reason Tul. Tusc 5. that corpus est quasi vas anim quoddam receptaculum the bodie is but as it were a vessell for the soule and a receptacle for a time Againe if the soule were not a substāce of it selfe why should the Apostle saint Peter call the end of our faith the saluation of our soules 1. Pet. 1.9 1. Pet. 2.11 or bid vs abstaine from lustes which fight against our soules Or the Apostle to the Hebrewes Heb. 1◠17 call the labour of Ministers a watching euer soules as they which must giue an account of them with sundrie other such exhortations as are set downe here in my first chapter Heb. 10.17 Or how could there be a terrour and trembling of conscience in the wicked when by the guiltinesse of their sinne they finde in themselues a fearefull looking for of iudgement and violent fire to consume the aduersarie It is not a motion but an essence which doth pierce vp to the tribunall seate of God and from thence strike terrour into it selfe This sting of conscience as it is a spirituall punishment and not corporall so it falleth not vpon the body but vpon the soule For the immortalitie of this spirituall essence what is reuealed by the holy scriptures I shall haue occasion to declare more at large in my four last chapters only my chief drift hath beene here to shew what the wise Philosophers of the world haue cōceiued thereof by the light of naturall reasō and to let vs see what a shame it is for vs not to make so much vse of deepe meditations as they did When Socrates did but consider that the minde doth thē discourse best when nothing doth trouble it neither hearing nor seeing nor griefe nor pleasure as wee see when the senses are stopped the vnderstanding doth most deepely meditate he could gather thereby an argument of immortalitie Seneca epist 111. When Seneca sawe that the greater and more heroicall mind was in man the more it did despise these base worldly things and the lesse it feared to depart out of the bodie he would say straight maximum est argumentum animi ab alitiori venientis sede It is the greatest argument that can be of a mind comming from heauen and therefore of a heauenly and eternall nature To conclude euen the Poets when they considered the diuine gifts bestowed on the soul of man Phoeylides could not but confesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th' immortall soule stil yong lasteth for aye And Pythagoras a Poet but much more a Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. in aureis carmini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If soule and mind as wagoners rule all Then when thou leauing body comest to skies With God thou shalt be euer immortall And taste no more of death nor miseries CHAP. VIII How in the soule the image of God shal be renewed OF those words in Genesis Gen. 1.27 that God made man after his owne image likenes there haue beene amongst many sundry applicatiōs and sundrie opinions some plainely heretical and others more tolerable The heresie of the Anthopomorphitae is dānable which maketh God to be a bodily substance like vnto man for the scriptures doe shew vs abundantly Ioh. 4.24 2. Cor. 3.17 that God is a spirit inuisible and incomprehensible he appeared sometime visibly to the Patriarkes Exod. 33.20 Ioh. 6.46 Gen. 16.10 Exod. 2.2 Esay 6.1 and his holy seruants but that was not according to his essence which is infinite but according to certaine representments or as Athanasius speaketh maiesties farre inferior to that which he is of himself applied to the capacity of man And certaine it is that in Genesis that image of God which is said to bee in man was not in respect of the bodie which was made of the slime of the earth but in respect of the spirit which was giuen vnto man Gen. 2.7 whē God did breath into him and hee was made a liuing soule Osiander made the image of God to signifie Christ which in the preordināce of God was for to come and to take mans nature vpon him hee taught that then doth the soule beare the image of God when it hath the very righteousnesse of Christ Iesus as an inherent quality He had it from the Manichees groūded his opiniō especially vpon that place of the Apostle 2. Cor. 3.18 we all with open face beholding the glory of God as in a glasse are trāsformed into the same image frō glory to glorie as by the spirit of God Those wordes are spoken especially of the Apostles and Ministers of whome Saint Paul doth in that place intreat and doe import thus much that they in the glasse of Gods worde beholding the glorie of God are transformed into the same image to bee lights vnto others as our Sauior said Math. 5.14 ye are the lights of the world and to light them not onely in doctrine but in going before them in sanctification of life The righteousnesse of Iesus Christ is imputed to vs as the Apostle doth often declare when wee put on Christ by faith Rom. 4.9.10 Rom. 4.22 Gal. 3.27 1. Cor. 1.30 Phil. 3.9 and are clothed with the righteousnesse of Christ But that perfect righteousnesse it self such as is able to stand before the iudgement of God neither is nor euer was an inherent quality residēt in any but only in the manhood of Christ Iesus It may and ought to suffice vs to receiue of the fruit and to let the tree roote remaine where it should 2. Cor 5.21 The Apostle sheweth that in the same manner as Christ was made sinne for vs so we are made the righteousnes of God in him Now he was made sinne by imputation when all our sinnes were laid vpō him Pet 2 24 and as Saint Peter saith hee bare our sinnes in his bodie on the tree so likewise his righteousnesse as of one that hath vouchsafed to become our head is imputed to all the true members of his mysticall body for as Adā was as no priuate mā but the fountain and welspring of mankind therfore most iustly Rom 5 12 as in him we all sinned so in him we all died So the second Adā our Lord Iesus is not to be considered as a priuate mā but as the head of the church what was wrought by him is wholy benificial to al the faithful If by the husband as being the head a debt be answered how iustly thē is the wife discharged The church is called the spouse of Christ Eph. 5 27. although it be said to be without spot or wrinckle yet must it not be vnderstood that it is void of all sin for why should it then be taught by our Sauiour to pray continually for forgiuenes of trespasses but we are said to bee without spot or wrinckle as we are clothed with the iustice of
ea spiritus there was no more breach in her So vsually in the best approued Latine Authors the word anima is also taken for winde Cicero de V. muersit and breath Tully saith inter igneÌ„ et terram Deus aquam animamque posuit Betwixt the element of fire and the earth God hath placed the water and the ayre Geta in Terence telleth Antopho how by hearkening and listening Terent. in Phorm he had found out the parents of Phanium accessi astiti animam compressi aurem admoui I came neere stood close held in my breath and listened And in Plautus the fault of the breath is called faetor animae Plautus in Asinaria Philenium said to Demaenetus dic amabò anfaetet anima vxoris tuae As in the three chiefest languages the etymologie of the wordes vsed for soule and spirit do import one force and nature so in the three principall significations and purposes whereunto they are most commonly applied in the description of the parts and faculties of man they haue as large a priuiledge the one as the other For first they are taken generally for the spirit of life in euery liuing creature As in Genesis it is said Gen. 7.15 Venerunt ad Noachum bina ex omni carne in qua erat spiritus vitae There came 2. 2. of al to Noah Tulli. de senec tute in whoÌ„ was the spirit of life Tul. extolleth those olde men quorum ad extremum spiritum prouecta est prudentia whose wisdome encreaseth euen vnto the ende of their life Aenaeas promiseth to bee mindful of Dido Vir. Aeneid 4 dum spiritus hos regit artus while life doth last This bodily life is called often in the Scripture by the worde of anima Reuben said to his brethren concerning Ioseph Gen. 37.21 Non percutiamus eum in anima Let vs not strike him in soule that is Exod. 21.23 let vs not kill him The law of retribution is eye for eye tooth for tooth hand for hand animam pro anima life for life Psal 59.4 Dauid praieth to be deliuered from those bloud-thirstie men which laid waite for his soule Our Sauiour commaundeth vs not to be solliciti pro anima Math. 6.25 carefull for the life what we shal eate or drinke nor for the body what raiment we shall put on The Angell bad Ioseph to take the babe and his mother and to returne out of Aegypt into Iury because they were dead qui petebant animam pueruli Math. 2.20 which sought the childes life Qui vult animam suam seruare saith our Sauiour hee which will saue his life Luk. 9 2â— shall loose it and hee which will loose his life for my sake shall finde it Ioh. 10.11 A good sheapherd layeth downe his soule for his sheepe that is his life Ioh. 3.16 as hee laid downe his soule for vs so should wee lay downe our soules for our brethreÌ„ that is our liues The Poet Iuuenal reprouing the greedy couetousnes of marchaÌ„ts saith I nunc et ventis animam committe dolate Confisus lÃgno digitis à morte remotus Quatuor aut Septem Secondly the word spirit and soule are in an equall degree taken vsually for the affections of man either good or euill Gal. 6.1 1. Cor. 4. v. vlt. The Apostle doth exhort vs to instruct one another with the spirite of mildnesse Psal 51.10 The Psalmist prayeth God to renew a right spirit within him that is holy motions of the mind Esay 29.10 The Prophet Esay telleth the stiffe-necked people that God had cast vpon them a spirit of slumber Greg. in mor. spiritus carnalis mollia spiritus mundi vana spiritus malitiae seÌ„per amara loquitur Psal 27.12 So may proud couetous affections be called the spirit of pride and the spirit of couetousnesse So is the word soule often vsed for the affections of the heart The Prophet Dauid sath ne tradas me animae hostium meorum deliuer me not to the soule that is the wicked desire of my enemies for false witnesses are risen vp against me Anima Sichem ad haesit Dinae filie Iacobi Gen. 34.8 the soule of Sichem that is the affection of his hart did cleaue vnto Dina the daughter of Iacob The Lord saith by Ezekiel that he had giuen vp the Israelites animae odio habentium eos Ezech. 16.27 to the soule that is the will and affections of them that hated them So of good and louing affections it is said in the Actes of those first conuerts in the primitiue Church Act. 4.32 there was amongst them cor vnum et anima vna one heart and one soule that is their counsels did all agree and their willes and affections were faithfully ioyned Eph. 4.3 The like doth the Apostle Paul exhort vs to when he biddeth vs hold the vnitie of the spirit in the bond of peace When the affections of our Sauiour Christ are expressed they are set out sometimes by the word spirit and sometimes by the word soule Ioh. 13.21 Saint Iohn saith turbatus est spiritus his spirit was troubled when he said one of you shall betray me Luk. 10 21. and as it is in Saint Luke exhitauit Iesus spiritu Iesus reioyced in spirit when hee said I thanke thee O Father Lord of heauen and earth that thou hast hid these thinges from the wise and prudent and reuealed them to babes euen so was thy good pleasure In Saint Marke he said Mark 14.34 tristis est anima vsque ad mortem my soule is sorrowful vnto death tary here watch And in Saint Iohn anima mea turbata est Ioh. 12.27 my soule is troubled and what shall I say Father saue me from this houre Aug. in Ioh S. Augustine doth expound these places to signifie his infinite loue towardes mankind and saith caput nostrum suscepit membrorum suorum affectum Our head vouchsafed to take vpon himselfe the affections of his mystical bodie Thirdly the word soule and spirit do in as full maner the one as the other point out vnto vs the principall part of man that rationall soule and vnderstanding spirit which beeing part of mans substance here doth remaine still immortall when the bodie is extinguished Of that is meant that speech of the wise man Eccles 12.7 when earth goeth to earth the spirit goeth to God which gaue it That did the first Martyr Saint Stephen yeeld vp into the hands of Christ Act. 7.59 when he said Lord Iesu receiue my spirit Of that speaketh the Apostle to the Hebrewes Hebr. 12 9 if wee haue reuerenced the Fathers of our flesh when they haue corrected vs much more shall wee bee subiect to the Father of our spirites and liue Of that doth our Sauiour speake in the yeelding vp of his soule Luk. 23.46 Father into thy hands I commend my spirit For as he tooke
in the heart arteries is carried vp to the ventricles of the braine and there wrought into an animall spirit and from thence by the sinewes doth exercise his force in euery part of the body Gal. de placitis â—â—p Plat. l. 7. c. 8. the braine doth purge superfluous vapours but this animall spirit it doth retaine as familiar vnto it selfe and although naturally all spirits doe ascend and not discend yet these animall spirites being gouerned of the soule are carried downe euen into the feet and to euery part of the body for this difference doe the Galenistes make betwixt anima spiritus Spiritus ita se habet ad animam vt ad ignem scintilla The spirit is in respect of the soule Galen de placitis Hipp. Plat. lib 7 as the sparkle in respect of the sire or as in some places Galen doth speake the anima or soule dwelleth in the body of the braine as the workman primuÌ„ autem eius organum tuÌ„ ad vniuersos sensus tum ad motus voluntarios esse animalem spiritum and that her chiefest instrument both for all senses and for all voluntarie motions is the animal spirites What the substance of anima is Gal. lib. de faetus format lib de anim corp tempe rameÌ„torum mutua consequutione hee confesseth often that hee is ignorant of it He enclineth sometimes to the opinion of them which make anima to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a temperature of the elementes especially of the fiery and aeriall But most vsually for the speciall kindes and powers of it hee followeth very often the diuision of Plato who maketh three animae specuâ— in man Gal. ibid in lib. 9. de placit Hippo. Plat. the first he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the principall gouernour or rationall soule hauing the sent in the brain and working by senses voluntary motions imaginations memory vnderstanding and iudgement The second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the irascible soule hauing seat in the heart and working by vitall power by affections and perturbations The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the appetitory or coÌ„cupiscible soules hauing sent in the liuer and working by nourishing increasing procreation and what soeuer operations of nature The faculties of the first are called Animall the second vitall the third naturall to the first do serue the sinewes to the second the arteries and to the third Gal. de natur facult l. 1. c. 1. the veines the vegetatiue life in plants is called by Galen rather natura then anima the naturall force of increasing and propagating The anima sensitiua or sensible soule giuing sense and mouing is common to maÌ„ with brute creatures but the rationall soule which Plato thought to proceed from God Gal lib. 9. de placicis Hip. â— Platonis and Aristotle accounted not to come by the generation of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ourwardly by the gift of God Arist lib 2 de gener animal cap 3. and Hippocrates acknowledged not to bee nourished with meates and drinkes Hipp. lib. 1 dâ— victus ratione and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not able to be altered by them and therefore immortall that is indeed the essentiall difference of man whereby hee is distinguished froÌ„ other creatures voyde of reason It was thus defined by Alcmaeon Cratoniades one of the schollers of Pythagoras Plato in Phaedro as Plato sheweth anima est substantia similis aeternis essentiis semper mobilis motu illo qui conuenit naturis caelestibus The soule is a substance like to the eternal essences alwayes moueable with that motion which agreeth to heauenly natures Augustine saieth August in lib de definitione anim Anima est substantia creata inuisibilis incorporea immortalis Deo simillima imaginem habens creatoris sui The soule is a substance created inuisible in corporeal immortall most like vnto GOD and bearing the image of her Creator Melancth deâ—â— anima pag 19 Melancthon defineth the soule to be an intelligent spirite the second parte of mans substance and yet so that being seperated from the body it remaineth still immortall Athanas tom 4. in tractatu de definitionibus ecclesiasticis Athanasius although hee account the essence of the Soule to be such as that it cannot bee knowne of man for the saieth Tria sunt quae secundum essentiam hominibus sunt incognita Deus Angelus anima quae soli Deo secundum essentiam cognita sunt yet afterward in the same place hee endeuoureth by a comparison to resemble the same vnto vs. As the Sunne beames saieth hee doe enter into the house and possesse one place and yet do lighten the whole house euen so the soule though it haue a seat in the heart and also in other principall partes of the head and body yet doth it further distribute her vitall power to euery part of the body This similitude was vsed before by the auncient Philosophers Curaeus in Physic Plato and Aristotle speaking of that principall part of man called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one doth compare it to the Sunne and the other to the light because sundry beames are spread from it vnto all such partes of the body as are capable thereof The lowest beame is called of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radius animae passiuus vel patibilis This suffering beame is spred into all the powers of the sensitiue soule and euen into the faculties of the outward senses and is ioined with them doth furnish them with that power that they may bee able to bee conuerted and reflected into themselues otherwise they should be like vnto bees making curious workes and yet not iudging of that which they haue made But in man by the communicating of the rational soule the senses doe reflect and compreheÌ„d themselues There is an other beame of the rationall soule called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellectus radius agens the actiue or working beame which doth discourse of matters and sometimes doth vse the helpe of the inferior powers the imagination and the senses sometimes doth returne into his own essence Aboue both these beames there is mens pura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind pure and without passioÌ„ not mingled with the bodily powers nor vsing them for her knowledge but plainely inorganical It hath a respect and consideration of the body but it doth therewith returne into her selfe and regarde her own chief patterne Andreas Laurent lib. de Melanch Hypochondr A famous Phisition of our age to shadow out the soule of man doth vse an other similitude drawn from the forme of a iudiciall court he calleth imagination the preferrer of the bils or promoter reason the examiner and iudge and memory the Custos rotuloruÌ„ or Register First imagination by the common sense and by the outward senses which shee doth vse as spies
neither the heart hath neede of the brain to the beating of the pulses nor yet the braine hath need of the heart that it may rule senses and motions according to the command of reason and will Againe daily experience doth shewe vnto vs that in learning studying about matters there is no apparant motion in the heart but in the head as on the other side in all perturbations the motion is in the heart and not in the head the heart panteth and is troubled but the head is not greeued vnlesse by a sympathie Hereof Galen concludeth that the rationall facultie of the soule Ibid. lib ◠de Plaut 〈◊〉 hath seate in the brayne and irrationall in the heart Auerrhoes obiecteth against Calen that wormes haue a voluntarie motion and yet not by sinewes mouing the muskles for they want them and therfore voluntarie motions may be without any such sinewes and muskles But he should haue considered that wormes are insecta et imperfecta animalia vnpecfect craatures as are flies gnats and such like therefore there is no argument to bee drawne from them to more perfect creatures that because they doe reare vp and stand without bones purge melancholie without spleane and moue voluntarie without sinewes and muskles therefore more perfect creatures as beastes and foules must doe all these thinges by the same meanes that they doe it Neither doth it follow because bruite beasts haue their motions by anima sensitiua the sensitiue soule that therefore man being so much more excellent then they many degrees more they are better then vermine should of necessitie haue the same fountaine of motions that is in those bruitish creatures Another reason hath Auerrhoes when we breath in sleepe the letting in and sending out of the breath is by the helpe of the muscles and sinewes And yet at that time there is no will nor power of the rationall soule to gouerne it therefore the fountaine of motion is from the heart But there is in man a twofolde will the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab electione by election and the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instinctu by instinct of nature In the time of sleepe there is the later though not the former There are also such passages bands mutual helps betwixt the braine and the heart that Hippocrates doth not sticke sometimes to make the heart the dwelling place of vnderstanding Hipp. in libello de corde his wordes are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans rationall soule is in the least ventricle of the heart it is not nourished with meates and drinks but with the pure and cleare aboundance arising out o◠the seuering of the bloud Some cōmenting vpon that place say that hee speaketh after the vulgar opinion others thinke that by the soule he meaneth that calidum that naturall heate Laurent in Anat which is the instrument of the soule The vitall spirit which Hippocrates and Galen do often leaue at our liberty Gal. lib. 5. de placit Hipp. et Plat. et in a Aph. 14. et in libro contra Lyrum whether we will call it calidum or by the name of spiritus though it bee placed in the heart yet is it also from it by the arteries communicated to all the bodie And the bloud whereof the spirits do come Gal. in lib. do vsu et vtil respirationis and which is the same to the spirits as in the lampe the oyle is to the flame although the naturall facultie of the working of it bee placed cheifely in the liuer Hippo. lib. de alimento yet is it also in the veines which haue their beginning of radication and distribution frō the liuer Atha in initio tractatus de definitionibus ecclesiasticis Hereupō cōmeth that speech of Atha habet anima sua sedem in corde in posteriori parte capitis quae caua vocatur et in basilicis venis In istis tribus partibus amma sedem habens in totum copus vitalem suam potentiam distribuit The soule hath her seat in the heart in the hinder hollow part of the head and in the basilicall veines And hauing her abode in these three places shee doth distribute her vitall power into all the bodie The Prophet Dauid saith Psal 7.10 thou Lord art the searcher of the heart and reines The best interpreters doe by the heart expound cogitations and thoughtes and by the reynes our affections Hee saith further Psal 16.7 my reynes do instruct mee in the night season that is my will and my studies beeing guided by the spirit of God for in the same verse hee giueth to God humble praise as to the author of that Instruction In sundrie places of the Scriptures Exod. 12.11 Leuit. 3.4 Hieron super Nahum 2. Greg. 11. mor. 9. Aug. super Psal 72. Tremel in Psa 139.13 the worde reynes is expounded by the Fathers to signifie lust as beeing instruments seruing to lust But the Psalmist doth apply it generally to all the inward faculties as when he saith Thou Lord doest possesse my reynes that is as the best do interpret it quicquid in me latet whatsoeuer lyeth hid within me The reines are placed by Physicians in the middle proportion of heate as are likewise the liuer and veines and all those chiefe inward receptacles of heate bloud and spirits by meanes of veines and arteries passing thorowe them haue a mutual societie one with another And if of humors and grosse things that bee true which Hippocrates writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foras et intro est spirabile totum corpus Hipp. epid 6 Thes 6. Aph. 1 all the body hath passages breathing out and inspired frō one part to another Gal. lib. 3. de natural facult and that which Galen saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery part doth drawe out of euery part and send againe into euery part and there is one confluxe and conspiration of al parts Then much more may this bee said of spirits which are far more subtill and more fit for passage And if experience doe teach that either a veine or an arterie being opened may thorowly euacuate both the one and the other Hipp. in Coacis praenotionibus Laurent in Anatom and that there is such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Physicians do call it such a transition of humors from the veines to the sinewes and from the sinewes to the veines that a disease in one may be dissolued and auoyded by the other as Hippocrat sheweth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crampe or convulsion of sinewes comming within the first three daies doth often dissolue a feuer why should not then the faculties and powers to wit the animall in the braine and the vitall in the heart the naturall in the liuer bee thought mutually to cōspire and worke together to vpholde the whole bodie and euery part and portion thereof I conclude therefore that howsoeuer the anima or soule is said in respect