The French academie Fully discoursed and finished in foure bookes. 1. Institution of manners and callings of all estates. 2. Concerning the soule and body of man. 3. A notable description of the whole world, &c. 4. Christian philosophie, instructing the true and onely meanes to eternall life. This fourth part neuer before published in English. All written by the first author, Peter de la Primaudaye, Esquire, Lord of Barre, Chauncellour, and Steward of the French Kings house.

How men can haue no certaine resolution of the immortalitie of the soule but by the Word of God: of the peruersenesse of Epicures and Atheists in this matter: Of the chiefe causes that hinder men from beleeuing the immortalitie of the soule, and of their blockishnesse and euill iudgement therein: How we must seeke for the image of God, after which man was created in his soule. Chap. 88.

ACHITOB. We are now fallen into a time, which discourseth vnto vs not only false religions, but euen an Atheisme, that is far worse. For they that are altogether

without Religion are farther distant from true pietie, then they that follow a false religion: and yet at this day there are as many or moe that declare themselues to be Atheists and Epi∣cures, as there be of such as are taken for good Christians. And if in outward shew they pretend some exercise of Religion, it is but to couer themselues with the vaile thereof, to the ende they might not be esteemed and accompted for such as they are in truth. But in their heart and with their companions they doe but make a mocke of the holy Scriptures, and of all those testimonies that we haue in them of another life besides this, of Heauen, of Hell, of the blessed immortalitie, and eternall death of the soule. Now it is an easie mat∣ter to conuince such fellowes of errour and lies.

But it is a thing worthy to be bewailed in all the affaires, opinions and counsels of men that when any question ariseth of the truth, and of that which is Good, no proofes or testi∣monies, how rich, or of how great authority soeuer they be, seeme sufficient to vs, and wor∣thy to be beleeued. And yet if the question be of any euill, falshood and lies, no testimony, how slender and bad soeuer it be, but satisfieth vs very well. For by reason that we are euill and ignorant, full of blindnesse and darkenesse by nature, we are alwaies the readier to fol∣low * 1.1 that which is like our selues, namely, wickednesse and falshood, lies and error: as we see it by experience in A••heists & Epicures, and in all infidels and scorners of God and of his Word. For there are many skilfull in Arts & humane learning, and in naturall Philosophie, who reprehend and condemn•• Epicurus, Lucretius, Pliny, and other such like Philosophers, Epicures and Atheists, in that which they haue taught and written of naturall life belonging to this life, and call them ignorant men and voide of experience. But in that which they haue spoken against the prouidence of God, the immortalitie of soules, and all Religion, abolishing them wholy by their false doctrines and by Philosophy, they embrace and praise them, for the skilfullest and most excellent Philosophers that euer were, as hauing deliuered * 1.2 men from the greatest torments that could seize vpon them, and brought vnto them the greatest good that could befall them, by taking from them all feare of God, of hell, and of all punishment after this life, and all opinion and hope of Paradice and of a better life after this. In a word, they extoll them, as if they onely had found the beane in the cake, as wee vse to say, and as if they onely deserued to bee the kings of beanes among their fellowes. Forasmuch then as we are entered in this matter of the immortality of the soule, and seeing at this day so many Atheists herein follow the opinions of these Epicurian Philosophers before named, I say not onely more then they doe all the best Phiosophers, but also then the authority of the holy Scriptures, and the testimony of God in them: wee cannot gather too many arguments, whereby at least wise to cause them to ponder the mat∣ter more diligently, if they will not bee confounded wholy by naturall reasons, seeing they make so small reckoning of that celestiall and heauenly doctrine. It is true that it will be a very hard and difficult matter to perswade such in this point, as giue no more credit to this testimony of the word of God, then they do to all humane and natual reasons that can be alleadged vnto them. For although the argument of those Philosophers that maintaine the immortalitie of the soule, are strong and waighty, yet they can neuer wholy and fully assure men of their immortality, except this testimony of God take all doubting from them. But that argument of all others is most forcible, which hee hath giuen vnto vs in the resur∣rection * 1.3 of Iesus Christ, whereby his soule was vnited againe vnto his body, and so wrought those heauenly works which followed his resurrection & ascention into heauen: and name∣ly, by the gift of the holy Ghost, which he sent vnto his Apostles, and by the effects thereof, which according to the promise of Iesus Christ appeared so great and manifest throughout the whole world, and that in so short a time, that no prudence, wisdome, skil, eloquence, au∣thority, power, or force of man, was able to hinder that vertue, or the course of the Gospel. But because Epicures and Atheists accompt these things for fables and are of so peruerse and monstrous a nature, that they had rather fight against Nature it selfe, and cleaue to the worst opinions most vnworthy the nature of man, then to follow the reasons of the best Philoso∣phers, grounded vpon a more sure foundation, let vs at least wise put them to some fur∣ther trouble, by vrging them to be fully resolued in that opinion, which is contrary to the immortality of the soule. For certainly I doubt not but they will be alwaies without resolu∣tion. And indeed from whence should they fetch this resolution of theirs, seeing they haue no certain ground of their false opinion, & seeing there are so many & so forcible reasons to the contrary? But we must note, that the principal cause that keepeth men from beleeuing

the immortality of the soule is, partly their ignorance, partly their malice and peruersenesse. For some there are so blockish, that they measure all things according to the knowledge * 1.4 and reach of their bodily senses: so that they set downe with themselues to beleeue no∣thing, but that which they are able to know and perceiue by them. Others there are who besides this are so wicked and peruerse, that they would not onely haue their soules not to be immortall, but wish also that there were no God, to the end they might haue no Iudge. For by reason they are so wholly addicted to the world, and to their carnall pleasures, they would haue no other God, or other life after this: but wish that all life might end with their delights, and the soule with the body, that so they might haue no accompt to make to any Iudge. Therefore they are of that number, whereof mention is made in the Booke of Wisedome, who make these discourses, saying, Our life is short and te∣dious, and in the death of a man there is no recouery, neither was any knowne that hath returned from * 1.5 the graue. For wee were borne at all aduenture, and wee shall bee hereafter as though wee had neuer beene: for the breath is a smoake in the nosethrilles, and the words as a sparke raised out of the hearts. Which being extinguished, the body is turned into ashes, and the spirit vanisheth as the soft ayre. Our life shall passe away as the trace of a cloude, and come to naught as the mist that is driuen away with the beames of the Sunne, and cast downe with the heate thereof. Our name also shall bee forgot∣ten in time, and no man shall haue our works in remembrance. For our time is as a shadow that passeth away, and after our end there is no returning: for it is fast sealed so that no man commeth againe. Come therefore, and let vs enioy the pleasures that are present, and let vs cheerfully vse the crea∣tures as in youth. Let vs fill ourselues with costly wine and ointments, and let not the floure of life pass•• by vs. I omit other speeches of a voluptuous, wicked, and vniust life, which they purpose to lead, exercising all iniustice violence, and cruelty, without all regard had to any right or iustice, either to poore or rich, young or old, but chiefly against the ser∣uants of God, who approoue not their kinde of life, but reprooue and condemne it. * 1.6 Therefore it is sayde after all the discourse, that they imagined such thinges and went astray. For their owne wickednesse blinded them. They doe not vnderstand the myste∣ries of God: neither hope for the reward of righteousnesse, nor can discerne the honour of the soules that are faultlesse. For God created man without corruption, and made him after the image of his owne likenesse. Neuerthelesse, through enuy of the diuell came death into the world: and they that hold of his side, procue it. But the soules of the righteous are in the hands of God, and no torment shall touch them In the sight of the vnwise they appeared to die, and their ende was thought grieuous, and their departing from vs, destrustion: but they are in peace. We see then that these men go no far∣ther * 1.7 then they can see with their bodily senses: and because they see that man liueth by breathing and cannot liue without, and that he dyeth when his breath faileth, they thinke * 1.8 that the soule of man is but a little winde and breath, and so is scattered and vanisheth away as it were winde and breath, or as a cloude in the aire. The same iudgement they are of in regard of the blood, because life leaueth the body with the blood, as if it had no other soule but the blood or breath. And forasmuch as the eye discerneth no difference be∣tweene men and beastes in death, they iudge also that there is no difference betweene their soules. But if they be resolued to giue credit to nothing but to their corporall senses, and in death consider onely what difference there is betweene men and beastes, they will not beleeue that either beastes or men haue any soule at all that giueth them life because they see nothing but the body onely. And then by the like reason we must con∣clude, that not onely the whole man is no other thing but this body which we see, but al∣so that there is nothing in all the world, but that which may bee seene by the eyes and per∣ceiued by the other senses, and so all that which we haue not seene & known by them shall be nothing. Which being so, men shall differ nothing from beasts, as indeede we can say no better of t••ese men. For beastes thinke of nothing but that which they behold and per∣ceiue * 1.9 by their senses, and goe no further: which is so farre from all science and discipline, and from all iudgement of man, as nothing can be more. Therefore they that beleeue no∣thing but their corporall senses, deserue to be compared not only to little children, or fooles who whē they see pictures, or their face in a glasse, suppose they are liuing men, because they goe no farther then they see, but euen to the brute beasts, who haue lesse sense and vnder∣standing then children. It is wonderfull to consider how men take such great pleasure and paines to become brutish. For if they doe but see a smoke come out of a place, they wil iudge that there is some fire within, although they behold it not: and if they smell any ill sauour,

their nose will tell them that there is some place infected, or some ca••ion lying not farre off, albeit they see it not. What is the cause then, that when by their senses, they perceiue some∣what more in men then in beasts, they are not induced thereby to thinke, that of necessitie * 1.10 there must be somewhat within them, which causeth thē to differ much from beasts? Which is not by reason of the body, but of the soule that is not seene but onely by her actions, workes and effects. Whereupon it followeth, that if their actions differ from the actions of that soule whereby beasts liue, the cause also from which they proceed, must needes dif∣fer: and so consequently, that there is great difference betwixt the soule of men and the soule of beastes. For let them consider onely the diuersitie of arts, which man exerciseth his hands, and the variety of so many witty and wonderfull works as are wrought by him, which cannot proceede but from a great spirit, and from a passing excellent nature, the like whereof is not to be seene in beasts, or in anything they can doe. Besides, doe they not see how the spirit of man discourseth throughout all nature? what reason is in him, and how his speech followeth reason? which are such things as haue a certaine vertue and the image of a diuine spirit shining in them. Wherefore, albeit wee should make man wholy like to a beast, by reason of his body, both in regard of his birth and death, yet we must needes confesse, that hee is of a farre more excellent nature in respect of that great and manifest difference, which wee see is in his soule. If then the soule of man bee mor∣tall as well as that of beastes, to what purpose serue those graces which it hath aboue the other? and from what fountaine shall wee say they flow in it, and to what ende were they giuen vnto it? But for this time I will leaue these Atheists, hoping that tomorrow wee will not leaue any one naturall reason able to vrge them in their damnable opinion, which shall not bee laid out at large. And I demand of them that haue any taste of the holy Scriptures, and yet seeme to doubt of the immortality of the soule, or at leastwise are not fully resolued therein, how man is said to bee created after the image of God, if hee shall be altogether dissolued and brought to nothing? and where shall we then seeke for this image in him? It is certaine, that this is not in the body, seeing that God is a spiritu∣all nature and substance, and not corporall. Then it followeth, that this image is to bee * 1.11 sought for in the soule, and not in the body. And if it be in the soule, wee must necessarily conclude, that it differeth very much from the soule of beasts. For indeed, if they were both one, why should it rather be written of man then of beasts, that hee was created after the image of God? And if man be the image of God, especially in regard of the soule, it must needes be then of a diuine and immortal nature: otherwise, there would be no good agree∣ment between the image and the thing of which it is an image, therefore a corporal thing cannot be the true image of a spirituall thing, if there be no resemblancē or agreement of na∣ture betwixt them.

For although a corporall image should bee of another matter then the thing is of, which it doth represent, neuerthelesse, there is alwaies some resemblance when both the one and the other is of a coporall matter, and when the image hath some agreement in forme with the thing represented. Now if any be desirous to seeke for the image of God in a cor∣porall thing, we shall finde as many of them as there are creatures in the whole world. And yet it is not said of any creature, no not of the Sunne itselfe, nor of the Moone or Stars, that haue no soule, nor yet of the liuing creatures themselues, which are endued with soule and life, that God said in their creation, Let vs make them after our image and likenesse, neither that he created them after his image, as it is written of man. If then there be no immortality of the soule of man, where shall we finde the image of the immortalitie of God who is immor∣tall? And if there be no immortalitie in man, but that his soule is, either the temperament of his body, or his vitall spirit, as in beasts, God shall haue no image that shall more neere∣ly resemble him in man then in beasts: neither shall he haue any spirituall image agreeable to his nature, in any creature vnder heauen.

Now if any reply and say, that this image is to be sought for, not in the immortality of the soule, but onely in reason and in the other vertues, wherewith it is adorned aboue the soule of beasts, I say, that these things are in such sort linked together, that they cannot be separated. Wherefore he that taketh away the one, taketh away the other: because the soule of man should not haue that which it hath more then the soule of beastes hath, if it * 1.12 were not of another nature then theirs is. And we know well, that whatsoeuer it hath more is not like to any creature vnder the heauens: and that it cannot agree but to God, or to natures that haue some participation with the diuine nature, which cannot be mortall, but

immortall. So that when we see so many signes and tokens which testifie vnto vs, that man hath a celestiall and diuine birth, it followeth that he hath in himselfe some greater thing, that is more noble and excellent, then can be seene or touched with hands. It is true, that they who ••••ay onely in the corporall senses, as wee haue said, shall neuer pearce to the con∣templation of these things: but they delight rather, for their confirmation in that beastly opinion, to heare the common bye-word vsed amongst the vulgar sort, that no man know∣eth what becommeth of the soules of men after the death of their bodies, nor into what countrey they goe: because no body as yet euer brought any newes from thence, and therefore no maruell if no man either doe or can know what is done there. Which spee∣ches albeit they be very friuolous, yet are they heard many times from them that thinke themselues to be none of the meanest. Therefore it will not bee peraduenture without profit, if we answer them more at large to morrow, going forward with our reasons and arguments of the soules immortality against the Atheists: of which matter, ASER, thou shalt beginne to speake.

Notes

• * 1.1

  Why men en∣cline to lies rather then to the truth.
• * 1.2

  The diuelish infection of Atheisme.
• * 1.3

  Reasons to proue the im∣mortality of the soule.
• * 1.4

  Why men be∣leeue not the immortality of the soule.
• * 1.5

  Wis. 2. 1. 2. &c. The sayings of Epicures.
• * 1.6

  Verse 2, 1, &c.
• * 1.7

  Wisd. 3. 1.
• * 1.8

  The corrupt opinion of A∣theists and E∣picures.
• * 1.9

  Atheists may well be com∣pared to beastes.
• * 1.10

  Reasons to shew their soule of men to differ from that of beasts.
• * 1.11

  The image of God is to be sought in the soule.
• * 1.12

  An answer to an obiection.