Promptitude to be imputed a poynt of &s;hamefa&s;tne&s;&s;e, ra|ther then of bouldne&s;&s;e. If any do &s;tand on Philo&s;ophies part, and doth loue few &s;ufficiencies of that thing whereof we haue very great doubtinges, whence few &s;ufficiencies &amp; per&s;wa&s;ions v&s;ually haue &s;ufficed Philo&s;ophers, where they were not able to attaine to greater thinges; neither did they contradict the princi|ples of Philo&s;ophie, or the opinions of their predece&s;&s;ours; wherein Philo&s;o|phers on all &s;ides re&s;ted, becau&s;e of their probable probations, and &s;ometime for the a&s;&s;ertions of their formors; becau&s;e of nece&s;&s;arie rea&s;on.</P>
<P>And in the &s;ame Chapter, <HI>De alijs a&s;tris, dicunt Aegiptij et Babilonicj, &amp;c. <HI>Of other Starres, doe &s;peake the</HI></HI> Aegiptians <HI>and</HI> Babilonians, <HI>from whom wee haue many thinges that wee doe beleeue of euery our of tho&s;e Starres: But in the &s;ciences of A&s;trologie and A&s;tronomie, haue flouri|&s;hed the &s;onnes of</HI> Seth, Noe, Abraham, Salomon, <HI>and the holy Fathers; which
<PB N="82" REF="46">haue taught Philo&s;ophers, of &s;ecrets Cele&s;tiall and Diuine: vnto the which they could not haue attained by humaine &s;trength and naturall rea&s;on.</HI> But <HI>Io&s;ephus</HI> in the fir&s;t Booke of the <HI>Antiquities of the Iewes,</HI> &s;ayth: That <HI>Seth,</HI> when he came to that age, that could di&s;cerne good thinges, gaue him &s;elfe to the &s;tudie of Virtue; and when he was become an excellent man, he left his Sonnes to be followers of him&s;elfe; they all being the Sonnes of a good Father, tarryed in the &s;ame Land, liuing mo&s;t happily without any vexation; and fir&s;t found out the di&s;cipline and learning of thinges Cele|&s;tiall, and the trimne&s;&s;e of them. And lea&s;t they &s;hould &s;lide away from men, and vtterly peri&s;h, &s;eeing they had lear|ned of <HI>Adam,</HI> that there &s;hould be one extermination of all thinges by Fire, and an other by the power and force of Water; they made two Pillars, one of Bra&s;&s;e, and an other of Stone, and wrote therein what they had found out of Ce|le&s;tiall thinges, that they might leaue vn|to men, the knowledge of Cele&s;tiall &s;e|crets.</P>
<PB N="83" REF="46">
<P>And in the Secrets of Secrets, it is &s;aid; That the glorious GOD, hath ordained the meane and remedie to temper Hu|mors, and pre&s;erue Health; and how to get many other thinges. And hath reuea|led it to Prophets and Holy men, and others, whom he fore-cho&s;e and illu&s;tra|ted with the &s;pirit of his Wi&s;edome. Of the&s;e, the men that followed, had the be|ginning and originall of Philo&s;ophie; <HI>Aegiptians, Greekes, Latines:</HI> from whom the latter haue drawne and written the principles of Artes and Sciences. And (&s;ayth he to <HI>Alexander,</HI>) it is meete and worthy, that he know noble Phi&s;icke, which is &s;ayd to be a glory ine&s;timable, and is called, The Trea&s;ure of Philo&s;o|phers. I truely haue neuer truely or per|fectly enough learned it: neither doe I know who it was that inuented it. Some affirme, that <HI>Adam</HI> was the inuentor thereof. Some &s;ay that it was <HI>E&s;culapius,</HI> and <HI>Hermogenes</HI> the Phi&s;ition <HI>Hir&s;os</HI> and <HI>Doma&s;ti<GAP DESC="illegible" EXTENT="2 letters">,</HI> and <HI>Mati<GAP DESC="illegible" EXTENT="1 letter">dos hebrewes,</HI> and <HI>Dioris,</HI> and <HI>Carus,</HI> glorious Philo&s;ophers. Many &s;ay, that <HI>Henooh</HI> by a vi&s;ion knew this &s;ecret: whom many will haue to be
<PB N="84" REF="47">that great <HI>Hermogenes</HI> whom the <HI>Greekes</HI> do pray&s;e, and to him commend all Sci|ence &s;ecret &amp; cele&s;tiall. Wherefore in the Prologue of the Books of <HI>Hermes Mercu|rius Triplex Tri&s;megi&s;tus,</HI> it is thus &s;ayd: We read in old Hi&s;tories of Diuines, that there were Three Philo&s;ophers: whereof the fir&s;t was <HI>Henoch,</HI> who is al&s;o called <HI>Hermes,</HI> and <HI>Mercurie.</HI> The &s;econd, <HI>Noe;</HI> who was called <HI>Hermes:</HI> for he (as <HI>Albu|muzar</HI> witne&s;&s;eth) was a great Prophet, and fir&s;t builded &amp; peopled <HI>Babilon</HI> after the Flood, and in&s;tructed them in know|ledge and learning. His &s;onne <HI>Sem</HI> al&s;o taught the <HI>Babilonians</HI> or <HI>Caldeans,</HI> and deliuered vnto them the &s;cience of the Starres. The third, was called <HI>Hermes Mercurius Triplex,</HI> becau&s;e he was a King, a Philo&s;opher, &amp; a Prophet: hee flouri|&s;hed after the Flood, &amp; with great equitie gouerned the Kingdome of <HI>Aegipt,</HI> and clearely brightened A&s;tronomie. And in the Booke of the Death of <HI>Ari&s;totle,</HI> it is &s;aid; that, After <HI>Noe,</HI> was <HI>Abraham</HI> borne, who being wi&s;er then all, did thorowly come to the great degree of Philo&s;ophie: for he knew that <HI>Sol</HI> and <HI>Luna</HI> had a fir&s;t
<PB N="85" REF="47">moouer, and therefore he followed not the way of his Father, neither of his Kin|dred, that wor&s;hipped Idols: But (as <HI>Jo|&s;ephus</HI> witne&s;&s;eth in his Booke of the <HI>An|tiquities of the Iewes,</HI>) hee preuayled to change &amp; innouate that opinion, which then all had of God: for hee fir&s;t pre&s;u|med to pronounce God, one God to be the only Creator of all things: for he, ac|cording to the Hi&s;tories of the <HI>Caldeans,</HI> taught the <HI>Aegiptians</HI> Arithmeticke, and al&s;o A&s;tronomie. The&s;e, and many other &s;ecrets, were planted in <HI>Aegipt,</HI> which are knowne to haue come to the <HI>Greekes.</HI></P>
<P>By the doctrines therefore of the&s;e Fa|thers, illuminated from Heauen, the Phi|lo&s;ophers that came after, being infor|med, as it were &s;trengthned by the Ora|cles of Prophets, haue con&s;cribed many glorious Sciences, which they could not attaine vnto by the force of mans witte. Did not <HI>Plato</HI> goe into <HI>Aegipt</HI> to learne A&s;trologie? And there (as it is thought of all for the mo&s;t part) hee learned what great thinges &s;oeuer were there had and taught. And chiefely the&s;e things which are knowne to be agreeing to our Fayth.
<PB N="86" REF="48">Not that <HI>Hieremias,</HI> as &s;ome &s;uppo&s;e, &s;aw or read the Tran&s;lation of the Seauentie: For <HI>Plato</HI> was borne almo&s;t an hundred yeares, from the time that <HI>Jeremie</HI> pro|phecied: Who &s;eeing that he liued foure|&s;core yeares and one; from the yeare of his death, to the tran&s;lation of the &s;eauen|tie Interpreaters, are found three&s;core yeares: Wherefore <HI>Ieremie</HI> could neither &s;ee nor read the Tran&s;lation of the holy Scriptures, &s;eeing hee was dead &s;o long before they were tran&s;lated into the <HI>Greeke</HI> tongue. But becau&s;e he was a man of a very &s;harpe witte, as the <HI>Aegiptians</HI> are, hee &s;o did learne the fore&s;ayd holy Scriptures by an Interpreater; as tho&s;e thinges in <HI>Timaeo,</HI> which hee there wrote of the trueth of our Religion, doe wit|ne&s;&s;e. Out of <HI>Aegipt,</HI> they &s;ay, that <HI>Plato</HI> came into <HI>Italie,</HI> and there learned all the doctrine of <HI>Pythagoras.</HI> But of the Im|mortalitie of mens Soules, hee did not onely perceiue and know the &s;ame that <HI>Pythagoras</HI> did, but al&s;o brought and ad|ded thereunto rea&s;ons, which they afore him (in a maner) did not. Who&s;e Booke of the <HI>Immortalitie of the Soule;</HI> a worke
<PB N="87" REF="48">mo&s;t elegant, <HI>Cato</HI> the later (before hee flew him&s;elfe) did twi&s;e read ouer, as <HI>Plu|tarch</HI> reporteth: which when hee had read, he &s;o departed this life, that he re|ioyced that he was borne to the end to die; &s;o great &s;urely was the force and power of this Booke, to per&s;wade the Immortalitie of mens mindes, that <HI>The|rebrotus</HI> a certaine man of <HI>Ambrochia,</HI> when no aduer&s;itie would befall him to end his life, he got him vp vpon a very high Wall, and ca&s;t him&s;elfe into the Sea, after that he had read the fore&s;ayd Booke of <HI>Plato;</HI> of whom Saint <HI>Augu&s;tine</HI> in his fir&s;t Booke, <HI>De ciuitate Dej,</HI> and the 22. chapter, writeth thus. <HI>Therebrotus libro Platonis vbi de immortalitate animae di&s;puta|uit &s;e praecipitem dedit e muro, vt &s;ic ab i&s;ta vita migraret ad eandem quam credidit mehorem.</HI> 1. Therebrotus, <HI>when he had read ouer the Booke of</HI> Plato, <HI>where he hath di&s;pu|ted of the Immortalitie of the Soule, ca&s;t him&s;elfe downe headlong from a Wall, that &s;o he might flit away from this life, vnto that &s;ame which he beleeued to be better.</HI></P>
</DIV2>
<DIV2 N="3" TYPE="conclusion">
<PB N="88" REF="49">
<HEAD>The third Conclu&s;ion.</HEAD>
<P>BY vndoubted Fayth and Beliefe, it is to be holden, that the Soule of euery man is Immortall: And fir&s;t, it is manife&s;t by the wordes of our Sauiour Chri&s;t him&s;elfe, in the Go&s;pell.</P>
<P><HI>Mat. 10. ver&s;. 28.</HI></P>
<P N="28">28. Feare ye not them which kill the Body, but are not able to kill the Soule: but rather feare him which is able to de|&s;troy both Body and Soule in Hell.</P>
<P><HI>Mat. ca. 18. v. 9.</HI></P>
<P N="9">9. It is better for thee to enter into Life halt, then hauing two feete, to be ca&s;t into Hell.</P>
<P><HI>Mar. 9.43.44.</HI></P>
<P N="43">43. Wherefore, if thy Hand cau&s;e thee to offende, cut it off: it is better for thee to enter into Life maimed, then ha|uing two Handes, to goe into Hell, into Fire that neuer &s;halbe quenched.</P>
<P N="44">44. Where the Worme dieth not, and the Fire neuer goeth out. &amp;c.</P>
<P><HI>Mat. 25.</HI></P>
<P N="31">31. When the Sonne of man commeth
<PB N="89" REF="49">in his glory, and all the holy Angels with him: then &s;hall he &s;it vpon the Throne of his glorie.</P>
<P N="32">32. And before him &s;halbe gathered all Nations; and he &s;hall &s;eparate them one from another, as the Shepheard &s;epa|rateth the Sheepe from the Goates.</P>
<P N="33">33. And he &s;hall &s;et the Sheepe on his right hand, and the Goates on his left.</P>
<P N="34">34. Then &s;hall the King &s;ay to them on his right hand: Come ye ble&s;&s;ed chil|dren of my Father, inherite the King|dome prepared for you from the begin|ning of the world.</P>
<P N="41">41. Then &s;hall he &s;ay to them on his left hand: Depart from me yee cur&s;&s;ed, into euerla&s;ting Fire, which is prepared for the Deuill and his Angels.</P>
<P><HI>Iohn</HI> 10.</P>
<P>My Sheepe heare my voyce, &amp; I giue vnto them eternall life.</P>
<P>&para; Of the&s;e Places, I doe conclude, that the Soule is Immortall: becau&s;e it liueth eternally, or is puni&s;hed euerla&s;tingly.</P>
<P>In the Booke of Wi&s;edome, cap. 3.</P>
<LIST>
<ITEM>1. The Soules of the Righteous, are in the hand of God: and no torment &s;hall
<PB N="90" REF="50">touch them.</ITEM>
<ITEM>2 In the &s;ight of the Vnwi&s;e, they ap|peare to die: and their end was thought grieuous.</ITEM>
<ITEM>3. And their departing from vs, De|&s;truction; but they are in peace.</ITEM>
<ITEM>4. And though they &s;uffer paine be|fore men: yet is their hope full of Im|mortalitie.</ITEM>
<ITEM>5. They are puni&s;hed in few thinges, yet in many thinges &s;hall they be re|warded: for God prooueth them, and findeth them meete for him.</ITEM>
<ITEM>6. He tryeth them as Gould in the furnace, and receiueth them as a perfect fruit offring.</ITEM>
<ITEM>7. And in the time of their vi&s;ion, they &s;hall &s;hine, and run through as the &s;par|kles among the &s;tubble.</ITEM>
<ITEM>8. They &s;hall iudge the nations, and haue Dominion ouer the people, and their Lord &s;hall raigne for euer.</ITEM>
</LIST>
<P><HI>Eccle&s;ia&s;tos. 12.</HI></P>
<P>Becau&s;e man &s;hall goe to the hou&s;e of his eternity. Al&s;o in the la&s;t iudgement, euery man that is prede&s;tinate to &s;aluati|on, &s;hall ri&s;e againe to life euerla&s;ting,
<PB N="91" REF="50">with the &s;ame Bodyes they had heere, according to that &s;aying of <HI>Job.</HI></P>
<P><HI>Job. 19.</HI></P>
<P N="25">25. I am &s;ure that my Redeemer li|ueth, and that I &s;hall ri&s;e againe out of the earth at the la&s;t day.</P>
<P N="26">26. And though after my &s;kinne, Wormes de&s;troy this Body: yet &s;hall I &s;ee God in my fle&s;h.</P>
<P N="27">27. Whom I my &s;elfe &s;hall &s;ee; yea, my &s;elfe &s;hall behold, and none other for me.</P>
<P>So that hereby it is very manife&s;t and plaine, that all the Soules of men, &s;hall euery one of them take againe their owne proper Bodyes being become Im|mortall, or brought vnto the &s;tate of Im|mortalitie of the good and ble&s;&s;ed.</P>
<P><HI>1. The&s;sal. 4.</HI></P>
<P N="14">14. If we beleeue that Ie&s;us is dead, and is ri&s;en: euen &s;o them that &s;leepe in Ie&s;us, will God bring with him.</P>
<P N="16">16. For the Lord him&s;elfe &s;hall de&s;|cend from Heauen with a &s;houte, and with the voyce of the Archangell, and with the Troumpe of God: and the dead in Chri&s;t &s;hall ri&s;e fir&s;t.</P>
<PB N="92" REF="51">
<P N="17">17. Then &s;hall we which liue, and re|maine, be caught vp with them al&s;o, in the Cloudes, to meete the Lord in the Aire: and &s;o &s;hall wee euer be with the Lord.</P>
<P><HI>Rom. 6.</HI></P>
<P N="5">5. If wee be dead with Chri&s;t to the &s;i|militude of his death, euen &s;o &s;hall we be to the &s;imilitude of his re&s;urrection.</P>
<P N="8">8. If we be dead with Chri&s;t, we be|leeue that we al&s;o &s;hall liue with him.</P>
<P N="9">9. Knowing that Chri&s;t, being ray&s;ed from the death, dieth no more; death hath no more power ouer him.</P>
<P>&para; <HI>Of all good and bad, is plaine in the Epi&s;tle to the Corinthians. 1. Cor. 15.</HI></P>
<P N="51">51. Wee &s;hall not all &s;leepe; but wee &s;halbe all changed.</P>
<P N="52">52. In moment of time, by the la&s;t Trumpet: for the Trumpet &s;hall blow, and the dead &s;hall be ray&s;ed vp incor|ruptible, and we &s;hall be changed.</P>
<P N="53">53. For this corruptible, mu&s;t put on incorruption: and this mortall, mu&s;t put on immortalitie.</P>
</DIV2>
<DIV2 TYPE="conclusion">
<PB N="93" REF="51">
<HEAD>The Conclu&s;ion.</HEAD>
<P>OF the&s;e Authorities and Rea&s;ons, there may in the minde of euery faythfull man, that vndoubtedly beleeueth the holy Scriptures, be bred a &s;ufficient Fayth of the Immortalitie of the Soule, &s;ufficient (I &s;ay) to &s;aluation: yea, it doth not &s;eeme po&s;sible, that tho&s;e that are in&s;tructed in the fore&s;ayd Scrip|tures, &s;hould doubt of the Immortalitie of the Soule: For it doth not &s;eeme natu|turally to be po&s;sible, that &s;ome one eui|dently A&s;&s;ent, that the Antecedent can|not be true, without the Con&s;equent; and vndoubtedly A&s;&s;ent to the Antece|dent, but the mu&s;t vndoubtedly A&s;&s;ent to the Con&s;equent, which he doth euident|ly know to be concluded and deducted out of the Antecedent. But the Rea&s;ons Topicall, or Per&s;wa&s;ions Probable, which we haue before &s;et downe, to per|&s;wade the &s;econd part of the fir&s;t Con|clu&s;ion; although (as it is &s;ayd) it be not of their nature, to breed nothing el&s;e but an Opinion or A&s;&s;ent with feare of the
<PB N="94" REF="52">Oppo&s;ite; (for Opinion is the accepti|on of one part of the Contradiction, with feare of the other:) yet not with|&s;tanding, out of the empire of the Will, they may breed a firme and &s;ure A&s;&s;ent, of the Immortalitie of the Soule, aboue Opinion, and beneath Science; by rea|&s;on of the &s;ame euidence, and not adhe|rencie.</P>
<P>From hence may &s;uch per&s;wa&s;ions or rea&s;ons be able manifoldly and &s;undry wayes, to profite and auayle the fayth of the faythfull, for they helpe our Fayth; for by them, in the vnfaythfull, is begun the Fayth of the Immortalitie of the Soule. By them, is the &s;ame Fayth pre|&s;<GAP DESC="illegible" EXTENT="1 letter">rued and &s;trengthned again&s;t the Wic|ked, and Heretickes: By the &s;ame, is it &s;u&s;layned and defended: thereby, are the &s;imple (at the length) throughly mooued and prouoked to true Fayth. Wherefore <HI>Peter</HI> commaundeth, To be readie prepared to render to euery one that a&s;keth, a rea&s;on of the Fayth that is in vs. But the faythfull man, hauing &s;uch like rea&s;ons and per&s;wa&s;ions, doth not leane to the fir&s;t trueth and conclu&s;ion
<PB N="95" REF="52">of Fayth, or that the Soule is Immortall principally for tho&s;e &s;ame rea&s;ons, but rather doth a&s;&s;ent to them, and v&s;eth them, which doe con&s;ent to the fir&s;t trueth, that it is well: as the Lord &s;ayth by the <HI>Samaritanes</HI> that wor&s;hipped in the Mount: By whom are figured and &s;ignified the true beleeuers; who &s;eeing <HI>JESVS</HI> by Fayth, are called <HI>Samaritanes.</HI> This is to humaine rea&s;on; <HI>Now we doe not beleeue becau&s;e of thy &s;aying, but becau&s;e wee our &s;elues haue &s;eene and heard.</HI></P>
<P>Of the&s;e thinges, it mo&s;t plainely and mo&s;t euidently appeareth, how great thankes are to be giuen vnto the mo&s;t high GOD, and Father of Mercies, and to our Lord and Sauiour <HI>Je&s;us Chri&s;t,</HI> who hath mo&s;t certainely a&s;&s;ured, and fully per&s;waded his Faythfull ones, in the&s;e things, where vnto the mo&s;t Wittie, &amp; the be&s;t Learned men that euer were in all the World, could not, by the light of Na|turall rea&s;on, preuaile &s;ufficiently to at|taine: to witte, of the La&s;t end of the rea&s;onable Creature, of the Re&s;urrection of the Dead, of the Immortalitie of the rea&s;onable Soule, and of the perpetuall
<PB N="96" REF="53">Eternitic of the &s;ame. And this, hath that Almighty Lord &amp; mo&s;t merciful Father, &s;o done in &s;uch &s;ort; that now it is not lawfull for vs, neither is there any neede, to doubt in the&s;e thinges, or to flow out, or run any where el&s;e to &s;eeke for props or &s;tayes of our Fayth in the&s;e matters. Neither is it needfull from hence for|ward, &amp; after this time of &s;o great Grace reuealed to &s;eeke, or put to new rea&s;ons or probable per&s;wa&s;ions: becau&s;e wee are mo&s;t firmely holden, without feare of the oppo&s;ite: or without any Ambigu|itie, to beleeue that the Good &amp; iu&s;t doe gloriou&s;ly liue eternally with Chri&s;t. And that the Euill are tormented perpe|tually with the Diuell &amp; his Angels: ac|cording to that in the fifth of <HI>Iohn. And they that haue done euill, &s;hall come foorth vnto the re&s;urrection of Iudgement: and they that haue done good, to the re&s;urrection of Life;</HI> Which God &s;hall giue to them, which neuer change their Fayth from him. Which God graunt vnto vs, who is ble&s;|&s;ed for euer and euer. Amen.</P>
<TRAILER>FINIS.</TRAILER>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="97" REF="53">
<HEAD>Of the Immortalitie of the Soule, out of <HI>Palingenius in Capricorne.</HI></HEAD>
<L>BEcau&s;e thou &s;halt beleeue, I will declare to thee,</L>
<L>By rea&s;on good, the &s;tate of Soule, Immortall for to bee.</L>
<L>For if that God in better thinges, doth Cunning &s;till expre&s;&s;e,</L>
<L>As Wi&s;dome telles, and as the good, and virtuous mu&s;t confe&s;&s;e:</L>
<L>Then doubtle&s;&s;e mu&s;t we iudge he gaue, the Soules no time to die,</L>
<L>Since better farre it is for them to liue continually.</L>
<L>Then with the fle&s;h to be extinct, and feele a full decay:</L>
<L>Which thus I prooue. If death do take from vs the Soule away,</L>
<L>If that we haue no other life, but in this body heere:</L>
<L>Then God may be accounpted ill, and &s;hall vniu&s;t appeare.</L>
<L>For thou&s;ands euerie day wee &s;ee, that flori&s;h pro&s;perou&s;ly,</L>
<PB N="98" REF="54">
<L>In Ritches, Sub&s;tance and Renounce, in Raignes and Empires hie.</L>
<L>Yet idle Lubbers, naught, vnlearnd, that &s;inne at libertie,</L>
<L>And run the race of all their life in great pro&s;peritie.</L>
<L>On th'other &s;ide we may behold, the iu&s;t oppre&s;t to bee:</L>
<L>With &s;pightfull chaunce, a wretched life and pitious pouertie:</L>
<L>Thus either God vnrighteous is, that doth this thing permit:</L>
<L>Or after death, hath euery man, as he de&s;erueth fit:</L>
<L>Or el&s;e he doth di&s;daine the deedes, of mortall men to know,</L>
<L>Be&s;ides, what gratious minde in God, what goodnes doth he &s;how?</L>
<L>If this be all that he doth giue, a life &s;o &s;hort and vaine,</L>
<L>That &s;wiftly runneth to an end, and doth no time remaine:</L>
<L>The halfe whereof is &s;pent in &s;leepe, the re&s;t in griefe and toyle?</L>
<L>And dangers great as fa&s;t doth fleete, as Riuers &s;wift in &s;oyle.</L>
<L>Therefore goe to, o~ wretched men,
<PB N="99" REF="54">build gorgious Churches hie,</L>
<L>And let with co&s;tly Offrings great, your Altars pe&s;tred lie.</L>
<L>Set vp your ioy full branch of Bayes, your &s;acred doores about:</L>
<L>With pompe of proud Proce&s;sion pa&s;&s;e, let Hymnes be ratled out.</L>
<L>Spend Frankincen&s;e, and let the no&s;e of God be &s;tretched wide;</L>
<L>With plea&s;ant &s;moke doe this, and adde more honour much be&s;ide.</L>
<L>That he pre&s;erue your goodly life, wherein doth you torment,</L>
<L>Somtime great cold, and &s;omtime heate, now plague, now fami&s;hment.</L>
<L>Now bloody warre, now &s;ickne&s;&s;e great or Chance to &s;orrow at:</L>
<L>Sometime the bu&s;ie Flie, &s;ometime the &s;tinging Gnat,</L>
<L>The Chynch and Flea; reioyce I &s;ay, that heere you lead your life,</L>
<L>With thou&s;and painefull labours great, in trauaile, toyle, and &s;trife.</L>
<L>And after, in a litle &s;pace, in paine you drop away:</L>
<L>And lumpi&s;h lie in loath &s;ome Vault, to Wormes a gratefull prey.</L>
<PB N="100" REF="55">
<L>O worthy life, O goodly gift: Man in this world is bred,</L>
<L>Among the bruti&s;h Bea&s;tes and fooles, and knaues, his life is led,</L>
<L>Where Stormes, and flakie Snows, &amp; Ice, and Durt, and Du&s;t, and Night.</L>
<L>And harmfull aire, and clowds, &amp; mi&s;tes, and windes, with helli&s;h fight,</L>
<L>And griefe and wayling raignes: where death be&s;ide, doth worke his feat.</L>
<L>Is this our goodly Countrie heere? Is this our happy &s;eate,</L>
<L>For which we owe &s;uch &s;eruice heere, vnto the Gods aboue:</L>
<L>For which it &s;eemeth meete with vowes the heauenly Saintes to moone?</L>
<L>And if none other life we haue, then this of body vaine:</L>
<L>So frayle and full of filthine&s;&s;e, when Death hath Carca&s;&s;e &s;laine.</L>
<L>I &s;ee not why &s;uch Pray&s;es &s;hould, of God re&s;ound in Ayre:</L>
<L>For why we &s;hould &s;uch honour giue, to him in Temples fayre;</L>
<L>That hath vs wretches framed heere, in this &s;o wretched &s;oyle:</L>
<L>That &s;hall for euermore decay,
<PB N="101" REF="55">after &s;o great a toyle.</L>
<L>Wherfore lea&s;t God &s;hould &s;eeme vniu&s;t and full of cruelne&s;&s;e,</L>
<L>Shall well de&s;eruing counted be, we mu&s;t of force confe&s;&s;e,</L>
<L>That Death doth not de&s;troy the Soule, but that it alwayes is,</L>
<L>None otherwi&s;e then Spirit in Ayre, or Saintes in heauens bli&s;&s;e:</L>
<L>Both voyde of body, &s;leepe, and meate. And more, we mu&s;t confe&s;&s;e,</L>
<L>That after death, they liue in paines, or el&s;e in ble&s;&s;edne&s;&s;e:</L>
<L>But let this rea&s;on thee &s;uffice, for if thou doe it &s;how</L>
<L>Vnto the wicked kind, they laugh; no light the blind doth know.</L>
<L>But thou, beleeue for euermore, and know a&s;&s;uredly.</L>
<L>(For ground of &s;auing health it is) that Soules doe neuer die.</L>
<L>Exempted from the Si&s;ters power, and fatall De&s;tinie.</L>
<DIV2 TYPE="subpart">
<HEAD>Palingenius in Libra.</HEAD>
<L>We need not doubt, but Soule proceedes and doth from <HI>loue</HI> de&s;cend,</L>
<PB N="102" REF="56">
<L>And neuer dies: whom he permits, the World to comprehend.</L>
<L>What if &s;o be, the <HI>Atomies,</HI> which &s;ome Wi&s;e men do fayne,</L>
<L>The Soule is rather thought to bee, than body to maintaine.</L>
<L>All Bodyes be of quantitie, and may deuided be:</L>
<L>But Soule is indiui&s;ible, and of no gro&s;&s;e degree.</L>
<L>And as a Centre doth &s;he &s;eeme, where many Lines doe meete:</L>
<L>Which Sen&s;es all to her conuey, as Floods to Seas, doe fleete.</L>
<L>Wherefore I maruaile much at &s;uch, as thinke a like decay:</L>
<L>And iudge the Soule no more to bee, when Body fades away.</L>
<L>For if &s;o be it might be prooude, yet &s;hould it not be &s;ayd;</L>
<L>Nor Publi&s;ht to the common &s;ort, nor euery way di&s;playd.</L>
<L>For many wicked men, and ill there are, which if they thought,</L>
<L>Their Soules as nothing &s;hall remaine, when corps to graue is brought:</L>
<L>Nor that it feeles, or &s;uffers ought,
<PB N="103" REF="56">when it goeth hence away,</L>
<L>And that no puni&s;hment remaines, for prancks that here they play:</L>
<L>A thou&s;and mi&s;chifes would they doe, (take feare from them among)</L>
<L>And fall to euery vilonie, confounding right with wrong.</L>
<L>Be&s;ides, a number now that thinke in ble&s;&s;ed &s;tate to bee,</L>
<L>When death hath them de&s;troyd, &amp; hope the face of God to &s;ee:</L>
<L>And euermore with him to ioy, and therefore virtuou&s;ly</L>
<L>Doe &s;eeke to pa&s;&s;e their pre&s;ent life, with godly mode&s;lie.</L>
<L>If they &s;hall &s;ee that after death, doe no rewardes remaine:</L>
<L>Ama&s;ed all, their virtuous workes, &s;hall cea&s;e and peri&s;h plaine.</L>
<L>So many &s;tately Temples trimde, &s;o many Altars hie,</L>
<L>With Gold and Marble garni&s;hed, and decked &s;umptuou&s;ly.</L>
<L>Be&s;ide Religion, Godly zeale, Honour and wor&s;hipping</L>
<L>Of God, &s;hall come to nought, if after death remaine nothing,</L>
<PB N="104" REF="57">
<L>That men may hope for, if the Soule as Winde doth pa&s;&s;e away.</L>
<L>Of wild and franticke common &s;ort, Religion mu&s;t be &s;tay,</L>
<L>And feare of &s;mart: for mi&s;chiuous, and full of fraud their braine,</L>
<L>Is alwayes &s;eene, nor of them&s;elues, they well doe meane, or plaine.</L>
<L>The common &s;ort doe Virtue loath, and euermore her hate.</L>
<L>Religion is the comline&s;&s;e, and glorie of our &s;tate.</L>
<L>Which makes the Gods to fauour vs, which we winne Heauen by.</L>
<L>No wi&s;e nor good man therefore dare, attempt her openly,</L>
<L>To teach that Soule &s;hal come to nought and &s;o corrupt the mindes,</L>
<L>Of rude vn&s;kilfull common &s;ort, that wauer like the windes.</L>
<L>Now mu&s;t we teach by rea&s;on good, that Soules &s;hall neuer die;</L>
<L>But free from &s;ting, or dart of death, doe liue eternally.</L>
<L>Which euery Chri&s;tian man doth hold, and Gre&s;hop eater Iew,</L>
<L>(Who our fore&s;kins abhorres) beleeues:
<PB N="105" REF="57">which God that all thinges knew,</L>
<L>Would not haue made, if he had thought they had been needle&s;&s;e, &s;ure:</L>
<L>And Nations all be&s;ides, do thinke that Soules &s;hall aye endure.</L>
<L>For fir&s;t the thing re&s;embling mo&s;t, the mightie&s;t Lord of all:</L>
<L>Of longer la&s;ting life we count, and perfecter mu&s;t call.</L>
<L>For that which doth not long endure, but &s;hortly doth decay,</L>
<L>That it &s;hould be vnperfecter, who is that will &s;ay nay?</L>
<L>And therefore do cele&s;tiall thinges, a greater while endure:</L>
<L>Becau&s;e they are more perfecter, and more Diuine and pure.</L>
<L>But thinges that nearer are the earth, and farthe&s;t off from &s;kies,</L>
<L>Vnperfect &s;ince they are; do fade, and &s;oone&s;t euer dyes.</L>
<L>Shall then our Soule, &s;ith life in it and knowledge doth appeare,</L>
<L>Mo&s;t like vnto the &s;tate Diuine, be clo&s;de and &s;hut vp heere</L>
<L>With Body for to end? Nor &s;hall it heere haue longer place,</L>
<PB N="106" REF="58">
<L>Then fading fle&s;h? Or &s;hall it liue no more, nor larger &s;pace?</L>
<L>Be&s;ides, that Soules cannot decay, this Rea&s;on witne&s;&s;e &s;hall:</L>
<L>Becau&s;e it is of &s;ingle &s;tate, and voyde of matter all.</L>
<L>Adde this, that when the Body fades, the force of Minde doth grow</L>
<L>As weake and aged Fathers old doe more good Coun&s;ell know,</L>
<L>Then youthful blouds of younger years and often he lacks wit</L>
<L>That doth excell in &s;trength and force, for rare doth God permit</L>
<L>Both &s;trength and wit to any one. Wherefore, if force brought low,</L>
<L>By &s;pace and cour&s;e of many yeares, the Minde doth &s;tronger grow.</L>
<L>Of Body doth it not depend, but of it &s;elfe con&s;i&s;t</L>
<L>Another thing: and after Graue doth liue, and death re&s;i&s;t.</L>
<L>Doth not be&s;ide when foote doth ake, the Minde iudge thereof plaine?</L>
<L>It is no doubt. But how can griefe, to towre of Minde attaine?</L>
<L>Doth it a&s;cend from lowe&s;t partes
<PB N="107" REF="58">as Smoke doth vpward flie?</L>
<L>No: for many partes, not foote alone, (if &s;o) &s;hould ake thereby.</L>
<L>Nor of the foote, but of the part that neare&s;t is to Minde</L>
<L>The ake &s;hould grieue. This &s;hewes that Soule is not of Bodyes kind;</L>
<L>And is &s;o free from death, &s;ince it in di&s;tance needes no meane,</L>
<L>Adde this, when we would call to minde the thing forgotten cleane;</L>
<L>Or el&s;e deui&s;e &s;ome worthy fetch, from Minde, the Sen&s;es all,</L>
<L>It then behoues to gather vp, whereby doth often fall,</L>
<L>That many better for to mu&s;e, doe &s;hut vp clo&s;e their eyes:</L>
<L>Or el&s;e for&s;aking companie, &s;ome &s;ecret place deui&s;e.</L>
<L>Or whe~ the night with dark&s;ome cloude the earth doth ouer &s;pread;</L>
<L>And creatures all with heauie &s;leepe, do take their re&s;t in bed:</L>
<L>They &s;till do watch, and &s;ilent all vpon their beds doe re&s;t;</L>
<L>And light put out, in darkne&s;&s;e whet their Minde with Body pre&s;t.</L>
<PB N="108" REF="59">
<L>For Sen&s;es doe the Minde di&s;turbe, Affections it de&s;troyes,</L>
<L>Amazing it with Dulne&s;&s;e great, and Blindne&s;&s;e it annoyes:</L>
<L>None otherwi&s;e then Cloudes do hide, the Sunne that clearely &s;hines;</L>
<L>If therefore, when it doth remaine within his owne confines,</L>
<L>And flying farre from Sen&s;es all, and cares that Body bringes:</L>
<L>It wi&s;er be, then &s;hall it know, and vnder&s;tand all thinges,</L>
<L>In better &s;ort, when it is free, and from the fle&s;h doth flie;</L>
<L>More perfect of it &s;elfe it is, and liues continually.</L>
<L>Againe, &s;ith Man as Meane con&s;i&s;tes, the Saintes and Bea&s;tes betwixt:</L>
<L>Some part with each, he common holds with Bea&s;t his Body mixt.</L>
<L>And with the Saintes his Minde agrees; one of the&s;e partes doth die:</L>
<L>Of th'other, death can haue no power, but liues continually.</L>
<L>Death therefore takes not all away: for why? his deadly dartes,</L>
<L>Doe neuer harme the Soule a whit,
<PB N="109" REF="59">when it from Body partes.</L>
<L>And more then this, I haue to &s;ay, if nothing doe remaine</L>
<L>Of vs, when Carca&s;&s;e lyes in Tombe, God &s;hall be called plaine</L>
<L>Vniu&s;t, and one that fauour &s;hewes to &s;uch as naughtie liue.</L>
<L>For &s;uch, for tearme of all their life, no Sorrowes do them grieue:</L>
<L>No Ritches lacke, nor Plea&s;ures great, but happily reioyce;</L>
<L>Exalted with Promotions hie, and with the Commons voyce.</L>
<L>On th'other &s;ide, the Virtuous men, a thou&s;and Griefes mole&s;t,</L>
<L>now &s;ore di&s;ea&s;d, now plagu'd with need In fine, alwayes oppre&s;t.</L>
<L>Therefore the Soule liues after graue, and feeles de&s;erued paynes:</L>
<L>And if it haue done iu&s;tly heere, a Crowne of Glorie gaines.</L>
<L>By the&s;e, and many other wayes, I could declare, no doubt,</L>
<L>That Soule of man doth neuer die, and Body liues without.</L>
<L>But thi's enough time bids me end. Not ignorant am I;</L>
<PB N="110" REF="60">
<L>That &s;ome, the &s;oule (although vnapt) doe tearme an Harmonie.</L>
<L>And as of &s;undry voyces mou'd, proceedes a melodie:</L>
<L>Of &s;undry Compounds Medcine made, which heale with &s;oueraigntie.</L>
<L>So of the ioyned Elements, by certaine meane and way,</L>
<L>Created of the Heauens eke the Soule to be, &s;ome &s;ay;</L>
<L>A part whereof in Body dwels, and part abroad doth lie:</L>
<L>As &s;ight doth &s;pring of outward light, and virtue of the eye.</L>
<L>But this opinion is not true; for if it &s;hould be &s;o,</L>
<L>The Soule with fle&s;h &s;hould neuer &s;triue nor once again&s;t it goe.</L>
<L>But euermore in one agree. As euery power doth &s;how,</L>
<L>That wonted are of mixed thinges, By &s;pirit Diuine to grow.</L>
<L>As in the kind of Hearbes appeares, and in the precious Stone.</L>
<L>Some thinke the Soule doth not remaine, when fle&s;h from it is gone:</L>
<L>Becau&s;e the heauie &s;luggi&s;h &s;leepe,
<PB N="111" REF="60">the neare&s;t thing that may,</L>
<L>Re&s;embles Death, and &s;eemes to take, both Sen&s;e and Minde away.</L>
<L>Or for becau&s;e they &s;ee the Minde, with &s;ickne&s;&s;e diuer&s;ly</L>
<L>So vext, and harmd, that it cannot the place it hath &s;upply.</L>
<L>And with the Body to encrea&s;e, with which it eke decayes:</L>
<L>As well appeares in Children young, and men of elder dayes.</L>
<L>Fond is the child, the man di&s;creete, the old man doteth &s;till:</L>
<L>For weake vnwealdie withered age, doth Minde and Body &s;pill.</L>
<L>And more &s;ay they, if that the Soule, of &s;ub&s;taunce be Diuine:</L>
<L>And &s;euered from the&s;e fle&s;hly limmes, may lead a life more fine.</L>
<L>Then why &s;hould it in wretched fle&s;h, &s;o &s;eeke it &s;elfe to place;</L>
<L>by who&s;e defect &s;o many illes, and mi&s;chifes it deface?</L>
<L>But fond &s;he is therefore, if that &s;he doe this willingly:</L>
<L>And if perforce &s;he be compeld in Carca&s;&s;e caue to lie,</L>
<PB N="112" REF="61">
<L>Who doth con&s;traine? doth God him|&s;elfe? then her he nought e&s;teemes.</L>
<L>Nay, what in Pri&s;on vile he puts, to hate he rather &s;eemes.</L>
<L>More, of it &s;elfe (except it learne) &s;ith it doth nothing know,</L>
<L>And oftentimes forgetfulne&s;&s;e the Minde doth ouerthrow:</L>
<L>Therefore they iudge it nothing is, when Body heere doth die:</L>
<L>For learne it cannot, &s;en&s;es dead, which it knowes all thinges by.</L>
<L>Some other &s;ay, that Soule there is in all the World but one;</L>
<L>Which giueth life to euery thing, as Sunne, but one alone</L>
<L>There is, that makes all eyes to &s;ee, Eternall thinke they this:</L>
<L>Though Body die, or eyes put out, the Sunne eternall is.</L>
<L>The&s;e trifles fond, it is not hard, with Rea&s;on to di&s;prooue:</L>
<L>But heere I longer am, I feare, then it doth mee behooue.</L>
<L>There &s;hall not want, that &s;uch demands &s;hall an&s;were once at full:</L>
<L>And all the doubtes therein a&s;&s;oyle,
<PB N="113" REF="61" MS="y">and knots a&s;under pull.</L>
<L>O man of &s;harpe and pregnant wit, thy pray&s;e &s;hall liue with mine.</L>
<L>Our labours (doubt not) &s;hall commend the men of later time.</L>
<L>Thy famous workes attempt, and &s;eedes of Heauen on Earth goe &s;ow:</L>
<L>This one thing will I more put to, that euery man may know,</L>
<L>The Soule Immortall for to be, and &s;prung of Heauenly grace;</L>
<L>If Sen&s;es and Affections all he will re&s;traine a &s;pace.</L>
<L>If that de&s;pi&s;ing worldly ioyes, and earthly thought re&s;ignde,</L>
<L>With dayly labour he attempt, to God to lift his minde.</L>
<L>Then perfect Wi&s;edome &s;hall he haue, and thinges to come foretell,</L>
<L>A wake, or el&s;e in heauie &s;leepe, perceiue the &s;ame as well.</L>
<L>In this &s;ort did the Prophets old, the thinges to come declare.</L>
<L>The &s;ober minde therefore doth come more neare to heauenly fare,</L>
<L>The farther from the fle&s;h it flies, and from the earthly care.</L>
<PB N="114" REF="62">
<L>But like to Bea&s;tes the greate&s;t &s;ort doth liue, as &s;en&s;e doth will:</L>
<L>And thinke none other good to be, but fle&s;h to haue his fill.</L>
<L>Hereof it comes that many thinke, the Soule with Body dyes:</L>
<L>Becau&s;e they &s;ee not thinges Diui<GAP DESC="illegible" EXTENT="1 letter">e, with weake and fle&s;hly eyes.</L>
<L>But of the Soule, this &s;hall &s;uffice.</L>
</DIV2>
<DIV2 TYPE="subpart">
<HEAD>Palengenius in Pi&s;ces.</HEAD>
<L>ANd when e&s;capt from mortall chaine the Soule hath pa&s;&s;age &s;traight,</L>
<L>Conueighing with her &s;elfe the&s;e three, that alwayes on her waite:</L>
<L>The Minde, the Sen&s;e, &amp; Moouing force vnto the Heauens hie;</L>
<L>Shall ioyfull goe, and there remaine, in bli&s;&s;e perpetually.</L>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="115" REF="62">
<HEAD>Matheus Dre&s;serus, libro de Anima.</HEAD>
<HEAD>A Confirmation of the Immorta|litie of the Soule.</HEAD>
<P>THe Sentence of the Soules immorta|litie is twofold.
<LIST>
<ITEM>1. Philo&s;ophicall.</ITEM>
<ITEM>2. Theologicall.</ITEM>
</LIST></P>
<P><HI>What is the opinion of Philo&s;ophers touch|ing the Immortalitie of the Soule?</HI></P>
<P>Some affirme, that the Soule doth die with the Body. Others do hold, that af|ter the &s;eparation of the Body, it remay|neth aliue, and immortall.</P>
<Q><LG>
<HEAD>The Argument of Panaetius.</HEAD>
<L>What &s;oeuer is bred, or hath a certaine beginning.</L>
<L>The &s;ame al&s;o dieth, or hath a cetraine ending:</L>
<L>But the Soule is bred, or hath a certaine beginning,</L>
<L>Therfore the Soule dieth, or hath a certaine ending.</L>
</LG></Q>
<P><HI>The An&s;were.</HI></P>
<P>The Maior is to be di&s;tingui&s;hed: for &s;ome thinges are bred, or haue their be|ginning of the Elementes, and doe die againe. But others haue a Cele&s;tiall and Diuine originall; as the Soule, which doth not die. Thinges that are borne,
<PB N="116" REF="63">bred, or haue beginning, are of two &s;ortes. Some are Elementarie, &s;ome Cele|&s;tiall. The Elementarie doe die or peri&s;h: But the Cele&s;tiall, doe not die or peri&s;h. But on the contrarie part, <HI>Cicero, Plato,</HI> and <HI>Xenophon,</HI> haue iudged, the Soule to be Immortall, and they prooue it thus. 1. Becau&s;e the originall and nature there|of is Diuine; or, as the <HI>Pythagoreans</HI> &s;aid, the Soule is drawen from the vniuer&s;all Heauenly minde. <HI>Cicero in</HI> 1 <HI>Tu&s;cul.</HI></P>
<Q><L>That which is Diuine, that doth not die:</L>
<L>The Soule is Diuine, <HI>Ergo,</HI></L>
<L>The Soule doth not die.</L></Q>
<P N="2">2 Becau&s;e vnto the Soule there is no|thing mixt, nothing concrete. <HI>i.</HI> the Minde and Soule is not compounded of the Elementes: therefore it can not die with the thinges that are compounded of the Elementes.</P>
<P>What&s;oeuer is compounded, the &s;ame is conflated or compounded of the Ele|mentes.</P>
<Q><L>But the Soule is not compound of the Elements:</L>
<L>Therefore the Soule doth not die.</L></Q>
<P N="3">3 Becau&s;e the workes or effectes of the Minde are Diuine and Cele&s;tiall, as
<PB N="117" REF="63">to perceiue and know thinges pa&s;t, and to come: therefore the Minde it &s;elfe al|&s;o, is Cele&s;tiall and Incorruptible.</P>
<Q><L>As is the effect, &s;o is the cau&s;e:</L>
<L>But the effectes of the Soule are Diuine:</L>
<L>Therefore the Soule is al&s;o Diuine.</L></Q>
<P N="4">4 Becau&s;e the order of Diuine iu&s;tice doth require, that rewardes be giuen to Iu&s;t, and puni&s;hments to the Vniu&s;t. But in this life, there often chance no re|wardes to the Iu&s;t, nor puni&s;hmentes to the Wicked: therefore after this life, there remayneth another life, wherein it &s;hall goe well with the Godly, and ill with the wicked.</P>
<P N="5">5 <HI>Plato</HI> in <HI>Exiocho</HI> &s;aith; <HI>Di&s;ce&s;sus ex hac vita e&s;t mutatio mali in bonum;</HI> that is to &s;ay: <HI>The departing out of this life, is a changing of euill into good.</HI> Therefore after death, the Soule al&s;o liueth, and &s;omewhere remayneth aliue; that it may enioy that &s;o great a good.</P>
<DIV2 TYPE="subpart">
<PB N="118" REF="64">
<HEAD>Of the Place of the Soule after the &s;eparation from the Body.</HEAD>
<P><HI>SOcrates</HI> thought, that the Soule when it departeth from the Body, doth re|turne to Heauen, from whence it is &s;princkled &amp; &s;trowed into mans Body. But Philo&s;ophie doth plainely deny, and is vtterly ignoraunt, that the Soule &s;hall be ioyned togeather to the Body at the vniuer&s;all ray&s;ing againe of the dead.</P>
<P><HI>Cicero</HI> al&s;o, although he did excellently di&s;pute many thinges of the Soules Di|uinitie; yet he confe&s;&s;eth, that he is in very great doubt and &s;taggering, euen as the Shippe is to&s;&s;ed in the middes of the raging Seas.</P>
<P>And <HI>Atticus</HI> &s;ayth, That hee, while he readeth <HI>Platos Phaedo,</HI> doth truely A&s;|&s;ent; that is to &s;ay, Approoue the Opi|nion of the Immortalitie of the Soule: But when he had layde the Booke away, and beganne to cogitate with him&s;elfe; then that A&s;&s;ent &s;lided away.</P>
<P><HI>Socrates,</HI> when hee was going to his death, &s;ayth in <HI>Plato:</HI> It is time for mee now, to goe away from hence, that I may
<PB N="119" REF="64">die, and you liue: but whether is better, God knoweth; I thinke truely no man knoweth.</P>
<P>There was a Philo&s;opher of great Authoritie, who being called to end his life, was verie &s;ore vexed in minde; doubting of the flitting or departure, in what &s;tate his &s;oule &s;hould be after death: And when he found no other Hauen, he &s;ent for two Philo&s;ophers, and bade them di&s;pute of the condition of the Soule after the departure foorth of the Body, &s;aying: Loe, I mu&s;t flitte hence a|way, &amp; for&s;ake this mortall life: where|fore tell yee mee, what &s;hall become of mee; whether my Soule &s;hall liue, when this Body is extinct, or no? for vnle&s;&s;e this can be prooued vnto me, and I there|in per&s;waded, with what minde can I depart out of this life? Heere the Philo|&s;ophers began &s;harply to contende a|bout the Nature of the Soule: and the one rea&s;on'd it to be Mortall, and the o|ther Immortall. And when they had a long time di&s;puted, neither part preuai|ling: Goe to, &s;ayth the &s;icke man, all &s;orrowfull, I &s;hall now prooue, whether
<PB N="120" REF="65">of you doth thinke more rightly.</P>
<P>But <HI>Theologie</HI> doth di&s;creetly affirme, both that the Soule is Immortall, and al&s;o that it &s;hall at length, returne into the ta|bernacle of the Body: &amp; doth name the very place al&s;o, wherein the Soule &s;hall remaine &amp; be kept, vntill the la&s;t Iudge|ment.</P>
</DIV2>
<DIV2 TYPE="subpart">
<HEAD>That the Soule doth not die, is thus prooued by the holy Scriptures.</HEAD>
<P N="1">1 BEcau&s;e it is a Spirit; which cannot die. <HI>Gen. 2. Math. 10.</HI> Doe not feare tho&s;e that can kill the Body, but cannot kill the Soule. <HI>Gen.</HI> 2. Hee breathed into him the breath of life.</P>
<P N="2">2 Becau&s;e; God is the God of the liuing. God is the God of. <HI>Abraham.</HI></P>
<P>Therefore <HI>Abraham</HI> liueth, although his body be dead. <HI>Mat. 22.</HI></P>
<P N="3">3 From Examples. <HI>Mo&s;es</HI> and <HI>Elias</HI> tal|ked with Chri&s;t in Mount <HI>Thabor. Luk. 9.</HI> although <HI>Mo&s;es</HI> was dead a thou&s;and and fiue hundred yeares before: <HI>Ergo,</HI> they liue.</P>
<P N="4">4 From the te&s;timonie of Chri&s;t. <HI>Ion. 11.</HI> Hee that beleeueth in me, he &s;hall
<PB N="121" REF="65">not die for euer. Therefore the Soule is not extingui&s;hed, but liueth alwayes.</P>
<P N="5">5 There is al&s;o a firme Argument from the Cau&s;e vnto the Effect, or from the nature of Relatiues.</P>
<Q><L>Chri&s;t is ri&s;en, and liueth.</L>
<L>Chri&s;t is our Author and Head.</L></Q>
<P>Therefore we al&s;o &s;hall ri&s;e againe: And the Soule at length, coupled with the Body &s;hall liue for euer.</P>
<P>For what is of force in Chri&s;t, the &s;ame mu&s;t needes al&s;o auaile in his mem|bers. <HI>1. Cor. 15.</HI></P>
<P>Now that the Body being renewed, &s;hall of vs be recciued againe in the re|&s;urrection of the dead, the te&s;timonie of <HI>Job</HI> in the 19, chap. teacheth plainely. I know that my Redeemer liueth; and that I &s;hall ri&s;e againe out of the Earth in the la&s;t day and &s;hall &s;ee God in my fle&s;h.</P>
<P>The Place or Seate into the which the Soule doth flitte, being loo&s;ed from the fetters of the Body, and re&s;teth in the &s;ame, is called, Paradi&s;e. <HI>Luk. 23.</HI> The bo&s;ome of <HI>Abraham, Luk. 16.</HI> The hand of God <HI>Sap. 3.</HI> Scheol. <HI>1.</HI> Hell <HI>Gen. 43.</HI></P>
</DIV2>
<DIV2 TYPE="subpart">
<PB N="122" REF="66">
<HEAD>The Immortalitie of the Soule prooued by manife&s;t places of the holy Scriptures.</HEAD>
<P N="1">1. <HI>Numbers 23.10.</HI></P>
<P>I Pray God I may die the death of the Righteous; and let my la&s;t end be like his.</P>
<P N="2"><HI>2.</HI> P&s;al 84.1, 2, 4, 10.</P>
<P N="1">1. O how amiable are thy Taberna|cles, o Lord of Ho&s;tes?</P>
<P N="2">2. My Soule longeth, yea and fainteth for the Courtes of the Lord: for my heart and my fle&s;h reioyce in the liuing God.</P>
<P N="4">4. Ble&s;&s;ed are they that dwell in thy Hou&s;e: they will euer prai&s;e thee. <HI>Selah.</HI></P>
<P N="10">10. One day in thy Courtes is better, then a thou&s;and other where. I had ra|ther be a Dore-keeper in the hou&s;e of my God, then to dwell in the Taberna|cles of Wickedne&s;&s;e.</P>
<P N="3">3. <HI>Ejay. 51.6.11.</HI></P>
<P N="6">6. Lift vp your eyes to the Heauens, and looke vpon the Earth beneath: for the Heauens &s;hall vani&s;h away like &s;moake, and the Earth &s;hall waxe old like a garment, and they that dwel there|in
<PB N="123" REF="66">&s;hall peri&s;h in like maner: but my &s;al|uation &s;halbe for euer, and my righte|ou&s;ne&s;&s;e &s;hall not be aboli&s;hed.</P>
<P N="11">11 The redeemed of the Lord &s;hall re|turne, and come with ioy vnto Zion, and euerla&s;ting ioy &s;halbe vpon their head; they &s;hall obtaine ioy and gladne&s;&s;e, and &s;orrow and mourning &s;halbe away.</P>
<P N="4">4. <HI>E&s;aj.</HI> 32.18.</P>
<P>My people &s;hall dwell in peace, and in &s;ure dwellinges, &amp; in &s;afe re&s;ting pla|ces: in a&s;&s;urance for euer.</P>
<P N="5">5. <HI>E&s;aj.</HI> 49.10.</P>
<P>They &s;hall not be hungry, neither &s;hall they be thir&s;tie; neither &s;hall the heate &s;mite them nor the Sunne: for he that hath compa&s;sion on them, &s;hall lead them; euen to the &s;pringes of waters &s;hall he driue them.</P>
<P N="6">6. <HI>E&s;aj. 65.17.18.</HI></P>
<P N="17">17 Loe, I will create new Heauens and a new Earth; and the former &s;hall not be remembred, nor come into minde.</P>
<P N="18">18 But be you glad and reioyce for euer in the thinges that I &s;hall create.</P>
<P N="7">7. <HI>Dan. 12 1.2.3.</HI></P>
<P>And at that time &s;hall <HI>Michael</HI> &s;tand
<PB N="124" REF="67">vp, the great Prince, which &s;tandeth for the children of thy people, and there &s;hall be a time of trouble, &s;uch as neuer was &s;ince the time that there began to be a Nation, vntill the &s;ame time. And at that time, thy people &s;hall be deliuered, euery one that &s;hall be found written in the Booke.</P>
<P N="2">2 And many of them, that &s;leepe in the du&s;t of the Earth, &s;hall awake; &s;ome to euerla&s;ting life, and &s;ome to &s;hame and perpetuall contempt.</P>
<P N="3">3 And they that be wi&s;e, &s;hall &s;hine as the brightne&s;&s;e of the Firmament: and they that turne many to righteou&s;ne&s;&s;e, &s;hall &s;hine as the Starres, for euer &amp; euer.</P>
<P N="8">8. <HI>2. E&s;aras. 2.35.36.37.</HI></P>
<P>Be readie to the reward of the King|dome: for the euerla&s;ting light &s;hall &s;hine vpon you for euermore.</P>
<P N="36">36 Flee the &s;hadow of this world: re|ceiue the ioy of your glorie; I te&s;tifie my Sauiour openly.</P>
<P N="37">37 Receiue the gift that is giuen you, and be glad: giuing thankes vnto him that hath called you to the Heauenly kingdome.</P>
<PB N="125" REF="67">
<P N="9">9. <HI>Sap. 3.</HI></P>
<P>The Soules of the righteous, are in the hand of God; and the paine of death &s;hall not touch them.</P>
<P>In the &s;ight of the vnwi&s;e, they appeare to die, &amp;c. Yet is their hope full of Im|mortalitie. &amp;c.</P>
<P N="10">10. <HI>Sap. 5.</HI></P>
<P>The Faythfull are counted among the Children of God, and their portion is among the Saintes. The Righteous &s;hall liue for euermore: their reward al&s;o is with the Lord, and their remembraunce with the highe&s;t. Therefore &s;hall they receiue a glorious Kingdome, &amp; a beau|tifull Crowne of the Lords hand.</P>
<P N="11">11. <HI>Tob.</HI> 3.</P>
<P>O Lord, deale with me according to thy will, and commaund my &s;pirit to be receiued in peace.</P>
<P N="12">12. <HI>Eccle&s;ia&s;tes. 7.</HI></P>
<P>The day of death is better then the day of birth. For precious in the &s;ight of the Lord, is the death of this Saintes, &s;aith the <HI>P&s;almi&s;t</HI> in the <HI>116. P&s;alme.</HI></P>
<P N="13">13. <HI>Mat. 13.43.</HI></P>
<P>Then &s;hall the Iu&s;t men &s;hine as the
<PB N="126" REF="68">Sunne, in the Kingdome of their father.</P>
<P N="14">14. <HI>Mat. 19.29.</HI></P>
<P>They &s;hall inherite euerla&s;ting life.</P>
<P N="15">15. <HI>Mat. 25.34.</HI></P>
<P>Come ye ble&s;&s;ed Children of my Fa|ther, inherite the Kingdome prepared for you from the beginning of the world.</P>
<P N="16">16. <HI>Mat. 22.29.30.31.32.</HI></P>
<P N="29">29 Yee are deceiued, not knowing the Scriptures, nor the power of God.</P>
<P N="30">30 For in the Re&s;urrection, they nei|ther marrie Wiues, nor Wiues are be&s;to|wed in marriage; but are as the Angels of God in Heauen.</P>
<P N="31">31 And concerning the Re&s;urrection of the dead, haue yee not read what is &s;poken vnto you of God, &s;aying:</P>
<P N="32">32 I am the God of <HI>Abraham,</HI> the God of <HI>I&s;aac,</HI> and the God of <HI>Iacob;</HI> God is not the God of the dead, but of the liuing.</P>
<P N="17">17. <HI>The &s;ame is recorded in the 12. of Marke, ver&s;. 24, 25, 26, 27.</HI></P>
<P>By all which places, it is a plaine con|&s;equent, that the Soule is Immortall.</P>
<P N="18">18. <HI>Luk. 16.22.</HI></P>
<P><HI>Lazarus</HI> is &s;aid to be caried into <HI>Abra|hams</HI> Bo&s;ome. Now what <HI>Abrahams</HI>
<PB N="127" REF="68">Bo&s;ome is, let venerable <HI>Beda</HI> witne&s;&s;e again&s;t the Papi&s;tes, that &s;o much boa&s;t of him: who in his Homilie on the Go&s;|pell for the fir&s;t Sunday after <HI>Trinitie,</HI> writeth thus. <HI>Sinus Abraham requies hea|torum pauperum, quorum e&s;t regnum coelorum, quo po&s;t hanc vitam recipiuntur:</HI> That is; Abrahams <HI>Bo&s;ome, is the re&s;t of the ble&s;|&s;ed poore; who&s;e is the kingdome of heaue~, whither after this life, they are receiued.</HI> So by the iudgement of <HI>Beda</HI> (agreeing with the trueth,) <HI>Abrahams</HI> Bo&s;ome, is the Kingdome of Heauen, with <HI>Lazarus</HI> was caried. Out of the &s;ame place al&s;o it is apparent concerning the Soules of the Wicked: For the Rich Glutton is &s;ayd on the contrarie, to be carried downe in|to Hell. Therefore the Soules liue after the Body.</P>
<P N="19">19. <HI>Luk. 23.43.</HI></P>
<P>Chri&s;t hanging on the Cro&s;&s;e, &s;aid vn|to the Thiefe; This day &s;halt thou be with mee in Paradi&s;e. Now that Para|di&s;e is Heauen, is prooued by Saint <HI>Paul</HI> in the <HI>2. Cor. 12. 1, 2, 3, 4.</HI> where he &s;ayth, He was taken vp into the third Heauen: which hee calleth Paradi&s;e. But the
<PB N="128" REF="69">Thiefe could not be with Chri&s;t in Para|di&s;e in the Body; becau&s;e that was dead &amp; buried. Therefore his Soule was with Chri&s;ts in Paradi&s;e: and &s;o con&s;equently the Soule liueth, and is Immortall.</P>
<P N="20">20. <HI>Luk. 23.46.</HI></P>
<P>Father, into thy hands I commende my &s;pirit.</P>
<P N="21">21. <HI>John. 16.</HI></P>
<P>Your ioy &s;hall no man take from you.</P>
<P N="22">22. <HI>John. 5.24.</HI></P>
<P>Hee that heareth my word, and belee|ueth in him that &s;ent me, hath euerla&s;ting life, &amp; &s;hal not come into condemnation, but hath pa&s;&s;ed from death to life.</P>
<P N="23">23. <HI>Joe.</HI> 6.54.</P>
<P>Who&s;oeuer eateth my fle&s;h and drin|keth my Blood, hath eternall life; and I will rai&s;e him vp at the la&s;t day.</P>
<P N="24">24. <HI>Joh. 11.26.</HI></P>
<P>Who &s;oeuer liueth and beleeueth in mee, &s;hall neuer die.</P>
<P N="25">25. <HI>1. Cor. 2.</HI></P>
<P>The eye hath not &s;eene, neither eare hath heard, neither can it enter into mans heart, what thinges God hath prepared for them that loue him.</P>
<PB N="129" REF="69">
<P N="26">26. 2. <HI>Cor. 5.8.</HI></P>
<P N="8">8 We loue rather to remoue out of the Body, &amp; to dwell with the Lord: Where|fore the Soules &s;leepe not, as &s;ome Ana|bapti&s;tes will haue them; but inioy Im|mortall life, &amp; cele&s;tiall glory with God.</P>
<P N="27">27. <HI>Phil. 1.23.</HI></P>
<P>I de&s;ire to be loo&s;ed, and to be with Chri&s;t. He &s;peaketh of the re&s;t and ioy, which he &s;hould inioy with Chri&s;t. But they who feele nothing, what can their ioy or happine&s;&s;e be? Wherefore they al&s;o are refuted in this poynt, that &s;ay, That mens Soules &s;leepe, and &s;o withall, denie the Immortalitie of the Soule.</P>
<P N="28">28. <HI>1. The&s;. 4.</HI></P>
<P>So &s;hall we euer be with the Lord.</P>
<P N="29">29. <HI>Reuel. 2.</HI></P>
<P>To him that ouercommeth, will I giue to eate of the Tree of Life, which is in the midde&s;t of the Paradi&s;e of God.</P>
<P>Be faythfull vnto the death, and I &s;hall giue thee the Crowne of life.</P>
<P><HI>Reue. 3.</HI></P>
<P>Him that ouercommeth, will I make a Pillar in the Temple of God; and he &s;hall goe no more out.</P>
<PB N="130" REF="70">
<P>To him that ouercommeth, will I graunt to &s;it with me in my &s;eate.</P>
<P N="31">31. <HI>Reu. 4.</HI></P>
<P>The 24. Elders that &s;ate on the Seates, were clothed in White rayment, and had on their heades Crownes of Gold.</P>
<P N="32">32. <HI>Reu. 7.15, 16, 17.</HI></P>
<P N="15">15 They are in the pre&s;ence of the Throne of God, and &s;erue him day and night in his Temple; and he that &s;itteth on the Throne, will dwell among them.</P>
<P N="16">16 They &s;hall hunger no more, neither thir&s;t any more, neither &s;hall the Sunne light on them, neither any heate.</P>
<P N="17">17 For the Lame, which is in the mid|de&s;t of the Throne, &s;hall gouerne them, and &s;hall lead them vnto the liuely Foun|taines of waters: and God &s;hall wipe a|way all teares from their eyes.</P>
<P N="1">1. <HI>Cor. 15.19.</HI></P>
<P>If in this life onely we hope in Chri&s;t, then are we mo&s;t mi&s;erable of all men.</P>
<P>If Chri&s;tians in this life onely, do hope in Chri&s;t: 1. If they hope of Chri&s;t for the ble&s;&s;edne&s;&s;e of this life onely, and not of one to come, then are they mo&s;t mi&s;e|rable of all men. But Chri&s;tians are not
<PB N="131" REF="70">mo&s;t mi&s;erable of all men: <HI>Ergo,</HI> they do not looke or hope of Chri&s;t for the ble&s;|&s;edne&s;&s;e of this life onely, but al&s;o of the life to come: and by a con&s;equent they &s;hall ri&s;e from the dead, that they may be partakers of that ble&s;&s;edne&s;&s;e in an other life.</P>
<P>The&s;e te&s;timonies of Scriptures, doe teach and confirme mo&s;t euidently, that not onely in the Body before death, and after the re&s;urrection of the Body; but al&s;o in the whole &s;pace and time com|ming betweene, the Soules are, liue, feele, vnder&s;tand, out of the Body; though the manner of their operations be to vs vn|knowne. Wherefore al&s;o this gift of Im|mortalitie, hath &s;ome &s;imilitude with God; who alone, is the onely fountaine of life, hath Immortalitie: as &s;ayth <HI>Paul</HI> 1, <HI>Tim. 6.16.</HI></P>
<P>The Aduer&s;aries of this Trueth, the deare dearelings of the Diuell, fighting with weapons of their graund Captaine <HI>Sathan;</HI> euen as he in tempting our Sa|uiour Chri&s;t, wre&s;ted the Scriptures to his purpo&s;e: euen &s;o they peruerting the
<PB N="132" REF="71">true &s;en&s;e, alleadge &s;undry places of the Scriptures to di&s;prooue the Immortalitie of the Soule, and to approoue their owne wicked a&s;&s;ertion, that the Soule is Mor|tall. Of which helli&s;h Champions, and their vaine and wicked, not rea&s;ons, but wordes, I with a reproofe, will bring a double di&s;proofe, and &s;o thereby giue our &s;ide a &s;tronger approofe, by enter|preating their fal&s;e alleadged places, ac|cording to the right &s;en&s;e and meaning.</P>
<P N="1">1. <HI>Gen. 2.</HI></P>
<P>In the day that thou eate&s;t of the Tree of knowledge of Good and Euill, thou &s;halt die the death. Loe, (&s;ay they) the death of Body and Soule both.</P>
<P><HI>An&s;were, interpreating the place.</HI></P>
<P>The Lord in this Scripture, doth not threaten to Man, the de&s;truction or ex|tingui&s;hing of his Soule, but eternall Death; that is, the horrible feeling and terrour of Gods wrath and iudgement, and to liue for&s;aken and ca&s;t off from God, &s;ubiect to all mi&s;eries &amp; torments: vnto the which eternall death the &s;epa|ration and parting a&s;under of the Soule
<PB N="133" REF="71">and Body by temporall death, is an ad|iunct; which at that time, through Gods mercie was deferred, that, that mankind might be &s;aued: For &s;o was <HI>Adam</HI> dead, while he yet liued in Paradi&s;e, euen &s;o &s;oone as euer he had eaten the forbidden Fruite: So in eternall death liue all the damned and reprobate; who&s;e Fire &s;hall not be put out, and their Worme &s;hall neuer die. So in the &s;econd to the <HI>Ephe|&s;ians</HI> are they &s;ayd, To be dead through &s;inne, that liue in &s;inne without repen|tance. And <HI>Ephe&s;. 5.</HI> Hee who from &s;inne is reclaymed to God, is willed to ri&s;e from the dead. And <HI>Rom.</HI> 7.5. <HI>Paul</HI> &s;aith, That through the knowledge of &s;inne and the wrath of God, hee was dead.</P>
<P N="2">2. <HI>Eccles. 3.19.</HI></P>
<P N="19">19 The condition of the Children of men, and the condition of Bea&s;tes, are euen as one condition to them. As the one dyeth, &s;o dyeth the other: for they haue all one breath; and there is no ex|cellencie of Man aboue the Bea&s;t: for all is Vanitie.</P>
<P N="20">20 All goe to one place, and all was du&s;t, &amp; &s;hall returne to the du&s;t. Therfore
<PB N="134" REF="72">the Soule is not Immortall.</P>
<P><HI>An&s;were interpreating.</HI></P>
<P>Heere they are deceiued by a fallation, taking that to be &s;poken &s;imply, which is but, <HI>&s;ecundum quid, i. <HI>in &s;ome fort, or, in &s;ome re&s;pect.</HI></HI> For the <HI>Preacher</HI> doth not &s;imply &s;ay, That Men die as Bea&s;tes, and &s;o doe vtterly peri&s;h: for this &s;en&s;e cantradicteth other Scriptures. But in two re&s;pectes, the death of Men, and the death of Bea&s;tes, are like. 1. Becau&s;e Men mu&s;t needes once die and depart out of this life; becau&s;e Men are not heere to continue for euer, nor haue heere a &s;etled place. 2. Men die as Bea&s;tes; that is, In the &s;en&s;e and iudgement of the Wicked, they &s;eeme to peri&s;h.</P>
<P N="3">3. <HI>P&s;al. 78.39.</HI></P>
<P>Hee remembred that they were but fle&s;h: yea, a winde that pa&s;&s;eth away, and commeth not againe. <HI>Ergo,</HI> Mortall.</P>
<P><HI>An&s;were.</HI></P>
<P>By the&s;e, and &s;uch like &s;peaches, is de|&s;cribed and be wayled the frayltie of all humaine affaires, that with God doe pe|ri&s;h and come to nothing. For as in this place, they are likened to a Winde that
<PB N="135" REF="72">&s;oone vani&s;heth away: &s;o in <HI>P&s;al. 103.</HI> they are compared to Du&s;t, Earth, and Flowers of the field. So <HI>Iob.</HI> 14. Man commeth vp as a Flower, and is cutte downe. <HI>I&s;a. 40.6.</HI> All fle&s;h is gra&s;&s;e.</P>
<P N="4">4. <HI>P&s;al. 88.5.</HI></P>
<P>I am counted as &s;laine lying in the Graue; whom thou remembre&s;t no more.</P>
<P><HI>An&s;were.</HI></P>
<P>In the&s;e wordes, the P&s;almi&s;t doth not meane, that either hee him&s;elfe, or the dead, are exempted from Gods proui|dence. But hee complayneth that hee is for&s;aken of God, euen as it &s;eemeth to men, that God careth not for the dead. And therefore hee &s;peaketh not accor|ding to the &s;en&s;e of Fayth, but of his owne opinion, weakne&s;&s;e, and mi&s;erie, who iudgeth tho&s;e thinges to be for&s;a|k&egrave;n and neglected of God, who&s;e deli|uerie for a while he doth deferre.</P>
<P>But what Fayth in the meane &s;ea&s;on doth &s;ugge&s;t and tell the Godly, euen when they &s;triue and wra&s;tle with temp|tation? he &s;heweth in the <HI>ii. P&s;al.</HI> and ver&s; 2. The iu&s;t &s;hall be had in an euerla&s;ting
<PB N="136" REF="73">remembrance.</P>
<P N="5">5. <HI>P&s;al. 146.4.</HI></P>
<P>His Spirit departeth, and returneth to his earth; and then all his thoughtes pe|ri&s;h. <HI>Ergo. &amp;c.</HI></P>
<P><HI>An&s;were.</HI></P>
<P>Hee doth not heere &s;ay, That the Spi|rit or Soule of men doth not die, or va|ni&s;h, or is bereaued of &s;en&s;e: But, that it departeth; to witte, from the Body, wherein it dwelleth: and that not the Spirit, but the Body, returneth to earth, which was made of earth. And where he &s;ayth, That all his thoughtes peri&s;h: he meaneth not, that the Soule is after this life, bereaued of Rea&s;on, Iudgement, and Sen&s;e of Gods mercie, or wrath; but that mans Purpo&s;es and Coun&s;ailes are made fru&s;trate, which in his life he had &s;etled him &s;elfe to bring to pa&s;&s;e: In which &s;en&s;e it is &s;ayd in <HI>P&s;al. 112.10.</HI> The de&s;ire of the Wicked &s;hall peri&s;h.</P>
<P N="6">6. <HI>P&s;al. 88.</HI> 10.</P>
<P>Wilt thou &s;hew a miracle to the dead? Or, &s;hall the dead ri&s;e, and pray&s;e thee? Whereunto we adde all &s;uch places as take away wor&s;hipping of God from
<PB N="137" REF="73">the dead, which mu&s;t needes prooue the Soule not Immortall.</P>
<P><HI>An&s;were.</HI></P>
<P>In &s;uch &s;peaches, Death and Hell, or the Graue, haue two &s;ignifications. They who are &s;piritually dead, whether before or after the death of the Body; that is, they that are depriued of Gods grace, and for&s;aken and reiected of God, and are in Hell, that is, in the place and tormentes of the Damned; or el&s;e in this life, de&s;payring and de&s;titute of comfort, &s;hall not pray&s;e God at all, neither in this life, nor in the life to come. But they who are dead not &s;piritually, but corporally onely, although they &s;hall not pray&s;e God while their Bodyes are in Hell, that is, in the Graue, (for which this word Hell, is often v&s;ed in the Scriptures;) yet in Soule they &s;hall not cea&s;&s;e to acknow|ledge and pray&s;e God, vntill, when they haue receiued their Bodyes againe, they &s;hall magnifie him both in Soule and Body, in the Cele&s;tiall eternitie.</P>
<P>But in the meane time, &s;ith God will be acknowledged and magnified of men in this life al&s;o, therefore both the whole
<PB N="138" REF="74">Church, and euery one of the faythfull, not onely pray that they may not fall into that for&s;aking, and that &s;en&s;e of Gods wrath, wherewith the Wicked are oppre&s;&s;ed, but al&s;o de&s;ire, that they may be pre&s;erued and defended in this mor|tall life, vntill the end thereof appoynted by God, be expired: for the Saintes doe not &s;imply &s;tand in feare of the bodily Death and Graue; but that they may not be for&s;aken of God, neither fall into de&s;peration or de&s;truction, or their eni|mies in&s;ult again&s;t God, when they are ouerthrowne. This with dayly and ar|dent prayers and petitions, they begge and craue continually.</P>
<P N="7">7. <HI>P&s;al. 146.</HI> 2.</P>
<P>I will pray&s;e the Lord during my life: as long as I haue any beeing, I will &s;ing vnto my God. Heere hee re&s;treyneth pray&s;es to this life onely.</P>
<P><HI>An&s;were.</HI></P>
<P>This place, maketh nothing to the purpo&s;e: For he doth not limit pray&s;es to this life; but this he onely &s;ayth, that he will &s;pend all the time of this mortall life in Gods pray&s;es: which notwith|&s;tanding
<PB N="139" REF="74">in many other places he ex|tendeth to continuall eternitie; as <HI>P&s;al. 34.</HI> I will pray&s;e the Lord continually. But often times this particle, <HI>Vntill,</HI> or, <HI>As long,</HI> &s;ignifieth a continuance of the time going before &s;ome euent, without any excluding of the time following: as <HI>1. Cor. 15.25.</HI> Hee mu&s;t raigne, <HI>Vntill</HI> hee hath put all his enimies vnder his feete, I thinke they will not &s;ay, that when Chri&s;tes enimies are put vnder his feete, that then he &s;hall raigne no longer.</P>
<P N="8">8. <HI>Job. 10.20.</HI></P>
<P>Let him cea&s;&s;e and leaue off from mee, that I may take a little comfort before I goe, and &s;hall not returne: <HI>Ergo,</HI> the Soule is Mortall; there is no Re&s;urrection.</P>
<P><HI>An&s;were.</HI></P>
<P>In the&s;e wordes, he denyeth that hee &s;hall returne into this Mortall life, and conuer&s;e among&s;t men in this World: But he denieth not that he in the meane &s;ea&s;on, hath his beeing, and doth liue, vntill againe he &s;ee God in the fle&s;h; euen the &s;ame <HI>Iob,</HI> who then was afflicted: as him&s;elfe &s;ayth. <HI>chap. 19.26.</HI></P>
<PB N="140" REF="75">
<P N="9">9. <HI>Iob. 3.11.</HI></P>
<P>Why died I not when I came out of the Wombe? &s;o &s;hould I haue lyen qui|et, and been at re&s;t.</P>
<P><HI>An&s;were.</HI></P>
<P><HI>Iob</HI> in the&s;e wordes, doth not denie, that the Soules after death doe liue, feele, and vnder&s;tand: but onely he &s;ayth; the Mi&s;eries of this pre&s;ent life are not felt.</P>
<P><HI>In&s;tance.</HI></P>
<P><HI>Iob</HI> would not wi&s;h for a bad change: but if there be euils felt in the life to come, hee wi&s;hed for a badde change: <HI>Ergo. &amp;c.</HI></P>
<P><HI>An&s;were.</HI></P>
<P><HI>Iob</HI> wi&s;hed not for the death of the wicked, but of the godly.</P>
<P><HI>In&s;tance.</HI></P>
<P>But <HI>Job</HI> maketh Kinges and Princes al&s;o, which gather Gold vnto them. <HI>ver&s;. 14.15.</HI> &s;mall and great, good and badde. <HI>ver&s;. 16, 17, 18, 19.</HI> partakers of this re&s;t.</P>
<P><HI>An&s;were.</HI></P>
<P>It plainely appeareth out of the whole proce&s;&s;e and di&s;cour&s;e of <HI>Jobs</HI> wordes, that he doth not teach what is the &s;tate of men after this life; but onely de&s;ireth
<PB N="141" REF="75">to be ridde out of his pre&s;ent mi&s;erie. And therefore through humaine infir|mitie and impatience, he compareth the &s;en&s;e and feeling of his pre&s;ent mi&s;eries with the death and &s;tate of the Dead, what&s;oeuer it be. As they who are grie|uou&s;ly tormented with pre&s;ent Di&s;tre&s;|&s;es and Calamities, preferre any thing what&s;oeuer, before that which they &s;uf|fer. So al&s;o he &s;ayth in the <HI>7. chap.</HI> &s;peak|ing as one de&s;payring of deliuerie in this life: <HI>Remember that my life is but a winde, and that mine eye &s;hall not returne to &s;ee plea|&s;ure.</HI> For &s;o hee expoundeth him&s;elfe, when hee addeth, <HI>ver&s;. 10.</HI> Hee &s;hall re|turne no more to his hou&s;e, neither &s;hall his place know him any more. So like|wi&s;e in the <HI>17. chap.</HI> My breath is cor|rupt, my dayes are corrupt, &amp; the Graue is readie for mee. They are wordes of one de&s;payring of life &amp; &s;aluation, God being wroth and angrie.</P>
<P N="10">10. <HI>Job. 34.14.15.</HI></P>
<P N="14">14 If he &s;et his heart vpon man, and gather vnto him&s;elfe his &s;pirit and his breath. 15. All fle&s;h &s;hall peri&s;h togea|ther, and man &s;hall returne vnto du&s;t.</P>
<PB N="142" REF="76">
<P><HI>An&s;were.</HI></P>
<P><HI>Job</HI> doth not heere &s;ay, that the Soule doth either &s;leepe, or peri&s;h: but that by the departure of the Soule from the Bo|die, the Bodie dieth and is di&s;&s;olued: yet not that the Body doth vtterly peri&s;h; for &s;o it &s;hould repugne other plaine places that warrant the Re&s;urrection.</P>
<P N="11">11. <HI>Job. 14.12.</HI></P>
<P>Man &s;leepeth, and ri&s;eth not; for hee &s;hall not wake againe, nor be rai&s;ed from his &s;leepe, till the Heauen be no more.</P>
<P N="12">12. <HI>Act. 7.60.</HI></P>
<P>And when he had thus &s;poken, he fell a&s;leepe.</P>
<P N="13">13. <HI>1. Cor. 15.51.</HI></P>
<P>We &s;hall not all &s;leepe, but we &s;halbe all changed.</P>
<P N="14">14. <HI>1. The&s;. 4.13.</HI></P>
<P>I would not haue you ignoraunt con|cerning them which are a&s;leepe. In the&s;e places, the dead are &s;ayd to &s;leepe: <HI>Ergo,</HI> The Soule &s;leepeth.</P>
<P><HI>An&s;were.</HI></P>
<P>In the&s;e and &s;uch like places, is v&s;ed a figure of &s;peach called, <HI>Synecdoche,</HI> tran&s;|lating that which is proper vnto the Bo|die,
<PB N="143" REF="76">to the whole man. For that this be|longeth to the Body, which is to be recal|led from death to life, as it were to awake from &s;leepe; many places of Scripture declare: As <HI>Iob. 7.</HI> Behold now I &s;leepe in the du&s;t. For not the Soule, but the Body onely &s;leepeth in the du&s;t or Graue.</P>
<P N="15">15. <HI>Mat. 24.46.</HI></P>
<P>Ble&s;&s;ed is that Seruant, whom his Mai|&s;ter, when he commeth, &s;hall find &s;o do|ing.</P>
<P N="16">16. <HI>Mat. 25.34.</HI></P>
<P>Come ye ble&s;&s;ed of my Father, inhe|rite the Kingdome.</P>
<P N="17">17. <HI>Mark. 13.13.</HI></P>
<P N="13">13 And yee &s;halbe hated of all men for my names &s;ake. But who&s;oeuer &s;hall en|dure vnto the ende, the &s;ame &s;hall be &s;aued.</P>
<P N="27">27 And he &s;hall then &s;end his Angles, and gather to geather his elect, from the foure Windes.</P>
<P><HI>18.</HI> Dan. 12.1.2.</P>
<P>1 And at that time, my people &s;halbe deliuered, euery one that &s;halbe found written in the Booke.</P>
<P><PB N="144" REF="77">2 And many of them that &s;leepe in the du&s;t of the earth, &s;hall awake, &s;ome to euerla&s;ting life, &amp;c.</P>
<P>The&s;e places doe plainely &s;hew, that Ble&s;&s;edne&s;&s;e, and the Kingdome promi|&s;ed to the godly, &s;hall then fir&s;t fall vnto them at the la&s;t day: <HI>Ergo,</HI> Soules go not pre&s;ently to heauen after death of the Body.</P>
<P><HI>An&s;were.</HI></P>
<P>Tho&s;e places doe not &s;hew that: But they &s;hew, that at the la&s;t day, when the Bodies &s;halbe rai&s;ed vp againe, the Soules that alreadie are in Heauen, &s;hall by be|ing ioyned to the bodyes againe, haue their felicitie and glory con&s;ummated, and made ab&s;olute. For &s;o we pray; <HI>Thy Kingdome come:</HI> when yet now, God al&s;o raigneth in vs.</P>
<P N="19">19. <HI>1. Cor. 15.19.</HI></P>
<P>If in this life onely we haue Hope, we are of all men mo&s;t mi&s;erable. Of this place, they rea&s;on thus.</P>
<P>Hee that is ble&s;&s;ed and happy before the Re&s;urrection, is not without the Re&s;urrection mo&s;t mi&s;erable.</P>
<P>But wee without the Re&s;urrection,
<PB N="145" REF="77">&s;hould be of all men mo&s;t mi&s;erable; <HI>Ergo,</HI> wee are not before the Re&s;ur|rection, ble&s;&s;ed and happie.</P>
<P><HI>An&s;were.</HI></P>
<P>To the Maior we an&s;were: That he is not mi&s;erable without the Re&s;urrection, who can not onely before it, but with|out it al&s;o, be ble&s;&s;ed: But we are in &s;uch wi&s;e ble&s;&s;ed before it, that notwith&s;tan|ding without it following and en&s;uing, we can not enioy that former ble&s;&s;ed|ne&s;&s;e: becau&s;e, that God with &s;o in&s;epa|rable a knot hath ioyned togeather the beginning, &amp; proceeding, and fini&s;hing or perfectio~ of the Electes ble&s;&s;edne&s;&s;e; that none can haue the beginning, who mu&s;t not come to the end and con&s;um|mation thereof. Wherefore we mu&s;t ri&s;e againe, or we mu&s;t want al&s;o the Cele&s;ti|all ble&s;&s;edne&s;&s;e before the Re&s;urrection. <HI>Rom. 8.11.</HI> If the &s;pirit of him that ray&s;ed vp Ie&s;us from the dead, dwell in you; hee that ray&s;ed vp Chri&s;t from the dead, &s;hall al&s;o quicken your mortall Bodies.</P>
<P N="20">20. <HI>Heb. 11.39.</HI></P>
<P>The&s;e all through Fayth are dead, and receiued not the Promi&s;e. Therefore
<PB N="146" REF="78">they receiued not their Countrie.</P>
<P><HI>An&s;were.</HI></P>
<P>Although when they died, they had not found their Countrie; yet would it not follow of the&s;e wordes, that they are not at all, or haue no &s;en&s;e after death: for he that is not, or hath no &s;en&s;e, &s;ee|keth not his Countrie. Secondly, it is not there &s;poken of the life after death, which is ledde in the Cele&s;tiall countrie, &s;poken of in <HI>2. Cor. 5.</HI> from <HI>ver&s;. 1.</HI> vnto <HI>10.</HI> but of this life; in which the faythfull walking their pilgrimage, &s;ought for the Cele&s;tiall countrie, not finding their Countrie on Earth.</P>
<P N="21">21. If pre&s;ently after death, the godly were ble&s;&s;ed; then iniurie was done vnto them, who were called againe into this mortall life.</P>
<P><HI>An&s;were.</HI></P>
<P>It was not iniurions to them, &s;eeing God is debtor to no man. God did rai&s;e them vp for the manife&s;ting of his glo|rie. Now what can happen better, or more acceptable vnto the Godly, then to &s;erue for the manife&s;ting of his glory,
<PB N="147" REF="78">either by life or by death? Therefore there was no iniurie done vnto them. <HI>Phil. 1.</HI> As alwayes, &s;o now, Chri&s;t &s;hall be magnified in my Body, whether it be by life or by death. &amp;c.</P>
<P N="22">22. The Soule hath neither &s;en&s;e nor acti|on, but by bodily in&s;trumentes; and therefore being naked of tho&s;e in&s;tru|mentes, it is al&s;o de&s;titute of &s;en&s;e, moti|on, and operation.</P>
<P><HI>An&s;wer&eacute;.</HI></P>
<P>Although we graunt the Antecedent that the Soules action and &s;en&s;e is by the in&s;trumentes of the Body, while it is in the Body before this naturall or corporal death; yet notwith&s;tanding that it is not &s;o with the Soule after death, when it is freed from the Body, both learned Phi|lo&s;ophers doe confe&s;&s;e, and the word of God te&s;tifieth. <HI>1. Cor. 13.9.</HI> Wee know in part, and wee prophecie in part: but when that which is perfect is come, then that which is in part &s;halbe aboli&s;hed.</P>
<P>&para; Thus (I hope) are &s;ufficiently di&s;|prooned tho&s;e wicked Aduer&s;aries of
<PB N="148" REF="79">this knowne and nece&s;&s;arie Trueth, <HI>The Soule is Immortall.</HI> And the Scriptures fal&s;ely by them alleadged, rightly and fully interpreted according to their true &s;en&s;e. By which reproofe of the Aduer|&s;arie, and di&s;proofe of their cau&s;e, the trueth is more approoued, and &s;trong|lier confirmed: For contraries by their contraries, are euer made more manife&s;t. God giue the Trueth a &s;peedie victorie in the heartes of his people, that Errours may be beaten downe, Sathan confoun|ded, and all our Enimies vanqui&s;hed; that we may triumph with our Captaine that Lion of the Tribe of <HI>luda,</HI> our Lord <HI>Je&s;us Chri&s;t.</HI></P>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="149" REF="79">
<HEAD><HI>Athenagoras</HI> an <HI>Athenian</HI> and a Chri|&s;tian Philo&s;opher, flouri&s;hed in the time of <HI>Marcus Aurelius, Antoninus,</HI> and <HI>Commodus,</HI> Emperours of Rome, within two hundred yeares after Chri&s;t: and in his Booke of the Re&s;urrection, he rea&s;oueth thus.</HEAD>
<P>REa&s;ons touching thinges belong|ing to Mankind, are &s;ome drawne from Naturall order, &s;ome from the order of Gods Prouidence; &s;uch as are the rea&s;ons concerning the Re&s;urrection of the Dead. If then wee can prooue, that God is able to know this, and to will it, we &s;hall then euen in a manner, prooue the thing it&s;elfe.</P>
<P>God before he made Man, knew the whole World, and all the partes thereof; and how to order, mixe, and compound the Elementes one with another, in the workeman&s;hippe of euerie &s;euerall man. In like manner, when he di&s;&s;olueth his worke, he vnder&s;tandeth whither, and
<PB N="150" REF="80">vnto what e&s;tate euery part and parcell thereof &s;hall come, at the la&s;t. He there|fore knoweth from whence they are in like manner to be taken againe, and by what meanes they are to be brought a|gaine into the &s;ame forme they were be|fore, and how to compounde the &s;ame man againe. God his cunning &amp; might is the &s;ame that was. And euen as he was al&s;o able to make that which hee knew from the beginning; &s;o that which hee yet knoweth, is hee in like manner able to make new againe. God, &s;eeing that he is Wi&s;edome it &s;elfe, did therefore make nothing in vaine. Hee did not in vaine make Man partaker of Wi&s;edome: therefore to &s;ome certaine end: But not vnto this end, that thinges either aboue, or beneath vs, &s;hould v&s;e Man to their owne behoofe: for tho&s;e thinges &s;tand no need of this v&s;e, but rather were crea|ted them&s;elues for our v&s;e. God there|fore made Man for him&s;elfe, and for the contemplation of Gods Goodne&s;&s;e and Wi&s;edome in his whole workeman&s;hip. God indeed made Man to the end hee might liue; but yet not to be vtterly ex|tinct
<PB N="151" REF="80">like vnto Bea&s;tes: for vnto this li|uing creature, that heareth within it &s;elfe, the &s;imilitude of God it author, by the Vnder&s;tanding and Rea&s;on, hath God giuen Euerla&s;ting life. For verily bruite Bea&s;tes were not created for them&s;elues, but for the v&s;e of others: which when it cea&s;eth, the pre&s;eruation or re&s;titution of them is not any more nece&s;&s;arie. But Men were not &s;o created, that they &s;hould &s;erue for the v&s;e of others; but that their life might &s;o be continued, that they con&s;idering the Might and Wi&s;e|dome of their Author, and keeping his Lawes, might enioy Euerla&s;ting life, to|geather with tho&s;e with whom they lead their liues from the beginning. For God verily gaue vnto Man a nature that con|&s;i&s;teth of a Soule immortall; and &s;uch a Body, as might vnite it &s;elfe to &s;uch a Soule contemplating Heauenly thinges, and imitating God, by the keeping of his heauenly Lawes. This Acte therefore concerneth Eternitie. This end con&s;titute in the inmo&s;t Act, declareth that Man &s;halbe euerla&s;ting: to witte, in his na|ture, which conduceth vnto &s;uch like
<PB N="152" REF="81">Act, by the coupling togeather of the Soule and of the Body. Which, if at any time it be di&s;&s;olued, is to be re&s;tored by the Re&s;urrection, hoped for of vs, not through a vaine Hope, but through Fayth, a mo&s;t certaine &s;ure commander; to wit, through Gods determinate pur|po&s;e, creating &s;uch like nature of man to &s;uch like euerla&s;ting end and office. God hath not appoynted to any other v&s;e, but hath ordained him according to the inward act of his nature, to imitate God by the contemplation and ob&s;eruation of Heauenly thinges. Which end a&s;&s;u|redly, &s;eeing it is the inmo&s;t in his na|ture, and diracted to euerla&s;tingnes, doth declare, that Man &s;halbe euerla&s;ting: Man I &s;ay, not the Soule onely; but the whole, compounded of Soule and Body: For God, to con&s;titute this, brought to|geather the Soule and Body, as partes. The procreation of mans compo&s;ition, is the nature and common life of the man compounded, gathered of the actions and pa&s;sions as well of Body as Soule: The end therefore of the compound, is <HI>commune;</HI> that is to &s;ay, the imitating
<PB N="153" REF="81">of God, and the enioying of him by the &s;ame. Gods Iu&s;tice al&s;o mu&s;t draw vnto Iudgement both Soule &amp; Body, to beare the reward or puni&s;hment, according to the action &amp; pa&s;sion, and common life. And the end can not be common and one, &amp; iu&s;tly exhibited, vnle&s;&s;e it &s;hould belong vnto one commonthing, and that to be men, who commonly had wrought it: And to this, is nece&s;&s;arie the Re&s;ur|rection of the dead.</P>
<P>God hath giuen to man, the iudgement of Vnder&s;tanding and rea&s;on, that he may know tho&s;e thinges that may be vnder&s;tood concerning God; to witte, his Goodne&s;&s;e, Wi&s;edome, and Righte|ou&s;ne&s;&s;e. Seeing then, that the&s;e are &s;em|piternall; it followeth, that man al&s;o is borne to thinges &s;empiternall, and &s;hall be &s;empiternall: Man I &s;ay, compoun|ded; for vnto him is giuen the v&s;e of Iudgement, the office of Virtues, and imitation of Heauenly thinges. And vn|le&s;&s;e he &s;hould remaine compound, &s;uch|like v&s;e &amp; office, &s;hould not alway con|tinue. And it cannot be, that Man can be euerla&s;ting, if he ri&s;e not againe from
<PB N="154" REF="82">death. And vnle&s;&s;e Man &s;hould be euer|la&s;ting, ra&s;hly and in vaine &s;hould the Soule of the Body be ioyned to &s;o many wantes and innumerable pa&s;sions. In vaine &s;hould the Body be withdrawne by Rea&s;on, from following delightes &amp; plea&s;ures: vaine &amp; ra&s;h &s;hould be the painefull v&s;e of Virtues, and the Religi|ous ob&s;eruation of Iu&s;tice and Lawes. Tho&s;e Creatures, that haue their per&s;e|ueraunce euerla&s;ting, doe differ therein, according to the diuer&s;itie of their Na|tures: Angels haue it immoueably; the Heauenly bodyes moueably, but conti|nually: But Men, moueably &amp; interrupt. The Soule truely hath a continuall per|&s;euerance; the Body a life left for a time: but &s;o hath not a bruite Bea&s;t. For ac|cording to the Nature of the Body, wee dayly wayting, doe feare a di&s;&s;olution: but according to the Nature of the Soule, v&s;e of Virtues, and knowledge of the Creator, we looke for the Re&s;urrection of the Body. Moreouer, we doe no le&s;&s;e, for all this, call the life of the Body, Sem|piternall; for that, for a time, it lieth dead, through the &s;eparation of the Soule. As
<PB N="155" REF="82">al&s;o, we call euery mans life, vntill his death, one and continuall; although it &s;eeme by the cour&s;e of times as it were, cut off; &amp; through the changing of ages, to be in like manner changed.</P>
<DIV2 TYPE="subpart">
<HEAD>That the Re&s;urrection, is of Gods Prouidence and Iu&s;tice.</HEAD>
<P>GOD, by the &s;ame Wi&s;dome that he made and maketh all thinges, doth al&s;o dayly and hourely pro|uide for euery thing: And by that Iu&s;tice that he placed &s;euerall degrees in the World, by the &s;ame, doth he giue euery|where to euery thing, the things belong|ing to it. This prouidence prouideth for man, compounded of Soule and Body, nouri&s;hment &amp; &s;ucce&s;sion: And in like manner for Man compounded, he pro|uideth Iudgement, iu&s;tly to di&s;pence the common reward or puni&s;hment, for the actions or pa&s;sions common to Soule and Body. But &s;uch-like Iudgement is le&s;&s;e fulfilled in this pre&s;ent life, where the Wicked for the mo&s;t part, are pro&s;|perous, and the Godly and Righteous,
<PB N="156" REF="83">almo&s;t alwayes in aduer&s;itie. Neither in the other life, can this Iudgement be fulfilled, di&s;tributing iu&s;tly thinges that are common, vnle&s;&s;e there may follow the Re&s;urrection of the Bodies. The Bo|die (verily) as it hath been the fellow of the Soule in all actions and pa&s;sions, as well of Virtues as of Vices; and compa|nion in Holyne&s;&s;e and Martirdome: &s;o ought it al&s;o to haue like lot in Paine or Rewarde; therefore the fame Body mu&s;t ari&s;e againe. For vnle&s;&s;e there remained rewardes of the life to come, Gods Pro|uidence and Iu&s;tice might be had in doubt; yea, and Man &s;hould be more mi&s;erable then bruite Bea&s;tes, who for Religion &amp; Iu&s;tice &s;ake, depriueth him|&s;elf of bodily delights, &amp; hazardeth him|&s;elfe in innumerable daungers: yea, Vir|tue her &s;elfe, Religion, and Lawes, &s;hould be dotinges and detrimentes. Vnle&s;&s;e the Bodies rife againe, Gods Iu&s;tice hath no place in the Soule and body. Not in the Body: becau&s;e it &s;hould be vniu&s;t for the Soule to haue reward of tho&s;e la|bours wherein the Body &s;uffered a great part, and cannot it &s;elfe haue part in that
<PB N="157" REF="83">reward. Not in the Soule: becau&s;e it &s;hould be vniu&s;t for the Soule alone to &s;uffer puni&s;hment for &s;o many grieuous &s;innes, which of it &s;elfe it had not com|mitted, if the Body had not been ioyned vnto it: for thorow the meanes of the Body, euen of nece&s;sitie, Plea&s;ure and Pa&s;sion, it abideth many &s;harpe &s;howers or perturbations, and &s;inneth very often. Vices are not of the Soule only; but are in the whole Man, drawne from the wantes of the Body, and prouoking of the &s;ame. In like manner are Virtues in the Whole man; for if the Soule had ne|uer come into the Body, it &s;hould not haue needed Fortitude, Continencie, Suf|ferance, Coun&s;ell in matters of affaires, and the like Iu&s;tice. Virtues then are in|fu&s;ed: from hence truly in the Soule, but from thence in the Body, becau&s;e that all men doe confe&s;&s;e, that Virtues (at the lea&s;twi&s;e tho&s;e that are Morall) are cer|taine inuringes of our Soule and Body. Then it is not iu&s;t for the Soule alone, to haue either, the puni&s;hment of Vices, or reward of Virtues. The Lawes giuen from Heauen, are not giuen to the Soule
<PB N="158" REF="84">onely, but to Man al&s;o: For there was no need to affray the Soule from Adul|try, Man &s;laughter, Theft, and &s;uch like thinges, which belong onely to the Bo|die &amp; bodily v&s;e. The whole man then, that is tyed to the Lawes, mu&s;t iu&s;tly ei|ther receiue reward for keeping of the Lawes, or el&s;e puni&s;hment for omitting his duetie. Seeing that all thinges euery one, haue their proper endes, according to the diuer&s;itie of their Natures, it mu&s;t needes be, that this Nature indued with Rea&s;on, &s;hould al&s;o obtaine her proper end. But this end is not lacke of paine; for that is al&s;o common to other Bodies without life: Neither againe, is it a &s;en|&s;uall delight; for that is common to bruit Bea&s;tes: but it is rather &s;omewhat agree|able to the proper and chiefe nature, vir|tue, and action thereof; that is to &s;ay, rea&s;onable and intellectuall; a precept wherein continually to re&s;t, and in which e&s;tate, Virtue her &s;elfe may enioy her re|wardes: Such like end, in this pre&s;ent life, we can neuer attaine; therefore in the life to come. But &s;eeing there is an end of humaine life and actions, and that
<PB N="159" REF="84">this life and actions, are common to the whole man; it mu&s;t needes follow, that that end mu&s;t needs belong to the whole man. By the which con&s;equence, wee may &s;urely know that there &s;halbe a Re|&s;urrection: e&s;pecially becau&s;e that our Heauenly workeman hath made all thinges for him&s;elfe: therefore hath he giuen vnto vs, from the beginning, Rea|&s;on and Vnder&s;tanding, able to regard Heauenly things, that we might contem|plate him, or behold him in his workes. From whence is concluded, that the con|templation of God, is the firme and ab|&s;olute end of Man.</P>
<P>The&s;e thinges haue we briefly &s;po|ken of the Re&s;urrection, not purpo&s;ing hereby eloquently to &s;et foorth al things that may hereof be &s;poken: but euen a few, &s;uch as are mo&s;t fit for the time, which the hearers may very ea&s;ily learne.</P>
<TRAILER>FINIS.</TRAILER>
</DIV2>
</DIV1>
<DIV1 TYPE="part">
<PB N="160" REF="85">
<HEAD>A Booke of <HI>Xenocrates,</HI> a Philo|&s;opher of <HI>Plato</HI> his &s;ect, <HI>concerning Death.</HI></HEAD>
<P>The &s;peakers are, <HI>Socrates, Clinias,</HI> and <HI>Axiochus.</HI></P>
<P>VVHen I went vnto <HI>Cyno&s;arges,</HI> and was now come to <HI>Ili&s;&s;um,</HI> I heard ones voyce calling me by names; And turning my &s;elfe, I &s;aw <HI>Clinias,</HI> the &s;onne of <HI>Axiochus,</HI> running toward the Well <HI>Calliroe;</HI> and togeather with him, <HI>Damon</HI> the Mu&s;ition, and <HI>Carmides</HI> the &s;onne of <HI>Glancus,</HI> of whom that &s;ame ex|cellent cunning Mu&s;ition, was my very deare and e&s;peciall friend: Therefore I thought good to goe backe againe and meete them, that we might more lea&s;ure|ly and ea&s;ily goe togeather: But <HI>Clinias</HI> weeping, &s;aid. O <HI>Socrates,</HI> the pre&s;ent time requireth, that wee &s;hould &s;hew foorth that Wi&s;edome which you haue alwayes &s;poken of to vs: for my Father is vexed with a &s;odaine and intollerable Di&s;ea&s;e; and &s;eemeth to be euen at deaths
<PB N="161" REF="85">doore, and to take it very vnpatiently: although in times pa&s;t, hee was wont to mocke tho&s;e that feared death, as though they were afraid at the countenaunce of an imagined Spirit: Come (I pray you) and blame him, as you were wont, that he may ea&s;ily beare nece&s;sitie: Goe there|fore with vs, and togeather with others, doe a godly worke.</P>
<SP>
<SPEAKER>So.</SPEAKER>
<P>You haue made me very de&s;irous, O <HI>Clinias!</HI> to do what I can, to fulfill your reque&s;t, e&s;pecially &s;eeing the worke is holy, which you craue to be done; let vs therefore make ha&s;t: for if the matter be &s;o, it is time to make ha&s;t.</P>
</SP>
<SP>
<SPEAKER>Cli.</SPEAKER>
<P>So &s;oone as he &s;hall &s;ee you, O <HI>So|crates,</HI> he &s;hall begin to recouer: for it hath often hapned, that he in &s;ome &s;ort repented.</P>
</SP>
<SP>
<SPEAKER>So.</SPEAKER>
<P>Then we went vnto him by the Walles, thorow the <HI>Peritoman</HI> Fieldes; for he dwelt night the Gates towardes the <HI>Amazones</HI> Pillar: And we found him &s;ound of limme, and &s;trong of body; but weake in minde, and greatly &s;tanding need of comfort, and often times &s;taying to take breath, and fetching &s;ighes and
<PB N="162" REF="86">grones, with many teares, and clapping of his handes. Which when I &s;aw; What now, <HI>Axiochus</HI> (&s;aid I) Where is now that your old &amp; boa&s;ted Con&s;tancie? Where are the perpetuall pray&s;es of Virtues? Where is your wonderfull magnitude and boldne&s;&s;e of Minde? For euen as an ill or &s;luggi&s;h Wra&s;tler may in the wra&s;t|ling Scoole appeare couragious till he come to try all; &s;o haue you fainted and yeelded in this conflict. Why, con&s;ider you not the order and cour&s;e of Nature, &s;eeing you are &s;o worthy a man, and &s;o well learned: and if no other thing, yet that you are an <HI>Athenian?</HI> Remember you not that vulgar and old worne Sentence, wherein it is &s;ayd, That this life is a cer|taine Pilgrimage; &amp; that we ought to be|haue our &s;elues rightly, &amp; with an equal minde, as wanderers in a &s;trange Coun|trie, and &s;o come to that thing which is due and nece&s;&s;arie; not with a weake and feeble, but with a ioyfull and merrie minde. But this tender &s;oftne&s;&s;e, is more meete for Infancie, then for riper age.</P>
</SP>
<SP>
<SPEAKER>Axi.</SPEAKER>
<P>The&s;e thinges, O <HI>Socrates,</HI> &s;eeme rightly &s;poken: But I know not how
<PB N="163" REF="86">thorow imminent dangers, the&s;e &s;ame mo&s;t comfortable wordes of patient a|biding, doe &s;liely vani&s;h away, and are neglected: yea, there ari&s;eth a certaine repugnant extreame feare, which com|pa&s;&s;eth my minde on euery &s;ide. Oh alas, I &s;halbe depriude of this light, &amp; of the&s;e good thinges; I &s;hall lie in darkne&s;&s;e: Hauing lo&s;t my ta&s;te and &s;ight, I &s;hall rot in the earth, and be turned to Wormes and Du&s;t.</P>
</SP>
<SP>
<SPEAKER>So.</SPEAKER>
<P>Thou (&ocirc; <HI>Axiochus</HI>) doe&s;t ioyne Sen&s;e with priuation of Sen&s;e, without the diligent examination of Rea&s;on, and art contrary to thy &s;elfe both in &s;ayings and doinges. Neither do you marke that you do both togeather complaine of the lo&s;&s;e of your Sen&s;es, and doe &s;orrow for rottenne&s;&s;e and lo&s;&s;e of good thinges; as though you being about to pa&s;&s;e ouer into another life, &s;hould rather flit into the priuation of euery Sen&s;e: Priuation, I &s;ay, and that &s;uch a one, as went before the time that you were borne. For as in the Common-weale of <HI>Draco</HI> and <HI>Cali&s;t|henes,</HI> no euill hath touched you; for you were one that was not compa&s;&s;ed with
<PB N="164" REF="87">euill: &s;o after death, nothing &s;hall ouer|thwart you; for you &s;hall not be he, that may be inuironed with euill. Driue away therefore from you, all &s;uch like triflings, and con&s;ider thus much, that that being di&s;&s;olued which was compounded, and the Soule going vnto her owne place, this Body that remayneth, being earthly, and without rea&s;on, can by no meanes be Man: for we are a Soule, an Immortall liuing thing &s;hut vp in a Mortall habita|cle, which Nature made vs as a &s;hadow wherein to abide euill. Whereunto tho&s;e thinges that are &s;weete, are Adulterous, filthy, naught, vaine, fading, and mixed, with many and &s;undry mi&s;eries, griefes, troubles, &amp; vexations. But tho&s;e things that are grieuous vnto it, are of their owne nature good, whole, &s;ound, and voyd of &s;weetne&s;&s;e: Vnto it doe happen hot Tumors and Swellings, &s;uperfluitie of Humours, decay of Sen&s;es, and cor|ruption of the Bowels: Wherewith the Soule mu&s;t needes be very much grieued and payned, being diffu&s;ed and &s;pread abroad through all the pores and pa&s;&s;a|ges, to bind and tie all thinges togeather.
<PB N="165" REF="87">Whereby it commeth to pa&s;&s;e, that it now de&s;ireth the life Cele&s;tiall, and nie&s;t to it of nature, and thir&s;teth thereafter, and after the Quire &s;upernall. For the loo&s;ing or departing out of this life, is a pa&s;&s;age from an euill thing, vnto a good.</P>
</SP>
<SP>
<SPEAKER>Axtoc.</SPEAKER>
<P>Seeing <HI>(Socrates)</HI> that you doe iudge this life to be euill, why doe you tarry or abide in it; e&s;pecially &s;eeing you doe mo&s;t of all meditate on the&s;e thinges, and are ateacher of others, and doe&s;t excell all the re&s;t in minde &amp; God|ly virtues?</P>
</SP>
<SP>
<SPEAKER>Soc.</SPEAKER>
<P><HI>Axiochus,</HI> you are no &s;ufficient witne&s;&s;e for me, but do thinke &amp; e&s;teeme as doe the people of <HI>Athens.</HI> But I would very gladly, and wi&s;h in my heart, to haue the knowledge of the&s;e common thinges, and not to know thinges &s;uper|fluous and vaine. Tho&s;e workes which we &s;pake of, are the declamations of <HI>Pro|dicus</HI> the Wi&s;e-man, &s;ome bought for &s;ixe pence, &s;ome two groates, and &s;ome foure; for verily he teacheth nothing of free co&s;t; and hath alwayes in his mouth that &s;aying of <HI>Epicharmus, Manus manum lauat; dans aliquid aliquid accipe:</HI> i. <HI>The
<PB N="166" REF="88">one hand wa&s;heth the other: giue &s;ome thing, and take &s;ome thing:</HI> Meaning, that one Good turne asketh another. On the former dayes, when in the hou&s;e of <HI>Callias</HI> the &s;onne of <HI>Hippomous,</HI> he declaymed, he brought in &s;o many thinges again&s;t life, that it wanted but a litle, but I euen then, ended my life: and from that time for|ward (&ocirc; <HI>Axiochus</HI>) my Minde doth die continually.</P>
</SP>
<SP>
<SPEAKER>Axt.</SPEAKER>
<P>What then are tho&s;e things that he there &s;ayd? I will rehear&s;e them all, &s;o farre foorth as my memorie will &s;erue mee: and thus he &s;ayd.</P>
<P>What part of life is not full of euilles? Doth not the Infant yet &s;carcely borne, foorth-with waile and weepe; and be|ginneth it life with &s;orrow; neither is there any griefe wanting, but cryeth and weepeth either for Parentes, or want of nece&s;&s;aries, or for cold, or for heat, or for hurtes? He cannot yet in words tell what he ayleth: he weepeth, and cryeth with voyce; onely voyce hath he without wordes, as a &s;igne of griefe which he en|dureth. Now when he hath fulfilled the &s;eauenth yeare of his age, he is troubled
<PB N="167" REF="88">and turmoylad with very many labours; for then come vp Schoolemai&s;ters and Teachers, Alphabetaries and Gramari|ans, with &s;uch others, and doe beare rule ouer him none otherwi&s;e then a Tyrant. Then when he is &s;ome-what more gro|wen, Cen&s;ores of Arithmeticke, Di&s;|tributors of Geometrie, and innumera|ble Mai&s;ters be&s;ides the&s;e, doe beare rule ouer him. And whe~ he is become a &s;trip|ling, then doth Feare circumuent him: the Vniuer&s;itie, Prenti&s;hip, Sceptres, and the immoderate flowing and rage of euils doe di&s;po&s;&s;e&s;&s;e him of the plea&s;ures wherein his heart delighteth. All the time and cour&s;e of his youth, he is kept in, &amp; holden vnder by the Cen&s;orers of Manners, and abideth the &s;entence of mo&s;t &s;euere and vncorrupted Iudges. And when he is freed or loo&s;ed from their &s;entence, then Care, Con&s;ultations, &amp; adui&s;ements, come creeping vpo~ him while he rea&s;oneth &amp; di&s;cour&s;eth within him&s;elfe, what path and cour&s;e of life is be&s;t for him to follow: &s;o that by the compari&s;on of the laboures and troubles that are to come, tho&s;e that are pa&s;t, doe
<PB N="168" REF="89">&s;eeme both light, and onely to be feared of Infantes: For then ari&s;e expeditions of Warre, and Woundes, and often Skir|miges, Conflictes, and Battailes. At the length, old wrinckled crooking Age creepeth vpon him; vpon the which, there altogeather floweth euery foule, fil|thie, and vncureable euill of Nature; as a Banker looketh for aduantage, Nature requireth her Pledges, of this man, Sight; of that man, Hearing; of an other, them both: which if any doe re&s;tore, then doth he di&s;&s;olue, waxe weake, lame, may med, and impotent. Many liue euen to the vt|mo&s;t boundes of Old age; but then they are in minde, twi&s;e Children, fond, &amp; de|crepite: Wherefore, God in prouiding for Mans matters, doth in a &s;hort time, call againe vnto him&s;elfe, tho&s;e whom he loueth. Therefore <HI>Agamedes</HI> and <HI>Tri|phonius,</HI> when they went vnto the Tem|ple of the God <HI>Apollo,</HI> and had prayed for that thing which is the be&s;t of all o|ther, they &s;traight way fell &s;o fa&s;t a&s;leepe, that they neuer wakened after. The &s;ame al&s;o happened vnto the Prie&s;tes of <HI>luno</HI> in the Citie <HI>Argos,</HI> when their Mother
<PB N="170" REF="89">had prayed for &s;ome good gift to be gi|uen to her Sonnes.</P>
<P>It &s;hould be prolixious and tedious to rehear&s;e the &s;entences of Poets, who in diuine &amp; heauenly Poe&s;ies, doe deplore the Calamities of humaine life. I will re|hear&s;e one notable and famous Poet, that &s;peaketh to this purpo&s;e, in the&s;e wordes. The Gods haue decreed, that mi&s;erable mortall men &s;hould liue in perpetuall &s;orrow: Neither is there any thing vpon the earth, more mi&s;e|rable, then man. Therefore (they &s;ay) that <HI>Amphirarus</HI> was cho&s;en of <HI>Iupiter</HI> and <HI>Apollo,</HI> with a wonderfull great affect; and yet notwith&s;tanding he at|tained not to the age of an Old man. And what do&s;t thou thinke of him, who biddeth him that is new borne, to be|waile the mi&s;erie of his owne life? But I will now leaue off, lea&s;t I &s;hould &s;eeme to &s;tray and wander wider and farther, then my purpo&s;e was. Who is there (I pray you) that doth not greatly com|plaine of that Studie, Art, Science, Trade, and Cour&s;e of life, which him&s;elfe hath cho&s;en? Handicrafts-men, Hyrelinges,
<PB N="171" REF="90">and &s;uch, let vs view and con&s;ider them a litle, that &s;it vp labouring and toyling night by night, and doe &s;carcely get thinges nece&s;&s;arie for their liuing. More|ouer, day and night doe they, their wiues and children, liue full of complaintes, and fill all the hou&s;e with weeping &amp; teares. What &s;hall I &s;ay of Mariners, how many dangers are they hourely in? Rightly (in &s;ooth) did <HI>Bias</HI> count Marriners in the number neither of tho&s;e that are dead, nor of tho&s;e that are aliue: For they being earthly men, are in a doubt|ful-wi&s;e partakers of either e&s;tate. But Husbandry is &s;weete: let it be &s;o; but hath it not alwayes found occa&s;ion of Sorrow? For in trueth, the Husbandman &s;ometime accu&s;eth, findeth fault with, and bewayleth Drought, &s;ometime &s;howers and Raine, &s;ometime Heate, ex|u&s;tions and parching burning Sunne, &s;ometimes extreamitie of Cold, and &s;uch vn&s;ea&s;onable weather: &s;ometime Wormes, Caterpillers, Gra&s;hoppers, and &s;uch like deuowrers. What; Is not the Common-wealth in &s;afetie and quiet? Truely it is honourable: But with how
<PB N="172" REF="90">many euilles and &s;orrowes is it turmoy|led? Truely it hath a certaine moouing, &s;oft plea&s;ant &s;welling, deceiueable and troublous ioy, euen like to &s;welling and boyling Cholar: but a lo&s;&s;e &s;orrowfull and wor&s;e then a thou&s;and deathes. For who can be happy, when there is no re|medie, but he mu&s;t needes liue at the peoples becke? And he is mocked and hi&s;&s;ed at, as though he were a Play or a Fable of the people, berated, flouted, fi|ned mi&s;erable and wretched.</P>
</SP>
<SP>
<SPEAKER>Soc.</SPEAKER>
<P>Where (&ocirc; ciuill <HI>Axiochus</HI>) dyed <HI>Melchindes?</HI> Where <HI>Thomi&s;tocles?</HI> Where <HI>Ephialtes?</HI> Where all the other Captaines? The&s;e thinges verily I neuer thir&s;ted af|ter. Neither doth it &s;eeme to be an hono|rable thing, to execute the Magi&s;trates duetie among&s;t the madde multitude. But tho&s;e waitelayers that about <HI>Thera|menes</HI> and <HI>Calixenus</HI> did the day after, bring vnder the Iudges or Rulers, con|demned the men vndi&s;creetly to death, whom you <HI>Axiouchus</HI> togeather with <HI>Triptolamus</HI> did repugne in three thou|&s;and &s;peaches vnto the people.</P>
</SP>
<SP>
<SPEAKER>Axioc.</SPEAKER>
<P>You &s;ay true, &ocirc; <HI>Socrates;</HI> And
<PB N="173" REF="91">therefore from that &s;ame time, euen vntill this day, I haue euer e&s;chewed the Tri|bunal&s;hippe. Neither doth any thing &s;eeme more difficile and hard, then the gouernement of the Common-weale. This is very plaine and well knowne to them, who them&s;elues haue to doe in ci|uill matters. But you doe &s;o &s;peake of the&s;e thinges, as one that a farre off, did &s;ee them out of a Gla&s;&s;e, or from the top of a Rocke, or the pro&s;pect of a faire Tower. But my &s;elfe doe right well know them, &s;eeing I was my &s;elfe con|uer&s;ant in the matter. For verily the com|mon &s;ort (O <HI>Socratus</HI> my friende,) is in|gratefull, full of mockes and &s;cornes, vaine, &s;oone angried, cruel, enuious, rude, heaped full of troubles and trifles: and who&s;euer doth familiarly acquaint him&s;elfe with them, &amp; conuer&s;e among&s;t them, doth at the length, become farre more mi&s;erable then they be them&s;elues.</P>
</SP>
<SP>
<SPEAKER>Socr.</SPEAKER>
<P>Seeing then (O <HI>Axiochus</HI>) you doe iudge, that this Di&s;cipline is aboue all other, mo&s;t to be e&s;chewed; What doe you thinke of others? Are not they al&s;o to be fledde from? I haue further|more
<PB N="174" REF="91">more heard <HI>Prodicus,</HI> when once he &s;aid, that Death doth not belong neither to the dead, nor to tho&s;e that are aliue.</P>
</SP>
<SP>
<SPEAKER>Axi.</SPEAKER>
<P>Which way (O <HI>Socrates,</HI>) or in what manner?</P>
</SP>
<SP>
<SPEAKER>Socr.</SPEAKER>
<P>Becau&s;e Death is not about the liuing: and the dead are not or haue no beeing: Wherefore, neither is Death a|bout you <HI>Axiochus;</HI> becau&s;e you are not yet dead: neither if you depart this life, &s;hall Death be about you; becau&s;e you &s;hall not bee. Therefore griefe &s;hould be vaine, if <HI>Axiochus</HI> doe bewaile that, which is not about <HI>Axiochus,</HI> neither &s;halbe hereafter: For you doe in like manner, as if you were afraide of <HI>Scylla</HI> and <HI>Centaurus,</HI> when as the&s;e Mon&s;ters are neither now about you, neither &s;hall be at any time hereafter. For that which is horrible and to be feared, happeneth to tho&s;e which are: But to tho&s;e which are not, nothing is to be feared.</P>
</SP>
<SP>
<SPEAKER>Axi.</SPEAKER>
<P>You gather the&s;e thinges, out of that light &amp; vaine babling, which is now common all abroad among&s;t the vulgar &s;ort: For from among&s;t them, commeth this copie of vaine wordes, compo&s;ed
<PB N="175" REF="92">for young mens &s;akes. But I, who am de|priued of the good thinges of this life, doe &s;till mourne; although you haue be|fore in your Di&s;cour&s;e brought very &s;trong rea&s;ons: For my &s;orrowing head, doth not vnder&s;tand the finene&s;&s;e of your wordes, neither di&s;cerne the co|lours of your &s;peach. Although it heare the pompe and &s;hining of &s;peach, yet it neglecteth, and is farte away from the trueth: neither can it abide tho&s;e rehear|&s;ed captious Sophi&s;mes; it onely atten|deth on tho&s;e thinges which can knocke vpon, and pearce the Minde and Soule.</P>
</SP>
<SP>
<SPEAKER>So.</SPEAKER>
<P>Without rea&s;on <HI>(Axiochus,)</HI> doe you ioyne togeather the &s;en&s;e of euill thinges, and the priuation of good thinges: And this lyeth clo&s;ely hidden, that he indeed is dead who is depriued of good thinges, the pa&s;sion of euill thinges afflicteth the contraries. But hee that is not, can neither marke or regard the orbitie or priuation. By what meanes therefore where there is wanting the no|tice of the things afflicting, can there be affliction? For vnle&s;&s;e in the beginning you &s;hould put a certaine &s;en&s;es by Iu|&s;tice,
<PB N="176" REF="92">you &s;hould be afray de of Death. But now you peruert and fore turmoyle your &s;elfe, fearing lea&s;t you &s;hould loo&s;e your Soule. But you doe condemne your Soule to ami&s;sion, that it &s;halbe lo&s;t, and not had againe; you feare lea&s;t Sen&s;e &s;hould be taken from you; and doe&s;t thinke that Sen&s;e exi&s;ting, cannot be comprehended of that Sen&s;e, whereas there are many, and tho&s;e notable Ser|mons of the Immortalitie of the Soule. For neither had Mortall nature ri&s;en to &s;o great excellencie, that it &s;hould con|temne the violence of outragious Bea&s;ts, &s;ayle and pa&s;&s;e ouer the Sea, build Cities, pre&s;cribe order to Common-weales, looke vp into Heauen, mea&s;ure the cir|cuit of the Starres, marke the progre&s;&s;e of the Sunne and Moone, and their ry&s;ings and &s;ettinges, defectes moreouer, and &s;wift re&s;titutions Meridian, and double conuer&s;ions; the &s;eauen Starres, &amp; Win|ter in like manner, and Sommer; the flawes of Winde, and the force of Raine and Stormie weather, the tempo&s;tions whurring Whorlewinde, and fla&s;hing of the Lightning; and to conclude, how
<PB N="177" REF="93">the pa&s;sions of the world &s;hould &s;o won|derfully &s;tande in eternitie, vnle&s;&s;e there were in the Minde, &s;ome Diuine &s;pirit, by which it &s;hould get the intelligence of &s;o great thinges. Wherefore, &ocirc; my deare <HI>Axiochus,</HI> you doe not flit vnto Death, but vnto Immortalitie it &s;elfe. Neither &s;hall good thinges be taken a|way from: but you &s;hall enioy the &s;ound po&s;&s;e&s;sion of good thinges. Neither &s;hall you and more receiue and enioy Plea|&s;ure mixt with a mortall Body: but &s;hall quite be &s;et free, and vtterly voyde of euery &s;orrow: Thither (I &s;ay) you &s;hall goe free from this Pri&s;on; where you &s;hall haue all thinges quiet, and remoo|ued from &s;orrowfull Old age: Where the exultation and reioycing of the inhabi|ters, is an holy ioy, and their life hath no conuer&s;ing with euilles; but is quiet, and nouri&s;hed with Peace; viewing the na|ture of thinges, and contemplating the hidden &s;ecrets of Philo&s;ophie; not veri|ly vnto the grace of the multitude, or Theatre; but to the obiect of per&s;picu|ous trueth.</P>
</SP>
<SP>
<SPEAKER>Axio.</SPEAKER>
<P>Your Oration hath drawne my
<PB N="178" REF="93">Minde, and mooued mee to affect the contrarie to that it did before. I am now quite changed: for I now doe not feare Death, but doe wi&s;h it. But as it is the manner of Rethoricians, I al&s;o aboun|ding, will expre&s;&s;e &s;ome thing. For now (&ocirc; <HI>Socrates,</HI>) I am caried from hence vp on high, and doe run thorow the Diuine circuite and heauenly Throne. And be|ing deliuered out of this Weakene&s;&s;e, I am renewed &s;o, that I am become alto|geather new, nothing that I was before.</P>
</SP>
<SP>
<SPEAKER>Soc.</SPEAKER>
<P>I will al&s;o &s;hew and declare vnto you (if it plea&s;e you,) what <HI>Gobrias</HI> the Magian did teach mee. For (&s;ayd hee) at that time when as <HI>Xerxes</HI> pa&s;&s;ed into <HI>Greece</HI> with an Armie, his Grandfather (<HI>Gobrias</HI> by name,) was &s;ent into <HI>Delos,</HI> to keepe the Ile; werein, there were ex|tant two Gods; where he &s;ayd: That of certaine Bra&s;en Tables, which <HI>Opis</HI> and <HI>Hecaergos</HI> brought out of the North partes, that he learned, that in the &s;oluti|on of the Body, the Soule doth flit into a hidden place vnder the Earth, wherein is the Kingdome of <HI>Juno,</HI> not a &s;traiter Haule of <HI>Iupiter;</HI> becau&s;e the Earth mu&s;t
<PB N="179" REF="94">holde the middle of the World; &amp; that mu&s;t be the &s;phericall heauen, who&s;e one Hemi&s;phere, the Gods and Saintes doe enioy: The other, the Inferiours, partly Breathren of the heauenly Saintes, partly the children of the Brethren: But the pla|ces without, are the Prouinces of <HI>Pluto;</HI> which are bound and enuironed with Walles, Rayles, Barres, and Chaynes of Iron. Fir&s;t doth the Riuer <HI>Acheron</HI> part the&s;e places in&s;under; and then the Ri|uer <HI>Cocytus</HI> doth &s;eparate them: which when &s;illy Soules haue pa&s;&s;ed ouer, they mu&s;t needes be brought before the vp|right Iudges, <HI>Minos</HI> and <HI>Radamanthus;</HI> to wit, into that Region which is called, <HI>&V;eritatis Campus <GAP DESC="illegible" EXTENT="1 word">. <HI>The Field of Trueth:</HI></HI> Where they &s;itte in Iudgement, exami|ning the life of euery one that commeth vnto them. Heere no man can boul&s;ter or defend him&s;elfe with lyes. Who&s;oeuer then hath been ledde heere in this life by the good Spirit, doe pa&s;&s;e ouer into the place of the Godly; where the Spring la&s;teth euer, and aboundeth with Fruites of euery kind, and floweth with Springs of mo&s;t cleare and &s;hining Waters, and
<PB N="180" REF="94">Meadowes moreouer very plea&s;ant, and bedecked with faire flori&s;hing Flowers of &s;undry colours, and &s;weete &s;melling &s;auours: Neither is there wanting the fellow&s;hip of Philo&s;ophers, nor Theatre of Poets. There are the companie of Singing-men and Quiri&s;ters: There is Mu&s;icke, Singinges, and &s;weete Con|centes, Plea&s;ant Bankets, and Holy and often Meetinges, inuiolable ioy of Drin|kers, and &s;weete liuing togeather. There is no exce&s;&s;e of Heate or cold; but the nature of the Ayre is hole&s;ome, tempe|red with light beames of the Sunne. Here are the Seates of purged Soules, where they celebrate the Diuine my&s;teries. What then hindreth, but that there may be giuen vnto you, fir&s;t honour and re|ward, &s;eeing you deriue your originall from God? Contrarily, tho&s;e that haue defyled their liues with wickedne&s;&s;e, are of the Holli&s;h furies, &s;odainely &s;natched through Hell into <HI>Chaos</HI> and <HI>Herebus,</HI> the deepe&s;t Pit of all: where lyeth the Pro|uince of the Wicked, and the vaine la|bours of the Daughters of <HI>Danaeus;</HI> who in vaine doe labour to fill the Tunne
<PB N="182" REF="95">with water, out of who&s;e &s;ides filled full of holes, the water runneth &s;o fa&s;t, as they put it in; where is the thir&s;t of <HI>Tantulus,</HI> the bowels of <HI>Titius,</HI> the perpetuall row|ling Stone of <HI>Si&s;yphus:</HI> Whereas raging wild Bea&s;tes, byting Wormes, and &s;ting|ing Serpentrs doe in&s;eparably fould a|bout the Bodyes: Where inextinguible Firebrandes that can neuer be put out, doe burne vp their fle&s;h: Where wicked men are puni&s;hed with all kind of tor|mentes, and are for euer-more vexed with perpetuall paine. The&s;e thinges, I heard of <HI>Gobrias.</HI> But you, O <HI>Axiochus,</HI> &s;hall iudge of the&s;e thinges: for I being con&s;trayned by rea&s;on, doe plainely and firmely know this onely, that euery Soule remayneth Immortall; and that that which goeth pure from the&s;e pla|ces, doe liue without &s;orrowfulne&s;&s;e. Wherefore, O <HI>Axiochus,</HI> whether you goe vpward or downeward, it can none otherwi&s;e be, but you mu&s;t needes be ble&s;&s;ed, if &s;o be you doe liue holily and godlily.</P>
</SP>
<SP>
<SPEAKER>Axi.</SPEAKER>
<P>I am a&s;hamed, &ocirc; my deare friend <HI>Socrates,</HI> and it aba&s;heth mee to &s;peake
<PB N="183" REF="95">any further. The feare of Death is &s;o farre from mee now, that I now doe mo&s;t earne&s;tly de&s;ire to die. Your former &s;peach, as though it were a Cele&s;tiall and Heauenly Oracle, hath &s;o per&s;waded mee. Now therefore, I doe de&s;pi&s;e this life, &s;eeing that I am about to goe into a better, &amp; more de&s;ired place: Wherefore the&s;e thinges that are thus &s;poken, I will quietly marke, ponder, and meditate by my &s;elfe. And you, &ocirc; <HI>Socrates,</HI> I pray you come againe vnto me at afternoone.</P>
</SP>
<SP>
<SPEAKER>Soc.</SPEAKER>
<P>I will doe as you &s;ay: But I will now returne againe vnto <HI>Cyno&s;arges,</HI> to walke there fore my recreation, from whence I was brought hither vnto you.</P>
</SP>
<P>Heere endeth <HI>Xenocrates</HI> Booke concerning Death.</P>
<Q><L>Mecaenas good, I <GAP DESC="illegible" EXTENT="1 letter">raue of thee, my Patron for to bee;</L>
<L>Gain&s;t carping Zoilus cankred corps, and cen&s;ures bad of mee.</L></Q>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="colophon">
<P>Imprinted at London by <HI>W. White,</HI> for <HI>R. Bolton</HI> and <HI>W. White.</HI> 1611.</P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
