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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	nature_n	soul_n	2,893	5	5.2542	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72420	The soule is immortall, or, Certaine discourses defending the immortalitie of the soule against the limmes of Sathan to wit, Saducees, Anabaptists, atheists and such like of the hellish crue of aduersaries / written by Iohn Iackson.	Jackson, John, fl. 1611.; Houppelande, Guillaume, d. 1492. De immortalitate animae.; Xenocrates, of Chalcedon, ca. 396-ca. 314 B.C. De morte.; Athenagoras, 2nd cent. De resurrectione.; Palingenio Stellato, Marcello, ca. 1500-ca. 1543.	1611 (1611)	STC 14297a.3; ESTC S116566	64,456	189

THE SOVLE IS Immortall OR Certaine Discourses defending the immortalitie of the Soule against the limmes of Sathan to wit Saduces Anabaptistes Atheists and such like of the hellish crue of Aduersaries Written by IOHN IACKSON Imprinted at London by W. W. for Robert Boulton dwelling in Smithfield neere Long-lane 1611. TO THE CHRISTIAN READER Grace and Peace be multiplied THe Arch-enimie of mankinde Sathan that olde Aduersarie as he dared to giue the assault vpon the Author of Saluation himselfe so hath he not rested from the beginning to lay battrie to the fortresse of Fayth seeking by all meanes to beat it downe and vtterly to rase the very foundations of it And to this end hath he not left vnshaken any one article of our Christian beliefe both by old and new Heretikes the wicked instrumentes of his infernall warringes So maliciously is he set against vs that like a ramping and roring Lion he goeth about seeking whom be may deuower And where GOD hath his Church be euermore adioyneth his Chappell with his counterfaite false and faigned Religion odious to God and wonderfull to the world Amongest the rest he hath not onely of old but euen of late battered the soule yea euen the life of the soule of man yea euen now doth he most stoutly batter it by perswading some that it is corruptible and mortall and putting into their mouthes the most venomed swordes of poysoned sophisticall Argumentes to maintaine the same against the most certaine and necessarie trueth of the Soules immortalitie For not onely the Saduces did dispute against the immortalitie of the Soule yea and they in like manner who sayd in Saint Paules time that the Resurrection was past alreadie to him that beleeueth and made no other resurrection besides the resurrection of the regenerate But also the Anabaptistes of later yeares doe denie the Soule to be immortall And Paul the third of that name Pope of Rome when he was breathing out his Soule and readie to die sayd that now at length he should try and know three things First whether there were a GOD second whether 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 Epicures and gracelesse Atheistes whom the Diuell to lull them faster a sleepe in their sinnes and enforce them to heape sinne vpon sinne hath so suggested them that they are fully perswaded that there is no rewarde for the Good nor punishment of the Wicked but that Man perisheth as Beast and the Soule to come to nothing according to that wicked verse of Horace Et redit in nihilum quod fuit ante nihil For they affirme that the Soule of man like as of brute Beastes is nothing else but Life or the vitall power arising of the temperature and perfection of the Body and therefore dyeth and is extinguished togeather with the Body And some againe say that the Soule sleepeth when the Body dyeth that is is without motion or sense vntill the raysing of the Body which indeed is nothing else but that the Soule is mortall that is a meere qualitie onely in the Body which when the body is dissolued becommeth nothing because if it were an incorporeall substaunce it could not be without sense and motion Wherefore hauing my selfe met with some of this badde sort and hearing of moe I thought good euery way to fight in the cause of Christ Iesus with the weapon put in mine hand by my grand Captaine and with might and maine to heaw at these two Monsters and vtter Enemies to the Soule Therefore seeing that the print of the Penne may come vnto the eyes of moe than the sound of the voyce into the cares I by Gods assistance haue set my talent on worke against them both proouing the contrarie First that the Soule is not as they say mortall but immortall Secondly that the Soule is not a forme perfection temperament force power or agitation arising out of the temperature of the Body but a substaunce incorporeall liuing vnderstanding dwelling in the Body and susteining and moouing it And this latter is prooued true by these Scriptures Psalm 48. His Soule shal be blessed in life Heb 12. God is called the Father of Spirites And it is sayd of the faythfull Yee are come to the Celestiall Ierusalem and to the companie of innumerable Angels and to the Spirites of iust and perfect men 1. Cor. 2.11 Noman knoweth the thinges of a man saue the spirite of man which is in man In these and like places of Scripture both the Soule of man is called a Spirit and the properties of a liuing and vnderstanding substaunce are attributed vnto it therefore it is a substaunce And therefore to no purpose doe the aduersaries of this Doctrine oppose those places wherein the soule is taken for the life and will of man as Mat. 6. The Soule is more worth then Meate Iob. 13.14 I put my Soule in my hand For by the fore alleadged places it is manifest that this is not generall but is vsed by figure of speach whereby we call the effect by the name of his cause Now for the former that the Soule is not mortall but immortall and also for a further declaration of this latter I haue translated foorth of latine for their sakes that vnderstande not latine a certaine Treatise of the Immortalitie of the Soule and thereunto haue adioyned other mens iudgments and reasons for the helpe of the matter Scriptures confirming the same and confuted the Aduersarie GVILERMVS HOVPPELANDVS Of the immortalitie of the Soule THat the auncient Philosophers flourished in Witte and profited in Studie it is no common opinion but vnto all men a sure and certaine perswasion For by Studie and Exercise they on euerie side made themselues away vnto those thinges that are by Nature almost incomprehensible And by their benefite there are many thinges publikely left vnto all posterities which we are glad of and doe marueile at their inuentions They measured the World subiected Heauen to their Rules searched out the sundry causes of Nature and in some sort with their eyes contemplated the Worke-man of all the World But of the state of mans Soule and the Immortalitie thereof sundrie sectes haue in their Writinges left sundrie opinions Some say that Soules are Mortall and die togeather with their bodyes Some doe say that they are Immortall and alwaies remaine in a fixed stabilitie Heraciuus affirmed mans Soule to be a Vapour Thales a Moysture Empedocles Blood for hee taught that the Soule is Blood infused in the Heart Diogenes and Anaximenes Ayre The Storkes whereof Zeno and Chrisippus are the chiefe do say it is a Fire Democritus affirmed the Soule to be made by a certaine chauncing course of certaine light and round matter Aristoxenus an Harmonie Aristophanes a due proportion of qualities The Saduces so called of Sadoc denying both Honours and Punishmentes and vniuersally both

Goe to sayth the sicke man all sorrowfull I shall now prooue whether of you doth thinke more rightly But Theologie doth discreetly affirme both that the Soule is Immortall and also that it shall at length returne into the tabernacle of the Body doth name the very place also wherein the Soule shall remaine be kept vntill the last Iudgement That the Soule doth not die is thus prooued by the holy Scriptures 1 BEcause it is a Spirit which cannot die Gen. 2. Math. 10. Doe not feare those that can kill the Body but cannot kill the Soule Gen. 2. Hee breathed into him the breath of life 2 Because God is the God of the liuing God is the God of Abraham Therefore Abraham liueth although his body be dead Mat. 22. 3 From Examples Moses and Elias talked with Christ in Mount Thabor Luk. 9. although Moses was dead a thousand and fiue hundred yeares before Ergo they liue 4 From the testimonie of Christ Ion. 11. Hee that beleeueth in me he shall not die for euer Therefore the Soule is not extinguished but liueth alwayes 5 There is also a firme Argument from the Cause vnto the Effect or from the nature of Relatiues Christ is risen and liueth Christ is our Author and Head Therefore we also shall rise againe And the Soule at length coupled with the Body shall liue for euer For what is of force in Christ the same must needes also auaile in his members 1. Cor. 15. Now that the Body being renewed shall of vs be recciued againe in the resurrection of the dead the testimonie of Job in the 19 chap. teacheth plainely I know that my Redeemer liueth and that I shall rise againe out of the Earth in the last day and shall see God in my flesh The Place or Seate into the which the Soule doth flitte being loosed from the fetters of the Body and resteth in the same is called Paradise Luk. 23. The bosome of Abraham Luk. 16. The hand of God Sap. 3. Scheol 1. Hell Gen. 43. The Immortalitie of the Soule prooued by manifest places of the holy Scriptures 1. Numbers 23.10 I Pray God I may die the death of the Righteous and let my last end be like his 2. Psal 84.1 2 4 10. 1. O how amiable are thy Tabernacles o Lord of Hostes 2. My Soule longeth yea and fainteth for the Courtes of the Lord for my heart and my flesh reioyce in the liuing God 4. Blessed are they that dwell in thy House they will euer praise thee Selah 10. One day in thy Courtes is better then a thousand other where I had rather be a Dore-keeper in the house of my God then to dwell in the Tabernacles of Wickednesse 3. Ejay 51.6.11 6. Lift vp your eyes to the Heauens and looke vpon the Earth beneath for the Heauens shall vanish away like smoake and the Earth shall waxe old like a garment and they that dwel therein shall perish in like maner but my saluation shal be for euer and my righteousnesse shall not be abolished 11 The redeemed of the Lord shall returne and come with ioy vnto Zion and euerlasting ioy shal be vpon their head they shall obtaine ioy and gladnesse and sorrow and mourning shal be away 4. Esaj 32.18 My people shall dwell in peace and in sure dwellinges in safe resting places in assurance for euer 5. Esaj 49.10 They shall not be hungry neither shall they be thirstie neither shall the heate smite them nor the Sunne for he that hath compassion on them shall lead them euen to the springes of waters shall he driue them 6. Esaj 65.17.18 17 Loe I will create new Heauens and a new Earth and the former shall not be remembred nor come into minde 18 But be you glad and reioyce for euer in the thinges that I shall create 7. Dan. 12 1.2.3 And at that time shall Michael stand vp the great Prince which standeth for the children of thy people and there shall be a time of trouble such as neuer was since the time that there began to be a Nation vntill the same time And at that time thy people shall be deliuered euery one that shall be found written in the Booke 2 And many of them that sleepe in the dust of the Earth shall awake some to euerlasting life and some to shame and perpetuall contempt 3 And they that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the Starres for euer euer 8. 2. Esaras 2.35.36.37 Be readie to the reward of the Kingdome for the euerlasting light shall shine vpon you for euermore 36 Flee the shadow of this world receiue the ioy of your glorie I testifie my Sauiour openly 37 Receiue the gift that is giuen you and be glad giuing thankes vnto him that hath called you to the Heauenly kingdome 9. Sap. 3. The Soules of the righteous are in the hand of God and the paine of death shall not touch them In the sight of the vnwise they appeare to die c. Yet is their hope full of Immortalitie c. 10. Sap. 5. The Faythfull are counted among the Children of God and their portion is among the Saintes The Righteous shall liue for euermore their reward also is with the Lord and their remembraunce with the highest Therefore shall they receiue a glorious Kingdome a beautifull Crowne of the Lords hand 11. Tob. 3. O Lord deale with me according to thy will and commaund my spirit to be receiued in peace 12. Ecclesiastes 7. The day of death is better then the day of birth For precious in the sight of the Lord is the death of this Saintes saith the Psalmist in the 116. Psalme 13. Mat. 13.43 Then shall the Iust men shine as the Sunne in the Kingdome of their father 14. Mat. 19.29 They shall inherite euerlasting life 15. Mat. 25.34 Come ye blessed Children of my Father inherite the Kingdome prepared for you from the beginning of the world 16. Mat. 22.29.30.31.32 29 Yee are deceiued not knowing the Scriptures nor the power of God 30 For in the Resurrection they neither marrie Wiues nor Wiues are bestowed in marriage but are as the Angels of God in Heauen 31 And concerning the Resurrection of the dead haue yee not read what is spoken vnto you of God saying 32 I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing 17. The same is recorded in the 12. of Marke vers 24 25 26 27. By all which places it is a plaine consequent that the Soule is Immortall 18. Luk. 16.22 Lazarus is said to be caried into Abrahams Bosome Now what Abrahams Bosome is let venerable Beda witnesse against the Papistes that so much boast of him who in his Homilie on the Gospell for the first Sunday after Trinitie writeth thus Sinus Abraham requies heatorum pauperum quorum est regnum coelorum quo post

the Soule he sayth that there are certaine partes that are not separable from their Matters or the thinges whereof they be made or receiue the name and some are separable as Nauta a Nauj The Mariner from the Ship Vt rationalis anima a ratione and therefore hee concludeth that it is separable 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 Sensus and Intellectus the Sense and the Vnderstanding hee saith Excellens sensibile corrumpit sensum excellens autem intelligibile non corrumpit intellectum 1 The excellent sensible thing corrupteth the Sense but the excellent intelligible corrupteth not the Vnderstanding Also in the first Booke where the translation that Auarroys expoundeth the Vnderstanding doth seeme to bee a certaine substaunce which is made indeed and is not corrupted And in his Booke De Animalibus the Philosopher enquireth whether all Soules doe come foorth of their bodies and hee answearing saith That it is not possible for corporall Soules to come foorth of the bodyes It therefore remayneth sayth hee that it is the Vnderstanding that cōmeth foorth and only is diuine And he in his twelfth of Metaphysuks ca. 8. sayth The moueing causes as they were made before it so doe they come foorth of it And in the Booke of the death of Aristotle it is written that he lying on his death-bed comforting his schollars concerning the feare of death said vnto them Et vos vt quid turbatis et de morte timetis quae est via et incessus animae recedentis a corpore et ad comprehendendum gradus diuinos et coniungendum se animabus sapientibus et letis 1. And you why are you troubled and are afraid of death which is the gate entring in of the soule departing from the body to comprehend the heauenly wayes or degrees to ioyne it selfe to the soules that are wise and ioyfull After whose death his scholers praied for him saying Deus qui recolligit animas Philosophorum recolligat animam tuam et reponat eam in thesauris suis 1. The God that gathereth togeather the Soules of the Philosophers gather thy Soule and lay it vp in his treasures And Libro secundo posteriorum he reciteth Pythagoras saying That God doth thunder and sounde as one that threatneth that those that are in Tartarus or in Hell may be afraid And in the 4. Booke of his Ethicks hee sayth Although they sinne yet they suffer whatsoeuer punishment is layd vpon them because they say that immortalitie is life euerlasting for the passion of life seemeth immortalitie c. On the contrarie part Aristotle doth sometime seeme to be against the immortalitie of the Soule for in his Praedicaments he sayth Corrupto animali corruptitur scientia non autem scibile scientia autem non est anima ex quo videtur sequi animam interire cum corpore 1 The liuing creature being corrupted the science or knowledge is also corrupted not the thing that may be knowne for the science is not the Soule whereof it seemeth to follow that the Soule doth die with the Body And in his Booke De longitudine et breustate vitae Of the length shortnes of life hee sayth The liuing creatures being corrupted the science is also corrupted and likewise the healthfulnesse and therefore who of these shall reason for the Soule for if it be not of Nature but as science in the Soule so also shall the Soule be in the Body And of the same another corruption besides the corruption wherewith the corruption is corrupted with the Body therefore it must needes be that it hath cōmunion with the body And in the third De anima Non reminiscimur post mortem corum qui in vita sciuimus We haue no remembrance againe of thē after whom we knew while they were aliue And in the third Booke of Ethickes Terribilissimum autemmors terminus enim c. Death is a most terrible and fearefull thing for it is the tearme or end And there seemeth thencefoorth to be vnto the dead neither good nor euill And Septimo Metaph hee determineth of the Intention that Omnes partes quae possunt manere seperatae a toto sunt elementa hoc ect partes matcriales All partes that may remaine being seperated from the whole are Elementes that is to say partes Materiall And Primo de Caelo he seemeth to hold it for vnpossible against Plato Quod aliquid sit factum perpetuū et incorruptibile et hoc de mundo c. That any thing can be made perpetuall and vncorruptible And this is prooued of the world by two reasons which I omit for breuities sake And Quinto phisico he sayth Cuius est principtum eius est finis As is the beginning of a thing so is the end of it Out of which sayinges it seemed to Scotus and to many others also that Aristotle was alwayes doubtfull of the immortalitie of the Soule yea euen vnto the day of his death And he seemeth sometimes to come nearer the one part then the other and sometimes to agree to that hee seemed before to condemne accordingly as the matter whereof hee entreated was more consonant to the one part rather then the other Yet notwithstanding by Scotus leaue in the foresaid sentence he seemeth to mee not to differ frō his maister Plato in this matter and herein my witnesse is Bessario the Cardinall of Nicea in that which he wrote in the defence of Plato and Cicero also whose testimonie amongst all men is most of authoritie sayth in the first Tusculan question Post multorum Philosopherum de animi quidditate recitatas opiniones Aristoteles longe omnibus Platonem semper excipio c. After the recited opinions of many Philosophers touching questioninges of the Soule Aristotle is farre aboue all but I alwayes except Plato a man very excellent both for witte and wisedome and diligence seeing hee embracing receiuing and allowing those foure knowne kindes thought that there was also a fifth Nature The minde is equall for to cogitate and to prouide to speake and to teach and to inuent somewhat and to remember so many seuerall thinges to loue to hate to couet to feare these thinges and such as be like vnto them are not to be found in any one of these foure kindes and therefore he thinketh there is a fifth nature that is without name and so hee calleth the Minde it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Endelcia quasi quandam contanuatam motionem et perennem As it were a certaine continued and euerlasting motion And speaking also of the sentences of the philosophers which we haue put in the first place hee sayth His omnibus sententijs nihil post mortem pertinere ad quenquam potest By all these sentences nothing can belong to any man after death But of the sentence of Aristotle and Plato he sayth afterward Reliquorum sententiae spem afferunt posse

Soule intellectiue or the naturall Vnderstanding and so man is per se vnum one by him selfe After the first maner a Child is not Homo Man of the same kind with himselfe when he is old nor with other men After the second maner hee is not Man neither endued with reason Nisi potentia but in power Contrarily it should follow that a Child should not be endued with Reason neither Men inwardly reasonable which is absurde Also Man vnderstandeth not seipso primo not by himselfe first therfore by his substantial forme The Antecedent is wel knowne by experience the Consequent is plaine because the proper operation agreeing to any thing compounded cannot be competent vnto it selfe per mate●●am by matter therfore by the former is the Soule the substantial forme of man This is confirmed because then by no operation of an Animall brute creature it could be conuinced that the sensitiue Soule should be the forme therof giuing vnto it esse to bee but the Aduersarie might say that it giueth it operari et non esse to worke and not to bee Adde herevnto that it is an expresse determination of the Church in Clemen Extra de summatri et fide Catholica Against the second that the proper bodies and all thinges shall returne againe vnto the same But such a continuation is not intelligible but faigned vaine and vnprofitable Because that by such continuance man neither after the first maner nor yet after the second could vnderstand Otherwise the painted Wall or the thing wrought on the Wall offred to the sight should see because the colour that is on the Wall doth cause the vision and the sight receiueth it Against the third It should follow that contraries should be togeather in the same thing for it is plaine that in the vnderstanding of one man is Assent and Insent and in the vnderstanding of another in the respect of the same is Dissent Intent And of that thing whereof one man hath Science another hath onely Opinion and an other Ignorance Also according to this we should hardly vnderstand nothing but that whereof the Phantasie should cause Intention But this is false as experience doth prooue by the actes aswell of the Vnderstanding as of the Will and by many others For the notice or knowledge Intuitiue is knowne by beholding or intuitiueely is cause of the Notice reflexed But of the immortall state of the soule after death the foresaid Philosophers are seuered among themselues for some set downe that the soules when they doe depart foorth of the bodyes do straightway enter into the bodyes of Beastes correspondent vnto their Merites As for example the Soules of Princes into Lions of Souldiers into Bores of others into Swine of some into Wolues of others into Birdes and Apes c. Neither in these doth the paine and deiection cease vntill they had put on formes agreeable to those of the wild outragious Beastes Whereof it came to passe as Ambrose saith in his Booke do bono mortis that some said that the chiefest good or summum bonum of the great Philosophers doth consist in this that their Soules after their death doe enter into Apes or Birdes Others there haue been that said and affirmed that they doe change their sexe or kind and doe turne vnto the infirmitie of Womans nature Others will that they goe into strange humaine bodyes as that fabulous Historie of the Greekes doth witnesse for it sheweth that Menelaus after that Euphorbus was ouercome laide vp his Buckler in the Temple of Iuno which Panthoydes tooke away whereof they said that the Soule of Euphorbus was entred into Panthoydes and that he was Euphorbus himselfe whereof Ouid. maketh mention in his fifth Booke of Metamorphosis Ipse egó nam memini Troiani tempore belli Panthoides Euphorbus eram cui pectore Hesit in aduerso grauis hasta minoris Atridae That is to say For I my selfe remember well in time of Troian Warre Panthoides Euphorbus was my selfe and deepe and farre A mighty speare did pearce my breast which dead did downe me throw Atreus mightie younger sonne did strike this deadly blow And to speake nothing of the rest of the Philosophers Plato had the best iudgement what becommeth of Men if notwithstanding saith he they lead their liues righteously and holily then so soone as the Soules are deliuered from their bodyes they are receiued into the bosome of the Gods themselues But they being vnmindfull of supernall thinges doe refuse them as things connexed and doe againe begin to be willing to enter into their bodyes againe For speaking of which out of Plato his doctrine Virgill is very greatly commended Therefore hee thought that the Soules of mortall men were alwayes able to abide in their bodyes but through the necessitie of death must needes be dissolued And that they are not able neither to endure perpetually without their bodyes but thought that by enterchangeable courses the liuing became dead and the dead become liuing indefinitely and for euermore But in this doe Wise-men differ from others that straight-way after death they are carried vnto the Stars that euery one resteth very long in that Starre that is agreeable or meete for him and at length forgetfull of his old miseries and ouercommed with desire of hauing his body returneth againe to the labours and sorrowes of mortall men Therfore by a most hard condition doth Plato make the Soules of men yea euen of the wisest to be happie and blessed Vnto whom are not such bodies distributed as with which they may liue alwayes and immortally neither without them can endure in eternall puritie but doe sometime though not immediatly yet at the length desire to returne vnto the bodies And so indefinitely doe by course returne againe into diuers bodies vntill the great yeare in the which they shall haue againe their owne bodies and all thinges shall come againe vnto their first estate And those that haue ledde a foolish life hee thought should come vnto bodies due to their desertes whether of Men or of Beastes and so long to liue miserably in them vntill they be scoured from their filthinesse and their errours moderated be redacted vnto the rule of reason and temperance and so at length deserue to come vnto the honour of their first estate But Porphirius doth not onely remooue from mens Soules the bodies of Beastes but also will haue the Soules of Wise-men so to be deliuered from the bonds of the bodie that fleeing vtterly from euerie bodie are kept blessed with the Father for euermore It is a foolish thing to speake of that life which cannot be most blessed vnlesse there may be a most sure certaintie of the felicitie of it and for the blessed Soules to desire the blot of corruptible Bodies and to returne backe againe vnto them as though there needed a great Purgation and an iniquination and defiling to be required Truely the sentence of Porphirius is to be preferred before theirs that will

euermore haue a changing of blessednesse miserie Yet notwithstanding he will haue the soules 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 miseries hee placeth them in eternall felicitie For it shamed Porphirius to say that the Soules of men are posted backe againe into beastiall bodies If Plato and Porphirius had agreed betweene themselues I beleeue that they also should haue seene that it is a consequent that Soules doe returne to their Bodies and should receiue such thinges as whereby they might liue blessedly and immortally Because according to Plato the holy Soules also shall returne to humaine bodies According to Porphirius they shall returne to the euils of this world Porphirius therefore may say with Plato they shall returne vnto bodies and Plato with Porphirius they shall not returne to euill ones Therefore that the Soules may be blessed euerie body must not be eschewed but a body proper and incorruptible must be receiued wherein they may more conueniently reioyce then waile and lament in any that is corruptible So shall there be in them no direfull wretchednesse and calamitie which Virgill concludeth out of Plato when he saith Rursus et incipiant in corpore velle reuerti That is to say And loe they now begin to haue a willing minde For to returne so corps againe So I say they shall not haue a desire to returne to other bodies seeing they shall haue bodies eternally with them into the which they shall couet to returne It is therefore a more honest thing to beleeue that which the Saintes and holy Angels haue shewed which the Prophets haue spoken by the instinct of the holy Ghost which the Messengers of Christ our sauiour haue preached which the blessed Apostles haue taught and written to witte That there shall be a Resurrection of our mortall Bodies or that mens Soules shall once returne vnto their owne proper Bodies and those immortalls There now remaineth for vs so far-foorth as the Lord shall vouchsafe to helpe vs godlily and humbly according to our small Talent to shew or to perswade the Immortalitie of mans Soule or the reasonable Soule whereby we haue sense moue and vnderstande And this will we doe so much the more humbly as we doe suppose it the harder to be done for there is scarcely any trueth more obscure out of humaine strength or the principles of naturall Philosophie more difficile to be perswaded which certainely ought to be counted a worke hard and wonderfull Seeing that it is the greatest thing that may be for the minde it selfe to see and know the minde it selfe For as the corporall eye doth easily see other thinges but can not see it selfe so our Minde doth not so easily contemplate or looke vpon it selfe as it doth other thinges For verily this force as Cicero saith in the first Tusculan question hath that Precept of Apollo in qu● mouet se quisque noscat 1. Wherein euery one mooueth let him know himselfe For I doe not beleeue that he gaue that Precept to the end to haue vs to know our members or stature figure or shape but that wee should beholde the puritie and dignitie of our minde To know this therfore cannot be any otherwise but diuine and strait This Precept giuen of the GOD could not belong to any sharpe and cruell minde Euerie one therefore that is not content with the perswasions and probable and demonstratiue reasons in this obscure difficile and hard matter which exceedeth passeth or goeth beyonde all mans witte hee I say is worthy to be despised and to be left vnto him selfe in the vaine inquisition of such like reasons For the hard thinges of our Fayth ought rather to be considered by the Oracles of the Fathers then discussed by the vnderstanding For often times humaine sense while it seeketh the reasons of certaine thinges can not finde it doth drowne it selfe in the gulfe of Desperation And when it seeketh to finde out by reason the force of the Immortalitie of the Soule it falleth for the most part into the bottomlesse pitte of Desperation Therefore least through rashnesse and temeritie wee should deserue to be rebuked about the foresayd doubt we will God willing assay to reason and dispute in three Conclusions according to the sentence and iudgement of the auncient Fathers The first Conclusion ALthough the Immortalitie of the reasonable Soule cannot be prooued neither demonstrated by effectuall and euident reason yet by probable reasons it may apparently be perswaded both to the saythfull and to the vnsaythfull The first part is plaine for Augustine in 3. de Trin. speaking of the life Mortall and Immortall saith Hac vtrum caveat humana natura nec parua est quistic humanis quippe argumentationibus ●anc muenue con●utes vix pauci magno praediti ingent● vacautes octo doctrinisque subtilissimis crudite ad indagandum solu●s animae im●ort●let●tem peruenire potuerunt That is to say Neither is it a smal question whether humaine nature doth want this or no for because that they that goe about to finde out this by humaine argumentations scarcely a few endued with good wittes hauing sufficient leasure and learned in most subtile doctrines could attaine to the searching out of the Immortalitie of the Soule onely By reason thus We cannot naturally know the reasonable Soule in it selfe neither intuitiuely nor abstractiuely by a perfect and distinct knowledge therefore we can not euidently and by effectual reason conclude the Immortalitie thereof which naturally and necessarily doe follow it The Antecedent is cleare of the intuitiue of the Abstractiue it is plaine because such a knowledge naturally gotten doth presuppose the intuitiue knowledge touching the same thing Secondly thus euerie thing demonstrated of the subiect is first and more according to knowledge spoken or predicated of that thing by which it is demonstrated then of the subiect wherein it is demonstrated shewed for to bee But it is not naturally neither euidently knowne vnto vs that Immortalitie is first and more according to knowledge spoken of any other thing then of the reasonable Soule Or that proposition wherein Immortalitie is spoken of another is not to vs former or more knowne then this propositiō The Soule is Immortall The Maior is plaine because the demonstration is of thinges former more knowne and the causes of the conclusion It is confirmed because this Conclusion Anima rationalis est disciplinabilis The reasonable Soule is disciplinable Although it be euident and knowne by experience yet it is not demonstrable therefore neither this Conclusion This Soule is Immortall because it is neither euident nor knowne by experience is demonstrable The Antecedent is plaine because that Proposition is immediate then the which there is not another that is former and principall to conclude this Homo est disciplinabilis Man is disciplinable For I doe not beleeue that the Cause can be giuen why

the Soule is Disciplinable or Immortall but that of it owne nature it is such For the perswading of the second part of the Conclusion we haue excerpt three reasons out of Cicero his first Tusculan Question and out of Cato the elder The first he draweth from as it were a naturall and in-bred opinion of all men but especially of old auncients The second Argument he draweth from the hope and expectation of prudent and good Men. The third he fetcheth from the nigh similitude and likenesse of our Mindes vnto GOD Afterward we will induce other familiar Reasons The first Reason that must testifie this trueth is Antiquitie which the further it was gone from the birth and difference of progenie the better peraduenture it did behold those thinges that were true Therefore sayth he it is sure that old men haue a sense and feeling in death and that man is not so blotted out by the departure out of this life that he should vtterly perish And this to be so may be vnderstood by the Ceremonies vsed at the Sepulchres Graues and Buriall of the dead where is vsed such Rites towardes them as if they were still indued with most excellent Wittes Neither would they haue worshipped with so great regard nor vsed so deuout Religion vnlesse it had cleaned to their minds that Death could not destroy all things but is as it were the Guide Captaine Leader of woorthie Men and Women that doe goe from hence into Heauen and change this fraile brittle miserable and wretched life for a life permanent euerlasting blessed and ioyfull From which opinion it is sprung that many whose names it is not now needfull to reckon vp or rehearse are for their good life and virtuous behauiour while they liued heere in this world amongst men counted after their death amongst the number of the Gods This same may hereof be vnderstood that all men haue a care that these thinges should be after their death to witte Propagation of Name Procreation of Children Adoption of Sonnes and fulfilling of Testaments with many other thinges It is a most great Argument amongst the Philosophers Why wee ought to beleeue that there is Gods although there be no Nation so sauage and outragious whose minde is not indued with opinion of Gods If any one would haue this Reason reduced and brought vnto that strait forme of Logicke wherein it shall haue lesse force they shall summarily haue it thus All men and especially those old ones who as they seeme to haue excelled vs in stature of body so also in excellencie of witte because they found out all good Artes which was an hard thing to doe iudged by nature or were naturally 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 diligence that all men vse about their Sepulchres or Graues about the propogation of their name fame and glorie about the generation of Children adoption of Sonnes of many other thinges which men would not doe vnlesse they were naturally enclined to iudge that after they be departed out of this life there belongeth something vnto them wherevnto they haue a naturall appetite The second Reason is because that Plato whose authoritie is of such force with Cicero that he counteth him worthie to be beleeued in what he saith although he shew no reason why writing vnto Dionisius in that Epistle that beginneth Audiui ex Archidomo doth perswade saying Natura fieri viaemus vt ignauissimus quisque nihil curet quae sit de eo futura opinin Sapientes auten● et boni viri cuncta faciunt quo futura secula bene dese existimant 1. Wee see that it commeth to passe by nature that euery slouthfull sluggard taketh no care what opinion shall hereafter he had of him But wise and good men doe all thinges whereby the ages to come may thinke well of them Whereby I doe coniecture that his meaning is that they that be dead haue some sense feeling or knowledge of our matters or the thinges that we doe This Reason Cato the elder following doth thus reason in Cicero his Booke De Senectute Nemo vnquam mihi Scipio persuadebit aut patrem tuum c. There shall neuer any man perswade mee Scipio that either your Father Paulus or your two Graundfathers Paulus and Affricanus or that Affricanus Father or his Vncle or many other excellent men whom now it is not needfull to reckon vp did endeauour so great thinges which might belong to memorie of their posteritie vnlesse they did see very well in their minds that the posteritie should pertaine vnto them Or doe you thinke that I may glorie somewhat of my selfe as it is the maner of old men to doe that I would haue taken vpon mee so great labours both night and day at home and in warre if I were perswaded that my glorie should end with my life Had it not been a great deale better for mee to haue spent my time in ease and quietnesse without any labour and contention This speach Cicero handling more largely in the first Tusculan question sayth Quae natura in hominum genere melior quam eorum qui se natos ad homines iuuandos tutandos conseruandos arbitrantur etiam vsque ad mortem fortiter sustinendam Quis autem sapiens sine spe immortalitatis se offerret ad mortem Quid enim imprudentius quam sine vsto premio se et vita et virtute propria priuare Cum aut seruitutis aut egestatis labores c. 1. What Nature in Mankind can be better then theirs that thinke them-selues to be borne vnto this end to the intent that they may helpe defend and preserue men yea euen vnto the abyding of the bitter bruntes of direfull death But what wise-man wil offer himselfe vnto death without the hope of immortalitie for what part can a man play more vnwisely then without any rewarde to depriue himselfe of life and his owne proper vertue when be might with the rest of the Citizens patiently abide the labours either of seruitude or of pouertie Who will affirme that Glorie doth profit the dead if they haue no sense or feeling of it What good can this glorie doe to those famous worthy men so diligently notably cammended described of Poets if so be they doe know nothing of it Whether is it our partes then to condemne all those worthy men of foolishnesse who haue valiantly susteyned death for their Countrey or to beleeue that they looked for the immortalitie of their soules whose mindes sentence and iudgement to finde fault withall or to reprehend seemeth to come the nearest vnto temeritie or roshnesse This Reason diffusedly handled may be brought to forme vnder a double maner First wise and good men doe iudge and hope that their Soules shall be immortall therefore it is so The Antecedent is very plaine for otherwise they would not haue so endangered them-selues

she doe this willingly And if perforce she be compeld in Carcasse caue to lie Who doth constraine doth God himselfe then her he nought esteemes Nay what in Prison vile he puts to hate he rather seemes More of it selfe except it learne sith it doth nothing know And oftentimes forgetfulnesse the Minde doth ouerthrow Therefore they iudge it nothing is when Body heere doth die For learne it cannot senses dead which it knowes all thinges by Some other say that Soule there is in all the World but one Which giueth life to euery thing as Sunne but one alone There is that makes all eyes to see Eternall thinke they this Though Body die or eyes put out the Sunne eternall is These trifles fond it is not hard with Reason to disprooue But heere I longer am I feare then it doth mee behooue There shall not want that such demands shall answere once at full And all the doubtes therein assoyle and knots asunder pull O man of sharpe and pregnant wit thy prayse shall liue with mine Our labours doubt not shall commend the men of later time Thy famous workes attempt and seedes of Heauen on Earth goe sow This one thing will I more put to that euery man may know The Soule Immortall for to be and sprung of Heauenly grace If Senses and Affections all he will restraine a space If that despising worldly ioyes and earthly thought resignde With dayly labour he attempt to God to lift his minde Then perfect Wisedome shall he haue and thinges to come foretell A wake or else in heauie sleepe perceiue the same as well In this sort did the Prophets old the thinges to come declare The sober minde therefore doth come more neare to heauenly fare The farther from the flesh it flies and from the earthly care But like to Beastes the greatest sort doth liue as sense doth will And thinke none other good to be but flesh to haue his fill Hereof it comes that many thinke the Soule with Body dyes Because they see not thinges Diui●e with weake and fleshly eyes But of the Soule this shall suffice Palengenius in Pisces ANd when escapt from mortall chaine the Soule hath passage straight Conueighing with her selfe these three that alwayes on her waite The Minde the Sense Moouing force vnto the Heauens hie Shall ioyfull goe and there remaine in blisse perpetually Matheus Dresserus libro de Anima A Confirmation of the Immortalitie of the Soule THe Sentence of the Soules immortalitie is twofold 1. Philosophicall 2. Theologicall What is the opinion of Philosophers touching the Immortalitie of the Soule Some affirme that the Soule doth die with the Body Others do hold that after the separation of the Body it remayneth aliue and immortall The Argument of Panaetius What soeuer is bred or hath a certaine beginning The same also dieth or hath a cetraine ending But the Soule is bred or hath a certaine beginning Therfore the Soule dieth or hath a certaine ending The Answere The Maior is to be distinguished for some thinges are bred or haue their beginning of the Elementes and doe die againe But others haue a Celestiall and Diuine originall as the Soule which doth not die Thinges that are borne bred or haue beginning are of two sortes Some are Elementarie some Celestiall The Elementarie doe die or perish But the Celestiall doe not die or perish But on the contrarie part Cicero Plato and Xenophon haue iudged the Soule to be Immortall and they prooue it thus 1. Because the originall and nature thereof is Diuine or as the Pythagoreans said the Soule is drawen from the vniuersall Heauenly minde Cicero in 1 Tuscul That which is Diuine that doth not die The Soule is Diuine Ergo The Soule doth not die 2 Because vnto the Soule there is nothing mixt nothing concrete i. the Minde and Soule is not compounded of the Elementes therefore it can not die with the thinges that are compounded of the Elementes Whatsoeuer is compounded the same is conflated or compounded of the Elementes But the Soule is not compound of the Elements Therefore the Soule doth not die 3 Because the workes or effectes of the Minde are Diuine and Celestiall as to perceiue and know thinges past and to come therefore the Minde it selfe also is Celestiall and Incorruptible As is the effect so is the cause But the effectes of the Soule are Diuine Therefore the Soule is also Diuine 4 Because the order of Diuine iustice doth require that rewardes be giuen to Iust and punishments to the Vniust But in this life there often chance no rewardes to the Iust nor punishmentes to the Wicked therefore after this life there remayneth another life wherein it shall goe well with the Godly and ill with the wicked 5 Plato in Exiocho saith Discessus ex hac vita est mutatio mali in bonum that is to say The departing out of this life is a changing of euill into good Therefore after death the Soule also liueth and somewhere remayneth aliue that it may enioy that so great a good Of the Place of the Soule after the separation from the Body SOcrates thought that the Soule when it departeth from the Body doth returne to Heauen from whence it is sprinckled strowed into mans Body But Philosophie doth plainely deny and is vtterly ignoraunt that the Soule shall be ioyned togeather to the Body at the vniuersall raysing againe of the dead Cicero also although he did excellently dispute many thinges of the Soules Diuinitie yet he confesseth that he is in very great doubt and staggering euen as the Shippe is tossed in the middes of the raging Seas And Atticus sayth That hee while he readeth Platos Phaedo doth truely Assent that is to say Approoue the Opinion of the Immortalitie of the Soule But when he had layde the Booke away and beganne to cogitate with himselfe then that Assent slided away Socrates when hee was going to his death sayth in Plato It is time for mee now to goe away from hence that I may die and you liue but whether is better God knoweth I thinke truely no man knoweth There was a Philosopher of great Authoritie who being called to end his life was verie sore vexed in minde doubting of the flitting or departure in what state his soule should be after death And when he found no other Hauen he sent for two Philosophers and bade them dispute of the condition of the Soule after the departure foorth of the Body saying Loe I must flitte hence away forsake this mortall life wherefore tell yee mee what shall become of mee whether my Soule shall liue when this Body is extinct or no for vnlesse this can be prooued vnto me and I therein perswaded with what minde can I depart out of this life Heere the Philosophers began sharply to contende about the Nature of the Soule and the one reason'd it to be Mortall and the other Immortall And when they had a long time disputed neither part preuailing