that my life is but a winde and that mine eye shall not returne to see pleasure For so hee expoundeth himselfe when hee addeth vers 10. Hee shall returne no more to his house neither shall his place know him any more So likewise in the 17. chap. My breath is corrupt my dayes are corrupt the Graue is readie for mee They are wordes of one despayring of life saluation God being wroth and angrie 10. Job 34.14.15 14 If he set his heart vpon man and gather vnto himselfe his spirit and his breath 15. All flesh shall perish togeather and man shall returne vnto dust Answere Job doth not heere say that the Soule doth either sleepe or perish but that by the departure of the Soule from the Bodie the Bodie dieth and is dissolued yet not that the Body doth vtterly perish for so it should repugne other plaine places that warrant the Resurrection 11. Job 14.12 Man sleepeth and riseth not for hee shall not wake againe nor be raised from his sleepe till the Heauen be no more 12. Act. 7.60 And when he had thus spoken he fell asleepe 13. 1. Cor. 15.51 We shall not all sleepe but we shal be all changed 14. 1. Thes 4.13 I would not haue you ignoraunt concerning them which are asleepe In these places the dead are sayd to sleepe Ergo The Soule sleepeth Answere In these and such like places is vsed a figure of speach called Synecdoche translating that which is proper vnto the Bodie to the whole man For that this belongeth to the Body which is to be recalled from death to life as it were to awake from sleepe many places of Scripture declare As Iob. 7. Behold now I sleepe in the dust For not the Soule but the Body onely sleepeth in the dust or Graue 15. Mat. 24.46 Blessed is that Seruant whom his Maister when he commeth shall find so doing 16. Mat. 25.34 Come ye blessed of my Father inherite the Kingdome 17. Mark 13.13 13 And yee shal be hated of all men for my names sake But whosoeuer shall endure vnto the ende the same shall be saued 27 And he shall then send his Angles and gather to geather his elect from the foure Windes 18. Dan. 12.1.2 1 And at that time my people shal be deliuered euery one that shal 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 c. These places doe plainely shew that Blessednesse and the Kingdome promised to the godly shall then first fall vnto them at the last day Ergo Soules go not presently to heauen after death of the Body Answere Those places doe not shew that But they shew that at the last day when the Bodies shal be raised vp againe the Soules that alreadie are in Heauen shall by being ioyned to the bodyes againe haue their felicitie and glory consummated and made absolute For so we pray Thy Kingdome come when yet now God also raigneth in vs. 19. 1. Cor. 15.19 If in this life onely we haue Hope we are of all men most miserable Of this place they reason thus Hee that is blessed and happy before the Resurrection is not without the Resurrection most miserable But wee without the Resurrection should be of all men most miserable Ergo wee are not before the Resurrection blessed and happie Answere To the Maior we answere That he is not miserable without the Resurrection who can not onely before it but without it also be blessed But we are in such wise blessed before it that notwithstanding without it following and ensuing we can not enioy that former blessednesse because that God with so inseparable a knot hath ioyned togeather the beginning proceeding and finishing or perfectiō of the Electes blessednesse that none can haue the beginning who must not come to the end and consummation thereof Wherefore we must rise againe or we must want also the Celestiall blessednesse before the Resurrection Rom. 8.11 If the spirit of him that raysed vp Iesus from the dead dwell in you hee that raysed vp Christ from the dead shall also quicken your mortall Bodies 20. Heb. 11.39 These all through Fayth are dead and receiued not the Promise Therefore they receiued not their Countrie Answere Although when they died they had not found their Countrie yet would it not follow of these wordes that they are not at all or haue no sense after death for he that is not or hath no sense seeketh not his Countrie Secondly it is not there spoken of the life after death which is ledde in the Celestiall countrie spoken of in 2. Cor. 5. from vers 1. vnto 10. but of this life in which the faythfull walking their pilgrimage sought for the Celestiall countrie not finding their Countrie on Earth 21. If presently after death the godly were blessed then iniurie was done vnto them who were called againe into this mortall life Answere It was not iniurions to them seeing God is debtor to no man God did raise them vp for the manifesting of his glorie Now what can happen better or more acceptable vnto the Godly then to serue for the manifesting of his glory either by life or by death Therefore there was no iniurie done vnto them Phil. 1. As alwayes so now Christ shall be magnified in my Body whether it be by life or by death c. 22. The Soule hath neither sense nor action but by bodily instrumentes and therefore being naked of those instrumentes it is also destitute of sense motion and operation Answeré Although we graunt the Antecedent that the Soules action and sense is by the instrumentes of the Body while it is in the Body before this naturall or corporal death yet notwithstanding that it is not so with the Soule after death when it is freed from the Body both learned Philosophers doe confesse and the word of God testifieth 1. Cor. 13.9 Wee know in part and wee prophecie in part but when that which is perfect is come then that which is in part shal be abolished ¶ Thus I hope are sufficiently disprooned those wicked Aduersaries of this knowne and necessarie Trueth The Soule is Immortall And the Scriptures falsely by them alleadged rightly and fully interpreted according to their true sense By which reproofe of the Aduersarie and disproofe of their cause the trueth is more approoued and stronglier confirmed For contraries by their contraries are euer made more manifest God giue the Trueth a speedie victorie in the heartes of his people that Errours may be beaten downe Sathan confounded and all our Enimies vanquished that we may triumph with our Captaine that Lion of the Tribe of luda our Lord Jesus Christ Athenagoras an Athenian and a Christian Philosopher flourished in the time of Marcus Aurelius Antoninus and Commodus Emperours of Rome within two hundred yeares after Christ and in his Booke of the Resurrection he reasoueth thus REasons touching thinges belonging to Mankind are some drawne
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 autenâ— 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
to be giuen vnto the most high GOD and Father of Mercies and to our Lord and Sauiour Jesus Christ who hath most certainely assured and fully perswaded his Faythfull ones in these things where vnto the most Wittie the best Learned men that euer were in all the World could not by the light of Naturall reason preuaile sufficiently to attaine to witte of the Last end of the reasonable Creature of the Resurrection of the Dead of the Immortalitie of the reasonable Soule and of the perpetuall Eternitic of the same And this hath that Almighty Lord most merciful Father so done in such sort that now it is not lawfull for vs neither is there any neede to doubt in these thinges or to flow out or run any where else to seeke for props or stayes of our Fayth in these matters Neither is it needfull from hence forward after this time of so great Grace reuealed to seeke or put to new reasons or probable perswasions because wee are most firmely holden without feare of the opposite or without any Ambiguitie to beleeue that the Good iust doe gloriously liue eternally with Christ And that the Euill are tormented perpetually with the Diuell his Angels according to that in the fifth of Iohn And they that haue done euill shall come foorth vnto the resurrection of Iudgement and they that haue done good to the resurrection of Life Which God shall giue to them which neuer change their Fayth from him Which God graunt vnto vs who is blessed for euer and euer Amen FINIS Of the Immortalitie of the Soule out of Palingenius in Capricorne BEcause thou shalt beleeue I will declare to thee By reason good the state of Soule Immortall for to bee For if that God in better thinges doth Cunning still expresse As Wisdome telles and as the good and virtuous must confesse Then doubtlesse must we iudge he gaue the Soules no time to die Since better farre it is for them to liue continually Then with the flesh to be extinct and feele a full decay Which thus I prooue If death do take from vs the Soule away If that we haue no other life but in this body heere Then God may be accounpted ill and shall vniust appeare For thousands euerie day wee see that florish prosperously In Ritches Substance and Renounce in Raignes and Empires hie Yet idle Lubbers naught vnlearnd that sinne at libertie And run the race of all their life in great prosperitie On th' other side we may behold the iust opprest to bee With spightfull chaunce a wretched life and pitious pouertie Thus either God vnrighteous is that doth this thing permit Or after death hath euery man as he deserueth fit Or else he doth disdaine the deedes of mortall men to know Besides what gratious minde in God what goodnes doth he show If this be all that he doth giue a life so short and vaine That swiftly runneth to an end and doth no time remaine The halfe whereof is spent in sleepe the rest in griefe and toyle And dangers great as fast doth fleete as Riuers swift in soyle Therefore goe to ō wretched men build gorgious Churches hie And let with costly Offrings great your Altars pestred lie Set vp your ioy full branch of Bayes your sacred doores about With pompe of proud Procession passe let Hymnes be ratled out Spend Frankincense and let the nose of God be stretched wide With pleasant smoke doe this and adde more honour much beside That he preserue your goodly life wherein doth you torment Somtime great cold and somtime heate now plague now famishment Now bloody warre now sicknesse great or Chance to sorrow at Sometime the busie Flie sometime the stinging Gnat The Chynch and Flea reioyce I say that heere you lead your life With thousand painefull labours great in trauaile toyle and strife And after in a litle space in paine you drop away And lumpish lie in loath some Vault to Wormes a gratefull prey O worthy life O goodly gift Man in this world is bred Among the brutish Beastes and fooles and knaues his life is led Where Stormes and flakie Snows Ice and Durt and Dust and Night And harmfull aire and clowds mistes and windes with hellish fight And griefe and wayling raignes where death beside doth worke his feat Is this our goodly Countrie heere Is this our happy seate For which we owe such seruice heere vnto the Gods aboue For which it seemeth meete with vowes the heauenly Saintes to moone And if none other life we haue then this of body vaine So frayle and full of filthinesse when Death hath Carcasse slaine I see not why such Prayses should of God resound in Ayre For why we should such honour giue to him in Temples fayre That hath vs wretches framed heere in this so wretched soyle That shall for euermore decay after so great a toyle Wherfore least God should seeme vniust and full of cruelnesse Shall well deseruing counted be we must of force confesse That Death doth not destroy the Soule but that it alwayes is None otherwise then Spirit in Ayre or Saintes in heauens blisse Both voyde of body sleepe and meate And more we must confesse That after death they liue in paines or else in blessednesse But let this reason thee suffice for if thou doe it show Vnto the wicked kind they laugh no light the blind doth know But thou beleeue for euermore and know assuredly For ground of sauing health it is that Soules doe neuer die Exempted from the Sisters power and fatall Destinie Palingenius in Libra We need not doubt but Soule proceedes and doth from loue descend And neuer dies whom he permits the World to comprehend What if so be the Atomies which some Wise men do fayne The Soule is rather thought to bee than body to maintaine All Bodyes be of quantitie and may deuided be But Soule is indiuisible and of no grosse degree And as a Centre doth she seeme where many Lines doe meete Which Senses all to her conuey as Floods to Seas doe fleete Wherefore I maruaile much at such as thinke a like decay And iudge the Soule no more to bee when Body fades away For if so be it might be prooude yet should it not be sayd Nor Publisht to the common sort nor euery way displayd For many wicked men and ill there are which if they thought Their Soules as nothing shall remaine when corps to graue is brought Nor that it feeles or suffers ought when it goeth hence away And that no punishment remaines for prancks that here they play A thousand mischifes would they doe take feare from them among And fall to euery vilonie confounding right with wrong Besides a number now that thinke in blessed state to bee When death hath them destroyd hope the face of God to see And euermore with him to ioy and therefore virtuously Doe seeke to passe their present life with godly modeslie If they shall see that after death
hanc vitam recipiuntur That is Abrahams Bosome is the rest of the blessed poore whose is the kingdome of heauē whither after this life they are receiued So by the iudgement of Beda agreeing with the trueth Abrahams Bosome is the Kingdome of Heauen with Lazarus was caried Out of the same place also it is apparent concerning the Soules of the Wicked For the Rich Glutton is sayd on the contrarie to be carried downe into Hell Therefore the Soules liue after the Body 19. Luk. 23.43 Christ hanging on the Crosse said vnto the Thiefe This day shalt thou be with mee in Paradise Now that Paradise is Heauen is prooued by Saint Paul in the 2. Cor. 12. 1 2 3 4. where he sayth He was taken vp into the third Heauen which hee calleth Paradise But the Thiefe could not be with Christ in Paradise in the Body because that was dead buried Therefore his Soule was with Christs in Paradise and so consequently the Soule liueth and is Immortall 20. Luk. 23.46 Father into thy hands I commende my spirit 21. John 16. Your ioy shall no man take from you 22. John 5.24 Hee that heareth my word and beleeueth in him that sent me hath euerlasting life shal not come into condemnation but hath passed from death to life 23. Joe 6.54 Whosoeuer eateth my flesh and drinketh my Blood hath eternall life and I will raise him vp at the last day 24. Joh. 11.26 Who soeuer liueth and beleeueth in mee shall neuer die 25. 1. Cor. 2. The eye hath not seene neither eare hath heard neither can it enter into mans heart what thinges God hath prepared for them that loue him 26. 2. Cor. 5.8 8 We loue rather to remoue out of the Body to dwell with the Lord Wherefore the Soules sleepe not as some Anabaptistes will haue them but inioy Immortall life celestiall glory with God 27. Phil. 1.23 I desire to be loosed and to be with Christ He speaketh of the rest and ioy which he should inioy with Christ But they who feele nothing what can their ioy or happinesse be Wherefore they also are refuted in this poynt that say That mens Soules sleepe and so withall denie the Immortalitie of the Soule 28. 1. Thes 4. So shall we euer be with the Lord. 29. Reuel 2. To him that ouercommeth will I giue to eate of the Tree of Life which is in the middest of the Paradise of God Be faythfull vnto the death and I shall giue thee the Crowne of life Reue. 3. Him that ouercommeth will I make a Pillar in the Temple of God and he shall goe no more out To him that ouercommeth will I graunt to sit with me in my seate 31. Reu. 4. The 24. Elders that sate on the Seates were clothed in White rayment and had on their heades Crownes of Gold 32. Reu. 7.15 16 17. 15 They are in the presence of the Throne of God and serue him day and night in his Temple and he that sitteth on the Throne will dwell among them 16 They shall hunger no more neither thirst any more neither shall the Sunne light on them neither any heate 17 For the Lame which is in the middest of the Throne shall gouerne them and shall lead them vnto the liuely Fountaines of waters and God shall wipe away all teares from their eyes 1. Cor. 15.19 If in this life onely we hope in Christ then are we most miserable of all men If Christians in this life onely do hope in Christ 1. If they hope of Christ for the blessednesse of this life onely and not of one to come then are they most miserable of all men But Christians are not most miserable of all men Ergo they do not looke or hope of Christ for the blessednesse of this life onely but also of the life to come and by a consequent they shall rise from the dead that they may be partakers of that blessednesse in an other life These testimonies of Scriptures doe teach and confirme most euidently that not onely in the Body before death and after the resurrection of the Body but also in the whole space and time comming betweene the Soules are liue feele vnderstand out of the Body though the manner of their operations be to vs vnknowne Wherefore also this gift of Immortalitie hath some similitude with God who alone is the onely fountaine of life hath Immortalitie as sayth Paul 1 Tim. 6.16 The Aduersaries of this Trueth the deare dearelings of the Diuell fighting with weapons of their graund Captaine Sathan euen as he in tempting our Sauiour Christ wrested the Scriptures to his purpose euen so they peruerting the true sense alleadge sundry places of the Scriptures to disprooue the Immortalitie of the Soule and to approoue their owne wicked assertion that the Soule is Mortall Of which hellish Champions and their vaine and wicked not reasons but wordes I with a reproofe will bring a double disproofe and so thereby giue our side a stronger approofe by enterpreating their false alleadged places according to the right sense and meaning 1. Gen. 2. In the day that thou eatest of the Tree of knowledge of Good and Euill thou shalt die the death Loe say they the death of Body and Soule both Answere interpreating the place The Lord in this Scripture doth not threaten to Man the destruction or extinguishing of his Soule but eternall Death that is the horrible feeling and terrour of Gods wrath and iudgement and to liue forsaken and cast off from God subiect to all miseries torments vnto the which eternall death the separation and parting asunder of the Soule and Body by temporall death is an adiunct which at that time through Gods mercie was deferred that that mankind might be saued For so was Adam dead while he yet liued in Paradise euen so soone as euer he had eaten the forbidden Fruite So in eternall death liue all the damned and reprobate whose Fire shall not be put out and their Worme shall neuer die So in the second to the Ephesians are they sayd To be dead through sinne that liue in sinne without repentance And Ephes 5. Hee who from sinne is reclaymed to God is willed to rise from the dead And Rom. 7.5 Paul saith That through the knowledge of sinne and the wrath of God hee was dead 2. Eccles. 3.19 19 The condition of the Children of men and the condition of Beastes are euen as one condition to them As the one dyeth so dyeth the other for they haue all one breath and there is no excellencie of Man aboue the Beast for all is Vanitie 20 All goe to one place and all was dust shall returne to the dust Therfore the Soule is not Immortall Answere interpreating Heere they are deceiued by a fallation taking that to be spoken simply which is but secundum quid i. in some fort or in some respect For the Preacher doth not simply say That Men die as Beastes and so doe vtterly perish for
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 mateâ—â—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
heauenly life consisteth in this Science because that for Felicitie a man ought to be good and perfect But perfection according to the Sciences speculatiue doth not make a man absolutely neither good nor the best for many in such thinges may be perfect which are vnhonest and vicious A man vnhonest and full of vices may be very skilfull and perfect in speculatiue Sciences for the disposition to felicitie is made better by virtues Morall Heroicall and Diuine Whereof the Philosopher sayth in the 2. Booke of Ethicks That it is a very meere beast lines to say that we can be better then by virtues Heroicall Diuine Euen as Homer faigned that Priamus sayd of Hector That because he was so very good he seemed not to be the sonne of a mortall man but of a God Wherefore if it be so as they say that Gods be made of men because of the notable excellencie of their Virtues then such like habite shall be opposite to beastlinesse And in the 10. Booke of Ethicks the Philosopher doth teach That a man must so frame his workes and his life that all be directed to this end to witte to get Felicitie Vpon which Auerrhois sayth If God haue a care of Men as it is beleeued and as it is meete he should he reioyceth of the better and is delighted in those that doe well and it is meete and a worthy thing that he doe well vnto and reward those that loue him more then others or all thinges in the world and honour them and visit them often euen as it is the disposition of one friend with another therefore must wee doe our endeauour to become good This is thus confirmed First That then those men that giue themselues to Speculation or doe practise and exercise themselues in Speculatiue sciences howsoeuer they liued mortally and desormedly Virtuous should not be reputed blessed and happy nor rewarded for their Merites Secondly If so be that God haue a care of Men it is meete and most agreeable to reason that his delight concerning men should be of that thing which is the best in them and which is most knowne vnto him and most nigh and agreeable vnto him that is to say which is most like vnto God which is to liue virtuously according to the vnderstanding And also that he doe well vnto and reward those that doe loue him And bestow benefites on those that for his sake doe cast away contemne and neglect worldly wealth and delightfull pleasures and patiently sustaine and suffer Aduersitie and willingly abide all Miseries euen vnto the day of their death But he cannot sufficiently reward them in this life therefore the Soule is Immortall The Minor is plaine Because man is euen vnto death vexed with Miseries Pouertie and Aduersities The Maior is manifest by the Philosopher in the tenth Booke of Ethicks saying Seciendum intellectum autem operans et hunc curans c. Hee that worketh according to the vnderstanding and careth for it doth seeme to be the best of all disposed and to loue God most for if the Gods haue a certaine care of humaine thinges as they seeme to haue it shall then be most agreeable to reason that the Gods themselues doe reioyce and delight in that thing which is the best and the nighest of kinne vnto them c. Also it is thus confirmed Because if the Soule should be Mortall and there should be no life after this then infinite euils should remaine vnpunished and good deedes should not be rewarded Which doth seeme derogatorie to the equitie of Iustice and to the comlinesse and fairenesse of humaine ciuill gouernement For what paine punishment and miserie doth heere happen vnto those euill men who being giuen to delightes and pleasures doe continually euen vnto their death heape euils vpon euils Who I say shall punish and take vengeance of those Kings and Princes by whose decrees commaundement power and authoritie Common-weales are tossed turmoyled shaken and spoyled by so many plagues tormentes vexations violences iniuries and aduersities Who shall in this life be sufficiently able to punish those most grieuous sinnes that are done in secret euill mindes inward affections What punishment then I pray you and miserie shall there be of these euils Which if it be called the Priuation of blessednesse then shall all be equally punished which seemeth to be derogatorie to the equitie of Iustice Therefore it seemeth most agreeable to reason that there is a life of mans Soule after this wherein euery one shall receiue worthily as he hath done in this life whether it be good or euill Moreouer if mans Soule should not liue after this life in vaine then and to no purpose should we serue God heere seeing that in this life the worshippe of God and Religion is cruelly persecuted 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 selfe to euery vanitie pleasure then to liue holily and iustly with so manie miseries and to worship the Creator with due honouring and deuotion Whereof the Apostle in the first Epistle to the Corinths the fifteenth chapter saith If in this life onely we hope in Christ then are wee of all men most miserable For if God hath no regard of his Seruantes and Worshippers where is his Power seeing that neither in this life for this thing he cannot be worsse neither in an other better seeing that after this there is not another But if he do not care nor haue any regard Where is his Wisedome his Goodnesse Wherefore he should seeme to be ignoraunt not to know or not to loue his louers and worshippers if there be not another life after this whereof the one destroyeth his Wisedome the other his Goodnesse Out of these thinges aboue declared is very easily enough disprooued the rash and erroneous opinion of Auerrhois putting humaine felicitie to consist in the euery way and Actuall coniunction or copulation with the Vnderstanding And that Vnderstanding he would haue to be but one of all men that all men haue but one vnderstanding as we haue afore sayd For he sayd That man is then happie and sufficiently rewarded when that Vnderstanding shall be euery way coupled vnto him Which hee affirmed to be done when a man shall actually haue all Vnderstandinges speculatiue But this is vnpossible because that then there should be togeather in acte infinitely infinite things in the Vnderstanding Moreouer we finde by experience in our selues that the Attention to one thing doth draw backe againe the perfect Attention about another thing Seeing therefore the Vnderstanding is of a finite vertue it shall neuer be able to be coupled perfectly and actually to all speculations Who I pray you is found at all times to be all one the same in one thing he was in another skilfull alike in all thinges Who so skilfull that
doe no rewardes remaine Amased all their virtuous workes shall cease and perish plaine So many stately Temples trimde so many Altars hie With Gold and Marble garnished and decked sumptuously Beside Religion Godly zeale Honour and worshipping Of God shall come to nought if after death remaine nothing That men may hope for if the Soule as Winde doth passe away Of wild and franticke common sort Religion must be stay And feare of smart for mischiuous and full of fraud their braine Is alwayes seene nor of themselues they well doe meane or plaine The common sort doe Virtue loath and euermore her hate Religion is the comlinesse and glorie of our state Which makes the Gods to fauour vs which we winne Heauen by No wise nor good man therefore dare attempt her openly To teach that Soule shal come to nought and so corrupt the mindes Of rude vnskilfull common sort that wauer like the windes Now must we teach by reason good that Soules shall neuer die But free from sting or dart of death doe liue eternally Which euery Christian man doth hold and Greshop eater Iew Who our foreskins abhorres beleeues which God that all thinges knew Would not haue made if he had thought they had been needlesse sure And Nations all besides do thinke that Soules shall aye endure For first the thing resembling most the mightiest Lord of all Of longer lasting life we count and perfecter must call For that which doth not long endure but shortly doth decay That it should be vnperfecter who is that will say nay And therefore do celestiall thinges a greater while endure Because they are more perfecter and more Diuine and pure But thinges that nearer are the earth and farthest off from skies Vnperfect since they are do fade and soonest euer dyes Shall then our Soule sith life in it and knowledge doth appeare Most like vnto the state Diuine be closde and shut vp heere With Body for to end Nor shall it heere haue longer place Then fading flesh Or shall it liue no more nor larger space Besides that Soules cannot decay this Reason witnesse shall Because it is of single state and voyde of matter all Adde this that when the Body fades the force of Minde doth grow As weake and aged Fathers old doe more good Counsell know Then youthful blouds of younger years and often he lacks wit That doth excell in strength and force for rare doth God permit Both strength and wit to any one Wherefore if force brought low By space and course of many yeares the Minde doth stronger grow Of Body doth it not depend but of it selfe consist Another thing and after Graue doth liue and death resist Doth not beside when foote doth ake the Minde iudge thereof plaine It is no doubt But how can griefe to towre of Minde attaine Doth it ascend from lowest partes as Smoke doth vpward flie No for many partes not foote alone if so should ake thereby Nor of the foote but of the part that nearest is to Minde The ake should grieue This shewes that Soule is not of Bodyes kind And is so free from death since it in distance needes no meane Adde this when we would call to minde the thing forgotten cleane Or else deuise some worthy fetch from Minde the Senses all It then behoues to gather vp whereby doth often fall That many better for to muse doe shut vp close their eyes Or else forsaking companie some secret place deuise Or whē the night with darksome cloude the earth doth ouer spread And creatures all with heauie sleepe do take their rest in bed They still do watch and silent all vpon their beds doe rest And light put out in darknesse whet their Minde with Body prest For Senses doe the Minde disturbe Affections it destroyes Amazing it with Dulnesse great and Blindnesse it annoyes None otherwise then Cloudes do hide the Sunne that clearely shines If therefore when it doth remaine within his owne confines And flying farre from Senses all and cares that Body bringes It wiser be then shall it know and vnderstand all thinges In better sort when it is free and from the flesh doth flie More perfect of it selfe it is and liues continually Againe sith Man as Meane consistes the Saintes and Beastes betwixt Some part with each he common holds with Beast his Body mixt And with the Saintes his Minde agrees one of these partes doth die Of th' other death can haue no power but liues continually Death therefore takes not all away for why his deadly dartes Doe neuer harme the Soule a whit when it from Body partes And more then this I haue to say if nothing doe remaine Of vs when Carcasse lyes in Tombe God shall be called plaine Vniust and one that fauour shewes to such as naughtie liue For such for tearme of all their life no Sorrowes do them grieue No Ritches lacke nor Pleasures great but happily reioyce Exalted with Promotions hie and with the Commons voyce On th' other side the Virtuous men a thousand Griefes molest now sore diseasd now plagu'd with need In fine alwayes opprest Therefore the Soule liues after graue and feeles deserued paynes And if it haue done iustly heere a Crowne of Glorie gaines By these and many other wayes I could declare no doubt That Soule of man doth neuer die and Body liues without But thi 's enough time bids me end Not ignorant am I That some the soule although vnapt doe tearme an Harmonie And as of sundry voyces mou'd proceedes a melodie Of sundry Compounds Medcine made which heale with soueraigntie So of the ioyned Elements by certaine meane and way Created of the Heauens eke the Soule to be some say A part whereof in Body dwels and part abroad doth lie As sight doth spring of outward light and virtue of the eye But this opinion is not true for if it should be so The Soule with flesh should neuer striue nor once against it goe But euermore in one agree As euery power doth show That wonted are of mixed thinges By spirit Diuine to grow As in the kind of Hearbes appeares and in the precious Stone Some thinke the Soule doth not remaine when flesh from it is gone Because the heauie sluggish sleepe the nearest thing that may Resembles Death and seemes to take both Sense and Minde away Or for because they see the Minde with sicknesse diuersly So vext and harmd that it cannot the place it hath supply And with the Body to encrease with which it eke decayes As well appeares in Children young and men of elder dayes Fond is the child the man discreete the old man doteth still For weake vnwealdie withered age doth Minde and Body spill And more say they if that the Soule of substaunce be Diuine And seuered from these fleshly limmes may lead a life more fine Then why should it in wretched flesh so seeke it selfe to place by whose defect so many illes and mischifes it deface But fond she is therefore if that
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 Diuiâ—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
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
this sense cantradicteth other Scriptures But in two respectes the death of Men and the death of Beastes are like 1. Because Men must needes once die and depart out of this life because Men are not heere to continue for euer nor haue heere a setled place 2. Men die as Beastes that is In the sense and iudgement of the Wicked they seeme to perish 3. Psal 78.39 Hee remembred that they were but flesh yea a winde that passeth away and commeth not againe Ergo Mortall Answere By these and such like speaches is described and be wayled the frayltie of all humaine affaires that with God doe perish and come to nothing For as in this place they are likened to a Winde that soone vanisheth away so in Psal 103. they are compared to Dust Earth and Flowers of the field So Iob. 14. Man commeth vp as a Flower and is cutte downe Isa 40.6 All flesh is grasse 4. Psal 88.5 I am counted as slaine lying in the Graue whom thou remembrest no more Answere In these wordes the Psalmist doth not meane that either hee himselfe or the dead are exempted from Gods prouidence But hee complayneth that hee is forsaken of God euen as it seemeth to men that God careth not for the dead And therefore hee speaketh not according to the sense of Fayth but of his owne opinion weaknesse and miserie who iudgeth those thinges to be forsakèn and neglected of God whose deliuerie for a while he doth deferre But what Fayth in the meane season doth suggest and tell the Godly euen when they striue and wrastle with temptation he sheweth in the ii Psal and vers 2. The iust shall be had in an euerlasting remembrance 5. Psal 146.4 His Spirit departeth and returneth to his earth and then all his thoughtes perish Ergo. c. Answere Hee doth not heere say That the Spirit or Soule of men doth not die or vanish or is bereaued of sense 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 sayth That all his thoughtes perish he meaneth not that the Soule is after this life bereaued of Reason Iudgement and Sense of Gods mercie or wrath but that mans Purposes and Counsailes are made frustrate which in his life he had setled him selfe to bring to passe In which sense it is sayd in Psal 112.10 The desire of the Wicked shall perish 6. Psal 88. 10. Wilt thou shew a miracle to the dead Or shall the dead rise and prayse thee Whereunto we adde all such places as take away worshipping of God from the dead which must needes prooue the Soule not Immortall Answere In such speaches Death and Hell or the Graue haue two significations They who are spiritually dead whether before or after the death of the Body that is they that are depriued of Gods grace and forsaken and reiected of God and are in Hell that is in the place and tormentes of the Damned or else in this life despayring and destitute of comfort shall not prayse God at all neither in this life nor in the life to come But they who are dead not spiritually but corporally onely although they shall not prayse God while their Bodyes are in Hell that is in the Graue for which this word Hell is often vsed in the Scriptures yet in Soule they shall not ceasse to acknowledge and prayse God vntill when they haue receiued their Bodyes againe they shall magnifie him both in Soule and Body in the Celestiall eternitie But in the meane time sith God will be acknowledged and magnified of men in this life also therefore both the whole Church and euery one of the faythfull not onely pray that they may not fall into that forsaking and that sense of Gods wrath wherewith the Wicked are oppressed but also desire that they may be preserued and defended in this mortall life vntill the end thereof appoynted by God be expired for the Saintes doe not simply stand in feare of the bodily Death and Graue but that they may not be forsaken of God neither fall into desperation or destruction or their enimies insult against God when they are ouerthrowne This with dayly and ardent prayers and petitions they begge and craue continually 7. Psal 146. 2. I will prayse the Lord during my life as long as I haue any beeing I will sing vnto my God Heere hee restreyneth prayses to this life onely Answere This place maketh nothing to the purpose For he doth not limit prayses to this life but this he onely sayth that he will spend all the time of this mortall life in Gods prayses which notwithstanding in many other places he extendeth to continuall eternitie as Psal 34. I will prayse the Lord continually But often times this particle Vntill or As long signifieth a continuance of the time going before some euent without any excluding of the time following as 1. Cor. 15.25 Hee must raigne Vntill hee hath put all his enimies vnder his feete I thinke they will not say that when Christes enimies are put vnder his feete that then he shall raigne no longer 8. Job 10.20 Let him ceasse and leaue off from mee that I may take a little comfort before I goe and shall not returne Ergo the Soule is Mortall there is no Resurrection Answere In these wordes he denyeth that hee shall returne into this Mortall life and conuerse amongst men in this World But he denieth not that he in the meane season hath his beeing and doth liue vntill againe he see God in the flesh euen the same Iob who then was afflicted as himselfe sayth chap. 19.26 9. Iob. 3.11 Why died I not when I came out of the Wombe so should I haue lyen quiet and been at rest Answere Iob in these wordes doth not denie that the Soules after death doe liue feele and vnderstand but onely he sayth the Miseries of this present life are not felt Instance Iob would not wish for a bad change but if there be euils felt in the life to come hee wished for a badde change Ergo. c. Answere Iob wished not for the death of the wicked but of the godly Instance But Job maketh Kinges and Princes also which gather Gold vnto them vers 14.15 small and great good and badde vers 16 17 18 19. partakers of this rest Answere It plainely appeareth out of the whole processe and discourse of Jobs wordes that he doth not teach what is the state of men after this life but onely desireth to be ridde out of his present miserie And therefore through humaine infirmitie and impatience he compareth the sense and feeling of his present miseries with the death and state of the Dead whatsoeuer it be As they who are grieuously tormented with present Distresses and Calamities preferre any thing whatsoeuer before that which they suffer So also he sayth in the 7. chap. speaking as one despayring of deliuerie in this life Remember
from Naturall order some from the order of Gods Prouidence such as are the reasons concerning the Resurrection of the Dead If then wee can prooue that God is able to know this and to will it we shall then euen in a manner prooue the thing itselfe 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 workemanshippe of euerie seuerall man In like manner when he dissolueth his worke he vnderstandeth whither and vnto what estate euery part and parcell thereof shall come at the last He therefore knoweth from whence they are in like manner to be taken againe and by what meanes they are to be brought againe into the same forme they were before and how to compounde the same man againe God his cunning might is the same that was And euen as he was also able to make that which hee knew from the beginning so that which hee yet knoweth is hee in like manner able to make new againe God seeing that he is Wisedome it selfe did therefore make nothing in vaine Hee did not in vaine make Man partaker of Wisedome therefore to some certaine end But not vnto this end that thinges either aboue or beneath vs should vse Man to their owne behoofe for those thinges stand no need of this vse but rather were created themselues for our vse God therefore made Man for himselfe and for the contemplation of Gods Goodnesse and Wisedome in his whole workemanship God indeed made Man to the end hee might liue but yet not to be vtterly extinct like vnto Beastes for vnto this liuing creature that heareth within it selfe the similitude of God it author by the Vnderstanding and Reason hath God giuen Euerlasting life For verily bruite Beastes were not created for themselues but for the vse of others which when it ceaseth the preseruation or restitution of them is not any more necessarie But Men were not so created that they should serue for the vse of others but that their life might so be continued that they considering the Might and Wisedome of their Author and keeping his Lawes might enioy Euerlasting life togeather with those with whom they lead their liues from the beginning For God verily gaue vnto Man a nature that consisteth of a Soule immortall and such a Body as might vnite it selfe to such a Soule contemplating Heauenly thinges and imitating God by the keeping of his heauenly Lawes This Acte therefore concerneth Eternitie This end constitute in the inmost Act declareth that Man shal be euerlasting to witte in his nature which conduceth vnto such like Act by the coupling togeather of the Soule and of the Body Which if at any time it be dissolued is to be restored by the Resurrection hoped for of vs not through a vaine Hope but through Fayth a most certaine sure commander to wit through Gods determinate purpose creating such like nature of man to such like euerlasting end and office God hath not appoynted to any other vse but hath ordained him according to the inward act of his nature to imitate God by the contemplation and obseruation of Heauenly thinges Which end assuredly seeing it is the inmost in his nature and diracted to euerlastingnes doth declare that Man shal be euerlasting Man I say not the Soule onely but the whole compounded of Soule and Body For God to constitute this brought togeather the Soule and Body as partes The procreation of mans composition is the nature and common life of the man compounded gathered of the actions and passions as well of Body as Soule The end therefore of the compound is commune that is to say the imitating of God and the enioying of him by the same Gods Iustice also must draw vnto Iudgement both Soule Body to beare the reward or punishment according to the action passion and common life And the end can not be common and one iustly exhibited vnlesse it should belong vnto one commonthing and that to be men who commonly had wrought it And to this is necessarie the Resurrection of the dead God hath giuen to man the iudgement of Vnderstanding and reason that he may know those thinges that may be vnderstood concerning God to witte his Goodnesse Wisedome and Righteousnesse Seeing then that these are sempiternall it followeth that man also is borne to thinges sempiternall and shall be sempiternall Man I say compounded for vnto him is giuen the vse of Iudgement the office of Virtues and imitation of Heauenly thinges And vnlesse he should remaine compound such-like vse office should not alway continue And it cannot be that Man can be euerlasting if he rise not againe from death And vnlesse Man should be euerlasting rashly and in vaine should the Soule of the Body be ioyned to so many wantes and innumerable passions In vaine should the Body be withdrawne by Reason from following delightes pleasures vaine rash should be the painefull vse of Virtues and the Religious obseruation of Iustice and Lawes Those Creatures that haue their perseueraunce euerlasting doe differ therein according to the diuersitie of their Natures Angels haue it immoueably the Heauenly bodyes moueably but continually But Men moueably interrupt The Soule truely hath a continuall perseuerance the Body a life left for a time but so hath not a bruite Beast For according to the Nature of the Body wee dayly wayting doe feare a dissolution but according to the Nature of the Soule vse of Virtues and knowledge of the Creator we looke for the Resurrection of the Body Moreouer we doe no lesse for all this call the life of the Body Sempiternall for that for a time it lieth dead through the separation of the Soule As also we call euery mans life vntill his death one and continuall although it seeme by the course of times as it were cut off through the changing of ages to be in like manner changed That the Resurrection is of Gods Prouidence and Iustice GOD by the same Wisdome that he made and maketh all thinges doth also dayly and hourely prouide for euery thing And by that Iustice that he placed seuerall degrees in the World by the same doth he giue euerywhere to euery thing the things belonging to it This prouidence prouideth for man compounded of Soule and Body nourishment succession And in like manner for Man compounded he prouideth Iudgement iustly to dispence the common reward or punishment for the actions or passions common to Soule and Body But such-like Iudgement is lesse fulfilled in this present life where the Wicked for the most part are prosperous and the Godly and Righteous almost alwayes in aduersitie Neither in the other life can this Iudgement be fulfilled distributing iustly thinges that are common vnlesse there may follow the Resurrection of the Bodies The Bodie verily as it hath been the fellow of the Soule in all actions and passions as well of Virtues as of Vices and
Handicrafts-men Hyrelinges and such let vs view and consider them a litle that sit vp labouring and toyling night by night and doe scarcely get thinges necessarie for their liuing Moreouer day and night doe they their wiues and children liue full of complaintes and fill all the house with weeping teares What shall I say of Mariners how many dangers are they hourely in Rightly in sooth did Bias count Marriners in the number neither of those that are dead nor of those that are aliue For they being earthly men are in a doubtful-wise partakers of either estate But Husbandry is sweete let it be so but hath it not alwayes found occasion of Sorrow For in trueth the Husbandman sometime accuseth findeth fault with and bewayleth Drought sometime showers and Raine sometime Heate exustions and parching burning Sunne sometimes extreamitie of Cold and such vnseasonable weather sometime Wormes Caterpillers Grashoppers and such like deuowrers What Is not the Common-wealth in safetie and quiet Truely it is honourable But with how many euilles and sorrowes is it turmoyled Truely it hath a certaine moouing soft pleasant swelling deceiueable and troublous ioy euen like to swelling and boyling Cholar but a losse sorrowfull and worse then a thousand deathes For who can be happy when there is no remedie but he must needes liue at the peoples becke And he is mocked and hissed at as though he were a Play or a Fable of the people berated flouted fined miserable and wretched Soc. Where ô ciuill Axiochus dyed Melchindes Where Thomistocles Where Ephialtes Where all the other Captaines These thinges verily I neuer thirsted after Neither doth it seeme to be an honorable thing to execute the Magistrates duetie amongst the madde multitude But those waitelayers that about Theramenes and Calixenus did the day after bring vnder the Iudges or Rulers condemned the men vndiscreetly to death whom you Axiouchus togeather with Triptolamus did repugne in three thousand speaches vnto the people Axioc You say true ô Socrates And therefore from that same time euen vntill this day I haue euer eschewed the Tribunalshippe Neither doth any thing seeme more difficile and hard then the gouernement of the Common-weale This is very plaine and well knowne to them who themselues haue to doe in ciuill matters But you doe so speake of these thinges as one that a farre off did see them out of a Glasse or from the top of a Rocke or the prospect of a faire Tower But my selfe doe right well know them seeing I was my selfe conuersant in the matter For verily the common sort O Socratus my friende is ingratefull full of mockes and scornes vaine soone angried cruel enuious rude heaped full of troubles and trifles and whoseuer doth familiarly acquaint himselfe with them conuerse amongst them doth at the length become farre more miserable then they be themselues Socr. Seeing then O Axiochus you doe iudge that this Discipline is aboue all other most to be eschewed What doe you thinke of others Are not they also to be fledde from I haue furthermore more heard Prodicus when once he said that Death doth not belong neither to the dead nor to those that are aliue Axi Which way O Socrates or in what manner Socr. Because Death is not about the liuing and the dead are not or haue no beeing Wherefore neither is Death about you Axiochus because you are not yet dead neither if you depart this life shall Death be about you because you shall not bee Therefore griefe should be vaine if Axiochus doe bewaile that which is not about Axiochus neither shal be hereafter For you doe in like manner as if you were afraide of Scylla and Centaurus when as these Monsters are neither now about you neither shall be at any time hereafter For that which is horrible and to be feared happeneth to those which are But to those which are not nothing is to be feared Axi You gather these thinges out of that light vaine babling which is now common all abroad amongst the vulgar sort For from amongst them commeth this copie of vaine wordes composed for young mens sakes But I who am depriued of the good thinges of this life doe still mourne although you haue before in your Discourse brought very strong reasons For my sorrowing head doth not vnderstand the finenesse of your wordes neither discerne the colours of your speach Although it heare the pompe and shining of speach yet it neglecteth and is farte away from the trueth neither can it abide those rehearsed captious Sophismes it onely attendeth on those thinges which can knocke vpon and pearce the Minde and Soule So. Without reason Axiochus doe you ioyne togeather the sense of euill thinges and the priuation of good thinges And this lyeth closely hidden that he indeed is dead who is depriued of good thinges the passion 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 notice of the things afflicting can there be affliction For vnlesse in the beginning you should put a certaine senses by Iustice you should be afray de of Death But now you peruert and fore turmoyle your selfe fearing least you should loose your Soule But you doe condemne your Soule to amission that it shal be lost and not had againe you feare least Sense should be taken from you and doest thinke that Sense existing cannot be comprehended of that Sense whereas there are many and those notable Sermons of the Immortalitie of the Soule For neither had Mortall nature risen to so great excellencie that it should contemne the violence of outragious Beasts sayle and passe ouer the Sea build Cities prescribe order to Common-weales looke vp into Heauen measure the circuit of the Starres marke the progresse of the Sunne and Moone and their rysings and settinges defectes moreouer and swift restitutions Meridian and double conuersions the seauen Starres Winter in like manner and Sommer the flawes of Winde and the force of Raine and Stormie weather the tempostions whurring Whorlewinde and flashing of the Lightning and to conclude how the passions of the world should so wonderfully stande in eternitie vnlesse there were in the Minde some Diuine spirit by which it should get the intelligence of so great thinges Wherefore ô my deare Axiochus you doe not flit vnto Death but vnto Immortalitie it selfe Neither shall good thinges be taken away from but you shall enioy the sound possession of good thinges Neither shall you and more receiue and enioy Pleasure mixt with a mortall Body but shall quite be set free and vtterly voyde of euery sorrow Thither I say you shall goe free from this Prison where you shall haue all thinges quiet and remooued from sorrowfull Old age Where the exultation and reioycing of the inhabiters is an holy ioy and their life hath no conuersing with euilles but is quiet and nourished with Peace viewing the nature of
thinges and contemplating the hidden secrets of Philosophie not verily vnto the grace of the multitude or Theatre but to the obiect of perspicuous trueth Axio Your Oration hath drawne my 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 wish it But as it is the manner of Rethoricians I also abounding will expresse some thing For now ô Socrates I am caried from hence vp on high and doe run thorow the Diuine circuite and heauenly Throne And being deliuered out of this Weakenesse I am renewed so that I am become altogeather new nothing that I was before Soc. I will also shew and declare vnto you if it please you what Gobrias the Magian did teach mee For sayd hee at that time when as Xerxes passed into Greece with an Armie his Grandfather Gobrias by name was sent into Delos to keepe the Ile werein there were extant two Gods where he sayd That of certaine Brasen Tables which Opis and Hecaergos brought out of the North partes that he learned that in the solution of the Body the Soule doth flit into a hidden place vnder the Earth wherein is the Kingdome of Juno not a straiter Haule of Iupiter because the Earth must holde the middle of the World that must be the sphericall heauen whose one Hemisphere the Gods and Saintes doe enioy The other the Inferiours partly Breathren of the heauenly Saintes partly the children of the Brethren But the places without are the Prouinces of Pluto which are bound and enuironed with Walles Rayles Barres and Chaynes of Iron First doth the Riuer Acheron part these places insunder and then the Riuer Cocytus doth separate them which when silly Soules haue passed ouer they must needes be brought before the vpright Iudges Minos and Radamanthus to wit into that Region which is called Veritatis Campus 〈◊〉 The Field of Trueth Where they sitte in Iudgement examining the life of euery one that commeth vnto them Heere no man can boulster or defend himselfe with lyes Whosoeuer then hath been ledde heere in this life by the good Spirit doe passe ouer into the place of the Godly where the Spring lasteth euer and aboundeth with Fruites of euery kind and floweth with Springs of most cleare and shining Waters and Meadowes moreouer very pleasant and bedecked with faire florishing Flowers of sundry colours and sweete smelling sauours Neither is there wanting the fellowship of Philosophers nor Theatre of Poets There are the companie of Singing-men and Quiristers There is Musicke Singinges and sweete Concentes Pleasant Bankets and Holy and often Meetinges inuiolable ioy of Drinkers and sweete liuing togeather There is no excesse of Heate or cold but the nature of the Ayre is holesome tempered with light beames of the Sunne Here are the Seates of purged Soules where they celebrate the Diuine mysteries What then hindreth but that there may be giuen vnto you first honour and reward seeing you deriue your originall from God Contrarily those that haue defyled their liues with wickednesse are of the Hollish furies sodainely snatched through Hell into Chaos and Herebus the deepest Pit of all where lyeth the Prouince of the Wicked and the vaine labours of the Daughters of Danaeus who in vaine doe labour to fill the Tunne with water out of whose sides filled full of holes the water runneth so fast as they put it in where is the thirst of Tantulus the bowels of Titius the perpetuall rowling Stone of Sisyphus Whereas raging wild Beastes byting Wormes and stinging Serpentrs doe inseparably fould about the Bodyes Where inextinguible Firebrandes that can neuer be put out doe burne vp their flesh Where wicked men are punished with all kind of tormentes and are for euer-more vexed with perpetuall paine These thinges I heard of Gobrias But you O Axiochus shall iudge of these thinges for I being constrayned by reason doe plainely and firmely know this onely that euery Soule remayneth Immortall and that that which goeth pure from these places doe liue without sorrowfulnesse Wherefore O Axiochus whether you goe vpward or downeward it can none otherwise be but you must needes be blessed if so be you doe liue holily and godlily Axi I am ashamed ô my deare friend Socrates and it abasheth mee to speake any further The feare of Death is so farre from mee now that I now doe most earnestly desire to die Your former speach as though it were a Celestiall and Heauenly Oracle hath so perswaded mee Now therefore I doe despise this life seeing that I am about to goe into a better more desired place Wherefore these thinges that are thus spoken I will quietly marke ponder and meditate by my selfe And you ô Socrates I pray you come againe vnto me at afternoone Soc. I will doe as you say But I will now returne againe vnto Cynosarges to walke there fore my recreation from whence I was brought hither vnto you Heere endeth Xenocrates Booke concerning Death Mecaenas good I â—raue of thee my Patron for to bee Gainst carping Zoilus cankred corps and censures bad of mee FINIS Imprinted at London by W. White for R. Bolton and W. White 1611.