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

first it is manifest by the wordes of our Sauiour Christ himselfe in the Gospell Mat. 10. vers 28. 28. Feare ye not them which kill the Body but are not able to kill the Soule but rather feare him which is able to destroy both Body and Soule in Hell Mat. ca. 18. v. 9. 9. It is better for thee to enter into Life halt then hauing two feete to be cast into Hell Mar. 9.43.44 43. Wherefore if thy Hand cause thee to offende cut it off it is better for thee to enter into Life maimed then hauing two Handes to goe into Hell into Fire that neuer shal be quenched 44. Where the Worme dieth not and the Fire neuer goeth out c. Mat. 25. 31. When the Sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the Throne of his glorie 32. And before him shal be gathered all Nations and he shall separate them one from another as the Shepheard separateth the Sheepe from the Goates 33. And he shall set the Sheepe on his right hand and the Goates on his left 34. Then shall the King say to them on his right hand Come ye blessed children of my Father inherite the Kingdome prepared for you from the beginning of the world 41. Then shall he say to them on his left hand Depart from me yee curssed into euerlasting Fire which is prepared for the Deuill and his Angels Iohn 10. My Sheepe heare my voyce I giue vnto them eternall life ¶ Of these Places I doe conclude that the Soule is Immortall because it liueth eternally or is punished euerlastingly In the Booke of Wisedome cap. 3. 1. The Soules of the Righteous are in the hand of God and no torment shall touch them 2 In the sight of the Vnwise they appeare to die and their end was thought grieuous 3. And their departing from vs Destruction but they are in peace 4. And though they suffer paine before men yet is their hope full of Immortalitie 5. They are punished in few thinges yet in many thinges shall they be rewarded for God prooueth them and findeth them meete for him 6. He tryeth them as Gould in the furnace and receiueth them as a perfect fruit offring 7. And in the time of their vision they shall shine and run through as the sparkles among the stubble 8. They shall iudge the nations and haue Dominion ouer the people and their Lord shall raigne for euer Ecclesiastos 12. Because man shall goe to the house of his eternity Also in the last iudgement euery man that is predestinate to saluation shall rise againe to life euerlasting with the same Bodyes they had heere according to that saying of Job Job 19. 25. I am sure that my Redeemer liueth and that I shall rise againe out of the earth at the last day 26. And though after my skinne Wormes destroy this Body yet shall I see God in my flesh 27. Whom I my selfe shall see yea my selfe shall behold and none other for me So that hereby it is very manifest and plaine that all the Soules of men shall euery one of them take againe their owne proper Bodyes being become Immortall or brought vnto the state of Immortalitie of the good and blessed 1. Thessal 4. 14. If we beleeue that Iesus is dead and is risen euen so them that sleepe in Iesus will God bring with him 16. For the Lord himselfe shall descend from Heauen with a shoute and with the voyce of the Archangell and with the Troumpe of God and the dead in Christ shall rise first 17. Then shall we which liue and remaine be caught vp with them also in the Cloudes to meete the Lord in the Aire and so shall wee euer be with the Lord. Rom. 6. 5. If wee be dead with Christ to the similitude of his death euen so shall we be to the similitude of his resurrection 8. If we be dead with Christ we beleeue that we also shall liue with him 9. Knowing that Christ being raysed from the death dieth no more death hath no more power ouer him ¶ Of all good and bad is plaine in the Epistle to the Corinthians 1. Cor. 15. 51. Wee shall not all sleepe but wee shal be all changed 52. In moment of time by the last Trumpet for the Trumpet shall blow and the dead shall be raysed vp incorruptible and we shall be changed 53. For this corruptible must put on incorruption and this mortall must put on immortalitie The Conclusion OF these Authorities and Reasons there may in the minde of euery faythfull man that vndoubtedly beleeueth the holy Scriptures be bred a sufficient Fayth of the Immortalitie of the Soule sufficient I say to saluation yea it doth not seeme possible that those that are instructed in the foresayd Scriptures should doubt of the Immortalitie of the Soule For it doth not seeme natuturally to be possible that some one euidently Assent that the Antecedent cannot be true without the Consequent and vndoubtedly Assent to the Antecedent but the must vndoubtedly Assent to the Consequent which he doth euidently know to be concluded and deducted out of the Antecedent But the Reasons Topicall or Perswasions Probable which we haue before set downe to perswade the second part of the first Conclusion although as it is sayd it be not of their nature to breed nothing else but an Opinion or Assent with feare of the Opposite for Opinion is the acception of one part of the Contradiction with feare of the other yet not withstanding out of the empire of the Will they may breed a firme and sure Assent of the Immortalitie of the Soule aboue Opinion and beneath Science by reason of the same euidence and not adherencie From hence may such perswasions or reasons be able manifoldly and sundry wayes to profite and auayle the fayth of the faythfull for they helpe our Fayth for by them in the vnfaythfull is begun the Fayth of the Immortalitie of the Soule By them is the same Fayth pres●rued and strengthned against the Wicked and Heretickes By the same is it suslayned and defended thereby are the simple at the length throughly mooued and prouoked to true Fayth Wherefore Peter commaundeth To be readie prepared to render to euery one that asketh a reason of the Fayth that is in vs. But the faythfull man hauing such like reasons and perswasions doth not leane to the first trueth and conclusion of Fayth or that the Soule is Immortall principally for those same reasons but rather doth assent to them and vseth them which doe consent to the first trueth that it is well as the Lord sayth by the Samaritanes that worshipped in the Mount By whom are figured and signified the true beleeuers who seeing JESVS by Fayth are called Samaritanes This is to humaine reason Now we doe not beleeue because of thy saying but because wee our selues haue seene and heard Of these thinges it most plainely and most euidently appeareth how great thankes are

nor willingly died that their valiantnesse might be left to them memorie of posteritie vnlesse they iudged that the posteritie did belong to them The Consequent is plaine because the diuinations and opinions of good men are seene as well as of the wicked The second If the Soule were not immortall no man in his right minde would offer himselfe to death for his Countrey or the Commonweale nor yet sustaine death for his Friendes The Consequence doth not seeme false For the Philosopher sayth in the ninth Booke of Ethickes That euerie one ought to suffer for his friendes yea to die for them also it need so required The same he saith in the 3. Booke of Ethicks The Consequence is plaine because none that is in his right wittes ought by good reason to depriue himselfe of the chiefest good or without hope to get some good thing either in this present life or in that which is to come But if the Soule be mortall then it doth by death depriue it selfe of the chiefest good yea of all good thinges without any hope of reward It may be thus confirmed Death doth not profite of it selfe or by it selfe to the conseruation of the Common-weale but is indeed against it Therefore if the Soule be mortall and is not to be rewarded in time to come then no wise man ought to stand to the trueth in the right of his Countrey euen vnto death The Antecedent is plaine Simile est de vno ciue et multis What is the duetie of one Citizen is also the duetie of many But it is a foolishnesse to say that all Citizens ought to die for the conseruation of the Weale publicke seeing that the Publicke weale is the life of the Citizens For what profited them the pertinacie of the Saguntines vnto the safetie of the Common-weale If the Saguntines would haue chosen the safetie of their Common-weale they should either haue forsaken their Fayth or else neuer haue made such Oth But if they must needes keepe their Fayth then must they needes loose their Common-weale as it came to passe Secondly the Consequence is plaine No man of sound reason ought to susteyne a great euill vnlesse it be to eschew a greater euill or for the obtayning of a greater good then that good is whereof by such euill he is depriued because that of two euils the lesse alway is to be chosē But if the Soule be mortall and after death haue no beeing then no such good can be giuen or be imagined Neither doth it auaile that Scotus saith alleadging the Philosopher in the ninth of the Ethickes that hee that dyeth for his Countrey giueth to himself great good by exercising that great act of vertue Et hoe bono priuaret se omnino vic●ose viueret Hee should depriue himselfe of that good thing sayth Scotus and should liue viciously or in reproch and defame If the Soule be mortall there can not thē be vnto the dead either good or euill or sense For what can either prayse or fame or glorie profite the dead if the dead know not of them for after their death they cannot giue vnto themselues for the said worke either reward ioy or reioycing for these are the affections of the minde Neither againe is that true or by any meanes to be receiued as true or for any colour of trueth which the same Sootus saith that Potest dari cōmune bonum propter quod debet se exponere morti et totum bonū exponere destructioni simpliciter etiamsinesciat animā immortalem There may be giuen a common good for whose sake euery one ought to offer himselfe to death and what good soeuer he hath to endanger it to destruction simply although he can not tell whether the Soule be Immortall or no. Because it is not certaine whether the common good be alway rather to be chosen then the particular and proper good Yea this is vniuersally true at no time but then when the particular good is included in the common good But where the common good includeth the particular good who is there of sound iudgement and in his right minde that loueth the particular and proper good more then the common For the Philosopher saith in the 8. Eth. Amabile quidem bonū ouique c. Euery one loueth his owne good therefore by good reason euery one loueth his owne better thē an other mans And 9. Eth. Amabilia ad alterū mensurantur ex his quae sunt adseipsum Louely things are measured vnto another by those things which a man loueth him selfe The third Reason because I studie to be short The Soule of man according to the most excellent operations is like vnto God And therefore of some it is beleeued to haue a diuine nature But of men of our Religion it is called The image of God Therefore it is to be esteemed like vnto him in immortalitie The Antecedent is plaine and very well knowne a confessed trueth amongst all The Consequence is prooued out of Plato alleadged by Eusebius Praeparationis Euangelicae lib. 11. cap. 14. where are recited these wordes of Porphirius handling this Reason Firmam cortamque rationemeam Plato putauit quae a similitudine ●●iquorum vim accepit Nam si Deo immortali similis est anima quomodo etiam ipsae sicut exemplar suum immortalis non erit Plato thinketh that to be a firme and sure Reason which taketh force from the similitude of some thinges for if the Soule be like to God that is Immortall how shall not then it selfe be Immortall like as the examplar I passe ouer the rest Which Reason as the same Eusebius saith is drawne out of Moses who first taught that the Soule is Immortal because it is the Image of God yea hee affirmeth that assuredly it is the Image of God Whom the Wise-man following in the 2. Chapter of the Booke of Wisedome doth most briefely touch the same Reason saying Deus creauit hominem inestimabilem ad imaginem similitudinis suae fecit illū 1. God created Man inestimable or without corruption and made him after the Image of his owne likenesse This Reason also Salust toucheth in the beginning of his Booke of Catalines Conspiracie where he affirmeth Animum nobis cum dijs communem et virtutem claram et aeternam That we haue a minde common with the Gods and a cleare vertue and eternall Which Sentence in the beginning of the Warre of Iugurtha hee vseth againe Ingenij egregia facinora sicuti et anima immortalia sunt id est The worthy workes of the Witte like as the Soule are Immortall Which also may thus be perswaded These Actes to will to vnderstand to remember to loue to hate wherein the Soules haue conueniencie with God and Angels may both bee and be exercised without the body therfore it is not repugnant to the Soule both to bee to liue without the body The Antecedent is well knowne and the Consequent is plaine because the Accidentis not more

animos cum e●corporibus excess runt in caelum quasi in domicilium suum peruenir● The sentences of others doe bring hope that soules after they be departed foorth of their bodyes doe come vnto heauen as to their owne proper dwelling place Seeing then that Aristotle supposeth that the Soule is not of the nature of the Elementes as Cicero sayth also Saint Augustine in the 22. Booke De ciuitate dej but of that fifth nature whereof he will haue heauen also to be made It seemeth contrarily that as it is thought that Heauen is incorruptible and eternall so also our Soules are incorruptible and immortall for either of them may very well be prooued with the same arguments that the other is for euen as Heauen hath the nature of no Element and neither heauie neither light neither hath any contrarie it followeth then that the Minde and Soule it selfe like as Heauen can neither be generated and bred neither corrupted and brought to naught Seeing then it is thus that he thinketh an infinite multitude of thinges seperated a thing impossible hee might haue confessed with Pithagoras and Plato beleeuing that the Soule doth flit foorth of one body into another for so had I rather haue him to thinke then to beleeue with wicked Auarroys who would haue but one onely Soule and that to be common to and amongst all men And that same fellow Auarroys although hee concluded with his Maister that the Soule is immortall and eternall yet in his second Comentarie vpon the third Booke De anima he playeth Ambidexter and holdeth on hoth sides The vnderstanding which is called Naturall as we haue sayd doth not happen that sometime it vnderstandeth and sometimes not vnlesse in the respect of the forme of Imaginations existing in euery Indiuiduum or thing that can not be deuided But in respect of the Species kind or sort it alwayes vnderstandeth vnlesse humane kind doe fayle which is impossible Yet notwithstanding in this he foulely erreth not only against fayth but also against Philosophie in that hee put all mens Soules into one Soule making them all but one Soule and would not that euery man should haue a seuerall Soule For he setteth downe three false and erroneous thinges hauing no likelihood of trueth but altogeather strange from the minde and meaning of euery one of the Philosophers The first thing is that the reasonable Soule is not Actus primus hominis c. the first act of man or mans substaunciall forme giuing vnto him to be name and reason whereby man is Hoc aliquid This something but a substaunce seperated and a thing outwardly like vnto this For hee setteth downe the vnderstanding to be possible separate which he calleth the pure materiall power in the kind of thinges that are intelligible Secondly he concludeth that such vnderstanding doth not come vnto man a principio sui esse from the beginning of his beeing but then onely when he is of yeares of discretion for then is it in some sort coupled vnto him and continued so that by it he is able to vnderstand Therefore when he saith in the Fifth that it is contimed in a Boy in his childhoode and afterward in the 36. Now we haue found the manner how this vnderstanding is continued in a Child and seeke the cause in the beginning But he setteth downe the manner of the continuance when man by imagined intentions doth concurre with the agent vnderstanding to cause the intention in the materiall vnderstanding so that to cause vnderstandinges in act hee calleth Abstrahere to draw away but to receiue vnderstandinges possible hee calleth Intelligere hominis Thirdly hee concludeth that all men haue but one vnderstanding Against these thinges it is first argued on this wise Anima est actus primus corporis organici physici igitur anima est forma substantialis hominis 1. The Soule is the first act of the naturall organicall body therefore the Soule is the substantiall forme of man The antecedent is plaine for the Philosopher in the second of the Soule affirmeth the Soule to be a Substaunce and not an Accident And afterwarde deuideth the substaunce into matter and forme and compounde and shewing that it is neither matter nor compound concludeth that it is Forme or the first Act of the bodie c. Neither is it auaileable to say that the Philosopher setteth downe a common definition of the Soule but speaketh conditionally saying But if we must say that there is some common thing in euerie Soule it shall verily be that first Act of a naturall instrumentall body And that it is so it is very plaine for in the third Chapter he saith But of the vnderstanding nothing is yet manifest but it seemeth to be an other kind of Soule And then straight after that clause the Philosopher saith Vniuersaliter dictum est quid sit anima Wee haue vniuersally declared what the Soule is And an other Booke hath Iam diximus quid est anima vniuersaliter And in the Chapter following he saith Sicut figurae est vna communis definitio conueniens omni speciei figurae sic et animae oportet esse vnam definitionem conuenientem cuiuslibet partium cius As there is one common definition of a Figure agreeing vnto euery seuerall Figure so also should there be one definition of the Soule agreeing to all the partes thereof Amongst which he expressely nameth the Vnderstanding And therevnto he addeth that such a definition is that which he hath giuen to witte that it is Primus actus c. Neither is the seconde Allegation of any force because the Philosopher when he saith De intellectu aurē nihil adhuc manifestum est As concerning the Vnderstanding there is yet nothing manifest referreth that Word to a doubtfull premisse to witte whether euery one of the partes of the Soule be separable as it seemeth to the man that doth consider it Secondly it is euident that the Soule is Forma substantialis hominis the substantiall forme of man Out of the twelfth of the Meta. in the Chapter beginning Mouentes autem causae superius allegatae where the Philosopher putteth a difference betweene the formall causes and the efficient causes Also so it should follow that a child before that naturall vnderstanding were coupled vnto him by the spices of imagination should not be a man neither endued with reason and should in specie differ from an other man and also from him selfe the elder he waxeth Neither is the solution of Auerroys any thing auaileable that man is taken dupliciter in a double maner one way for the essence by it selfe onely compounded of the bodie as it were the matter and the soule togeather as it were of the specifying forme thereof which is sometime called of the Doctors Ratio particularis the particular Reason Sometime of the Philosopher Intellectus After an other maner Man is taken for a certaine Substaunce compounded of Man Primo modo after the first maner and the

Philosophers on all sides rested because of their probable probations and sometime for the assertions of their formors because of necessarie reason And in the same Chapter De alijs astris dicunt Aegiptij et Babilonicj c. Of other Starres doe speake the Aegiptians and Babilonians from whom wee haue many thinges that wee doe beleeue of euery our of those Starres But in the sciences of Astrologie and Astronomie haue flourished the sonnes of Seth Noe Abraham Salomon and the holy Fathers which haue taught Philosophers of secrets Celestiall and Diuine vnto the which they could not haue attained by humaine strength and naturall reason But Iosephus in the first Booke of the Antiquities of the Iewes sayth That Seth when he came to that age that could discerne good thinges gaue him selfe to the studie of Virtue and when he was become an excellent man he left his Sonnes to be followers of himselfe they all being the Sonnes of a good Father tarryed in the same Land liuing most happily without any vexation and first found out the discipline and learning of thinges Celestiall and the trimnesse of them And least they should slide away from men and vtterly perish seeing they had learned of Adam that there should be one extermination of all thinges by Fire and an other by the power and force of Water they made two Pillars one of Brasse and an other of Stone and wrote therein what they had found out of Celestiall thinges that they might leaue vnto men the knowledge of Celestiall secrets And in the Secrets of Secrets it is said That the glorious GOD hath ordained the meane and remedie to temper Humors and preserue Health and how to get many other thinges And hath reuealed it to Prophets and Holy men and others whom he fore-chose and illustrated with the spirit of his Wisedome Of these the men that followed had the beginning and originall of Philosophie Aegiptians Greekes Latines from whom the latter haue drawne and written the principles of Artes and Sciences And sayth he to Alexander it is meete and worthy that he know noble Phisicke which is sayd to be a glory inestimable and is called The Treasure of Philosophers I truely haue neuer truely or perfectly enough learned it neither doe I know who it was that inuented it Some affirme that Adam was the inuentor thereof Some say that it was Esculapius and Hermogenes the Phisition Hirsos and Domasti●● and Mati●dos hebrewes and Dioris and Carus glorious Philosophers Many say that Henooh by a vision knew this secret whom many will haue to be that great Hermogenes whom the Greekes do prayse and to him commend all Science secret celestiall Wherefore in the Prologue of the Books of Hermes Mercurius Triplex Trismegistus it is thus sayd We read in old Histories of Diuines that there were Three Philosophers whereof the first was Henoch who is also called Hermes and Mercurie The second Noe who was called Hermes for he as Albumuzar witnesseth was a great Prophet and first builded peopled Babilon after the Flood and instructed them in knowledge and learning His sonne Sem also taught the Babilonians or Caldeans and deliuered vnto them the science of the Starres The third was called Hermes Mercurius Triplex because he was a King a Philosopher a Prophet hee flourished after the Flood with great equitie gouerned the Kingdome of Aegipt and clearely brightened Astronomie And in the Booke of the Death of Aristotle it is said that After Noe was Abraham borne who being wiser then all did thorowly come to the great degree of Philosophie for he knew that Sol and Luna had a first moouer and therefore he followed not the way of his Father neither of his Kindred that worshipped Idols But as Josephus witnesseth in his Booke of the Antiquities of the Iewes hee preuayled to change innouate that opinion which then all had of God for hee first presumed to pronounce God one God to be the only Creator of all things for he according to the Histories of the Caldeans taught the Aegiptians Arithmeticke and also Astronomie These and many other secrets were planted in Aegipt which are knowne to haue come to the Greekes By the doctrines therefore of these Fathers illuminated from Heauen the Philosophers that came after being informed as it were strengthned by the Oracles of Prophets haue conscribed many glorious Sciences which they could not attaine vnto by the force of mans witte Did not Plato goe into Aegipt to learne Astrologie And there as it is thought of all for the most part hee learned what great thinges soeuer were there had and taught And chiefely these things which are knowne to be agreeing to our Fayth Not that Hieremias as some suppose saw or read the Translation of the Seauentie For Plato was borne almost an hundred yeares from the time that Jeremie prophecied Who seeing that he liued fourescore yeares and one from the yeare of his death to the translation of the seauentie Interpreaters are found threescore yeares Wherefore Ieremie could neither see nor read the Translation of the holy Scriptures seeing hee was dead so long before they were translated into the Greeke tongue But because he was a man of a very sharpe witte as the Aegiptians are hee so did learne the foresayd holy Scriptures by an Interpreater as those thinges in Timaeo which hee there wrote of the trueth of our Religion doe witnesse Out of Aegipt they say that Plato came into Italie and there learned all the doctrine of Pythagoras But of the Immortalitie of mens Soules hee did not onely perceiue and know the same that Pythagoras did but also brought and added thereunto reasons which they afore him in a maner did not Whose Booke of the Immortalitie of the Soule a worke most elegant Cato the later before hee flew himselfe did twise read ouer as Plutarch reporteth which when hee had read he so departed this life that he reioyced that he was borne to the end to die so great surely was the force and power of this Booke to perswade the Immortalitie of mens mindes that Therebrotus a certaine man of Ambrochia when no aduersitie would befall him to end his life he got him vp vpon a very high Wall and cast himselfe into the Sea after that he had read the foresayd Booke of Plato of whom Saint Augustine in his first Booke De ciuitate Dej and the 22. chapter writeth thus Therebrotus libro Platonis vbi de immortalitate animae disputauit se praecipitem dedit e muro vt sic ab ista vita migraret ad eandem quam credidit mehorem 1. Therebrotus when he had read ouer the Booke of Plato where he hath disputed of the Immortalitie of the Soule cast himselfe downe headlong from a Wall that so he might flit away from this life vnto that same which he beleeued to be better The third Conclusion BY vndoubted Fayth and Beliefe it is to be holden that the Soule of euery man is Immortall And

Handicrafts-men Hyrelinges and such let vs view and consider them a litle that sit vp labouring and toyling night by night and doe scarcely get thinges necessarie for their liuing Moreouer day and night doe they their wiues and children liue full of complaintes and fill all the house with weeping teares What shall I say of Mariners how many dangers are they hourely in Rightly in sooth did Bias count Marriners in the number neither of those that are dead nor of those that are aliue For they being earthly men are in a doubtful-wise partakers of either estate But Husbandry is sweete let it be so but hath it not alwayes found occasion of Sorrow For in trueth the Husbandman sometime accuseth findeth fault with and bewayleth Drought sometime showers and Raine sometime Heate exustions and parching burning Sunne sometimes extreamitie of Cold and such vnseasonable weather sometime Wormes Caterpillers Grashoppers and such like deuowrers What Is not the Common-wealth in safetie and quiet Truely it is honourable But with how many euilles and sorrowes is it turmoyled Truely it hath a certaine moouing soft pleasant swelling deceiueable and troublous ioy euen like to swelling and boyling Cholar but a losse sorrowfull and worse then a thousand deathes For who can be happy when there is no remedie but he must needes liue at the peoples becke And he is mocked and hissed at as though he were a Play or a Fable of the people berated flouted fined miserable and wretched Soc. Where ô ciuill Axiochus dyed Melchindes Where Thomistocles Where Ephialtes Where all the other Captaines These thinges verily I neuer thirsted after Neither doth it seeme to be an honorable thing to execute the Magistrates duetie amongst the madde multitude But those waitelayers that about Theramenes and Calixenus did the day after bring vnder the Iudges or Rulers condemned the men vndiscreetly to death whom you Axiouchus togeather with Triptolamus did repugne in three thousand speaches vnto the people Axioc You say true ô Socrates And therefore from that same time euen vntill this day I haue euer eschewed the Tribunalshippe Neither doth any thing seeme more difficile and hard then the gouernement of the Common-weale This is very plaine and well knowne to them who themselues haue to doe in ciuill matters But you doe so speake of these thinges as one that a farre off did see them out of a Glasse or from the top of a Rocke or the prospect of a faire Tower But my selfe doe right well know them seeing I was my selfe conuersant in the matter For verily the common sort O Socratus my friende is ingratefull full of mockes and scornes vaine soone angried cruel enuious rude heaped full of troubles and trifles and whoseuer doth familiarly acquaint himselfe with them conuerse amongst them doth at the length become farre more miserable then they be themselues Socr. Seeing then O Axiochus you doe iudge that this Discipline is aboue all other most to be eschewed What doe you thinke of others Are not they also to be fledde from I haue furthermore more heard Prodicus when once he said that Death doth not belong neither to the dead nor to those that are aliue Axi Which way O Socrates or in what manner Socr. Because Death is not about the liuing and the dead are not or haue no beeing Wherefore neither is Death about you Axiochus because you are not yet dead neither if you depart this life shall Death be about you because you shall not bee Therefore griefe should be vaine if Axiochus doe bewaile that which is not about Axiochus neither shal be hereafter For you doe in like manner as if you were afraide of Scylla and Centaurus when as these Monsters are neither now about you neither shall be at any time hereafter For that which is horrible and to be feared happeneth to those which are But to those which are not nothing is to be feared Axi You gather these thinges out of that light vaine babling which is now common all abroad amongst the vulgar sort For from amongst them commeth this copie of vaine wordes composed for young mens sakes But I who am depriued of the good thinges of this life doe still mourne although you haue before in your Discourse brought very strong reasons For my sorrowing head doth not vnderstand the finenesse of your wordes neither discerne the colours of your speach Although it heare the pompe and shining of speach yet it neglecteth and is farte away from the trueth neither can it abide those rehearsed captious Sophismes it onely attendeth on those thinges which can knocke vpon and pearce the Minde and Soule So. Without reason Axiochus doe you ioyne togeather the sense of euill thinges and the priuation of good thinges And this lyeth closely hidden that he indeed is dead who is depriued of good thinges the passion of euill thinges afflicteth the contraries But hee that is not can neither marke or regard the orbitie or priuation By what meanes therefore where there is wanting the notice of the things afflicting can there be affliction For vnlesse in the beginning you should put a certaine senses by Iustice you should be afray de of Death But now you peruert and fore turmoyle your selfe fearing least you should loose your Soule But you doe condemne your Soule to amission that it shal be lost and not had againe you feare least Sense should be taken from you and doest thinke that Sense existing cannot be comprehended of that Sense whereas there are many and those notable Sermons of the Immortalitie of the Soule For neither had Mortall nature risen to so great excellencie that it should contemne the violence of outragious Beasts sayle and passe ouer the Sea build Cities prescribe order to Common-weales looke vp into Heauen measure the circuit of the Starres marke the progresse of the Sunne and Moone and their rysings and settinges defectes moreouer and swift restitutions Meridian and double conuersions the seauen Starres Winter in like manner and Sommer the flawes of Winde and the force of Raine and Stormie weather the tempostions whurring Whorlewinde and flashing of the Lightning and to conclude how the passions of the world should so wonderfully stande in eternitie vnlesse there were in the Minde some Diuine spirit by which it should get the intelligence of so great thinges Wherefore ô my deare Axiochus you doe not flit vnto Death but vnto Immortalitie it selfe Neither shall good thinges be taken away from but you shall enioy the sound possession of good thinges Neither shall you and more receiue and enioy Pleasure mixt with a mortall Body but shall quite be set free and vtterly voyde of euery sorrow Thither I say you shall goe free from this Prison where you shall haue all thinges quiet and remooued from sorrowfull Old age Where the exultation and reioycing of the inhabiters is an holy ioy and their life hath no conuersing with euilles but is quiet and nourished with Peace viewing the nature of