him that maketh it to sound What would hee say then if he could afterward see how the same man being now quickned attaineth in one moment from the one side of the earth to the other without shifting of place descending downe to the centre of the world and mounting up above the outtermost circle of it both at once present in a thousand places at one instant imbracing the whole without touching it keeping upon the earth and yet containing it beholding the Heavens from beneath and being above the Heaven of Heavens both at once Should he not bee compelled to say that in this silly body there dwelleth a greater thing then the body greater then the earth yea greater then the whole world together Then let us say with Plato that man is double outward and inward The outward man is that which we see with our eys which forgoeth not his shape when it is dead no more then a Lute forgoeth his shape when the Lute-player ceaseth from making it to sound howbeit that both life moving sense and reason be out of it The inward man is the Soule and that is properly the very man which useth the body as an instrument whereunto though it be united by the power of God yet doth it not remove when the body runneth It seeth when the eyes be shut and somtimes seeth not when the eyes be wide open It travelleth while the body resteth and resteth when the body travelleth that is to say it is able of it selfe to performe his own actions without the help of the outward man whereas on the contrary part the outward without the help of the inward that is to wit the body without the presence of the Soule hath neither sense moving life no nor continuance of being In the outward man we have a Counterfet of the whole world and if you rip them both up by piecemeale ye shall finde a wonderfull agreement betwixt them But my purpose in this book is not to treat of the things that pertain peculiarly to the body In the inward man wee have a summe of whatsoever life sence and moving is in all creatures and moreover an Image or rather a shadow for the Image is defaced by our sinne of the Godhead it self And that is the thing which wee have to examine in this Chapter In Plants we perceive that besides their bodies which wee see there is also an inward vertue which we see not whereby they live grow bud and beare fruit which vertue wee call the quickening Soule and it maketh them to differ from Stones and Metalls which have it not In sensitive living things we finde the selfesame vertue which worketh while they sleep and are after a sort as the Plants and there withall we finde another certaine vertue or power which seeth heareth smelleth tasteth and feeleth which also in many of them doth hoord up the things brought in by the sences which manner of power the Plants are void of This do we terme the sensitive Soule because the effects thereof are discerved and executed by the Sences In man we have both the quickning and the Sensitiue the former uttering it self in the nourishing and increasing of him and the latter in the subtility of sence and imagination where through he is both Plant and Beast together But yet moreover wee see also a Mind which considereth and beholdeth which reapeth profit of the things that are brought in by the Sences which by his seeing conceiveth that which it seeth not which of that which is not gathereth that which is finally which pulleth a man away both from earth and from all sensible things yea and after a sort from himself too This doe we call the reasonable Soule and it is the thing that maketh man to bee man and not a Plant or a brute Beast as the other two do and also to be the Image or rather a shadow of the Godhead in that as we shall say hereafter it is a Spirit that may have continuance of being alone by it selfe without the bodie And by the way whereas I say that the inward man hath a quickening power as a Plant hath a sensitiue power as a Beast hath and a power of understanding wherby he is a man my meaning is not that he hath three Soules but onely one Soule that is to wit that like as in the brute Beast the sensitive Soule comprehendeth the quickening Soule so in man the reasonable Soule comprehendeth both the sensitive and the quickening and executeth the offices of them all three so as it both liveth feeleth and reasoneth even as well and after the same manner as the mind of a man may intend to his own household-matters to the affaires of the Commonweale and to heavenly things all at once Or to speake more fitly these three degrees of Soules are three degrees of life whereof the second exceedeth and conteineth the first and the third exceedeth and conteineth both the other two The one without the which the bodie cannot live is the Soule or life of the Plant and is so tied to the bodie that it sheweth not it selfe in any wise out of it The second which cannot live without the bodie is the Soule or life of the Beast which doth well utter forth his power and force abroad but yet not otherwise then by the members and instruments of the body whereunto it is tyed The third which can of it selfe live and continue vvithout the body but not the body vvithout it is the soule of man vvhich giveth life inwardly to all his parts sheweth forth his life abroad in the perceiving of all things subject to sence and retaineth still his force as shall be said hereafter yea and increaseth it even when the strength of the body and the very livelinesse of the sences fail And in very deed you shall see a man forgoe all his sences one after another as the instruments of them decay and yet have still both life and reason unappaired The cause whereof is that some of the instruments of life and sense doe faile but the life it selfe vvhich quickneth them fayleth not And therefore the Beast forgoeth not life in losing sense but hee utterly forgoeth sence in forgoing life And that is because life is the ground of the abilities of sense and the sensitive life is a more excellent life than the quickning life as wherein those powers and abilities are as in their â—oot To be short he that bereaveth man or beast of the use of sences or man of the right use of reason doth not thereby bereave him of life but he that bereaveth the beast or the outward man of their life doth therewithall bereave them of sence and reason Therefore it is a most sure argument that the soule which causeth a beast to live and the soule that causeth it to have sence are both one that is to wit one certain kind of life more lively and more excellent than the life that is in Plants And
here gather together their owne speeches one after another Hermes declareth in his Poemander how at the voyce of the everlasting the Elements yeelded forth all reasonlesse living wights as it had bin out of their bosomes But when he commeth to man he sayth He made him like unto himselfe he linked himselfe to him as to his Sonne for he was beautifull and made after his owne Image and gave him all his works to use at his pleasure Againe he exhorteth him to forsake his bodie notwithstanding that he wonder greatly at the cunning workmanship thereof as the very cause of his death and to manure his soul which is capable of immortality and to consider the originall root from whence it sprang which is not earthly but heavenly and to withdraw himselfe even from his sences and from their trayterous allurements to gather himselfe wholy into that minde of his which hee hath from God and by the which he following Gods word may become as God Discharge thy selfe sayth he of this body which thou bearest about thee for it is but a cloke of ignorance a foundation of infection a place of corruption a living death a sensible carryon a portable grave a household thief It flattereth thee because it hateth thee and it hateth thee because it envieth thee As long as that liveth it bereaveth thee of life thou hast not a greater enemie than that Now to what purpose were it for him to forsake this light this dwelling place this life if he were not sure of a better in another world as he himselfe sayth more largely afterward On the other side what is the soule The soule sayth he is the garment of the minde and the garment of the soule is a certain spirit whereby it is united to the body And this minde is the thing which we call properly the man that is to say a heavenly wight which is not to be compared with beasts but rather with the Gods of heaven if he be not yet more than they The heavenly cannot come down to the earth without leaving the heaven but man measureth the heaven without removing from the earth The earthly man then is as a mortall God and the heavenly God is as an immortal man To be short his conclusion is That man is double mortall as touching his body and immortall as touching his soule which soule is the substantiall man and the very man created immediately of God sayth he as the light is bred immediately of the Sunne And Chalcidius sayth that at his death he spake these words I goe home again into mine own countrey where my better forefathers and kinsfolke be Of Zoroastres who is yet of more antiquity than Hermes we have nothing but fragments Neverthelesse many report this argument to be one of his That mens souls are immortall and that one day there shall be a generall rising again of their bodies and the answers of the wise men of Chaldye who are the heirs of his Doctrine doe answer sufficiently for him There is one that exhorteth men to return with speed to their heavenly father who hath sent them from above a soule endowed with much understanding and another that exhorteth them to seeke paradice as the peculiar dwelling place of the soule A third sayth that the soule of man hath God as it were shut up in it and that it hath not any mortality therein For sayth he the soule is as it were drunken with God and sheweth forth his wonders in the harmonie of this mortall body And again another sayth It is a cleere fire proceeding from the power of the heavenly father an uncorruptible substance and the maintainer of life containing almost all the whole world with the full plenty thereof in his besom But one of them proceedeth yet further affirming that he which seteth his minde upon godlinesse shall save his body fraile though it be And by those words he acknowledgeth the very glorifying of the body Now all these sayings are reported by the Platonists and namely by Psellus and they refuse not to be acknowne that Pythagoras and Plato learned them of the Chaldees insomuch that some think that the foresaid Hermes and Zoroastres and the residue afore-mentioned are the same of whom Plato speaketh in his second Epistle and in his eleventh Book of Laws when he sayth that the ancient and holy Oracles are to be believed which affirme mens Souls to be Immortall and that in another life they must come before a Judge that will require an account of all their doings The effect whereof commeth to this That the Soule of man proceedeth immediatly from God that is to say that the father of the body is one and the Father of the Soul is another That the Soul is not a bodily substance but a Spirit and a Light That at the departure thereof from hence it is to go into a Paradise and therefore ought to make haste unto death And that it is so far from mortality that it maketh even the body Immortall What can we say more at this day even in the time of light wherein we be Pherecydes the Syrian the first that was known among the Greeks to have written prose taught the fame And that which Virgill sayth in his second Eglog concerning the Drug or Spice of Assyria and the growing thereof every whereis interpreted of some men to be ment of the Immortalitie of the Soule the doctrine whereof Pherecydes brought from thence into Greece namely that it should be understood everywhere throughout the whole world Also Phocylides who was at the same time speaketh thereof in these words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is to say The Soul of man immortall is and never weares away With any age or length of time but liveth fresh for aye And again {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Remnants which remayn of men unburied in the grave Become as Gods and in the Heavens a life most blessed have For though their bodies turn to dust as daily we do see Their Souls live still for evermore from all corruption free And in another place he says again {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} We hope that we shall come agayn Out of the earth to light more playn And if ye aske him the cause of all this he will answer you in another verse thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Because the Soul Gods Instrument and Image also is Which saying he seemeth to have taken out of this verse of Sibilâ— {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In very reason Man should be The Image and the shape of me Of the same opinion also are Orpheus Theognis Homer Hesiodus Pindar and all the Poets of old time which may answer both for themselves and their owne Countries and for the residue of their ages Likewise Pythagoras a disciple of
to be seene yet more in that which we read concerning the hearers of Hegesias the Cyrenian who dyed willingly after they had heard him discourse of the state of mens soules after this life and likewise concerning Cleombrotus the Ambraciot who slew himselfe when hee had read a certain treatise of the immortalitie of the soule For had it not been a doctrine most evident to mans wit they would never have bin caried so farre by it as to the hurting of their bodies And if among so many people there be perchance some fewe wretched caytifes that have borne themselves on hand the contrarie which thing neverthelesse they could never yet fully perswade themselves to be out of all doubt or question surely we may beleeve that they had very much adoe and were utterly besotted like Drunkards afore they could come to that poynt so as we may well say of them as Hierocle the Pythagorist sayd namely That the wicked would not have their souls to be immortall to the intent they might not bee punished for their faults But yet that they prevent the sentence of their Judge by condemning themselves unto death afore hand But if they will neither heare God nor the whole world nor themselves let them at leastwise hearken to the Devill as well as they doe in other things who as saith Plutark made this answer to Corax of Naxus and others in these verses It were a great wickednesse for thee to say The Soule to be mortall or for to decay And unto Polytes he answered thus As long as the Soule to the body is tyde Though loth yet all sorowes it needes must abyde But when fro the body Death doth it remove To heaven by and by then it flyes up above And there ever youthfull in blisse it doth rest As God by his wisedome hath set for the best Not that any saying of the Devills owne is to be alledged in witnesse of the truth further foorth than to shew that hee speakes it by compulsion of Gods mightie power as wicked men divers times doe when they be upon the Racke Now we be come to the time or nere to the time that the heavenly doctrine of Jesus Christ was spred over the whole world unto which time I have proved the continuall succession of that doctrine which could not but be unseparably ioyned with the succession of men But from this time forth it came so to light among all Nations all persons that Saint Austin after a short tryumphing over ungodlinesse cryeth out in divers places saying Who is now so very a foole or so wicked as to doubt still of the immortalitie of the Soule Epictetus a Stoikphilosopher who was had in very great reputation among all the men of his time is full of goodly sayings to the same purpose May we not be ashamed sayth he to leade an unhonest life and to suffer our selves to be vanquished by adversitie we be alyed unto God we came from thence and we have leave to returne thether from whence we came One while as in respect of the soule he termeth man the ofspring of GOD or as it were a branch of the Godhead and another while he calleth him a divine Impe or a spark of God by all which words howbeit that they be somewhat unproper for what words can a man finde to fit that matter he sheweth the uncorruptiblenesse of the substance of mans soule And whereas the Philosopher Simplicius hath so diligently commented upon his bookes it doth sufficiently answer for his opinion in that case without expressing his words here Plotinus the excellentest of all the Platonists hath made nine treatises expressely concerning the nature of the soule besides the things which he hath written dispersedly heere and there in other places His chiefe conclusions are these That mens soule proceede not of their bodies nor of the seede of the Parent but come from above and are as ye would say grafted into our bodies by the hand of God That the soule is partly tyed to the body and to the instruments thereof and partly franke free workfull and continuing of it selfe and yet notwithstanding that it is neither a body nor the harmonie of the body but if we consider the life and operation which it giveth to the body it is after a sort the perfection or rather the perfector of the body if we have an eye to the understanding whereby it guydeth the movings and doings of the body it is as a Governour of the body That the further it is withdrawne from the Sences the better it discourseth of things insomuch that when it is utterly separated from them it understandeth things without discoursing reasoning or debating yea even in a moment because this debating is but a certain lightening or brightnesse of the minde which now taketh advisement in matter whereof it doubteth it doubteth wheresoever the body yeeldeth any impedements unto it but it shall neither doubt nor seek advisement any more when it is once out of the body but shall conceive the truth without wavering That the soule in the body is not properly there as in a place or as in a ground because it is not contained or comprehended therein and may also be separated from it but rather if a man had eyes to see it withall he should see that the bodie is in the soule as an accessary is in a principall or as a thing contained in a container or a sheding or liquid thing in a thing that is not liquid because the Soule imbraceth the body and quickneth it and moveth it equally and alike in all parts That every abilitie thereof is in every part of the bodie as much in one part as in another as a whole soule in every part notwithstanding that every severall abilitie thereof seeme to be severally in some particular member or part because the instruments thereof are there as the sensitive abilitie seemeth to rest in the head the irefull in the heart and the quickning in the liver because the sinews heart-strings and veins come from those parts Whereas the reasonable power is not in any part saving so far forth as it worketh and hath his operation there neither hath it any need of place or instrument for the executing of it selfe And to be short that the soule is a life by it selfe a life all in one unpaitable which causeth to grow and groweth not it selfe which goeth through the bodie and yet is not contained of the body which uniteth the sences and is not divided by the Sences and therefore that it is a bodilesse substance which cannot be touched neither from within nor from without having no need of the body either outwardly or inwardly and consequently is immortall divine yea and almost a very God Which things he proveth by many reasons which were too long to be rehearsed here Yea. he proceedeth so far as to say that they which are passed into another
body groweth in greatnesse by further inlarging Again if the Soule were the body it should lose her strength and soundnesse with the body so as the maimed in body should therewith feele also a mayme in his understanding as well as in his members whosoever were sick of any disease should also be sick in his reason he that limpeth or halteth should therewith halt in soule also the blinde mans soule should bee blinde and the lame mans soule should be lame But we see contrariwise that the maymed and the sick the cripples and the blinde have their soules whole and sound and their understanding perfect and cleer-sighted in itselfe To be short many a man dyeth whose body is sound and differeth not a whit in any part from that it was when it was alive and yet notwithstanding both life moving sense and understanding are out of it Let us say then that in the body there was a thing which was not of the body but was a far other thing than the body Some wilfull person will object here that the force and strength of the soule groweth with the body as appeareth in this that a man grown will remove that which a child cannot and that a child of two years old will goe which thing a babe of two moneths old cannot doe But he should consider also that if the selfesame man or the selfesame child should have a mischance in his leg or in his arme he should thereby forgoe the strength and moving thereof whereas yet notwithstanding his soule should have her former force and power still to move the other as shee did afore Therefore it is to be said not that the childs soul is grown or strengthened by time but rather that his sinews are dryed and hardened which the soule useth as strings and instruments to move withall and therefore when age hath loosened and weakned them a man hath need of a staffe to help them with although he have as good a will to run as he had when he was young The soule then which moveth them all at one beck hath the selfesame power in infancie which it hath in age and the same in age which it hath in the prime of youth and the fault is onely in the instrument which is unable to execute the operations thereof like as the cunning of a Lute-player is not diminished by the moistnesse or slacknesse of the Lutestrings nor increased by the over high straining and tight standing of them but indeed in the one he cannot shew his cunning at all and in the other he may shew it more or lesse Likewise the speech of children commeth with their teeth howbeit that the speech doe manifestly utter it selfe first in that they prattle many things which they cannot pronounce and in old men it goeth away again with their teeth and yet their eloquence is not abated thereby As for Demosthenes although hee surmounted all the Orators of his time yet were there some letters which he could not pronounce Give unto old age or unto infancie the same sinews and teeth and as able and lusty limbs and members as youth hath and the actions which the soule doth with the body and by the body I meane so farre forth as concerne the abilities of sence and livelynes shall be performed as well in one age as in another But haddest thou as great indifferencie in iudging of the force and power of thyne owne soule as of the cunning of a Lute-player I say not by the nimblenes of his fingers which are perchance knotted with the gout but by the playne and sweet Harmonie of his Tabulatorie as they terme it which maketh thee to deeme him to have cunning in his head although hee can no more utter it with his hands so as thou wouldest consider how thou hast in thy selfe a desire to go though thy feet be not able to beare thee a discretion to iudge of things that are spoken though thyne eyes cannot convey it unto thee a sound eloquence though for vvant of thy teech thou cannot vvell expresse it and vvhich is above all the rest a substantiall quicke and heavenly reason even vvhen thy body is most earthly and drooping Thou vvouldest soone conclude that the force and power of quickning moving and perceiving is vvhole and sound in thy soule and that the default is altogether in thy body Insomuch that if she had a nevv body and nevv instruments given unto her she vvould be as lusty and cheerely as ever she vvas and that the more she perceiveth the body to decay the more she laboureth to retire into her self vvhich is a plaine proofe of that she is not the body nor any part of the body but the very life and in worker of the body And sith it is so there needeth no long scanning vvhether the soul be a substance or a qualitie For seeing that qualities have no being but in another thing than themselves the life vvhich causeth another thing to be cannot be a qualitie Forasmuch then as the Soul maketh a man to be a man who otherwise should be but a carcasse or carion doubtlesse unlesse we will say that the onely difference which is betwixt a man and a dead carcasse is but in accidents we must needs grant that the soule is a forming substance and a substantiall forme yea and a most excellent substance infinitely passing the outward man as which by the power and vertue thereof causeth another thing to have being and perfecteth the bodily substance which seemeth outwardly to have so many perfections But hereupon inseweth another controversie whether this substance be a bodily or an unbodily substance which cause requireth somewhat longer examination Soothly if we consider the nature of a body it hath certain measurings and comprehendeth not any thing which is not proportioned according to the greatnesse and capacity thereof For like as it selfe must be fain to have a place in another thing so must other things occupie some certain place in it by reason whereof it commeth to passe that things can have no place therein if they be greater then it without annoying the one the other To be short if the thing be lesse than the body that containeth it the whole body shall not contain it but onely some part thereof And if it be greater then must some part thereof needs be out of it for there is no measuring of bodies but by quantity Now we see how our soule comprehendeth heaven and earth without annoying either other and likewise time past present and to come without troubling one annother and finally innumerable places persons and towns without cumbering of our understanding The great things are there in their full greatnesse and the small things in their uttermost smallnesse both of them whole and sound in the soule whole and sound and not by piecemeale or onely but in part of it Moreover the fuller it is the more it is able to receive the more things that are couched in
it the more it still coveteth and the greater the things be the fitter is shee to receive them even when they be at the greatest It followeth therefore that the soule which after a sort is infinite cannot be a body And so much the lesse can it so be for that whereas it harboreth so many and so great things in it it selfe is lodged in so small a body Again as a thousand divers places are in the soule or minde without occupying any place so is the minde in a thousand places without changing of place and that ere whiles not by succession of time nor by turns but oftentimes altogether at one instant Bid thy Soule or Mind goe to Constantinople and forthwith to turne backe againe to Rome and straight way to be at Paris or Lyons Bid it passe thorow Amercia or to goe about Affricke and it dispatcheth all these iourneys at a trice looke whether soever thou directest it there it is and or ever thou callest it backe it is at home again Now is there a body that can be in divers places at once or that can passe without removing or that can move otherwise than in time yea and in such time as within a little under or over is proportioned both to his pace and to the lenght of the way which it hath to goe Then is it certain that our Soule is not a bodily substance which thing appeareth so much the more plainly in that being lodged in this body which is so movable it removeth not with the body Also it is a sure ground that two bodies connot mutually enter either into other nor conteine either other but the greater must alway needes conteine and the lesser must needes be conteined But by our Soules we enter not only either into others bodies but also either into others minds so as we comprehend either other by mutuall understanding and imbrace either other by mutuall loving It followeth then that this substance which is able to receive a bodilesse thing can be no body and that so much the rather for that the body which seemeth to hold it conteineth it not Nay verily this Soule of ours is so farre of from being a bodily substance and is so manifestly a Spirit that to lodge all things in it selfe it maketh them all after a sort spirituall and bereveth them of their bodies and if there were any bodylinesse in it it were unable to enter into the knowledge of a bodie So in a Glasse a thousand shapes are seene but if the cleere of the Glasse had any peculiar shape of it owne the Glasse could yeeld none of those shapes at all Also all visible things are imprinted in the eye but if the sight of the eye had any peculiar colour of it owne it would be a blemish to the sight so as it should either not see at all or else all things should seeme like to that blemish Likewise whereas the Tongue is the discerner of all tasts if it be not cleere but cumbered with humours all things are of taste like to the humour so as if it be bitter they also be bitter if it be waterish they be waterish to yea and if it be bitter it can not judge of bitternes it self That a thing may receive all shapes all colours and all tasts it behoveth the same to be cleere from all shapes from all colour and from all savour of it own And that a thing may in understanding know and conceive all bodies as our soule doth it behoveth the same to be altogether bodilesse it selfe for had it any bodilinesse at all it could not receive any body into it If we look yet more neerly into the nature of a body we shall finde that no body receiveth into it the substantiall forme of another body without losing or altering his own ne passeth from one form into another without the marring of the first as is to be seen in wood when it receiveth fire in seeds when they spring forth into bud and so in other things What is to be said then of mans soul which receiveth and conceiveth the forms and shapes of all things without corrupting his own and moreover becommeth the perfecter by the more receiving For the more it receiveth the more it understandeth and the more it understandeth the more perfect it is If it be a bodily substance from whence is it and of what mixture If it be of the foure Elements how can they give life having no life of themselves Or how can they give understanding having no sence If it be of the mixture of them how may it be said that of divers things which have no being of themselves should be made a thing that hath being Or that of divers outsides should be made one body or of divers bodies one Soul or of divers deaths one life or of divers darknesses one light Nay rather why say we not that he which beyond nature hath made the mixture of these bodies hath for the perfecting of our body breathed a Soul also into the body To be short the property of a body is to suffer and the property of our Soule is to doe And if the body be not put forth by some other thing than it self it is a very block whereas the mind that is in our Soul ceaseth not to stir up and down in it selfe though it have nothing to move it from without Therefore it is to be concluded by these reasons and by the like that our Soul is a bodilesse substance notwithstanding that it is united to our body And hereupon it followeth also that our Soule is not any materiall thing for as much as matter receiveth not any forme or shape but according to his owne quantity and but onely one forme at once whereas our Soule receiveth all formes without quantity come there never so many at once or so great Againe no matter admitteth two contrary formes at once but our Soule contrariwise comprehendeth and receiveth them together as fire and water heat and cold white and black and not only together but also the better by the matching and laying of them together To be short seeing that the more wee depart from matter the more wee understand surely nothing is more contrary to the substance of our Soule than is the nature of matter Furthermore if this reasonable soule of ours is neither a bodily nor a materiall thing nor depending upon matter in the best actions thereof then must it needs be of it self and not proceed either from body or from matter For what doth a body bring forth but a body and matter but matter and materiall but materialls And therefore it is an unmateriall substance which hath being of it selfe But let us see whether the same be corruptible and mortall on no Soothly if Plutarch be to be beleeved it is in vain to dispute thereof For he teacheth that the doctrine of Gods providence and the immortalitie of our Soules are so linked together that the
one is as an appendant to the other And in very deed to what purpose were the World created if there were no body to behold it Or to what end behold wee the Creator in the world but to serve him And why should we serve him upon no hope And to what purpose hath he indewed us with these rare gifts of his which for the most part doe but put us to pain and trouble in this life if we perish like the brute Beast or the Hearbes which know him not Howbeit for the better satisfying of the silly Soules which go on still like witlesse Beastes without taking so much leysure in all their life as once to enter into themselves let us indevour here by lively reasons to paint out unto them againe their true shape which they labour to deface with so much filthinesse The Soule of man as I have sayd afore is not a body neyther doth it increase or decrease with the body but contrary wise the more the body decayeth the more doth the understanding increase and the neerer that the body draweth unto death the more freely doth the mind understand and the more that the body abateth in flesh the more workfull is the mind And why then should we think that the thing which becommeth the stronger by the weaknesse of the body and which is advanced by the decay of the body should returne to dust with the body A mans Sences fayle because his eyes fayle and his eyes fayle because the Spirits of them fayle but the blind mans understanding increaseth because his eyes are not buside and the olde mans reason becommeth the more perfect by the losse of his sight Therefore why say we not that the body fayleth the Soul and not the Soule the body and that the Glasses are out of the Spectacles but the eysight is still good Why should we deeme the Soule to be forgone with the Sences If the eye be the thing that seeth and the care the thing that heareth why doe we not see things double and heare sounds double seeing we have two eyes and two ears It is the soule then that seeth and heareth and these which wee take to be our sences are but the instruments of our sences And if when our eyes be shut or picked out we then behold a thousand things in our minde yea and that our understanding is then most quick-sighted when the quickest of our eysight is as good as quenched or starke dead how is it possible that the reasonable soule should be tyed and bound to the sences What a reason is it to say that the soule dyeth with the sences seeing that the true sences doe then grow and increase when the instruments of sense doe die And what a thing were it to say that beast is dead because he hath lost his eyes when we our selves see that it liveth after it hath forgone the eyes Also I have proved that the soule is neither the body nor an appertenance of the body Sith it is so why measure we that thing by the body which measureth all bodies or make that to die with the body whereby the bodies that die yea many hundred years agoe doe after a certain manner live still Or what can hurt that thing whom nothing hurteth or hindereth in the body Though a man lose an arme yet doth his soule abide whole still Let him forgoe the one halfe of his body yet is his soule as sound as afore for it is whole in it selfe and whole in every part of it selfe united in it selfe and in the own substance and by the force and power thereof it sheadeth it selfe into all parts of the body Though the body rot away by piecemeal yet abideth the Soule all one and undiminished Let the bloud dreyn out the moving wax weake the sences faile and the strength perish and yet abideth the minde neverthelesse sound and lively even to the end Her house must be pierced through on all sides ere shee be discouraged her walls must be battered down ere she fall to fleeting and she never forsaketh her lodging till no room be left her to lodge in True it is that the brute beasts forgoe both life action with their bloud But as for our soule if we consider the matter well it is then gathered home into it selfe and when our sences are quenched then doth it most of all labour to surmount it selfe working as goodly actions at the time that the body is at a point to fail it yea and often times far goodlier also than ever it did during the whole life time thereof As for example it taketh order for it selfe for our household for the Common-weale and for a whole Kingdome and that with more uprightnesse godlinesse wisdome and moderation than ever it did afore yea and perchance in a body so far spent so bare so consumed so withered without and so putrified within that whosoever looks upon him sees nothing but earth and yet to heare him speake would ravish a man up to heaven yea and above heaven Now when a man sees so lively a soule in so weake and wretched a body may he not say as is said of the hatching of chickens that the shell is broken but there commeth forth a chicken Also let us see what is the ordinary cause that things perish Fire doth either goe out for want of nourishment or is quenched by his contrary which is water Water is resolved into aire by fire which is his contrary The cause why the Plant dyeth is extremitie of cold or drought or unseasonable cutting or violent plucking up Also the living wight dyeth through contrarietie of humours or for want of food or by feeding upon some thing that is against the nature of it or by outward violence Of all these causes which can we choose to have any power against our Soule I say against the Soule of man which notwithstanding that it be united to matter and to a bodie is it selfe a substance unbodily unmateriall and only conceivable in understanding The contrarietie of things Nay what can be contrarie to that which lodgeth the contraries alike equally in himselfe which understandeth the one of them by the other which coucheth them all under one skill and to be short in whom the contrarieties themselves abandon their contrarieties so as they doe not any more pursue but insue one another Fire is hote and water cold Our bodies mislike these contraries and are grieved by them but our mind linketh them together without eithet burning or cooling it selfe and it setteth the one of them against the other to know them the better The things which destroy one another through the whole world do mainteine one another in our minds Againe nothing is more contrary to peace then warre is and yet mans mind can skill to make or mainteine peace in preparing for warre and to lay earnestly for warre in seeking or inioying of peace Even death it selfe which dispatcheth our life cannot bee contrary
call that death which we call birth and that a departure out of life which we call the entrance into it As long as we be there we see nothing though our eys be open Many also do not so much as stir except it be at some sodain scaring or some other like chance and as for those that stir they know not that they have either sence or moving Why then should wee thinke it strange that in this life our understanding seeth so little that many men doe never mind the immortall nature untill they be at the last cast yea and some thinke not themselves to have any such thing howbeit that even by so thinking they shew themselves to have part thereof And imagine wee that the unborn babe hath not as much adoe by nature to leave the poore skin that hee is wrapt in as wee have hinderance in our sences and in our imprisoned reason when wee be at the point to leave the goods and pleasures of this world and the very flesh it self which holdeth us as in a grave Or had the babe some little knowledge would he not say that no life were comparable to the life where he then is as we say there is no life to the life of this world wherein we be Or would he not account the stage of our sences for a fable as a great sort of us account the stage that is prepared for our Souls Yes surely and therefore let us conclude where wee began namely that man is both inward and outward In the outward man which is the body he resembleth the being and the proportion of all the parts of the world And in the inner man he resembleth whatsoever kinde of life is in all things or in any thing that beareth life in the world In this mothers womb he liveth the life of a plant howbeit with this further that he hath a certain commencement of sense and moving which exceed the Plant and doe put him in a readinesse to be indowed with Sences as a Beast is In this life he hath Sense and moving in their perfection which is the property of a sensitive wight but yet besides these he hath also a beginning to reason and understand which are a beginning of another life such as the sensitive wight hath not and this life is to be perfected in another place In the life to come he hath his actions free and full perfected a large ground to worke upon able to suffice him to the full and a light to his understanding in stead of a light to the eye And like as in comming into the world he came as it were out of another world so in going yet into another world he must also goe out of this world He commeth out of the first world into the second as it were fayling in nourishment but growing in strength unto moving and sense and he goeth out of the second into the third failing in sences and moving but growing in reason and understanding Now seeing we call the passage out of the first world into the second a birth what reason is it that we should call the passage out of the second into the third a death To be short he that considereth how all the actions of mans mind tend to the time to come without possibility of staying upon the present time how pleasant and delightfull soever it be we may wel discerne by them all that his being which in every thing as sayth Aristotle followeth the working thereof is also wholy bent towards the time to come as who would say this present life were unto it but as a narrow grindle on the further side whereof as iâ— were on the bank of some streame or running water he were to finde his true dwelling place and very home in deed But now is it time to see what is sayd to the contrarie wherein we have to consider eftsoons that which we spake of afore namely that if all that ever is in us were transitoric and mortall wee should not be so witty to examine the Immortallitie as we be for of contraries the skill is all one If a man were not mortall that is to say if he had no life he could not dispute of the mortall life neither could he speake of the immortall if he himselfe also were not immortall Therefore let us goe back retrive Some man will say that the soule dyeth with the body because the soule and the body are but one thing and he believeth that they be both but one because he seeth no more but the body This argument is all one with theirs which denyed that there is any God because they saw him not But yet by his doings thou maist perceive that there is a God discerne likewise by the dooings of thy soule that thou hast a soule For in a dead body thou seest the same parts remain but thou seest not the same doings that were in it afore When a man is dead his eye seeth nothing at all and yet is there nothing changed of his eye but while he is alive he seeth infinite things that are divers The power then which seeth is not of the body Yet notwithstanding how lively and quick-sighted soever the eye be it seeth not it selfe Wonder not therefore though thou have a soule and that the same soule see not it selfe For if thine eysight saw it selfe it were not a power or ability of seeing but avisible thing likewise if thy soule saw it selfe it were no more a Soule that is to say the worker and quickner of the body but a very body unable to doe any thing of it selfe and a massie substance subject to suffering For we see nothing but the body and bodily substances But in this thou perceivest somwhat else than a body as I have said afore that if thine eye had any peculiar colour of it own it could not discerne any other colour than that Seeing then that thou conceivest so many divers bodies at once in imagination needs must thou have a power in thee which is not a body Be it say they that we have a power of sense yet have we not a power of reason for that which we call the power of reason or understanding is nothing but an excellencie or rather a consequence offence insomuch that when sense dyeth the residue dyeth therewith with also Soothly in this which thou hast said thou hast surmounted sence which thing thou haddest not done if thou haddest nothing in thee beyond sence For whereas thou sayest if the sence dye the rest dyeth also it is a reason that proceedeth from one terme to another and it is a gathering of reasons which conclude one thing by another Now the sences do indeed perceive their objects but yet how lively so ever they be they reason not Wee see a Smoake so farre extendeth the sence But if we inferre therefore there must needs be fire and thereupon seeke who was the kindler thereof that surmounteth the ability of
Pherecides held opinion that the Soule is a bodylesse and immortall substance put into this body as into a Prison for sinning And whereas the fleeting of soules out of one body into another is fathered upon him although the opinion be not directly against the immortality of the soul yet doe many men thinke that he hath wrong done unto him And his Disciple Timaeus of Locres reporteth otherwise of him For what punishment were it to a voluptuous man to have his Soule put into a beast that he might become the more voluptuous without remorse of sinne Soothly it is all one as if in punishment of murther or theft yee would make the murtherer to cut the throats of his own father and mother or the thiefe to commit treachery against God Howsoever the case stand he teacheth in his verses that man is of heavenly race and that as Jamblichus reporteth he is set in this world to behold God And his Disciple Arckitas sayth that God breatheth reason and understanding into him Likewise Philolaus affirmeth that the Divines and Prophets of old time bear record that the soule was coupled with the body for her sins and buried in the same as in a grave Of Epicharmus we have this saying If thou beest a good man in thy heart death can doe thee no harme for thy soule shall live happily in heaven c. Also of Heraclides we have this saying We live the death of them that is to say of the blessed his meaning is that we be not buried with our bodies and we dye their life that is to say we be still after this bodie of ours is dead Of the like opinion are Thales Anaxagoras and Diogenes concerning this point yea and so is Zeno too howbeit that he thought the soule to be begotten of man wherein he was contrary to himselfe To be short scarcely were there any to be found among the men of old time save onely Democritus and Epicurus that held the contrary way whom the Poet Lucre imitated afterward in his Verses Yet notwithstanding when Epicurus should dye he commanded an Anniversary or Yeerminde to be kept in remembrance of him by his Disciples so greatly delighted he in a vain shadow of immortality having shaken off the very thing itselfe And Lucrece as it is written of him made his book being mad at such times as the fits of his madnesse were off him surely more mad when hee thought himselfe wisest than when the fits of his phrensie were strongest upon him Whosoever readeth the goodly discourses of Socrates upon his drinking of poyson as they be reported by Plato and Xenophon himselfe cannot doubt of his opinion in this case For he not onely believed it himself but also perswaded many men to it with lively reasons yea and by his own death much more then by all his life And so yee see we be come unto Plato and Aristotle with consent of all the wise men of old time ungainsaid of any saving of a two or three malapart wretches whom the ungraciousnesse of our dayes would esteem but as drunken sots and disards Certesse Plato who might peradventure have heard speake of the Books of Moses doth in his Timaeus bring in God giving commandement to the under-gods whom he created that they should make man both of mortall and of immortall substances Wherein it may be that he alluded to this saying in Genesis Let us make man after our own image and likenesse In which case the Jews say that GOD directed his speech to his Angels but our Divines say he spake to himselfe But anon after both in the same book and in many other places Plato as it were commming to himselfe again teacheth that GOD created Man by himselfe yea and even his Liver and his Brain and all his Sences that is to say the Soule of him not onely endued with reason and understanding but also with sence and ability of growing and increasing and also the instruments whereby the same doe worke Moreover he maketh such a manifest difference betweene the Soule and the Body as that he matcheth them not together as matter and forme as Aristotle doth but as a Pilot and a Ship a Common-weale and a Magistrate an Image and him that beareth it upon him What greater thing can there be than to be like God Now sayth Plato in his Phoedon The Soul of Man is very like the Godhead Immortall Reasonable Uniforme Undissoluble and evermore of one sort which are conditions sayth he in his matters of State that cannot agree but to things most divine And therefore at his departing out of the World hee willed his Soul to return home too her kinred and to her first originall that is to wit as he himself sayth there to the wise and Immortall Godhead the Fountain of all goodnes as called home from banishment into her own native Country Hee termeth it ordinarily {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is to say of Kyn unto God and consequently {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is to say Everlasting and of one self-same name with the immortall ones a Heavenly Plant and not a Earthly rooted in Heaven not in Earth begotten from above and not heer beneath and finally such as cannot dye heer for as much as it liveth still in another place To be short seeing sayth he that it comprehendeth the things that are Divine and Immortall that is to wit the Godhead and the things that are unchangeable and uncorruptible as truth is it cannot be accounted to be of any other nature than they The same opinion doth Plutarch also attribute unto him which appeareth almost in every leafe of his Writings As touching the ancienter sort of Platonists they agree all with one accord in the Immortality of the Soul saving that some of them derive it from God and some from the Soule of the World some make but the Reason or Mind onely to be Immortall and some the whole Soule which disagreement may well be salved if we say that the Soul all whole together is Immortall in power or ability though the execution and performance of the actions which are to be done by the body be forgone with the instruments or members of the body The disagreement concerning this point among such as a man may vouchsafe to call by the name of Phylosophers seemeth to have begun at Aristotle howbeit that his Disciples count it a commendation to him that he hath given occasion to doubt of his opinion in that behalfe For it is certain that his new found Doctrine of the eternity or everlastingnesse of the world hath distroubled his brain in many other things as commonly it falleth out that one error breedeth many other Because nature sayth he could not make every man particularly to continue for ever by himselfe therefore shee continueth him in the kinde by matching male and female together This is spoken either
grosely or doubtfully But whereas he sayth that if the minde have any inworking of it own without any help of the Sences or of the body it may also continue of it selfe concluding thereupon that then it may also be separated from the body as an immortall thing from a thing that is transitory and mortall It followeth consequently also that the soule may have continuance of it selfe as whereof he uttereth these words namely That the soule commeth from without and not of the seed of man as the body doth and that the Soule is the onely part in us that is Divine Now to bee Divine and to be Humane to be of seed and to be from without that is to say from GOD are things flat contrary whereof the one sort is subject to corruption and the other not In the tenth book of his Moralls he acknowledgeth two sorts of life in man the one as in respect that he is composed of body and soule the other as in respect of minde onely the one occupied in the powers which are called humane and bodily which is also accompanied with a felicity in this life and the other occupied in the vertues of the minde which is accompanied also with a felicity in another life This which consisteth in contemplation is better than the other and the felicity thereto belonging is peculiarly described by him in his books of Heaven above Time as which consisteth in the franke and free working of the minde and in beholding the soverain God And in good sooth fulwell doth Michael of Ephesus upon this saying of his conclude that the soule is immortall and so must all his moralls also needs doe considering that to live well whether it be to a mans selfe or towards other men were else a vain thing and to no purpose but to vex our mindes in this life In his books of the soule hee not onely separateth the body from the soule but also putteth a difference betwixt the soule it selfe and the mind termining the soule the inworking of the body and of the bodily instruments and the minde that reasonable substance which is in us whereof the doings have no fellowship with the doings of the body and whereof the soule is as Plato sayth but the garment This minde sayth he may be severed from the body it is not in any wise mingled with it it is of such substance as cannot be hurt or wrought upon it hath being and continnance actually and of it selfe and even when it is separated from the body then is it immortall and everlasting To be short it hath not any thing like unto the body For it is not any of all those things which have being afore it understand them And therefore which of all bodily things can it be And in another place he sayth thus As concerning the minde and the contemplative power it is not yet sufficiently apparant what it is Neverthelesse it seemeth to be another kinde of soule and it is that onely which can be separated from the corruptible as the which is Ayeverlasting To bee short when as hee putteth this question whether a Naturall Philosopher is to dispute of all manner of Soules or but onely of that Soule which is immortall it followeth that hee granteth that there is such a one And again when as hee maketh this argument Looke what God is everlastingly that are we in possibility according to our measure but hee is everlastingly separated from bodily things therefore the time will come that we shall be so too Hee taketh it that there is an image of God in us yea even of the Divine nature which hath continuance of it selfe Very well and rightly therefore doth Simplicius gather thereof the immortality of the soule For it dependeth upon this separation and upon continuance of being of it selfe Besides this he sayth also that hunting of beasts is granted to man by the law of nature because that thereby man challengeth nothing but that which naturally is his own But what right I pray you if there be no more in himselfe than in them And what is there more in him than in them if they have a soule equall unto his Hereunto make all his commendations of godlinesse of Religion of blessednesse and of contemplation For to what end serve all these which doe but cumber us here below Therefore surely it is to be concluded that as he spake doubtfully in some one place so he both termed and also taught to speake better in many other places as appeareth by his Disciple Theophrastus who speaketh yet more evidently thereof than he The Latines as I have sayd before fell to Philosophie somewhat later then the Greeks And as touching their common opinion the exercises of superstition that were among them the manner of speeches which we marke in their Histories their contempt of death and their hope of another life can give ne sufficient warrant thereof Cicero speaketh unto us in these words The originall of our soules and mindes cannot be found in this low earth for there is not any mixture in them or any compounding that may seeme to be bred or made of the earth Neither is there any moisture any windinesse or any fiery matter in them For no such thing could have in it the power of memory understanding and conceit to beare in minde things past to foresee things to come and to consider things present which are matters altogether divine And his conclusion is that therefore they bee derived from the minde of God that is to say not bred or begotten of man but created of God not bodily but unbodily whereupon it followeth that the soule cannot be corrupted by these transitory things The same Cicero in another place sayth that between God and man there is a kinred of reason as there is between man and man a kinred of bloud That the fellowship between man and man commeth of the mortall body but the fellowship between God and man commeth of God himselfe who created the soule in us By reason whereof sayth he we may say we have alyance with the heavenly sort as folke that are discended of the same race and root whereof that wee may ever more bee mindfull we must looke up to heaven as to the place of our birth whether we must one day returne And therefore yet once again he concludeth thus of himselfe Thinke not sayth he that thou thy selfe art mortall it is but thy body that is so For thou art not that which this outward shape pretendeth to be the minde of man is the man indeede and not this lump which may be pointed at with ones finger Assure thy selfe therefore that thou art a God For needs must that be a God which liveth perceiveth remembreth foreseeth and finally raineth in thy body as the great God the maker of all things doth in the universall world For as the eternall God ruleth and moveth this transitory world so doth
world have their memory still notwithstanding that to some mens seeming it goe away with the sences as the treasury of the sences Howbeit he affirmeth it to be the more excellent kinde of memory not that which calleth things again to minde as already past but that which holdeth and beholdeth them still as always present Of which two sorts this latter he calleth Mindfulnesse and the other he calleth Remembrance I will add but onely one sentence more of his for a full president of his Doctrine The soule sayth he hath had company with the Gods and is immortall and so would we say of it as Plato affirmeth if we saw it faire and cleere But for as much as we see it commonly troubled we think it not to be either divine or immortall howbeit that he which will discerne the nature of a thing perfectly must consider it in the very own substance or being utterly unmingled with any other thing For whatsoever else is added unto it doth hinder the perfect discerning of the same Therefore let everyman behold himselfe naked without any thing save himselfe so as he look upon nothing else than his bare soule and surely when he hath viewed himselfe in his own nature meerly as in respect of his minde he shall believe himselfe to be immortall For he shall see that his minde aymeth not properly at the sensible and mortall things but that by a certain everlasting power it taketh hold of the things that are everlasting and of whatsoever is possible to be conceived in understanding insomuch that even it selfe becommeth after a sort a very world of understanding and light This is against those which pretend a weaknesse of the soule by reason of the inconveniencies which it indureth very often in the body Of the same opinion are Numenius Jamblichus Porphirius and Proclus notwithstanding that now and then they passe their bounds suffering their wits to run ryot For in their Philosophie they had none other rule than onely the drift of their own reason It was commonly thought that Alexander of Aphrodise believed not the immortality of the soule because hee defined it to be the forme of the body proceeding of the mixture temperature of the Elements Surely these words of his doe us to understand either that he meant to defiue but the sensitive life onely as many others do and not the reasonable soule or else that he varieth from himselfe in other places And in very deed he sayth immediately afterward that he speaketh of the things which are subject to generation and corruption But speaking of the soule he sayth it is separable unmateriall unmixed and voyd of passions unlesse perchance we may thinke as some doe that by this soule hee mean but onely God and not also the soule that is in us for the which thing hee is sharply rebuked by Themistius who notwithstanding spake never a whit better thereof himselfe Howsoever he deale elsewhere these words of his following are without any doubtfulnesse at all That the Soule sayth he which is in us commeth from without and is uncorruptible I say uncorruptible because the nature thereof is such and it is the very same that Aristotle affirmeth to come from without And in his second Booke of Problems searching the cause why the abilities of the soule are oftentimes impeached If a mans brain be hurt sayth he the reasonable soule doth not well execute the actions that depend thereon But yet for all that It abideth still in it selfe unchangeable of nature ability and power through the immortality thereof And if it recover a sound instrument it putteth her abilities in execution as well as it did afore But I will reason more at large hereafter against the opinion that is fathered upon him What shall we say of Galen who fathereth the causes of all things as much as he can upon the Elements and the mixture and agreeable concord of them if after his disputing against his own soule hee bee constrained to yield that it is immortall Surely in his book concerning the manners of the soule he doth the worst that he can against Plato and in another place he doubteth whether it be immortall and whether it have continuance of it selfe or no Yet notwithstanding in his book of the doctrine of Hippocrates and Plato It must needs be granted sayth he that the Soule is either a sheare body and of the nature of the skie as the Stoicks and Aristotle himselfe are inforced to confesse or else a bodilesse substance whereof the body is as it were the Chariot and whereby it hath fellowship with other bodies And it appeareth that he inclineth to this latter part For he maketh the vitall spirit to be the excellentest of all bodily things and yet he granteth the soule to be a far more excellent thing than that What shall we then doe Let us wey his words set down in his book of the conception of a childe in the mothers wombe The Soule of man sayth hee is an influence of the universall Soule that discendeth from the heavenly Region a substance that is capable of knowledge which aspireth always to one substance like unto it selfe which leaveth all these lower things to seeke the things that are above which is partaker of the heavenly Godhead and which by mounttng up to the beholding of things that are above the heavens putting it selfe into the presence of him that ruleth all things Were it reason then that such a substance comming from else where than of the body and mounting so far above the body should in the end die with the body because it useth the service of the body Now hereunto I could adde infinite other sayings of the ancient Authors both Greeke and Latine Philosophers Poets and Orators from age to age wherein they treat of the judgement to come of the reward of good men of the punishment of evill men of Paradise and of Hell which are appendants to the immortality of the Soule but as now I will but put the reader in minde of them by the way reserving them to their peculiar places To be short let us run at this day from East to West and from North to South I say not among the Turks Arabians or Persians for their Alcoran teacheth them that mans soule was breathed into him of God and consequently that it is uncorruptible but even a mong the most barbarous ignorant beastly people of the World I meane the very Caribies and Canniballs and we shall finde this beliefe received and imbraced of them all Which giveth us to understand that it is not a doctrine invented by speculations of some Philosophers conveyed from Countrey to Countrey by their Disciples perswaded by likelyhoods of reasons or to be short entered into mans wit by his ears but a native knowledge which every man findeth and readeth in himselfe which he carryeth everywhere about with himselfe and which is as easie to be perswaded
unto all such as view themselves in themselves as it is easie to perswade a man that never saw his own face to believe that he hath a face by causing him to behold himselfe in a glasse There remain yet two opinions to bee confuted The one is the opinion of Averrhoes and the other is the opinion of Alexander of Aphrodise who affirme themselves to hold both of Aristotle namely in that they uphold that there is but one universall reasonable soule or mind which worketh all our discourses in us howbeit diversly in every severall person And this thing if wee believe Averrhoes is done according to the diversity of the Phantasies or imaginations wherewith the minde is served as with instruments But if we believe Alexander it is done according to the diversities of the capable minde as they terme it that is to say of the ability or capability that is in men to understand things by receiving the impression of the universall minde that worketh into every of them which in respect thereof is called of them the worker Soothly these opinions are such as may be disproved in one word For this onely one minde whether in possibility or in action could not have received or imprinted in every man one selfesame common beliefe and conceit of the immortality of the Soule in so great diversity of imaginations and in so many Nations as we see doe believe it considering that the very same conceit is directly repugnant against it Nay it may well be sayd that Averrhoes and Alexander had very divers conceits and imaginations one from another and very contrary to all other mens seeing they had so diverse and contrary opinions imprinted either in their mind or in their imagination Howbeit for as much as there may be some that will make a doubt of it let us examine them severally yet more advisedly First Averrhoes will needs bear Aristotle on hand that Aristotle is of that opinion Let us see how this furnise of his can agree with the propositions which Aristotle hath left us Aristotle telleth us that the soule is knit to the body as the forme or shape to the matter that the soule hath three chiefe powers namely of life of sense and of understanding and that the understanding part containeth in his power both the other two powers as a five square containeth both a foresquare and a Triangle Whereupon it followeth that if any one of the three powers of the soule be joyned to the body as a forme to the matter all the three be joyned so to as which are all in one soule as in their root Now Averrhoes neither can nor will deny that the powers of growing and of perceiving by the sences are joyned after that manner to the body and therefore it followeth that the understanding power is so joyned also and consequently that according to Aristotle as every body hath his forme so every body hath his soule The same Aristotle findeth fault with the former Philosophers for holding opinion that a soule might passe out of one man into another because sayth he that every certain soule must needs be apportioned and appointed to some one certain body Now looke by what soule a man liveth by the same soule doth he understand for it is but one soule indewed with three divers abilities as hee himselfe teacheth openly One understanding or minde therefore must according to Aristotle worke but in one severall body and not in many bodies Also according to Aristotle a man and a beast agree in this that both of them have one sensitive power and one selfesame imagination of things perceived by the sences and that they differ in this that man hath yet further a minde and reason above the beast which thing the beast hath not Now if this understanding or minde be without the man as the sunne is without the chamber that it shineth into and inlighteneth then cannot he be called reasonable or indowed with understanding neither doth he consequently differ from a beast For the difference must be in nature and not in accident And so should it insue that Aristotles foresaid definition of a man is false as if he should define a chamber by the shining of the sunne into it Or say that a dog differeth not from a man in kinde yea and that beasts are capable of understanding for as much as they have imagination ready aforehand to receive the influence thereof as well as we But Aristotle is always one in his defining both of beast and of man and Averrhoes also holdeth himselfe to it without doubting thereof at all This conclusion therefore cannot in any wise be upheld by such grounds Again if there be not in every severall man a severall minde but onely one universall minde common to all men which becommeth divers by the onely diversity of our imaginations Then in respect that we have sundry imaginations we shall by sundry living wights and in respect that we have all but one minde we shall be all but one man For man is not man in respect of the sensitive power but in respect of the reasonable part which is the minde But Aristotle granteth that we be not onely divers living wights but also divers men And therefore he must needs mean also that wee have not onely divers imaginations but also divers minds Now besides many other reasons that might be aleadged yee might add this also That otherwise Aristotles Moralls and his discourses concerning Justice Freewill the Immortality of the soule the happie blisse the reward of the good and the pains of the wicked were utterly fruitlesse and to no purpose For as our fancies or imaginations did come and goe so would all those things come and goe likewise and so should they have no continuance of themselves but onely be as a shadow and vain phantasie But let Aristotle alone for he hath wrong and let us come to the matter it selfe The Philosophers doe ordinarily make a double minde the one which they call possible or impossible which is capable and of â—bility to understand things and this they liken to a smooth table the other they call working on workefull which bringeth the ability into act whereas notwithstanding they be not two mindes but two severall abilities of onely one minde Now as for this ability or possibility of understanding we affirme it to be in the soule of every man Contrariwise Averrhoes affirmed onely one universall capable minde to be shed abroad every where throughout all men that the same is diversly perfected and brought into act in every severall man according to the diversity of the imaginations which the man conceiveth even by the help or influence of the said universall workfull minde which he sayth is also a substance severed from man and in respect of the understanding in possibility is as the sunne is to the sight of our eyes and the understanding in possibility is to the imaginations as the sight is unto
of the reasons alleaged afore against Averrhoes will also serve against him Howbeit for as much as by this workfull minde he seemeth to mean God himselfe there is thus much more ro be added unto it That God who is altogether good and altogether wise would not imprint in our minde the fond and wicked conceits which we finde there nor leave so great ignorance and darknesse as we feele there but would in all men overcome the infection which the body bringeth and although he inspired not all men alike with his gracious gifts according to the diversity of their capacities after the manner of a planed Table yet would he not at leastwise print the World with so many false Portratures and Trains as every one of us may perceive to be in our selves Again were there any such inspiration or influence it should be either continuall or but by times If continuall or everlasting wee should without labour and without cunning understand all that ever our imagination offereth unto us And if it be but at times then should it not lie in us to list or to understand any thing at all though we would never so fain For contrariwise wee have much adoe to understand some things so as wee must be fain to win them from our ignorance by piecemeale and there be some other things which we understand by and by as soon as they be put unto us and when we list our selves There is then in us a power of Understanding though very feeble but yet never the later obedient to our will which thing cannot be fathered upon God Also if there be but onely one minde working in all men there shall be but one selfesame understanding in all men I meane naturally notwithstanding that it differ in degrees For into what place soever the Sunne doth shead his beams he doth both inlighten it and heat it howbeit diversly according to the nature and condition of the places and things that receive him some more and some lesse some brighter and some dimlyer But howsoever the case stand his light yieldeth no darknesse nor his heat any cold So then if the diversities of mens imaginations do cause diversities of effects in the inspiration or influence that floweth into the capacitie of our understanding surely it must needes be after this manner namely that one man shall understand one selfesame thing more and another man lesse but not in that any man shall take untruth for truth unright for right or one thing for another Now we see unto how many errors wee be subject I mean not in such things as this namely that one man seeth better a far off and another better at hand but that one man seeth white and another seeth black which are things contrary in one selfesame ground and at one selfesame time It followeth therefore that divers and sundrie mindes doe worke in divers persons and not one selfesame minde in all persons By force of which reasons and of such others I say that every man shall finde in himselfe and of himselfe that every man hath a particular soule by himselfe that is to say a spirituall substance united to his body which in respect of giving life to the body is as the forme thereof and in respect of giving reason is as the guide of our actions That in every man there is a certain Sunbeam of reason whereby they conceive things and debate upon them wherethrough it commeth to passe that often times they agree both in the reason it selfe which is one and in the manifest grounds thereof and in whatsoever dependeth evidently upon the same That every man hath also a peculiar body by himselfe and likewise peculiar complexion humours imaginations education custome and trade of life whereof it commeth that every man takes a diverse way yea and that one selfesame person swarveth diversly from the unity of reason whereof the path is but one and the ways to stray from it are infinite That this Sunbeam of reason which shineth and sheadeth it selfe from our minde is properly that understanding which is termed The understanding in ability or possibility which is increased and augmented by all the things which it seeth heareth or lighteth upon like fire which gathereth increase of strength by the abundance of the fewell that is put upon it and becommeth after a sort infinite by spreading it selfe abroad Also it is the same which otherwise we call the Memory of understanding or mindefull Memory and it is nothing else but an abundance of Reason and as it were a hoorder up of the continuall influence of the Mind That the Mind from whence this floweth as from his spring is properly that which they the sayd Averrhoes and Alexander do terme the working or workfull Mind which is a certain power or force that can skill to extend reason from one thing to another and to proceede from things sensible to things unsensible from things movable to things unmovable from bodily to spirituall from effects to causes and from beginnings to ends by the meane cause This Mind is in respect of Reason as cunning is in respect of an Instrument or toole and Reason as in respect of imagination and of the things that are sensible is as an Instrument or toole in respect of the matter or stuffe that it workes upon Or to speake more fitly this Mind is unto Reason as the mover of a thing is to the thing that is movable and Reason is to her objects as the movable thing is to the thing whereunto it is moved For to reason or debate is nothing els but to proceed from a thing that is understoode to a thing that is not understoode of purpose to understand it and the understanding thereof is a resting that inseweth upon it as a staying or resting after moving That both of them as well the one as the other are but onely one selfesame substance like as a man both when he moveth and when he resteth is all one and the same man or as the power that moveth the sinews is one selfesame still both when it stirreth them and when it holdeth them still so the reasonable or understanding soule that is in every man is but onely one selfesame substance bodilesse and immortall executing his powers partly of it selfe and partly by our bodies And seeing that Averrhoes and Alexander make so great estimation and account of the effects which are wrought in us that they be inforced to attribute them to some uncorruptible and everlasting minde let us take of them that in very truth the thing which worketh so great wonders in the body can be neither sence nor body nor imagination but a divine uncorruptible and immortall minde as they themselves say But let us learn the thing of more then them which all wise men teach us and which every of us can learne of himselfe namely that this understanding or minde is not one universall thing as the sunne is that shineth into all the windows of a Citie but rather
a particular substance in every severall man as a light to lead him in the darknesse of this life for surely it was no more difficultie to the everlasting GOD to create many sundry soules that every man might have one severally alone by himselfe than to have created but onely one soule for all men together But it was far more for his glory to be known praised and exalted of many soules yea and more for our welfare to praise exalt and know him yea and to live of our selves both in this life and in the life to come then if any other universall spirit soule or minde whatsoever should have lived and understood either in us or after us Now then for this matter let us conclude both by reason and by antiquity and by the knowledge that every of us hath of himselfe That the soule and the body be things divers that the soule is a spirit and not a body That this spirit hath in man three abilities or powers whereof two be exercised by the body and the third worketh of it selfe without the body That these three abilities are in the one onely soule as in their root whereof two doe cease whensoever the body faileth them and yet notwithstanding the soule abideth whole without a batement of any of her powers as a craftsman continueth a craftsman though he want tools to work withall And finally that this soule is a substance that continueth of it selfe and is unmateriall and spirituall over the which neither death nor corruption can naturally have any power And for a conclusion of all that ever I have treated of hitherto in this book let us maintain That there is but onely one God who by his own goodnesse and wisdome is the Creator and Governour of the world of all that is therein That in the world he created Man after his own image as in respect of minde and after the image of his other creatures as in respect of life sense and moving mortall so far forth as he holdeth the likenesse of a creaturn and immortall so far forth as hee beareth the image of the Creator That is to wit in his soule That he which goeth out of himselfe to see the world doth forthwith see that there is a God for his works declare him every where That hee which will yet still doubt thereof needeth but to enter into himselfe and he shall meet him there for he shall finde there a power which he seeth not That he which believeth there is one God believeth himselfe to be immortall for such consideration could not light into a mortall nature and that he which believeth himself to be immortal believeth that there is a God for without the unutterable power of the one God the mortall and immortall could never joyne together That he which seeth the order of the world the proportion of man and the harmonie that is in either of them compounded of so many contraries cannot doubt that there is a Providence for the nature which hath furnished them therewith cannot be unfurnished therof it selfe but as it once had a care of them so can it not shake off the same care from them Thus have we three Articles which follow interchangeably one another Insomuch that he which proveth any one of them doth prove them all three notwithstanding that I have treated of every of them severally by it selfe Now let us pray the everlasting God that we may glorifie him in his works in this world and he voutsafe of his mercie to glorifie us one day in the World to come *âŽ* AMEN a Igniculi scintillantes Onuphr. de Anima b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Homer Odys 5. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gen. 2 7. Man is both Soul and body In Man are three abilities of Soule The body and the soul be not one self-same thing That the Soul is a substance Bodilesse Vnmateriall The Soul hath being of it self Plutarch in his Treatise why God deferreth the punishment of the wicked Vncorruptible What is death Clevi lib. 1. Three lives in man Objections The opinion of the Men of old time The belief of the Patriarks c. The wise Men of Egypt Hermes in his Poemander {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hermes in his Poemander cap. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Hermes in his Esculapius Aenaeas Gaz. concerning the immortality of the Soule Chaldeans The Greeks Pherecydes Assyrium vulgo nascetur Amonium Phocylides Sybill Pindar in the second song of his Olympiads Homer in the Funerals of his Iliads Pythagorâ—s Heraclitus as he is reported by Philo. Epicharmus as he is reported by Clement of Alexandria Thales Anaxagoras Diogenes and Zeno Epicurus Lucretius Socrates Plato and Xenophon Plato in his Timaeus Plato in his Timaeus and in his third Booke of a Commonweal Plato in his Phoedon in his matter of State in his Alcibiades and in the tenth Book of his Commonweal Plato in his fifth Book of Laws Aristotlâ— in his second book of living things Aristotle in the third book of the Soule Aristotle in his 10. book of Moralls Michael of Ephesus upon Aristotles Moralls {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In his second book of the Soule In the last book of the parts of beasts In the tenth of his Supernaturalls In his first book of matters of State The opinion of the Latine Writers Cicero in his first book of his Tusculane Questions and in his book of Comfort Cicero in his second book of the nature of the Gods and in his first book of Laws In Scipio's dreame Ovid in his first book of Metamorphosis Seneca writing to Gallio and to Lucillus Seneca concerning the Lady Martiaes Son and the shortnesse of this life In his Questions and in his book of comfort Phavorinus The common opinion of all Nations Porphyrius in his 4 book of Abstinence Which with their own hands made the fire to burn their bodies in and saw alive the kindled flame that should consume their skin Gebeleizie that is to say Register or giver of ease and rest Herocles in his 10. Chap. Plutarke in his treatise of the slow punishing of the wicked The opinion of the later Philosophers Epictetus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Simplicius Plotinus Plotin. lib. 1. Aenead 4. concerning the being of the Soule lib. 2. cap. 1. lib. 3. cap. 18 19 20 21 22 23. lib. 4. cap. 11. and the seventh book throughout Plotinus in his Booke of the Sences and of Memory En. 4. lib. 3. and in his Booke of doubts concerning the Soul cap. 26 27 Alexander of Aphrodise in his Books of the Soul In his second Book of Problemes Galen in his Book of the Manners of the Soul In his Book of the doctrine of Hippocrates and Plato In his Book of Conception The universall consent In the Alcoran Azo 25. and 42. It appeareth by the stories of the East West Indies Against Averrhoes Let the Reader bear these terms their significations in Mind for all the discourse here ensuing Averrhoes upon Aristotles third Book of the Soul Aristotle in his second Book of the Soul Aristotle in his first Book of the Soul Aristotle in his tenth Book of Supernaturals Aristotle in his third book of the Soule Against Alexander of Aphrodise
THE SOULES Own evidence for its own IMMORTALITY In a very pleasant and learned discourse Selected out of that excellent Treatise entituled The trunesse of Christian Religion against Atheists Epicures c. First compiled in French by Famous Phillip Mornay Lord of Plessie Marlie afterward turned into English by Eloquent Sir Phillip Sydney and his assistant Master Arthur Golden Anno Domini MDLXXXVIII And now re-published By John Bachiler Master of Arts somtimes of Emanuell Colledge in Cambridge Published according to Order LONDON Printed by M. S. for Henry Overton in Popes-head Ally 1646. To the Reader IUdicious Reader the iniquity of the times having so far corrupted the minds of some that the very innate and inbred principles of Nature especially about a Deity the sovereigne welfare and the Immortality of the Soule seeme in a manner to be quite obliterated and extinct in them I thought it would not be unseasonable to recommend to thy most serious Meditations that excellent Treatise mentioned in the Frontispiece as an Antidote against the Atheisticall and dangerous Tenets now abroad The Noble Authour of it thou wilt soone find was a man of no meane parts and of no common Learning Delicacy of Wit strength of Reason streams of Eloquence with varieties both of solid and curious notions come all flowing from him Hee will tell thee more even from the Ancient doctrine of the very Heathen than happily thou ever heard'st of or at leastwise evertookest much notice of though borne and bred in so bright an Age and among such too as passe for no meane Proficients in Christianity Those Mysterious though glorious Truths which like Mines of Gold under ground run along more hiddenly through the letter of the Scriptures thou maist there meet with discussed at large with as much sobriety as cleernesse Dost thou desire to know by what arguments even of reason thou maist prove a Deity that Deity to be but one only and yet distinguished by a Trinity of Beings that which wee call a Trinity of persons viz. Father Son and Spirit if thou wilt take the pains I might say the pleasure rather to gaine the knowledge of such high yet necessary points In the first six Chapters of the said Treatise thou maist more fully than thou art aware instruct thy self Dost thou enquire after the highest and most sovereigne Good wherein it lyeth and wherein it lyeth not in the 18 and 19 Chapters thou findest that also very sweetly and fully resolved Lastly next unto the knowledge of God what hee is in Himself and what to His creatures dost thou seek to understand thy Self what once thou wert and what still thou art Read but this ensuing Paragraph peculiarly selected out for thy present use and thou shalt easily perceive what Divine a sparks lye raked up under ashes within thine own bosome sparks which when b once stirred up do but blow a little and thou shalt know farther as well what the duration as the excellencie of thy being is And that thou art a creature bearing in thee besides a plurality c of present lives the very seed of Immortality In all which severall enquiries whilst thou readest and considerest thou maist expect that the reasonable part darke and cloudy notwithstanding as it may be shall quickly receive an Irradiation and that not onely from the intrinsecall operations of thine own minde but also from the consent of the wisest men among all Nations Zoroastres the Chaldean Trismegistus the Aegyptian Orpheus the Greeke Pherecides the Syrian after them Pythagoras Socrates Plato Aristotle Plotinus Porphyrius Amelius c all teach thee in their severall ages And if that be not sufficient Thou hast the confession of the very Devils viz. that there is a God and but one God with Trinity of persons in unitie of Essence That the Soul is an Immortall substance and the aforesaid Deity The sovereigne welfare of it according to what thou believest from the only true sacred Oracle Let not then that Treatise rare and singular as it is be neglected by thee for though it hath a long time layn obscurely as a Diamond in the dark little knowne and lesse looked after yet I dare say by that time thou hast well examined it and shalt have tasted the sublime Heavenly matter conteined in it thou wilt estimate it at a very great value even worthy many passages of it to be written in characters of gold Buy it therefore and read it that from the very light of nature thou mayst be enabled to confute blasphemers Judge the whole by this little piece which if thou readest thorough and with diligent attention thou mayst benefit thy selfe and therein answer the desire of him who heartily wisheth the true good of Thine Immortall soul JOHN BACHILER CHAP. I. That the Soul of Man is immortall or dyeth not HItherto I have treated of the world that is to be conceived in understanding and of the sensible World as the Platonists tearm them that is to say of God and of this World Now followeth the examining of the little World as they terme it that is to say of man Concerning God we have acknowledged him to be a Spirit and as touching the world we have found it to be a body In man we have an abridgement of both namely of God in respect of spirit and of the world in composition of body as though the Creator of purpose to set forth a mirrour of his works intended to bring into one little compasse both the infinitenesse of his own nature and also the hugenesse of the whole world together We see in mans body a wonderfull mixture of the foure Elements the veyns spreading forth like Rivers to the uttermost members as many instruments of sense as there be sensible natures in the world a great number of sinews flesh-strings and knitters a head by speciall priviledge directed up to Heaven-ward and hands serving to all manner of services Whatsoever he is that shall consider no more but onely this instrument without life without sense and without moving cannot but thinke verily that it is made to very great purpose and he must needs cry out as Hermes or as the Sarzin Abâ—ala doth that man is a miracle which far surmounteth not onely these lower Elements but also the very Heaven and all the ornaments thereof But if he could as it were out of himselfe behold this body receiving life and entering into the use of all his motions with such forwardnesse hands bestirring themselves so nimbly and after so sundry fashions and the Senses uttering their force so far off without stirring out of their place thinke you not that he would be wonderfully ravished and so much more wonder at the said life moving and sense than at the body as he wondered afore at the body to behold the excellencie of the proportion thereof above the masse of some stone For what comparison is there betweene a Lute and a Lute-player or between a dumbe instrument and
they receive and perceive the thing that grieveth them and for that the manner of their behaving of themselves towards their objects is subiect to suffering But as for the reasonable Soule which receiveth all things after one manner that is to wit by way of understanding where through it alway worketh is never wrought into how is it possible for it to corrupt or marre it selfe For what is the thing whereat our Soule suffereth ought in the substance thereof I meane whereby the substance of our Soule is any whit impaired or hurt by minding or conceiving the same in understanding As little doth the fire hurt it as the aire and the aire as the fire As little hurt receiveth it by the frozen ice of Norwey as by the scorching sands of Affricke As little also doth vice annoy it as vertue For vice and vertue are so farre of from incombering the substance of the soule that our mind doth never conceive or understand them better than by setting them together one against another That thing therefore which doth no whit appaire it selfe but taketh the ground of perfecting it selfe by all things cannot be marred or hurt by any thing Again what is death The uttermost point of moving and the uttermost bound of this life For even in living we dye and in dying we live and there is not that step which we set downe in this life which doth not continually step forward unto death after the manner of a Diallor a Clock which mounting up by certain degrees forgoeth his moving in moving from Minute to Minute Take away moving from a body and it doth no more live Now let us see if the soul also be carryed with the same moving If it be caryed with the same moving then doth it undoubtedly move therewithall Nay contrariwise whether the mind rest or whether it be buzyed about the proper operations thereof it is not perceived either by any panting of hart or by any beating of pulses or by any breathing of Lungs It is then as a Ship that carieth us away with it whether we walke or sit still the sticking fast whereof or the tying thereof to a poste hindereth not our going up and downe in it still Againe if the soule be subiect to the sfin corruption of the body then is it subiect to the alterations thereof also and if it be subject to the alterations it is subject to time also For alterations or changes are spices or rather consequents of moving and movings are not made but in time Now man in respect of the body hath certain full poynts or stops at the which he receiveth manifest changes and thereafter groweth or decayeth But commonly where the decay of the body beginneth there beginneth the chief strength of the mind Howbeit that in some men not only their chinnes are covered with down but also their beards become gray whose minds for want of exercise shew no signe at all either of ripenesse or growing Moreover time as in respect of the body cannot be called againe but in respect of the mind it is alwayes present Yea and time perfecteth accomplisheth and increaseth our mind and after a sort reneweth and fresheth it from day to day whereas contrariwise it forweareth washeth away and quight consumeth both it selfe and the body with the life thereof It followeth then that the reasonable Soule is not subject to time nor consequently to any of the changes and corruption that accompanie time Nay we may say thus much more That nothing in the whole world is nourished with things better than it selfe neither doth any of them contain greater things than it selfe But the things that are corruptible do live of corruptible things and cannot live without corrupting them as for example beasts live by herbs men by beasts and so forth And therefore things which live by uncorruptible things and can so receive and digest them as to turne them into the nourishment of their nature and yet not corrupt them are uncorruptible themselves to Now the Soule of man I meane the reasonable soule or mind conceiveth reason and truth and is fed and strengthened with them And reason and truth are things unchangeable not subject to time place or alteration but steady unchaungeable and everlasting For that twice two be fower and that there is the same reason in the proportion of eight unto six that is of fower unto three or that in a Triangle the three inner angles are equall with the too right angles and such like are truths which neither years nor thousands of years can change as true at this day as they were when Euclide first spake them And so forth of other things It followeth then that the Soule comprehending reason and truth which are things free from corruption cannot in any wise be subject to corruption Again Who is he of all men that desireth not to be immort all And how could any man desire it if he understood not what it is Or how could he be able to understand it unlesse it were possible for him to attain unto it Surely none of us coveteth to be beginninglesse for none of us is so neither can any of us be so And as we cannot so be so also can we not comprehend what it is For who is he that it not at his wits end but onely to thinke upon eternitie without beginning On the contrary part there is not so base a minde which coveteth not to live for ever insomuch that whereas we looke not for it by nature we seeke to obtain it by skill and pollicie some by books some by Images and some by other devices and even the grossest sort can well imagine in themselves what immortality is and are able both to conceive it and to believe it Whence comes this but that our soules being created cannot conceive an everlastingnesse without beginning and yet neverthelesse that forasmuch as they be created immortall they doe well conceive an immortality or everlastingnesse without end And whereto serves this universall desire if it be not naturall or how is it naturall if it be in vain and not onely in vain but also to bring us to hell and to torment Let us wade yet deeper Who can dispute or once so much as doubt whether the soule be immortall or no but he that is capable of Immortality And who can understand what difference is betwixt mortall and Immortall but he that is Immortall Man is able to discerne the difference between that which is reason and that which is not and thereupon we terme him reasonable Whosoever would hold opinion that a man is not reasonable should need none other disproof than his own disputing thereof for he would go about to prove it by reason Man can skill to discerne the mortall natures from the immortall and therefore we may well say he is immortall For he that should dispute to the contrary shall be driven to bring such reasons as shall of themselves make him to prove
himselfe immortall Thou sayest the soule cannot be immortall and why Because sayst thou that to be so it would behove it to worke severally by it selfe from the body When thou thinkest that in thy minde consider what thy body doth at the same time Nay yet further who hath taught thee so much of the immortall nature if thou thy selfe be not immortall Or what worldly wight can say what the inworking of a reasonable wight is but the wight which in it selfe hath the use of reason Yet sayest thou still if the soule be immortall it is free from such and such passions How enterest thou so far into the Nature that is so far above thee if thou thy selfe beest mortall All the reasons which thou alleadgest against the immortality of the soule doe fight directly to the proofe of it For if thy reason mounted no higher than to the things that are mortall thou shouldest know neither mortall nor immortall Now it is not some one covetous man above all other that desireth immortality nor some one man excelling all others in wisdome that comprehendeth it but all mankind without exception It is not then some one severall skill or some one naturall property that maketh such difference between man and man as we see to be between many but rather one selfesame nature common to all men whereby they be all made to differ from other living wights which by no deed doe shew any desire to over live themselveâ— ne know how to live and therefore their lives doe vanish away with their bloud and is extinguished with their bodies If ever thou hast looked to die consider what discourse thou madest then in thy minde thou never couldest perswade thy conscience nor make thy reason to conceive that the soule should dye with the body but even in the selfesame time when it disputeth against it selfe it shifteth it selfe I wot not how from all thy conclusions and faileth to consider in what state it shall be and where it shall become when it is out of the body The Epicure that hath disputed of it all his life long when he commeth to death bequeatheth a yearly pension for the keeping of a yearly feast on the day of his birth I pray you to what purpose serve feastings for the birth of a Swine seeing he esteemeth himselfe to be no better than so Nay what else is this than a crying out of his nature against him which with one word confuteth all his vain arguments Another laboureth by all means possible to blot out in himselfe the opinion of immortallity and because he hath lived wickedly in this world he will needs beare himselfe on hand that there is no Justice in the world to come But then is the time that his own nature waketh and starteth up as it were out of the bottome of a water and at that instant painteth againe before his eyes the selfesame thing which he tooke so much pains to deface And in good sooth what a number have we seen which having been despisers of all Religion have at the hower of death been glad to vow their soules to any Saint for reliefe so cleere was then the presence of the life to come before their eyes I had lever sayd Zeno to see an Indian burne himselfe cheerfully than to heare all the Philosophers of the World discoursing of the immortality of the soule and in very deed it is a much stronger and better concluded argument Nay then let us rather say I had lever see an Atheist or an Epicure witnesse the immortallity of the soule and willingly taking an honourable farewell of nature upon a scaffold then to heare all the Doctors of the world discoursing of it in their pulpits For whatsoever the Epicures say there they speake it advisedly and as ye would say fresh and fasting whereas all that ever they have spoken all their life afore is to be accounted but as the words of Drunkards that is to wit of men besotted and falne asleepe in the delights and pleasures of this world where the wine and the excesse of meat and the vapors that fumed up of them did speake and not the men themselves What shall I say more I have told you already that in the inward man there are as ye would say three men the living the sensitive and the reasonable Let us say therefore that in the same person there are three lives continued from one to another namely the life of the Plant the life of the Beast and the life of the Man or of the Soule So long as a man is in his mothers womb he doth not onely live and grow his spirit seemeth to sleep and his sences seem to be in a slumber so as he seemeth to be nothing else then a plant Neverthelesse if ye consider his eyes his ears his tongue his sences and his movings you will easily judg that he is not made to be for ever in that prison where he neither seeth nor heareth nor hath any room to walk in but rather that he is made to come forth into an opener place where hee may have what to see and behold and wherewith to occupy all the powers which we see to be in him As soon as he is come out he beginneth to see to feel and to move and by little and little falleth to the perfect using of his limbs and findeth in this world a peculiar object for every of them as visible things for the eye sounds for his hearing bodily things for his feeling and so forth But besides al this we find there a mind which by the eys as by windows beholdeth the world and yet in all the world finding not any one thing worthy to rest wholly upon mounteth up to him that made it which minde like an Empresse lodgeth in the whole world and not alonely in this body which by the sences and oftentimes also without the sences mounteth above the sences and streyneth it self to go out of it self as a child doth to get out of his mothers wombe And therefore we ought surely to say that this Mind or Reason ought not to be ever in prison That one day it shall see cleerly and not by these dimme and cloudy spectacles That it shall come in place where it shall have the true object of understanding and that hee shall have his life free from these fetters and from all the affections of the body To be short that as man is prepared in his mothers wombe to be brought forth into the world so is he also after a sort prepared in this body and in this world to live in another world We then understand it when by nature it behoveth us to depart out of the world And what child is there which if nature did not by her cunning drive him out would of himself come out of his Covert or that cometh not out as good as forlorn and half dead or that if he had at that time knowledge and speech would not