another making Reason I say but hand-maid and subservient to the Speculative Intellect no part at all of its essence nor adliged to it by the inseparability of Union or Identity but a Caduce sparious faculty accidentally advenient upon the degradation of our Nature and is separable from the Soul at the instant of her emancipation from her Prison of Clay and wholly useless to her in her state of restitution to the clarity of abstracted and intuitive Intellection VVhich opinion of the Mortality of the Reasonable Soul I have heretofore proved to thwart not onely the general belief of Heathens as well Philosophers as others be they Graecians Caldeans Arabians Jews Turks or others but also the Catholick Faith of holy Church and concurrent judgements of all the Fathers Nor can I be of opinion that Reason is a faculty accidentally advenient upon the fall of our first Parents and was not that Form which gave Adam his specifical difference from all other creatures ab origine as well before as since the fall if Adam was not created a Reasonable creature when God breathed into his Nostrills the breath of Life and he became a living Soul if that Soul was not a Rational Soul and therefore liveing because Immortal either Adam was no Man or every Man is not a Reasonable creature and then must wee seek out a new Definition of Man there being no truth in these Reciprocal termes or Convertible propositions viz No Man but is a Reasonable creature no Reasonable creature but is a Man which never yet were contradicted by any since Rationality is as essential to Man as Risibility which is proprium quarto modo quod omni soli semper convertibiliter accidit subjecto But if you take Reason not as an Essence or faculty but an Operation of the Soul which is Practical in this life and cannot Operate or come to the knowledge of any thing but by discourse and arguments runing from Effects to their Causes or from causes to their Effects and for discharge of its office herein stands in need of Object Form Phantasm and other bodily Organs this Operation of the Soul I grant ceaseth and perisheth with the body and after this life the Soul hath another manner of Operation as heretofore in part and more fully hereafter is demonstrated Otherwise Rationality is the very Essence of the Humane Soul and impossible it is to sever them distinguisht they may be by suppositionality not reality of essence for the rule is nulla res potest distingui realiter à differentia per quam essentialiter constituitur In this Rational Soul is the glorious Image of the Almighty Jehova radicated and equally proper to it with its very essence neither separate nor separable from this reasonable Soul this is it which carries the Resemblance and Portraiture of the Immense Godhead in the most simple Unity indivible Homogeneity of Spirit being tota in toto tota in qualibet parte and holds the Effigies of the sacred Trinity not only in her Ternary of faculties Vegeâ—ative Sensitive and Intellectual heretofore explicated but also as the more learned number of Christians judge it in these three faculties of Intellect Will and Memory in this Chapter handled Vide St. Aug. in 14 lib. de Trin. lib. 10. de Trinitate St. Bernard proving the Soul of Man to be Gods Image and therfore ought to be more serviceable to him thus speaks unto his own Soul O my Soul if thou wouldst be beloved of God reform his Image in thee and he will love thee renew his likeness in thee and hee shall desire thee c. The Original thus O Anima mea si vis amari à deo reforma in te imaginem suam amabit te repara in te similitudinem suam desiderabit te consilio namque sanctae Trinitatis ad imaginem similitudinem suam creavit te Creator tuus quod nulli alteri ex creaturis donavit ut tanto eum ardentius diligeres quanto mirabilius ab eo te conditam intelligeres considera ergo nobilitatem tuam quoniam sicut deus ubique est totus omnia vivificans omnia movens gubernans ita tu in corpore tuo ubique tota es illud vivificans movens gubernans sicut deus est vivit sapit ita tu secundùm modum tuum es vivis sapis sicut in deo tres sunt personae pater filius spiritus sanctus fic tu habes tres vires scilicet intellectum memoriam voluntatem sicut ex patre generatur filius ex utroque procedit spiritus sanctus ita ex intellectu generatur voluntas ex his ambobus procedit memoria sicut deus est pater deus est filius deus est spiritus sanctus non tamen tres dii sed unus deus tres personae ita anima est intellectus anima voluntas anima memoria non tamen tres animae sed una anima tres vires ex quibus animae viribus quasi excellentioribus jubemur deum diligere ut diligamus eum toto corde tota anima tota mente id est toto intellectu tota voluntate tota memoria hoc est toto affectu sine defectu cum discretionis intuitu nec solus sufficit de deo intellectus ad beatitudinem nisi sit in amore ejus voluntas imo haec duo non sufficiunt nisi memoria addatur qua semper in mente intelligentis volentis maneat deus ut sicut nullum potest esse momentum quo homo non u tatur vel fruatur dei bonitate vel misericordia ita nullum sit momentum quo eum praesentem non habeat in memoria And with him many of the Schoolmen * Vide Aquinatem lib. 1. dict 3 g. and Bellarmine also Habet etiam anima hominis imaginem in se quamvis obscuram divinissimae Trinitatis tum quia habet memoriam faecundam vim intelligendi vim amandi tum etiam quoniam mens ejus intelligendo format verbum quoddam simile à mente à verbo procedit amor quia id quod cognoscitur à mente repraesentatur à verbo ut bonum continuo à voluntate diligitur desideratur sed tamen longè altiore diviniore modo pater deus generat verbum deum c. Which is confessedly true this Image of the Trinity is but a most imperfect and obscure shadow of it and doth ill quadrate and respond with its prototype and prime examplar Again Man is made after the Image of God in respect of his Immortal Soul and invisible for God is Immortal so is the Soul of Man Immortal and God is Invisible so is the Soul God is Incorporeal and Immaterial so is the Soul of Man Moreover Man is made after the I of God in respect of his Dominion which he hath not onely over the Fishes of the Sea
the Devill yet the perfection of the picture is to be drawn like to that Pattern and therefore though the deformity in the Pattern be truely its deformity yet the deformity in the Picture is its beauty But if the Pattern it self be beautiful the Picture then is most exact and perfect if it imitate in its beauty as near as may be the beauty of its Pattern and if every Picture had understanding it would desire nothing more than continually to contemplate its Pattern to frame it self to its imitation and to be made conformato it God thy Pattern O my Soul is infinite beauty a light in Which is no â—aâ—kness at all whose brightness the Sun and Moon admireâ— whose brightness that thou maist with â—ore ease imitate his similitude desire and by all means endeavour in which consisteth all thy perfection Profit Honor Joy Rest and all thy goodâ— Know â—hat the beauty of God thy Patterâ— consisteth in Wisdom and Holiness for as the beauty of the Body ariseth from the due proportion of the Members and pleasantness of Colour so in this spiritual Essence the suavity of Colour is in the light of Wisedom the proportion of Members is in justice But by justice is not meant any one particular Vertue but that general which contains in it all the rest that spiritual substance is the fairest whose mind shines with the light of Wisdom and whose Will is replenisht with perfect justice Now God thy Pattern O my Soul is Wisdom it self Justice itself and therefore is perfect beauty and because these two are in Scripture expressed by the name of Holiness threfore do the Angels crie on Holy Holy Holy Lord God of Sabaoth Isaith 6. Levit. 11. Math. 6. and God himself cries out to us his Image and likeness be yee holy for I your God am holy and Christ in the Gospel be you perfect as your Heavenly Father is perfect Therefore O my Soul if thou the Image of God desire to be made like thy exemplar thou must prefer Wisdom and Justice before all things True Wisdom is to judge of all things according to the highest Cause the highest Cause I call the Will of God or the Law which reveals the same to men therefore if thou love Wisdom thou must not regard what the Law of the flesh dictateth what Sense judgeth good what the World allows what kindred perswade much less what flatterers propound but turn thy deaf ear to these and onely harken to the Will of the Lord thy God judging and esteeming that the most profitable most glorious and most desirable good which is most agreeable to the Will and Law of God This is the Wisdom of the Saints of which the wise Man Writes Wisdom 7.10 11. I loved her before health and beauty and chose to have her in stead of light for the light that cometh from her never goeth out All good things together came to me with her and innumerable riches in her hands Furthermore Justice which is the other part of spiritual beauty comprehends all these Vertues which do adorn and perfect the Will but principally Charity which is the Mother and root of all Vertues and of which Saint Augustine saith De natura gratia cap. 70. Charity begun is Justice begun Charirty continued is Justice continued Charity perfected is Justice perfected for who so hath loved hath fulfilled the Law for love worketh no evill Chap. 3. Book 2. therefore love is the fulfilling of Law as the Apostle teacheth and contrariwise he that keeps Gods Word and Commandements Rom. 13. the love of God is perfect in this saith St. John therefore whosoever would be like unto this Divine pattern must obey him saying be ye followers of God as dear Children walk in love for the Son is the Image of his Father now the whole beauty and perfection of the Image is as we have formerly said to be most like the pattern See Bellarm. de ascensione mentis in deum per scalas rerum creaturarum gradu primo CHAP. III. Of the knowledge which the Soul hath of Angels and Saints departed THE state and condition of the Humane Soul is twofold and so hath two several waies of Operation two waies of acquiring knowledge one in the body Natural in this life another out of this body in another life The Operation of the Soul in this life is per corpus which is an impediment and let unto it that it cannot exercise as to all points those other Actions and Operations which are Common to it and separated substances so fully and freely as it doth out of the body So must the knowledge of the Soul in this life especially of Immaterial substances be more imperfect and uncertain by how much more it useth the body For Immateriality is the cause in knowledge and according to the degree of Immateriality is the degree to knowledge therefore as God is said in be summè Immaterialis so is he summè cognoscitivus whereas on the contrary wee see by common experience by how much more any thing recedes from Immateriality the less doth it partake of knowledge as all Corporeal Inanimate substances for their overmuch Materiality have no knowledge at all but your animalia sensitiva Sensitive Souls participate of a certain kind of knowledge because they have some power over their matter and in some measure are capable of Forms without matter and this knowledge is called Sensitive now the Reasonable creatures higher than they have attained to a degree of Intelligence their knowledge is called Intellectual because though their Souls inform the matter they may notwithstanding subsist without the matter so clear it is by how much more the Reasonable Soul in this life stands in need of the body by so much is it less knowing but by how much more freed from the body overcoming the imperfection of matter by so much the more Operative by so much the more Knowing But because the Soul of Man so long as it is in this body cannot exercise all its Operations out of the body therefore the Operation knowledge of the Soul in this life of Spiritual and Immaterial substances especially cannot be so full and perfect as it is out of the body in another life First therefore of the knowledge wee have of Saints and Angells in this life We have no Quidditative knowledge as the Schoolmen call it of abstracted forms essences in this life that is such a knowledge as to define them not onely with their Common but their Proper names also even to the last specficial difference which is the proper and positive knowledge of them such a knowledge we have not which was a question started by Aristotle but not assoiled but a Quidditative knowledge improperly so called to wit a confused knowledge of some Essential predicates but not of all and those too by Imperfect notions partly Common partly Privative or Negative not Proper or Positive such we have Some Essential
three persons be Coeternal together and Coequal So that in all things as is aforesaid the Unity in Trinity and Trinity in Unity is to be worshiped He therefore that will be saved must thus think of the Trinity CHAP. V. Of the Vegetative faculty with its operations and effects THE Vegetative is the meanest but the most common of all the other faculties for this is the Nature of them that the Inferior may subsist without the Superior but the Superior cannot be without the Inferior faculties therefore where the Intellectual facultie is there must needs be the Vegetative Sensitive but where the Vegetative or Sensitive is it doth not necessarily follow the Intellectual faculty should be therefore is the Vegetative more common than the Sensitive and the Sensitive more common than the Rational faculty Vegetation is to Plants Beasts and Men common Sense to Beasts and Men but not to Plants Reason is onely proper to Man not to Plants and Beasts We will begin with the lowest and most common so in order upwards to the highest and most special The Vegetative faculty is the begining of life so hath it been defined principium quo primo vivimus but here it s also principium motus and hath three Operations peculiar to it self of Nourishment Growth Of Nourishment Augmentation and Generation which are the several kinds of Motion Mutation Nutrition and Augmentation are indeed one and the same Operation though diversly considered for that food which by Concoction is turned into blood and that blood into flesh is both Nutrition and Augmentation onely is called Nutrition as it preserves the Animal who hath a continual wast and consumption upon him and needs a new restauration and recovery by this nutriment and new converson of food into blood and blood into flesh and in as much as the Body or compositum hath regained by this operation of the Vegetative Faculty what it had lost it is called Nutrition but in as much as more is gained than was lost it is called Augmentation as they are one in operation so they are in the end for which they operate they both tend to one and the same end viz. the perfecting of the creature so nourished and augmented which when it is consummated those operations cease the other motions of diminution and alteration come in their room and herein they differ from the Generative operation which looks not to the conservation of the Individual in which it is resident so much as the begetting of another like Individual by which Propagation and continued series of succeeding Individuals the Species and forms of them may be preserved Of Generation or Precreation The Generative operation is more noble and divine than either of the other because thereby living creatures come nearest to Immortality and Eternity for thereby though the Individuals perish for quic quid oritur moritur and quic quid generatur corrumpitur yet are they in their forms preserved from corruption the Species remain and abide as it were in a surviving kind of Immortality amidst the divers mortal and succeeding Individuals for there is an innate desire and appetite in every living creature to Eternity a Deity they all aym at and since they cannot attain thereto in the singularity of Individuals for they are all subject to corruption every Individual hath in it this faculty to procreate and beget another like it self whereby the Species is the same and continued as it were unto Eternity the end then of this faculty is to beget an Individual like to it self as the Generative faculty in Man is to beget a Man and one Horse begets another Hence may be noted three things Note 1 First that these various motions and mutations before mentioned viz. of Generation and Corruption of Augmentation and Diminution of Altricion and Alteration are not in respect of the Soul but the Body or compositum 't is true the Soul is the cause and beginning of motion and so may be said to nourish to increase to diminish to alter or the like but it is the Body is nourished augmented and diminished for that is onely capable of dimensions the Soul not so for that 's a simple and incorporeal Essence and falls not within the predicament of Quantity I speak of the Soul of man as hath been elswhere sayd Every thing procreated is by nature Note 2 corruptible and what may be augmented may also be diminished Every like begets its like this is a Note 3 property in the Generative Faculty of all perfect Animals a Man begets not a Beast nor a Beast a Man in the course of nature but Man begets a Man like to himself and a Beast one like to it and so every creature is preserved in their form and likeness though not in the same Numerical body There is a twofold Vegetative faculty in man the one Temporal and caduce because in a body sinful mortal and corrupt the other Spiritual and Eternal because in a body sanctified and tending to a state of Glory and Immortality the one thou hast O my Soul by Nature that Philosophy teacheth the other thou hast by Grace that Divinity Yea and this faculty of the Soul in a Spiritual estate hath all the operations of Nourishment Augmentation and Generation which are in the natural and carnal condition and that in a more eminent manner In what stature and age Adam was created whether in full age in a perfect natural condition needing no accrescion being created in that full augmentation of parts which God and Nature hath prefixed unto man and in which whether he had continued without diminution or declination to old age but should have been supported by those supernatural abilities in which he was created had he continued in his integrity I shall not here determine But certain it is and Christian Religion so teacheth that since the Fall death hath passed upon all men death natural as an effect of sin and man cometh into this world as by the course of nature he is to goe out of the world in a weak and feeble estate tender infancy brings us into the world decrepid old age leads us out and during the time of our abode here we labour under those various changes and counter-marched of Generation Corruption of Augmentation and Diminution of Altrition and Alteration from our womb to our tomb from the day af our birth to the day of our death toiling and spending our selves in a circular motion till we are reduced to our first matter Sir Walter Raleigh his History of the World lib. 1. c. 2. sect 5 we pass over our Generation from Infancie to Youth from Youth to Manhood in those purer motions of Nutrition and Augmentation whose ends are to bring the Body to that determinate perfection of Magnitude which Nature hath allotted it From our vigorous estate of Manhood we decline to Old age then to Dotage this closeth our eyes and layes us asleep in death and
ΨΥΧΟΣΟΦΊΑ OR NATURAL DIVINE CONTEMPLATIONS OF THE PASSIONS FACULTIES OF THE SOVL OF MAN In Three Books By NICHOLAS MOSLEY Esq 1 PET. 2.11 Dearly beloved I beseech you as Strangers and Pilgrims abstain from fleshly lusts which war against the Soul Ignat. Epist ad Philip. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Humphrey Mosley at the Prince's Arms St. Paul's Church-yard 1653. TO My Honoured Kinsman ROBERT BOOTH Esquire T Is not dear Nephew Blood 't is not Consanguinity those several ties and relations of Nature more than a virtuous Mind and understanding Soul those Powers and Faculties of your Soul which I have known from your Childhood Active and Industrious and now find crown'd with Habits Intellectual These have layd an Obligation upon me of a more sacred civill reverence and respect unto your person such Homage will I ever owe to the man where these are seated for though I my self fall very short of such perfection yet is it not the least of my comfort here that I am a Philosopher a Lover of Wisdome and Learning where ever I find it my hand and heart is for it to no petition against it or the Nurseries thereof for which cause I have entred my self a Student in the School of Nature and of Christ there to find out this noble Science of the Soul what I have met with here and there dispersed I have endeavoured to recollect and compile into this Volume It is not therefore my own I am no discoverer of New Lights no teacher of Strange Doctrines I challenge in this Piece nothing but the Composure the Substance or Matter you may find in the old and beaten path of Faith and Truth which our Forefathers have trod and whose Footsteps we may securely follow To you then as no affecter of Novelty but a lover of Truth doe I dedicate these my labours as a pledge of my Love and part of that Debt owe you accept then of these from him who shall ever remain Sir Your obliged Uncle to serve and honor you NICH. MOSLEY The Epistle to the Reader EVery man naturally desires to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle it is the ground the Philosopher hath laid and placed in the very frontispiece of his Metaphysicks this innate desire to knowledge comes with the Soul of man even that which Forms him and distinguisheth him from beasts and makes him like unto God which is the Reasonable soul immortal and intelectual for when God said Let Vs make man in our own image after our own likeness and let them have dominion over the fish of the sea and over the foul of the air and over the cattell and over all the earth and over every creeping thing that creepeth upon the earth man is not Gods Image in respect of his Body but his Soul which is a spirit as God is and the Image of God in man consists in that wherein man excells and hath dominion over other creatures now man excells not nor rules over Beasts in the parts of his Body which are far stronger in many beasts than in man but in the faculties of his Soul having a minde endowed with reason will and understanding which the soul of a beast is not capable of This Intellectual facultie of the human soul hath one property viz. that it is capable of all knowledge and herein is the excellency of our soules again manifested that nothing is able to know all things besides God the Angels and humane Intellect But forasmuch as human understanding is ignorant of many things and yet the Arch-philosopher saith it understands all things we must distinguish twixt the power and act and then there will be no contradiction the Understanding knoweth not all things actually that is proper to God the Understanding knoweth all things potentially this is true of the humane Intellect thus is Aristotle to be understood This Soul of man hath an innate desire an aptitude and ability of knowing all things which kindles a desire of knowing all things actually and makes the Intellect practick and to be in action Hence are found out so many arts sciences of all sorts the arcana naturae the very depth and secrets of nature comprehended within that general division of Moral Natural and Metaphysical as for that Theological science how hath it been enlarged and exemplified by writers on all points thereof yea upon the deep mysteries of Divinity of the Trinity in Unity and Unity in Trinity of the two natures of Christ of the incarnation of the Son of God and the like all which shewes that even to this day the Tree of knowledge still workes in all men as well Christians as Heathens we still account the attaining of knowledge a thing to be desired and be it good or evill we love to be knowing all the sort of us In this ensuing treatise thou hast Gentle Reader for thy benefit intended what in my Meditations for my own behoof I had digested a discourse upon the Soul of man a Science than which of all that ever were or can bee attained to by the strictest disquisition of humane learning none more necessary as being most excellent most profitable most pleasant and therefore none more desirable if thou beest inflamed with a desire of knowledge learn to know thy own Soul By the knowledge of the Soul we come to the knowledge of our selves which how necessary it is the very Heathens may convince us Christians of by that notable famous sentence which was engraven upon the door of the Temple of Apollo at Delphos and said to descend from Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 know thy self for a vain and foolish thing it is to understand other things and to be ignorant of our selves to bend a mans studies to know the Heavens Elements and other things and not to know himself is the part of a fool and not of a wise man Zabarell de mente humana saith the Philosopher But we come not to the true knowledge of our selves but by the knowledge of our Soul with its faculties and operations for then wee are said to know our selves when we know our Soul more than our Bodie Especially the Intellectual facultie of our Soul by which we are that we are by which we are distinguished from beasts by which we are made like unto God In one part of this discourse is handled the state of the Soul in the body of man not somuch before the fall of our first parents as in his lowest and weakest condition cloged and pressed down with the fetters of Original sin and depraved Nature inclosed and intombed in these bodies of ours which carry about them a body of sin And thus the Soul is considered as the Formal part of a Man Form and Matter making one Compositum And this takes up the first Book being of the Physical Science of the Soul In another part is handled the state of the Soul of Man not so much in its essence
and Form cloged with the weight of misery and body of corruption as in its Operations and Faculties abstracted from Matter and use of the body which is a more Spiritual and Divine condition and this is the subject of the second Book whether we consider the Soul abstracted from the body in those purer workings of the Intellect the Soul still quickning and remaining in the body or consider it as the body lying in the grave and the Soul totally and really separated from it In another is touched the state of the Soul after death in a body glorified when this corruption shall have put on incorruption and this mortal have put on Immortality wherein as the Body so the Soul is in the highest pitch of bliss and glory that ever it was or can be capable of which is infinite therein being restored to the likeness of his Maker not onely by that Righteousnes Freedom of Wil and clearness of Understanding in which it was first created but in a far more eminent manner resembling his Maker in endless glory bliss and happiness we shall be like him for we shall see him as he is not in a glass darkly but then face to face And this Beatifical Vision of God is also a full Fruition of him who is our summum bonum the final cause of our Creation the Intrinsical end thereof viz. our perfection of state which consists in the full Fruition of God who onely is our summum bonum The first Book then is Natural or Physical the second is Metaphysical the third is Theological Consider we our Souls under the first Notion and as by a ladder whereof this is the first or lower most step we may raise up our selves in an orderly ascent into Heaven till we come to see God not onely as far as is possible to behold him in this Vale of tears and Veil of Flesh but till we come to be transformed into his Image to enjoy and see God even as he is If thou desire Knowledge the study of the Soul is most useful for thee what Science soever thou most affectest or what manner of Person soever thou art Bee'st thou a Philosopher it is necessary for thee for if thou addict thy self to Natural Philosophy and to know the causes of things the Soul is a subject for it it is principium animalium that which gives being to al living creatures so saith Aristotle is it the Mathematical Science which for certainty and plain demonstration thou desirest this thou hast in the Soul the Soul of Man gives this demonstration is it Metaphysicks thou affectest for the Nobleness of the subject therein handled Spirituall and abstracted from matter the Soul of man is spiritual immortal impassible abstracta à materia saith Aristotle so a Metaphysical subject Nay higher yet Art thou a Christian wouldst come to the knowledge and fruition of God the Soul of man runns through the whole body of divinity poynting and leading thee all along through the same Mistake me not I doe not judge it possible by any humane art and Science only to attain to true wisdome by any light of Nature to reach to saving grace or to that true light which lighteneth every man that commeth into the world by the eye of sense to come to the eye of faith I have not so learned Christ yet as Philosophy is said to bee hand-maid to Divinity and the Law a Schoolmaster to bring us to Christ so must the Reasonable soul be judged a necessary instrument towards the attainment of supernatural gifts for as natural Reason without Grace can never find the way to Heaven so Grace is never placed but in the Reasonable soul and proves by the very seat which it hath taken up that the end it hath is to be spiritual eye-water to make Reason see what by Nature it only cannot but never to blemish Reason in that which it can apprehend Grace hinders not the work of Nature wherein it is able to work nor faith blemish the eye of Reason in that which it can see and comprehend and doubtless that is very far even to the eternal power and God-head which makes the very heathens inexcusable where Nature is weak and cannot see Grace affords an helper and instrument to the eye of Reason to bring to its sight those things which for want of due requisites as convenient distance c. it was not of it self able to discern such are all the Mysteries of Divinity as the Trinity in Unity and Unity in Trinity the Hypostatical Union the Incarnation of the Son of God c. all which are supra captum humanum Mans Reason cannot attain unto here Faith comes in and supplies this defect through the prospect of Faith Reason looks and without Reason Faith is useless here Faith perfects Reason and where it is wrong sets it right never undermines it may be above it but not against it nor without it So then is it Grace is it Faith thou seekest thou findest it in Humane Nature in a reasonable Soul This is a gift of God proper to man onely and to no other creature the meer Sensitive creatures have not this gift of Faith their nature is not capable of Faith they are below it this prospect of Faith would nothing avail the eye of Sense The meer Intellectual creatures as Saints and Angels in Heaven they have not need of Faith they are above it their Intuitive intellect needs no glass to see him whom they behold face to face onely to Man this glass is given this glass of Faith to the eye of Reason to make the soul see what by nature it cannot whilst it is veiled and imprisoned in this mortall and fraile body but after death Faith ceaseth then whether in the body or out of the body viz. before the Resurrection whilst the body sleeps or after the Resurrection when the body is raised to glory and both are reconjoyned we shall not need any help of Faih but shall see him even as he is know him even as we are known and be as the Angels in Heaven Reader being too conscious of my own weakness the importunity of my friends prevailed not with mee to make these papers publique till I had received encouragement herein from some more knowing men who took the paines to peruse them and then to return use this account ensuing MOSLEIO suo generoso Pietatis Philosophiae vindici ἘΥΧΆΙΡΕΙΠMUlta voluptate vir mihi charissime scripta tua quae pridiè hujus diei ad me dederas recensui ne dignitati tuae pro necessitudine nostra defuisse viderer quid de instituto tuo sentiam Doctissimo viro tuique amantissimo RUTTERO nostro palam feci omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravia arguta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita mihi apparent ut Sacramento quod ait Orator contenderim tua esse nec vero quicquam scriptione hac tua video quod non utile sit antiquae
sobriae pietatis Christianos videre certò sciam Eaes in philosophicis mente quam ratio veritas praescribit ea in divinis quam pietas Ecclesia Deus suaserit tam amico foedere Ecclesiam Scholam Sociasti ut planè in Philosophicis Theologum egeris in Theologicis Philosophum Aristotelem ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christianum autem bona mente Stagyritam Consilio tuo quote usum scribis facilé cedo tanta enim perturbatione confusione rerum cum perculsa prostrata jacent omnia nulla res alia levare animum molestiis potest nisi Deo animaeque vacare Rectae voluntatis conscientia constansque in Deum pietas maxima est rerum incommodarum consolatio perditis rebus omnibus ipsa se sustentat virtus ad bene vivendum satis est recte facere atque animarum saluti consulere Quod reliquum est festination meae ignoscas velim nec eos qui te non admirentur invidos nec qui laudent assentatores arbitrere Macte pietate tuâ atque optimarum artium scientiâ ut bono reipublicae statu meritam tibi reliquiae vitae dignitatem acquiras Qualem me tibi semper fuisse existimes velim futurum esse confidas Pietatis tuae Eruditionis cultorem R. BRIDE-OAKE Amico literarum meo NICHOLAO MOSLEYO Bene audire Cum optime meruerit ITa precor animitus istis precibus opus esse nunc dierum qui non nôrit similis tui parum est De fama tua modo recte fama nuncupetur quae abore praesentis seculi pendet periclitatus es valde apud nostros enim qui maxime sapiunt quam desipiant maxime vident omnes qui quicquam vident quò à veterum sententiâ longiùs i ur eò ad veritatem accedere proprius videntur hujusce aetatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eo enim honore Blaterones istos Athenis dignati sunt quasi inventis vix dum triduanis nugari id demum Philosophari sit At tu MOSLEIE mi veritatis simul vetustatis Cultor Philosophiam omnem quam peperit Natura perfecit Theologia ita falebris suis exutam nobis reddidisti ut à vulgo certe metuerim ne libris tuis evolvendis saperent nimis ni probè scirem vulgus esse cui sapere à querelis à litibus nondum vacat Quam male tibi scriptisque tuis ominer vides at illud mihi semper solenne amicis integrum me dare Ita est mi MOSLEIE Philosophiam tuam ex ipsis sapientiae penetralibus depromptam ad gustum aegrotantis aevi fore si sentirem nae ego famae meae minus quam tuae consulerim quare cum quod olim Seneca posterorum negotium egeris decus illud quod viventi tibi atque sentienti debetur persolvant posteri Plura post BRIDE-OAKIUM meum ut quid ego cujus tu judicio fretus candore popularis censurae quasi Syrtes praetervectus enatare poteris SA RUTTER Natural and Divine CONTEMPLATIONS Of the Passions and Faculties of the Soul of Man In Three Bookes THE FIRST BOOK The Physicall part CHAP. I. Of the Soul's original MAN is a creature specifically distinct from all others and that which gives him this difference is his Soul both Man and Beast agree in their genus for not to speak of that Soul which is in Plants and Trees as well as other creatures a Beast is defined to be animal so is man yea animal sensibile so is man yet that is the full and perfect Definition of all Brutes and that which gives them hoc esse Chap. 1. Book 1. and therein they fall short of the excellency of man's constitution for that form which constitutes a man is his soul not Vegitative which denominates him vivens nor Sensitive which denominates him animal but that which makes man to be man and denominates him so is his Reasonable soul this gives the specifical difference anima rationalis est forma hominis is the current opinion of all Philosophers Since man is made so excellent a creature so above the excellency of all other terrestrial creatures that the Psalmist in the deep consideration thereof cryeth out Psalm 8. Lord what is man that thou art so mindfull of him or the son of man that thou shouldst so regard him thou hast made him paulisper inferiorem Angelis something lower than the Angels but all creatures else are brought into subjection under mans feet and that this excellency and dominion of man is not in respect of his frail and mortal body many brute beasts excelling man in strength of body but in the indowments of mind It is a thing worthy our greatest pains and industry seriously to search into the nature and quality of this soul this which is formae informantis hominem whereby man is so distinguish'd from other creatures We come to the knowledge of things two wayes by their Causes or by their Effects the effects are nobis notiores and therefore we many times judge of things by the effects which is a nearer knowledge as to us but not so sure to judge by the cause is the surest though more difficult to us because more remote for scire est rem per causam cognoscere For a more Mathematical demonstration and certain science of the soul we shall begin our examination of the soul from the souls beginning from the cause and Original of the soul and so proceed to the effects Every soul hath an external and caelestial productive principle so saith Aristotle in his Book de generatione misti Lib. 1. which though it be true in one sense of the vegetative and sensitive as wel as the Rational for all living creatures which are begotten per propagationem and generated ex semine have not onely an elementary internal principle for such hath the inanimate creatures but an external and caelestial principle also Yet the humane soul hath it in a far more eminent manner the soul of beasts is produced from a caelestial cause yet so as by and from the power of the matter the soul of man is produced from above without any power of the matter concurring or intervening the matter indeed is fitted and prepared to receive the form but doth not at all produce it that comes immediately from God therefore saith Aristotle in the same place sola mens humana est divina viz. Lib. 2. Gen. anim ca. 3. In another place Restat ut mens sola extrinsecus accedat eaque sola divina sit not comparatively in respect of others onely but because it proceedeth immediately from God without the concurrence of secondary causes whereas others are drawn out of the power of the matter per media agentia naturalia Fol. 975. saith Zabarella de mente humana Nor is it natural Philosophy that teacheth this but Reason and Religion confirm and back it Let me reason with thee my soul as a learned Cardinal did
given to us little children humbly ignorant here an equality of knowledge with the Angells which alwaies behold the face of their heavenly Father therefore sing thou with the Psalmist Lord I am not high minded I exercise not my self in things too high for me Psalm 131. But I refrain my soul and keep it low like as a child that is weaned from his mother Yea my soul is even as a weaned child CHAP. II. Of the Attributes of the soul Chap. 2. Book 1. AFter the Original of the soul it will not be amiss before we come to its Definition to treat of the Attributes of the soul viz. the Immortality and Eternity the Indivisibility impatibility Separability and Impermixture of the soul not but that these are more properly touched in the second Book the Metaphysicall science of the soul as it is abstracted from bodily Organs only here to shew as I have already done the Divine principle of the soul how far these properties of the soul have been or may be evidenced by the light of Reason by the truth of naturall Philosophie and first with the last of the soules Separability and impermixture from the body and so in order upwards The Separability and immixture of the soul The soul of man is inorganical and hath its operations out of the body and therefore it is separable from the body separable I mean not as it doth subsist after death without the body as some of the antient Plilosophers onely held but even in this life also whilst it is in the body it is separated from it so the Modern and most of the antients maintain Lib. 3. de anima cap. 5. 6. Aristotle every where affirms it to be a property of the whole Intellect as well the patient as the agent and from this property of the soul is gathered arguments of the souls Immortality by Scotus Piccolomineus Alexander Aphrodiensis Vicomeratus Julius Pacius and others Art thou maried to this weak and frail body O my soul seek not a divorce in any unwarrantable unnatural way for though it be better to be dissolved and to be with Christ yet but for the cause of Christ thou maist not put her away not kill her or hate her but love her as a Wife cherish her as a weaker Vessell yet if she command obey not if she intice consent not let not thy Affections overcome thy Reason to cap ivate thy love to her lust in this case separate thy self from her not in affection but action let thy Diviner faculties Reason and understanding be thy Counsellors and rule thou in her yet above her and without her The Impatibility of the Soul The soul of man is Impatible it suffereth not for the rule is quicquid patitur corrumpitur as the wood suffers by the fire till it be consumed of the fire the soul of man not so it receives Objects and Species yet no way suffers or is hurt by what it receives Object But this property you will say the Sensitive soul hath as well as the Rational for even as the Intellectuall faculty receives intelligible forms yet doth not thereby suffer viz passione corruptiva so doth the Sensitive also receive its forms and Objects and is not hurt by them and therefore saith Aristotle sensus est impaâ—ibilis To this I answer that though this property agree with the Sensitive as well as the Rationall faculty yet with the Rational in a higher and much more eminent manner the Sense is not hurt by any Objects nor suffers any detriment so long as the Objects are presented in an orderly manner and due proportion there the Sense in no sense is patible viz. passione corruptiva but if a due proportion of the Objects be not observed for quicquid recipitur recipitur ad modum recipientis the Sense is destroyed of its more vehement Object for he that saith sensus est impatibilis meaning in the former sense saith also vehemens sensibile destruit sensum and this vâ—hemens Objectum corrumpit sensum as too great a sound makes a man deaf too great a light will make a man blind But this cannot be said of Humane intellect since there is no such vehement Object which can corrupt it yea rather perfects it for after we have understood the highest and difficultest matters we are not made incapable of understanding easier as with gazing upon the Sun our sight will be so dazled with the light thereof that we cannot presently see lesser lights but much more capable to understand them than before and herein is an argument of the Divinity and immortality of the soul For were it mortall it would certainly be destroyed or wounded by its more forcible Object but vehemens in elligibile perficit intellectum ergo intellellectus non debilitatur in operando so incorruptible so immortall 'T is Scotus his argument for the souls immortality Behold how sin overthroweth as it were the whole Fabrick of Heaven God hath created the Humane soul of an impatible nature not subject to pain or punishment sin enters the soul and makes it liable to greater grief and torment than is imaginable evill of sin begets evill of pain pain privative and pain positive paenam sensus and paenam damni pain of loss the privation of eternal felicity banishment from the heavenly Country loss of the inheritance of the Kingdom of Heaven absence of God and want of the vision of him and an utter exclusion from all good things for ever this is the privative pain which is more bitter to me saith Saint Chrysostom than the positive torments of Hell nor is it any wonder if this loss cannot be expressed for we have not yet known the beatitude of those things that are reserved for us how then shall we apprehend our misery in the loss of them but besides this pain of loss there is a pain of sense a worm that never dieth a fire that never goeth out nor can any tongue express or heart conceive this pain but such as know them experimentally but a general torture it is in all the parts of the body in all the faculties of the soul the soul as well as the body is passive a passion worst of all passions a passion voyd of corruption voyd of consumption the wood suffers in the fire till it be totally consumed by the fire and well were it with the damned had they such pains which might at last consume them but as the widdows barrel of meal should not waste nor her cruse of oyl be spent so though in a different sense hers in mercy these in judgement the worm shall continually gnaw and eat but they not wast the bush shall burn in the fire and the fire not consume the bush for ever These things are writ for thee O soul that thou come not into this place of torment that if thou canst not patiently abide the eternall fire of hell hereafter thou maist not so patiently suffer sin here but
from the mouths of others straight the Devil shoots his arrows of Anger Malice Strife Envy Murther and the like I would please my palate and behold I am presented with all the delicates the World affordeth the Devil shoots his darts of excess of Gluttony Drunkenness and the like to my feeling is presented the Worlds various Objects of Warm and Moist and soft and Smooth the Devills darts are Adultery Fornication c. Thus whether I See Hear or Speak Tast or Touch I am assaulted on every hand by these my Enemies who bear a Tyrannous hate against me and which way soever I turn me I find no safety Perills and Dangers Temptations and Trialls Snares and Ginnes Bonds and Imprisonment whither soever I goe do attend me darts are continually cast close Siege is laid to my Soul sometimes they assault me vi armis in open field sometimes by underminings sleights and Stratagems somtimes overtly sometimes covertly alwaies maliciously To thee do I fly for help against these evills O my God for vain is the help of Man unto thy Word have I recourse where I find present cures and remedies for all such as will faithfully apply them and first of the remedie against the evils of the eye this I find set down by holy Job and practised by himself I have made saith he a Covenant with my eyes that I will not think upon a maid The words are not I will not lock but I will not think for look I may but not so long look till that aspect doth pierce to my heart and I begin to think of her beauty and to lust after her imbraces St. Augustines rule for chastity accordingly is occuli vestri si jaciantur in aliquem sigantur in neminem we may cast our eyes on some but fasten on none for simple aspect cannot be avoyded nor can that hardly hurt the Soul unless it be continued therefore saith Augustine not the beholding but the continuance in beholding is perilous The remedy against the evill of hearing the Prophet David laies down Psalm the 39. I said I will take heed unto my waies that I offend not in my tongue I will keep my mouth as it were with a bridle whilst the ungodly is in my sight Speak I may that 's not prohibited but a caution given to take heed what I speak I may speak with discretion if I speak with deliberation warily and wisely rashly and foolishly therefore saith David I will take heed to my waye that I offend not in my tongue that is I will ponder and consider beforehand what to say my words shall not be many and ex tempore but few and with premeditation I will keep silâ—nce awhile and muse though it be pain and grief to me and whilst I am musing the fire kindle and at last I speak with my tongue And this rule Saint James prescribes Jam. 1.19 that every man be slow to speak so Saint Bernard Verba antequam proferantur pensanda we must stay to weigh our words before we utter them and b cause we many times receive hurt from others tongues as well as our own Saint Bernard 's rule is for slow hearing as well as slow speaking for the prophane and scandalous speeches of others doe suddenly infect our souls if we lend a willing ear thereto for words saith Democritus are the shadow of deeds for what we doe hear with delight we will as readily act and therefore saith he many lose the benefit that comes by refraining their tongue because they refrain not their ears from others tongues Now against Gluttony and Drunkenness the sins of the Palate and against Adulteand Fornication which come by the Sense of Feeling the Remedies are such as Physicians use to prescribe their Patients in their sick and weak condition viz abstinency from much meat and drink a spare and moderate diet 1 Tim. 5.2 such as Paul prescribes Timothy a little wine for his stomacks sake and his often infirmity a little wine to strengthen him against his often infirmities and but a little wine to avoyd Luxury In lib. de arte bene moriend for in wine is Luxury saith Bellarmine Again Physicians use Phlebotomie lanching and cutting of Veins and prescribe bitter Pils and Potions all which are enemies to Nature and the body of man such are all fastings and watchings and humbling of the body which though they turn to the Mortification of the Flesh yet tend to the Vivification of the Soul and this is the chastising of the body which St. Paul speaks of Cor. 1.9 saying Castigo corpus I chastise I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away But for further remedy against such evils as come to the Soul by these Senses I will shew how the Soul hath five Senses by which it is cured as the Body hath five by which it is wounded As the Body hath five Senses so hath the Soul there are five Organical Corporeal Senses there are also five Inorganical and Spiritual Senses the Body hath five by which it is joyned to the Soul in life the Soul hath five by which it is united to God in love De natura dignitate amoris divini cap. 6. f. 1155. serm 16. parvis sol 481. c. Et de vita quinque sensibus animae fol. 374 a. Et in caena domini serm 5. fol. 1360. 'T is Saint Bernard 's observation his words are these There are five Corporeal Senses by which the Soul gives sense to the body which are beginning with the lowermost and so upwards to the noblest of them Feeling Tasting Smelling Hearing Seeing There are also five Spiritual Senses by which Charity quickens and enlivens the Soul viz. Paternal Love Social or Conjugal Love Natural Love Spiritual Love and Divine Love or the Love of God and as the body by the means of life is joyned to the soul by five Organical Senses so is the soul by the means of Charity joyned to God by these five Spiritual Senses the Love of Parents is the meanest Spiritual Sense and answereth the bodily sense of Feeling the Love of God the highest and noblest Sense and answereth the bodily sense of Seeing So Love runs through the whole Soul and without this Love the Soul is dead to God Love I say not Lust the Soul's Love Chap. 7. Book 1. not the Senses Lust Love the action of Virtue not the passion of Vice Love the fruit of the Spirit not Lust the weed of the Flesh Of which Love we shall speak more in the Chapter of the Affection of the Soul CHAP. VII Of the three Internal Senses viz. Common Sense Phantasie Memory THus much of the External Senses which are seated in the body whose Organs are extra to judg of things out of themselves Now come we to the Internal which are intra cranium seated in the Brain not outward
thoughts or envious malitious thoughts or they be thoughts of gluttony and excess or thoughts of lust and carnal concupiscence or the like Let the mind and Memory be replenished with such pious Meditations and holy Contemplations the thoughts of the World will find no admittance Intus existens prohibet alienum where the strong man armed keeps the house the enemy dares not enter and whilst the soul is armed with the commemoration of Gods blessing it will not open the door to the temptations of Satan or lust of the Flesh but say with Joseph Behold my Master hath committed all into my hands and there is none greater in this house than I neither hath he kept any thing from me but thee Gen. 39.8 9. how then shall I doe this great wickedness and sin against God Praise then the Lord O my Soul and forget not all his benefits which forgiveth all thy sin and healeth all thine infirmities call to mind the loving kindness of the Lord and have them in everlasting remembrance exercise thy Memory with such heavenly meditations as may build thee up unto eternal life for this will be thy companion for ever whether in weal or in wo it dieth not with the body but is immortal as thou thy self the rest of the faculties may sleep for a while with the body but this survives to perpetuity This is that Intellectual Memory or Recordation which none but reasonable creatures enjoy which is not diminished by the bodies death but infinitely inlarged when all the thoughts words and deeds done in the flesh shall immediately in a wonderfull manner come into remembrance the secrets of all hearts shall then be disclosed and all such thoughts words and actions which in life time were slipt out of mind shall come again into fresh remembrance with a Conscience Chap. 8. Book 1. a Book which that day shall be opened a Book of Mans life upon Earth an account of Mans workes where they that have done well shall go into life everlasting but they that have done evill into everlasting fire Which Recordation or Intellectual memory if the Saints in Heaven whose bodies yet sleep in the grave had not how should they sing misericordias domini in aeternum the loving kindness of the Lord for ever as the Prophet David hath it which Psalm and Song saith St. Augustine made for the glory of the mercies of Christ by whose blood wee are redeemed the Saints do joyfully sing in Heaven Of which Memorative facul y more shall be said hereafter CHAP. VIII Of the Appetitive faculty and the Motive to a place WEE have done with those Sensitive faculties External and Internal which have power of Judgement Knowledge and Discerning we come now to those which have not this power in themselves but are guided by the Counsell and advice of others being moved by the Object good or evill according as Phantasie or Reason presents it the Phantasie imagineth it good the Appetite is streight moved to desire it This faculty is twofold viz. Appetitive and Motive to a place The Locall Motive Faculty is a power of the Soul moving the living creature from place to place to follow that which the Appetite coveteth as good or to shunne what it lottheth as hurtful so that this Motive faculty is but an effect of the Appetitive and necessarily follows it as the Effect doth the Cause for where the Appetitive facultie is to desire good or shun evill there must needs be this Motive also from place to place otherwise the Appetitive should be given us in vain had we not this Motive faculty to seek after that wee desire as good and pleasant and to avoid what wee conceive to be hurtful unto us Aristotle I grant adds another cause of this Motion besides Appetite to wit Intellect and under Intellect he comprehends Sense to wit Phantasie for what ever is desired or shunned is under the notion of good or evill so desired or lothed now this knowledge must either be from Reason or Phantasie for there is no knowledge but is either Sensitive or Intellectual therefore must Intellect which includes Phantasie be another cause of Motion Vide Suarez de metaphys disp 35. Sect. 5. part 15. fol. 172. neither do I intend to exclude Phantasie and Reason from being a cause for when I mention Appetite onely as the cause I do it partly because Appetite is the chief Phantasie and Intellect are but subordinate causes and partly because I take Appetite here in the largest sense as comprehending Phantasie and Reason for Appetite in general is both Sensitive and Intellectual as shall be said hereafter so this Motive faculty being but an effect of Appetite we shall be the briefer in it and insist more largely upon the cause the knowledge wherof will necessarily conduce to the knowledge of the effect Appetite is a natural desire of the Soule by which the living creature for the cause of preservation is moved either to desire that which Sense judgeth as good or to loth that which it apprehendeth evill and hurtfull so that Appetite is a necessary concomitant of Sense and follows her close for where there is Sense there is sorrow and pleasure and where these are there must be Appetite There is a twofold Operation of Sense one whereby it perceives its Object as the eye beholds colour which is the first and simple Operation of Sense the other whereby upon the preception and apprehension of the Object the Sense is affected with sorrow or pleasure this is the second and in a sort a mixt Operation in as much as with the Object is joyned sorrow or pleasure and to these are joyned Appetite and flight for things pleasant we desire after and things grievous we flie from but this last Operation belongs to Common Sense not to any of the External to perceive good under the notion of good or evill under the notion of evill and accordingly to be affected therewith is the Operation of the Internal not External Senses therefore it is this Common Sense to which the Appetite is so nearly related that Aristotle saith they differ not re nor yet in subjecto but onely ratione not re for they have no distinct being but one and the same essence nor yet subjecto they have one and the same subject for the seat of Appetite is where the Internal Sense is seated to wit in the brain this is to be understood of that Appetite which is called Sensitive and is common to man and brutes But there are three kinds of Appetite according to Arist Appetite is divided into Lust Anger and Will Lust is in that faculty which is called Concupiscible Anger in that which is called Irascible and Will in that is called Intellectual Lust and Anger follow the judgement of Sense for what Sense judgeth pleasant and good Lust desireth and what Sense judgeth grievous the Irascible faculty rejecteth and these are in brutes as well as in man but Will followeth
torquere nor verum rationis judicium impedire so are not evill in themselves and of their own nature but through error in mans judgement from whence the vitiosity passeth upon the Affections Other reasons may be given of the evill and exorbitant Passions which doubtless are stronger or weaker according to the temperature of the four elements in the body of man from whence the complexions have their denomination if the complexion be Sanguine it commonly feeds the Affection of Joy and Mirth and Love and the like if Cholerick expect Anger Hatred Malice c. if Melancholy then Sorrow Fear and Grief and thus according to the temperature of the body are Passions for the most part more or less predominant the more temperate the complexion the more moderate the Passions the better the constitution the purer and nobler the Affections are That all Affections of the Soul are vitious and not onely to be moderated but wholly to be extirpated and expelled from our nature was an error broacht in the School of the Stoicks condemned in Christianity as well as by the Peripatetick Philosophers of old Mr. Hooker It is not in our own power whether we will be stirred with Affections or no It is as possible to prevent them all as to go out of our selves or to give our selves a new nature no more than we can refuse to wink with the eye when a sudden blow is offered at it or refuse to yawn when we see a yawning sleepy fellow though by frequent and habitual Mortification and by continual watchfulnes Dr. Taylors life of Christ 2 part fol. 122. and standing in readiness against all in advertencies we may lessen the inclination and account fewer sudden irreptions saith a devout and judicious Doctor of our English Church Many ought to be corrected few totally to be rejected some Affections there are which are virtuous and godly in themselves some are wicked and diabolicall some are in themselves neither godly nor wicked The good and virtuous are Love Pitty Joy Charity c. the diabolical are Envy Wrath Malice and especially that which your Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a rejoycing at other mens ill hap and misfortune the indifferent Affections are Fear Sorrow Anger and the like which as they are not simply good so are they not morally evill since our blessed Saviour who knew no sin was notwithstanding subject to like Passions of Sorrow Fear Grief and the like such as accrewed to us by the Fall of our first Parents and are infirmities and defects of pure nature effects or fruits of sin and so an evill to wit of punishment as well as other bodily defects as hunger thirst sickness yea and death which come unto us but by the Fall all these our Saviour was subject to in all things being made like unto us sin onely excepted The evill of sin he took not though he took upon him the true nature of man so saith Saint Augustine As Christ took upon him a true humane nature so he took the true defects and evils of that nature but not all he took upon him the defects or evils of punishment but not the defects and evils of sin Such Passions and Infirmities of Fear Grief Anger of Sickness Death and the like as are evils of punishment only Christ was subject to as we are therefore such are not simply sinfull neither can they be simply good since they be effects and fruits of sin Nor was Christ subject to these Passions in the same manner and measure as we Christ onely in the first motions and sudden irresistible alterations those twincklings of the eye as the Philosopher calls them those Propassions as the Schoolmen term them or Passions transient but we not in Propassion onely for a flash and away but in Passion also in Passion permanent to entertain it and retain it many times either without just cause or longer than occasion requires or beyond due measure by which the Affections come to be inordinate the Mind moved perplexed and troubled Reason blinded Judgement perverted and depraved These are the Diseases and Maladies of my Soul far worse than any that can be of my Body whether it be Lethargy Phrensie Apoplexie Epilepsie burning Feaver or the like all which are the most dangerous diseases of the Body for though the outward Senses may be surprised by these and my Body thereby made insensible of pain yet whilst my Soul remains un-distempered my Reason is able to discover and judge of these bodily distempers either by its inflamation or beating of its pulse and arteries or by some extraordinary heat and lassitude but when my Soul is diseased my Reason is also wounded and being sick hath no judgement at all of that which she suffereth for the self same that should judge is diseased being surprised with those unruly Passions which like a tempestuous storm at Sea carrie this little Ship of my Body into the deep without Tacklings Mast or Rudder or any to steer her aright whereby she is exposed to splittings shipwracks and all other misfortunes of the Seas But in the way of more strict Religion it is advised that he that would cure his passions should pray often Dr. Taylors life of Christ par 2. fol. 125. A Remedy against passions in general it is St. Augustines Counsell unto the Bishop Auxilius that like the Apostles in a storm wee should awaken Christ and call to him for aid lest wee ship-wrack in so violent passions and impetuous disturbances Again a continual exercise Vigilancie and Circumspection of thy Reason is a Sovereign Antidote for the Ejection of these poysonsom passions out of thy Soul and therefore one advertisement given by Fundanus in Plutarch against such inordinate passions is not here to be pretermitted Whosoever saith he will live safe and in health ought all their life time to look to themselves and be as it were in continual Physick and not as the Herb Hellebore which we English Neeswort after it hath wrought the cure in a sick mans body is cast up again together with the malady so Reason also should be sent out after the passion it hath cured but ought to remain still in thy mind to keep and preserve the judgement for Reason is to be compared to wholesom and nourishing meates and not to medicines and purgative drugs Of all those several affections and passions incident to the Soul and are either as Lenitives or Corrasives viz. pleasant and wholesome or harsh and noysom to the Soul two onely as principal I shall insist on upon which the rest are founded from whence they spring viz. Love and Ire Anger though simply and as it is in it self considered to wit in its first motions and natural inclination be neither good nor evil yet is made good or evil according to the circumstances of time and adjuncts of manner and measure all anger in all causes and in all degrees is not simply unlawful to be angry when
the Fouls of the Air and the Beasts of the Field for that is in regard of that Rational Soul and endowments of mind in which Man as Man excells all other terrestrial creatures But also in respect of that dominion which one Man hath over another dominion belongs not to all the Sons of Adam God hath appointed Kings to Govern them and thereby hath imprinted a more lively Character of his own Image upon Kings than any other But above all is Gods Image seen in the endowments of his mind in the facu ty of the Soul even that whose Act and Opera ion is the perpetual contempla ion of truth and therefore is called intellectus divinus contemplativus a divine Understanding and Contemplative mind Tâ—is is the power and faculty of our Soul the purest the noblest and supremest faculty called lumen animae rationalis or anima animae the Soul of the Soul or the Eie of the Soul and receptacle of sapience and of knowledge divine This is that Eye of our Soul which by the bountiful grace of the Lord of all goodness pierceth through the impurity of our flesh and beholding the highest Heavens thence bringeth knowledge and Object to the Soul and mind to conâ—emplate the ever durng glory and termless joy prepared for such as preserve undefiled Sir Walter Raleigh and unrent the garment of the new Man which after the Image of God is created in righteousness and holiness as saith St. Paul CHAP. II. Of the Speculative part of the Soul Chap. 2. Book 2. THe Soul of Man as it is the Form of Man is notwithstanding an Immaterial independent abstracted substance though not so compleat perfect as the rest of the Spiritual Immaterial substances be it is of the Order though of the lowest Rank of simple essences whos 's Operations in regard of its imperfect and lowmost rank of Spiritual substances are not so noble so compleat and perfect as the Operations of other Intellectuall spirits be but many times mixed with inferior Operations and in some sense inseparable from them or thence sprung since all the knowledge which the Reasonable Soul attains to in this life by its natural strength is from Sense Mediately or Immediately derived this for the Science Practical properly and the practick Intellect whose Operations are determinately Practical and not Speculative as chiefly conversant about Manners and Moral Virtues whether Ethical Oeconomical or Political and whose end is Action viz. well doing though there is another Operation of the Soul whose end is not Action to do but to understand or contemplate this diviner faculty of the Soul this Contemlpative Intellect whose Operations are determinately Contemplative not Practical as chiefly about Theorie and whose end is knowledge or truth its principal end so sui ipsius gratia for its own sake for the love of truth for the cause of knowledge This I say hath its Operations more immixt and separable from bodily Organs or External Objects and herein is a diversity twixt the Reasonable and Sensitive Soul for to bring Sense into Act as the Eye to see c. is required an External Object and bodily Organs but to bring the Reasonable Soul into Act viz. to Understand or contemplate which is the Operation of the Speculative Intellect needs no External Objects at all for that which brings knowledge into Act and makes the mind actually to contemplate is meerly Interna to wit in the Soul an Operation then there is a Science Metaphysical abstracted from matter a Science of things which fall not under Sense come not from External Objects and of which no Phantasm or sensible Form can be presented to the Understanding of which we mean to treat of in this Book the knowledge of the Soul which it hath of Immaterial substances in this life viz. of it self of Angells and of God with the different manner of Operation of the Soul in this Natural condition or body corrupt and in the state of Separation or body glorified Yet is our knowledge of all Immaterial substances in this life very confused and imperfect and agreeth not with the state of the Soul conjoined to the body whose principal Operation is to illustrate the Phantasie and to make those things Actually which were but before Potentially Intelligible and to reduce the Intellect Patient into Act This is the principal Operation of the Intellect Agent in this life though not its sole and proper nor Essential Operation for then it would remain with the Soul after this life which it doth not for there is then another Operation and manner of knowledge not per corpus sed per influxum superioris causae as Suarez hath it proper and essential to the Soul as hereafter shall be shewed Of the knowledge which the Soul hath of it self The Operation of the Intellectual Soul is to know yea to know it self there is that faculty and power in Mans Soul whereby he may know himself know himself and be known by himself for the Soul of Man is Immaterial and so Intelligible as other Intellectual creatures which are meerly Immaterial now in those creatures who are Immaterial idem est intelligens quod inâ—elligitur Lib. 3. cap. 5. scientia seu intellectus contemplativus scibile So saith Aristotle in his Book de anima the Intellectual Soul is it which understands the Intellectual Soul is it which is understood it is not so with the Sensitive Soul whose Organs are External and whose knowledge is fetched from Objects ab extra and therefore neither knoweth nor perceiveth it self as hath been elsewhere said But the Operation of the Intellectual Soul is Intrinsecal it hath Objects Internal it self is its own Object alwaies present never absent from it self the Soul of Man is not onely a straight line drawn forth to point at other things but a reflex and circular line pointing at it self It knows it self by inspection or if I may say with Plato in this Timaeus by reflexion for he compared the Soul that governs this World and consequently the Soul which governs this Microcosm Man which is but a particle of that Soul which rules this Universe both of them being Intellectual and so may hold proportion and resemblance to a line wherein was Rectitude and Reflexion and to number which consisteth of Unity and Diversity The Right straight line of that Soul which rules the World he made to be the Axle-tree and Diameter of the World viz. that imagined line reaching from one Pole to another on which the World turneth about as a Wheel the straight line of the Humane Soul he made that right Operation and knowledge of the Soul procured by a certain progress from the essence as it were by aline drawn out to the powers and faculties and from them to the act and Operation of the Soul whereby the Soul looketh and pointeth forward and by a straight aspect contemplates things out of it self External Again this Rectitude or
Knowledge there can be no Appetite we speak not of that Natural propensity which is given to every thing whereby without any previous knowledge they are inclined and are carried Naturally to their good as the Earth Naturally desires the lowermost place the Matter desires the Form and the like which is called appetitus naturalis or pondus naturae but of that which is given to living creatures and drawn out of the Power of the Soul and is called appetitus elicitus even that Act and Operation of Natural Propensity whereby every Soul that is indowed with knowledge according to that knowledge it hath of any thing is drawn to affect and desire it so that desire or Appetite is a Companion of Knowledge and concomitant and according to the measure of knowledge desire attends in an answerable measure Sensitive knowledge is inferior to Intellectual so is the desire that which follows the Sensitive knowledge is called Appetite that which follows the Intellectual is called Will one follows necessarily the other freely VVill then and Freedom of Will belongs to Intellectual creatures Of their Will whether men or Angels voluntas hominis est libera is a Philosophical rule much more truely may it be verified of the Will of Angels which is far perfecter But how far this Freedom extendeth whether unto all the Acts of Angelical Will or that some Acts are necessary and which those are and whether this Freedom be to all honest and good Acts onely or it extend to wicked also or according to the question propounded by Divines whether Angels considered in their condition have posse peccandi a liberty or Power to sin this cannot be so clearly evidenced by Natural Reason Though divers of the antient Philosophers have gone very far in this point as Plato and Socrates and of your Poets not a few who held that moral evil had place in Angels and that they might do wickedly as freely as men wherupon came the distinction amongst them of good and evil Angels and the evil Angels they called Daemones so that from the Effect and delusions of evâ—l Angels they were induced to believe that some Angels were morally evil and therefore to do evilly was not repugnant to the Nature of Angels Of their External Operaâ—ions 1 Negatively Now concerning the External Act and Operation of Angels to wit their Power and strength in working First Negatively with Aristotle against Plato we affirm the Angels can make no substance nor yet any material alteration of bodies neither by Creation nor by Generation not by Creation out of meer nothing nothing to produce something all things to spring from nothing something to be the Effect of nothing nothing the cause of something Natural Reason knoweth nothing of such Causes or Effects nor is it in the Power of any created substance to create any thing it is onely the work of an omnipotent Power Angels cannot do it Philosophers were ignorant of it nor doth it stand with the rules of our Faith and Christian Religion And as Angels have not the power of Creation so neither have they the Vertue of Generation herein other animate creatures exceed Angelical Nature they can beget their like whereby their Species is preserved in the succeding Individuals Angels have not the seed of Generation not to beget their like nor yet to make any Corporeal substance either by Eduction of Form out of the power of the Matter as Sensitive or Vegetative creatures are produced or by substantial Union and Conjunction of Form with matter as Rational creatures are produced neither can they alter any Matter and fit it for the Form without which praevious alteration of some Pre-existent Matter there can be no Generation no Mutation or motion of matter à non esse ad esse or ab esse ad non esse nor yet in Alteration of Quality in the Matter no such Mutation or motion of substance is ascribed to Angels but an Accidental or Local motion of substances that they have Then Affirmative power they have of moving of bodies by Local motion 2. Possitively And power of assuming bodies by Condensating and Solidating of air when they have occasion and laying it aside and resolving it into the same matter when they please a truth in Divinity as well as Philophy Philosophy teacheth that Angels do move Caelestial bodies the Orbs are moved by them Every Orb hath its proper Intelligence and Angel the primum mobile hath its Angel moving him from East to West the rest have theirs and this Local motion of bodies though never so great exceeds not the Angelical Power And though every Angel moveth according to his Will yet is this Motive Angelical power finite and limited it hath its bounds which it cannot pass though he would being bound by Laws of Divine providence he cannot cause a Vacuum for though he may remove one body from its place he cannot prevent another for coming in the room Thus much of Intellectual Agents is demonstrated by the light of Natural Reason some have endeavoured also to shew the number of these Agents and this from the motion of the Heavens affirming that every Heaven or Orb had its proper Intelligence and so from the number of the Sphaers would gather the number of Intellectual Spirits And that there are as many Angels as Sphaers is not difficult to demonstrate But that there are no more Angels than Sphaers or if there be more how many more cannot be shewed by Natural Reason nor are their certain number defined by Divine Revelation but that there are a multitude more than those which move the Orbs may easily be proved by the light of Reason Aquinas brings many for the proving thereof nor were the Heathen Philosophers ignorant hereof as Aristotle Plato Heraclitus and others And thus much of the Knowledge which the Soul of Man hath of Saints and Angels in this life As for that Knowledge we have of Saints and Angels and of our selves in the Separated estate of the Soul it is not inferior to other abstracted Essences neither in the Power of knowing nor Manner of Operation Angels know themselves and all below them or equal to them with an Essential Quidditative and comprehensive knowledge so shall wee not onely by those general predicates and attributes of Immaterial Intellectual Impatible Immixed Immortal and the like but with a full perfect Intuitive and Comprehensive knowledge of our selves our own Nature and Essence being actually Intelligible and an Adaequate Object to our own Understanding Angels know themselves by their own Substance and God by the same so shall wee the Knowledge they have of all others is per species by Intelligible Forms Innate and Aongenite not imprinted in the mind by any External Sensible Object such manner of Knowledge shall ours be in nothing differing in nothing inferior unto the Angels And though sacred Writ hath been more silent and sparing in the Revelation either of the Creation or of the Nature and
the dayes of their Pilgrimage upon Earth the flesh lusting against the Spirit and the Spirit against the flesh she who was earst Rebellious is now Obse quious to the Dictates of the Soul now is she wholly subject to the will of her Lord yielding obeysance and obedience with admirable Agility and Celerity of motion now not the least Ponderosity of a Massie substance or Natural body to foreslow her motion appears any more but the Perpensility of a Caelestial and Spiritual body mounted as it were on the wings and Plumes of a Cherub to expedite the Souls Injunctions such Homage and obedience the Body paies unto its Soul that as St Augustine saith ubi volet spiritus ibi protinus erit corpus nec volet aliquid spiritus quod nec spiritum nec corpus possit decere 1. Hereupon is the body enfranchised of sundry Praerogatives and Immunities which are altogether inconsistent with it in its Natural condition whilst it was Elementary its Natural motion tended downward according to the Nature of the Predominant Element the ascendent motion of a Physical body is Excentrique and Irregular which motion is Concentrique and Consonant to a body glorified solo voluntatis impetu c. at the beck and command of the glorious Soul is the body mounted from Earth to Heaven whose Nature it is to be wholly subject to that glorified Spirit from whose Redundancie the body likewise receives its Glorification 2. The Humane body in the state of Nature in a slow Progress marcheth forward step by step and that not without some Earth or other solid body to tread or go on whereupon the Earth is made a cause of our walking Causa fine qua non but in the state of Glory most swiftly and as it were in an instant it moves from place to place from one part of Heaven to another absque adminiculo without the benefit of Earth or other Element to impress the least Vestigias or footsteps of his treadings 3. In the terrene estate the body is Opaque and Luskie Dark and Purblind Beautified onely by the Additaments of External colour but the Spiritual body is Diaphanous transparent transplendent not like those lesser lights which onely appear in the night but like the Sun at noon day in the Firmament of Heaven Matthew 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father The CoÌ„fulgurations of bodies glorifi'd are like the bright shining of the Sun or compare we them to our Saviours glorious Body after his Exaltation which no doubt exceeds all the glory can be expressed or conceived when this transfiguration upon the Mount was so glorious That his face did shine as the Sun Matthew 17.2 and his Raiment was white as the light yet such is the condition and state of these bodies which are fashioned like unto his glorious Body according to the working whereby he is able to subdue all things unto himself Phillip 3.21 Yet doth not this transcendent Glory superadded to the Humane body alter the Nature and Essence of the same the same Humanity is retained as well after as before the Resurrection the same body that is laid in the dust the self same body ariseth and ascends into glory that body is resumed in the Resurrection which was assumed in the Conception onely one to a Mortal the other to an Immortal life alterius gloriae sed ejusdem naturae the glory is different but the bodie 's the same The glorified bodies of Saints and the glorious body of our ever blessed Saviour in Heaven all of them of one Nature and Substance made up of Flesh and Blood and Bone Nerves Sinewes Arteries and what else conduceth to the perfection of a Humane body To deny this is to run into the Heresie of Eutiches condemned in the several Councils of Constantinople and Chalcedon who affirmed that the body of Christ was not of the same Nature with ours and that ours also after the Resurrection were not Palpable or Visible but more subtle and slender than VVind or Air. But as we have said the same body that is laid in the dust the same ariseth and puts on Immortality and glory a body of flesh is sown in dishonor but the same body of flesh is raised in glory Consonant hereto are the words of Job Job 19.25 26 27. I know that thy Redeemer liveth and that he shall stand at the latter day day upon the Earth And though after my skinne wormes destroy this body yet in my Flesh shall I see God whom I shall see for my self and my eyes shall behold and not another though my Reines be consumed within me thus we read and thus is our Creed so is preached and so is believed for the Resurrection of the flesh is an Article of our Faith a Fundamental point of that Religion the Church Catholick professeth and that our Saviours body is of the same Substance is another Fundamental Athanasius is plain perfect God and perfect Man Of a Reasonable Soul and Humane Flesh subsisting yea Palpable flesh and Visible even after his Resurrection our Saviours words are full for it behold saith he my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have And therefore those words of the Apostle flesh and blood cannot inherit the Kingdom of God are to be understood of sinful lusts and corruptions of the flesh 1 Cor. 15.10 and not of the flesh and blood it self dismantled of these And as the substance of a Humane body continues intire so hath she her faculties and qualities perfect though not all for in as much as the body is purged of sin and corruption those qualities which argue corruption and infirmity must needs be perished also absit labes silicet corruptionis assit effigies assit motio absit fatigatio assit vescendi potestas absit esuriendi necessitas c. Soft soft O my Soul dash not thy self on the Rock of Contention be not prolix in Polemick discourses and points Controversal since thou art devoted to thy calmer Theoremes and Diviner Speculations The case standing thus that none have admittance to those glorious Mansions in the new Jerusalem the City of God but bodies purged from their filthy lusts and sinful corrâ—ption bodies morigerous submisse and pliant to Soul and Spirit see then and lament the wretched estate of us Mortals upon Earth An evil it is under the sun an error proceeding from the ruler folly set in great dignity and the rich set in low place servants on horseback and Princes walking as servants upon the Earth Eccles 10.5 6 7. whose lives and conversations Diametrically oppose the glorified Saints in Heaven Apame was but Concubine to the great and mighty King Darius yet was she seen sitting on his right hand and taking the Crown from off his head did set it upon her own she also stroke the King with her
from his voice from Heaven to St. Paul and his reply to the Quaere of St. Paul Such bodies and bodily Organs for Vocal musick have all the Saints to sing hear Halellujahs sung a great voice was heard of much People in Heaven saying and singing Hallelujah in a most Melodious tune the ditty or ballad whereof was Salvation and Glory and Honor and Power unto the Lord our God There is a ful Quire of Saints thousands of thousands harmoniously canting the praises of the Lord and as full a Chorus with the like affectionate melody again and again ecchoing and resounding the like praises and loving kindness of the Lord. And as the company of singers is great so are the songs and Canticles various though all of them Eucharistical some in Memory of our Creation others in Memory of our Redemption some in triumph of the Holy Martyrs some in joy of Converts and Penitents others in Honor of Chastity and Virginity and those who were not defiled with Women the redeemed from amongst men being the first Fruits unto God and to the Lamb others for the Victory of all Saints over the World the Flesh and the Devil over the Beast and over his Image and over his Mark and over the number of his Name others for the judgements of God inflicted upon the ungodly ones There is sung the song of Moyses and there is sung the song of the Lamb yea there is sung the Psalm of David misericordias domini in aeternum as St. Augustine affirmeth fortasse non solius dei laudes in civitate illa canentur sed etiam tâ—iumphi sanctorum martyrum confessorum praeconia virginum gloria sanctorum omnium contra diabolum victoriae cantibus extollentur haec enim omnia in dei laudes gloriam redundabunt And all these songs and cantons cannot but be wonderous pleasant and delightsom to the ears of all the blessed and glorified Saints of God for which Cause the Ear is Organical and serviceable to the Soul and Body in their state of glory In the next place consider we the Sense of Olfaction and those sweet smeling savours and Odors in the Nostrils of all the Saints to shew that the body is not destitute of an Organ for the exercise of this Sensitive faculty of the Soul no more than of the rest which are so useful to her in this state For though the Scriptures afford not so pregnant proofs for the two Senses of Smelling and Tasting as for the other three yet may we not in reason conceive a total Deprivation or Annihilation of them more than of the rest nor without injury to the Humane Nature to which we attribute so great perfection and integrity of parts in that condition debar her the freedom of exercising any of her faculties other than what argue and favour Corruption which so much tends to the perfection of a Humane body ther 's no Privation of Sight of Hearing or of Touching why then of the other are the Saints Hosmei and are not Goglites if the want of an eye or an ear be such a blemish and imperfection as may not befall a glorified body is not the want of a nose as great a deformity but Odors and Olfaction there is in this state and this Sense hath its Objects of delight as well as the rest Glorified bodieâ— are Odoriferous bodies sending forth most fragrant sents as they are glorious to the eye so are they Aromatical to the smell St. Hierom of the body of St. Hilarion affirmeth after its ten months burial it was found lively fresh and whole tantis fragrans odoribus ut delibutum unguentis putaretur the like doth St. Gregory witness of St. Servulus saying anima exeunte tanta fragrantia odoris aspersa est ut omnes qui illuc aderant inaestimabili suavi ate replerentur and a little after quousque corpus ejus sepulturae traderent ab eorum naribus odoris itlius fragrantia non recessi and Bellarmine hence inferreth the alive bodies of the Saints in Heaven must needs send forth most sweet perfumes when their dead bodies are so Fragrant But above all is the glorious body of our blessed Saviour being perfumed with Mirrh and Frankincense with all powders of the Merchant and whose Garments smell of Mirrh Alloes and Cassia whereupon the Church that Spiritual Spouse cries unto Christ her Head and her Husband melioria sunt ubera tua vino fragrantia unguentis optimis oleum effusum nomen tuum Ideo Adolescentulaedi lexeruntte trahe me post te curremus in odorem unguentorum tuorum thus saith St. Bernard Now if the body of Christ be so Odoriferous it is most propable the Saints are likewise so the Members in a due proportion to their head as in brightness so in sweetness The like probability is of the Sense of Tasting that it should remain in the glorified estate For if the Power of eating then the Sense of tasting but the first is granted then why not the latter adest vescendi potestas abest esuriendi necessitas and so resolves St. Augustine non potestas sed egestas edendi corporibus refurgentium aufertur Lib 13. de civit dei and this puts the difference twixt the Humane Nature Spiritual and Caelestial and the Natural and Terrestrial the one eates necessitatis the other potestatis gratiâ Christ after the Resurrection did eat and drink with his Disciples yet not as his Disciples for refreshment and nourishment non alimentorum indigentiâ sed ea qua hoc poterat popotestate and therefore the Paraphrase of venerable Beda upon those words of our Saviour have you here any thing to eat is worthy our observation Luk. 24 41. Aliter obsorbet aquam terra sitiens aliter solis radius calens illa indigentiâ iste potentiâ manducavit ergo post resurrectionem non quasi cibo indigens sed ut eo modo naturam corporis resurgentis astrueret so glorified bodies may sometimes eat to shew their Power and Freedom but never for hunger or satisfaction of a Natural Appetite or an empty Panch And this Comestion is real and true not a Fictitious and feigned eating of the Angels as that of Raphaels for the bodies which Angels sometimes assume being no Humane lively bodies have not the true and Real faculty of eating though happily of chewing or grinding and swallowing down into the interior parts of the body for a true Comestion is accompanied with a gust or tast which Sense continues to the glorified bodies and hath its recreation and delight as well as the other faculties though not in the Act of eating which they seldom use de sensu gustandi scribunt Theologi non usuros beatos cibis mortalibus sed habituros tamen oblectationem aliquam in eo sensu ne supervac aneus esse videatur futuram tamen oblectationem illam loco statui beaterum immortalium congruentem Bellarmine de aeterna felicitate lib. 4. cap. 8.