essenciall be those which sygnyfye such an essencyall thynge whych can not be taken a way from y â— same self thyng whych we wold haue diffynyd y t thyng styll to remayn But accydentall thynge be those whych may be takeÌ„ a way from y â— thyng wych we wold haue descrybyd yet y t thing may styll remayne as whyte black hard soft good bad such other be termes accydentall for a horse or a man for whytnes or blacknes hardnes or softnes goodnes or badnes may be chaunged in a horse or man takeÌ„ a way from those thynges yet the same selfe horse or man may remayne styll in theyr substauncyall beynge therfore they be callyd accydentall thynges for a hors or a man but those termes a body and sensyble be termes essencyall for a horse or a man for they may not be taken awaye from the substaunce of a horse or a man and the same selfe hors or man to remayne and therfore they be cal lyd essencyall termes for a hors or a man ¶ what is a body what is a soule and what is a man Caput iii. COmyngo ¶ All y t I ê‘ceyue well am agreed w t y â— therin therfore I pray the procede and tell me what thou callest a body and what thynge thou callest a soule and what thou callest a man ¶ Gyng ¶ I call that a body as I sayd before as the phylosophers haue dyffyned yt that is thus A body is that which hath length brede thickenes And a soule as y â— phylosophers say is y e acte of a naturall body hauynge lyfe in power And a man is a body with a soule sensytyf and reasonable But yet me thynketh there is a better dyffynycyon than that for the soule after myn opinyon ¶ Comyn what is that ¶ Gyn. ¶ Surely after myne mynde a soule is no nother thynge but a lyfely power and ought not alway to be called the acte of the naturall body hauynge lyfe for I thynke that thou wylt graunt that the soule of man when it is separate froÌ„ his corruptyble body is a soule yet it is not than the acte of the body for thaÌ„ it doth nothynge with the body nor that body doth no acte nor hathe no naturall doyng by reason of the soule and therfore it semeth it is no good dyf fynycion of the soule to call it the acte of the bodye but the best dyffynycyon of the soule is to call it the lyfely power ¶ Comyn ¶ yf that be thyn opynion than thou goest clene from the dyffynicyon of the phylolophers and than I suppose that few clerkys therin wyll take thy parte ¶ Gyng ¶ Nay it is not clere agayne the phylosophers mynde for peraduenture whan they gaue that dyffymcyon they ment that the soule beyng ioyned wyth the body is y â— acte of the body ¶ Comyn ¶ well than go forth with thy purpose ¶ Gyng ¶ Then furthermore I say that of that soule there is thre dyeâ—rsytees that is to say a soule vegetatyf a soule sensytyf and a soule intâ—llectyf A soule vegetatyue is that lyfe that is in a plante tre gras herbe or frute whych do grow A soule sensytyue is that lyfe which is in a brute beste whyche occupyeth and vseth the. v. wyttys and lacketh reason and vnderstandynge as is a hors a cow a byrde or a fysh And y â— v. wâ—ttys by the tastynge the smellynge the herynge the syght and the touchynge And therfore euery kynde of bestes hauynge these v. wyttys haue a soule sensytyue But a soule intellectyue is that whych hath a lyue lâ— vnderstandynge to knowe good from â—ll and ryght from wronge And therfore a man is that creature to whom god hath gyuen this soule intâ—f whyche we call the reasonable soule And because man hathe growyng as plantes herbes haue he is therfore called lyfelv because he hathe the vse of the. v. sences as brute bestes haue therfore he is callyd â—nsyble And because he hath reason and vnderstandynge therfore he is callâ—d reasonable Therfore a man is nothyng ellys but a lyfely body sen syblâ— and reasonable so those two thynges ioyned togyther that is to say the body and the reasonable soule do make a man ¶ Comyn ¶ This is a very good introduccyon to our mater and a reasonable therfore I am content to graunte to the all these forsayd conclusyons therfore I praye the go forth wyth thy argument let me see how thou canst proue by rea son that the soule of man is immortall and shall neuer dye ¶ Gynge ¶ That I trust I shall proue the but yet fyrst or we go to the reasonyng â—rof 〈◊〉 I shall proue to the y â— it is wysdom for a maÌ„ to beleue that y â— soule of man is immortall and shal neuer dye and that it is great foly to bâ—ue the contrary that it is immortall ¶ Comyngo ¶ How canst thou proue that ¶ Gyngemyn ¶ Forsothe thus ¶ That it is wysdome to beleue that the soule of man is immortall Caput iiii A Man must nedys other beleue that the soule of man is immortal and shall neuer dye or ellys mortall and shall perysh with the body but it is more wysdome and profyte for a man to beleue that it shall neuer dye then the coÌ„trary For in euery doutfull thynge the more surer way is to be chosen But yf thou beleue that it is immortall shall neuer dye though it be not so yet that byleue by no possybylyte can neuer hurt the nor dysprofyte the for yf it be immortall and shall haue punyshment after for his desert that beleue maye do the great good yf thou lyue the more vertuously And yf it be mortall and shall dye yet yf thou beleue y â— it is immortall y t beleue shall neuer after thy deth do the hurte whyther thou lyue in this worlde vertuously or vycyously when thou hast no lyfe nor beynge after thy soule is departyd from thy bodye But on the other syde yf thou beleue that it is mortall and shall dye with thy body that be leue ê‘adueÌ„ture may do y â— great hurt For yf thy soule lyue after thy body and be punysshed in an other world for thyne offeÌ„ces done in this world yf the boldnes of that beleue haue caused y â— to lyue the more vycyously in this worlde for whyche thou arte in an other world punysshed then that beleue that thy soule is mortall is cause to the of great harme therfore to beleue that y â— soule of man shall dye with the body one way may be cause to man afterward of great hurte But of this beleue that the soule of maÌ„ shall neuer dye shall neuer by no possibylite be hurtfull to maÌ„ afterward nor there can not folo we therof to man any harme wherfore I may well conclude y â— a maÌ„ to beleue that his soule is incorruptyble and shall neuer dye is great wysdome and to beleue the
xx COmyngo ¶ Than yet I pray the let me know thy mynde in one questyon what maner of knowlege maÌ„nes soule hathe after it is separate froÌ„ y â— body what maner of beyng it hath ¶ Gyn. ¶ As touchyng that the soule of man beyng in the body as I haue shewed to the before doth vnderstande and knoweth it selfe and it knoweth well y t it hath that knowlege hath a beyng in the body whych body it vseth as his instrument and beynge in this materyall body and by reason of materyall thynges it knoweth thynges whyche be unmateryall as thynges that be racyonal incorporall as vnyuersal thynges kyndes of thinge It knoweth alâ—o vyce and vertue good and bad ryght and wronge al other thynges racyonall whyche be no corporall thynges nor be not perceyued nor knowen by none of the. v. sences nor by no instrument nor or gane of the sences whych incorporall thynges be called racyonall thyngâ— as god auÌ„gell maÌ„nes soule vyce vertue and all such other because they be knowen and perceyued only by reason for though a corporall thynge whyche is good or bad may be seen or felt or by any organe of the sences perceyued knowen that it is such a corporall thyng yet the goodnes or the badnes therof is knowen but by the reason for a brute beste maye by his eye or other member see or fele a man that is to say to see or fele the body of a maÌ„ but yet that brute beste can not by none of his sences know whether it be a good man or an euyll man or whether he be vycyous or vertuous nor know the qualytees nor y â— condycyoÌ„s of the man but these propertees and qualitees be knowen only by reason and the reason only doth iudge them whether they be good or bad ¶ Also the soule of man beynge in his naturall body doth knowe bothe thynges materyall and unmateryall but yet the lesse that the body is mo ued styred and the more quyet that the body is the more perfyte know lege that soule hath for a man shall better studye and brynge to pas any hard and subtyll conclusyon when the body is quyete and at reste than when it is moued and styred or hath any dysease and vnquyetnes A maÌ„ also when he is fastyng hath more fresshe and quyck wytte to studye or to lerne any scyens arte or other conclusyon then he hath when his body is replete with mete or drynke or wyth superfluous humours Also the reasonable soule of man doth knowe and dyscusse what is vertue and what is vyce and doth reproue dyspyseth that thyng which the sensuall appe tyte dothe approue desyre and folowe The honest men vertuous men and holy men do dyspyse the sensuall appetytes and pleasures of the body and of the world and somtyme wyllingly put them self to deth where no brute beste wyll neuer couet nor desyre his owne destruccyon and the cause therof is for that y t the soule doth knowe that it is ordeyned for to haue an other heynge thaÌ„ y â— beynge which it hath when it is ioyned with the body And this knowlege that the soule hath when it is ioyned wyth the body it doth neuer lose but yt hath it also wheÌ„ it is separate from the body for it is oft tyme seen also y t many a man beynge dede to all meÌ„nes knowlege and perceyuing for y â— space of x. or xii houres and some for the space of a day and more hath after that reuyued agayne whych durynge that whyle as the comen terme is hathe leyne in a traunce and after he hath ben then so reuyued hath told many woÌ„derfull thynges that he hath seen beyng so in a trauÌ„ce as dede whych is an euydent proue that manne soule hath an other beyng wythout the body and hath knowlege and vn derstandyng after that it is separate from the body Than syth the soule of man vseth his properte of vnderstanding mych better and more ê‘fytly without y â— body as I haue proued to the when the body is lest moued styred and when it is most quyet when the soule doth medell lest wyth the body it foloweth therfore consequently that it hathe most knowlege when it is clerely separate from y â— body And forther syth that the soule of man beyng ioyned with the body doth knowe that there is a god that go uerneth all and hath some knowlege what is good and what is bad and also hathe some knowlege what is ryght and what is wrong and that the perfyte perfeccyon as I haue proued to the is when it is separate from y â— body than after such separacyon that soule must haue a more knowlege of god and a more knowlege what is good and what is bad and a more knowlege what is ryght what is wronge and a more knowlege in eue ry other cause and thyng than it had when it was ioyned wyth this corruptyble body ¶ Comyn ¶ That coÌ„clusion foloweth ryght well but yet I pray the syth the soule of man hath suche knowlege as thou sayest yet than I wold knowe what maner of beynge the soule hath after it is sepa rate frome the body and where doth that soule remayne or become ¶ Gynge ¶ As touchynge the beyng of the soule as I haue shewed the the soule is but a spyrituall substaunce and hath his beynge in no naturall place ¶ Comyn ¶ why what callest thou a naturall place ¶ Gynge ¶ I call a naturall place as y e phylosophers haue defyned yt that is thus A place is the vtter and extreme terme or parte holowe superfycyes of a body coÌ„teynyng a nother body within it ¶ Comyn ¶ why what callest thou a superâ—ves ¶ Gyn. ¶ A superfycyes is that which hath but leÌ„gth and brede no maner of thyckenes for yf it haue length brede thycknes than it is a body so that euery thynge that I see whych is the obiecte of my syght and whervppon my syght doth rest not consyderyng the thyck nes is called a superfycyes so that the vtter parte of euery bodely thyng that I do see is called the superfycyes because I do see the length brede therof and not the thycknes therof thaÌ„ as I sayde before as touchyng y â— dyffinycyon of a naturall place it is but the vtter and extreme terme or part y â— holow superfycyes of a body conteynyng a nother body whyche is wythin it as by example a tonne is called by the comen peple the place of the wyne because yt conteyneth the wyne within it and so that holow superfycies of the tonne is the very naturall place of the wyne And than forther to thy questyon I saye that the soule hath his beynge in no natu rall place because it is but a spyrytuall substaunce and no corporall substaunce nor body And suche a naturall place doth-conteyne within it alwaye a corporall substaunce and a bodely thynge and therfore the soule
from this corruptyble body must nedys haue an infynyte beynge as thou hast proucd in thy seconde dyaloge which must be than infynyte sorowe or infynyte ioy and thaÌ„ as sone as it is separate from the corruptyble body god must than of his iustyce iudge that soule other to the place where is infynyte ioy or to that place where is infinyte sorw accordynge as it hath deserued So thaÌ„ yt shulde seâ—e in vayne to put any purgatory where the soule shulde haue any sorowe y t shuld haue an ende or to put any other place of ioye where the soule shuld haue ioy whyche ioy shulde haue an ende ¶ The solucyon as there be degrees in synne as some synne is more and some lesse so there be degrees in repentauÌ„ce as some may be more and some lesse and also degrees of pardon forgy uenes therfore maÌ„ for lak of sufficieÌ„t repentaunce muste be purged Laput. v. Gyngemyn ¶ To satysfye thy mynde in that poynt thou must consy der that god of his goodnes hathe create the worlde and all thynge therin conteyned in a conuenyent order of degree And thus of all the kynde of thynges that euer god made some be more and some lesse some be small and some smaller As of corporall thynges some be harde some more harde and some be softe and some be more softe some be hote some be more hote and some be colde and some be more cold lyke wyse of thynges incorporall some be great and some be greater As of vertue some is good and some better and of vyce some is euyll some is worse how sayst thou thynkest not thou that this pryncyple is reasonable and trew ¶ Comyngo ¶ I thynke yt is trewe that thou sayst ¶ Gyngemyn ¶ Than thus is not some syn offence that a man coÌ„mytteth somtyme more and somtyme lesse ¶ Comyn ¶ I thynke so Gyn. ¶ And doth not euery offence deserue punyshment ¶ Comyn ¶ yes ¶ Gyng ¶ Than is there no degrees in punyshment as well as there is degrees in synne offence so that some punyshment is more and some is lesse and is there not also degrees in repentaunce and some repentaunce is great some greater and also degrees in forgyuenes pardone as some forgyuenes and pardone great and some greater ¶ Comyn ¶ what than ¶ Gynge ¶ ThaÌ„ ought not euery offence synne be punysshed by y e iustyce of god in order and degree accordyng as it is so y t yf y e offence synne be great it ought to haue a great punyshment and yf it be small it ought to haue smal punyshment ¶ Co. ¶ Iuste ¶ Gyn. ¶ Than I say whaÌ„ that a man here in yerth hath coÌ„mytted a great synne and offence and taken repentauÌ„ce wherby the synne is forgyuen and yet hath not takeÌ„ such sufficient repentaunce therfore nor had any suffycyent punyshment whych shulde make a full payment and satisfaccyoÌ„ for that synne and dyeth before any coÌ„dygne or full satysfaccion made god must nedys than of his ryghteous nes ordeyne a place of purgatory where hys soule shall haue a forther pu nyshment to make a condygne and full satysfaccyoÌ„ for that synne and so to be purged and puryfyed before yt shall be able worthy to be admytted to receyue the eternall ioy in heuen As by example yf a man coÌ„myt a treason agaynste his prynce wherfore he ought by order of the lawe to lese his goodes and to haue imprysonment and also to be put to detche and when he is conuycted there vppon than because he seeyth he can not auoyde from the punyshment of the lawe he is repentaunt and sory for his offence and prayeth hys prynce of forgyuenes yet this repentaunce sorowe that he taketh for his offence 〈◊〉 can neuer be so great but that yet this prynce by iustyce may take his good and inpryson hys body and af ter that put hym to dethe for the sayde offence by order of his lawes do hym iustyce And so at his pleasure execute y e extremyte of hys law wyth out doyng any wronge to hym But yet this prynce may yf he wyl by his mercy pardon his lyfe take hys goodes impryson his body for a tyme and season or as longe as he wyll at hys pleasure and accordyng to the degre and qualyte of the same offence tyll he haue made a full satysfaccyon to hys prynce for that treasoÌ„ done to hym but yet yf y â— prynce shuld punyshe euery offender to thexstremyte of deth wythoute any mercy it shuld seme a thynge so wnyng to cruelte and also clerely agayns y â— prerogatyue of hys mercyfull power and auctoryte And also yf a prynce in suche case shulde forgyue euery suche offender for suche a great offence whyche hath taken but a small repentaunce and soro we therfore it shuld bothe be an example to all suche offenders and to gyue theÌ„ and all other comfort and boldnes to do lyke offences whyche were a thynge y t shulde 〈◊〉 to the subuersyon of his lawe and derogacion of iustyee Therfore yf such a prynce wold be reputed for a dyscret prynce a mercyfull prince he must somtyme forgyue the hole offence and somtyme execute iustyce accordyng to hys lawes and also somtyme pardone parte of the punyshment condigne for the offence and gyue but a temporall punâ—shment for a tyme and season accordynge to the degre and qualyte of the oâ—fence of the repentaunce And so lyke wyse whan that a man hath commytted a synne an offence and taketh some repentaunce therfore but not suffy cyent and than dyeth thaÌ„ god of hys goodnes by y â— order of his iustyce mercy muste somtyme pardone that offence from the eternall deth and yet gyue hym some punyshment which shuld not be to the extremyte as to condemâ—ne hys soule to eternall sorowe and payne but to haue some 〈◊〉 for a tyme and season to puryfye to purge the soule of that offence accordynge to degree and qualyte of the offence for as I sayde before as there is degeees in repentaunce as some is more and some is 〈◊〉 â—o god of hâ—s iustyce must vse degrees in forgyuenes and in pardon so that though he forgyue the eternall payne and sorowe whych is coÌ„dygne for the great offence and synne whych the man dyd coÌ„myt yet it ston deth wyth the great dyscreat wysdom of god to punysh the soule for that offence for a season to puryfye and purge it that yt may be able to be admytted to come to the eternall ioy for the which he was made and create For yf that men coÌ„myttynge dyuers synnes or offences agayns god in dyuers orders and degrees as some more some lesse and dyuers of theÌ„ take repentaunce dyuersly some more and some lesse and than yf god shulde not vse dyuers degrees of forgyuenes and pardon but punysshe euery of them eternally therfore yt shuld sown than to the subuersyon of hys owne
after the naturall deth that man can take no such repentaunce wherby he shuld be helyd of that mortall synnc and offence than god of his iustice must clerâ—ly expulse his soule from the eternall ioy in heuen because it is putryfyed corrupted But yet yf a man haue commytted suche a great mortall synne offence to god and hath taken repentaunce wherby that mortall stroke wouÌ„d is heled before his deth before his soule is separate pulled fro y t body but yet that maÌ„ is not fully purged therof or â—lle not clene of other small offences nor redy nor rype to do pure clene seruyce to god in heueÌ„ but that there remayneth in hym some tokens spottes of synne and offence god of his iustyce may not then condempne his soule to eternall punyshment nor immedyatly to recâ—yue that soule to the blysse ofheueÌ„ to ioy to coÌ„pany wyth those gloryfyed pure soules in heuen tyll those tokens and spottes of synne be clere wasshed awaye and purged and he made re dy 〈◊〉 to do to god pure and clene seruyce in heuen Therfore than by conuenyent iustyce of god there inuste nedys be a place of purgacyon where his soule must be purged and made clene of those tokens spottes of synne or that it be able to be receyued to the eternal ioy in heuen And also a lyke resemblaunce I may make of thynges whych haue soule sensy tyue as yf thou haue a swyne which is infected with pox or other syknes or an ox that is infected with any syknes which swyne or ox yf they shuld be than slayne were not good nor holsome for maÌ„nys mete but the flesh putryfyed corupte and yet by medycyn and good kepyng that swyne or oxe may be heled and than whyle those 〈◊〉 be lyuynge nature shall ex pulse those infectuos humours brynge those bestes agayne to helthe make them so wnde and theyr flesh good and holsome for mannys mete But yet yf those bestes whyche haue ven infecte with such corrupt syknes haue taken medycyne and that corrupt syknes therby expelled euer in cresynge to more helth and the felsh holsome ynoughe to be eten for man â—ys mete But yet the flesh is so bare and lene that it is not pleasaunt to ete as other flesh is Or cllys yf such bestys haue taken some dysease by ex cessyue colde or hete the flesh not putryfyed nor corrupte but bare and lene and therfore not pleasaunt to be eten for mannys mete yet yf those best vs be kylled yet thou mayst make the flesshe of those bestys though it be neuer so lene by sethynge or rostynge it wyth butter or fat larde to be good mannes mete and pleasauÌ„t to be eten able to serue the at thy dyner or feast for thy frendes and louers So in the same maner it is whaÌ„ that a man is infecte wyth a great mortall synne which he hath commytted agayns god And yf his soule were than separate from his body yet then hys soule ought not to be receyued of god in to heuen nor to do seruyce there vnto god because it is putryfyed and corrupted with y t foule mortall synne but yf that maÌ„ had taken the medecin of full repeÌ„taunce in his lyfe that medecyn wold haue restored hym agayne to his soule helth and vertue But yet yf he haue taken some repentaunce for that synne and of fence and not suffycient not had suffycyent tyme to make suffycyent sa tysfaccyon therfore yet by the takynge of that medecyn of repentaunce that syn is expelled and gon and the soule of that sâ—kenes and synne is clerely hole but yet the tokeÌ„s and spottys of that synne whiche is a defor mytâ— to the soule do styll remanyn in that soule tyll y t soule haue a tyme to be wasshed and purged from those tokeÌ„s and spottys to make yt pure and dene of that deformyte ¶ An obieccyon that the soule vnpurged maye do some meane and lowe seruyce to god in hâ—ueÌ„ though it be not the hyest and best seruycâ— so that it nedeth not to be purged Caput viii COmyngo ¶ yet me thynketh that proueth not y â— of necessyte there must be a purgatory to purge to wasshe a way clene those spottes and tokens whych is but a deformyte to the soule but coÌ„syderynge that by that medecyne of repentaunce that sekenes of the soule is therby put awaye and expelled and the soule so made hole agayne all though that there be spottes and tokens remaynynge which is but a deformyte to the soule and no mortall sekenes those tokens spottes than nede not to be wasshed away but yf they remayne styll yet they do no hurte but y t soule may do good and perfyte seruyce to god in heueÌ„ for all though that god wyll not put such soules in the hyest and most purest place in heuen becau se they be not so pure as other soules be but somwhat deformed whyche is but as an eye sore yet he wyll not clerely expell theÌ„ out of heueÌ„ but put them in some other low place in heuen As by example yf y â— a man which kepeth an honorable house and vseth to feaste great lordes and estates at his table and prepareth fyne dyaper table clothys and napkyns where wyth to serue them at his table at his dyners and feaste yf ony of those table clothes or napkeÌ„s be defouled wyth dust fylth or other foule mater which is not swete yet y t man will not suffer those clothes to be occupyed at his table tyll they be wasshed and made clene and the fylth so clerely expelled that they may be swete and clene worthy to serue hym at his table But yet yf they haue ben so defouled wyth some foule fylth wher by they be stayned that though they be wasshed neuer so clene yet some spot and token wyll remayne of that staynynge so that though they be pure clene and swete inough to do seruyce at his table yet y â— spottes and tokens of the steynynge whych remayne be than a great deformyte â—ye sore yet this maÌ„ yf he be wyse wyll not caste away those clothes but wyll that they shall do hym seruyce in some other place and offyce of his house as in his buttry or ewry or his chaÌ„ber where they shal do to him as good seruyce as though they were not stayned nor had no such spottes nor tokens of deformyte to the eye And lyke resemblance also I may make of a prynce whych must retayne in hys house to be hys houshold seruauÌ„tes such men as he caÌ„ chuse in hys reame which be clene meÌ„ hole meÌ„ of body some to be in hys pryue chaÌ„ber some in hys hall and some in hys kychyn and some in other places of hys house yf any such seruantes whych thys prynce hath chosen to be in hys house haue had any great syknes wherof he is by medecyne throughly helyd and yet
contary is great folyshnes ¶ Co. ¶ That reason prouyth it more wysdome to beleue y ◠immortalyte of the soule but yet that reason prouyth not the soule to be immortall ¶ yf the soule of man shulde not be immortall than were man the most vnhappyest of all other crea tures and bestys Caput v. Gyngemyn ¶ But yet yf thou wylt gyue me dilygent heryng I trust I shall proue the by reason that the soule of man is immortall and that it is infynite and shall neuer dye nor vtterly perysh and that I shall proue y ◠by dyuerse reasons ¶ Comyngo ¶ I praye the by what reasons ¶ Gyngemyn ¶ Dowtles by many good reasons wherfore my fyrst reason is thys There is no creature of god in yerth whyche dothe to god so myche honour nor prayseth god so myche as man dothe nor also there is no creature in yerth that hathe any knowledge and reason to knowe how to do honour to god saue only man than syth that man is only that crea ture whyche doth honour to god here in yerth it is conuenyent and stan deth moste with equyte and ryghtfull iudgement and goodnes of god that god shuld therfore rewarde man with a lyfe and a beynge more plea saunt and better than any other creature or beste here in yerth But the lyfe and beynge whyche man hath here in yerth is more wreched sorowfull and worse than the lyfe of any other brute beste here in yerthe ergo it is conuenyent and necessarye that man haue an other lyfe after the corrupcyon of his body and that must nedys be the lyfe and beynge of hys reasonable soule because his body after his mortall deth hath by nature no maner of lyfe ¶ Comyn ¶ why is the lyfe of man here in yerthe more wreched sorowfull and worse thā the lyfe of any other brute beste ¶ Gyn. ¶ That I shall she we the for thou knowest well ynoughe seest by experyence that the body of man is more feble and tender than the bodye of any other brute beste for the bodye of man is all tender and naked and myche more tender than any other brute beste for y ◠fysshes haue of theyr nature shell◠or skalys to couer and defend theyr bodyes the best◠be full of here and haue thycke skynnes the foules haue fethers but man is tender naked y t yf he had not couering for him made of other beste skynne or here or other thynges he shuld perysh for colde for whych thyng to be gotten man must laboure and study where the bestes fysh or foule nede not to labour for y ◠obteynynge therof because they haue all such thynge nedefull for thē gyuen them by nature so that the lyfe of man is more ne defull wreched than the lyfe of any other brute beste Also man taketh must take great labour for the obteynynge of his necessary fode lyuyng as to tyll the grounde wyth great labour to get hym drynk fode where the bestes take no such payne for drynke nor other fode but fynde alway the water redy for theyr drynke and all other thynge ordeyned by nature redy for theyr fode without any study or laboure therfore to be taken So the lyfe of man is more laborous paynfull than y ◠lyfe of any other brute beste Also mā idureth mych vexacyō thought study vnquietnes of mynde whych the brute bestes indure not for though y t man knoweth surely that he shall dye oft taketh thought therfore yet the brute bestys haue no knowlege of theyr deth nor take no thought therfore And also man doth take thought care for losse of ryches losse of honour or dygny te many a man taketh so great care for losse of such ryches honoure that duryng his lyfe therfore he can neuer be mery And som man taketh so great thought and care therfore that oft tymes he dyeth for sorow mē and women also desyre and couet gay and fresh apparell to couer theyre bodyes goodly garnysshed and fayre houses all bewteous syghte plea saunt to the eye as goodly pyctures and ymages they desyre and delyte also in swete smellys sauours and to here songes and armony swete sownes pleasaunt to the ere and taketh great payne laboure and study vexacyon and vnquyetnes of mynde for the obteynyng of such thynges But yet the brut beste careth for no such thynges but regardeth nothing but only for his fode his bodely lust ease pleasure Therfore it proueth well y t man indureth mych vexaciō thought study vnquietnes of mynd whiche the brute bestes indure not Therfore as I sayd before yf y ◠soule of man shuld not haue a nother lyfe and beynge after it is separate from the body then were man in worse case than any other brute beste whych were not consonaunt to the iustyce nor goodnes of god that man whych of all creatures yerthly gyueth only honour and prayse to god shulde be rewarded wyth a lyfe more wreched wore than any other beste in yerth And therfore god of his iustyce and goodnes must rewarde hym with a better lyfe than that whyche any brute beste indureth whych can not be excepte y t his soule haue a lyfe and beynge after it is separate from this corruptyble body So of conuenyence it foloweth that the soule of man must nedys be immortall ¶ Comyngo ¶ That is a ryght proper reason whyche thou hast made but hast any other reason than that ¶ Gynge ¶ ye forsoth that I haue and therfore my seconde reason shall be this ¶ That the soule of man vseth his operacyon properte without the body and so may haue a beynge wythout the body Caput vi THe very operacyon properte of the reasonable soule is to know and to vnderstande then yf the grosse body of man be the cawse of the beynge of the soule so that the soule take his perfeccion ano corrup cyon of the grosse body then can the soule neuer vse hys operacyon pro perte wythout the body But yf the soule of man may vse hys operacyon and properte wythout occupyenge of that grosse bodye than is not the body the cause of the perfeccyon and corrupcyon of the soule but y ◠soule maye vse his operacyon and properte wythout occupyenge of the grosse body for the lesse that the bodye or the. v. wyttys is moued or styred the better and the more perfytly doth the soule vse his operacyon properte For when a man moueth not wyth the body nor seeth nothynge nor hereth no noyse nor tasteth nor smelleth nothynge that shulde trouble the body than doth the soule of man vse hys operacyon and properte of vnderstandynge most clerely and perfytly And also yt hath ben oft tymes harde and knowen that dyuers men in theyr dremys haue seen many vy syons some in theyr dreme thynk them self in theyr lyuyng bodyes to be in other placys talkynge wyth other folkes
and doynge dyuers thynges to theyr pleasure or dyspleasure when in dede theyr bodyes be not there but they lye in theyr beddes styll a slepe and these thynges and vysyons whych they se in theyr dremys is the operacyon of theyr soules for theyr bodyes so lyenge a slepe do see nor do no suche thynge and therfore syth the soule of man doth see and doth suche thynges wythout the body it fo lo weth well that the soule of man hath a beyng wythout the body and so may haue his beynge when it is seueryd and separate from the body ¶ Co. ¶ Me thinketh that reason ê“ueth as well y t the soule of a brute best may haue his beynge when it is separate from the body of that beste For as I suppose a dog or a hog or any other brute best doth dreme as well as a maÌ„ doth for a dog in his slepe wyll barke and open lyke as he doth wheÌ„ he is wakynge a hog and dyuers other bestys wyl crye and make noyse in theyr slepe lyke as they do beynge wakyng ¶ Gyn. ¶ As to that I say in myn opinyon that no brute beste in y â— world doth dreme but only man nor all the worlde can not proue the contrary And I saye that though a dog or other beste doth crye and make noyse in his slepe yet yt dremeth not nor seeth nothynge For this we see oft by experyence y t many a man in his slepe dothe speke and moue and yet he dremeth not nor seeth no thyng nor when he is wakynge can nother tell nor remember that he dre med of any thynge all the whyle that he so spake in his slepe nor saw no thynge that whyle so that somtyme a man speketh and maketh noyse in his slepe and seeth no thynge nor dremeth not and yet somtyme he speth and maketh mouynge or noyse in his slepe and dothe dreme see vysyons but that spekynge and mouyng whych a man hath in his slepe whyle he seeth nothynge nor his mynde occupyed cometh only of the na turall dysposycyon and complexyon of the body and it is only the opera cyon of the body and not the operacyoÌ„ of the soule because y t the mynde is no thynge occupyed that whyle nor â—yueth nor seeth no thynge that whyle For profe wherof yf ye wyll sodeynly pryck a man beynge a slepe he wyll moue and styr and â—aduiture make crye or make noyse or sowne and yet dremeth not that whyle of no suche hurte done to his bodye nor his soule saw no thyng that while and yf he be sodeynly wakyd therwith he caÌ„ nother tell nor shew of no maner dreme nor vysyon in his slepe that he had that whyle whych operacion of the naturall dysposycyon and com plexyon of the body euery brute beest may haue in his slepe that naturall dysposycion of the body doth cause y t beste to crye moue in his slepe as when it feleth payne it wyll crye in token of that payne as it doth wheÌ„ it is wakynge and when it felyth ease and pleasure it wyll make noyse or sowne or make some mouynge betokenynge the same ease and pleasure as yt doth when it is wakynge But yet there is no brute beste in the world whych is able to make any noyse crye or sowne in his slepe other wyse y t it is able to do when it is wakynge but when it is wakynge it is not able to do any thing touchyng only the operacyon and properte of y â— reasonable soule for yt can not reken nor count no nombers nor dyscusse what is ryght and wronge good nor bad nor make no argumentes nor reasons whyche operacyon propertees of the reasonable soule no brute beste can haue nor vse in his slepe because he can not haue them nor vse them when he is wakyng but a man hath those propertees of the soule as well wakynge as slepynge For wakynge he can reken and counte noÌ„ bers and reason and dyscusse what is ryght and wronge good and bad and inuente and fynde many sutell reasons and argumentes whiche the brute beste can not do a man can also vse the same lyenge a slepe in hys dremys for many man also beyng a slepe in his dreme doth fynd dyuers reasons argumentes ê“uynge some conclusyon of some scyens and faculte whych reason cam neuer to hys mynd before whyle he was wakig also many a man in his dreme hath had dyuers vysyons hath forseen had knowlege of thynges to come whyche hath afterwarde fallen playn ly and truely accordyng to his vysyon some of promocyon wynnyng and somtyme of losse and bodely hurte whyche after hath fallen to hym and many a man in his dreme hath seen and knoweÌ„ his owne destruccioÌ„ and dethe Thus the soule of man hath his knowlege and vseth his properte of vnderstandynge not occupyenge the body wythout any helpe of the bodye or of any of hys v. senses or of any organe of the sences or of any member of the bodye And yet forthermore many a man we ses by experyence beynge seke feble and weke and the soule nygh the poynte of departynge from the body a lytell before the houre of his deth hath for seen and fortolde his owne deth and also the deth of other folkes and dy uers other thynges whyche afterwarde haue truely come to passe And also brode wakyng hath seen many sightes vysions of dyuers straunge thynges of spyryt or deuyls of dyuers persons whyche haue ben dede before and shewed them that were than present that those vysyons dyd gyue hym perfyte knowlege that he must nedys dye whych straunge visy ons other persons beyng there present wyth hym coud in no wyse see nor perceyue wherfore yf the soule of man shuld dye and corrupt with the bo dy it semeth agayns reason that it shulde be so perfyte in his beynge to vse his operacyoÌ„ and properte of knowlege vnderstandyng so quyckly truely perfytly so nygh the tyme of his corrupcyon but rather when yt begynneth to dye and corrupte yt shuld begynne to wax weke feble in vsynge his operacyon and properte wherfore vpon these â—inissys I maâ— well conclude that syth the soule of man vsyth his operacyon properte moste perfytly without occupyenge of the body or helpe of the body that the most parfyte beynge of the soule is without the body so the body can not be the cause of the corrupcyon of the soule of man but that the soule may be wythout the body nor that the soule dyeth not wheÌ„ the body dyeth nor when it is separate from the body but lyueth and hath his beyng after and is immortall and incorruptyble ¶ Comyn ¶ That reason is ryght good and apparaunt ¶ Gynge ¶ Nay I praye the take pacyence for a whyle and here me dylygently for I haue dyuers other reasons to proue the â—ortalyte of mannes soule ¶ Comyn ¶ I praye the go to I shall be glad to
gyue the herynge ¶ That god doth wyll the perpetuall lyfe welth and preseruacyon of mannes soule and that his wyll must be perfourmed Cap. vii Gyngemyn ¶ Another reason I shall shew the which is thys because the chyldren be somwhat lyke vnto the father and also because y â— fa ther knoweth that they be of his nature therfore the father must dothe naturally loue his children and euer wylleth the welth and prosperyte of hys chyldren styll to contynew So lyke wyse because y â— man is lyke vnto god for y t y t god hath made hym to his symylytude because he hath know lege vnderstandyng somwhat resemblynge to god whyche most hyghe knowlege and vnderstandynge is euer in god as I haue proued y â— here before in our fyrste dyaloge and dysputacyon And also because the soule of man is of the nature of god and procedeth and cometh only of god it must than consequeÌ„tly folowe that god doth loue the soule of man and doth greatly wyll the perpetuall welth and preseruacyon of the soule of man stâ—ll to contynew And yf god do wyll the perpetuall welth and preseruacyoÌ„ of that soule that great wyll of god must 〈◊〉 take effecte for â—f god shulde haue euer a great wâ—ll to a thynge and that thynge shulde neuer take 〈◊〉 than god shuld neuer haue hys wyll fulfylled and thaÌ„ thaÌ„ that shulde be a great dyspleasure to god and so than god shulde haue a dyspleâ— lyfe and beynge and no â—oyfull lyfe nor beynge whyche is coÌ„trary to that which I prouyd to the before in our fyrst dyaloge dyspu tacyon that god must nedys haue the moste ioyfull lyfe and beynge that can be and therfore syth that the great wyll of god is to haue the soule of mâ—n in perpetuall welth and preseruacyon â—t must nedys folow that the 〈◊〉 of man must haue a perpetuall lyfe and must neoys be unmortall ¶ Câ—myn ¶ Tâ—at reason me thynketh proueth not thy purpose for yf â—od haue a wyl that mannes soule shuld be perpetually preseruyd that of 〈◊〉 to that wyll of god must nedys take effecte or elles god shulde haue no â—full lyfe nor beynge therof shuld folowe that god shuld suffer no 〈◊〉 soule to be dampned ¶ Gyn. ¶ Nay that obâ—eccyon maye be well assoylâ—d by the symylytude that I dyd shew the before of y â— father and chyldren For though a father hauynge many chyldren haue a natu rall wyll to the welth and perpetuall preseruacyon of all his chyldren yet yf any one of hys chyldren do dysplease hym and haue â—yll concycâ—ons or doth hurte or intend the dyspleasure and destruccioÌ„ of his father that father than wyll for suche vnkyndnes punysh hym tyll he can reconcyle hym agayne to goodnes but yf he wyll not be reconcyled he wyll than vtterly caste hym to perpetuall payne or prysonment and that is for the great loue 〈◊〉 that suche a father hath do to iustyce So lyke wyse god whâ—che oâ— his infynyte goodnes and mercy hath a wyll to the welth and perpetuall preseruacion of mannis soule and also a good wyll euer to do iustyâ— hath ordeyned mannes soule to haue perpetuall ioy also hathe ordeyned punyshment for euery soule that dothe offende accordynge to his desert So that the wyll of god doth euer take effect accordyng to his mercy and iustyce somtyme to rewarde by his goodnes and mercy and somtyme to punysh by his iustyce And also because god is louyng to maÌ„ and is mercyfull and iuste god can not mynyster his iustyce suffycyent vnto maÌ„ except that his soule shuld be immortall and haue a nother lyfe after it is separate from the body ¶ Comyn ¶ yet me thynketh thou hast not suffâ—ntly prouyd that conclusyon that god can not mynyster his iustyce vnto man excepte his soule shulde be immortall ¶ Gyngemyn ¶ yes that I truste I shall proue the incoÌ„tynent by a good apparant rea son yf thou wylt here it ¶ Comyngo ¶ yes mary with all myn hert ther fore I pray the say on ¶ yf the soule of man shuld not be immortall than god doth not mynyster to euery man equall iustyce Caput viii Gyngemyn ¶ Euery reasonable maÌ„ wyll graunte that god whych is the fyrst cause of euery thyng the fouÌ„teyne of all goodnes that he muste ener be ryghteous and tuste as I haue proued to the in our fyrste dyaloge and by his iustyce he muste rewarde and punysh euery man accordyng to his desert But we se that there be dyuers men and haue ben dyuers men in the world which haue done dyuers and many good dedâ— with good mynde taken great payne and labour for the loue of god also suffered pacyently many wrongys hurtes and rebukes for the loue of god and neuer had rewarde therfore in this worlde And sone after such payne and labour takeÌ„ and such good dedes done by them or such wronges suffered for goddes sake they haue dyed and neuer rewarde in this world therfore So on y â— other syde dyuers men offende god in this worlde and do many euyll dedes neuer punysshed suffycyently in this worlde therfore Therfore it is necessary that man haue a lyuyng and a beynge after this bodely dethe that god maye rewarde hym and punysh hym by his iustyce for those good dedes and euell dedes that he dyd in this worlde for the which he was not fuffycyently rewarded noâ— punysh whyle he was here For elles god doth not minister to hym equal iustyce And also a maÌ„ to honour god in this world it were a thyng but in vayn yf y t he shuld dye without any rewarde whyle he were lyuynge here nor neuer haue therfore rewarde after his dethe in no place elles where And also it shuld conforte a man to lyue vycyously and to satysfye his owne voluptuous appetytes and to the satysfyenge alway of his inordynate desyre and pleasure and froward mynde and wyll and to do vycyous Aboâ—ynable dedys to the destruccyon and hurte of his neyghbours yf he shulde truste to auoyde all punyshment therfore to be had in this life nor neuer thynke to haue punyshment therfore nor make any satysfacioÌ„ after his deth in no other place elles where therfore I saye by the conue ment iustice of god it is necessary that man must haue an other lyfe and beynge after his soule is separate from his bodye where he maye receyue dew rewarde or punishment for such actes for the which he was not suffi ciently rewarded nor punysched whyle he was here liuing in erth which lyfe and beyng must nedys be the lyfe of his immortall soule ¶ The soule of man is made to be parte taker of blysfulnes and ioye that euer shall endure Caput ix Gyngemin ¶ Another reason to ê“ue y â— immortalite of maÌ„nes soule is this The soule of man which is made to the syimlitude likenes of god because of the vnderstandinge is made to perceyue and to haue
t it seeeh hereth or perceyueth by any of the. v. sensys all for y â— body and for the fedyng pleasure or ease of the body and to the satisfaccioÌ„ of the bodely desyre or appetyte And the brute beste neuer moueth nor styreth nor laboureth voluntarely but onely for the vse of the bodye as for hys fedynge and conseruacyon of the bodye Also the brute beste hath no naturall inclynacyoÌ„ nor desyre to any thynge but that that is for the conseruacyon of his body Therfore syth the brute beste iudged all for the bodye naturally coueteth nor desyreth nothynge but for the body yt foloweth well that the pryncypall perfeccyon exystens of the brute beste is only the bodely lyfe whyche bodely lyfe is mortall and corruptyble so the wyttes or senses and the organs of theÌ„ the phantasye and memory whych is causyd by theÌ„ and so belongeth to the brute beste must nedâ—s be corruptyble and mortall nor it can not be proued that any brute beste na turally and voluntarely dothe nor hath intended the destruccyon of hys owne body but coÌ„trary many a man hath wyllyngly desyred the destruccyon of his owne body voluntarely suffred deth so naturally iudgeth loueth coueteth and desyreth the conseruacyon of an other thynge than the bodely lyfe so it appereth to be in maÌ„ a nother lyfe without the body and his pryncypall perfeccyon not to be the bodely lyfe for he iudgeth knoweth insensyble thynges and thynges that be incorruptyble and infynyte otherwyse than the phanthasye and memore of a brute beste iudgeth or knoweth ¶ That the soule of man vseth not alway his operacyon and properte Caput xviii COmyngo ¶ yet me thynketh by reason the soule of man whych is the vnderstandyng shuld be corruptible bycause it semeth though it depende not vpon the hole body yet it dependeth vpon che brayne of y â— hedâ— whiche is the pryncypall parte of the body for when a man is hurte in the brayne anone his reason and vnderstandynge begynneth to faynt and go away than anone that man leseth his vnderstandynge therfore it semeth that fall the brayne be clerely perysshed and corrupte that all y â— vnderstaÌ„dyng which is y â— soule is clerely perysshed corrupte ¶ Gyn. ¶ That is playnly vntrue and must nedes be denyed that the vnderstan dynge dependeth vpon the brayne for though the brayne be hurte yet is not the vnderstandynge perysshed but for that season the soule is occupyed about the curâ—nge and helyng of that member for as longe as the soule is ioyned wyth the body it is necessary that it haue some occupacyoÌ„ wyth the body and when any member of the body is is vehemently and hougly styred moued or sore smerteth or aketh for hurt or payne or ache anone the soule because it is ioyned with y â— body it helpeth to coÌ„serue the body it is tornyd froÌ„ the coÌ„templacioÌ„ of dyuynely thynges and is occu pyed in suche lowe thynges longyng to the body putteth his strengthe all in consyderynge the vehement payne so that when the brayne is hurt so that y â— humours and vapours styre and moue the specys and kyndes of the phantasye than all the strength of the vnderstandynge of the soule intendeth to the phantasye and to the curynge of those members for the whyle renneth and is occupyed with the phantasye and so at suche tyme the soule leseth not his perfeccyon but because his body with which it is ioyned is not perfyte in his members therfore than it vseth not his operacyons in contemplacyon of dyuynely thynges but vseth other ope racyoÌ„s longynge to y â— body to the phantasy As a harper whan his har pe is out of tune must be occupyed about y e wrastynge of his harpe strynges and so set them in tune before he shalbe able to shewe any melody or armony wyth his harpe and so durynge the tyme that he is tunynge hys harpe he can shewe no melodye nor armonye And so the soule of man whyle it is occupyed in curynge tunyng his body can not shew his ope racyon and properte of his clere vnderstandynge Therfore it appereth that the vnderstandyng dependeth not vppon the brayne for than euery brute beste whych hath the hede and the brayne hole and parfyte and not hurte nor troublyd wyth superfluous humours shulde haue vnderstandynge whych is clerely false ¶ That euery mannes soule is of lyke perfeccyon Laput. xix COmyn ¶ ThaÌ„ syth thou affyrmest y t y e soule neuer lesyth his noblenes nor 〈◊〉 I wold agayne know whether euery maÌ„nes soule be lyke perfyte ¶ Gyn. ¶ I suppose ye ¶ Comyn ¶ Me thynketh therof y â— coÌ„trary for we se â—uydeÌ„tly that euery man hath not lyke vnderstandyng nor wytte For many a man can perceyue and lerne that reason scyens that a nother can not thoughe it be neuer so playnly and well declared ¶ Gyn. ¶ As I sayd to the before the cause therof is nought elles but the vndysposycyon of his body because of the humours in his hede or in hys body whyche perturbeth it for whan the hede and the body is full of humours by excessyue etyng or drynkyng thaÌ„ y t maÌ„ vseth not his vnderstaÌ„ dyng so perfyte as he doth when the body is clere of such superfluous hu mours for when a man is fastyng thaÌ„ he vseth his vnderstandyng more perfyte than whan his body is so replete with superfluous humours and the mete or y â— drynke vndygested Therfore because some men be of such complexyon and be neuer wythout such humours theyr heedes neuer clene but full of superfluous humours therfore they neuer vse theyr vnderstandyng so parfyte clere as other men that be of purer coÌ„plexyon and theyr heedes lesse trobled wyth such superfluous humours And also thou seest this ofte by experieÌ„ce that many a man is apte to lerne and to vnderstande some scyens and to perceyue the reasons therof quyckly perfytly and to lerne a nother scyens or connynge he is nothynge apte but very dull as somtyme yf two men of lyke age be the one shalbe apte to lerne or to vnderstande the scyens of musyke and synging of dyscant but to lerne the scyens of logyke or phylosophy he shall be but dull and the other man shall be apte to lerne and also to vnderstande the scyens of logyke and phylosophye but to lerne the scyens of musyke as dyscante or syngynge he shall be but dull And some that be apte to lerne bothe logyke phylosopâ— and musyke as dyscant and syngynge shall neuer yet well perceyue the methematycall scyens as geometrye arithmetryk or as tronomye so yt apperyth that it is the dysposycyon and complexyon of his bodye that causeth y â— aptenes therof Therfore though euery man be not lyke in dysposycioÌ„ of the body yet euery maÌ„nes soule is lyke perfyte ¶ what knowlege maÌ„nys soule hath after it is separate from the body aud what maner of beynge yt hath Laput.
lawâ— and derogacyon of hys iustyce and also agayns the prerogatyfe yf hys mercyfull power and authoryte Therfore it must nedys be agreed by all reason that there must be a purgatorye where the soule of man muste be puryfyed and purged for a season to make full satysfaccyon for suche offences and synnes for the whyche the man made not suf fycyent fatysfaccyon here in yerth and toke not suffycyent repentaunce therfore ¶ An obieccyon that because there be degrees in heuen and hell of ioye and payne that it is nedeles for god to putte any purgatory for he maye execute hys full and indysferent iusâ—yce in one of those two places Laput. vi COmyngo ¶ Thou hast made to me a meruelous reasoÌ„ herein but yet me thynketh though that god by the meruelous order of his câ—e acion hath create euery thyng in order and degrees as some great and some greater so of offence and syn some is great some is greater and of punyshment therfore some to be great and some greater of merytoryous dedes some greate some greater and of repentaunce some great and some greater and of forgyuenes and pardon some great and some greater yet that proueth not that by the dyscrete wysedome and iustyce of god that there must nedys be a purgatory for god may by the order of good iustyce punysh euery offence done by man in order and ac cordynge to hys degrees and rewarde euery merytoryous acte in order and degree as they ought to be some more and some lesse though there be no purgatorye but onely heuen and hell for lyke wyse as thou saydest â—rewhyle as there is orders and degrees of euery thynge here in yerthe so I suppose and doute not but there is degrees bothe in heuen and hell as some soule in heuen shall haue a great ioy and some shall haue a grea ter ioy and yet bothe these ioyes to be infynyte and also in hell some sou le there to haue a great punyshment and some a greater and yet bothe these punyshmentes to be infynyte So that god by his iustyce maye punysh euery soule in hell and rewarde euery soule in heuen in conuenyent order and degree accordynge to theyr desertes and yet all those punyshmentes and rewardes to be infynyte and so euery thynge in hys order and degre Therfore it shulde seme nedeles for god than to put or to ordeyne any purgatory ¶ The solucyon that as the appell whych hath a vegetatyue soule and as the beest whyche hathe a sensytyue soule maye be purged after that they be seuerâ—d from theyre naturall growyng and lyfe of such tokens and spottes whych be a deformyte to them so the soule intellcctyue muste be purged of those tokens and spottes of synne whyche was a deformyte to yt Laput. vii Gyngemyn ¶ That is a very sore obieccyon that thou hast now put and aledged But yet not wythstandynge yf thou wylte pacyently here me I dout not but I shall gyue the a good suffycyent solucyoÌ„ therto and to satilfye thy mynde therin Therfore I praye the take good hede to thys that I shall now shewe to the I trust it is not out of thy re membrauÌ„ce that I shewed the but late that there be iii. kyndys of soules One is a soule vegetatiue whiche is in euery plante tree grasse herbe and frute Another is a soule sensytiue whyche is in euery brute sen suall best as well horse shepe and such other as go crepe vpon the yerth as in the byrdes that fle in the eyre and fyshe whyche swym in the water whych vse and occupy theyre v. sences that is to sey tastyng smellyng heryng seyng touchyng And the thyrde soule is y e soule intellectiue whych is iÌ„ man which is nothig elles but y e lyuely vnderstaÌ„dyng wherby man knowith the good from the euell dyscussynge the thyng by argumentes and reasons for the one parte for the other tyll at the laste he therby fyndith out the truthe and so therby knowith which is good and which is euyll ¶ Comyn ¶ All that I am content to grauÌ„te ¶ Gyng ¶ Syth thys thyng is now well by the perceyued now will I procede to the solucyon of thyne obieccyon But fyrste I wyll shewe the an example of thyngys hauynge soule vegetatiue as an apple whyche hath but soule vegetatiue yf such an apple growyng on the tree be hurt with som great stroke therby in some parte somwhat rotten peryshed if that apple immedyatly after be pulled frome the tree now that apple can neuer len ger growe and then yf thou woldeste kepe that same apple to the intent to serue the at thy table at some grete dyner feaste that thou woldest af terwarde make to thy frendys louers this appell shall not be able than to do to the no good seruyce because the lenger thou kepeste it it wyll be wors worse and by reason of that stroke it wyll wax more rotten and at the laste wax all to nought and not able to be eten and also if thou lay that appell amonge other apples it wyll infecte all thos appels whyche lye nygh it and make them rotten nought But yet yf such an appell ha uynge such a stroke growynge vpon the tree be suffered styll to growe not pulled of the tree such an apple oftymes wyll naturally preserue and hele it selfe agayne and the radycall naturall humour of that appell wyll increase whyle it is growynge and expulse those humours whyche were corrupte by reason of the sayd stroke and so make that appell a hole and a sownde appell able to be kepte to do thy seruyce after at thy table wheÌ„ thou shalt make thy dyner and feast to thy freÌ„des and louers But yet yf thou take an appell from that tree whych is a sownde appell but yet it is not fully rype because there remayneth i it such a sowre watery humour which maketh yt not pleasaunt to be eten yet yf thou laye that appell in fayre strawe in some howse where the temperate eyer may come to it thaÌ„ that eyer wyll puryfye purge that appell frome that sowre humour and vapour out the tartnes and sowernes of that humour so make it melowe pleasauÌ„t to be eten So lyke wyse now I may say of a man whych hathe soule intellectyue yf he be infecte or corrupted withe the stroke of doynge some great mortall synne and offence agayns god and than the soule immedyatly pulled separate froÌ„ the body by naturall dethe wythout repeÌ„taunce thaÌ„ the soule of that man shall neuer be able to be receyued of god do hym seruice in heueÌ„ because it hath such a mortall wouÌ„d wherby it is infecte putryfyed not worthy to be admytted to accoÌ„pany wyth y e clene pure soules in heueÌ„ And yet y t man whyle his soule was ioy nyd w t y â— corruptyble body myght haue takeÌ„ repeÌ„tauÌ„ce which myght haue restored hym agayne to helthe and to vertue But