nothing else but the power Sect. 51. Pag. 262. which a body hath of reflecting light into the eye Then immediately you say Light is nothing else but the superficies of it and shortly after Colours are not qualities but tractable bodies With the same breath you contradict your selfe for you deny colour to be a qualitie and yet you will have it a power in the bodie to reflect light Are not naturall powers or faculties qualities Is not the power that water hath to coole a qualitie but in this you are also mistaken for colour is not such a qualitie as you make it to wit in the second species where only those powers are which can naturally produce their owne acts As in the eye there is a power to see a power I say which it can produce into act when occasion serves for the eye doth not alwaies actually see but colour is no such power for it cannot produce its owne act primarily as the former power did but in the second place For first it must affect the subject in which the colour is and secondly work upon the eye and so colour is in the third species of Qualitie Now if colour be a qualitie how can it be a superficies which is a quantitie The essence of colours is not in extension though they may be extended according to the extension of the subject in which they are Extension is the essence only of quantitie If colour then be not a quantitie but qualitie how can it be a tactable bodie Colours cannot subsist of themselves they admit degrees therefore cannot be substances You are angry with vulgar Philosophers who force you Sect. 52. Pag. 275. c. 22. to beleeve contradictions in that they say life consisteth in this that the same thing hath power to work upon it selfe Aristotle then and his learned Peripateticks are with you but vulgar Philosophers who teach us that those which move themselves by an internall principle have life in them and so because quick-silver seemes to move it selfe and fountaines or springs of water seeme also to move themselves hence the Latines call the one argentum vivum the other aquas vivas And because these created entities which wee call living actuate themselves either by perfecting themselves or by representing something within themselves by their knowledge or by enclining themselves to the things which they know by their appetite hence it is that we attribute life unto God in that hee actuates himselfe at least negatively so that hee is not actuated by any other and in that hee understands and wills himselfe and all things in himselfe But here is the difference between the life of the Creator and of the creature that our life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle sayes the abode or mansion of the vegetive soule in the bodie or naturall heat Or as Scaliger another of these vulgar Philosophers tells us unio animae cum corpore the union of the soule with the bodie And our life hath a dependance from a higher cause and our vitall actions depend from a causality as Understanding and Will from the essence of the soule but the life that is in God and his vitall actions are the same identically with his essence having no dependance or inhesion or connexion at all Tell us then where the contradiction lieth when wee say that the living creature can move it selfe Doth the Scripture teach contradictions when it tells us that Saul killed himselfe that Iudas hanged himselfe that we should accuse our selves condemne our selves convert our selves and many such like Neither doe we say that life consists in this that a thing can work upon it selfe as you would have it for wee make not the essence of life to consist in this wee only make this a propertie of life for the living creature to move it selfe Neither doe wee say that life is action but that life is the principle of action therefore we act because we live actiones sunt suppositorum Though the forme work upon the matter yet the suppositum or compound is the subject of action or motion The form worketh originally or as principium Quo the suppositum worketh subjectively denominatively or as principium Quod. The forme is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the suppositum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the act not the action but the efficient cause of five actions to wit of understanding sense motion nutrition and generation For if life were an action it should be the cause of these actions but actionis non datur actio Lastly life is in the soule originally in the bodie by participation and in the compound subjectively You challenge also Philosophers that they hold sensation Sect. 53. Pag. 275 ca. 32. to be a working of the active part of the same sense upon its passive part and yet will admit no parts in it but will have the same indivisible power work upon it selfe Philosophers distinguish between the organ the faculty and action of the sense The organ is a substance the faculty a qualitie which is properly called sense of which ariseth the action which is properly sensation The forme is the cause of sense God is the supreme cause of the forme and consequently of sense too for dans formam dat consequentia ad formam and sense is the cause of sensation And so they hold that there is in the sense an action and a passion but in a different respect for the passion is in respect of the object the species of which is received by the sense but reception is passion yet in the sense there is an action too but that 's in respect of the soule working by the sense its instrument which it animates and by it judgeth of those objects which are convenient or inconvenient not only for the bodie but for the soul too For the two noblest of the senses were made principally for the soule that by them she might gaine knowledge and in the second place for the bodie Now out of all that 's said tell us where this indivisible power workes upon it selfe or who holds any such thing The power of the soule in actuating the sense the power of the sense in receiving the species is not the same power no more then the power of the soule in moving the hand and the power of the hand in receiving a blow the one being an active the other a passive power the one being from the soule the other from the disposition of the matter whose propertie is to suffer as the formes is to act Therefore wee hold not active and passive parts in the sense but that the whole sense is passive in respect of the object the whole sense is active in respect of the soul working in it So the whole water is passive in regard of the fire which hears it and it 's wholly active in respect of the hand which is warmed by
passive intellect to receive the species being purified and cleered from materiality and those accidents which neither conduce to the essence nor to the intellection if there were not an active power altogether impatible immateriall immortall using neither corporeall organs nor being mixed with corporeall senses which we call the active intellect and which irradiats illuminats intelligible things making them actually intelligible which before were potentially only as the light makes these colours actually aspectable which in the dark were invisible Sect. 19. Pag. 432. c. 10. In the state of a soule exempted from the body there is neither action nor passion which being so the soule cannot die for all corruption comes from the action of another thing This is but a weake argument to prove the soules immortality for actions and passions do neither hinder nor further it In departed soules there remaine loco-motive actions for they move from the body to their ubi where they remaine till the resurrection and then they shall move again to their bodies so the actions of understanding and will remaine in them Shall any then conclude that the soules are mortall because they are the subjects of action and of passion but their passion as I said is perfective The same actions are in Angels both in moving and removing Were the Angels that carried Lazarus his soule into Abrahams bosome mortall or that Angell that carried Habakkuk because of this action Are there not also in Angels the actions of intellect and will Nay action and passion do rather prove immortality and the cessation of these corruption For whilst the body is the soules patient it lives but when it ceaseth from suffering and the soule from acting in it and by it followes immediatly its corruption What think you of the first matter which is the first subject of passion and yet it is eternall à parte post And if you take away all action and passion from departed soules you must abridge them of the joyes they have in the fruition of Gods presence and of their duty in praising him so you rob God of his honour and them of their happinesse Againe we have shewed that habits remaine in departed soules but to what end if there be no action for Habitus est propter actionem and indeed actions are more excellent then habits Againe if there be neither action nor passion in the departed soules they are in the state of death rather then life for life consisteth in action though it selfe be no action and the soule is an act therefore cannot be without action but death is a cessation and rest from all action If you had said that some actions cease in the soule after her departure as generation nutrition and such as are the actions of the whole compound you had said somewhat but to exempt her from all action is to make her a dead body not a living soule and though corruption as you say is the effect of action or indeed rather of passion yet it will not follow that all action is the cause of corruption for there are actions of creation generation conservation c. Lastly you contradict your selfe for here you deny actions in separated souls but in the next Chapter cap. 11. p. 439. you say that the body hinders the soules operations and that her actions will be far greater and more efficacious when she shall be free from the burthen of her body To put forgetfulnesse in a pure spirit so palpable an effect Sect. 20. Pag. 433. c. 11. of corporiety and so great a corruption is an unsufferable errour I do not think oblivion to be an effect of corporietie for as the soul is the subject of memory which is one of her faculties of recordation which is the work of the intellect viewing over the species of reminiscence which is a disquisition or unfolding of the same species if they be clouded or confused so likewise is the same soule the subject of oblivion as the same eye is of sight and blindnesse the same aire of light and darknesse there being the same subject of habit and privation Now there are habits in the soule departed as I have said some actually there as the habit of knowledge some potentially as in their roote and originall such are the sensitive habits where the habit is actually there is the privation potentially but where the habit is potentially there the privation is actually as the habits of seeing hearing c. in the separated soule make it cleere And what we have said of the habits we may say of memory which is a power and faculty in the soule by which she retaines the species why then may there not be in her a deletion losse or abolition of such species the memory whereof will make her rather miserable then happy therefore the blessed soules in heaven remember not the vanities nor infirmities of their former life if they did they could not be truly happy and joyfull and so the oblivion of such things is not in them a corruption as you say but a perfection rather Therefore Albertus Magnus before his death prayed that he might obtaine the oblivion of all former vaine knowledge which might hinder his happinesse in the knowledge of Christ. Sect. 21. Your Rhetoricall descriptions which are both uselesse in and destructive of Philosophy make the soule sometimes equall with God sometimes no better then a corruptible body for to a separated soule you give those attributes proper to God as freedome of essence and subsisting in it selfe a comprehension of place and time that is of Pag. 439 440 441. c. 11. all permanent and successive quantity and the concurrence of infinite knowledge to every action of hers So you give to the soule independency ubiquity infinity which three are Gods due If you lay the fault of this upon your Rhetoricall expressions I must answer you that Rhetorick in such a subject may be well spared use your Rhetorick when you will work upon the affections but not when you will informe the understanding for in this regard you do but cloud not cleere the intellect Rhetorick is like fire and water a good servant but a bad master therefore ought not to be used but with great discretion especially in abstruse questions For this cause Logick was invented to curb and restraine the exorbitancy of Rhetorick If you will dispute like a Philosopher you must lay aside Rhetorick and use Philosophicall termes otherwise you 'l do as the fish Sepia to wit you 'l so thicken the waters of your discourse with that liquor that cometh out of your mouth that you will make your selfe invisible and delude the Reader which is the fashion of those who dare not confide in the strength of their arguments whereas naked truth cares not for such dressings nor seeks she after such corners And indeed you are too much in extremes for you do not more extol a separated then you do abase an incorporated
affect or hate each other Though your atomes be but little bodies yet they Sect. 31. are your great servants for they help you still at a dead lift and doe you much service in all your actions they are your light-bearers they make all things move in their naturall courses upward and downward they are also the causes of violent motions as of projection for by their help the arrow flieth out of the bow as you say and Pag. 181. c. 12. the ball from the racket So these atomes are your archers slingers gunners or canoneers and they help you at your sports in the Tennis-courts Multitudo populorum sepidum as Apuleius calls them the Ants did not so much good service to Psyche in that intricate labour of dividing all sorts of graines enjoyned her by Venus as these atomes doe you By them the arrow flies out of the bow the stone out of the sling the bullet out of the gun or canon and if it were not for them we could not kill our enemies in the wars for the gun-powder could have no force to carry the heavie iron bullet so farre in the aire and to beat downe stone walls of townes and castles if these atomes did not put to their shoulders What Hercules is able to resist such Pigmies but wee who have been bred in the peripatetick schooles at the feet of Aristotle find the maine cause of projection to be the qualitie or force of the projicient impressed upon the bodie projected as the force of the gun-powder-fire impressed in the bullet carries it thorow the aire Neither is it more impossible for this impressed force and adventitious qualitie to carry a bullet violently then for the intrinsecall qualities of gravitie and levitie to carry bodies to their owne places naturally The generator impresseth a qualitie of gravitie in the stone to move naturally to its owne place the projicient impresseth the qualitie of projection in the same stone to move violently from its place If you aske why the stone returnes at last to its owne motion downward and continues not flying in the aire the reason is because the aire makes resistance which at length weakens the impressed force so that this growing weaker then the resistance yeelds and the stone falls downe Neither is it reasonable that an extrinsecall qualitie should have that continuance as a qualitie that is naturall which cannot receive any mutation except there be a change in the first qualities whose commixtion gravitie and levitie naturally followes but the force of the projicient makes no such change in the first qualities of the bodie projected Neither doth the stone lose its gravitie whilst it flies upward but hath it only suspended while the projicients impression lasts when this is spent downe falls the stone againe shewing the same gravitie it had before If any say that this impulse is contrary to the inclination of the bodie impelled I answer 'T is contrary to its inclination to locall motion but not to any inclination the stone might have to the active quality of levity which is not in the stone levity then expells gravity but projection doth not This impulse then is an accidentall forme and in respect of the impression it is in the third species of Quality but as this impression inclineth the stone to motion it is a naturall faculty in the second species of Quality I say naturall not as being the naturall forme or the property flowing from thence but because it moves like the naturall forme though not to the same place and because the stone in which the impression is made is a naturall subject and the projicient is a naturall agent You see then that this doctrine of impression is no shift as you call it but it is a shift to make Atomes carry a Canon bullet so farre in the aire for as the aire it selfe is passive having no other motion in projection but what it receives from the projicient even so be your Atomes if any such were which are dispersed by the wind and force of the bullet Wheresoever there is variety of bodies there must be the Sect. 32. Pag. 27. c. 14. foure elements then belike in the Heavens there must be the foure elements for there are variety of bodies one starre differing from another in glory But indeed there be no elements nor generation nor corruption nor alteration but such as belong to light and locall motion and therefore the heaven is but a naturall body analogically which proportion consisteth in this that as sublunary bodies have a nature which is the inward principle of motion so hath the heaven though in a far different way and for this cause we deny that the matter of the celestiall bodies is univocall to that of elementary for then there should be mutuall action and passion betweene them 2 Then the celestiall matter should have an appetite to being or not being 3. It should have an appetite to divers formes 4. It should be the subject of corruption and of transmutation into In comment de terrae motu circulari sublunary bodies all which are absurd as I have shewed elsewhere Why may we not as well say that fire warmes the Sect. 33. water or burnes the board by its quality of heat as to multiply entities to no purpose as you do in your innumerable Atomes which is your salve for all diseases for as if these had not done you service enough already you must make them your Cooks to boile and rost your meat You will have them to come out of the fire and pierce the bottome of the kettle and so up unto the water and Cap. 15. c. 16. being quickly weary there ascend in smoake and then descend in drops But if these Atomes be the smallest parts of the substance of the fire I wonder how they scape drowning when they are in the water and that they are not served as the Persian god was by the Egyptian Priest and so Canopus prove to be the better god Nay you will not have any occult quality in the Load-stone to draw the iron but these Atomes must doe it and your reason is because otherwise the whole body of Pag. 139. the agent must worke which it cannot do but by locall motion But what need is there to say that the whole body must worke if the Atomes do not It is not the whole body that works or at least not totally for the fire heats by its forme not by its matter and so the Load-stone draws but if we did yeeld that the whole body did work must it therefore worke by locall motion Cannot the fire warme you being within a fit distance except the fire come to you The Load-stone shall keep its distance from the iron and yet shall draw it without Atomes but they are little beholding to you in that after all their good service they have done you you set them together by the eares and makes all re-actions to
is the motion of the sensitive appetite which is moved by the object and from it receives its specification as from its forme how then can it be solely the motion of the spirits and bloud I grant that in every passion there is some alteration of the naturall motion of the heart that is the systole and diastole is more or lesse but this alteration is caused by the passion which is as I say the motion of the sensitive appetite not of the bloud and spirits but secondarily and accidentally Fourthly every passion in us is either morally good or evill but the motion of the spirits and bloud about the heart is meerly naturall and therefore cannot be good or bad morally Fifthly every passion is not a motion for joy which is one of the six passions of the concupiscible appetite is a rest or acquiescence in the fruition of that good which we desired but now possesse The other five indeed consist in motion to wit love and hatred desire and flight and sorrow and so doe the other five which are in the irascible appetite to wit hope and despaire feare and audacity and anger but these are the motions of the sensitive appetite not of the spirits and bloud as is said Birds are more musicall then other creatures because they are Pag. 318. c. 36. of a hotter complexion If this were true then Ostriches Eagles and Hawkes should be more musicall then Larks and Nightingales for they are farre hotter And birds are hotter in the dog-dayes then in the spring and yet in the dog-dayes they are mute and vocall in the spring neither do they sing as you say because they require more aire to coole them for their singing being a strong motion as some birds by too much and too eagerly singing have killed themselves should rather heat then coole them it is not therefore heat but emulation which is stirred up in them by some sharp and sympathising sound or else the delight and pleasure which they take in the weather or aire in which they are most conversant and by it the spirits are cheered The agreement and disagreement of the creatures you Sect. 61. Pag. 332. ca. 38. will not have to be caused by instincts antipathies and sympathies but by downe-right materiall qualities This is petere principium for if I ask you What it is that makes these materiall qualities affect or disaffect one another you must be forced to flye to secret instincts and occult principles Are they materiall and manifest qualities that in the Torpedo stupefie the fishers hand and in the Load-stone draw the iron whereas other stones and fishes have the same manifest qualities that the Loadstone and Torpedo have Why do not other stones and fishes produce the same effects If by these materiall qualities you understand your Atomes you must be forced to flye to occult qualities for what cause can you give of the emanation of these Atomes from the Loadstone to the iron more then to any other thing but the sympathie it or they have with the iron Would you have me tell you the causes of sympathies and antipathies I will tell you when you can tell me the cause of the contrarieties that are betweene manifest qualities Tell me why heat is contrary to cold 'T is modesty and ingenuity to confesse our ignorance in those secrets which God hath purposely concealed from us to teach us humility for the pride of our first Parents in affecting the forbidden fruit of knowledge and that we should account all knowledge here but ignorance in respect of the excellent knowledge of Christ in whom are hid all the treasures of wisdome and knowledge This we know there are divers contrary and also sympathising principles in nature which are the causes not only of occult but likewise of manifest qualities but to demand the reason of these is to search into those secrets of God the knowledge of which is reserved for us in a happier life then this we now enjoy And to flye upon every occasion to Democritus his Atomes is a poore asylum Why cannot qualities produce the same effects which your Atomes do Do not you see how the sound of Musick or the words of an eloquent Orator which are but qualities worke forcibly upon the affections You say the impression which the mothers imagination Sect 62. Pag. 330. c. 38. makes upon the child is by meanes of the spirits conveyed from the head unto the seed If you will assigne us the prime cause you must ascend higher to wit to the soule it self which is both the mover the forme and finall cause of the body which soule sendeth not only the spirits from the head of the parent but from all parts of the body as it doth the seed for therefore the seed containes potentially all the parts of the body that shall be because it is derived from all parts of the parents body actually in being and as the soule conveyes the spirits unto the seed so doth it likewise the formative power by which the impression is made not in the seed which is not capable of such impressions whilst it is seed but afterwards in the Embrio which formative power doth not all its worke at one time but successively first transforming the seed then distinguishing and articulating the parts and members and then making the impression on the childe being now capable to receive it In the conclusion of your first Treatise You call qualities Sect. 63. Pag 342. Conclus unknowne entities and you will have us prove if in nature there be such If qualities be unknowne then tell me what it is we know for substances we know not but as they are cloathed with their accidents or qualities Take away heat colour light levity and other qualities from the fire in your kitchen and how shall you know there is fire there and what will your Cooke say if you bid him dresse your supper with fire wanting these qualities We have no knowledge but by the senses to which neither the forme nor the matter of things are obvious but by their qualities therefore if substances be known to us by their qualities much more known must the qualities be according to the old rule Propter quod unumquodque est tale c. 2. To bid us prove qualities is to bid us prove that fire is hot and water cold or to prove that you are a learned Gentleman a good Philosopher a wise States-man and I pray you are not learning wisedome goodnesse qualities from whence proceed all alterations in the world do they not from qualities the substance is still the same When water which before was cold is now hot hath lost neither its matter nor forme it is the same water still onely altered in its quality Are not you sometimes angry sometimes pleased sometimes fearefull sometimes bold sometimes sick sometimes healthie you are not still glad but sometimes sad what is it in you that is thus altered not your
infinite that is she is capable of knowing at the same time objects without end or measure Where is absolutenesse there is no respect how then can the soule be infinite absolutely in respect of knowledge Is there an absolute respect or a respective absolutenesse of infinitie in the soule I thought God onely had been absolutely infinite and what odds will you make between Gods knowledge and mans if the soule at the same time is capable of knowing objects without end or measure Gods knowledge cannot exceed this for what can be knowne beyond infinitenesse and immensity And if the soule knowes at the same time things infinite and immense then the soule must be also infinite and immense For the Understanding and the thing understood is the same but infinitenesse and immensitie are Gods proper attributes For my part I confesse that all I know of infinitenesse is that I know it not For this cause Aristotle proves that the principles of naturall bodies cannot Lib. 1. phys text 35. be infinite because they are knowne for they could not be knowne if they were infinite And therefore Philosophers could not attaine to the knowledge of God because of his infinitenesse but onely by degrees reached to the knowledge of some of his attributes as first that he was an entity then a mover then they came to know his power after that his wisdome and then his goodnesse And sure all the knowledge we have of God in this life is but the light of the Owles eyes to the Sun Our Peripateticks are more modest who say not that the soule at the same time is capable of knowing objects without end or measure as you doe but they say that the facultie of understanding must be proportionated to the object Now the object of the intellect is finite for nature acknowledgeth no infinitum actu Infinitenesse by succession there is and so she may know infinite things that is one thing after another in infinitum for she knoweth not so much but she may know more yet she knoweth not infinite things actually or habitually because actually at the same time she knoweth that only which hath one species but infinitenesse hath not one species Hence it is that shee knoweth in infinitenesse one part after another and so wee know not God in this life because there is no proportion between his actuall infinitenesse and our finite understandings Nay in heaven wee shall not know him by way of comprehension though we shall then know his essence And because wee cannot actually at the same time understand many things therefore the intelligible species enter into the understanding successively And if at any time wee understand many things together it is not as they are many or divers but as they are united in one common notion or nature So the Angels themselves understand not many things at once but as they are united in one species whether wee speake of those species which are innate or of those which they see in the glasse as they call it of the Trinity And this truth of the Peripateticks you seem afterward to yeeld unto when you say that if knowledge be taken properly we Pag. 410. c. 7. doe not know eternity however by super naturall helps we may come to know it All things which within our knowledge lose their being Sect. 9. Ibid. doe so by reason of their quantities Quantities are not active therefore nothing can lose its being by reason of them When a man dieth hee loseth his being as man and yet the fame quantitie remaines that was before in the bodie If you speak of the formall being of things they are lost not by reason of the quantitie but by reason of the introduction of another forme which expells that forme that was as the forme of the chick expells the forme of an egge and then followeth a change of the quantitie but if you speak of materiall being that is not lost at all the matter being eternall and so quantity which followeth the matter remaineth too but indeterminate till the forme come which restraines and confines the exorbitancie both of the matter and of its quantity Sect. 10. Pag 419. c. 9. You say that those Philosophers who search into nature are called Mathematicians They are so by you but by whom else are they so called They use to be termed Physici naturall Philosophers but for Mathematicians they consider not nature at all neither the matter nor the forme of things but bare accidents not as the naturall Philosopher who handles them as affections of naturall bodies but as they are abstracted from all sensible matter So the Geometrician considereth continued quantities the Arithmetician discrete quantities or numbers Astronomers motions and measures of celestiall bodies Opticks light and shadowes Musicians sounds All life consisteth in motion and all motion of bodies Sect. 11. Pag. 420. c. 9. cometh from some other thing without them The soule can move without receiving her motion from abroad First all life consisteth not in motion for there is life in spirits without motion so there is in bodies too In Dormise and other sleeping creatures in Winter in trees at the same season in women that are troubled with histerica passio they have life and yet no motion at all Secondly life consisteth not in motion for it is not the action but the act of the soule not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Life consists in union but this is rather rest then motion Life is not in the categorie of action From life proceed divers actions as understanding sensation motion nutrition generation but actionis non est actio It 's true that life is manifested by motion but it consisteth not in motion for the foule being separated from the bodie liveth but moveth not Thirdly all motions of bodies come not from without for the forme is the cause of motion but the forme is not an externall cause Though your hand in flinging up a stone be an externall mover yet when the stone falls downward it is moved internally by its owne forme What externall mover is that which moveth the heart even when it is separated from the rest of the bodie Fourthly the soule moveth not but by receiving her motion from abroad for as all things have their formes from the first cause so from the same cause they have their motion which followes the forme dans formam dat consequentia therefore the Apostle tells us it is in God wee live and move and have our being You are troubled with phancies when you tell us of Sect. 12. Pag. 423. c. 10. a perfect and imperfect soule that you call a knowledge an art a rule c. and this you call a participation of an Idea So in our thoughts you make some part of them corporeall and some spirituall In the soule you will have no accidents but all to be soule that is in her We say that every bodie is perfect
and goe with the bodie Is not the understanding of a separated soule as capable to lodge and entertaine such guests as before Or are these little bodies made of dust that to dust they must returne Seventhly have all separated soules the same amplitude of knowledge then the soule of Iudas in hell hath as much knowledge as Abraham's soule in heaven but I see no reason for it Eighthly if life be a motion it is an imperfect thing consisting not in esse but in fieri and so the life of man both here and hereafter cannot be perfect no not in heaven And in a separated soule tell mee which is the mover the motion and the mobile Ninthly tell us what this Shee is that becomes an absolute spirit Is it the soule or is it life If the soule then she was before she was a spirit If life then motion may become a spirit I see it is not without cause you complaine of engulfing your selfe into the sea of contradiction Help your selfe out againe if you can But you plunge your selfe over head and eares when Sect. 17. Pag. 430. c. 10. you tell us That separated soules doe enjoy their knowledge without the help of externall objects phantasmes instruments or any other helps having all things requisite in themselves This is to deifie soules and to elevate them above the pitch of created entities For the Angels themselves have not such an eminent knowledge in that they stand in need of helps both externall to wit that supreme light and cleere looking-glasse of the Trinity in which they see all things as also of the innate species or idea both of universalities and of singularities without which they can have no knowledge therefore à fortiori if Angels stand in need of such helps much more must departed soules Secondly memorie remaines in departed soules but memory or recordation is by help of the species laid up in the mind to the understanding of which when the mind applies it selfe this is called recordation Thirdly though the intelligible species depend from the senses and phantasie in their fieri or being yet they have no dependence from them in their conservation For the sensible species in sleepe serve the phantasie though the common sense and all the outward are bound up and as it were dead Fourthly in Angels and departed soules there are divers habits both of love and knowledge and vertue yea of tongues also in respect of entitie though there be no use nor exercise but after a spirituall way of speaking now habits are the causes of action and in vaine should they be left in the soule if she by them did not worke and actually understand neither can the effect to wit actuall understanding subsist without its cause which is the habit for this is such an effect as depends in its conservation from the cause Fiftly understanding and the manner of understanding accompany the nature of the soule but the nature of the soule is the same here and hereafter therefore the manner of understanding must be the same to wit by the species Sixtly Whereas the soules departed do specifically differ from the Angels they must have a different manner of understanding to wit by discourse but this way needs help not of the phantasme or senses being all commerce with the body is taken away but of the species Hence then it is apparent that departed soules stand in need of helps and of objects of their understanding and that they have not all things requisite in themselves which objects are externall in respect of their essence though the species be inherent or adherent to the soules much more externall are these objects which they see in God although God himselfe is not intelligible by any species by reason of his immensity neither doth the soule understand it selfe by any species nor doth she know except by revelation what is done or doing here on earth which she must needs know if she had all things requisite for knowledge in her selfe but indeed Abraham is ignorant of us and Israel knows us not Nesciunt mortui quid hic agatur De cura pro mortuis nisi dum hic agitur saith S. Austin Our looking upon the phantasmes in our braine is not our Sect. 18. Pag. 430. c. 10. soules action upon them but it is our letting them beat at our common sense that is our letting them work upon our soule The phantasie being a corporeall sense cannot work upon the soul which is a spirit it is not then the phantasie that works upon the soule but the agent intellect refines purifies and makes more spirituall those phantasmes or species which are represented by the phantasie and so impresseth them in the passive intellect and this is called understanding The agent intellect is the force or quality of the soule mediating betweene the phantasie and passive intellect framing the intelligible species which the passive intellect receiveth and so by the one power the soule acteth and by the other suffereth but not at all by the phantasie whose hand cannot reach so high as to knock at the gates of the soule It must then be a spirituall power that must worke upon a spirit the passive intellect is rasa tabula like cleane paper having no innate species or images of objects in it selfe but what it receiveth from the active intellect so that the phantasie helps the understanding onely dispositivè not efficienter being rather the materiall then efficient cause of understanding furnishing those species which the active intellect refineth and impresseth in the passive If you should ask whether our understanding is an action or a passion I answer that it consists in both for not only doth it receive the intelligible species but also operats upon them And this is that action of the soule which you deny and what do you talke of letting our phantasmes beat at our common sense The phantasmes will beat whether you will or no. If you will not beleeve me beleeve your owne dreames in sleep I suppose your phantasmes then beat when you could be content they would spare their labour and be quieter But so long as the spirits do make their intercourse betweene the phantasie and the common sense there will be an agitation and beating of the phantasmes But it seemes you take the soule and common sense for the same thing when you say that to let the phantasmes beat upon the common sense is to let them work upon the soule They may beat upon the one and not work upon the other for the soul suffers not but by it selfe and her suffering is perfective not destructive as that of the matter is But she doth not worke upon or deduce her selfe out of possibility into act considered as the same thing but in respect of her divers faculties whereof the one is the efficient the other the patient and resembles the matter and if it were not so we should never actually understand for what should excite the
soule as you call it in saying that her being in a body is her being one thing with the body she is said to be in for if she be one thing with the body she hath the same essence and essentiall properties of a body which I beleeve you wil not subscribe to Sect 22. Pag. 441. c 1 1. Should a soule by the course of nature obtaine her first being without a body and be perfect in knowledge she must be a compleat substance not a soule whose nature is to acquire perfection by the service of the senses 1. You suppose what is not to be supposed for no soul can obtain her first being by the course of nature 2. If she did yet it were not repugnant to her nature to be perfect in knowledge 3. Perfection in knowledge will not make her a complete substance 4. Though the soule naturally acquires perfection by the service of the senses yet that hinders not her bringing in of knowledge with her Adams soul had perfect knowledge as it was fit being all the works of God were created in their perfection and Adam was to be the Doctor and instructor of his posterity and because he was created both in the state and place of happinesse which could not subsist without knowledge yet Adams soule ceased not therefore to be a soule or the forme of his materiall body nor did her knowledge make her a complete substance for in her substance she was no more complete then our soules are in our nativity Neither did that knowledge which Adam brought with him hinder his soule from acquiring by the service of his senses a fuller measure of understanding for hee neither had the knowledge of future contingencies nor of the secrets of mens hearts nor of every particular individuum of every species nor of every stone or sand in the world which belonged nothing to his perfection and happinesse If you 'l say that Adams soule obtained not her first being by the course of nature I grant it nor was it possible she should but by what course soever you imagine the soule to have her being shee may bring perfect knowledge with her and yet not cease to be a soule But when you say That no false judgements can remaine in a Pag. 442. miserable soule after her departure you make the damned soules in hell in farre better condition then wee are here upon earth who are subject to false judgements and erroneous opinions even the best of us but I am not of your mind for doubtlesse false judgements are a part of that punishment which the wicked soules suffer in hell But if there be no falshood or errour of judgement in them they must be in this point as happy as Adam was in Paradise If nothing be wanting but the effect and yet the effect Sect. 23. doth not immediately follow it must needs be that it cannot follow at all This inference will not follow at all for wee see many effects doe not immediately follow upon the working of the efficient and yet follow at last The fire melts not the metall presently nor the Carpenter builds the house nor the Sun produces corne grasse and fruits immediately nor doth the Physician presently cure diseases and yet all these are efficient causes and actually work the effects follow at leasure and at last though not immediately You should doe well to distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the working or operation and the work it selfe When the efficient is not only in its act of entity but of causality too there followes immediately operation but not opus the working not the work the effect in fieri not in esse Againe you must discriminate between voluntary and naturall agents the one operate freely the other of necessity The soule is doubtlesse a voluntary not a naturall agent so that the effect may follow though not immediately And if in naturall causes the effect followes still immediately it is where the effect is an essentiall property of the subject flowing immediately from the forme as heat from the fire which notwithstanding produceth not heat immediately in water or other subjects Lastly if your argument be good they are not to blame who held the eternity of the world for they reasoned as you doe that the cause being eternall the effect must immediately or eternally follow or else not follow at all But they should have knowne that God was no naturall but a voluntary agent and though from eternity hee did actually exist yet he did not from eternitie actually create The act of entity in him was eternall but not the act of causality In the conclusion of your discourse you make nature Sect 24. play the Smith for you say If the dull percussion which by natures institution hammereth out a spirituall soule from grosse flesh and bloud can atchieve so wondrous an effect by such blunt instruments as are used in the contriving of a man fifty or an hundred yeares time must forge out in such a soule an excellency above the forme of an abortive embryon You may with your Rhetorick as soon perswade me that Minerva was hammered out of Iupiters braine by the percussion of Vulcans hatchet as that the spirituall soule can by natures institution or any dull percussion of hers be hammered out from grosse flesh and bloud It is not nature but the God of nature that is the efficient cause of the soule It 's not natures dull percussion but Gods active inspiration that is the instrument It is not flesh and bloud out of which it is educed but into which the immateriall soule is introduced The soule is not framed either in or of the bodie by the work of nature but is inspired by the breath of the Almighty who in the beginning breathed into Adam the breath of life and so became a living soule Nature cannot hammer out such a piece as the soule is though shee had the help of Vulcans Cyclopes Brontesque Steropesque nudus membra Pyracmon She is of too pure a quintessence and of too sublimated an alloy to be extracted out of such grosse materialls as flesh and bloud are After the bodie is articulated the new created soule is infused accompanied with her perfections which she receives not from but communicates to the bodie and so that rude masse of flesh in the matrix becomes a man And the same soule which makes him a man makes him lord over all the workes of Gods hands by this he subdues the wilde beasts commands the earth masters the ocean measures the heaven searcheth into the nature of herbs trees metalls mineralls stones c. fore-tells celestiall changes inventeth arts and sciences and becomes the lively character and expresse image of the Almighty Can nature then hammer such a divine essence out of grosse flesh and bloud It is questioned whether God himselfe can doe it without implying a contradiction which is so repugnant to him Nature
indeed extracts the grosse soules of the beasts out of their grosse bodies which as they came of them so they dye with them but the reasonable soule being 1. the act of the bodie and principle of all vitall operations 2. being shee is a spirit not capable of physicall matter and quantitie for she is all in all and all in every part of the bodie 3. being shee is not onely the first act of the organicall bodie but also the very agent or efficient of the bodies organisation therefore shee cannot be materiall nor hammered out of the matter 4. If shee were corporeall either in her being or in her extraction the world could not be perfect or complete for as it is made up of creatures some meerly spirituall some meerly corporeall so for the complement and perfection of it there should be some creatures partly spirituall partly corporeall and these are onely men 5. The effect cannot exceed the cause in perfection and eminencie but the soule farre exceeds the bodie 6. Man had not been fit to rule over the corporeall creatures if hee had not a spirituall soule which onely is capable of reason and dominion and not the bodily substance 7. One species cannot beget another but the soule is a species of spirits far different from bodily species 8. There can be no connexion between the superiour and inferiour creatures but by certaine media by which nature passeth from one extreme to another therefore it was fit that the spirituall and corporeall creatures which are the extremes should be united in that creature which is partly spirituall partly corporeall and this is onely man 9. If the soule be not meerly spirituall she cannot enjoy the vision of nor friendship and familiarity with God who is a spirit nor can she be capable of any spirituall gifts The Spirit of God cannot dwell but in a spirit nor can that which is meerly corporeall be like unto God or see him as he is 10. If the soules be materiall they must be mortall for we have no other reason to induce us to beleeve the soules of beasts to be mortall but because they are materiall and educed out of the possibility of the matter 11. As Christ proved the truth of his body by feeding upon bodily substances so we prove the spirituality of the soule by her food and delights which are not corporeall but spirituall things for knowledge wisdome truth vertue honesty which are incorporeall things are the soules chiefe delights next to God in whom only she rests and with whom onely she is satisfied Fecisti August nos Domine à te inquietum est cor nostrum nisi requiescat in te 12. If the soule be of the parents seed or conveyed with it the seed must needs be man and so a reasonable creature and consequently capable as being man of eternall joy or paine 13. The operations of the soule are spirituall such as be the actions of understanding and will The principall then of these operations which is the soule cannot be corporeall for no operation can in dignity of entity exceed the substance whence it ariseth or the power and facultie of the soule by which she worketh and which differs from the soule as the property doth from the subject for as the potentia or facultie receiveth its specification from the act so the act hath all its dignity from the faculty now if the faculty be spirituall the soule which is its subject cannot be corporeall for no indivisible quality can be inherent in a divisible subject And as the faculty receives its specification from the act so doth the act from the object and therefore the act by which we understand spirits must be spirituall And though in the act of conception we may fancie spirits to be like bodies yet in the act of judgement we know them to be immateriall substances and of a far other nature or essence then bodies and this act is elevated above the senses and abstracts the spirituall object from all sensible conditions 14. The soule knows all bodies celestiall terrestriall simple mixed c. which she doth by receiving these intelligible objects but she could not receive them being corporeall if she were not free from corporiety her selfe for Intus existens prohibet contrarium and she doth not receive them as the senses doe to wit superficially onely but she pierceth into their inmost natures searcheth out their causes properties and effects and yet higher she riseth above the senses by substracting bodies from individuation and all sensible accidents which the senses cannot do and so she considereth them in their universalities which is a kind of spirituality but this she could not do if she were not spirituall her selfe 15. As the dissolution or corruption of the body dissolveth not the soule neither doth the constitution or generation of the body give being to the soul for if she hath her being from the body she must decay with the body 16. Liberty of will proves also the immateriality of the soule for all materiat agents worke either by necessity as the insensitive or are led by instinct as the animat except man who is master of his owne actions and can promote or stay suspend and incline them which way he likes best and in this he comes neere to the Angelicall nature for onely Men and Angels have this prerogative of free-will inferiour creatures want it because of their materiality which determinats them to one kind of operation and so to a necessary working that way as for the fire to heat for a stone to fall downward But such is the independency and spirituality of mans soule that no creature neither Heavens Stars nor Angels have any power to command or force mans will whereas all materiall entities are subject to mutation by the influence and working of the superiour agents to wit the Angels and the Heavens 17. If the intellect or the soule were corporeall she should be hurt and weakned by a vehement object as the senses are to wit the eye with too much light the eare with too violent sounds but no intelligible object be it never so strong and powerfull hurts the intellect at all but perfects it rather 18. If the soule were corporeall it would grow weak and feeble and by degrees decay as the body doth by old age but we see the contrary for the soule even when the body is weakest is most active and by old age rather perfected then weakned 19. If the soule were corporeall entity in its latitude could not be the adequat object of the intellect for the materiall and organicall faculties are determinated by the matter to some particular objects onely mans understanding as likewise that of the Angels have entity as entity for their object that is both uncreated and created spirituall and corporeall substantiall and accidentall entities which could not be if the intellect were not spirituall 20. That this hath been the doctrine of the Church of
and diastole sec. 59. Paine is not compression but the effect of it All hard things breed not paine nor soft things pleasure The heart is more active then passive because hot Feare sorrow and stupidity how they differ Passion is not the motion of the bloud and spirits but of the sensible appetite Every passion is not motion The division of passions Why birds more musicall then other creatures sec. 60. There are sympathies and antipathies in nature of which we can give no reason which is the punishment of Adams pride sec. 61. Of impressions made in the embryo and of the formative power sec. 62. Substances could not be knowne were it not for qualities No action passion and motion without qualities Alterations from them sec. 63. All bodies are not meerly passive Rare and dense not the primary division of bodies sec. 64. Aristotle not the author of atomes but Democritus sec. 65. The necessity of metaphysicall knowledge Privations and negations conceived as positive entities by Aristotelians how sec. 66. Qualities are not dispositions of parts Beauty is neither composition nor proportion Health is not temper Agility is not proportion nor strength Science is not ordered phantasmes sec. 67. Sir Kenelme modestly reproved for mocking at Aristotelians sec. 68. How and why accidents are in their subjects Accidents are entities Aristotelians vindicated from tautologies Nature aimes at unity why Of similitudes and the ground thereof How man is like to God not God to man sec. 69. The CONTENTS of the second part containing 28. Sections ARistotelians make not heat and cold indivisible qualities Not they but the Masse-Priests turne bodies into spirits sec. 1. Not the nature but the similitude of the thing apprehended is in the man apprehending and therefore the understanding is not the same with the thing understood proved by ten reasons sec. 2. All relations are not notions but reall entities proved by ten reasons sec. 3. Existence is not the property of man but of entity or rather its formality in God onely it is one with essence sec. 4. The soule is more then an active force She sleepeth not in the grave c. sec. 5. Being hath no great affinity with the soule it is neither the end nor the Idea of the soule sec. 6. Things are understood rather by way of similitude then of respect or relation sec. 7. Mans knowledge how finite and infinite God onely absolutely infinite How he is knowne by us here and hereafter How infinity can be knowne sec. 8. Things lose not their being by reason of quantity but by the privation of the forme sec. 9. Mathematicians consider not the natures of things but bare accidents abstracted from sensible matter sec. 10. All life consisteth not in motion Life is not an action but the act How motions come from without how not sec. 11. How the soule is perfect In her no privative but negative imperfections There are accidents in the soule sec. 12. Place is not a body it is neither forme nor matter Whatsoever hath existence hath ubiety even Angels and soules How soules are in their bodies They are not no-where nor are they every-where sec. 13. How time is the measure of motion Time and motion different things When the heavenly motions shall cease there will be time how understood Things below would move though the heavens stood still sec. 14. What things are in time chiefly and primarily How spirits are not in time and how in time Tempus aevum eternitie God onely exempted from time Discrete time sec. 15. The soule is no accident She knoweth not all things There is no exteriour and interiour soule Phantasmes are not bodies All soules have not the same amplitude of knowledge Life is not motion Neither the soule nor the life becomes to be a spirit sec. 16. Both Angels and soules stand in need of externall and internall helps of knowledge Memory remaines in separated soules How the species depend from the phantasie Divers habits left in the soule separated The soules in their understanding differ from the Angels What things they know not God is not understood by species sec. 17. The phantasie worketh not upon the soule but the active intellect upon the passive How the phantasie helps the understanding The phantasie workes in sleep How the soule worketh upon her selfe by meanes of her divers faculties sec. 18. In Angels and departed soules there are actions and perfective passions The want of action argues death rather then life Some actions cease after death not all All actions not corruptive Sir Kenelm contradicts himselfe sec. 19. The soule the subject of memory recordation reminiscence and of oblivion too What habits are left actually and potentially in the soule 'T is a happinesse to be forgetfull of some things sec. 20. Rhetoricall flourishes uselesse and hurtfull in Philosophicall disputes sec. 21. Perfection of knowledge makes not the substance of the soule more perfect The soule ceaseth not to be a soule though shee brings knowledge with her False judgements and erroneous opinions are a part of the punishment of damned soules in hell sec. 22. All effects doe not immediately follow upon the working of the efficient Opus and Operatio The act of entity and of causality are to be distinguished The effect which is the property of the cause followeth immediately God an eternall entity not an eternall cause sec. 23. That the soule is not a materiall but a spirituall substance infused not traduced proved by twenty arguments Of the operations knowledge and liberty of the soule in willing Of her excellency above the senses and corporeall substances this is proved by Scripture In what sense the soule is called corporeall by some Fathers She is no part of the divine essence as some hereticks thought sec. 24. The specificall perfection or excellency of soules is alike in all There may be some difference in accidentall perfections in respect of the organs and phantasie sec. 25. The neerer the Intelligences are to God the more they know The superiour have a greater similitude with God then the inferiour and stand in need of fewer intelligible species All behold Gods essence but not in the same measure Neither is their knowledge equall nor infinitely unequall sec. 26. The soule is not made complete in or by the body but rather incomplete because she is then a part of the whole sec. 27. Nature reason and knowledge are but blind guides to heaven without Christ proved by Scripture and reason What we are by nature How Christ may be called nature reason and knowledge sec. 28. The CONTENTS of the Conclusion containing 17. Sections THe immortality of the soule proved by Scripture sec. 1. The same proved by six reasons grounded on the Scripture sec. 2. That the soule is immortall of her owne nature proved by foure reasons and how this phrase is to be understood sec. 3. The soules immortality proved by thirteen naturall and morall reasons The Gentiles by natures light were not ignorant of this truth
which we live and to avoid scandall to submit our thoughts and actions to Gods Word and not to practise such things as have no cause or reason in nature as to cure diseases by spells or words characters and knots which being artificiall and quantities cannot naturally operate The weapon-salve must be conserved in an equall temper Sect. 38. Pag. 164 c. 18. and the weapon which made the wound must be orderly dressed Paracelsus the inventor of this salve is ill reported of to wit to be a Magician Baptista Porta Goclenius D r. Floid some others have bin too credulous to beleeve him for if it be not magicall it is suspicious considering the author the superstitious ceremonies in gathering of the mosse from the dead skull with the other simples used in it besides the unreasonablenesse of their opinions who think that a wound can be cured by such a way whereas nihil agit in distans naturall agents work not but within a proportionable distance as the fire will not heat if the object be not within its reach neither will the load-stone draw except the iron be neer But the patrons of this salve will have it cure the wound though many miles distant and though there be an interposition of many dense bodies as of houses and hills What medium can carry this vertue so far thorow so many impediments whereas the Sun cannot conveigh his beames to us if the Moon or a thick cloud be interposed And what sympathy can wee conceive to be between a sword or a clout and a wound except you 'l say It is because the bloud touched it or as you say Because the steem or spirits entered into the pores of the weapon These are piercing spirits indeed that can passe thorow steele and stay there so long after the bloud is cold whereas the bloud which in phlebotomy is received into a dish loseth the spirits as soon as the bloud is cold though many ounces of bloud be there yet never a spirit left nor any sympathy at all between the dish and the wound Sure by this reason when the sword that wounds is kept in the same roome with the wounded man it must cure whereas it cures so farre off But no such cure is to be found for I was yet never cured by the knife that cut my finger though never so often dressed If any reply that some cures have been done by this salve I answer that I have heard so and they that write of it most of them write but upon report and suppose some cures had been done yet I will not impute them to the salve but to the washing and keeping of the wound cleane in which case nature will help it selfe The imagination also is sometimes a help to cure and sometime Sathan may concurre for his owne ends videlicet to confirme superstition and errour If any say that there is a sympathy between the pole and the needle touched with the load-stone which are farther distant then the sword and the wound I grant it because the influence of celestiall bodies upon earthy is not hindred by distance but we cannot say so of the actions of sublunary bodies whose matter is farre different from that of the heavens In a word the effects of this salve which you speak of are much like the effects that are said to be caused by images of wax made by Witches The like credit is to be given to those other reports you speake of to wit the curing of the kines swelled soles by a turffe cut from under their sore feet and hung upon an hedge the drying of which is the mending of the sore feet And the running over of the Cowes milk in boiling into the fire wil cause an inflammation in the Cowes udder and that this is cured by casting salt into the fiâ—e upon the milk I could tell you many such tales as those which I have partly read and partly heard but credat Iudaus Apella I will stick to that Philosophicall principle Ominis actio 〈◊〉 per 〈◊〉 but here is no contact and I will as soon credit Apuleius his Metamorphosis into an Asse by the anointing of his body as the curing of a wound by an ointment which is not at all applyed to the bodie If any will say that such cures are done by the influence of the Stars let him prove it wee may so salve all questions and not trouble our selves to search any further into the hidden causes of things These influences are the sanctuary of ignorance but Stars are universall agents whose operations are fruitlesse if they be not determined by the particular agents Lastly I like your supposition wel If the steem of bloud and spirits carry with it the balsamick qualities of the powder into the wound it will better it In this I am of your opinion for if Daedalus did flie in the aire wings doubtlesse would help him but there is great odds between the sents which the Deere or Hare or Fox leave behind them and this imaginary vertue of the weapon-salve this being altogether hid these other being manifest qualities quickly apprehended by the sagacious hounds You say that the heat of the torrid Zone drawes aire to Sect. 39. Pag. 176. c. 20. it from the Poles and rest of the world otherwise all would be turned into fire The aire about the Poles you confesse is very cold and the aire under the Line very hot Now that heat should draw cold to it is to contradict a sensible maxime for what is more plaine and sensible then that one contrary drives out another and like drawes its like The heat of the fire drawes out the heat of a burned finger or the heat of the stomack whereas the cold aire repells it Hence it is that we concoct better in Winter then in Summer The heat of the upper and lower region of the aire doth not draw to it the cold of the middle region but the cold fortifies and unites it selfe against its enemy Secondly the aire under the Line is carried about so fast by the motion of the primum mobile from East to West that there is a continuall trade-wind and a strong tide to the West So that the aire there will not give leave by reason of its swift motion for any other aire to come thither Thirdly the torrid Zone needs no refrigeration from the Poles for there are great lakes rivers and seas besides constant gales of wind which refresh the aire and make it no lesse temperate then Spain if you will beleeve Hist. Ameris Acosta Not to speak of the equalitie of the night there with the day so that the Sun is not so long above their Horison as hee is above ours in Summer And if there were such extreme heat there as is supposed there would not be such multitudes of all sorts of herbs fruits and trees green all the yeare as Lerius witnesseth in his In Brasil navigation You have found out
cannot be a notion for Metaphysick tels us that identity is reall And what will you say of that similitude which Adam had with God or which a regenerated man hath consisting in righteousnesse and true holinesse Is this image of God in man which by us was lost and now by grace is repaired a bare notion then will our happinesse and joy and hopes and religion consist rather in conceit then in reality Dii meliora piis erroremque hostibus illum Sect. 4. Cap. 1. p. 360. BEING or a thing the formall notion of both which is meerly being is the proper affection of man This anigma would trouble Oedipus or Sphynx himselfe for in your margin by this word being you understand existence But is this the proper affection of man what becomes of other creatures have they no existence If they have then it is not proper to man quarto modo If they have not then they are but entities in possibility for existence is the actuating and restraining of the essence which in it selfe is indeterminate and in possibility to actuality which we call existence therefore existence is not the proper affection of man but of entity as it is in act or rather the formality of actuall entity Besides if existence be the proper affection of man what shall we say of Angels and other spirits nay of God himselfe Is there no existence in them Againe existence is not an affection or propertie for it is no accident but the very essence of the thing actuated which before was in possibility and therefore by Philosophers 't is called actus primus to distinguish it from properties and operations which are called second acts for a thing is first actuated by its existence and then by its properties and operations But what you meane by the formall notion of both Pag. 361. which and of their meerly being I know not Sibylla's leaves are not more obscure to which you may adde your stock of being and the grafts inoculated into it for Pag. 361. with such mists of metaphors you involve your Philosophy against the rules and custome of Philosophers and so you leave your Readers as Sibylla left hers unsatisfied thus Inconsulti abeunt sedemque odere Sibyllae I wish M r. White had helped you here whose aid hath not beene wanting to you at a dead lift hitherto I should trifle away too much time and paper if I should insist or name all your fancies of the tribes as you call them of predicaments whose office you will have to comprehend all the particular notions that man hath and how you will have all entities to be respective and all notions to be grafted on the stock of being c. Abundance of such stuffe with which your booke is fraughted I passe over as being not worth the expence of time and indeed they refute themselves As likewise that you make essence and existence the same whereas they are one and the same in God onely but not in the creatures in whom the essence and existence differ for whilst a thing is in its causes it hath an essence but no existence till it be produced by its causes and as it were quit of them All the knowledge we have of our soule is no more but that Pag 368. c. 2. it is an active force in us I hope you know more of the soule then this to wit that it is an immortall immateriall substance infused by God into the body created of nothing consisting of the intellect and will capable of beatitude You know also I hope that the soule had no being till it was infused into the body and that it is not in a place as bodies are by way of circumscription and that it is all in all and all in every part of the body and that after death it immediatly goeth to hell or heaven not lingring about the grave or sleeping in the dust till the resurrection But it seemes you have not very great knowledge of the soule when you say that a thing apprehended by the soule becomes a part or affection of the soule for neither hath the soule any parts nor can that be an affection of the soule which comes from without In your 5. Chapter you make 1. Being to have a very Sect. 6. Pag. 395. c. 5. neere affinity with the soule 2. To be the end of the soule 3. To be the soules patterne and Idea For the first there is small affinity betweene the soule which is a substance and Being which is neither substance nor accident but a transcendent Being or existence is the generall affection of entity so is not the soule the body hath existence before the soule is infused and when the soule is gone it hath existence still the body hath no more existence from the soule then the soule from the body 2. If being be the end of the soule then it moved God to create it for the end moveth at least metaphorically but sure nothing moved God except his owne goodnesse and glory and how can that existence which God gave to the soule in the creation be the end of its creation Is creation the end of creation and the giving of being the end why being is given what can be more absurd And wereas being is internall and essentiall to the soule how can it be the end which is an externall cause 3. Being is not the patterne or Idea of the soule for Being is intrinsecall to the soule so is not the patterne or Idea but extrinsecall As the Idea or patterne of a building is in the mind of the builder but not in the house which is built and if being is the end of the soule how can it be the Idea for the end excites the action of the agent but the Idea determinates that action and these are very different You will not have the understanding to be the objects it Sect. 7. Pag. 404. c. 6. understands by way of similitude but by way of respects Understanding is by way of similitude not of respect for your son who hath a neere respect or relation to you doth not the more for that understand this your Booke I beleeve he understands books written by strangers to whom he hath no respect better then these your intricate mysteries There are relations and respects between inanimate or senslesse creatures and yet no understanding it is not therefore the respect but the reception of the species into the intellect and its assimilation or similitude with the intellect that makes understanding Besides there are some respects grounded upon similitudes then I hope there are some things understood by way of similitudes I may truly say all things for nothing is understood but what is in the understanding and nothing can be there but by way of similitude every thing is intelligible actually if its similitude be in the intellect actually The amplitude of the soule in respect of knowledge is absolutely Sect. 8. Pag. 405. c. 6.
whether it be of essence or existence and complete in her knowledge too for wee know but in part here and in aenigmate The souls of beasts have their completion from those bodies whence they have their originall without which bodies they have no subsistence but mans soule gives subsistence to the compositum whereof the bodie is a part so that the soule receives no more completion in or by the bodie then an exquisite Musician hath in or by his Lute The soule being separated ceaseth to informe the bodie but doth not therefore cease to be complete no more then a Lutenist ceaseth to be a Musician when he layes aside his Lute You will have us to supply what is wanting before wee Sect. 28. Pag. 456. Conclus are called to our dreadfull account which is soon done if we be what our nature dictateth us to be if we follow but reason and knowledge our wants are supplied our accounts are made up Wee shall make but a sorry account if wee follow such guides as our owne nature reason and knowledge These are blind guides which will lead us into the ditch The Scripture tells us that the naturall man comprehendeth not the things of Gods Spirit neither can he That our 1 Cor. 2. 14. naturall wisdome is enmity against God for it cannot be Rom. 8. 7. subject to the Law of God Of our selves wee cannot 2 Cor. 3. 5. thinke a good thought as of our selves Our foolish Rom. 1. 21. hearts are darkned Our understanding is darkned Wee Ephes. 4. 18. were sometimes darknesse The light shined in darknesse Ephes. 5. 8. but the darknesse comprehended it not There is none John 1. 5. Rom. 3. 11. that understandeth none that seeketh after God Wee are Act. 7. 52. stiffe-necked and of uncircumcised hearts and have alwaies resisted the holy Ghost Evill trees cannot bring Mat. 7. 15. forth good fruit Our hearts are perverse and deceitfull Jer. 17. 9. above all things The imaginations of the thoughts of Gen. 6. 5. mans heart are onely evill continually Wee are by nature Ephes. 2. 1. dead in our sins and trespasses What guides were reason nature and knowledge to the Iewes when Christ would have gathered them as the hen gathers her chickens Mat. 23. 37. under her wings and they would not What fruit can wilde olives or withered vine-branches bring out if Rom. 11. the one be not inserted into the true and naturall olive the other into the true Vine Doe men gather grapes of John 15. Mat. 7. Act. 16. thistles or figs of thornes If God had not opened the heart of Lydia her owne reason and nature had never opened it God must give us a heart to understand and Deut. 29. eyes to see and eares to heare Hee must take away our stony hearts and give us hearts of flesh that wee may walk Ezek. 11. 19. in his statutes and keep his judgements He must give us his Law and write it in our hearts And indeed he must Jer. 30. 33. give us ipsum velle even Will it selfe for as by nature our understandings are darkned so our wills are perverted our affections inclinations thoughts and desires are all depraved If nature and reason had been good guides man who was made upright had not found out to himselfe so many inventions as Solomon complaines Cain's posteritie had not fallen from the true Church nor had the posteritie of Noah by Cham and Iaphet nay by Sem too fallen into idolatry Why did God communicate his will by tradition before and by writ after the Law nay oftentimes by miraculous and extraordinary waies if mans reason and naturall knowledge had been good guides And how can these be but deceitfull guides in supernaturall things which faile us even in the causes of things meerly naturall Therefore that saying Naturam ducem sequi optimum is not true in supernaturall things nor altogether sure as I said in naturall The ship of mans soule will split against the rocks of errour if shee have no better helme to steere by then the helme of reason Reason is not the Starre that will bring us to Bethlehem nor the cloud and firie-pillar that will conduct us to Canaan We must deny our selves if we follow Christ. And what is that but to abandon nature and naturall reason in the things that concerne Christ Peter had reason and nature when he bid Christ speaking of his death have a care of himselfe but how Christ took him up for it you know There was as much nature reason and knowledge in the great Rabbies as in the poore ignorant Fisher-men yet these followed Christ and forsook all so did not the others The young Lawyer had too much nature and reason which hindered him from not furthered him to Christ. And truly the Gentile Philosophers acknowledged that reason was oftentimes clouded and enslaved to fear anger love and other passions even so in us all what was straight is become crooked and what was alive is dead Wee are dead saith the Apostle in sinne what reason can be expected from a dead man I know this is but a similitude yet it sufficiently proves that untill Christ hath spiritually quickned us our reason and nature will little availe us Our hearts are by nature barren as the mountains of Gilboa fruitlesse as the fig-tree in the Gospel untame as the wilde colt or the wilde asse that scornes the voice of the hunter and all this is naturall to us If Lycurgus his dogge had not had more then nature when he forsook the flesh-pot to run after the Hare hee would have staid at home with his fellow which had nothing but nature And even the Schoole-men acknowledge that nature is wounded in us to wit our understanding with ignorance our wills with wickednesse our irascible faculty with weaknesse our concupiscible with lust You had done well then not to have named these guides which like ignis fatuus will bring us out of the way You should have named him who is the onely John 14. way the truth and the life without whom wee can doe nothing as he saith himselfe and without whom there John 6. is no coming to the Father 'T is hee who first opened heaven to all beleevers who is the doore by whom wee enter and the key of David too who openeth and no man shuts shutteth and no man openeth The bright morning-starre the Sun of righteousnesse the ladder of Iacob upon the steps or degrees of whose merits and graces wee may climb up to heaven The true brasen Serpent by looking on whom we are cured of our spirituall wounds If then by nature you had meant God who is Natura naturans If by reason you had meant Christ who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reason or word of the Father whose service John 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service If by knowledge you had meant that
which is in Christ by which he justifieth Rom. 12. many in respect of which he is called the Wisdome of the Father for in him are hid all the treasures of wisdome and knowledge Or had you meant that which wee have of Christ by illumination and in respect of which the Apostle accounted all things lost desiring to know nothing but Christ crucified If I say you had meant such guides I had approved of your judgement and I had been your fellow-traveller for indeed by these onely our wants are supplied and our accounts made up And in this respect naturam sequi est Deo obsequi The Conclusion wherein is asserted the Soules Immortality and Objections answered THus Sir Kenelme I have briefly run over your voluminous Discourses of the nature of Bodies and of the Soules immortalitie in which though you have shewed much wit and good language yet your arguments and descriptions of the Soule are not of that evidence and validitie which I have shewed as to convince our understanding and to vindicate our beliefe in assenting to all your dictats in this your laborious Work therefore give mee leave without prejudice to your paines to point briefly at such reasons and arguments as I conceive will be more evincing and pressing and more prevalent both with Christians and Pagans then those which you have imparted to us 1. We will first then begin with divine Testimony which is of greater authority then all humane capacity God tells Moses Exod. 3. that he is the God of Abraham Isaac and Iacob by which words our Saviour proves the soules immortalitie in affirming that God is not the God of the dead but of the living Matth. 22. and consequently that these were not dead but alive in their soules Solomon tells us Eccles. 12. that the spirit returnes to God that gave it The Scripture tells us that Samuel's soule was alive after her separation 2 Sam. 28. which place though it be controverted whether it was truly Samuel's soule or not yet that apparition which was beleeved by the Iewes shewes that they doubted not of the soules immortalitie Christ tells us of Lazarus his soule that was carried by Angels into Abraham's bosome and the rich Gluttons into hell Luke 16. Hee tells us also of that rich mans soule which after his barnes were full was to be taken from him Luke 12. But if she perished with the bodie how could she be taken away Hee assures the good thiefe that his soule should be with him that night in Paradise Luke 23. And hee will not have us feare them that can destroy the bodie but cannot kill the soule Matth. 10. by which he intimates that the soule is not liable to death as the bodie is 2. Wee prove it by arguments grounded on the Scripture as first The soule of Christ was immortall when it was separated therefore our soules are so The consequence is evident because Christ was like to us in all things except sin The antecedent no Christian will deny except he will deny the hypostaticall union of the Divinitie and the Humanitie which was not nor could not be dissolved by death for the Divinitie was not separated from Christs bodie in death much lesse from his soule to which it was immediately united 'T is true Christs bodie died because the soule was separated by which the Divinity gave life to the bodie to wit effectively not formally but God being united immediately and principally to the soule shee could not die And though God hath not so united our soules to himselfe as he did Christs yet hee is so neerly united to our spirituall soules being a spirit himselfe that they cannot die except hee should forsake them which hee will not doe for he will not leave our soules nor forsake them nor suffer them to see corruption Secondly man was made to the image of God Gen. 1. which image consisteth partly in hyperphysicall graces as righteousnesse and true holinesse and partly in five physicall gifts 1. understanding 2. will 3. dominion 4. liberty 5. immortality Thirdly mans soule was not educed out of the earth and water as the soules of other creatures were but immediately inspired by God Genes 1. by which it is plaine that the soule of man is of a farre more excellent condition and nature then the soules of beasts are and that shee hath immediate dependence from God not from the bodie therefore not mortall Fourthly if the soule die with the bodie there can be no resurrection and so 1 Cor. 15. our hope and faith are in vaine Now there can be no resurrection of the bodie if the soule its forme be not pre-existent For how can the soule be re-united to the bodie or informe it againe if it be extinguished with the bodie Fifthly the Kingdome of Christ the joyes and Luke 1. Matth. 25. happinesse of the Saints and the torments of the wicked are eternall therefore the soules of men which are the subjects of Christs Kingdome and the inheritors of joy or paine cannot be mortall for what subjects shall this eternall King have or to what end are the rewards and punishments eternall if the soules which are the chiefe subjects and chiefly interessed in these rewards and paines perish and die Sixthly Moses shewes that the Sun Moon and Stars of heaven were made for the service of man Deuteron 4. which argueth that man is of a more excellent nature then they Now this could not be if he were not spirituall and immortall in his soule for in his bodie hee is inferiour to them in regard they are incorruptible and unchangeable substances 3. We prove that the soule is not onely immortall by Divine power but also of her owne nature First she is made to the image of God but this image as I have shewed consisteth not onely in supernaturall graces but also in naturall powers and faculties of the soule Secondly the soule is a spirit of her owne nature therefore of her owne nature immortall for spirits are free from the prime qualities which are the causes of corruption Thirdly the soule is a simple uncompounded substance therefore cannot be corruptible for how can that be dissolved which was never compounded And though Tertullian held the materiality yet he acknowledgeth De resur c. 34. the soules immortality to be naturall to her Salva erit anima natura sua per immortalitatem Fourthly if the soule were not in her selfe immortall how should the Heathen Philosophers who knew not God nor the Scriptures dispute so accurately as they do in defence of her incorruptibility But when I say that the soule is immortall by nature my meaning is not that she is the efficient cause of her owne immortality or that she is not mortall and dissoluble by externall power for so God is onely immortall as the Apostle sheweth and as the sixt Tim. 6. Sess. 11. Synod hath defined and some Fathers have proved so that the Angels in this respect
his brother Ioseph to lye with his mistresse Saul to persecute the Church and Felix to tremble at the mention of a future judgement if the soule be mortall Admit but such Lucretian doctrine you may shake hands with heaven and hell Esse aliquos Maneis subterranea regna Iuven. Sat. 2. Et contum Stygio ranas in gurgite nigras Atque unâ transire vadum tot millia cymbâ Nec pueri credunt nisi qui nondum are lavantur Here I had ended but that I have now lighted on a Sect. 16. Mans mortality Pamphlet by chance the Scribler of which was ashamed to put to his name his cause is so bad He undertakes to prove the soules mortalitie but so weakly that I should lose too much time and spend too much paper to answer him according to his folly For there is nothing in it but the froth of a luxurious wit wantonly abusing Scripture and obtruding a cloud in stead of Iuno shadowes of reason in stead of solid arguments As first when hee will prove the death of the soule out of Scripture hee brings those places that speake of the metaphoricall or spirituall death of the soule which is the defiling of her by sinne and her separation from God and so hee confounds the life of nature of grace and of glory as he doth death spirituall and corporall Secondly hee abuseth the Synecdochicall speeches in Scripture when he will have those phrases which are spoken of man to bee understood of the soule and bodie dis-junctively And so when the Scripture speakes of mans dissolution and death hee will have the soule die as well as the bodie but by this meanes hee must affirme that the soule eates drinkes playes sings weeps because these things are spoken of men What were the soules of the Egyptians drowned in the red sea and the soules of the Chaldeans burned in the fiery fornace or the soule of the disobedient Prophet torne by the Lion because these men died such deaths Many things are spoken of the whole man but not wholly the totall compositum is the subject of such predications but not totally Christ died was buried was borne was crucified and yet his Divinity suffered none of these things Hee is a bad Divine that knowes not that by the communication of properties that is spoken of the person of Christ which is proper onely to either of his natures and so that is spoken of man which is proper onely to either of his essentiall parts Thirdly he confounds the act and the habit concluding that the habit is lost because the act ceafeth as that there is no habit or faculty of reason in a mad man because the act of reasoning is hindered As if you should say that a Musician hath lost his skill in Musick when he ceaseth to play Fourthly some old objections hee hath inserted which wee have already sufficiently answered and the rest of the passages in his Pamphlet are so frivolous that they are not worth the answering or reading for Magno conatu magnas nugas dicit And so he that shall diligently read this former Discourse of ours and shall make use of these foure Observations which now I have set downe will find that this irreligious Rapsodie of his is but froth a vapour or one of his dreames Par levibus ventis volucrique simillima somno Virgil. and which I thinke will little prevaile with any rationall man much lesse with him who is truly sanctified with grace For he that was led meerely by reason confessed that the fatall houre of death was the last houre to the body onely not to the soule Decretoria illa hora non est animo suprema sed corpori Seneca For even reason will teach us that the soule which in her selfe is immortall I exclude not here the generall but the speciall or miraculous concourse of the Almighty may naturally subsist by her self after separation for if her subsistence from the body were violent then her returne to the body should be naturall as if the holding of a stone in the aire be violent the falling downe of that stone upon the removing of the impediment must needs be naturall But her returning to the body is an not miraculous and of supernaturall power for though the soule as she is the forme of the body hath a naturall propensity or innate appetite to a reinforming of or re-union with the body yet is she not againe conjoyned with the body but by a speciall and supernaturall worke of God in the resurrection Neither againe must we thinke that the soule subsists after separation by any speciall or supernaturall power for then we shall make the soule so subsisting of no better metall then the yron so swimming on the water both being sustained not by their owne but by a speciall and miraculous power and by this meanes the soule of a dog may as well subsist after death as the soule of a man but he that thinks so that the soule hath no other being after this life may be in name a Christian professor but is indeed a Cynick Philosopher or Epicuri de grege porcus fitter to dwell in the Isle of dogs then among men Therefore as it was naturall for the childs soule to subsist in the mothers wombe and it is as naturall for the same soule to subsist without it so is the subsistence of the same soule in and without the body essentiall and naturall to her and not violent or supernaturall But to leave these men whose soules are fitter Sect. 17. to dwell with Nebuchadnezzars in a beasts body then in their owne I will conclude this Discourse with an acknowledgement and confession of that solace and true comfort which I take in these dismall and calamitous times in which we live from the consideration of my soules immortality that however she be now tossed upon the proud and lofty billowes of the turbulent sea of afflictions in this life with Noahs Arke yet a higher mountaine then those of Ararat is prepared for her to rest upon and however this weary Dove flutter upon these boysterous waters that she can find no rest for the soales of her feet yet she sees a window in that celestiall Arke which is above ready open to receive her Christ hath not in vaine gone to prepare a place for us he hath prepared it that we may enjoy it and to what end should he shed his blood for our soules and redeeme them at so deare a rate if they be mortall and can not enjoy that which they long after as earnestly as the Hart brayeth after the rivers of water Doth God mock us when by his Prophet he tels us of fulnesse of joy in his presence and at his right hand pleasures for evermore Is God our Father and Heaven our Inheritance and must we be put off from the enjoyment of either We are here miserable Pilgrims and strangers if after our tedious journey we have
be performed by them you make an irreconcilable warre betweene the firy and watry Atomes like Homers Batrochomyamachia or like that battell in Ovids Chaos wher 's Frigida pugnabant calidis humentia siccis Mollia cum duris sine pondere habentia pondus When you hold ice in your hand you will not have the ice by its coldnesse to worke on your hand nor your hand by its heat to re-worke on the ice but Atomes to work one against another When you saw wood be there any Atomes that come out of the teeth of the saw which divide the wood or Atomes out of the wood which blunt the saw But seeing you will not have re-action to consist in qualities I desire to know whether in every re-action there is not an alteration this you cannot deny for when you put hot iron in cold water you make an alteration from heat to cold and from cold to heat but alterations consist in qualities as augmentation doth in quantity and generation in substances therefore re-action must consist in quality not in your Atomes which are substances Besides substances are not contrary to each other but in re-actions there be contrarieties which argues qualitie in which properly consists contrariety I know not what to make of your Atomes for sometime Sect. 34. Pag. 142. c. 16. Pag 143. you call them substances and here you will have them to be qualities Againe you say these Atomes are the pure parts of the elements and by and by that they are accidentall qualities It seems then that accidents are parts of substances by your Logick Besides you say the elements remaine pure in every compound and yet you Ibid. will not have their substantiall formes to remaine actually sure the elements remaine not if their formes are gone for it is by their formes that they are elements and if they remaine pure in the compound then the compound is not a physicall mixed body And if your Atomes be qualities then there is no mixture at all for mixture is of substances not of qualities and the body mixed differs specifically from the elements of which it is mixed We hold then that the elementary formes remaine in mixture but refractè remissè castigatè as they speake and in some degree onely which degrees the substantiall formes admit but not as the qualities doe for these admit degrees remaining the same they were before so do not the formes for as soone as there is any remission of degree in them the species is changed and so that which was the forme of the element becomes now the forme of a mixed body being of another species then the element Take any degree of the substantiall forme from fire and it s no more fire Sect. 35. Pag. 143. c. 16. It doth not appeare to what purpose nature should place store-houses of simples seeing mixed bodies can be dissolved into other mixed bodies Into what then shall these mixed bodies be dissolved Into mixed stil Must there not be a dissolution into simple bodies at last as well as there was a composition of them Sure if there were not store-houses of these simples the world could not be perfect for in this is its perfection that it consists of all sorts of bodies to wit as well simple as mixed and if there be foure prime qualities where shall they have their residence but in the foure prime simple bodies which we call elements hence the elements are eternall in the whole though they be perishing in their parts when they enter into composition The motion of Atomes we call a winde A winde is a Sect. 36. Pag. 152. c. 17. substance as afterward you confesse when you say winds are made up of bodies but motion is an accident therefore wind cannot be a motion I think your meaning is that winds are Atomes moved or moving but then you should have told us whether these Atomes move themselves or are they moved by some other these Atomes are unruly bodies which if they were not curbed by Aeolus Maria ac terras caelumque profundum Quippe ferent rapidi secum verrantque per auras Who would think there should be such strength in Atomes to over-turne trees and strong houses to move the Seas from the bottome to sink ships and to move the earth it selfe Was that a motion of Atomes which drove the Sea againe into its own place and dried the earth from Noahs Flood Are those Aetesii which blow continually under the Line motions of Atomes or those which blow constantly in Egypt forty daies together in the summer solstice 'T is strange there should be such strength in these bodies which are so weake that the light as you said before can support them and that there should be such spite and courage in them as to encounter in duels and trouble the world with their quarrels Saepe ventorum concurrere praelia vidi Were these Satans souldiers when he by the winds overthrew the house where Iobs children were Your best way will be to leave your Atomes and to acquiesce in the received opinion that the winde is an exhalation raised by the Sun out of moisture which exhalation by reason of its lightnesse mounting upward is repelled by the cold middle region of the aire and so moveth not directly downeward because 't is light but athwart and sidlings As for your Atomes leave them for Aeolus to bind up in a bagge who were so unruly before the took them to taske that they turned the sea upon the land and the land into the sea dividing Italy from Sicily and Spaine from Africa Is it not a wrong to God and his instruments to impute to Sect. 37. Pag. 164 ca. 18. the Divell the aides which to some may seem supernaturall True for there is a naturall magick by which you may doe strange things and anticipate the time prefixed by nature in producing of divers effects by applying activa passivis So you may produce a Rose in Winter and raise Parsly out of the ground within a few houres after the seed is sowne There is also a Mathematicall magick by which strange things are done as was that woodden Pigeon which Architas caused to flie and that brasen head which Albertus Magnus made to speak That worthy man Boëtius was very skilfull in this way Such things and many more may be done without witchcraft but withall there is a Diabolicall magick in working strange things by the power of Sathan by a contract which Witches make with them God permitting in his secret judgement the affectors of such evill things to be deluded and abused by the evill Angels Saith S. Austin De doct Christ. l. 2. cap. 22 23. 'T is fit that he who forsakes the fountaine of living waters digge to himselfe fountaines that will hold no water Therefore in all our actions wee ought to aime at Gods glory at the salvation of our owne and others soules at the honour of the Church and State in