For thisthe betterSoulesdoe oft despiseThe bodie's death, and doe it oft desire;For when on ground, the burdened ballance liesThe emptie part is lifted vp the higher:But if the bodie's death thesouleshould kill,Then death must needsagainst her naturebee;And were it so, allsouleswould flie it still,"For Nature hates and shunnes her contrary.For all things else, which Nature makes to bee,Theirbeingto preserue, are chiefly taught;And though some things desire a change to see,Yet neuer thing did long to turne to naught.If then by death thesoulewere quenchèd quite,She could not thus against her nature runne;Since euery senselesse thing, by Nature's light,Doth preservation seeke, destruction shunne.Nor could the World's best spirits so much erre,If death tooke all—that they should all agree,Before this life, theirhonourto preferre;For what is praise to things that nothing bee?Againe, if by the bodie's prop she stand;If on the bodie's life, her life depend;AsMeleager'son the fatall brand[146],—The bodie's good shee onely would intend:We should not find her half so braue and bold,To leade it to the Warres and to the seas;To make it suffer watchings, hunger, cold,When it might feed with plenty, rest with ease.Doubtlesse allSouleshave a suruiuing thought;Therefore of death we thinke with quiet mind;But if we thinke ofbeing turn'd to nought,A trembling horror in oursouleswe find.
For thisthe betterSoulesdoe oft despiseThe bodie's death, and doe it oft desire;For when on ground, the burdened ballance liesThe emptie part is lifted vp the higher:
But if the bodie's death thesouleshould kill,Then death must needsagainst her naturebee;And were it so, allsouleswould flie it still,"For Nature hates and shunnes her contrary.
For all things else, which Nature makes to bee,Theirbeingto preserue, are chiefly taught;And though some things desire a change to see,Yet neuer thing did long to turne to naught.
If then by death thesoulewere quenchèd quite,She could not thus against her nature runne;Since euery senselesse thing, by Nature's light,Doth preservation seeke, destruction shunne.
Nor could the World's best spirits so much erre,If death tooke all—that they should all agree,Before this life, theirhonourto preferre;For what is praise to things that nothing bee?
Againe, if by the bodie's prop she stand;If on the bodie's life, her life depend;AsMeleager'son the fatall brand[146],—The bodie's good shee onely would intend:
We should not find her half so braue and bold,To leade it to the Warres and to the seas;To make it suffer watchings, hunger, cold,When it might feed with plenty, rest with ease.
Doubtlesse allSouleshave a suruiuing thought;Therefore of death we thinke with quiet mind;But if we thinke ofbeing turn'd to nought,A trembling horror in oursouleswe find.
Reason IV.
From the Feare of Death in the Wicked Soules.
And asthe better spirit, when shee doth beareA scorne of death, doth shew she cannot die;So when the wickedSouleDeath's face doth feare,Euen then she proues her owne eternitie.For when Death's forme appeares, she feareth notAn vtter quenching or extinguishment;She would be glad to meet with such a lot,That so she might all future ill preuent:But shee doth doubt what after may befall;For Nature's law accuseth her within;And saith, 'Tis true that is affirm'd by all,That after death there is a paine for sin.Then she which hath bin hud-winkt from her birth,Doth first her selfe within Death's mirror see;And when her body doth returne to earth,She first takes care, how she alone shall bee.Who euer sees these irreligious men,With burthen of a sicknesse weake and faint;But heares them talking of Religion then,And vowing of theirsoulesto euery saint?When was there euer cursèdatheistbroughtVnto thegibbet,[147]but he did adoreThat blessed Power, which he had set at nought,Scorn'd and blasphemèd all his life before?These light vaine persons still are drunke and mad,With surfettings and pleasures of their youth;But at their deaths they are fresh,[148]sober, sadThen they discerne, and then they speake the truth.If then allSoules, both good and bad, doe teach,With generall voice, thatsoulescan neuer die;'Tis not man's flattering glosse, butNature's speech,Which, likeGod'sOracle, can neuer lie.
And asthe better spirit, when shee doth beareA scorne of death, doth shew she cannot die;So when the wickedSouleDeath's face doth feare,Euen then she proues her owne eternitie.
For when Death's forme appeares, she feareth notAn vtter quenching or extinguishment;She would be glad to meet with such a lot,That so she might all future ill preuent:
But shee doth doubt what after may befall;For Nature's law accuseth her within;And saith, 'Tis true that is affirm'd by all,That after death there is a paine for sin.
Then she which hath bin hud-winkt from her birth,Doth first her selfe within Death's mirror see;And when her body doth returne to earth,She first takes care, how she alone shall bee.
Who euer sees these irreligious men,With burthen of a sicknesse weake and faint;But heares them talking of Religion then,And vowing of theirsoulesto euery saint?
When was there euer cursèdatheistbroughtVnto thegibbet,[147]but he did adoreThat blessed Power, which he had set at nought,Scorn'd and blasphemèd all his life before?
These light vaine persons still are drunke and mad,With surfettings and pleasures of their youth;But at their deaths they are fresh,[148]sober, sadThen they discerne, and then they speake the truth.
If then allSoules, both good and bad, doe teach,With generall voice, thatsoulescan neuer die;'Tis not man's flattering glosse, butNature's speech,Which, likeGod'sOracle, can neuer lie.
Reason V.
From the benerall Desire of Immortalitie.
Hence springsthat vniuersall strong desire,Which all men haue of Immortalitie:Not some few spirits vnto this thought aspire,But all mens' minds in this vnited be.Then this desire of Nature is not vaine,"She couets not impossibilities;"Fond thoughts may fall into some idle braine,"But oneassentof all, is euer wise.From hence that generall care and study springs,Thatlaunchingandprogression of the mind;Which all men haue so much, of future things,That they no ioy doe in the present find.From this desire, that maine desire proceeds,Which all men haue suruiuing Fame to gaine;Bytombes, bybookes, by memorabledeeds:For she that this desires, doth still remaine.Hence lastly, springs care of posterities,For things their kind would euerlasting make;Hence is it that old men do plant young trees,The fruit whereof another age shall take.If we these rules vnto our selues apply,And view them by reflection of the mind;All these true notes of immortalitieIn ourheart's tableswe shall written find.
Hence springsthat vniuersall strong desire,Which all men haue of Immortalitie:Not some few spirits vnto this thought aspire,But all mens' minds in this vnited be.
Then this desire of Nature is not vaine,"She couets not impossibilities;"Fond thoughts may fall into some idle braine,"But oneassentof all, is euer wise.
From hence that generall care and study springs,Thatlaunchingandprogression of the mind;Which all men haue so much, of future things,That they no ioy doe in the present find.
From this desire, that maine desire proceeds,Which all men haue suruiuing Fame to gaine;Bytombes, bybookes, by memorabledeeds:For she that this desires, doth still remaine.
Hence lastly, springs care of posterities,For things their kind would euerlasting make;Hence is it that old men do plant young trees,The fruit whereof another age shall take.
If we these rules vnto our selues apply,And view them by reflection of the mind;All these true notes of immortalitieIn ourheart's tableswe shall written find.
Reason VI.
From the very Doubt and Disputation of Immortalitie.
And thoughsome impious wits do questions moue,And doubt ifSoulesimmortall be, or no;Thatdoubttheir immortalitie doth proue,Because they seeme immortall things to know.For he which reasons on both parts doth bring,Doth some things mortall, some immortall call;Now, if himselfe were but a mortall thing,He could not iudge immortall things at all.For when we iudge, our minds we mirrors make:And as those glasses which materiall bee,Formes of materiall things doe onely take,Forthoughtsormindsin them we cannot see;So, when we God and angels do conceiue,And thinke oftruth, which is eternall too;Then doe our minds immortall formes receiue,Which if they mortall were, they could not doo:And as, if beasts conceiu'd what Reason were,And that conception should distinctly show,They should the name ofreasonablebeare;For withoutReason, none couldReasonknow:So, when theSoulemounts with so high a wing,As of eternall things shedoubtscan moue;Shee proofes of her eternitie doth bring,Euen when she striues the contrary to proue.For euen thethoughtof immortalitie,Being an act done without the bodie's ayde;Shewes, that her selfe alone could moue and bee,Although the body in the graue were layde.
And thoughsome impious wits do questions moue,And doubt ifSoulesimmortall be, or no;Thatdoubttheir immortalitie doth proue,Because they seeme immortall things to know.
For he which reasons on both parts doth bring,Doth some things mortall, some immortall call;Now, if himselfe were but a mortall thing,He could not iudge immortall things at all.
For when we iudge, our minds we mirrors make:And as those glasses which materiall bee,Formes of materiall things doe onely take,Forthoughtsormindsin them we cannot see;
So, when we God and angels do conceiue,And thinke oftruth, which is eternall too;Then doe our minds immortall formes receiue,Which if they mortall were, they could not doo:
And as, if beasts conceiu'd what Reason were,And that conception should distinctly show,They should the name ofreasonablebeare;For withoutReason, none couldReasonknow:
So, when theSoulemounts with so high a wing,As of eternall things shedoubtscan moue;Shee proofes of her eternitie doth bring,Euen when she striues the contrary to proue.
For euen thethoughtof immortalitie,Being an act done without the bodie's ayde;Shewes, that her selfe alone could moue and bee,Although the body in the graue were layde.
That the Soule cannot be destroyed.
And if her selfe she can so liuely moue,And neuer need a forraine helpe to take;Then must her motion euerlasting proue,"Because her selfe she neuer can forsake.
And if her selfe she can so liuely moue,And neuer need a forraine helpe to take;Then must her motion euerlasting proue,"Because her selfe she neuer can forsake.
Her Cause ceaseth not.
But thoughcorruption cannot touch the minde,By any cause that from it selfe may spring;Some outward cause Fate hath perhaps designd,Which to theSoulemay vtter quenching bring.
But thoughcorruption cannot touch the minde,By any cause that from it selfe may spring;Some outward cause Fate hath perhaps designd,Which to theSoulemay vtter quenching bring.
She hath no Contrary.
Perhapsher cause may cease, and she may die;God is hercause, HisWordher Maker was;Which shall stand fixt for all eternitieWhen Heauen and Earth shall like a shadow passe.Perhapssome thing repugnant to her kind,By strongantipathy, theSoulemay kill;But what can becontraryto the minde,Which holds allcontrariesin concord still?She lodgeth heat, and cold, and moist, and dry,And life, and death, and peace, and war together;Ten thousand fighting things in her doe lye,Yet neither troubleth, or disturbeth either.
Perhapsher cause may cease, and she may die;God is hercause, HisWordher Maker was;Which shall stand fixt for all eternitieWhen Heauen and Earth shall like a shadow passe.
Perhapssome thing repugnant to her kind,By strongantipathy, theSoulemay kill;But what can becontraryto the minde,Which holds allcontrariesin concord still?
She lodgeth heat, and cold, and moist, and dry,And life, and death, and peace, and war together;Ten thousand fighting things in her doe lye,Yet neither troubleth, or disturbeth either.
Shee cannot Die for want of Food.
Perhapsfor want of food thesoulemay pine;But that were strange, sith all thingsbadandgood,Sith all God's creature'smortallanddiuine,SithGod Himselfe, is her eternall food.Bodies are fed with things of mortall kind,And so are subiect to mortalitie;ButTruthwhich is eternall, feeds the mind;TheTree of life, which will not let her die.
Perhapsfor want of food thesoulemay pine;But that were strange, sith all thingsbadandgood,Sith all God's creature'smortallanddiuine,SithGod Himselfe, is her eternall food.
Bodies are fed with things of mortall kind,And so are subiect to mortalitie;ButTruthwhich is eternall, feeds the mind;TheTree of life, which will not let her die.
Violence cannot destroy her.
Yet violence, perhaps theSouledestroyes:As lightning, or thesun-beamesdim the sight;Or as a thunder-clap, or cannons' noyse,The power of hearing doth astonish quite.But high perfection to theSouleit brings,T' encounter things most excellent and high;For, when she views the best and greatest thingsThey do not hurt, but rather cleare her[149]eye,Besides,—asHomer's gods'gainst armies stand,—Her subtill forme can through all dangers slide;Bodies are captiue,mindsendure no band,"And Will is free, and can no force abide.
Yet violence, perhaps theSouledestroyes:As lightning, or thesun-beamesdim the sight;Or as a thunder-clap, or cannons' noyse,The power of hearing doth astonish quite.
But high perfection to theSouleit brings,T' encounter things most excellent and high;For, when she views the best and greatest thingsThey do not hurt, but rather cleare her[149]eye,
Besides,—asHomer's gods'gainst armies stand,—Her subtill forme can through all dangers slide;Bodies are captiue,mindsendure no band,"And Will is free, and can no force abide.
Time cannot destroy her.
But lastly,Timeperhaps at last hath powerTo spend her liuely powers, and quench her light;But old godSaturnewhich doth all deuoure,Doth cherish her, and still augment her might.Heauen waxeth old, and all thespheresaboueShall one day faint, and their swift motion stay;AndTimeit selfe in time shall cease to moue;Onely the Soule suruives, and liues for aye."Our Bodies, euery footstep that they make,"March towards death, vntill at last they die;"Whether we worke, or play, or sleepe, or wake,"Our life doth passe, and withTime'swings doth flie:But to theSouleTime doth perfection giue,And ads fresh lustre to her beauty still;And makes her in eternall youth to liue,Like her which nectar to the gods doth fill.[150]The more she liues, the more she feeds onTruth;The more she feeds, herstrengthdoth more increase:And what isstrength, but an effect ofyouth?Which ifTimenurse, how can it euer cease?
But lastly,Timeperhaps at last hath powerTo spend her liuely powers, and quench her light;But old godSaturnewhich doth all deuoure,Doth cherish her, and still augment her might.
Heauen waxeth old, and all thespheresaboueShall one day faint, and their swift motion stay;AndTimeit selfe in time shall cease to moue;Onely the Soule suruives, and liues for aye.
"Our Bodies, euery footstep that they make,"March towards death, vntill at last they die;"Whether we worke, or play, or sleepe, or wake,"Our life doth passe, and withTime'swings doth flie:
But to theSouleTime doth perfection giue,And ads fresh lustre to her beauty still;And makes her in eternall youth to liue,Like her which nectar to the gods doth fill.[150]
The more she liues, the more she feeds onTruth;The more she feeds, herstrengthdoth more increase:And what isstrength, but an effect ofyouth?Which ifTimenurse, how can it euer cease?
Objections against the Immortalitie of the Soule.
But nowtheseEpicuresbegin to smile,And say, my doctrine is more false then true;And that I fondly doe my selfe beguile,While these receiu'd opinions I ensue.
But nowtheseEpicuresbegin to smile,And say, my doctrine is more false then true;And that I fondly doe my selfe beguile,While these receiu'd opinions I ensue.
Objection I.
For what, say they, doth not theSoulewaxe old?How comes it then that agèd men doe dote;And that their braines grow sottish, dull and cold,Which were in youth the onely spirits of note?What? are notSouleswithin themselues corrupted?How can there idiots then by nature bee?How is it that some wits are interrupted,That now they dazeled are, now clearely see?
For what, say they, doth not theSoulewaxe old?How comes it then that agèd men doe dote;And that their braines grow sottish, dull and cold,Which were in youth the onely spirits of note?
What? are notSouleswithin themselues corrupted?How can there idiots then by nature bee?How is it that some wits are interrupted,That now they dazeled are, now clearely see?
Answere.
These questionsmake a subtill argument,To such as thinke bothsenseandreasonone;To whom nor agent, from the instrument,Nor power of working, from the work is known.But they that know that wit can shew no skill,But when she things inSense's glassedoth view;Doe know, if accident this glasse doe spill,Itnothing sees, orsees the false for true.For, if that region of the tender braine,Where th' inward sense of Fantasie should sit,And the outward senses gatherings should retain,By Nature, or by chance, become vnfit;Either at first vncapable it is,And so few things, or none at all receiues;Or mard by accident, which haps amisseAnd so amisse it euery thing perceiues.Then, as a cunning prince that vsethspyes,If they returne no newes doth nothing know;But if they make aduertisement of lies,The Prince's Counsel all awry doe goe.Euen so theSouleto such a body knit,Whose inward senses vndisposèd be,And to receiue the formes of things vnfit;Where nothing is brought in, can nothing see.This makes the idiot, which hath yet a mind,Able toknowthe truth, andchusethe good;If she such figures in the braine did find,As might be found, if it in temper stood.But if aphrensiedoe possesse the braine,It so disturbs and blots the formes of things;As Fantasie prooues altogether vaine,And to the Wit no true relation brings.Then doth the Wit, admitting all for true,Build fond[151]conclusions on those idle grounds;Then doth it flie the good, and ill pursue,Beleeuing all that this falsespiepropounds.But purge the humors, and the rage appease,Which this distemper in the fansie wrought;Then shall theWit, which never had disease,Discourse, and iudge discreetly, as it ought.So, though the clouds eclipse thesunne'sfaire light,Yet from his face they doe not take one beame;So haue our eyes their perfect power of sight,Euen when they looke into a troubled streame.Then these defects inSenses'organs bee,Not in thesouleor in her working might;She cannot lose her perfect power to see,Thogh mists and clouds do choke her window light.These imperfections then we must impute,Not to the agent but the instrument;We must not blameApollo, but his lute,If false accords from her false strings be sent.TheSoulein all hath one intelligence;Though too much moisture in an infant's braine,And too much drinesse in an old man's sense,Cannot the prints of outward things retaine:Then doth theSoulewant worke, and idle sit,And this wechildishnesseanddotagecall;Yet hath she then a quicke and actiue Wit,If she had stuffe and tooles to worke withall:For, giue her organs fit, and obiects faire;Giue but the aged man, the young man's sense;Let butMedea,Æson'syouth repaire,[152]And straight she shewes her wonted excellence.As a good harper stricken farre in yeares,Into whose cunning hand the gowt is fall;[153]All his old crotchets in his braine he beares,But on his harpe playes ill, or not at all.But ifApollotakes his gowt away,That hee his nimble fingers may apply;Apollo'sselfe will enuy at his play,And all the world applaud his minstralsie.Thendotageis no weaknesse of the mind,But of theSense; for if the mind did waste,In all old men we should this wasting find,When they some certaine terme of yeres had past:But most of them, euen to their dying howre,Retaine a mind more liuely, quicke, and strong;And better vse their vnderstanding power,Then when their braines were warm, and lims were yong.For, though the body wasted be and weake,And though the leaden forme of earth it beares;Yet when we heare that halfe-dead body speake,We oft are rauisht to the heauenlyspheares.
These questionsmake a subtill argument,To such as thinke bothsenseandreasonone;To whom nor agent, from the instrument,Nor power of working, from the work is known.
But they that know that wit can shew no skill,But when she things inSense's glassedoth view;Doe know, if accident this glasse doe spill,Itnothing sees, orsees the false for true.
For, if that region of the tender braine,Where th' inward sense of Fantasie should sit,And the outward senses gatherings should retain,By Nature, or by chance, become vnfit;
Either at first vncapable it is,And so few things, or none at all receiues;Or mard by accident, which haps amisseAnd so amisse it euery thing perceiues.
Then, as a cunning prince that vsethspyes,If they returne no newes doth nothing know;But if they make aduertisement of lies,The Prince's Counsel all awry doe goe.
Euen so theSouleto such a body knit,Whose inward senses vndisposèd be,And to receiue the formes of things vnfit;Where nothing is brought in, can nothing see.
This makes the idiot, which hath yet a mind,Able toknowthe truth, andchusethe good;If she such figures in the braine did find,As might be found, if it in temper stood.
But if aphrensiedoe possesse the braine,It so disturbs and blots the formes of things;As Fantasie prooues altogether vaine,And to the Wit no true relation brings.
Then doth the Wit, admitting all for true,Build fond[151]conclusions on those idle grounds;Then doth it flie the good, and ill pursue,Beleeuing all that this falsespiepropounds.
But purge the humors, and the rage appease,Which this distemper in the fansie wrought;Then shall theWit, which never had disease,Discourse, and iudge discreetly, as it ought.
So, though the clouds eclipse thesunne'sfaire light,Yet from his face they doe not take one beame;So haue our eyes their perfect power of sight,Euen when they looke into a troubled streame.
Then these defects inSenses'organs bee,Not in thesouleor in her working might;She cannot lose her perfect power to see,Thogh mists and clouds do choke her window light.
These imperfections then we must impute,Not to the agent but the instrument;We must not blameApollo, but his lute,If false accords from her false strings be sent.
TheSoulein all hath one intelligence;Though too much moisture in an infant's braine,And too much drinesse in an old man's sense,Cannot the prints of outward things retaine:
Then doth theSoulewant worke, and idle sit,And this wechildishnesseanddotagecall;Yet hath she then a quicke and actiue Wit,If she had stuffe and tooles to worke withall:
For, giue her organs fit, and obiects faire;Giue but the aged man, the young man's sense;Let butMedea,Æson'syouth repaire,[152]And straight she shewes her wonted excellence.
As a good harper stricken farre in yeares,Into whose cunning hand the gowt is fall;[153]All his old crotchets in his braine he beares,But on his harpe playes ill, or not at all.
But ifApollotakes his gowt away,That hee his nimble fingers may apply;Apollo'sselfe will enuy at his play,And all the world applaud his minstralsie.
Thendotageis no weaknesse of the mind,But of theSense; for if the mind did waste,In all old men we should this wasting find,When they some certaine terme of yeres had past:
But most of them, euen to their dying howre,Retaine a mind more liuely, quicke, and strong;And better vse their vnderstanding power,Then when their braines were warm, and lims were yong.
For, though the body wasted be and weake,And though the leaden forme of earth it beares;Yet when we heare that halfe-dead body speake,We oft are rauisht to the heauenlyspheares.
Objection II.
Yet say these men, If all her organs die,Then hath thesouleno power her powers to vse;So, in a sort, her powers extinct doe lie,When vntoactshee cannot them reduce.And if her powers be dead, then what is shee?For sith from euery thing some powers do spring,And from those powers, someactsproceeding bee,Then kill bothpowerandact, and kill thething.
Yet say these men, If all her organs die,Then hath thesouleno power her powers to vse;So, in a sort, her powers extinct doe lie,When vntoactshee cannot them reduce.
And if her powers be dead, then what is shee?For sith from euery thing some powers do spring,And from those powers, someactsproceeding bee,Then kill bothpowerandact, and kill thething.
Answere.
Doubtlessethe bodie's death when once it dies,The instruments of sense and life doth kill;So that she cannot vse those faculties,Although their root rest in her substance still.But (as the body liuing)WitandWillCaniudgeandchuse, without the bodie's ayde;Though on such obiects they are working still,As through the bodie's organs are conuayde:So, when the body serues her turne no more,And all herSensesare extinct and gone,She can discourse of what she learn'd before,In heauenly contemplations, all alone.So, if one man well on a lute doth play,And haue good horsemanship, and Learning's skill;Though both his lute and horse we take away,Doth he not keep his former learning still?He keepes it doubtlesse, and can vse it to[o];And doth both th' otherskilsin power retaine;And can of both the proper actions doe,If with his lute or horse he meet againe.So (though the instruments by which we liue,And view the world, the bodie's death doe kill;)[154]Yet with the body they shall all reuiue,And all their wonted offices fulfill.
Doubtlessethe bodie's death when once it dies,The instruments of sense and life doth kill;So that she cannot vse those faculties,Although their root rest in her substance still.
But (as the body liuing)WitandWillCaniudgeandchuse, without the bodie's ayde;Though on such obiects they are working still,As through the bodie's organs are conuayde:
So, when the body serues her turne no more,And all herSensesare extinct and gone,She can discourse of what she learn'd before,In heauenly contemplations, all alone.
So, if one man well on a lute doth play,And haue good horsemanship, and Learning's skill;Though both his lute and horse we take away,Doth he not keep his former learning still?
He keepes it doubtlesse, and can vse it to[o];And doth both th' otherskilsin power retaine;And can of both the proper actions doe,If with his lute or horse he meet againe.
So (though the instruments by which we liue,And view the world, the bodie's death doe kill;)[154]Yet with the body they shall all reuiue,And all their wonted offices fulfill.
Objection III.
But how, till then, shall she herselfe imploy?Her spies are dead which brought home newes before;What she hath got and keepes, she may enioy,But she hath meanes to vnderstand no more.Then what do those pooresoules, which nothing get?Or what doe those which get, and cannot keepe?Like buckets[155]bottomlesse, which all out-letThoseSoules, for want of exercise, must sleepe.
But how, till then, shall she herselfe imploy?Her spies are dead which brought home newes before;What she hath got and keepes, she may enioy,But she hath meanes to vnderstand no more.
Then what do those pooresoules, which nothing get?Or what doe those which get, and cannot keepe?Like buckets[155]bottomlesse, which all out-letThoseSoules, for want of exercise, must sleepe.
Answere.
See howman'sSouleagainst it selfe doth striue:Why should we not haue other meanes to know?As children while within the wombe they liue,Feed by the nauill: here they feed not so.These children, if they had some vse of sense,And should by chance their mothers' talking heare;That in short time they shall come forth from thence,Would feare their birth more then our death we feare.They would cry out, 'If we this place shall leaue,Then shall we breake our tender nauill strings;How shall we then our nourishment receiue,Sith our sweet food no other conduit brings?'And if a man should to these babes reply,That into this faire world they shall be brought;Where they shall see the Earth, the Sea, the Skie,The glorious Sun, and all that God hath wrought:That there ten thousand dainties they shall meet,Which by their mouthes they shall with pleasure take;Which shall be cordiall too, as wel as sweet,And of their little limbes, tall bodies make:This would[156]they thinke a fable, euen as weDoe thinke thestoryof theGolden Age;Or as some sensuall spirits amongst vs bee,Which hold theworld to come, a fainèd stage:Yet shall these infants after find all true,Though then thereof they nothing could conceiue;As soone as they are borne, the world they view,And with their mouthes, the nurses'-milke receiue.So, when theSouleis borne (for Death is noughtBut theSoule'sbirth, and so we should it call)Ten thousand things she sees beyond her thought,And in an vnknowne manner knowes them all.Then doth she see by spectacles no more,She heares not by report of double spies;Her selfe in instants doth all things explore,For each thing present, and before her, lies.
See howman'sSouleagainst it selfe doth striue:Why should we not haue other meanes to know?As children while within the wombe they liue,Feed by the nauill: here they feed not so.
These children, if they had some vse of sense,And should by chance their mothers' talking heare;That in short time they shall come forth from thence,Would feare their birth more then our death we feare.
They would cry out, 'If we this place shall leaue,Then shall we breake our tender nauill strings;How shall we then our nourishment receiue,Sith our sweet food no other conduit brings?'
And if a man should to these babes reply,That into this faire world they shall be brought;Where they shall see the Earth, the Sea, the Skie,The glorious Sun, and all that God hath wrought:
That there ten thousand dainties they shall meet,Which by their mouthes they shall with pleasure take;Which shall be cordiall too, as wel as sweet,And of their little limbes, tall bodies make:
This would[156]they thinke a fable, euen as weDoe thinke thestoryof theGolden Age;Or as some sensuall spirits amongst vs bee,Which hold theworld to come, a fainèd stage:
Yet shall these infants after find all true,Though then thereof they nothing could conceiue;As soone as they are borne, the world they view,And with their mouthes, the nurses'-milke receiue.
So, when theSouleis borne (for Death is noughtBut theSoule'sbirth, and so we should it call)Ten thousand things she sees beyond her thought,And in an vnknowne manner knowes them all.
Then doth she see by spectacles no more,She heares not by report of double spies;Her selfe in instants doth all things explore,For each thing present, and before her, lies.
Objection IV.
But stillthis crue with questions me pursues:Ifsoulesdeceas'd (say they) still liuing bee;Why do they not return, to bring vs newesOf that strange world, where they such wonders see?[157]
But stillthis crue with questions me pursues:Ifsoulesdeceas'd (say they) still liuing bee;Why do they not return, to bring vs newesOf that strange world, where they such wonders see?[157]
Answere.
Fond[158]men!If we beleeue that men doe liueVnder theZenithof both frozenPoles,Though none come thence aduertisement to giue;Why beare we not the like faith of oursoules?Thesoulehath here on Earth no more to doe,Then we haue businesse in our mother's wombe;What child doth couet to returne thereto?Although all children first from thence do come?But asNoah'spidgeon, which return'd no more,Did shew, she footing found, for all the Flood;So when good soules, departed through Death's dore,Come not againe, it shewes their dwelling good.And doubtlesse, such asouleas vp doth mount,And doth appeare before her Maker's Face;Holds this vile world in such a base account,As she looks down, and scorns this wretched place.But such as are detruded downe to Hell,Either for shame, they still themselues retire;Or tyed in chaines, they in close prison dwell,And cannot come, although they much desire.
Fond[158]men!If we beleeue that men doe liueVnder theZenithof both frozenPoles,Though none come thence aduertisement to giue;Why beare we not the like faith of oursoules?
Thesoulehath here on Earth no more to doe,Then we haue businesse in our mother's wombe;What child doth couet to returne thereto?Although all children first from thence do come?
But asNoah'spidgeon, which return'd no more,Did shew, she footing found, for all the Flood;So when good soules, departed through Death's dore,Come not againe, it shewes their dwelling good.
And doubtlesse, such asouleas vp doth mount,And doth appeare before her Maker's Face;Holds this vile world in such a base account,As she looks down, and scorns this wretched place.
But such as are detruded downe to Hell,Either for shame, they still themselues retire;Or tyed in chaines, they in close prison dwell,And cannot come, although they much desire.
Objection V.
Well, well, say these vaine spirits, though vaine it isTo thinke ourSoulesto Heauen or Hell to[159]goe,Politikemen haue thought it not amisse,To spread thislye, to make men vertuous so.
Well, well, say these vaine spirits, though vaine it isTo thinke ourSoulesto Heauen or Hell to[159]goe,Politikemen haue thought it not amisse,To spread thislye, to make men vertuous so.
Answere.
Doe youthen thinke thismorall vertuegood?I thinke you doe, euen for your priuate gaine;For Common-wealths byvertueeuer stood,And common good the priuate doth containe.If then thisvertueyou doe loue so well,Haue you no meanes, her practise to maintaine;But you this lye must to the people tell,That goodSoulesliue in ioy, and ill in paine?Mustvertuebe preseruèd by alye?VertueandTruthdo euer best agree;By this it seemes to be a veritie,Sith the effects so good and vertuous bee.For, as the deuill father is of lies,So vice and mischiefe doe his lyes ensue;Then this good doctrine did not he deuise,But made thislye, which saith it is not true.
Doe youthen thinke thismorall vertuegood?I thinke you doe, euen for your priuate gaine;For Common-wealths byvertueeuer stood,And common good the priuate doth containe.
If then thisvertueyou doe loue so well,Haue you no meanes, her practise to maintaine;But you this lye must to the people tell,That goodSoulesliue in ioy, and ill in paine?
Mustvertuebe preseruèd by alye?VertueandTruthdo euer best agree;By this it seemes to be a veritie,Sith the effects so good and vertuous bee.
For, as the deuill father is of lies,So vice and mischiefe doe his lyes ensue;Then this good doctrine did not he deuise,But made thislye, which saith it is not true.
The Generall Consent of All.
For howcan that be false, which euery tongueOf euery mortall man affirmes for true?Which truth hath in all ages been so strong,As lodestone-like, all hearts it euer drew.For, not theChristian, or theIewalone,ThePersian, or theTurke, acknowledge this;This mysterie to the wildIndianknowne,And to theCanniballandTartaris.This richAssyriandrugge growes euery where;As common in theNorth, as in theEast;This doctrine does not enter by theeare,But of it selfe is natiue in the breast.None that acknowledge God, or prouidence,TheirSoule'seternitie did euer doubt;For allReligiontakes her root from hence,Which no poore naked nation liues without.For sith the World for Man created was,(For onely Man the vse thereof doth know)If man doe perish like a withered grasse,How doth God's Wisedom order things below?And if that Wisedom still wise ends propound,Why made He man, of other creatures King?When (if he perish here) there is not foundIn all the world so poor and vile a thing?If death do quench vs quite, we haue great wrong,Sith for our seruice all things else were wrought;Thatdawes, andtrees, androcks, should last so long,When we must in an instant passe to nought.But blest be thatGreat Power, that hath vs blestWith longer life then Heauen or Earth can haue;Which hath infus'd into our mortall breastImmortall powers, not subiect to the graue.For though the Soule doe seeme her graue to beare,And in this world is almost buried quick;We haue no cause the bodie's death to feare,For when the shell is broke, out comes a chick.
For howcan that be false, which euery tongueOf euery mortall man affirmes for true?Which truth hath in all ages been so strong,As lodestone-like, all hearts it euer drew.
For, not theChristian, or theIewalone,ThePersian, or theTurke, acknowledge this;This mysterie to the wildIndianknowne,And to theCanniballandTartaris.
This richAssyriandrugge growes euery where;As common in theNorth, as in theEast;This doctrine does not enter by theeare,But of it selfe is natiue in the breast.
None that acknowledge God, or prouidence,TheirSoule'seternitie did euer doubt;For allReligiontakes her root from hence,Which no poore naked nation liues without.
For sith the World for Man created was,(For onely Man the vse thereof doth know)If man doe perish like a withered grasse,How doth God's Wisedom order things below?
And if that Wisedom still wise ends propound,Why made He man, of other creatures King?When (if he perish here) there is not foundIn all the world so poor and vile a thing?
If death do quench vs quite, we haue great wrong,Sith for our seruice all things else were wrought;Thatdawes, andtrees, androcks, should last so long,When we must in an instant passe to nought.
But blest be thatGreat Power, that hath vs blestWith longer life then Heauen or Earth can haue;Which hath infus'd into our mortall breastImmortall powers, not subiect to the graue.
For though the Soule doe seeme her graue to beare,And in this world is almost buried quick;We haue no cause the bodie's death to feare,For when the shell is broke, out comes a chick.
Three Kinds of Life Answerable To the three Powers of theSoule.
Foras thesoule's essentiallpowers are three,Thequickning power, thepower of senseandreason;Three kinds of life to her designèd bee,Which perfect these three[160]powers in their due season.The first life, in the mother's wombe is spent,Where she hernursing powerdoth onely vse;Where, when she finds defect of nourishment,Sh' expels her body, and this world she viewes.This we callBirth; but if the child could speake,HeDeathwould call it; and of Nature plaine,[161]That she would thrust him out naked and weake,And in his passage pinch him with such paine.Yet, out he comes, and in this world is plac't,Where all hisSensesin perfection bee;Where he finds flowers to smell, and fruits to taste;And sounds to heare, and sundry formes to see.When he hath past some time vpon this stage,HisReasonthen a litle seemes to wake;Which, thogh she spring, when sense doth fade with age,Yet can she here no perfect practise make.Then doth th' aspiringSoulethe body leaue,Which we callDeath; but were it knowne to all,Whatlifeoursoulesdo by thisdeathreceiue,Men would itbirthorgaole[162]deliuerycall.In this third life, Reason will be so bright,As that her sparke will like thesun-beamesshine;And shall of God enioy the reall sight.Being still increast by influence diuine.
Foras thesoule's essentiallpowers are three,Thequickning power, thepower of senseandreason;Three kinds of life to her designèd bee,Which perfect these three[160]powers in their due season.
The first life, in the mother's wombe is spent,Where she hernursing powerdoth onely vse;Where, when she finds defect of nourishment,Sh' expels her body, and this world she viewes.
This we callBirth; but if the child could speake,HeDeathwould call it; and of Nature plaine,[161]That she would thrust him out naked and weake,And in his passage pinch him with such paine.
Yet, out he comes, and in this world is plac't,Where all hisSensesin perfection bee;Where he finds flowers to smell, and fruits to taste;And sounds to heare, and sundry formes to see.
When he hath past some time vpon this stage,HisReasonthen a litle seemes to wake;Which, thogh she spring, when sense doth fade with age,Yet can she here no perfect practise make.
Then doth th' aspiringSoulethe body leaue,Which we callDeath; but were it knowne to all,Whatlifeoursoulesdo by thisdeathreceiue,Men would itbirthorgaole[162]deliuerycall.
In this third life, Reason will be so bright,As that her sparke will like thesun-beamesshine;And shall of God enioy the reall sight.Being still increast by influence diuine.
An Acclamation.
O Ignorant poor man! what dost thou beareLockt vp within the casket of thy brest?What iewels, and what riches hast thou there!What heauenly treasure in so weake a chest!Looke in thysoule, and thou shaltbeautiesfind,Like those which drowndNarcissusin the flood:[163]HonourandPleasureboth are in thy mind,And all that in the world is countedGood.Thinke of her worth, and think that God did meane,This worthy mind should worthy things imbrace;Blot not her beauties with thy thoughts vnclean,Nor her dishonour with thy passions base;Kill not herquickning powerwith surfettings,Mar not herSensewith sensualitie;Cast not her serious[164]wit on idle things:Make not her free-will, slaue to vanitie.And when thou think'st of hereternitie,Thinke not thatDeathagainst her nature is,Thinke it abirth; and when thou goest to die,Sing like a swan, as if thou went'st to blisse.[165]And if thou, like a child, didst feare before,Being in the darke, where thou didst nothing see;Now I haue broght theetorch-light, feare no more;Now when thou diest, thou canst not hud-winkt be.And thou mySoule, which turn'st thy curious eye,To view the beames of thine owne forme diuine;Know, that thou canst know nothing perfectly,While thou art clouded with this flesh of mine.Take heed ofouer-weening, and compareThy peacock's feet with thy gay peacock's traine;[166]Study the best, and highest things that are,But of thy selfe an humble thought retaine.Cast downe thy selfe, and onely striue to raiseThe glory of thy Maker's sacred Name;Vse all thy powers, that Blessed Power to praise,Which giues thee power tobee, andvse the same.
O Ignorant poor man! what dost thou beareLockt vp within the casket of thy brest?What iewels, and what riches hast thou there!What heauenly treasure in so weake a chest!
Looke in thysoule, and thou shaltbeautiesfind,Like those which drowndNarcissusin the flood:[163]HonourandPleasureboth are in thy mind,And all that in the world is countedGood.
Thinke of her worth, and think that God did meane,This worthy mind should worthy things imbrace;Blot not her beauties with thy thoughts vnclean,Nor her dishonour with thy passions base;
Kill not herquickning powerwith surfettings,Mar not herSensewith sensualitie;Cast not her serious[164]wit on idle things:Make not her free-will, slaue to vanitie.
And when thou think'st of hereternitie,Thinke not thatDeathagainst her nature is,Thinke it abirth; and when thou goest to die,Sing like a swan, as if thou went'st to blisse.[165]
And if thou, like a child, didst feare before,Being in the darke, where thou didst nothing see;Now I haue broght theetorch-light, feare no more;Now when thou diest, thou canst not hud-winkt be.
And thou mySoule, which turn'st thy curious eye,To view the beames of thine owne forme diuine;Know, that thou canst know nothing perfectly,While thou art clouded with this flesh of mine.
Take heed ofouer-weening, and compareThy peacock's feet with thy gay peacock's traine;[166]Study the best, and highest things that are,But of thy selfe an humble thought retaine.
Cast downe thy selfe, and onely striue to raiseThe glory of thy Maker's sacred Name;Vse all thy powers, that Blessed Power to praise,Which giues thee power tobee, andvse the same.