Lactantius — Divine Institutes 7.11
Therefore when the times that God set for death have been filled, death itself will be ended. And because temporal death follows temporal life, it follows that souls rise to everlasting life, because temporal death has received an end. Again, just as the soul's life is everlasting, in which it takes divine and unspeakable fruits of its immortality, so also its death must be perpetual, in which it pays everlasting punishments and infinite torments for its sins. Therefore the matter is set in this condition: that those who are blessed in this bodily and earthly life will always be miserable to come, because they have already enjoyed the goods they preferred — which happens to those who adore the gods and neglect God; then that those who, following justice, have been miserable in this life and despised and poor and often harassed with insults and injuries for justice itself — because virtue cannot otherwise be held — will always be blessed to come, so that because they have already borne evils they may also enjoy goods: which certainly befalls those who, despising earthly gods and fragile goods, follow the heavenly religion of God, whose goods, like he himself who grants them, are everlasting.
What? Do the works of body and mind not show that the soul is free of death? For the body, because it itself is fragile and mortal, whatever works it undertakes are equally perishable. For Cicero says there is nothing wrought by human hands that is not at some time brought to ruin either by human injury or by age itself, the finisher of all things. But we see the mind's works everlasting. For whoever, despising present things and striving for memory, have left monuments of great talents and deeds have plainly sought an indelible name for their mind and virtue. Therefore if the body's works are mortal because it itself is mortal, it follows that the soul appears immortal from this: that we see its works are not mortal. In the same way the desires of body and mind also declare that one is mortal, the other everlasting. For the body desires nothing except the temporal — that is food, drink, clothing, rest, pleasure — and yet even these it can neither desire nor obtain without the mind's nod and help; but the mind through itself desires many things that do not overflow to the body's duty or fruit, and those are not fragile but everlasting, such as fame of virtue, such as memory of a name. For the worship of God, which consists in abstinence from desires and lusts, patience of pain, contempt of death, the soul also longs for even against the body. Whence it is believable that the soul does not perish but is parted from the body, because the body can do nothing without the soul, but the soul can do many and great things without the body. What of this: that things visible to the eyes and tangible to the hand, because they can suffer outside force, cannot be everlasting, but those that come neither under touch nor under sight, and only their force and account and effect appear, are everlasting, because they suffer no force from outside? But if the body is mortal because it lies under sight and touch alike, then the soul is also immortal because it can neither be touched nor seen.
Latin
Inpletis igitur temporibus quae deus morti statuit terminabitur ipsa mors. et quia temporalem uitam temporalis mors sequitur, consequens est ut resurgant animae ad uitam perennem, quia finem mors temporalis accepit. rursus sicut uita animi sempiterna est, in qua diuinos et ineloquibiles inmortalitatis suae fructus capit, ita et mors eius perpetua sit necesse est, in qua perennes poenas et infinita tormenta pro peccatis suis pendit. ergo in ea condicione res posita est, ut qui beati sunt in hac uita corporali atque terrena, semper miseri sint futuri, quia iam bonis quae maluerunt potiti sunt, quod iis euenit qui deos adorant ac deum neglegunt, deinde qui iustitiam sequentes in hac uita miseri fuerint et contempti et inopes et ob ipsam iustitiam contumeliis et iniuriis saepe uexati, quia nec aliter uirtus teneri potest, semper beati sint futuri, ut quia mala iam pertulerunt, etiam bonis fruantur: quod iis utique contingit qui contemptis terrestribus diis et fragilibus bonis caelestem religionem dei secuntur, cuius bona sicut ipse qui tribuit sempiterna sunt.
quid? opera corporis atque animi nonne indicant esse animam mortis expertem? nam corpus quia ipsum fragile est atque mortale, quaecumque opera molitur, aeque caduca sunt. nihil enim Tullius ait esse quod sit manibus humanis laboratum, quod non aliquando ad interitum redigatur uel iniuria hominum uel ipsa confectrice rerum omnium uetustate. at uero animi opera uidemus aeterna. nam quicumque contemptu praesentium studentes in memoriam monumenta ingeniorum factorumque magnorum reliquerunt, hi plane mentis ac uirtutis suae nomen indelebile quaesierunt. ergo si opera corporis ideo mortalia sunt, quia ipsum mortale est, sequitur ut anima ex eo inmortalis appareat, quia uidemus opera eius non esse mortalia. eodem modo desideria quoque corporis animique decarant alterum esse mortale, alterum sempiternum. corpus enim nihil nisi temporale desiderat id est cibum potum indumentum quietem uoluptatem, et tamen haec ipsa sine nutu et adminiculo animi nec cupere nec adsequi potest: animus autem per se multa desiderat quae ad officium fructumue corporis non redundent, eaque non fragilia, sed aeterna sunt, ut fama uirtutis, ut memoria nominis. nam cultum dei, qui constat abstinentia cupiditatum ac libidinum, patientia doloris, contemptu mortis, etiam contra corpus anima concupiscit. unde credibile est non interire animam, sed dissociari a corpore, quia corpus sine animo nihil potest, animus uero potest multa et magna sine corpore. quid quod ea quae uisibilia sunt oculis et tangibilia manu, quia externam uim pati possunt, aeterna esse non possunt, ea uero quae neque sub tactum neque sub uisum ueniunt, sed tantummodo uis eorum et ratio et effectus apparet, aeterna sunt, quia nullam uim patiuntur extrinsecus? corpus autem si ideo mortale est, quia uisui pariter et tactui subiacet, ergo et anima idcirco inmortalis est, quia nec tangi potest nec uideri.