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 M D LXXX VII. And now re-published. By John Bachiler Master of Arts, somtimes of Emanuell Colledge in Cambridge. Published according to order.
         De la verité de la religion chrestienne. English
         Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.
      
       
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         Images scanned from microfilm: (Thomason Tracts ; 53:E324[3])
      
       
         
           
             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 M D LXXX VII. And now re-published. By John Bachiler Master of Arts, somtimes of Emanuell Colledge in Cambridge. Published according to order.
             De la verité de la religion chrestienne. English
             Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.
             Sidney, Philip, Sir, 1554-1586.
             Golding, Arthur, 1536-1606.
             Batchiler, John, ca. 1615-1674.
          
           [8], 64 p.
           
             Printed by M.S. for Henry Overton, in Popes-head Ally,
             London, :
             1646.
          
           
             Selections, by John Batchiler, from the translation, by Sir Philip Sidney and Arthur Golding, of: Mornay, Phillipe de. De la verité de la religion chrestienne.
             The first leaf is blank.
             Annotation on Thomason copy: "feb: 20th"; the second 6 in imprint date crossed out and date altered to 1645.
             Reproduction of the original in the British Library.
          
        
      
    
     
       
         eng
      
       
         
           Apologetics -- Early works to 1800.
           Christianity -- Essence, genius, nature -- Early works to 1800.
        
      
    
       A89326 606  (Thomason E324_3).  civilwar no The soules own evidence, for its own immortality. In a very pleasant and learned discourse, selected out of that excellent treatise entitule Mornay, Philippe de, seigneur du Plessis-Marly 1646    34874 43 70 0 0 0 0 32 C  The  rate of 32 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 
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           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
             Ab●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
           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
           
             ●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
           likewise
           that
           the
           soule
           vvhich
           causeth
           man
           to
           live
           ,
           to
           have
           sence
           ,
           and
           to
           reason
           ,
           is
           but
           one
           ,
           that
           is
           to
           vvit
           ,
           one
           certain
           kinde
           of
           life
           more
           excellent
           ,
           more
           lively
           ,
           and
           of
           further
           reach
           ,
           than
           the
           life
           of
           the
           Beast
           .
           But
           like
           as
           sence
           is
           as
           it
           vvere
           the
           forme
           or
           
             Selfebeing
          
           (
           if
           I
           may
           so
           terme
           it
           )
           of
           the
           life
           of
           a
           beast
           ;
           so
           is
           
             reason
          
           or
           understanding
           the
           very
           forme
           and
           
             Selfebeing
          
           of
           the
           soule
           of
           man
           ;
           and
           (
           to
           speak
           properly
           )
           it
           is
           the
           soule
           or
           life
           of
           the
           soule
           ,
           life
           as
           the
           
             apple
          
           of
           our
           eye
           is
           the
           very
           
             eye
             of
             our
             eye
             .
          
           And
           in
           very
           deed
           ,
           vvhen
           the
           minde
           is
           earnestly
           occupied
           ,
           the
           sences
           are
           at
           a
           stay
           ;
           and
           vvhen
           the
           sences
           are
           overbusied
           ,
           the
           nourishment
           and
           digestion
           is
           hindered
           ,
           and
           contrariwise
           :
           vvhich
           thing
           could
           not
           come
           to
           passe
           if
           the
           soule
           vvere
           any
           more
           than
           one
           substance
           ,
           vvhich
           by
           reason
           that
           it
           is
           but
           one
           ,
           cannot
           utter
           his
           force
           alike
           in
           all
           places
           at
           once
           ,
           but
           yeeldeth
           the
           lesse
           care
           one
           vvhere
           so
           long
           as
           it
           is
           earnestly
           occupyed
           anotherwhere
           .
           In
           this
           soule
           of
           man
           (
           vvhich
           yet
           notwithstanding
           is
           but
           one
           )
           the
           diversity
           of
           the
           powers
           and
           abilities
           is
           very
           apparant
           .
           The
           quickning
           power
           doth
           nourish
           ,
           increase
           and
           mayntaine
           us
           ;
           and
           Reason
           and
           Sence
           meddle
           not
           therewith
           ,
           neyther
           have
           they
           power
           to
           impeach
           the
           working
           thereof
           .
           The
           truth
           whereof
           appeareth
           in
           this
           ,
           that
           those
           things
           are
           best
           done
           
           when
           our
           mind
           is
           at
           rest
           ,
           and
           our
           sences
           are
           asleep
           ;
           insomuch
           that
           oftentimes
           we
           forg'd
           the
           sence
           and
           moving
           of
           some
           parts
           by
           some
           Rheume
           or
           some
           Palsey
           ,
           and
           yet
           the
           same
           parts
           ceasse
           not
           to
           be
           nourished
           still
           .
           Also
           ,
           the
           sensitive
           life
           seeth
           and
           perceiveth
           a
           far
           off
           ,
           yea
           oftentimes
           without
           setting
           of
           the
           mind
           thereupon
           ,
           or
           without
           considering
           what
           the
           Sence
           conceiveth
           .
           Some
           men
           which
           have
           but
           weak
           Sences
           ,
           have
           very
           quicke
           understanding
           ;
           and
           likewise
           on
           the
           contrary
           part
           .
           Againe
           ,
           some
           fall
           into
           a
           Consumption
           ,
           which
           want
           not
           the
           perfect
           use
           of
           their
           Sences
           .
           Sometime
           the
           reasonable
           part
           is
           so
           earnestly
           bent
           and
           occupied
           about
           the
           things
           that
           it
           liketh
           of
           ,
           that
           by
           the
           increasing
           of
           it selfe
           ,
           it
           hurteth
           and
           diminisheth
           the
           part
           that
           quickneth
           .
           Also
           it
           standeth
           in
           argument
           against
           the
           Sences
           ,
           and
           reproveth
           them
           of
           falshood
           ,
           and
           concludeth
           contrary
           to
           their
           information
           .
           And
           it
           may
           be
           that
           the
           man
           which
           hath
           his
           digestion
           perfect
           and
           his
           Sences
           sound
           ,
           hath
           not
           his
           wit
           or
           reason
           sound
           in
           like
           case
           .
           Now
           ,
           were
           the
           Soule
           but
           onely
           one
           ability
           ,
           it
           could
           not
           be
           so
           .
           But
           now
           is
           the
           same
           divided
           manifestly
           into
           wit
           or
           understanding
           ,
           and
           will
           ;
           the
           one
           serving
           to
           devise
           ,
           and
           the
           other
           to
           execute
           .
           For
           we
           understand
           divers
           things
           which
           wee
           will
           not
           ,
           and
           wee
           will
           divers
           things
           which
           we
           understand
           not
           :
           which
           contrary
           operations
           cannot
           be
           attributed
           both
           to
           one
           power
           .
           Neverthelesse
           ,
           the
           uniting
           of
           all
           these
           powers
           together
           is
           with
           such
           distinctnesse
           ,
           and
           the
           distinguishing
           of
           them
           is
           with
           such
           union
           ,
           that
           ordinarily
           they
           meet
           altogether
           in
           one self-same
           action
           ,
           the
           one
           of
           them
           as
           readily
           (
           by
           all
           likelihood
           )
           as
           the
           other
           ,
           howbeit
           that
           every
           of
           them
           doth
           his
           own
           work
           severally
           by
           himselfe
           ,
           and
           one
           afore
           another
           as
           in
           respect
           of
           their
           objects
           .
        
         
           Thus
           have
           we
           three
           sorts
           of
           men
           ,
           according
           to
           the
           three
           powers
           or
           abilities
           of
           the
           inward
           man
           .
           Namely
           ,
           the
           earthly
           man
           ,
           which
           like
           the
           Plant
           mindeth
           nothing
           but
           sleeping
           and
           feeding
           ,
           making
           all
           his
           senses
           and
           all
           his
           reason
           to
           serve
           to
           that
           purpose
           ,
           as
           in
           whom
           the
           care
           of
           this
           present
           life
           onely
           ,
           hath
           devoured
           and
           swallowed
           up
           his
           sences
           and
           understanding
           .
           The
           Sensuall
           man
           (
           as
           S.
           
             Paul
          
           himselfe
           termeth
           him
           )
           who
           is
           given
           wholly
           to
           these
           sensible
           things
           
             imbacing
          
           and
           casting
           down
           his
           reason
           so
           far
           ,
           as
           to
           make
           it
           a
           
             bond-slave
          
           to
           his
           sences
           and
           the
           pleasures
           and
           delights
           thereof
           :
           And
           the
           
             reasonable
          
           man
           ,
           
             who
             liveth
             properly
             in
             spirit
             and
             minde
             ,
          
           who
           
             intereth
             into
             himselfe
             to
             know
             himselfe
             ,
             and
             goeth
             out
             of
             himselfe
             to
             behold
             God
             ;
          
           making
           this
           life
           to
           serve
           to
           the
           attainment
           of
           a
           better
           ,
           
           and
           using
           his
           Sences
           but
           as
           instruments
           and
           servants
           of
           his
           reason
           .
           After
           as
           any
           of
           these
           three
           powers
           doe
           reigne
           and
           beare
           sway
           in
           man
           ,
           that
           is
           to
           wit
           ,
           after
           as
           a
           man
           yeeldeth
           himselfe
           more
           to
           one
           than
           to
           another
           of
           them
           ;
           so
           becommeth
           he
           like
           unto
           the
           Spirits
           ,
           the
           brute
           Beasts
           ,
           or
           Plants
           ,
           yea
           and
           the
           very
           Blocks
           and
           Stones
           .
           But
           it
           is
           our
           disposition
           even
           by
           kind
           ,
           to
           be
           carried
           away
           by
           our
           corrupt
           nature
           ,
           and
           by
           the
           obiects
           which
           hemme
           us
           in
           on
           all
           sides
           ;
           but
           as
           for
           against
           our
           nature
           yea
           or
           beyond
           our
           nature
           ,
           our
           nature
           is
           not
           able
           to
           do
           any
           thing
           at
           all
           .
        
         
           Now
           ,
           it
           is
           not
           enough
           for
           us
           to
           know
           that
           wee
           have
           a
           soule
           whereby
           wee
           live
           ,
           feele
           ,
           and
           understand
           ,
           and
           which
           being
           but
           one
           hath
           in
           it selfe
           alone
           so
           many
           sundry
           powers
           or
           abilities
           :
           for
           it
           will
           be
           demanded
           of
           us
           by
           and
           by
           what
           this
           soule
           properly
           is
           .
           And
           soothly
           if
           I
           should
           say
           ,
           I
           cannot
           tell
           what
           it
           is
           ,
           I
           should
           not
           belye
           my selfe
           a
           whit
           ;
           for
           I
           should
           but
           confesse
           mine
           own
           ignorance
           ,
           as
           many
           great
           learned
           men
           have
           done
           afore
           me
           .
           And
           I
           should
           doe
           no
           wrong
           at
           all
           to
           the
           Soule
           it self
           ;
           for
           sith
           we
           cannot
           deny
           the
           effects
           thereof
           ,
           the
           lesse
           that
           wee
           be
           able
           to
           declare
           the
           nature
           and
           being
           thereof
           ,
           the
           more
           doth
           the
           excellency
           thereof
           shine
           forth
           .
           Againe
           ,
           it
           is
           a
           plaine
           case
           ,
           that
           no
           thing
           can
           comprehend
           the
           thing
           that
           is
           greater
           than
           it selfe
           .
           
             Now
             ,
             our
             Soule
             is
             after
             a
             sort
             lesse
             than
             it selfe
             ,
             in
             as
             much
             as
             it
             is
             wrapped
             up
             in
             this
             body
             ,
             in
             likewise
             as
             the
             man
             that
             hath
             gyves
             and
             fetters
             on
             his
             feet
             ,
             is
             after
             a
             sort
             weaker
             than
             himselfe
             .
          
           Neverthelesse
           ,
           let
           us
           assay
           to
           satisfie
           such
           demands
           as
           well
           as
           wee
           can
           .
           And
           for
           as
           much
           as
           it
           is
           the
           Image
           of
           God
           ,
           not
           only
           in
           respect
           of
           the
           government
           and
           mayntenance
           of
           the
           whole
           World
           ,
           but
           also
           even
           in
           the
           very
           nature
           thereof
           :
           as
           we
           said
           heretofore
           when
           we
           spake
           of
           the
           nature
           of
           God
           ,
           if
           we
           cannot
           expresse
           or
           conceive
           what
           it
           is
           ,
           let
           us
           at
           leastwise
           be
           certified
           what
           it
           is
           not
           .
           First
           of
           all
           ,
           
           that
           the
           Soule
           and
           the
           Body
           bee
           not
           both
           one
           thing
           ,
           but
           two
           very
           far
           differing
           things
           ,
           and
           also
           that
           the
           soule
           is
           no
           part
           of
           the
           body
           ,
           it
           appeareth
           of
           it selfe
           without
           further
           proof
           .
           For
           if
           the
           soule
           were
           the
           body
           ,
           or
           a
           part
           of
           the
           body
           ,
           it
           should
           grow
           with
           the
           body
           ,
           as
           the
           other
           parts
           of
           the
           body
           doe
           ,
           and
           the
           greater
           that
           the
           body
           were
           ,
           ,
           the
           greater
           also
           should
           the
           soule
           be
           .
           Nay
           ,
           contrary
           wise
           ,
           the
           body
           increaseth
           to
           a
           certain
           age
           and
           then
           stayeth
           ;
           after
           which
           age
           is
           commonly
           the
           time
           that
           the
           Soule
           doth
           
             most
             grow
             ,
          
           and
           those
           that
           are
           
             strongest
          
           of
           minde
           are
           commonly
           
             weakest
          
           of
           body
           ,
           and
           the
           Soule
           is
           seen
           to
           be
           full
           of
           livelinesse
           in
           a
           languishing
           
           body
           ,
           and
           to
           grow
           the
           more
           in
           force
           ,
           by
           the
           decay
           of
           the
           bodie
           .
           The
           Soule
           then
           groweth
           not
           with
           the
           body
           ,
           and
           therefore
           it
           is
           not
           the
           body
           ,
           nor
           any
           part
           of
           the
           body
           .
           And
           whereas
           I
           speak
           of
           growing
           in
           the
           soule
           ,
           by
           growing
           I
           mean
           the
           profiting
           thereof
           in
           power
           and
           vertue
           ,
           as
           the
           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
           to
           the
           life
           of
           our
           Soule
           :
           
             for
             it
             seeketh
             life
             by
             death
             ,
             and
             death
             by
             life
             .
          
           And
           what
           can
           that
           thing
           meet
           withall
           in
           the
           whole
           world
           ,
           that
           may
           be
           able
           to
           overthrow
           it
           ,
           which
           can
           
             inioyne
             obedience
          
           
           
             to
             things
             most
             contrary
             ?
          
           What
           then
           Want
           of
           food
           :
           How
           can
           that
           want
           food
           in
           the
           world
           ,
           which
           can
           skill
           to
           feed
           on
           the
           whole
           world
           :
           Or
           how
           should
           that
           forsake
           food
           ,
           which
           the
           
             fuller
          
           it
           is
           ,
           
             so
             much
             the
             hungryer
             it
             is
             ;
          
           and
           the
           more
           it
           hath
           digested
           ,
           the
           better
           able
           it
           is
           to
           digest
           :
           The
           bodily
           wight
           feedeth
           upon
           some
           certain
           things
           ,
           but
           
             our
             mind
             feedeth
             upon
             all
             things
             .
          
           Take
           from
           it
           the
           sensible
           things
           ,
           and
           the
           things
           of
           und●rstanding
           abide
           with
           it
           still
           :
           bereave
           it
           of
           earthly
           things
           ,
           and
           the
           
             heavenly
             remayne
             abundantly
             .
          
           To
           be
           short
           ,
           abridge
           it
           of
           all
           worldly
           things
           ,
           yea
           and
           of
           the
           world
           it selfe
           ,
           and
           
             even
             then
             doth
             it
             feed
             at
             greatest
             ease
             ,
             &
             maketh
             best
             cheere
             agreeable
             to
             his
             owue
             nature
             .
          
           Also
           the
           bodily
           wight
           filleth
           it selfe
           to
           a
           certain
           measure
           ,
           and
           delighteth
           in
           some
           certain
           things
           .
           But
           
             what
             can
             fill
             our
             mind
             ?
          
           Fill
           it
           as
           full
           as
           ye
           can
           with
           the
           knowledge
           of
           things
           ,
           and
           it
           is
           still
           
             eager
          
           and
           
             sharpe
             set
          
           to
           receive
           more
           .
           The
           more
           it
           taketh
           in
           ,
           the
           more
           it
           still
           craveth
           :
           and
           yet
           for
           all
           that
           ,
           it
           never
           feeleth
           any
           
             rawnesse
          
           or
           lack
           of
           digestion
           .
           What
           shall
           I
           say
           more
           :
           
             discharge
             our
             understanding
             from
             the
             minding
             of
             it selfe
             ,
          
           and
           
             then
             doth
             it
             live
             in
             him
             and
             of
             him
             in
             whom
             all
             things
             doelive
             .
          
           Againe
           ,
           fill
           it
           with
           the
           knowledge
           of
           it selfe
           ,
           and
           then
           doth
           it
           feele
           it selfe
           most
           
             empty
             ,
          
           and
           sharpest
           set
           upon
           desire
           of
           the
           other
           .
           Now
           then
           ,
           can
           that
           die
           or
           decay
           for
           want
           of
           food
           ,
           which
           cannot
           be
           glutted
           with
           any
           thing
           ,
           which
           is
           
             nourished
             and
             maintained
             with
             all
             things
             ,
          
           and
           
             which
             liveth
             in
             very
             deed
             upon
             him
             by
             whom
             all
             the
             things
             which
             we
             wonder
             at
             here
             beneath
             are
             upheld
             ▪
          
        
         
           And
           what
           else
           is
           violence
           ,
           but
           a
           iustling
           of
           two
           bodies
           together
           :
           and
           how
           can
           there
           be
           any
           such
           betweene
           a
           bodie
           &
           a
           spirituall
           substance
           :
           yea
           or
           of
           two
           spirits
           one
           against
           another
           ,
           seeing
           that
           oftentimes
           when
           they
           would
           destroy
           one
           another
           ,
           they
           uphold
           one
           another
           :
           And
           if
           the
           Soule
           
             cannot
             be
             pushed
             at
             ,
          
           neither
           inwardly
           nor
           outwardly
           :
           is
           there
           any
           thing
           in
           nature
           that
           can
           naturally
           
             hurt
             it
             ▪
          
           No
           :
           but
           it
           may
           perchance
           be
           weakened
           by
           the
           very
           
             force
          
           of
           his
           encounter
           ,
           as
           we
           see
           it
           doth
           befall
           to
           our
           sences
           .
           For
           the
           more
           excellent
           and
           the
           more
           sensible
           the
           thing
           is
           in
           his
           kind
           which
           the
           sence
           receiveth
           ,
           so
           much
           the
           more
           also
           is
           the
           sence
           it selfe
           offended
           or
           grieved
           therewith
           .
           As
           for
           example
           ,
           the
           feeling
           ,
           by
           fire
           ;
           the
           tast
           ,
           by
           harshnesse
           ;
           the
           smelling
           ,
           by
           savours
           ;
           the
           hearing
           ,
           by
           the
           hideousnesse
           of
           noyse
           ,
           whether
           it
           be
           of
           Thunderclap
           or
           of
           the
           falling
           of
           a
           River
           ;
           and
           the
           sight
           ,
           by
           looking
           upon
           the
           Sunne
           ,
           upon
           Fire
           ,
           and
           upon
           all
           things
           that
           have
           a
           glistering
           brightnesse
           .
           I
           omit
           ,
           that
           in
           the
           most
           
           of
           these
           things
           ,
           it
           is
           not
           properly
           the
           sense
           it selfe
           ,
           but
           the
           outward
           instrument
           of
           sense
           onely
           that
           is
           offended
           or
           hurt
           .
           But
           let
           us
           see
           if
           there
           bee
           the
           like
           in
           our
           reasonable
           soule
           .
           Nay
           ,
           contrariwise
           the
           
             more
             of
             understanding
             and
             excellencie
             that
             the
             thing
             is
             ,
             the
             more
             doth
             it
             refresh
             and
             comfort
             our
             minde
             .
          
           If
           it
           be
           darke
           so
           as
           wee
           understand
           it
           but
           by
           halves
           ,
           it
           hurteth
           us
           not
           ,
           but
           yet
           doth
           it
           not
           delight
           us
           .
           Nay
           ,
           as
           we
           increase
           in
           understanding
           it
           ,
           so
           doth
           it
           like
           us
           the
           better
           ,
           and
           the
           
             higher
          
           it
           is
           ,
           the
           more
           doth
           it
           
             stir
             up
             the
             power
          
           of
           our
           understanding
           ,
           and
           (
           as
           you
           would
           say
           )
           
             reach
             us
             the
             hand
          
           to
           draw
           us
           to
           the
           attainment
           thereof
           .
           As
           for
           them
           that
           are
           dim-sighted
           ,
           we
           forbid
           them
           to
           behold
           the
           things
           that
           are
           over-bright
           .
           But
           as
           for
           them
           that
           are
           of
           rawest
           capacity
           ,
           wee
           offer
           them
           the
           things
           that
           are
           most
           understandable
           .
           When
           the
           sence
           beginneth
           to
           perceive
           most
           sharply
           ,
           then
           it
           is
           fain
           to
           give
           over
           ,
           as
           if
           it
           felt
           the
           very
           
             death
             of
             it selfe
             .
          
           Contrariwise
           ,
           when
           the
           minde
           beginneth
           to
           understand
           ,
           then
           is
           it
           most
           desirous
           to
           hold
           on
           still
           .
           And
           whereof
           commeth
           that
           ,
           but
           that
           our
           senses
           work
           by
           bodily
           instruments
           ,
           but
           our
           
             mind
             worketh
             by
             a
             bodilesse
             substance
          
           which
           needeth
           not
           the
           help
           of
           the
           body
           .
           And
           seeing
           that
           the
           nature
           ,
           the
           nourishment
           and
           the
           actions
           of
           our
           soule
           ,
           are
           so
           far
           differing
           ,
           both
           from
           the
           nature
           ,
           nourishment
           ,
           and
           actions
           of
           the
           body
           ,
           and
           from
           all
           that
           ever
           is
           done
           or
           wrought
           by
           the
           body
           ,
           can
           there
           be
           any
           thing
           more
           childish
           than
           to
           deem
           our
           soul
           to
           be
           mortall
           by
           the
           abating
           &
           decaying
           of
           our
           sences
           ,
           or
           by
           the
           mortallity
           of
           our
           bodies
           ?
           Nay
           contrariwise
           it
           may
           be
           most
           soundly
           and
           substantially
           concluded
           thereupon
           that
           mans
           soule
           is
           of
           its
           
             own
             nature
             immortall
             ,
          
           seeing
           that
           all
           death
           as
           well
           violent
           as
           naturall
           commeth
           of
           the
           body
           and
           by
           the
           body
           .
        
         
           Let
           us
           see
           further
           what
           death
           or
           corruption
           is
           .
           
           It
           is
           (
           say
           they
           )
           a
           separating
           of
           the
           matter
           from
           his
           forme
           .
           And
           forasmuch
           as
           in
           man
           the
           soule
           is
           considered
           to
           be
           the
           forme
           ,
           and
           the
           body
           to
           be
           as
           the
           matter
           ,
           the
           separation
           of
           the
           soule
           from
           the
           body
           is
           commonly
           called
           death
           .
           Now
           then
           ,
           what
           death
           can
           there
           be
           of
           the
           soule
           .
           sith
           it
           is
           unmateriall
           ,
           as
           I
           have
           said
           afore
           ,
           and
           a
           forme
           that
           abideth
           of
           it selfe
           ?
           For
           (
           as
           one
           saith
           )
           a
           man
           may
           take
           away
           the
           roundnesse
           or
           squarenesse
           from
           a
           table
           of
           copper
           ,
           because
           they
           have
           no
           abiding
           but
           in
           the
           matter
           :
           but
           had
           they
           such
           a
           round
           or
           square
           form
           ,
           as
           might
           have
           an
           abiding
           without
           matter
           or
           stuffe
           wherein
           to
           be
           ,
           out
           of
           doubt
           ,
           such
           forme
           or
           shape
           should
           continue
           for
           ever
           .
           Nay
           (
           which
           more
           is
           )
           how
           can
           that
           be
           the
           corrupter
           of
           a
           thing
           ,
           which
           is
           the
           perfection
           
           thereof
           :
           The
           lesse
           corsinesse
           a
           man
           hath
           ,
           the
           more
           hath
           he
           of
           reason
           and
           understanding
           .
           
             The
             lesse
             our
             minds
             be
             tyed
             to
             these
             bodily
             things
             ,
             the
             more
             lively
             and
             cheerefull
             be
             they
             .
          
           At
           a
           word
           ,
           the
           full
           and
           perfect
           life
           thereof
           ,
           is
           the
           full
           and
           utter
           withdrawing
           thereof
           from
           the
           bodie
           and
           whatsoever
           the
           bodie
           is
           made
           of
           .
           All
           these
           things
           are
           so
           cleere
           as
           they
           neede
           no
           proofe
           .
           Now
           ,
           wee
           know
           that
           every
           thing
           worketh
           according
           to
           the
           proper
           being
           therof
           and
           that
           the
           same
           which
           
             perfecteth
             the
             operations
          
           of
           a
           thing
           ,
           
             perfecteth
             the
             being
             thereof
             also
             .
          
           It
           followeth
           therefore
           ,
           that
           sith
           the
           separation
           of
           the
           body
           from
           the
           Soule
           ,
           and
           of
           the
           forme
           from
           the
           matter
           ,
           perfecteth
           the
           operation
           or
           working
           of
           the
           soule
           (
           as
           I
           have
           sayd
           afore
           )
           it
           doth
           also
           make
           perfect
           and
           strengthen
           the
           very
           being
           thereof
           ,
           and
           therefore
           cannot
           in
           any
           wise
           corrupt
           it
           .
           And
           what
           else
           is
           dying
           but
           to
           be
           corrupted
           ?
           And
           what
           els
           is
           corrupting
           but
           suffering
           :
           And
           what
           els
           is
           suffering
           ,
           but
           receiving
           :
           And
           how
           can
           that
           which
           receiveth
           all
           things
           without
           suffering
           ,
           receive
           corruption
           by
           any
           thing
           ?
           Fire
           corrupteth
           or
           marreth
           our
           bodies
           ,
           and
           we
           suffer
           in
           receiving
           it
           .
           So
           doth
           also
           extreme
           colde
           :
           but
           if
           we
           suffered
           nothing
           by
           it
           ,
           it
           could
           not
           freese
           us
           .
           Our
           sences
           likewise
           are
           marred
           by
           the
           excessive
           force
           of
           the
           things
           which
           they
           light
           upon
           .
           And
           that
           is
           because
           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
           themselve●
           ,
           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
           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
           i●
           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
           sence
           .
           Wee
           heare
           a
           piece
           of
           Musicke
           ;
           that
           may
           any
           beast
           do
           as
           well
           as
           we
           .
           But
           his
           hearing
           of
           it
           is
           but
           as
           of
           a
           bare
           sound
           ;
           whereas
           our
           hearing
           thereof
           is
           as
           of
           an
           harmony
           ,
           and
           we
           discern
           the
           cause
           of
           the
           concords
           and
           discords
           ,
           which
           eyther
           delight
           or
           offend
           our
           sence
           .
           The
           thing
           that
           heareth
           the
           sound
           is
           the
           sence
           ;
           but
           the
           thing
           that
           judgeth
           of
           that
           which
           the
           sence
           conceiveth
           ,
           is
           another
           thing
           than
           the
           sence
           .
           The
           like
           is
           to
           be
           said
           of
           Smelling
           ,
           Tasting
           ,
           and
           Feeling
           .
           Our
           smelling
           of
           sents
           ,
           our
           tasting
           of
           savours
           ,
           and
           our
           feeling
           of
           substances
           ,
           is
           in
           deed
           the
           work
           of
           our
           sences
           .
           But
           as
           for
           our
           judging
           of
           the
           inward
           vertue
           of
           the
           thing
           by
           the
           outward
           sent
           thereof
           ,
           or
           of
           the
           wholsomnesse
           or
           unwholsomnesse
           of
           food
           by
           the
           taste
           thereof
           ,
           or
           of
           the
           hotnesse
           or
           vehemency
           of
           a
           Fever
           by
           feeling
           the
           Pulse
           ;
           yea
           and
           our
           proceeding
           even
           into
           the
           very
           bowels
           of
           a
           man
           ,
           whether
           the
           eye
           being
           the
           quickest
           of
           all
           sences
           is
           not
           able
           to
           attain
           ;
           surely
           it
           is
           the
           worke
           of
           a
           more
           mighty
           power
           than
           the
           Sence
           is
           .
           And
           in
           very
           deed
           there
           are
           Beasts
           which
           do
           heare
           ,
           see
           ,
           smell
           ,
           taste
           ,
           and
           feel
           much
           better
           and
           quicklier
           than
           man
           doth
           .
           Yet
           notwithstanding
           none
           of
           them
           conferreth
           the
           contraries
           of
           colours
           ,
           sounds
           ,
           sents
           and
           savours
           ,
           none
           sorteth
           them
           out
           to
           the
           serving
           one
           of
           another
           ,
           or
           to
           the
           serving
           of
           themselves
           .
           Whereby
           it
           appeareth
           ,
           that
           man
           excelleth
           the
           beasts
           by
           another
           power
           than
           the
           sences
           ,
           and
           that
           whereas
           
             a
             man
             is
             a
             Painter
             ,
             a
             Musician
             ,
             or
             a
             Phisician
             ,
             he
             hath
             it
             from
             elsewhere
             then
             from
             his
             sences
             .
          
           Nay
           ,
           I
           say
           farther
           ,
           that
           oftentimes
           wee
           conclude
           clean
           contrary
           to
           the
           report
           of
           our
           sences
           .
           One
           eye
           perchance
           telleth
           us
           that
           a
           Tower
           which
           we
           see
           afar
           off
           is
           round
           ,
           whereas
           our
           reason
           deemeth
           it
           to
           be
           square
           :
           or
           that
           a
           thing
           is
           small
           ,
           which
           our
           reason
           telleth
           us
           is
           great
           :
           or
           that
           the
           ends
           of
           lines
           in
           a
           long
           walke
           doe
           meet
           in
           a
           point
           ,
           whereas
           our
           reason
           certifieth
           us
           that
           they
           run
           right
           forth
           with
           equall
           distance
           one
           from
           another
           .
           For
           want
           of
           
           this
           discretion
           ,
           certaine
           Elephants
           (
           sayth
           
             Vitellio
          
           )
           which
           were
           passing
           over
           a
           long
           bridge
           ,
           turned
           back
           being
           deceived
           ;
           and
           yet
           they
           wanted
           not
           sight
           no
           more
           then
           we
           doe
           .
           But
           they
           that
           lead
           them
           were
           not
           deceived
           .
           Their
           leaders
           then
           besides
           their
           eysight
           ,
           had
           in
           them
           annother
           vertue
           or
           power
           which
           corrected
           their
           sight
           ,
           and
           therefore
           ought
           to
           be
           of
           higher
           estimation
           .
           In
           like
           case
           is
           it
           with
           the
           rest
           of
           the
           other
           sences
           .
           For
           our
           hearing
           telleth
           us
           ,
           that
           the
           thunder-clap
           is
           after
           the
           lightning
           ;
           but
           skill
           assureth
           us
           that
           they
           be
           both
           together
           ,
           for
           there
           is
           a
           certain
           power
           in
           us
           ,
           which
           can
           skill
           to
           discerne
           what
           proportion
           is
           between
           hearing
           and
           seeing
           .
           Also
           the
           tongue
           of
           him
           that
           hath
           an
           ague
           ,
           beareth
           him
           on
           hand
           that
           even
           
             sugar
             is
             bitter
             ,
          
           which
           thing
           he
           knoweth
           by
           his
           reason
           to
           be
           untrue
           .
           To
           be
           short
           ,
           those
           which
           have
           their
           sences
           most
           quick
           and
           lively
           ,
           be
           not
           of
           the
           greatest
           wisdome
           and
           understanding
           ,
           A
           man
           therefore
           differeth
           from
           a
           beast
           ,
           and
           excelleth
           man
           by
           some
           other
           power
           than
           sence
           .
           For
           whereas
           it
           is
           commonly
           sayd
           ,
           that
           such
           as
           have
           seen
           most
           are
           commonly
           of
           greatest
           skill
           ,
           we
           see
           that
           many
           have
           travailed
           far
           both
           by
           Sea
           and
           land
           ,
           which
           have
           come
           home
           as
           wise
           as
           they
           went
           forth
           .
           A
           horse
           hath
           as
           good
           eyes
           as
           he
           that
           rides
           upon
           him
           ,
           and
           yet
           for
           all
           his
           travailing
           ,
           neither
           he
           ,
           nor
           peradventure
           his
           rider
           whom
           he
           beareth
           become
           any
           whit
           the
           wiser
           by
           that
           which
           they
           have
           seene
           :
           whereby
           it
           appeareth
           that
           it
           is
           not
           enough
           to
           see
           things
           unlesse
           a
           man
           doe
           also
           minde
           them
           to
           his
           benefit
           .
        
         
           Now
           there
           is
           great
           difference
           between
           the
           livelynesse
           of
           the
           Sence
           ,
           and
           the
           power
           that
           governeth
           the
           Sense
           ;
           like
           as
           the
           report
           of
           a
           Spie
           is
           one
           thing
           ,
           and
           the
           Spie
           himselfe
           is
           another
           ,
           and
           the
           wisdome
           of
           the
           Captain
           that
           receiveth
           the
           report
           of
           the
           Spie
           is
           a
           third
           .
           Nay
           ,
           who
           can
           deny
           ,
           that
           sense
           and
           reason
           are
           divers
           things
           ;
           or
           rather
           :
           who
           will
           not
           grant
           ,
           that
           in
           many
           things
           they
           be
           clean
           contrary
           ?
           Sense
           biddeth
           us
           shun
           and
           eshew
           griefe
           ;
           whereas
           reason
           willeth
           us
           to
           proffer
           our
           leg
           sometime
           to
           the
           Surgeon
           to
           be
           cut
           off
           .
           Sense
           plucketh
           our
           hand
           out
           of
           the
           fire
           ,
           and
           yet
           we
           our selves
           put
           fire
           to
           our
           bare
           skin
           .
           Hee
           that
           should
           see
           a
           
             Scevola
          
           burn
           off
           his
           own
           hand
           ,
           without
           so
           much
           as
           once
           gnashing
           his
           teeth
           at
           it
           ,
           would
           think
           he
           were
           utterly
           senselesse
           :
           so
           mightily
           doth
           reason
           over-rule
           sense
           .
           To
           be
           short
           ,
           Sense
           hath
           his
           peculiar
           inclination
           ,
           which
           is
           appetite
           ,
           and
           reason
           likewise
           hath
           his
           ,
           which
           is
           will
           .
           And
           like
           as
           reason
           doth
           often
           times
           over
           rule
           sense
           ,
           and
           is
           contrary
           to
           it
           ,
           so
           will
           correcteth
           the
           sensuall
           appetite
           or
           lust
           that
           is
           in
           us
           ,
           and
           warreth
           
           against
           it
           .
           For
           in
           an
           Ague
           we
           covet
           to
           drinke
           ,
           and
           in
           an
           Apoplexie
           we
           covet
           to
           sleepe
           ,
           and
           in
           hunger
           we
           covet
           to
           eate
           ,
           and
           yet
           from
           all
           those
           things
           doth
           our
           will
           restrain
           us
           .
           The
           more
           a
           man
           followeth
           his
           lust
           ,
           the
           lesse
           is
           he
           led
           by
           will
           :
           and
           the
           more
           he
           standeth
           upon
           the
           pleasing
           of
           his
           sences
           ,
           the
           lesse
           reason
           useth
           he
           ordinarily
           .
        
         
           Again
           ,
           let
           us
           consider
           the
           brute
           beasts
           which
           have
           the
           sensitive
           part
           as
           well
           as
           we
           .
           If
           we
           have
           no
           more
           than
           that
           ,
           how
           commeth
           it
           to
           passe
           that
           a
           little
           child
           driveth
           whole
           flocks
           and
           heards
           of
           them
           whether
           he
           listeth
           ,
           and
           somtimes
           whether
           they
           would
           not
           ?
           Whereof
           commeth
           it
           that
           every
           of
           them
           in
           their
           kind
           ,
           doe
           all
           live
           ,
           nestle
           ,
           and
           sing
           after
           one
           sort
           ,
           whereas
           men
           have
           their
           Laws
           ,
           Commonweales
           ,
           manners
           of
           building
           ,
           and
           formes
           of
           reasoning
           ,
           not
           onely
           divers
           ,
           but
           also
           commonly
           contrary
           ?
           Now
           what
           can
           harbour
           these
           contrarieties
           together
           ,
           but
           onely
           that
           which
           hath
           not
           any
           thing
           contrary
           unto
           it
           ,
           and
           wherein
           all
           contrary
           things
           ,
           doe
           lay
           away
           their
           contrariety
           ?
           Surely
           it
           is
           not
           the
           sense
           that
           can
           doe
           it
           ,
           whose
           proper
           or
           peculiar
           object
           is
           most
           contrary
           to
           the
           sense
           .
           Besides
           this
           (
           as
           I
           have
           said
           afore
           )
           whereas
           we
           conceive
           wisdome
           ,
           skill
           ,
           vertue
           ,
           and
           such
           other
           things
           which
           are
           all
           bodilesse
           ,
           our
           sences
           have
           none
           other
           thing
           to
           work
           upon
           ,
           than
           the
           qualities
           of
           bodily
           substances
           .
           And
           whereas
           we
           make
           universall
           rules
           of
           particular
           things
           ,
           the
           sences
           attain
           no
           farther
           than
           to
           the
           particular
           things
           themselves
           .
           And
           whereas
           we
           conclude
           of
           the
           causes
           by
           their
           effects
           ,
           our
           sences
           perceive
           no
           more
           but
           the
           bare
           effects
           :
           And
           whereas
           concerning
           the
           things
           that
           belong
           to
           understanding
           ,
           the
           more
           understandable
           they
           be
           ,
           the
           more
           they
           refresh
           us
           ;
           contrariwise
           ,
           the
           stronger
           that
           the
           sensible
           things
           are
           ,
           the
           more
           doe
           they
           offend
           the
           sense
           :
           To
           be
           short
           ,
           the
           selfesame
           thing
           which
           we
           speak
           in
           behalfe
           of
           the
           sences
           ,
           proceedeth
           from
           elsewhere
           than
           from
           the
           Sences
           .
           And
           we
           will
           easily
           discerne
           ,
           that
           he
           which
           denyeth
           that
           besides
           the
           common
           sence
           ,
           there
           is
           in
           man
           a
           reason
           or
           understanding
           ,
           distinct
           and
           severed
           from
           the
           sense
           ,
           is
           voyd
           both
           of
           understanding
           and
           of
           sence
           .
        
         
           But
           see
           here
           a
           grosse
           reason
           of
           theirs
           .
           This
           reason
           or
           power
           of
           understanding
           (
           say
           they
           )
           which
           is
           in
           man
           ,
           is
           corruptible
           as
           well
           as
           the
           power
           of
           perceiving
           by
           the
           Sences
           .
           I
           think
           I
           have
           proved
           the
           contrary
           already
           ,
           neverthelesse
           ,
           let
           us
           examine
           their
           reasons
           yet
           further
           .
           The
           forme
           or
           shape
           of
           every
           thing
           (
           say
           they
           )
           doth
           perish
           with
           the
           matter
           .
           Now
           the
           soule
           is
           as
           you
           would
           say
           the
           forme
           or
           shape
           of
           the
           body
           therefore
           it
           corrupteth
           with
           the
           body
           .
           This
           argument
           
           were
           rightly
           concluded
           ,
           if
           it
           were
           meant
           of
           the
           materiall
           forme
           .
           But
           I
           have
           proved
           that
           the
           soule
           is
           unmateriall
           ,
           and
           hath
           a
           cōtinuance
           of
           ir
           self
           .
           And
           indeed
           the
           more
           it
           is
           discharged
           of
           matter
           ,
           the
           more
           it
           retaineth
           his
           own
           peculiar
           forme
           .
           Therfore
           the
           corruption
           of
           the
           matter
           toucheth
           not
           the
           foule
           at
           all
           .
           Again
           ,
           if
           mens
           souls
           live
           (
           say
           they
           )
           after
           their
           bodies
           ,
           then
           are
           they
           infinite
           ,
           for
           the
           world
           is
           without
           beginning
           &
           without
           ending
           ,
           and
           (
           as
           we
           know
           )
           nature
           can
           away
           with
           no
           infinite
           thing
           :
           therefore
           they
           live
           not
           after
           their
           bodies
           .
           Yes
           ,
           say
           I
           ,
           for
           I
           have
           proved
           that
           the
           world
           hath
           a
           beginning
           ,
           and
           that
           with
           so
           substantial
           reasons
           ▪
           as
           thou
           art
           not
           able
           to
           disprove
           .
           Therfore
           it
           followeth
           that
           the
           inconvenience
           which
           thou
           alledgest
           can
           have
           no
           place
           .
           Another
           sayth
           ,
           If
           dead
           mens
           souls
           live
           stil
           ,
           why
           come
           they
           not
           to
           tell
           us
           so
           ?
           And
           he
           thinketh
           he
           hath
           stumbled
           upon
           a
           wonderfull
           subtle
           device
           .
           But
           how
           doth
           this
           follow
           in
           reason
           ?
           There
           hath
           not
           come
           any
           man
           unto
           us
           from
           the
           Indies
           a
           long
           time
           :
           
             ergo
          
           there
           be
           no
           Indies
           .
           May
           not
           the
           same
           argument
           serve
           as
           well
           to
           prove
           that
           we
           our selves
           are
           not
           ,
           because
           we
           never
           went
           thither
           ?
           Again
           ,
           what
           intercourse
           is
           there
           between
           things
           that
           have
           bodies
           ,
           and
           things
           that
           have
           no
           bodies
           ,
           or
           between
           heaven
           and
           earth
           ,
           considering
           that
           there
           is
           so
           smal
           intercourse
           even
           between
           men
           which
           live
           under
           one selfesame
           Sun
           ?
           He
           that
           is
           made
           a
           Magistrate
           in
           his
           own
           Countrey
           ,
           doth
           not
           willingly
           return
           to
           the
           place
           of
           his
           banishment
           .
           Likewise
           the
           
             Soule
             that
             is
             lodged
             in
             the
             lap
             of
             his
             God
             ,
             and
             come
             home
             into
             his
             native
             soyle
             ,
             forgoeth
             the
             desire
             of
             these
             lower
             things
             ,
             which
             to
             his
             sight
             beholding
             them
             from
             above
             ,
             and
             lesse
             then
             the
             point
             of
             a
             needle
             .
          
           On
           the
           other
           side
           ,
           he
           that
           is
           put
           in
           close
           prison
           ▪
           (
           how
           desirous
           soever
           he
           be
           )
           cannot
           goe
           out
           ;
           so
           that
           soule
           which
           is
           in
           the
           
             Jarle
             of
             his
             soveraign
             Lord
             God
             ,
             hath
             no
             respit
             or
             sporting
             time
             to
             come
             tell
             us
             what
             is
             done
             there
             .
          
           Unto
           the
           one
           ,
           the
           beholding
           of
           the
           everlasting
           God
           is
           as
           a
           
             Paradice
          
           wherein
           he
           is
           willing
           to
           remain
           ;
           and
           unto
           the
           other
           his
           own
           condemnation
           is
           an
           imprisonment
           of
           his
           will
           .
           But
           we
           would
           have
           God
           to
           send
           both
           the
           one
           &
           the
           other
           unto
           us
           to
           make
           us
           to
           believe
           .
           
             As
             who
             would
             say
             ,
             it
             stood
             him
             greatly
             on
             hand
             to
             have
             us
             to
             believe
             ,
             and
             not
             rather
             us
             that
             we
             should
             believe
             .
          
           And
           in
           effect
           what
           else
           is
           all
           this
           ,
           but
           a
           desiring
           that
           some
           man
           might
           return
           into
           his
           mothers
           womb
           again
           ,
           to
           
             incourage
             young
             babes
             against
             the
             pinches
             and
             pains
          
           which
           they
           abide
           in
           their
           birth
           ,
           wherof
           they
           would
           be
           as
           shie
           as
           we
           be
           of
           death
           ,
           if
           they
           had
           the
           like
           knowledge
           of
           them
           ?
           But
           let
           us
           let
           such
           vanities
           passe
           ,
           and
           come
           to
           the
           ground
           .
        
         
         
           Yee
           beare
           us
           on
           hand
           (
           say
           they
           )
           that
           the
           soul
           of
           man
           is
           but
           one
           ,
           though
           it
           have
           divers
           powers
           .
           Whereof
           we
           see
           the
           sensitive
           ,
           and
           the
           growing
           powers
           to
           be
           corrupted
           and
           to
           perish
           :
           therefore
           it
           should
           seeme
           that
           the
           understanding
           or
           reasonable
           power
           also
           should
           doe
           the
           like
           .
           At
           a
           word
           ,
           this
           is
           all
           one
           as
           if
           a
           man
           should
           say
           ,
           you
           tell
           mee
           that
           this
           man
           ,
           is
           both
           a
           good
           man
           ,
           a
           good
           Sword-player
           ,
           and
           a
           good
           luteplayer
           altogether
           ,
           and
           that
           because
           his
           sword
           falls
           out
           of
           his
           hand
           ,
           or
           his
           hand
           it selfe
           becommeth
           lame
           ,
           therefore
           he
           cannot
           be
           a
           good
           or
           honest
           man
           still
           as
           you
           reported
           him
           to
           be
           .
           Nay
           though
           he
           lose
           those
           instruments
           ,
           yet
           ceaseth
           he
           not
           therefore
           to
           be
           an
           honest
           man
           ,
           yea
           ,
           and
           both
           a
           Sword-player
           ,
           and
           a
           Lute-player
           too
           ,
           as
           in
           respect
           of
           skill
           .
           Likewise
           when
           our
           soules
           have
           forgone
           these
           exercises
           ,
           yet
           cease
           they
           not
           to
           be
           the
           same
           they
           were
           afore
           .
           To
           inlighten
           this
           point
           yet
           more
           ;
           of
           the
           powers
           of
           our
           Soule
           ,
           some
           are
           exercised
           by
           the
           instruments
           of
           the
           body
           ,
           and
           othersome
           vvithout
           any
           help
           or
           furtherance
           of
           the
           body
           at
           all
           .
           Those
           vvhich
           are
           exercised
           by
           the
           body
           ,
           are
           the
           sences
           and
           the
           powers
           of
           the
           sences
           ,
           and
           the
           powers
           of
           the
           grovving
           ,
           vvhich
           may
           carrie
           the
           sime
           likenesse
           that
           is
           between
           a
           Luter
           and
           a
           Lute
           .
           Breake
           the
           Luters
           Lute
           ,
           and
           his
           cunning
           remaineth
           still
           ,
           but
           his
           putting
           of
           it
           in
           practice
           faileth
           .
           Give
           him
           another
           Lute
           and
           hee
           falls
           to
           playing
           new
           again
           .
           Put
           out
           a
           mans
           eye
           ,
           and
           yet
           the
           ability
           of
           seeing
           abideth
           still
           with
           him
           ,
           though
           the
           very
           act
           of
           seeing
           be
           disappointed
           .
           But
           give
           unto
           the
           oldest
           Hag
           that
           is
           ,
           the
           same
           eyes
           that
           he
           had
           when
           he
           was
           young
           ,
           and
           he
           shall
           see
           as
           well
           as
           ever
           he
           did
           .
           After
           the
           same
           manner
           is
           it
           with
           the
           growing
           or
           thriving
           power
           .
           Restore
           unto
           it
           a
           good
           stomack
           ,
           a
           sound
           liver
           ,
           and
           a
           perfect
           heart
           ;
           and
           it
           shall
           execute
           his
           functions
           as
           well
           as
           ever
           it
           did
           afore
           ▪
           The
           power
           that
           worketh
           of
           it selfe
           and
           without
           the
           body
           ,
           is
           the
           power
           of
           reason
           or
           understanding
           ,
           which
           if
           we
           will
           we
           may
           call
           the
           mind
           .
           And
           if
           thou
           yet
           still
           doubt
           thereof
           ,
           consider
           when
           thou
           mindest
           a
           thing
           earnestly
           what
           thy
           body
           furthereth
           thy
           minde
           therein
           ,
           &
           thou
           shalt
           perceive
           that
           the
           more
           fixedly
           thou
           thinkest
           upon
           it
           ,
           the
           lesse
           thou
           seest
           the
           things
           before
           thee
           ,
           and
           
             the
             more
             thy
             minde
             wandereth
             the
             more
             thy
             body
             resteth
             :
          
           as
           who
           would
           say
           that
           the
           workings
           of
           the
           body
           ,
           are
           the
           greatest
           hinderance
           and
           impediment
           that
           can
           bee
           to
           the
           peculiar
           
             doings
             of
             the
             minde
             .
          
           And
           this
           ability
           of
           understanding
           may
           be
           likened
           to
           a
           man
           ,
           which
           though
           he
           have
           lost
           both
           his
           hand
           and
           his
           lute
           ;
           ceaseth
           not
           therefore
           to
           bee
           a
           man
           still
           ,
           and
           to
           
           doe
           the
           true
           deeds
           of
           a
           man
           ,
           that
           is
           to
           wit
           ,
           to
           discourse
           of
           things
           ,
           to
           minde
           them
           ,
           to
           use
           reason
           and
           such
           like
           ;
           yea
           ,
           and
           to
           be
           both
           a
           Luter
           and
           a
           man
           as
           he
           was
           afore
           ,
           notwithstanding
           that
           he
           cannot
           put
           his
           Lute-playing
           in
           exercise
           for
           want
           of
           instruments
           .
           Nay
           ,
           (
           which
           more
           is
           )
           this
           understanding
           part
           groweth
           so
           much
           the
           stronger
           and
           greater
           ,
           as
           it
           is
           lesse
           occupied
           and
           busied
           about
           these
           base
           and
           corruptible
           things
           ,
           and
           is
           
             altogether
             drawn
             home
             wholy
             to
             it selfe
             ,
          
           as
           is
           to
           be
           seen
           in
           those
           which
           want
           their
           eyes
           ,
           whose
           mindes
           are
           commonly
           most
           apt
           to
           understand
           ,
           and
           most
           firme
           to
           remember
           .
           Doe
           we
           debate
           of
           a
           thing
           in
           our selves
           ?
           Neither
           our
           body
           nor
           out
           sences
           are
           busied
           about
           it
           .
           Doe
           we
           will
           the
           same
           ?
           As
           little
           doe
           they
           stir
           for
           that
           too
           .
           To
           understand
           and
           to
           will
           (
           which
           are
           the
           operations
           of
           the
           minde
           .
           )
           the
           soule
           hath
           no
           need
           of
           the
           body
           ,
           and
           as
           for
           working
           and
           being
           ,
           they
           accompany
           one
           another
           sayth
           
             Aristotle
             .
          
           Therefore
           to
           continue
           still
           in
           being
           ,
           the
           soule
           hath
           not
           to
           doe
           with
           the
           body
           ,
           nor
           any
           need
           of
           the
           body
           :
           but
           rather
           to
           worke
           well
           and
           to
           be
           well
           ,
           the
           soule
           ought
           either
           to
           be
           without
           the
           body
           ,
           or
           at
           leastwise
           to
           be
           utterly
           unsubject
           to
           the
           body
           .
        
         
           Yea
           (
           say
           they
           )
           but
           yet
           we
           see
           men
           forgoe
           their
           reason
           ,
           as
           fools
           and
           melancholie
           persons
           :
           &
           seeing
           it
           is
           forgon
           ,
           it
           may
           also
           be
           corrupted
           ▪
           and
           if
           corrupted
           ,
           it
           may
           also
           die
           ;
           for
           what
           is
           death
           but
           an
           utter
           and
           full
           corruptnesse
           ?
           Nay
           ,
           thou
           shouldest
           say
           rather
           ;
           I
           have
           seen
           divers
           ,
           which
           having
           seemed
           to
           have
           lost
           their
           right
           wits
           ,
           have
           recovered
           them
           again
           by
           good
           diet
           and
           medicinable
           drinks
           .
           But
           had
           they
           been
           utterly
           lost
           and
           forgone
           ,
           no
           physick
           could
           have
           restored
           them
           again
           :
           and
           had
           they
           been
           utterly
           perished
           ,
           the
           parties
           themselves
           should
           have
           had
           neither
           sense
           nor
           life
           remaining
           .
           Therefore
           of
           necessity
           the
           soule
           of
           them
           was
           as
           sound
           as
           afore
           .
           But
           our
           soules
           we
           see
           not
           otherwise
           than
           by
           the
           body
           and
           by
           the
           instruments
           of
           the
           bodie
           as
           it
           were
           by
           Spectacles
           ,
           and
           our
           minde
           which
           beholdeth
           and
           seeth
           through
           his
           imaginations
           as
           it
           were
           through
           a
           cloude
           ,
           is
           after
           a
           sort
           troubled
           by
           the
           dimming
           of
           the
           spectacles
           ,
           and
           by
           the
           smoakienesse
           of
           the
           imaginations
           .
           After
           that
           manner
           the
           Sun
           seemeth
           to
           be
           dimmed
           &
           eclipsed
           ;
           &
           that
           is
           but
           by
           the
           coming
           of
           the
           moon
           or
           of
           some
           clouds
           between
           him
           &
           us
           ,
           for
           in
           his
           light
           there
           is
           no
           abatement
           at
           all
           .
           Likewise
           our
           eysight
           conceiveth
           things
           according
           to
           the
           spectacles
           wherethough
           it
           looketh
           or
           according
           to
           the
           colour
           that
           over
           thwarteth
           the
           things
           which
           it
           looketh
           upon
           .
           Take
           away
           the
           impediments
           ,
           and
           our
           eyes
           shall
           see
           cleere
           ,
           purge
           away
           the
           humors
           ,
           
           and
           our
           imagination
           shall
           be
           pure
           :
           and
           so
           our
           understand
           shall
           see
           as
           bright
           as
           it
           did
           afore
           ,
           even
           as
           the
           Sunne
           shineth
           after
           the
           putting
           away
           of
           the
           Clowdes
           .
           And
           it
           fareth
           not
           with
           our
           Soules
           as
           it
           doth
           with
           our
           bodies
           ,
           which
           after
           a
           long
           sicknesse
           retain
           still
           either
           a
           hardnesse
           of
           the
           Splene
           ▪
           or
           a
           shortnesse
           of
           breath
           ,
           or
           a
           falling
           of
           the
           Rhewme
           upon
           the
           Lungs
           ,
           or
           a
           skarre
           of
           some
           great
           wound
           that
           cannot
           be
           worne
           out
           because
           of
           the
           breake
           that
           was
           made
           in
           the
           whole
           .
           For
           neither
           in
           their
           understanding
           ,
           neither
           in
           their
           willes
           do
           our
           Soules
           feele
           any
           abatement
           ,
           saving
           that
           there
           abideth
           some
           maime
           or
           blemish
           in
           the
           instruments
           ;
           to
           wit
           (
           as
           I
           will
           declare
           hereafter
           )
           so
           farre
           forth
           as
           it
           pleaseth
           GOD
           for
           a
           iust
           punishment
           ,
           to
           put
           the
           Soule
           in
           subjection
           to
           the
           bodie
           whose
           sovereign
           it
           was
           created
           to
           have
           been
           ,
           because
           it
           hath
           neglected
           the
           will
           of
           the
           Creator
           ,
           to
           follow
           the
           lusts
           and
           likings
           of
           the
           bodie
           .
           This
           appeareth
           in
           Lunaticke
           folkes
           and
           such
           others
           ,
           which
           have
           their
           witts
           troubled
           at
           times
           and
           by
           fitts
           .
           For
           they
           be
           not
           vexed
           but
           at
           the
           stirring
           of
           their
           humours
           ,
           being
           at
           other
           times
           sober
           and
           well
           enough
           stayed
           in
           their
           witts
           ,
           The
           like
           is
           seene
           in
           them
           that
           have
           the
           falling
           sicknesse
           .
           For
           their
           understanding
           seemeth
           to
           be
           eclipsed
           ,
           and
           as
           it
           were
           stricken
           with
           a
           Thunderclap
           ,
           during
           the
           time
           of
           their
           fitts
           ;
           but
           afterward
           they
           be
           as
           discreet
           as
           though
           they
           ailed
           nothing
           .
           To
           be
           short
           ,
           the
           body
           is
           subject
           to
           a
           thousand
           diseases
           ,
           wherewith
           we
           see
           the
           understanding
           to
           be
           no
           whit
           altered
           ,
           because
           they
           touch
           not
           the
           instruments
           of
           the
           Sence
           and
           of
           the
           Imaginations
           ,
           which
           move
           the
           understanding
           .
           Troubled
           it
           is
           in
           deede
           by
           those
           few
           things
           only
           ,
           which
           infect
           the
           Sence
           and
           the
           Imagination
           ,
           which
           by
           that
           meanes
           report
           the
           things
           unfaithfully
           
             whereon
             the
             mind
             debateth
             .
          
           Therefore
           ye
           shall
           never
           see
           any bodie
           out
           of
           his
           witts
           or
           out
           of
           his
           right
           mind
           ,
           in
           whom
           the
           Phisitions
           may
           not
           manifestly
           perceive
           ,
           either
           some
           default
           of
           the
           instruments
           ,
           as
           a
           mishapen
           and
           misportioned
           head
           ;
           or
           els
           an
           overabounding
           of
           some
           melancholike
           humour
           ,
           that
           troubled
           and
           marred
           his
           bodie
           afore
           it
           troubled
           or
           impaired
           his
           mind
           .
           And
           like
           as
           the
           wisest
           men
           being
           deceived
           by
           
             false
             Spies
             ,
          
           do
           make
           wrong
           
             deliberations
             ,
          
           howbeit
           yet
           grounded
           upon
           good
           reason
           ,
           which
           thing
           they
           could
           not
           doe
           unlesse
           they
           were
           wise
           in
           deede
           :
           So
           the
           reason
           that
           is
           in
           our
           mind
           maketh
           
             false
             discourses
             ,
          
           and
           gathereth
           wrong
           conclusions
           ,
           upon
           the
           false
           reports
           of
           the
           imagination
           ;
           which
           it
           could
           not
           doe
           ,
           if
           it
           were
           either
           diminished
           or
           impaired
           ,
           or
           done
           away
           
           way
           .
           Whereunto
           accordeth
           this
           ancient
           saying
           ,
           
             That
             there
             be
             certain
             follyes
             which
             none
             but
             wise
             men
             can
             commit
             ,
             and
             certain
             Errours
             which
             none
             but
             learned
             men
             can
             fall
             into
             :
          
           because
           that
           in
           some
           cases
           ,
           discretion
           and
           wisedom
           are
           requisite
           in
           the
           partie
           that
           is
           to
           be
           deceived
           ,
           even
           to
           the
           intent
           he
           may
           be
           deceived
           ;
           and
           learning
           is
           required
           in
           a
           man
           that
           he
           may
           conceive
           and
           hold
           a
           wrong
           opinion
           .
           As
           for
           example
           ,
           to
           beguiled
           by
           a
           doubledealing
           Spy
           or
           by
           the
           surprising
           of
           a
           cosening
           letter
           ,
           belongeth
           to
           none
           but
           to
           a
           wise
           man
           .
           For
           a
           grosheaded
           foole
           never
           breaketh
           his
           brain
           about
           such
           matters
           as
           might
           bring
           him
           to
           the
           making
           of
           false
           conclusions
           by
           mistaking
           likelyhoods
           in
           stead
           of
           truth
           .
           Likewise
           to
           fall
           into
           Heresie
           by
           misconceiving
           some
           high
           and
           deepe
           point
           ,
           befalleth
           not
           to
           an
           ignorant
           person
           ;
           for
           he
           is
           not
           of
           capacitie
           ,
           neither
           doth
           his
           understanding
           
             mount
             so
             high
             .
          
           To
           be
           short
           ,
           
             Whosoever
             sayth
             that
             mans
             Soul
             perisheth
             with
             the
             body
             ,
             because
             it
             is
             troubled
             by
             the
             distemperature
             or
             misproportionatenesse
             of
             the
             body
             ;
             may
             as
             well
             uphold
             that
             the
             Child
             in
             the
             mothers
             wombe
             dyeth
             with
             his
             mother
             ,
             because
             he
             moveth
             with
             her
             ,
             and
             is
             partaker
             with
             her
             of
             her
             harms
             and
             throws
             ,
             by
             reason
             of
             the
             streit
             conjunction
             that
             is
             between
             them
             ;
             howbeit
             that
             many
             children
             have
             lived
             safe
             and
             sound
             ,
             notwithstanding
             that
             their
             mothers
             have
             dyed
             ;
             yea
             and
             some
             have
             come
             into
             the
             World
             even
             by
             the
             death
             of
             their
             mothers
             .
          
        
         
           And
           whereas
           some
           say
           ,
           that
           because
           our
           mind
           conceiveth
           not
           any
           thing
           here
           ,
           but
           by
           helpe
           of
           Imagination
           ;
           therefore
           when
           the
           Imagination
           is
           gone
           with
           the
           instruments
           whereunto
           it
           is
           tyed
           ,
           the
           Soule
           cannot
           work
           alone
           by
           it selfe
           ,
           nor
           consequently
           be
           alone
           by
           it selfe
           :
           surely
           it
           is
           alone
           as
           if
           they
           should
           say
           ,
           that
           because
           the
           Child
           being
           in
           his
           mothers
           wombe
           taketh
           nourishment
           of
           her
           bloud
           by
           his
           navill
           ;
           therefore
           he
           cannot
           live
           when
           he
           is
           come
           out
           her
           womb
           ,
           if
           his
           navillstrings
           be
           cut
           off
           .
           Nay
           contrariwise
           ,
           then
           is
           the
           time
           that
           the
           mouth
           ,
           the
           tongue
           ,
           and
           the
           other
           parts
           of
           the
           Childe
           doe
           their
           dutie
           ,
           which
           served
           erst
           to
           no
           purpose
           ,
           saving
           that
           they
           were
           prepared
           for
           the
           time
           to
           come
           .
           
             After
             the
             same
             manner
             also
             doe
             wee
             cherish
             our
             mind
             by
             Imagination
             in
             this
             second
             life
             ;
             which
             in
             the
             third
             life
             being
             (
             as
             ye
             would
             say
             )
             scaped
             out
             of
             prison
             ,
             shall
             begin
             to
             utter
             his
             operations
             by
             himselfe
             ,
             and
             that
             so
             much
             the
             more
             certainly
             ,
             for
             that
             it
             shall
             not
             be
             subject
             to
             false
             reports
             ,
             nor
             to
             the
             sences
             eyther
             inward
             or
             outward
             ,
             but
             to
             the
             very
             things
             themselvs
             which
             it
             shall
             have
             seen
             and
             learned
             .
          
           To
           be
           short
           ,
           
             it
             shall
             live
             ,
             but
             not
             in
             prison
             ;
             it
             shall
          
           
           
             see
             but
             not
             through
             spectacles
             ;
             it
             shall
             understand
             ,
             but
             not
             by
             reports
             ;
             it
             shall
             list
             ,
             but
             not
             by
             way
             of
             lusting
             :
          
           the
           infirmity
           which
           the
           body
           casteth
           upon
           it
           as
           now
           shal
           then
           be
           away
           :
           the
           force
           which
           it
           bringeth
           now
           to
           the
           body
           ,
           shall
           then
           be
           more
           fresh
           and
           lively
           than
           afore
           .
           Now
           then
           notwithstanding
           these
           vain
           reasons
           of
           theirs
           ,
           let
           us
           conclude
           ,
           That
           our
           soule
           is
           an
           understanding
           or
           reasonable
           power
           ;
           over
           the
           which
           neither
           death
           nor
           corruption
           have
           naturally
           any
           power
           ,
           although
           it
           be
           fitted
           to
           the
           body
           to
           govern
           it
           .
           And
           if
           any
           man
           doubt
           hereof
           ,
           let
           him
           but
           examine
           himselfe
           ,
           for
           even
           his
           own
           doubts
           will
           prove
           it
           unto
           him
           .
           Or
           if
           he
           will
           stand
           in
           contention
           still
           ,
           let
           him
           fall
           to
           reasoning
           with
           himselfe
           :
           for
           by
           
             concluding
             his
             arguments
             to
             prove
             his
             soule
             mortall
             ,
             he
             shall
             give
             judgement
             himselfe
             that
             it
             is
             immortall
             .
          
           And
           if
           I
           have
           left
           any
           thing
           unalleadged
           which
           might
           make
           to
           this
           purpose
           ,
           (
           for
           why
           may
           I
           not
           ▪
           seeing
           that
           even
           the
           selfesame
           things
           which
           I
           have
           been
           able
           to
           alleadge
           on
           the
           behalfe
           of
           mine
           adversaries
           ,
           doe
           drive
           them
           thereunto
           ?
           )
           let
           us
           think
           also
           that
           he
           which
           feeleth
           himselfe
           convicted
           in
           himselfe
           ,
           and
           for
           whose
           behoof
           and
           benefit
           it
           were
           greatly
           ,
           both
           to
           believe
           it
           and
           to
           confesse
           it
           ,
           needeth
           no
           more
           diligent
           proof
           than
           hath
           been
           made
           already
           .
           But
           if
           any
           man
           will
           yet
           of
           spight
           stand
           wilfully
           still
           against
           himselfe
           ,
           let
           him
           try
           how
           he
           can
           make
           answer
           to
           my
           foresaid
           arguments
           :
           and
           in
           the
           mean
           while
           let
           us
           see
           what
           the
           said
           opinion
           of
           the
           wisest
           men
           ,
           yea
           ,
           and
           of
           the
           whole
           world
           hath
           been
           upon
           this
           matter
           .
        
      
       
         
           CHAP.
           II.
           
        
         
           That
           the
           immortality
           of
           the
           Soul
           hath
           been
           taught
           by
           the
           Phylosophers
           of
           old
           time
           ,
           and
           believed
           by
           all
           people
           and
           Nations
           .
        
         
           SOothly
           it
           had
           been
           a
           very
           hard
           case
           ,
           if
           this
           minde
           of
           ours
           which
           searcheth
           so
           many
           things
           in
           nature
           ,
           had
           not
           taken
           some
           
             leasure
             to
             search
             it selfe
          
           and
           the
           nature
           thereof
           ,
           and
           by
           searching
           attained
           to
           some
           poynt
           in
           that
           behalfe
           .
           And
           therefore
           as
           there
           have
           at
           all
           times
           beene
           men
           ,
           so
           shall
           wee
           see
           also
           that
           men
           have
           at
           all
           times
           believed
           and
           admitted
           the
           immortality
           of
           the
           soule
           ,
           I
           say
           not
           some
           one
           man
           ,
           or
           some
           one
           Nation
           ,
           but
           the
           whole
           world
           with
           generall
           consent
           ,
           because
           all
           men
           universally
           and
           particularly
           have
           learned
           it
           in
           one
           schoole
           ,
           and
           at
           the
           mouth
           of
           one
           Teacher
           ,
           namely
           even
           their
           own
           knowledge
           in
           themselves
           .
           The
           holy
           Scripture
           which
           
           teacheth
           us
           our
           salvation
           ,
           useth
           no
           school
           arguments
           to
           make
           us
           believe
           that
           there
           is
           a
           God
           :
           and
           that
           is
           because
           we
           cannot
           step
           out
           of
           our selves
           never
           so
           little
           ,
           but
           we
           must
           needs
           finde
           him
           present
           to
           all
           our
           sences
           .
           And
           it
           seemeth
           to
           speake
           unto
           us
           the
           lesse
           expressely
           of
           the
           immortality
           of
           our
           soules
           ,
           specially
           in
           the
           first
           books
           thereof
           ,
           because
           we
           cannot
           
             enter
             into
             our selvs
          
           be
           it
           never
           so
           little
           ,
           but
           we
           must
           needs
           perceive
           it
           .
           But
           in
           as
           much
           as
           from
           the
           one
           end
           thereof
           to
           the
           other
           ▪
           it
           declareth
           unto
           us
           the
           will
           of
           God
           :
           in
           so
           doing
           ,
           it
           doth
           us
           to
           understand
           ,
           that
           it
           is
           a
           thing
           ,
           
             whereof
             it
             is
             not
             lawfull
             for
             us
             to
             doubt
             .
          
           And
           whereas
           it
           setteth
           forth
           so
           precisely
           from
           age
           to
           age
           ;
           
           the
           great
           and
           manifold
           troubles
           and
           pains
           which
           good
           and
           godly
           men
           have
           suffered
           in
           indeavouring
           to
           follow
           that
           will
           ,
           it
           sheweth
           infalibly
           that
           their
           so
           doing
           was
           in
           
             another
             respect
          
           than
           for
           this
           present
           wretched
           life
           .
           For
           who
           is
           he
           that
           would
           depart
           with
           any
           piece
           of
           his
           own
           liking
           in
           this
           life
           ,
           but
           in
           
             hope
          
           of
           better
           things
           ?
           and
           what
           were
           it
           for
           him
           to
           lose
           his
           life
           ,
           if
           there
           were
           not
           
             another
             life
          
           after
           this
           ?
           This
           serveth
           to
           answer
           in
           one
           word
           to
           such
           as
           demand
           expresse
           texts
           of
           Scripture
           ,
           and
           are
           
             loth
             to
             finde
          
           that
           
             thing
             in
             the
             Bible
             ,
             which
             is
             contained
             there
             ,
          
           not
           onely
           in
           every
           leaf
           ,
           but
           almost
           in
           every
           line
           .
           For
           whereas
           God
           created
           man
           after
           the
           world
           was
           fully
           finished
           &
           perfected
           :
           it
           was
           as
           much
           as
           if
           he
           had
           brought
           him
           into
           a
           Theater
           prepared
           for
           him
           ,
           howbeit
           after
           another
           sort
           than
           all
           the
           other
           living
           things
           which
           were
           to
           doe
           him
           service
           .
           As
           for
           beasts
           ,
           birds
           ,
           plants
           ,
           and
           such
           other
           things
           ,
           the
           elements
           brought
           them
           forth
           ,
           but
           man
           received
           his
           soule
           by
           
             inspiration
          
           from
           God
           .
           Also
           the
           brute
           beasts
           are
           put
           in
           subjection
           to
           man
           ,
           but
           man
           is
           
             in
             subjection
             onely
             unto
             God
             .
          
           And
           the
           conveying
           of
           that
           good
           man
           
             Henocke
          
           out
           of
           this
           life
           for
           his
           godlinesse
           ,
           was
           to
           none
           other
           end
           ,
           but
           
             to
             set
             him
             in
             another
             life
             void
             of
             all
             evill
             ,
          
           
           
             and
             full
             of
             all
             good
             .
          
           But
           when
           we
           read
           the
           persecutions
           of
           
             Noe
             ;
          
           the
           overthwartings
           of
           
             Abraham
             ,
          
           the
           banishment
           and
           wayfarings
           of
           
             Jacob
             ,
          
           and
           the
           distresses
           of
           
             Joseph
             ,
             Moses
             ,
          
           and
           all
           the
           residew
           of
           the
           Fathers
           ;
           they
           be
           all
           of
           them
           
             demonstrations
             ,
          
           that
           they
           did
           
             certainly
             trust
             and
             believe
          
           that
           the
           
             soule
             is
             immortall
             ,
          
           that
           there
           is
           another
           life
           after
           this
           ,
           and
           that
           there
           is
           a
           judgement
           to
           come
           .
           For
           had
           they
           been
           of
           opinion
           that
           there
           is
           none
           other
           life
           after
           this
           ;
           the
           
             flesh
          
           would
           have
           perswaded
           them
           to
           have
           held
           themselves
           in
           quiet
           here
           ,
           and
           they
           would
           have
           liked
           nothing
           better
           than
           to
           have
           followed
           
             sweetly
          
           the
           cōmon
           trade
           of
           the
           world
           ,
           
             Noe
          
           among
           his
           friends
           ,
           
             Abeaham
          
           among
           the
           
             Chaldees
             ,
             Moses
          
           in
           
             Pharoahs
          
           Court
           ,
           and
           
           so
           foorth
           .
           So
           then
           ,
           although
           the
           Scripture
           seeme
           to
           conceale
           it
           ;
           yet
           doth
           it
           speake
           very
           loude
           thereof
           in
           deede
           ,
           considering
           that
           all
           the
           
             cryes
          
           of
           the
           good
           and
           godly
           ,
           and
           all
           the
           
             despayres
          
           of
           the
           wicked
           which
           it
           describeth
           unto
           us
           ,
           doe
           sound
           none
           other
           things
           unto
           us
           ,
           if
           we
           have
           cares
           to
           heare
           it
           .
           And
           it
           may
           be
           ,
           that
           in
           the
           same
           respect
           ,
           this
           article
           of
           the
           Immortalitie
           of
           the
           Soule
           was
           not
           put
           into
           the
           ancient
           Creede
           of
           the
           
             Jews
             ,
          
           nor
           also
           peculiarly
           into
           the
           Creede
           of
           us
           Christians
           ,
           because
           we
           
             beleeve
             beyond
             reason
             ,
          
           and
           this
           is
           
             within
             the
             bounds
             of
             reason
             ;
          
           and
           whosoever
           treateth
           of
           
             Religion
             must
             needes
             presuppose
             God
             eternall
             and
             man
             immortall
             ,
             without
             the
             which
             two
             ,
             all
             Religion
             were
             in
             vayne
             .
          
           Also
           ,
           when
           we
           see
           that
           
             Godlinesse
             ,
             Iustice
             ,
          
           and
           
             vertue
          
           were
           
             commended
          
           among
           the
           
             Heathen
          
           of
           all
           ages
           :
           it
           is
           
             all
             one
             as
             if
             we
             should
             heare
             them
             preach
             in
          
           expresse
           words
           the
           
             Immortalitie
             of
             the
             Soule
             .
          
           For
           their
           so
           doing
           is
           builded
           every
           whit
           upon
           that
           ,
           as
           upon
           a
           foundation
           without
           the
           which
           those
           things
           could
           not
           stand
           .
           I
           will
           spend
           my
           goodes
           or
           my
           life
           for
           the
           maintenance
           of
           Iustice
           .
           What
           is
           this
           Iustice
           but
           a
           vaine
           name
           ,
           or
           to
           what
           end
           have
           I
           so
           many
           respects
           ,
           if
           I
           looke
           for
           nothing
           out
           of
           this
           present
           world
           here
           :
           I
           will
           (
           sayd
           a
           man
           of
           olde
           time
           )
           
             rather
             lose
             even
             the
             reputation
             of
             an
             honest
             man
             ,
             thau
             behave
             myselfe
             otherwise
             than
             honestly
             .
          
           But
           why
           should
           I
           doe
           so
           ,
           if
           I
           looke
           for
           no
           good
           in
           another
           world
           ,
           seeing
           I
           have
           nothing
           but
           evill
           here
           :
           Surely
           if
           there
           be
           none
           other
           thing
           than
           this
           life
           ,
           
           then
           is
           vertue
           to
           be
           used
           no
           further
           ,
           than
           profit
           and
           commeditie
           may
           growe
           upon
           it
           ;
           and
           so
           should
           it
           become
           a
           
             Chaffer
             and
             Merchandise
             ,
          
           and
           not
           
             vertue
          
           in
           deed
           .
           Yet
           notwithstanding
           ,
           those
           are
           the
           ordinary
           speeches
           ,
           even
           of
           such
           as
           speake
           doutfully
           of
           the
           Immortalitie
           of
           the
           Soule
           .
           Therefore
           they
           doe
           but
           denye
           the
           ground
           and
           yet
           grant
           the
           consequence
           ;
           which
           is
           all
           one
           as
           if
           a
           man
           having
           first
           bin
           
             burned
          
           should
           fall
           to
           disputing
           whether
           fire
           be
           
             hot
          
           or
           no
           .
           But
           now
           (
           which
           is
           better
           for
           us
           )
           I
           will
           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
           
             Sibil●
             .
          
           
           
             
               
                 {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
           
             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
             the
             immortall
             spirit
             of
             our
             soule
             move
             and
             rule
             our
             frail
             body
             .
          
           Hereunto
           consent
           all
           the
           writers
           of
           his
           time
           ,
           as
           
             Ovid
             ,
             Virgill
          
           and
           others
           ,
           whose
           verses
           are
           in
           every
           mans
           remembrance
           .
           
           
             
               There
               wanted
               yet
               the
               wight
               that
               should
               all
               other
               wights
               exceed
            
             
               In
               lofty
               reach
               of
               stately
               minde
               ,
               
               who
               like
               a
               Lord
               indeed
            
             
               Should
               over
               all
               the
               res'due
               reign
               ,
               Then
               shortly
               came
               forth
               man
               ,
            
             
               Whom
               either
               he
               that
               made
               the
               World
               ,
               and
               all
               things
               else
               began
               .
            
             
               Created
               out
               of
               seed
               divine
               ,
               or
               else
               the
               earth
               yet
               young
            
             
               And
               lately
               parted
               from
               the
               Skie
               ,
               the
               seede
               thereof
               uncloong
            
             
               Reteyned
               still
               in
               fruitfull
               wombe
               :
               which
               Japets
               sonne
               did
               take
            
             
               And
               tempering
               it
               with
               water
               pure
               ,
               a
               wight
               thereof
               did
               make
               ,
            
             
               Which
               should
               resemble
               even
               the
               Gods
               which
               soverein
               state
               doe
               hold
               .
            
             
               And
               where
               all
               other
               things
               the
               ground
               with
               groveling
               eye
               behold
               ▪
            
             
               He
               gave
               to
               man
               a
               stately
               look
               and
               full
               of
               Majesty
               .
            
             
               Commanding
               him
               with
               stedfast
               looke
               ,
               to
               face
               the
               starry
               skie
               ,
            
          
        
         
           Here
           a
           man
           might
           bring
           in
           almost
           all
           
             Senecaes
          
           writings
           ,
           
           but
           I
           will
           content
           my selfe
           with
           a
           few
           sayings
           of
           his
           .
           
             Our
             Soules
          
           (
           sayth
           he
           )
           
             are
             a
             part
             of
             Gods
             Spirit
             ,
             and
             sparkes
             of
             holy
             things
             shineing
             upon
             the
             earth
             .
             They
             come
             from
             another
             place
             then
             this
             low
             one
             .
             Whereas
             they
             seeme
             to
             be
             conversant
             in
             the
             bodie
             ,
             yet
             is
             the
             better
             part
             of
             them
             in
             heaven
             ,
             alway
             neere
             unto
             him
             which
             sent
             them
             hither
             .
             And
             how
             is
             it
             possible
             that
             they
             should
             be
             from
             beneath
             ,
             or
             f●om
             anywhere
             else
             than
             from
             above
             ,
             seeing
             they
             overpasse
             all
             these
             lower
             things
             as
             nothing
             ,
             and
             hold
             scorn
             of
             all
             that
             ever
             we
             can
             hope
             or
             feare
             ?
          
           Thus
           ye
           see
           how
           he
           teacheth
           that
           our
           souls
           come
           into
           our
           bodies
           from
           above
           .
           But
           whether
           go
           they
           againe
           ,
           when
           they
           depart
           hence
           :
           
           Let
           us
           here
           him
           what
           he
           sayes
           of
           the
           Lady
           
             Martiaes
          
           Sonne
           that
           was
           dead
           .
           
             He
             is
             now
             everlasting
          
           (
           sayth
           he
           )
           
             and
             in
             the
             best
             state
             ,
             bereft
             of
             this
             earthly
             baggage
             which
             was
             none
             of
             his
             ,
             and
             set
             free
             to
             himselfe
             .
             For
             these
             bones
             ,
             these
             sinewes
             ,
             this
             coate
             of
             skin
             ,
             this
             face
             ,
             and
             these
             serviceable
             hands
             ,
             are
             but
             fetters
             and
             prisons
             of
             the
             soule
             .
             By
             them
             the
             soule
             is
             overwhelmed
             ,
             beaten
             downe
             ,
             and
             chased
             away
             .
             It
             hath
             not
             a
             greater
             battell
             ,
             than
             with
             that
             masse
             of
             flesh
             .
             For
             fear
             of
             being
             torn
             in
             peeces
             ,
             it
             laboureth
             to
             return
             from
             whence
             it
             came
             ,
             where
             it
             hath
             readie
             for
             it
             an
             happie
             and
             everlasting
             rest
             .
          
           And
           again
           :
           
             This
             soule
             cannot
             be
             made
             an
             Outlaw
             :
             for
             it
             is
             a
             kin
             to
             the
             Gods
             ,
             equall
             to
             the
             whole
             world
             ,
             and
             to
             all
             time
             ;
             and
             the
             thought
             or
             conceit
             thereof
             goeth
             about
             the
             whole
             Heaven
             ,
             extending
             it selfe
             from
             the
             beginning
             of
             all
             time
             to
             the
             uttermost
             point
             of
             that
             which
             is
          
           
           
             to
             come
             .
             The
             wretched
             course
             being
             the
             Iayle
             and
             fetters
             of
             the
             soule
             ,
             is
             tossed
             to
             and
             fro
             .
             Upon
             that
             are
             torments
             ,
             murthers
             ,
             and
             diseases
             executed
             .
             As
             for
             the
             soule
             ,
             it
             is
             holy
             and
             everlasting
             ,
             and
             cannot
             be
             layd
             hand
             on
             .
             When
             it
             is
             out
             of
             this
             body
             ,
             it
             is
             at
             libertie
             and
             set
             free
             from
             all
             bondage
             ,
             and
             is
             conversant
             in
             that
             beautifull
             place
             (
             wheresoever
             it
             be
             )
             which
             receiveth
             mens
             soules
             into
             the
             blessed
             rest
             thereof
             as
             soone
             as
             they
             be
             delivered
             from
             hence
             .
             To
             be
             short
             ,
          
           he
           seemeth
           to
           pricke
           very
           nere
           to
           the
           rising
           againe
           of
           the
           dead
           .
           For
           in
           a
           certain
           Epistle
           to
           
             Lucillus
             ,
          
           his
           words
           are
           these
           .
           
             Death
             ,
             whereof
             we
             be
             so
             much
             afraid
             ,
             doth
             not
             bereve
             us
             of
             life
             ,
             but
             only
             discontinew
             it
             for
             a
             time
             ;
             and
             a
             day
             will
             come
             that
             shall
             bring
             us
             to
             light
             againe
             .
          
           This
           may
           suffice
           to
           give
           us
           knowledge
           of
           the
           opinion
           of
           that
           great
           personage
           ,
           in
           whom
           we
           see
           that
           the
           more
           he
           grew
           in
           age
           ,
           the
           nerer
           he
           came
           still
           to
           the
           true
           birth
           .
           For
           in
           his
           latest
           bookes
           he
           treateth
           alwaies
           both
           more
           assuredly
           and
           more
           evidently
           thereof
           .
        
         
           Also
           the
           saying
           of
           
             Phavorinus
          
           is
           notable
           .
           
           
             There
             is
             nothing
             great
             in
             earth
             ,
          
           (
           sayth
           he
           )
           
             but
             Man
             ;
             and
             nothing
             great
             in
             Man
             ,
             but
             his
             soule
             if
             thou
             mount
             up
             thether
             ,
             thou
             mountest
             above
             Heaven
             .
             And
             if
             thou
             stoope
             downe
             againe
             to
             the
             bodie
             ,
             and
             compare
             it
             with
             the
             Heaven
             ;
             it
             is
             lesse
             than
             a
             Fly
             ,
             or
             rather
             a
             thing
             of
             nothing
             .
          
           At
           one
           word
           ,
           this
           is
           as
           much
           to
           say
           ,
           as
           that
           in
           this
           
             clod
             of
             clay
             ,
          
           there
           dwelleth
           a
           divine
           and
           uncorruptible
           nature
           :
           for
           how
           could
           it
           els
           bee
           greater
           than
           the
           whole
           world
           ?
        
         
           As
           touching
           the
           Nations
           of
           old
           time
           ,
           
           we
           reade
           of
           them
           all
           ,
           that
           they
           had
           certain
           Religions
           and
           divine
           Services
           ,
           so
           as
           they
           beleeved
           that
           there
           is
           a
           Hell
           ▪
           and
           certain
           fieldes
           which
           they
           call
           the
           
             Elysian
             fields
             ,
          
           as
           we
           see
           in
           the
           Poets
           
             Pindarus
             ,
             Diphilus
             ,
             Sophocles
             Euripides
          
           and
           others
           .
           
           The
           more
           superstitious
           that
           they
           were
           ,
           the
           more
           sufficiently
           doe
           they
           witnesse
           unto
           us
           what
           was
           in
           their
           Conscience
           .
           For
           true
           Religion
           and
           Superstition
           have
           both
           one
           ground
           ,
           namely
           the
           soule
           of
           man
           ;
           and
           there
           could
           be
           no
           Religion
           at
           all
           ,
           
           if
           the
           soule
           lived
           not
           when
           it
           is
           gone
           hence
           .
           We
           read
           of
           the
           
             Indians
             ,
          
           that
           they
           burned
           themselves
           afore
           they
           came
           to
           extreme
           oldage
           ,
           terming
           it
           the
           
             letting
             of
             men
             loose
             ,
          
           and
           the
           freeing
           of
           the
           soule
           from
           the
           bodie
           :
           and
           the
           
             sooner
          
           that
           a
           man
           did
           it
           ,
           
             the
             wiser
          
           was
           he
           esteemed
           .
           Which
           custome
           is
           observed
           still
           at
           this
           day
           among
           the
           people
           that
           dwell
           by
           the
           River
           
             Niger
          
           otherwise
           called
           the
           people
           of
           
             Senega
          
           in
           
             Affricke
             ,
          
           who
           offer
           themselves
           willingly
           to
           be
           buryed
           quicke
           with
           their
           Masters
           .
           All
           the
           demonstrations
           of
           
           Logicke
           and
           Mathematicke
           (
           sayth
           
             Zeno
          
           )
           have
           not
           so
           much
           force
           to
           prove
           the
           immortalitie
           of
           the
           soule
           ,
           as
           this
           only
           doing
           of
           theirs
           hath
           .
           Also
           great
           
             Alexander
          
           having
           taken
           prisoners
           ten
           of
           their
           Philosophers
           ,
           (
           whom
           they
           call
           
             Gimnosophists
          
           )
           asked
           of
           one
           of
           them
           to
           try
           their
           wisedome
           ,
           whether
           there
           were
           moe
           men
           alive
           or
           dead
           .
           The
           Philosopher
           answered
           ,
           that
           there
           were
           more
           alive
           :
           
             Because
          
           (
           sayd
           he
           )
           
             there
             are
             none
             dead
             .
          
           Ye
           may
           well
           think
           they
           gave
           a
           dry
           mocke
           to
           all
           the
           arguments
           of
           
             Aristotle
          
           and
           
             Callisthenes
             ,
          
           which
           with
           all
           their
           Philosophie
           had
           taught
           their
           scholer
           
             Alexander
          
           so
           evill
           .
           Of
           the
           
             Thracians
             ,
          
           we
           reade
           that
           they
           sorrowed
           at
           the
           brith
           of
           men
           and
           
             reioyced
             at
             the
             death
             of
          
           them
           ,
           yea
           even
           of
           their
           owne
           childen
           .
           And
           that
           was
           because
           they
           thought
           that
           which
           we
           call
           death
           ,
           not
           to
           be
           a
           death
           in
           deede
           ,
           but
           rather
           a
           very
           
             happie
             birth
             .
          
           And
           these
           be
           the
           people
           whom
           
             Herodotus
          
           reporteth
           to
           have
           been
           called
           the
           
             Neverdying
             Getes
             ,
          
           and
           whom
           the
           
             Greekes
          
           called
           the
           
             Neverdying
             Getes
             or
             Thracians
             .
          
           
           Who
           were
           of
           opinion
           that
           at
           their
           departing
           out
           of
           this
           world
           ,
           they
           went
           to
           
             Zamolxis
             or
             Gebeleizie
             ,
          
           that
           is
           to
           say
           (
           after
           the
           interpretation
           of
           the
           
             Getish
             or
             Gotish
          
           tongue
           )
           to
           
             him
             that
             gave
             them
             health
             ,
             saluation
             or
             welfare
             ,
             and
             gathered
             them
             together
             .
          
           The
           like
           is
           sayd
           of
           the
           
             Galles
             ,
          
           chiefly
           of
           the
           inhabiters
           about
           
             Marsilles
          
           and
           of
           their
           
             Druydes
             ;
          
           of
           the
           
             Hetruscians
          
           and
           their
           Bishops
           ;
           and
           of
           the
           
             Scythians
          
           and
           their
           Sages
           ;
           of
           whom
           all
           the
           learning
           and
           wisedome
           was
           grounded
           upon
           this
           poynt
           .
           For
           looke
           how
           men
           did
           spread
           abroad
           ,
           so
           also
           did
           this
           doctrine
           ,
           which
           is
           so
           deeply
           printed
           in
           man
           ,
           that
           he
           cannot
           but
           carie
           it
           continually
           with
           him
           .
           Which
           thing
           is
           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
           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
           ●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
           colours
           .
           Now
           ,
           I
           demand
           first
           of
           all
           ,
           whether
           these
           uniuersall
           minds
           of
           his
           ,
           bee
           substances
           created
           or
           uncreated
           .
           If
           they
           be
           created
           ,
           where
           becommeth
           then
           his
           conclusion
           ,
           That
           the
           world
           is
           without
           beginning
           ,
           and
           without
           ending
           ,
           seeing
           that
           he
           will
           have
           them
           to
           be
           continued
           everlastingly
           in
           all
           men
           that
           have
           been
           ,
           are
           ,
           or
           shall
           be
           ?
           If
           they
           bee
           uncreated
           ,
           how
           can
           so
           excellent
           substances
           be
           made
           subject
           to
           our
           fond
           imaginations
           ,
           to
           yield
           influence
           into
           them
           at
           their
           pleasures
           ?
           
           Or
           rather
           how
           happeneth
           it
           that
           they
           correct
           them
           not
           ?
           How
           happeneth
           it
           that
           they
           leave
           them
           in
           such
           errors
           ,
           yea
           even
           in
           the
           knowledge
           of
           themselves
           ,
           seeing
           that
           by
           the
           erring
           of
           the
           imaginations
           ,
           the
           very
           understanding
           and
           reason
           themselves
           must
           also
           needs
           be
           so
           often
           beguiled
           ?
           Again
           ,
           as
           concerning
           these
           substances
           ,
           which
           extend
           into
           so
           many
           places
           ;
           are
           they
           Bodies
           or
           Spirits
           ?
           How
           can
           they
           be
           bodies
           ,
           seeing
           they
           be
           
             in
             infinite
             places
             at
             one
             instant
             ,
          
           and
           
             doe
             infinite
             things
             ,
          
           yea
           ,
           and
           flat
           contraries
           ?
           And
           if
           they
           be
           Spirits
           ,
           doth
           it
           not
           follow
           therupon
           ,
           that
           they
           be
           wholy
           in
           all
           men
           &
           wholy
           in
           every
           man
           ;
           that
           is
           to
           say
           ,
           that
           every
           man
           hath
           them
           
             wholy
             to
             himselfe
             ?
          
           And
           therefore
           that
           if
           they
           be
           deceived
           by
           the
           fantasie
           of
           any
           one
           man
           ,
           they
           be
           consequently
           deceived
           in
           all
           men
           ?
           And
           whereof
           comes
           it
           then
           ,
           that
           one
           man
           overcommeth
           his
           imaginations
           ,
           and
           another
           man
           not
           ?
           Or
           that
           one
           man
           resisteth
           them
           ,
           and
           another
           suffereth
           himselfe
           to
           be
           carried
           away
           by
           them
           ?
           Moreover
           ,
           who
           can
           deny
           that
           a
           man
           willeth
           things
           ,
           whereof
           he
           hath
           understanding
           ;
           and
           likewise
           that
           he
           willeth
           some
           things
           which
           he
           understandeth
           not
           :
           and
           that
           he
           understandeth
           some
           things
           which
           he
           willeth
           not
           ?
           And
           also
           that
           he
           willeth
           things
           even
           contrary
           to
           his
           appetites
           ,
           and
           concludeth
           oftentimes
           contrary
           to
           his
           imaginations
           ,
           as
           commeth
           to
           passe
           in
           dreams
           and
           in
           looking-glasses
           ;
           which
           thing
           the
           brute
           beasts
           doe
           not
           ?
           When
           a
           man
           willeth
           contrary
           to
           his
           appetites
           ,
           willeth
           he
           not
           contrary
           to
           his
           sences
           ,
           yea
           ,
           and
           contrary
           to
           his
           imaginations
           too
           :
           for
           what
           els
           is
           fantasie
           or
           imagination
           ,
           than
           the
           
             rebounding
             backe
          
           of
           the
           fences
           :
           And
           if
           this
           workfull
           understanding
           be
           the
           only
           worker
           in
           his
           possible
           understanding
           by
           meane
           of
           imagination
           ;
           how
           commeth
           it
           to
           passe
           that
           a
           man
           willeth
           contrary
           to
           his
           imagination
           :
           Againe
           ,
           when
           either
           in
           dreaming
           or
           in
           debating
           ,
           reason
           concludeth
           cleane
           contrary
           to
           that
           which
           fancie
           or
           imagination
           offereth
           ;
           whereof
           commeth
           it
           that
           a
           man
           is
           contrary
           to
           himself●
           ,
           or
           that
           the
           deede
           is
           contrary
           both
           to
           that
           which
           
             imprinted
             it
             ,
          
           and
           to
           that
           wherein
           it
           is
           imprinted
           ?
           Also
           what
           els
           is
           imagaination
           (
           according
           to
           the
           opinion
           of
           
             Averrhoes
             ,
          
           )
           than
           a
           certain
           operation
           annexed
           to
           the
           bodie
           ,
           steaming
           up
           from
           the
           Hart
           to
           the
           Braine
           :
           And
           on
           the
           contrary
           part
           who
           can
           say
           nay
           ,
           but
           that
           the
           Will
           and
           Vnderstanding
           are
           able
           to
           performe
           their
           operations
           without
           the
           instruments
           of
           the
           body
           ,
           
           seeing
           that
           a
           man
           doth
           both
           will
           and
           debate
           things
           that
           are
           most
           repugnant
           to
           the
           body
           :
           Yea
           and
           that
           (
           as
           
             Aristotle
          
           sayth
           )
           those
           be
           not
           actions
           which
           passe
           into
           the
           outward
           
           man
           ,
           but
           those
           which
           abide
           within
           &
           make
           perfect
           the
           inner
           man
           ▪
           And
           who
           can
           make
           Will
           and
           Vnderstanding
           to
           be
           things
           depending
           upon
           imagination
           ,
           seeing
           that
           both
           waking
           and
           sleeping
           and
           all
           manner
           of
           ways
           els
           ,
           they
           dayly
           utter
           infinite
           iudgements
           and
           determinations
           against
           it
           :
           Now
           ,
           if
           we
           have
           nothing
           in
           us
           above
           Imagination
           :
           then
           considering
           that
           we
           doe
           both
           will
           and
           understand
           ,
           it
           must
           needes
           be
           that
           this
           power
           or
           abilitie
           to
           will
           and
           understand
           is
           
             shed
             into
             us
             from
             without
             .
          
           And
           if
           it
           but
           only
           one
           universally
           in
           all
           men
           ;
           then
           seeing
           that
           the
           actions
           thereof
           are
           executed
           without
           the
           imagination
           ,
           without
           the
           sences
           ,
           and
           without
           the
           instruments
           of
           the
           bodie
           ,
           yea
           and
           against
           them
           :
           it
           followeth
           that
           it
           willeth
           and
           understandeth
           in
           us
           whatsoever
           it
           liketh
           and
           listeth
           ▪
           even
           in
           
             despite
          
           of
           all
           impediments
           and
           lets
           of
           the
           bodie
           ;
           and
           that
           as
           it
           is
           but
           one
           ,
           so
           it
           shall
           will
           but
           one selfesame
           thing
           ,
           and
           likewise
           also
           understand
           but
           one selfesame
           thing
           in
           all
           men
           .
           For
           if
           (
           as
           
             Aristotle
          
           confesseth
           )
           our
           imaginations
           make
           not
           our
           will
           and
           reason
           subject
           unto
           them
           ;
           much
           lesse
           doe
           they
           make
           the
           foresayd
           universall
           mind
           subject
           to
           them
           as
           
             Averrhoes
          
           pretendeth
           .
           But
           now
           contrariwise
           we
           see
           therebe
           as
           many
           Willes
           as
           men
           ,
           yea
           even
           in
           one
           matter
           ;
           and
           that
           the
           understandings
           of
           men
           are
           not
           onely
           divers
           ,
           but
           also
           contrarie
           .
           It
           followeth
           then
           that
           every
           particular
           person
           hath
           in
           that
           behalfe
           a
           particular
           substance
           ,
           which
           willeth
           and
           understandeth
           ,
           franke
           and
           free
           from
           all
           imaginations
           whensoever
           it
           listeth
           to
           
             retyre
             into
             it selfe
             ;
          
           and
           not
           that
           there
           is
           but
           one
           universall
           mind
           which
           willeth
           and
           understandeth
           all
           things
           in
           all
           men
           .
           Besides
           this
           ;
           by
           the
           iudgement
           of
           
             Aristotle
          
           as
           I
           sayd
           afore
           ,
           this
           universall
           mind
           could
           not
           worke
           will
           and
           understanding
           inus
           :
           for
           to
           will
           and
           understand
           (
           sayth
           he
           )
           are
           operations
           that
           passe
           not
           into
           the
           matter
           nor
           into
           the
           outward
           thing
           ,
           but
           abide
           stil
           in
           the
           worker
           ,
           that
           is
           to
           say
           in
           the
           mind
           ,
           as
           actions
           and
           perfections
           thereof
           .
        
         
           Let
           us
           yet
           againe
           take
           of
           that
           which
           hath
           bin
           sayd
           afore
           .
           If
           the
           sayd
           universall
           only
           one
           working
           mind
           ,
           have
           wrought
           from
           everlasting
           in
           the
           sayd
           universall
           only
           one
           capable
           mind
           ,
           by
           the
           Imaginations
           of
           men
           :
           then
           hath
           the
           knowledge
           of
           all
           things
           bin
           evermore
           imprinted
           in
           the
           sayd
           capable
           mind
           ;
           for
           it
           shall
           evermore
           have
           brought
           the
           abilitie
           into
           act
           :
           And
           therwithall
           ,
           the
           working
           and
           perfection
           of
           the
           thing
           that
           is
           everlasting
           ,
           shall
           have
           depended
           upon
           a
           thing
           that
           is
           temporall
           ;
           which
           is
           unpossible
           .
           And
           although
           
             Averrhoes
          
           supposed
           not
           the
           World
           to
           be
           everlasting
           :
           yet
           notwithstanding
           
           the
           said
           capable
           minde
           which
           hath
           been
           set
           awotke
           so
           many
           hundred
           years
           ,
           by
           so
           many
           imaginations
           of
           men
           ,
           and
           in
           so
           many
           sundry
           Nations
           ,
           could
           not
           now
           meet
           with
           any
           new
           thing
           whereof
           it
           had
           not
           the
           knowledge
           afore
           .
           For
           this
           capable
           mind
           (
           sayth
           
             Averrhoes
          
           )
           is
           a
           certain
           spirituall
           substance
           ,
           which
           spreadeth
           it selfe
           forth
           into
           all
           men
           and
           into
           all
           ages
           ,
           and
           the
           nature
           of
           such
           sort
           of
           substances
           is
           to
           be
           all
           in
           the
           whole
           ,
           and
           all
           in
           every
           part
           thereof
           .
           For
           they
           be
           not
           tyed
           to
           any
           one
           place
           ,
           but
           are
           wheresoever
           they
           worke
           ,
           and
           their
           working
           is
           in
           respect
           of
           the
           whole
           ,
           and
           not
           in
           respect
           of
           any
           one
           part
           ,
           forasmuch
           as
           they
           be
           undividable
           .
           Therefore
           it
           should
           follow
           by
           his
           opinion
           (
           as
           I
           have
           sayd
           afore
           )
           that
           the
           one
           universall
           capable
           minde
           is
           and
           worketh
           whole
           &
           unparted
           in
           every
           man
           .
           And
           if
           it
           be
           so
           ,
           then
           is
           that
           being
           of
           it
           there
           ,
           not
           in
           way
           of
           meer
           ability
           or
           possibility
           onely
           ,
           but
           in
           way
           of
           operation
           and
           perfect
           inworking
           ,
           as
           a
           wicked
           spirit
           is
           in
           a
           witch
           ,
           in
           a
           Pythonesse
           or
           in
           a
           possessed
           person
           :
           which
           spirit
           (
           were
           he
           possessed
           of
           the
           man
           as
           he
           himselfe
           possesseth
           the
           man
           ,
           (
           after
           which
           manner
           
             Averrhoes
          
           affirmeth
           us
           to
           possesse
           the
           understanding
           in
           possibility
           ,
           by
           our
           imaginations
           ;
           )
           would
           make
           the
           man
           capable
           of
           all
           that
           ever
           the
           Spirit
           himselfe
           knoweth
           or
           is
           .
           Whereupon
           it
           will
           follow
           ,
           that
           this
           understanding
           in
           possibility
           ,
           shall
           everlastingly
           in
           all
           men
           from
           their
           very
           birth
           ,
           actually
           understand
           and
           know
           all
           things
           that
           all
           men
           understand
           ,
           as
           well
           in
           the
           old
           as
           the
           young
           ,
           and
           in
           the
           ignorant
           as
           the
           skilfull
           ;
           so
           as
           wee
           shall
           have
           no
           more
           need
           of
           sences
           ;
           nor
           of
           imagination
           to
           understand
           withall
           .
           To
           be
           short
           ,
           although
           
             Averrhoes
             ,
          
           admitteth
           not
           the
           World
           to
           be
           without
           beginning
           :
           yet
           at
           leastwise
           he
           will
           not
           deny
           ,
           but
           that
           [
           by
           his
           reckoning
           ]
           they
           which
           come
           into
           the
           world
           at
           this
           day
           ,
           should
           come
           far
           more
           skilfull
           then
           all
           their
           predecessors
           ,
           and
           the
           children
           of
           them
           more
           skilfull
           then
           their
           fathers
           ,
           and
           the
           offspring
           of
           those
           children
           more
           skilfull
           then
           those
           children
           themselves
           ,
           and
           so
           forth
           on
           ,
           because
           they
           should
           succeed
           in
           the
           knowledge
           continued
           throughout
           all
           ages
           .
           Whereupon
           it
           will
           also
           insue
           ,
           that
           all
           Sciences
           shall
           be
           equall
           in
           all
           men
           that
           make
           profession
           of
           them
           .
           As
           for
           example
           ,
           we
           will
           speak
           here
           ,
           but
           of
           some
           one
           speciall
           Science
           ,
           as
           Grammer
           and
           Arithmetick
           ,
           Now
           if
           there
           be
           any
           diversity
           in
           the
           skill
           thereof
           ,
           that
           diversity
           cannot
           come
           but
           of
           the
           diversity
           of
           the
           subject
           or
           ground
           wherein
           the
           skill
           is
           .
           Now
           the
           ground
           of
           the
           skill
           is
           the
           capacity
           of
           the
           minde
           or
           understanding
           ,
           (
           which
           
             Averrhoes
          
           supposeth
           to
           be
           but
           only
           
           one
           ,
           common
           to
           all
           men
           )
           and
           not
           the
           Imagination
           ,
           which
           is
           but
           a
           reflexion
           or
           rebounding
           backe
           of
           the
           Sence
           .
           And
           so
           forasmuch
           as
           there
           is
           (
           by
           his
           saying
           )
           but
           one
           ground
           in
           all
           men
           ;
           it
           followeth
           that
           the
           knowledge
           or
           skill
           of
           this
           or
           that
           Science
           must
           needes
           be
           equall
           and
           alike
           in
           all
           men
           :
           or
           els
           that
           if
           it
           be
           not
           equall
           ,
           but
           doe
           vary
           ,
           as
           we
           see
           it
           doth
           in
           divers
           degrees
           ;
           then
           the
           same
           varying
           or
           diversitie
           happeneth
           through
           the
           diversitie
           of
           the
           ground
           wherein
           the
           skill
           is
           ,
           and
           consequently
           that
           there
           is
           one
           particular
           understanding
           or
           
             one
             peculiar
             mind
          
           in
           every
           man
           ,
           and
           not
           one
           universall
           mind
           common
           to
           all
           men
           .
           Also
           it
           is
           a
           generall
           rule
           ,
           that
           the
           receiver
           of
           a
           thing
           hath
           not
           the
           thing
           afore
           he
           receive
           it
           .
           
           For
           (
           as
           
             Aristotle
          
           sayth
           )
           that
           which
           is
           to
           receive
           a
           thing
           ,
           must
           needes
           be
           first
           utterly
           voyde
           of
           the
           thing
           which
           it
           receiveth
           .
           Now
           afore
           that
           our
           Sence
           and
           Imagination
           had
           any
           being
           at
           all
           ,
           this
           universall
           comon
           mind
           had
           received
           and
           possessed
           all
           things
           aforehand
           ;
           and
           not
           only
           received
           them
           ,
           but
           also
           kept
           them
           together
           .
           For
           as
           
             Aristotle
          
           himselfe
           sayth
           ,
           that
           manner
           of
           mind
           is
           the
           place
           of
           all
           under
           kinds
           and
           sortes
           of
           things
           ,
           and
           thereto
           hath
           no
           lesse
           power
           than
           the
           Imagination
           ,
           to
           reteine
           whatsoever
           the
           Sences
           receive
           .
           In
           vaine
           therefore
           should
           that
           universall
           mind
           understand
           by
           our
           Imaginations
           ,
           considering
           that
           it
           understandeth
           by
           it selfe
           :
           in
           vaine
           likewise
           should
           the
           Imaginations
           imprint
           those
           things
           in
           it
           ,
           which
           were
           imprinted
           in
           it
           so
           long
           afore
           :
           and
           in
           vaine
           is
           
             Aristotles
          
           settingdowne
           of
           a
           workfull
           understanding
           ,
           which
           should
           bring
           our
           understanding
           in
           abilitie
           ,
           from
           possibilitie
           into
           action
           ;
           if
           the
           sayd
           onely
           one
           vniversall
           mind
           or
           understanding
           be
           perfect
           of
           it selfe
           from
           everlasting
           ,
           as
           it
           followeth
           to
           be
           upon
           the
           opinion
           of
           
             Averrhoes
             .
          
           Neither
           is
           it
           to
           sayd
           ,
           that
           although
           the
           conceivable
           underkinds
           of
           things
           have
           been
           imprinted
           everlastingly
           in
           the
           sayd
           universall
           mind
           ;
           yet
           notwithstanding
           there
           needed
           and
           Imagination
           for
           the
           understanding
           of
           them
           ,
           as
           there
           needeth
           now
           whensoever
           we
           will
           use
           the
           things
           that
           we
           have
           seene
           or
           learned
           afore
           .
           For
           by
           that
           reckoning
           ,
           to
           learne
           all
           manner
           of
           Sciences
           ,
           we
           needed
           no
           more
           but
           to
           bethinke
           us
           by
           imagination
           ,
           of
           the
           things
           that
           were
           already
           aforehand
           in
           the
           sayd
           only
           universall
           one
           mind
           ,
           as
           we
           doe
           the
           things
           that
           have
           bene
           printed
           sometime
           in
           our
           memories
           ,
           and
           are
           somewhat
           slipped
           out
           of
           our
           remembrance
           ;
           and
           so
           might
           we
           our selves
           learne
           all
           sciences
           without
           a
           teacher
           ,
           because
           that
           in
           the
           sayd
           universall
           mind
           of
           ours
           ,
           we
           should
           have
           all
           the
           skill
           that
           ever
           any
           
           man
           had
           attained
           to
           ,
           in
           like
           manner
           as
           the
           person
           that
           hath
           once
           had
           the
           skill
           of
           Arithmetick
           or
           Cosmographie
           throughly
           settled
           in
           his
           mind
           ,
           needeth
           no
           teacher
           to
           teach
           it
           him
           againe
           ,
           but
           onely
           to
           overturn
           his
           owne
           imagination
           ,
           and
           to
           search
           his
           memorie
           for
           the
           finding
           againe
           of
           that
           which
           he
           had
           layd
           up
           there
           .
           Now
           we
           knowe
           that
           whosoever
           learneth
           nothing
           ,
           knoweth
           nothig
           ,
           and
           that
           ordinarily
           he
           which
           most
           studyeth
           ,
           most
           learneth
           :
           and
           that
           all
           the
           tossing
           and
           turmoyling
           of
           a
           mans
           owne
           imagination
           that
           can
           be
           all
           his
           life
           long
           ,
           will
           never
           make
           him
           to
           attaine
           of
           himselfe
           to
           so
           much
           as
           the
           very
           principles
           of
           the
           least
           science
           that
           is
           .
           By
           reason
           whereof
           it
           followeth
           ,
           That
           we
           have
           not
           the
           skill
           of
           any
           science
           in
           us
           ,
           untill
           we
           either
           be
           taught
           it
           or
           find
           it
           out
           by
           beating
           our
           wits
           about
           it
           :
           and
           that
           our
           imagination
           serveth
           not
           to
           revive
           the
           Sciences
           in
           us
           ,
           but
           to
           bring
           them
           into
           us
           ,
           and
           to
           plant
           them
           in
           us
           ,
           And
           forasmuch
           as
           all
           the
           Sciences
           should
           be
           in
           all
           men
           from
           the
           beginning
           ,
           if
           there
           were
           but
           one
           universall
           mind
           in
           all
           men
           ,
           [
           which
           is
           not
           so
           ]
           it
           followeth
           that
           there
           is
           in
           every
           particular
           person
           a
           particular
           and
           peculiar
           mind
           ,
           and
           not
           any
           one
           universall
           mind
           common
           to
           all
           men
           .
           Moreover
           ,
           our
           mind
           attaineth
           after
           a
           sort
           to
           the
           understanding
           of
           it selfe
           :
           which
           thing
           it
           could
           not
           doe
           in
           very
           deede
           ,
           if
           there
           were
           but
           one
           universall
           mind
           common
           to
           all
           men
           .
           For
           too
           understand
           it selfe
           ,
           it
           must
           needes
           worke
           upon
           it selfe
           .
           But
           if
           we
           beleeve
           
             Averrhoes
             ,
          
           our
           mind
           shall
           but
           onely
           be
           wrought
           upon
           and
           receive
           into
           it
           from
           the
           Imagination
           ,
           as
           a
           Window
           receiveth
           light
           from
           the
           Sunne
           .
           Againe
           ,
           the
           capacity
           of
           the
           universall
           understanding
           in
           possibilitie
           ,
           could
           not
           doe
           that
           .
           For
           it
           behoved
           it
           to
           have
           some
           other
           thing
           besides
           itselfe
           ,
           to
           bring
           it selfe
           into
           action
           .
           And
           surely
           Imagination
           could
           not
           helpe
           it
           ,
           for
           it
           
             doth
             but
             offer
             up
          
           the
           sensible
           things
           unto
           it
           ,
           and
           attaineth
           not
           so
           farre
           as
           to
           the
           things
           that
           are
           to
           be
           discerned
           by
           drift
           of
           reason
           .
           Yet
           notwithstanding
           we
           understand
           that
           we
           understand
           ,
           and
           we
           reason
           and
           iudge
           both
           of
           our
           Imagination
           ,
           and
           also
           of
           our
           reasoning
           and
           understanding
           itselfe
           .
           The
           thing
           then
           which
           doth
           
             so
             enter
             and
             pearce
             into
             itselfe
             ,
          
           is
           another
           manner
           of
           power
           than
           an
           Imagination
           ,
           or
           that
           an
           universall
           understanding
           in
           possibilitie
           .
           What
           is
           to
           be
           sayd
           to
           this
           ,
           that
           of
           one selfesame
           Imagination
           ,
           one selfesame
           person
           concludeth
           now
           after
           one
           sort
           ,
           and
           by-and-by
           after
           in
           another
           sort
           ;
           and
           thereout
           of
           draweth
           both
           contrarie
           arguments
           and
           contrarie
           determinations
           :
           or
           that
           divers
           person
           by
           divers
           imaginations
           doe
           close
           together
           in
           
           one
           will
           and
           one
           minde
           ?
           Is
           it
           possible
           that
           this
           should
           proceed
           of
           an
           everlasting
           substance
           in
           one selfe
           same
           person
           ,
           seeing
           that
           everlastingnesse
           is
           not
           subject
           to
           any
           change
           of
           time
           or
           place
           ?
           Or
           that
           it
           should
           proceed
           of
           any
           one selfesame
           substance
           in
           many
           men
           ,
           seeing
           that
           the
           imaginations
           of
           them
           be
           so
           divers
           one
           from
           another
           ?
           at
           least
           wise
           if
           the
           said
           substance
           work
           not
           but
           by
           such
           instruments
           ?
        
         
           As
           touching
           the
           opinion
           of
           
             Alexander
          
           of
           
             Aphrodise
             ,
          
           
           who
           upholdeth
           a
           certain
           universall
           working
           mind
           that
           imprinteth
           things
           in
           the
           understanding
           in
           possibility
           ,
           that
           is
           to
           say
           ,
           in
           every
           mans
           severall
           capacity
           ,
           and
           bringeth
           it
           forth
           into
           action
           :
           the
           most
           part
           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
           .
           (
           *⁎*
           )
        
         
           AMEN
           .
        
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A89326e-220
           
             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.
             
          
        
         
           Notes for div A89326e-1140
           
             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
             .
          
        
         
           Notes for div A89326e-3770
           
             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
               .
            
          
           
             Pythagor●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
             .
          
           
             
               Aristotl●
            
             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
               .