attributes we know which are not Proper to them but Common with other things as that they are essences entia realia perse existentia substances not accidences that they are Incorporeal Immaterial Intellectual Incorruptible spirits of a finite power and perfection all this hath been found out by the strength of natural Reason heathen Philosophers have taught it and Aristotle writes a whole Book de deo intelligâ—ntiis abstractis wherein he acknowledgeth them to be entia realia for asmuch as he grants them a being in nature Substances for as much as they are per se existentes not inhaering like accidences in any Material or Immaterial entity if then Substance not Material nor Inhaering they must be Incorporeal and Immaterial and if Immaterial then Intellectual as hath been said whence cometh their name Intelligenâ—ae which is attributed to these spiritual essences by the heathen Philosophers and that they are finite in power and perfection their creation is an argument for no created substance is infinite but created they are and all of them though not all alike in a necessary and an Essential order among themselves depending one upon another and all upon one as head which is God whom Aristotle calls intelligentia prima And thus much of the Nature and Essences of Angells and Separated Souls by the light of Nature what they are now of their Operations what they do The power of Angells and Souls abstracted Of the power of Angels Forms abstracted in their unstanding is seen in three things viz. in their Understanding in their Will and in their External Actions and Operations as for the power of their Understanding for as much as wee have proved them to be Intelligences Immaterial and of an Intellectual Nature it must needs follow they have in them the Act and Operation of knowledge and this in a far more eminent manner than any Rational Soul in this life by it Natural strength can attain unto wee shall first speak of the Act and manner of knowing themselves then of their Act and manner of knowing others The faculty of knowing themselves Every created Intellectual spirit hath this power to know it self which is not difficult to demonstrate by Natural Reason since every Intellectual Spirit is of it own nature Intelligible yea of it self actually Intelligible and a proportionate Object to any Understanding much more to it own therefore doth e-Intellectual Spirit actually know it self yea with an Intuitive Quidditative and Comprehensible knowledge know it self and is known by it self And how The manner of knowledge which it hath of it self is not as ours in this life per species impressas by Intelligible Forms imprinted of some outward Object nor as it knows other things per species congenitas innatas but it knows it self per propriam subst antiam by its own substance It needs no Accidental Form to represent it self by but every spiritual substance knows it self by its own substance as an Adaequate and proportionate Intelligible Object closely conjoyned to it own Understanding this is the way of knowing themselves God is known by all Intellectual Spirits after the same manner they know themselves by their own Substance Their power of knowing God and how and God by it as their Cause Principle and Author no other Spiritual or Corporeal substance is known this way save onely God yet is not this knowledge God of a proper Quiditative adn Comprehensive but an Improper Imperfect and confused Science for God cannot properly be known as he is in himself of any creature either by his Substance or proper Form who is Incomprehensible by any finite Power much less perfectly known by the proper substance of any Intellectual creature which is but a very imperfect Analogical representation of the Divine Nature Therefore when it is said God is known by the proper substance of any creature it is not to be understood of such a Quidditative knowledge whereby he is known as he is in himself but a knowledge of God per substantiam tanqnam per effectum as the Cause is known by the Effect and thus the Angelical Natures know God by their substance yet as the Effect of such a Cause which standeth with very good Reason for if here we may attain to the knowledge of God in this life by Effects if the invisible things of him from the creation of the World are clearly seen being understood by the things that are made even his Eternal Power and Godhead much more and in a more eminent manner may Angelical Spirits and Separated substances know God by their own Substances as by Effects for as they know their own substances so must they know them to be Effects necessarily and Essentially depending upon God and so by their own Substance as by the noblest Effect made after the Image and likeness of God may they Naturally attain to the knowledge of their Maker Of their knowing others and how But the knowledge which Angels and separated substances have one of another and of other inferior creatures is after another manner not per substantiam but per speciem by Intelligible Forms nor are these Forms imprinted by any outward Object presented to the Senses and so to the Phantasie but are Innate Connatural and ingendred together with their Nature and altogether Intelligible The difference twixt Sensitive Rational and meer intellectual knowledge True it is the Sensitive knowledge is per speciem as well as the Intellectual but perfecter the Intellectual than the Sensitive and the Angelical perfecter than the Humane the Sensitive creatures know nothing but per species and those of Objects singular it knoweth nothing of Universals the Intellectual know per species too but by those he understandeth Universals as well as Singulars all à genere generalissimo ad infimam speciem as for example when we conceive in our mind Substance which is the highest Genus in the Scale of the Predicaments and understand it aright we understand also all its Species under it the whole with all its parts so the Intellectual creatures know per speciem but such as represents some Universal Nature with all its Singulars the Genus with its Species the whole with its parts thus the Intellectual creatures excel the Sensitive in the manner of knowing per speciem And as the Intellectual excel the Sensitive so do they differ in excellencie among themselves the Humane from the Angelical and abstracted Intelligences and these one from another the Separated substances know that at once unico intuitu by one and the same Form which we cannot but by many several Forms running over the Cause with its Effects the Universal Nature with its Singulars with one simple aspect and apprehension which we cannot but under many and divers Conceptions and notions And thus much touching the Operation of the Angelical Intellect Now of their Will and Freedom Where there is Knowledge there is Desire and Appetite where there is no
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
willingly and freely for is freedom of Will an Essential and necessary Concomitant of all created Intellectual creatures whether Angelical or Humane and shall we deny it in God This freedom of Will in God may be proved from the effects of Divine Power Ask we therefore why God made no more Worlds than one or the Angels wherefore he Created in such a number and not in a greater or lesser multitude and the like the resolve must be either that he could not or he would not to say he could not must exceedingly Derogate from Gods Power which we have heretofore sufficiently manifested to be Infinite to say he would not is to grant him freedom of Will and that whatever he doth he doth not necessarily but freely Nor is not God therefore free because he is Immutable as some would thence conclude so for Immutability and freedom of Will in God will very well stand together and it is no more than to say God is Immutably free for that necessity which comes from Gods Immutability thwarts not Gods VVill but necessarily inferrs this perfection of Will which we call freedom to be as unchangable as his other Attributes of VVisdom Goodness Power and Eternity are nam ineo quod deus semel liberè decrevit immutabilis permanet saith Suarez so to speak in reference to this present time and according to our capacities God necessarily willeth now what formerly he did VVill but this is necessitas ex supposi ione or immutabilitatis though to speak properly there is neither time past nor time future with God to say he hath willed or shall VVill But God doth Will and Will freely from Eternity and to Eternity abideth in the same freedom Immutably This Metaphysical Science of Gods free Will in all things agreeth with the Faith which Holy Church professeth the Scriptures every where are plain and full not Metaphorical but Literal and proper and so are understood by the Fathers He doth what ever pleaseth him and again Who worketh all things according to the Counsel of his own Will whereby it is evident that the Power and Will of God are two distinct things he doth not what ever he can do but he doth whatever he pleaseth so that the Effects of God are the Effects of his Will God willeth what he doth and doth what he willeth to do which is an Act Extrinsecal is an Effect of his Will and love which is Intrinsecal Though there are and have been some Stoicks in the Church of Christ as well as in the School of Nature who have maintained that all things fall out by such an Intrinsecal necessity that even God himself could not have made things otherwise than they are made nor Govern otherwise than he doth Govern And however few have been so bold as to call thus in question the Infinite Power of the Supreme Cause yet have many laid an Inevitable necessity upon all Secundary Causes and Effects even the Liberal Actions of men and Angels saying all things are Necessary in respect of Gods decree nothing can fall out Contingently It is impossible for ought that is not to have been for ought that hath been not to have been for ought that is not to be for ought that shall be hereafter that shall not be But there are Contingencies in Nature some things that might have fallen out otherwaies than they do or shall as well as there are some things which could not fall out otherwaies than they have done we speak not onely of those Extrinsecal Contingencies which proceed from Natural Causes for those come not from the Power but rather from a defect and weakness of the Power of their Immediate Cause which toughit work necessarily is notwithstanding unable to resist the Counter-workings of all other Causes conducing to that effect and so produceth an Effect praeter intentionem suam which therefore is called Contingâ—nt but also of those Intrinsecal Effects which flow from a Cause that of it own Intrinsecal Power and Vertue is able to give Contingencie to them as being not determinate to one Effect but is inspired with Variety of choise and this is the Praerogative of all Rational and Intellectual Agents yet none of these that fall out praeter intentionem dei besides the mind and Will of God he willeth Contingencies as well as Necessities Nor do they fall out extra scientiam dei Gods infinite Knowledge comprehends them all those which are in their own Nature absolutely Contingent are not Casual in respect of his Providence and Eternal Wisdom in that he comprehends the number of all means possible and can mix the several possibilities of their miscarriage in what degree or proportion he list he may and oftentimes doth Inevitablely forecast the full accomplishment of his proposed ends by multiplicitie of means in them themselves not Inevitable but Contingent thus Doctor Jackson And though some Theologists as well as Naturalists have or do question how there can be a certain Knowledge of a Future Contingent I answer 1. All Contingencies are Finite but Gods Knowledge is Infinite therefore must they needs be swallowed up and comprehended in that Infinite Infinite not to be Incomprehensive of them 2. Infinite and Eternal Knowledge hath Coexistence with all times therefore the Futurition is no impediment with God is no distinction of times flux of time belongs to the Creature he knoweth all things in aeternitate sua as we do in praesenti tempore our instant is Gods Eternity all things are present before him and Eternally present So Contingents future in respect of us not of God do fall within this Infinite Eternal and Infallible Knowledge and not onely Contingents future but Contingents possible though never future as in the case of Keilites Sam. 23.11 12. God did as certainly know that the Keilites would have delivered David to Saul if he had stayed in their City as that David should thence depart and be safe Therefore the prescience of God is most certain and infallible of Future Events of what kind soever but this proceeds not from a necessity of the Event but from the Infinity of his Science 3. Gods Knowledge is as large and extends as far as his Power otherwise it should not be Infinite but Gods Power extends to Contingent Effects to all that may be as to all that must be to all that never shall be as to all that necessarily will be to all possible Effects though they never come to pass as to those that are already accomplisht for Gods Power which is Infinite cannot be determined to produce all it can of it self but in that it produceth these Effects rather than other makes some entia realia others only entia possibilia is meerly by the determination of his Will and Knowledge therefore entia possibilia such are all Future Contingents fall within the prescience of God and are certainly known of him He calleth things that are not as though they were saith the text the Psalmist thou
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
Man cannot fight with his enemies in Mind and Will onely but stands in need of Hands Weapons and the like but an Angel by the sole power of his Spirit and Will without either Hands or Armes can both fight against and also overcome a whole Host of Armed-men so an Angel in one night slew of the Assyrians one hundred eighty and five thousand Again Man by the Art of Painting and Engraving may make such an Image of Man so lively represented that it may seem to live and breath yet not without great paines and labour but an Angel without any paines without Hands without Instruments can even in an instant as it were so frame a Body of Elements that it shall be taken for a true humane Body of very wise Men such a Body as can Walk Speak Eat Drink yea may be touched handled and washed Thus Abraham prepared Meat for Angels and washed their Feet as th' Apostle hath it entertaning Angels unawares supposing they had been Men the same which happened to his Nephew Lot when he received two Angels into his house for Men as strangers and Travellers so the Angel Raphael for many dayes together dwelt and was conversant with Tobia the yonger Walking Talking and Eating and Drinking as if he were truly Man and yet when he was to leave him said I seemed to Eat and Drink with you but I use invisible Meat and Drink and so vanisht suddainly out of their sight a great power certainly and an admirable so quickly to make a Body as shall not be discerned to differ from a humane and living Body in any thing and the same again to dissolve in a trice as oft as it pleaseth him Again the Soul of Man is so closely conjoyn'd to the Body that without it the Soul cannot move from place to place but God hath not so tied a Body to Angelical natures but without a Body they may most swiftly pass from Heaven to earth from earth to Heaven again or whither also they please Thus as the Angelical Nature is next unto God in Dignity so doth it resemble Gods Omnipresence in Subtilty and Agility God is every where by the infinity of of his being and needs no local motion since he is every where Angels also do pass in so easie and swift a motion from place to place and have their Presence in all places as in a sort they may be said to be ubiquitary The number of these Angels are uncertain not revealed in the Word of God but without doubt so many as cannot well be comprised in the Art of Enumeration millions of millions ministring unto God and ten thousand times ten thousand standing before him whereupon Dionysius and with him Aquinas do conclude that the number of Angels are more than are the number of all corporeall substances whatsoever and although their number be so infinite yet they do every one differ amongst themselves not onely in individuall number but also in specificall form Yet for all this number almost infinite they are reduced into nine Ranks and Orders under some of which every of them are comprehended The first and highest Order is that of the Seraphims secondly Cherubins thirdly Thrones fourthly Dominions fifthly Principalities sixthly Powers seventhly Vertues eightly Archangels and the ninth and last Angels of all which Names we read in the holy Scriptures by which their severall Offices Degrees and Orders are dignified and distinguisht Chap. 4. Book 2. Wherefore else serve these different Names if they signified nothing but sure there is a difference twixt Angels and Archangels in degree then why not twixt the rest quid ergo sibi vult gradualis distinctio haec saith St. Bernard upon the same subject But Dionysius makes but three Orders of all putting three in every Order so making a ternary of Trinities alluding to the Sacred Trinity viz. Three Superior three middle and three inferior Orders The highest Orders are the Seraphim Cherubin and Thrones The midlemost Orders are the Dominions Principalities and Powers The lowermost are the Vertues Archangel and Angel but of this enough is said CHAP. IV. Of the Knowledge we have of God and his Attributes THat which may be known of God by the strength of naturall reason is drawn from the Works of his Creation for as the Cause is known by the Effects so is the Creator by the Creature the Physical Science of Causes and Effects here below brings us to a Metaphysical Knowledge of the cause of all causes even God above whose Deity may be seen in every place omnia sunt deâ—rum plena was the saying of Thales Milesius an antient Philosopher thus cited by Aristotle Lib. 1. De anima and thus said the Poets of old Jovis omnia plena paersentem que refert quaelibet herba deuÌ„ not the meanest of the Creatures but manifest a God-head The Philosophers therefore excepting the Epicureans who held that this great spacious universe was nothing else but Theatrum caeco atomorum confluxu genitum searching out the causes of things and finding a concatenation of them in an orderly dependance one upon another Simplicius Philoponus Ammonius Averrores aliique multi viri illustres neque numero pauciores nec autoritate inferiores iis qui de sipere maluerint mundum à deo ut causa efficiente pendere affirmant Scaliger and a necessary conjunction of every of them with their Effects ne daretur progressus in infinitum vel circulus committendus an absurdity in Nature which otherwise they would run into were forced to acknowledge one Supreme cause of all things which was God Plato Aristotle Galen and others from hence do prove that there is a God The quod sit is thus proved the quid sit may from thence also be concluded for when we look upon the Fabrick of Heaven and Earth wee may see the Greatness and Power of God when we behold the Governance and Guidance of all in so great a Beauty Order and Distinction of all things we may judge of the Wisdom and Knowledge of God when we consider the commodity profit and Use of all things we may experience the goodness and Love of God and so we may come to know God in his Predicates and Attributes viz. that he is Ens Actus Substantia Vivens Aeternus Justus Sapiens c. Yea under such conceptions and notions as are only proper and essential to God not agreeing with any other may God be apprehended by us in this Metaphysical Science viz. that he is Ens infinitum simpliciter that he is Actus purus causa prima primus motor immobilis c. And so we come to the knowledge of God quodsit and quid sit both that he is and what he is Yet is not this knowledge comprehensive of him these Motions of Gods Essentiall Attributes though Proper to him and Communicative to none beside are not quidditative an infinite Essence cannot so be comprehended within the Sphaer of a Finite
imago Dei forma servi My Soul is athirst after Christ my Saviour O when shall I come and appear before him Grant holy Jesu I may so behold thee though veiled here that when this earthly tabernacle shall be dissolved when it shall turn to the Lord and be clothed upon with our horse of immortality and glory which is from heaven the veil which to this day is upon my heart may be taken away and I may with open face behold the glory of my Lord being changed into the same image from glory to glory even as by the Spirit of the Lord. Amen Christ in the blessed Eucharist is the object of our Ears speaking unto our hearts both in secret whisperings and in shriller notes and holds a familiar conference with us he is an audible Voice and a speaking Word the sound whereof is gone to the ends of the world that Word which in the beginning was with God and was God but was made Flesh and dwelt among us God made Man the Son of God the Son of Man unicus patris filius hominis verbum quippe caro factum this Word incarnate is that Bread of God which cometh down from Heaven and giveth life unto the World This Word is not onely audible to the Ear but penetrable to the Heart piercing like a two-edged sword to the dividing asunder of Soul and Spirit and of the marrow and the joynts Those reverend thoughts and meditations we have of Christ especially in this Sacrament are nothing else but so many words of his spoken to our Soules though all our cogitations are not Christs locutions nor all his communications our meditations cum enim mala in corde versamus nostra cogitatio est si bona Dei sermo est illa cor nostrum dicit haec audit our good thoughts are Christs words our evill thoughts are our own words The fool hath sayd in his heart there is no God there 's our own words The Lord speaketh peace unto his people those are Christ's one is spoke from the heart the other is to the heart Our own words again are twofold or have two wayes of proceeding one from Natures corruption another from Satans suggestion but of all these bitter fruits and sinfull effects proceeding from within us it is a hard matter to assign a proper cause and author to demonstrate which are the works of the Devill and which be the fruites of the Flesh we are not able so exactly to distinguish inter morbum mentis morsum serpentis inter malum innatum malum seminatum inter partum cordis seminarium hostis only we may know they both are evill and proceed from evill both in the heart though not both from the heart this I know most assuredly though which to ascribe to my heart which to Satan I know not But for my good thoughts since all our sufficiency is from God I doe undoubtedly believe they are the very words of that very Word verba verbi Dei written in my heart by the finger of his blessed Spirit This is that Word which is not sonans onely but penetrans non loquax sed efficax non obstrepens auribus sed blandiens affectibus Happy art thou O my Soul if when thy God calleth thou answerest with Samuel Speak Lord for thy servant heareth or with holy David repliest I will hear what the Lord my God will say unto me Christ is the object of our Sense of Olfaction sâ—nding forth most sweet perfumes he is sweet in his Name Christ Jesus Christ i. e. Annâ—inted so much the name imports Because of the savour of thy good ointments thy name is as ointment poured forth he is sweet in his name Iesus a Saviour there is no other name given under heaven whereby we shall be saved neither is there any malady of Mind any disease of the Soul which this precious balm and ointment cannot cure Erit tibi sapor odor in medicinam salubrem morbos si qui fuerint repellentem venturosque caventem He is sweet and pleasant to God the Fath r he is his beloved Son in whom he is well pleased and the smell of his Son is like the smell of a field whom the Lord hath blessed he is that Lamb slain from the foundaâ—ions of the world whose bâ—dy and blood being offered as an Holocaust unto God the Father smelleth a sweet smelling sacrifise unto him and from whom issueth unto his Spouse the Church to every particular Member and to every worthy Communicant partaking of his Body and Blood such streams of precious ointment and oyl of the Holy Ghost runing down not onely to the beard of Aaron that is as St Bernard expounds it to the Apostles and Ministers of Christ but unto the very skirts of his clothing that is to the meanest of his Members in infima membra Ecclesiae quae est tanquam Christi vestimentum that even these vile bodies and soules being offered an oblation smell also a sweet-smelling sacrifise to God through Christ holy and acceptable we are anointed with oyl of gladness but Christ with holy oyl and oyl of gladness above all his fellows It falls first upon Christ the Head so runs down to his beard so descends to the skirts of his garments the meanest member in hi Church the smell of Christs garment is like the smel of Lebanon but the smel of his ointments super omnia aromata is better than all spices Christ is the object of our Spiritual Tast and that food of Saints and Angels in Heaven of which it hath pleased God to give a tast to his Saints on earth feeding them with the bread of Heaven the food of life which comes from Heaven that Heavenly Manna and food of Angels the Prophet speaks of more pleasant and sweet to the tast than honney or the honney-comb But that we might eat Angels food Christ was Incarnate the Word was made Flesh so all are partakers of Christ the Saints on Earth as well as Saints and Angels in Heaven onely with this difference Comedunt Angeli verbum de Deo natum comedunt homines verbum faenum factum pane suo vivunt Angeli in caelis beati sunt faeno suo vivunt homines in terris sancti sunt Yet doth not every man tast of the food that partakes of the outward Elements the Natural man hath no sense or tast no fruit and benefit of this Sacrament because it is spiritually discerned it is food eternal not temporal spiritual not corporal for supernatural nourishment unto Eternal life not for physical and natural which accomplisheth its ends in this life pereat hic physicale nutrimentum cibis iste non ventris sed mentis we feed on him in our heart by Faith and Thanksgiving My Body is nourished with the outward Elements of Bread and Wine my Soul is 2nourished with the inward Graces the Body and Blood of Christ not with the Bread of Affliction the corn arising from the earth but
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
Act is that which is reduced into act and exercise so that it doth not not onely actually receive what formerly was but in power but also operates and works about those things it receives and actually Understands them which is done when the Phantasmes which are illustrated and made Intelligible by the Intellect Agent are actually received of the Patient Intellect by which that knowledge which formerly it had not is acquired The property of the Patient is to receive Intelligible Forms from Phantasmes illustrated by the Agent Intellect and from this property and Office of receiving Intelligible Forms it is called Intellectus patiens For as Sense is said to suffer because it receives Sensible Forms so the Intellecct by receiving Intelligible Forms recipiendo paâ—itur it suffers from Intelligible Forms as Sense suffers by its Sensible Forms But the Intellect Agent is no way passive being of it self perfect and needs not an Object to supply its defects being nothing in power but as Aristotle hath it essentialit r actus a pure act and receives not Intelligible Forms Its Office is to illustrate the Phantasm and to make of sensible Intelligible Forms and of Particulars Universalls and therfore the Intellect Agent is said omnia facere as the Patient is said omnia fieri Of these two Operations of the Agent Intellect viz to illustrate the Phantasm and to Understand the latter is onely Essential and remaines after death of the body the other is less Essential and therefore remaines not with the Soul after this life for although the Office of the Intellect Agent in this life be to illustrate the Phantasmes and to make that Actually Intelligible which was before but Potentially so and to reduce the Intellect Patient into Act yet this is not the sole and Essential Office of this Intellect for as much as after this life it continues not with it for after this life there remaines another manner of knowledge Proper and Essential to this Intellect not per species impressas by Intelligible Forms imprinted from some Sensible Object but per species in elligibiles congenitas innatas as shall hereafter be demonstrated And this is a part and faculty of that Reasonable Soul which is forma informans hominem and not an Extrinsecal assisting Form as a Mariner is of a Ship as some would have it it is that part of the Soul by which it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligere sapere vel cognoscere prudentis munere fungi as Aristotle hath it By which there ariseth another distinction of the Intellect into Practick and Speculative for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligere is an Operation of the Intellect generally but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sapere seuprudentis munere fungi is the proper Operation of the Practick Intellect whose end is Action and Object such things as fall under Action and such Action as falls under Sense and subject thereto and whose Science is Morality being conversant about Manners and Moral Vertues This Practick Intellect for of the Speculative is our whole discourse in the subsequent Chapters is that faculty or Operation of the Soul whereby Man is distinguisht from Beasts who live a Sensitive life and Angells who live a Contemplative life And that Beatitude or summum bonum which every man naturally coveteth after consists in action viz. in the perfect state of Moral virtues this Happiness appertains to man as man and without this Moral virtue none in this life can be accounted happy De perfecta possibilia secundum naturam non de perfecta absolute â—ut extraordinario dei munere Forsâ—ca lib. 2 Metaph. cap. 1. q. 2. Sect. 7 fol. 420. I speak of mans Natural and Temporal happiness in this life and not of that Supernatural and Eternal in the world to come in Heaven which consists in the sole intuitive Vision knowledge of the divine Essence Aristotle I grant makes two parts of Natural and Temporal felicity the one Practical consisting in the perfection of Moral virtues the other Speculative consisting in the perfection of virtues Intellectual and this Speculative and Intellectual part of a mans life he esteemeth the nobler part as a virtue of an higher order and sufficient in his kind to make a man happy But this Intellectual part doth not necessarily make him good who is endowed therewith or bring him to that perfect state of felicity in this life since it is here commonly mixed with vices and may be found in such who though they know God yet do not glorifie him as God Besides this part of Intellectual Contemplative Virtue viz that Intuitive Vision of God or the perfect knowledge of the divine Essence is not natural to Man Man attains not thereto by any strength of Nature it is the gift of God unto this light of Glory unto these supernal Joys no man attains by his own strength onely that which is practical and consists in well doing in the exercise of Moral virtues is proper to man in his Natural estate which is the operation of the Practick Intellect and therefore Aristotle in the tenth of his Ethicks saith The practick Beatitude agreeth with man as man that which consists in Contemplation doth not agree with man as man sed quatenus in eo est divinum quiddam degit vitam quandam divinam And in this respect the Soul may be sayd mortal because that part which consists in the exercise of Moral virtues whose end iâ— Action and such as is taken from Sense and Phantasie which is mortal and perishing operates only in this life by the help of Phantasie and without Phantasms the Soul understands not any thing so saith Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Soul meaning this Practical part for the Speculative part of the Soul doth not alwaies and altogether work by means of Sense and Phantasie since it knoweth such things as are immaterial and not subject to Sense as God abstracted Forms and Intelligences and it own self as elswhere shall be shewed Though to speak properly and truly the Rational Soul is not mortal in any part of its Essence or Faculties though the operations may cease in defect of requisite Organs neither is there two several Intellects really distinguisht but one intire Intellect belonging to this Soul onely in regard of its several wayes of knowledge and manner of operation in this life Practical and Speculative the Intellect hath obtained its distinction of Practick and Speculative which is but one in râ— though divers ratione But some have gone about to prove a real and essential difference 'twixt the one and the other making Reason or the Rational faculty of the Soul which is that part of the Intellect which is Practical and acquires knowledge by discourse and that not without great labour difficulty and uncertainty runing from the Causes to the Effects and from Effects to the Causes groaning under the perplexity of framing demonstrations by wresting deducing infering and concluding one proposition from
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
right line he bended into an Orb or Globe consisting like numbers of Parity and Imparity Indentity and Diversity This reflex line of the Worlds Soul was in respect of its circular motion upon the Axle-tree of the World The reflex line of the Humane Soul was that Operation whereby reflecting upon it self it knew it self And this reflex line of the Soul of the World and of Man had in her Indentity and Diversity The Indentity of the Worlds Soul was in respect of the Eighth Sphaer which the antient Philosophers called the primum mobile for this Sphaer with one uniform motion is moved from East to VVest The Diversity consisted in the motion of the seaven Planets in their several Sphaers So the Soul of Man had its Indentity and Diversity Indentity in respect of its Speculative Intellectual faculty which is divine Diversity in respect of its inferior faculties Furthermore this Circular and Caelestial line of the VVorld he divided into two Circles viz. the Eighth Sphaer which is by him and the Antients called primum mobile and moves from East to VVest and the Sphaer of the Planets which moves in a contrary motion to the Eighth Sphaer viz from VVest to East and these two Sphaers are said to bee conjoyned by two points of the Axle-tree cuting through them viz. two Equinoctial points Again the other Circle viz that which moves from West to East he subdivided into seaven Circles of seaven Planets to all which he resembled the Soul of Man which is one essence and as it were one Caelestial Sphaer and is divided into the Intellectual faculty answering in analogy to the primum mobile or Eighth Sphaer and the Irrational faculty answering in similitude to the Sphaer of the Planets for this faculty is opposite and contrary to the Intellectual and moves contrary to it as the Planets do in a Counter-motion to the Eighth Sphaer and as in the Heavens the second Circle is subdivided into seaven Planets so doth Plato in his Timaeus subdivide the Irrational faculty of the Soul into seaven faculties viz. the particular or External Sense Common Sense Phantasie Memory the Cogitative Concupiscible and Irascible faculty As for example α β. Is the Axle-tree of the World γ δ. The Axle-tree of the Zodiak And thus would Timaeus prove the Soul of Man to know it self by Reflexion or Inspection into it self which though it may be true in a sense yet we are not to imagine such an Inspection or Intuitive Vision of it self in-this life as the Angells and separated Souls have of themselves for this knowledge agreeth not with the state of the Soul as long as it is joyned with this Body being hindred of the free and perfect exercise of those Actions which are Common and Essential to it and the separated Souls whilst in this body of flesh no more than the knowledge which now it ordinarily exerciseth agreeth with the state of the Soul departed and separated from the Body And though idem est intellectus quod intelligitur scientia scibile yet are wee not to conceipt an Indentity of Essence betwixt the Understanding and the Object Understood there is not such a Conformity twixt them in Essence but in Representation The Form and similitude is there the Intellect receives the species of things onely and therefore is it called forma formarum intelligibilium and so there comes an Identity not of Essence but of Proportion and Form Thus the Soul knoweth it self in this life non per essentionā by its own substance but per speciem and without this species the Soul knoweth not it self in this life though it needeth no Intelligible Forms to know its self by after this life but knoweth it self as other separated substances do themselves by their own substance and not by Form Neither is this Intelligible Form innate and ingendred ogether with the Nature and Essence of the Soul as those Forms whereby Angels and Souls departed know one another are as hereafter wee shall shew but Imprinted in the Understanding from some Object Sensible conveid to the Phantasie from the Phantasie by the Operation of the intellectus agens to our Patient Intellect where of Sensible they are made Intelligible Forms so from Sensible Objects are produced Intelligible Forms and without Sense no Intelligence this in the ordinary way and manner of the Souls Operation in this life we have no knowledge no not of Immaterial and Insensible Essences as of God or of our own Souls but is in a sort deduced from Sense for although some things are not sensible in themselves yet they may be sensible in their parts as a Golden Mountain which wee never saw but Phansie or in their similitude and Portraiture as men absent or dead are known by their Pictures or by their opposites as darkness by light coldness by heat or by their efects as God our own Soul and the Vertue and Operation of natural things which are all hidden to Sense but known unto us by their Effects So God and our own Souls are known to us by their Effects and Operations whereby may be inferred that all our knowledge yea our Metaphysical knowledge of abstracted and Immaterial substances do spring from Sense and so the Contemplative Intellect neither immixt nor inseparable from bodily Organs but Organical and depending on Sense contradictory to what hath before been affirmed To which I answer although it may be said that Immaterial and Intelligible Forms are drawn in a sort from Sense yet it is to be noted that Immaterial things do otherwise depend on Sense than things Material do for although our Intellect takes its principles from Sense by which it is brought to the knowledge of God arguing from the Effect to the Cause as Aristotle argues where from the Effect he proves the First mover to be Eternal Immaterial Infinite although I say our Intellect may know God to be insensible and Immaterial even from Sensible and material Effects which is its usual manner and way whereby it attaineth to knowledge here whilst in the body yet it undoubtedly not onely knows those principles and Effects which are subject to Sense and Phantasie but even God himself without any help of Phantasie or Sensible representation Even so although the Soul of Man doth come to the knowledge of it self by the Effects and Operations which it hath found in it self and so of Sensible are produced Intelligible Forms yet is not the Soul dependent of the body either in respect of Organ or Object but these Forms are illustrated and made Intelligible by Vertue of the Agent Intellect and though Phantasie be made Instrumental yet not so necessarily but that this Intellectual faculty may operate without the concurrence of Sensible objects Intelligible Forms may be imprinted in the Understanding though no Phantasm appear and many times through a vehement application of the Understanding to Contemplation the concourse of Phantasie is weakned yea sometimes though rarely altogether hindred as those Holy Men
who are given to deep and Divine Contemplation of Immaterial and Spiritual Substances can witness so saith Fonseca lib. 2 Metap cap. 1. q. 2. sect 6. lib. 1. cap. 2. q. 3. sect 6. Alluding still to Plato's Imaginary lines of the Soul viz. the Direct and Sphaerical consider O my Soul the use of these with thy self The direct line points to the knowledge of all things here without and beneath thee Phe Sphaerical to all within and above thee That knowledge which is acquired in the direct line is fetcht from Objects External and so hath Sense for its base looking at things External Corporeal Mortal which are all below the Soul of Man And though by the knoâ—ledge of these Externalls wee may come to the notion of Internal things by the knowledge of others to know our selves by sensible Objects to Intelligible Forms whereby our Souls may be represented Yet that knowledge must needs be imperfect confused and very un ertain no Quidditative knowledge of things Spiritual and Immaterial as the Schoolmen call it which is fetcht from effects and not from the Cause from the direct line of External Corporeal and inferior bodies and not from the Sphaerical of Intellectual spirits A straight line is full of imperfection and deformity whereas the Sphaerical is the perfectest fairest and capaciousest of all the rest Sphaera which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek signifies beauty because of all other figures it is the fairest and as it is fairest so it is the perfectest and most Capacious of all the rest and therefore it is the Heavens are in a round and Sphaerical not in a long and straight figure for if the heavens were in the Form and figure of long or direct lines there would be beyond them some place and body or else a Vacuity which argues a deformity an emptiness and imperfection so saith Aristotle in his second Book de caelo and his fourth Chapter Even so in the Soul of Man the Sphaerical line is the fairest perfectest and the most capacious the Circular line reflecting upon it self that eye of the Soul which contemplates it self and hath its Objects Internal that Soul which can see it self in it self and commune with it own heart is undoubtedly the divinest and perfectest and Beautiful of all others For to fetch our knowledge from outward Objects and to bend our studies to know the Heavens Elements and all other Material and Corporeal creatures is that imperfect line beyond which is somthing else or a Vacuity and though thou cast discourse of the Nature of all things here below though thy line of knowledge be drawn from North to South though it extend to all things from the Artick to the Antartick Pole though thou givest thy heart to seek and search after Wisdom as the wise man saith of all things that are done under Heaven of all works under the Sun and yet art ignorant of thy self all is but labour and travel which God hath given to the Children of Men to be exercised therein and without this Circumflex line viz. the Souls self-Inspection and knowledge of it self the end is Vanity and Vexation of Spirit In brief this Circular Sphaerical knowledge and Inspection of the Soul is that Encyclopaedia which comprehends all other Sciences within it Learn then this Platonick Idea and Imaginary Circle O my Soul by which thou maist reflect upon thy self and find thy self in thy self by that Eye of right Reason who fetcheth its knowledge from Internal Objects and Intelligible Forms whose base is Reason lower it looks not nor yet is hurried and tossed about with the Counter-motions of inferior faculties may soar aloft sometimes in Contemplation of Caelum Empyreum where those Divine Immutable and Impaâ—ible Essences which Aristotle speaks of do inhabite the highest Heavens where is the Throne of the most high God and Quire of Innumerable Saints and Angels may in a holy rapture somtimes with St. Paul be caught up to the third Heaven and there learn the secrets of God which is not lawful for Man to reveale may know things happily above Reason above it self but never contrary or below it self This is a Science Metaphysical properly so called which Grace not Nature teacheth a Science Theological a truth not acquired by Humane Art and Industry but by Divine Revelation taught us by the Spirit of God in the Scriptures Stude cognoscere te quia multo melior laudabilior es si te cognoscis quam te neglecto si cognosceres cursum siderum vires herbarum complectiones hominum naturas animalium haberes omnium caelestium terrestrium scientiam St. Bernards Meditations cap. 5. fol. 1054. Frustra cordis oculum erigit ad videndum deum qui nondum idoneus ad videndum seipsum prius enim necesse est ut cognoscas invisibilia spiritus tui quam possis esse idoneus ad cognoscenda invisibilia dei si non potes cognoscere te non praesumas apprehendere ea quae sunt supra te praecipuum principale speculum ad videndum deum est animus rationalis intuens seipsum fol. 3131. And doubtless this Inspection and knowledge of our selves and our own Souls is a Metaphysical Supernatural and Theological Science 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nosce te ipsum is a Divine Lesson so accounted by the Heathens when Graven upon the door of Apollo's Temple 't was feigned to have descended from Jupiter by the knowledge of our Souls wee come to the knowledge of our selves what we were what we are what we shall be by the knowledge of ourselves we come to the Unity of the God-head by it to the Trinity of Persons by it to the Hypostatical Union of the two Natures in Christ by it we are confirmed in the most Mysterious Articles of our Christian Faith by it Gods Essence is represented and lively Portraid look wee into our Souls and God is our Object whose Form we are whose similitude we retain when no other created Form can be given which may represent the Divine Nature as it is in it self God is pleased to Imprint an Intelligible Form of his own Essence upon the Reasonable Soul by which God is United and made known unto us for this is certain Et Suarez Metaphys disp 30. sect 11. part 27. divina essentia unitur intellectui creato beatorum more speciei intelligibilis it is the general opinion of the Schoolmen and other Divines See Fonseca lib. 1 Metaph. Gods Image we are the sacred Histories are express but principally in respect of our Souls let us make man after our own Likeness saith the Text and again God made Man in his own Image in the Image of God created he him Lift up now thy thoughts O my Soul to this thy Divine Exemplar and think how that every perfection of the Image is placed in the Resemblance it hath with its Pattern for though the Pattern should be deformed such as is usually imagined of
capacity neither know we him hereby as he is in himself but as he is represented unto us in the Glass of his Creatures as in his Effects which representation is very imperfect not able to set forth the Divine Perfection It is therefore a quidditative knowledge improperly so called to wit a confused knowledge of some but not of all Essentiall Predicates and Attributes proper to him And hence may we learn another of Gods Attributes viz. that he is Incomprehensible understanding this in reference to Created substances no created intelligence is able to comprehend him otherwise of himself he is Comprehensible as an adaequate Object of himself for as God is said to behold himself or to see himself in himself so may he most properly be said Adaequately to see himself for so we say the Soul of Man reflecting upon it self sees it self in its self and not only the Soul of Man but all other intellectuall spirits are actually Intelligible of themselves and a proportionate Object to their own understanding and therefore do know themselves with an Intuitive Quidditative and Comprehensive Knowledge and shall we deny this Knowledge to God cujus intellectio reflectiturin seipsam seu in ipsum intelligentem qui non minus intellectivus quam intelligibilis saith Suarez so Comprehensive of himself but Incomprehensible unto us that he is and must be granted and under that notion known to us which is Negative Knowledge no Quidditative or Positive Knowledge of him Our Knowledge of God and his Attributes is threefold Negative Relative or Positive our Negative conceptions of God are under these Attributes or Predicates of Infinite Incomprehensible Immortal Increate Immutable Independent and the like our Relative notions are under the Predicates of Creator Governor Maker and Pattern c. The Positive are under the Predicates of Being Act Substance Eternal Just Wise c. Now our best Knowledge of God in this life is by Negation and is preferred before our Positive notion of God both by Dionysius and St. Augustine as Suarez hath observed and he gives the Reason Because saith he if we desire to know any proper and absolute Attribute of God and not that which is common Analogical or Relative we understand it easilier and more distinctly by what God is not than by what he is and that is by these Negations of Infinite Immortal Incomprehensible Immutable Immense and the like that is to say God is not Finite not Comprehensible not Mutable not Circumscriptive c. For to know what God is not sufficeth any one Negative Attribute which is proper to him as for example God is Independent that is to say not depending on any by which very Attribute all created Substances whatsoever are excluded and God is known by this as Proper to him alone and thus wee come to God easily by knowing first what he is not whereas if we go about to know what God is by Positive and Absolute Attributes we must then run over all the Attributes of God which are both infinite in number and perfection upon which consideration Cicero in his first Book of the Nature of the Gods hath these words Dost thou ask me saith he what God is I will answer with Symonides who being demanded the self same question by Hieron a Tyrant desired a day to consider of it and being demanded the next day he craved two dayes longer and still as the question was pressed he doubled the time for his answer Hieron wondring asked for what intent he did so because saith he the longer I consider on it the obscurer it is to me rectè autem dixit obscurior saith Fonseca for suppose you should know some Attributes of God there remains an infinite number more to be known nor is there any one at all which may be understood as it is proper to God but as it is Analogically common to God and the creatures Wherein Nature hath been lame and Reason blind the Scriptures have afforded us both staff and prospective by which as it were setting us upon the Pinacle of the Temple we may walk and view the Almighty not only in his works his back parts but even in his face to wit in his Nature and Essential being O how hath it pleased God O my Soul to manifest himself unto thee in the sacred Scriptures that by knowing of him thou mighst learn to fear him to love him to obey him and to believe and trust in him for thy own healths sake and Eternal felicity 1. God reveals himself to be causa prima the first of all Causes and himself without all causes having both being beginning from himself I am Alpha and Omega saith God of himself the first and the last even so to the creatures as these two Letters are to the Greek Alphabet Alpha is the first Omega the last of the Greek Letters God is both to every creature Alpha the first Omega the last of every Entity Blasphemously impious then were those of the Classical Consistory who demanded why there was a God since no cause can be given neither indeed can there be any for could there be any Cause of him it must be before him and better than he and consequently God which is impossible 2. God reveales himself to be Infinite in Power not limited not bounded he is an Almighty and omnipotent God Genes 2. Psal 132. so Isaack in his blessing of his Son Jacob stiles him saying God Almighty bless thee so David calls him the Almighty God of Jacob again most high and Almighty Psal 91. the Scriptures are full of this Attribute of God being seaventy times therein expressed as some have observed and being further evidenced unto us both by his Internal and External Actions in his Operations ad intra before all time and his Operations ad extra in time In holy Scriptures is set forth unto us a Theological Science of Gods omnipotency even in his Operations ad intra which are those of Begeting Breathing and Proceeding and this is a Science purely Theological not acquired by Humane Invention not Investigable by Natural Reason not Attainable by any rules of Philosophy onely delivered us in a Mystery which we must look into with the eye of Faith not with an eye of Reason it is a Science Supernatural non ratione probanda sed fide tenenda we must not go to prove it by Mathematical demonstrations but by Theological principles and rules of Faith a curious search is not so safe as humble ignorance we may not pry into the manner of the Eternal Generation of the Son by the Father or Procession of the Holy Ghost from the Father and the Son thus much onely is necessary to be believed that there is a person begetting a person begotten and a person proceeding a Trini of Persons in the Unity of a God-head distinct according to the several relations of Father Son and Holy Ghost which in a sense are included and may be gathered from this power and Internal
may be known by Natural and Metaphysical Reason which by Analogy to things created though there be nothing in God but is of his Essence for quicquid in deo est deus est yet in a peculiar manner we shall here handle as Faculties and Operations and not as those which are of his Essence That in God there is Knowledge is so plain and evident by Natural light that none of the Philosophers who acknowledge a God hath ever denied it Aristotle in his Metaphysicks and Ethicks affirms it proving it further from the Immateriality of God the more Immaterial any thing is the more Intellectual as we have formerly said now God is summè immaterialis therefore is he summè cognoscitivus Again from the Effects and Works of God in this World the order and beauty that is in them manifesteth they were produced both by an Intellectual and free Agent Vnus hic mundus satis superque de monstrat deum esse summè bonum quiá sponte id fecit quod non tenebatur facere summè potenteÌ„ quia potuit ex nihilo facene quod voluit summè sapientem quia tam admirabiliter sapienter omnia fecit which opinion was generally received of all Philosophers after Anaxagoras and Hermotinus Clazomenius who were the first that taught it as Plato and Socrates yea and Aristotle in 1 Metaphys cap. 3. affirm This Knowledge in God according to himself must needs be Infinite for so in the precedent Chapter hath been proved the Knowledge the Object known are Adaequate and Proportionate the one to the other the Object is Infinite such therefore must the Knowledge be and this is called Gods Knowledge Essential Besides there is a Knowledge of God External and this is also Infinite intensivè extensivè as the Schoolmen term it by which is set forth unto us that Infinite perfection which this Knowledge hath even in all the conditions and properties incident to perfect Knowledge for first it is most clear and evident secondly most certain thirdly most infallible with a most perfect and simple aspect beholding every truth as it is in it self and judging of every truth though in themselves not equal according to the measure of Verity that is in every of them some being Increate truths some Create some Mediate others Immediate some Necessary some Contingent truths yet all these Varieties fall within this Infinite Knowledge which seeth every Verity according to the state in which it hath Determination and Certitude and judgeth thereof according to the measure and degree of truth that is in every of them And this resolves the doubt which some have made how a Future Contingent which may or may not be can be foreknown since till it come to pass it is not determined to a being or no being till which there can be no determinate truth in either proposition which was Aristotles argument from whence is concluded that even God himself could not foreknow either part to wit the Affirmative or Negative of such Future Effects as determinately true for what is not true is not knowable for truth is the Object of Knowledge and therefore what is not determinately true cannot be known as determinately true so God hath no certain and infallible Knowledge of such Contingencies future For this doth not hinder but that such Contingencies may be certainly known even before they have any being at least with that Knowledge which according to its all Infinite and Eternal verity comprehends all times and every Object knowable and beholds them as they are in themselves in the self same manner and according to the measure of truth they have in them Neither doth this certain and Infallible Knowledge of Future Contingencies destroy the Nature of a Contingent for God doth infallibly know Contingent Effects under the notion of Contingencie as well as necessary Effects under the notion of necessity without the destruction of either without any change or Alteration of the Object otherwise that Knowledge is grossly deceived that knoweth any thing to be Contingent when by the very Knowledge such Contingent Effects cease to be Contingent and forthwith become Necessary Besides Knowledge is not a Cause but rather a Consequent of a future Event for scientia nil ponit in re it adds no necessity to the being of the thing known though it may add certitude to it self for that 's the perfection of Knowledge the ground of Science is not necessity but certainty And for the Will which is in God by the like argument it may be proved for God is an Intellectual Agent so hath been said and there is no Intellectual Agent but worketh for some end and is also determinate to that work by some Appetite will and desire hereupon the antient Philosophers laid it down for a rule mentem amorem esse causam mundi efficientem according to those Verses quoted by Aristotle 1 Metaphys cap. 4. out of Hesiod and Parmenides to prove this Assertion Aristotle besides every where affirming that God worketh intelligendo volendo God as he is an Intellectual so is he a a free Agent all his Operations ad extra are freely and willingly done not driven on by any necessity of Nature True it is the love wherewith he loves himself is necessary arising from the dignity of the Object and necessity of it God as he is summum so is he necessarium bonum which being the Object of his Will cannot but be willed necessarily ex necessitate naturae himself being the Object of his Will necessitates his Will to love him voluntas divina etiam naturaliter ac necessario vult suum principale objectum saith Suarez But there is not the like necessity in any created Object to compel Gods good-will unto it but so to love it as he may also not love it Though it was the opinion of certain Philosophers of the Sect of the Stoicks who held That all things here below were Ruled and Governed by a certain Fate and though they denied not that the Order of these Secundary Causes proceeded from the good-will of God Yet they Attributed thereunto a necessity altogether Inevitable even in respect of God because they supposed that God did order and work all things ex necessitate naturae * Deum liberè nec ex necessitate naturae agere liberimè hunc mundum produxisse rationi humanae contrarium non est cum enim deus sit ens perfectissimum à nullo dependens nullius indigens sibi ipsi sufficiens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam vocem pulchrè excogitavit Scal. ex 365. sect 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullam creaturam dei voluntas necessario appetet nullamque neâ—â—ario producer nec ulla re cogetur ejus potestas sed ipse liberimè vult poâ—uisâ—etque sivolâ—â—sset mundum hunc vel longè ante producere vel post vel planè non Sennertus But clear it is by Natural Reason that as God works knowingly so he Acts
left hand Semblable to which is the rule and Dominion which Impetuous and Implacable flesh usurpeth and excerciseth over the Souls of Mortal men in their Pilgrimage here below leading them Captive to the Law of sin and death This is that miserable Bondage under which the Sons of men in this Vale of â—ars do groan from which Bondage of Corruption and body of sin they wait with earnest expectation to be delivered into the glorious liberty of the Sons of God And not onely they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for the Adoption to wit the redemption of our bodies not that we should be found naked and our bobodies unclothed but clothed upon that Mortality might be swallowed up of life It is not a change of our bodies but of our Raiment and Vestments which we do look for a Crown of glory for a Crown of thornes the Robes of Righteousness for the Raggs of Sin This change must be inâ—hoate here though compleated hereafter the Foundation must be layed on Earth in Grace but finished in Heaven in Glory the Garments of the Old man laid aside and the Garments of the New man put on the lusts of the flesh mortified the fruits of the Spirit quickned Ephe. 4.22 23 24. We must put off concerning the former conversation the old man which is corrupt according to the deceiptful lusts and be renewed in the Spirit of our mind and we must put on that new man which after God is created in righteousness and true holiness that we may henceforth serve in the newness of the Spirit and not in the oldness of the letter For if we live after the flesh wee shall die but if we through the Spirit do mortifie the deeds of the body we shall live Woe is me that I am constrained to live in Mesech to have my habitation in the tents of Kedar my Soul hath long dwelt with them that are Enemies to peace they are daily fighting and troubling it the Body with all its sinful lusts rebel against my Soul and when I labour for Peace they make them ready for Battel they will not have her rule over them whom thou O Lord hast made the Monarch and sole Empress of this little World but attempt by continual Insurrections and Intestine Wars to introduce an Arbitrary Power over an Athenian and Popular Government For this cause I bow my knees to the Father of our Lord Jesus Christ that he would grant me according to the riches of his glory to be strengthned in the inward Man in the spirit of my mind by the might and Power of his Spirit who raised up Jesus from the dead that as he died for my sin and rose again for my justification so I may die to sin and live unto righteousness and being buried with Christ into death by Baptism may walk in newness of life that being planted together in the likeness of his death I may be also in the likness of his Resurrection kowing this that my old man is Crucified with him that the body of sin might be destroyed that henceforth I should not sin And though I live and walk in the flesh yet that I may not war after but against the flesh the weapons of my warfare being Spiritual and mighty through God to the pulling down of strong holds to the casting down of Imaginations and every high thing that exalts it self against the Knowledge of God and bringing into Captivity every thought to the obedience of Christ and having in a readiness to revenge all disobedience of the flesh against the Law of my mind which is onely subject to the Law of God Help me O God so to keep under my body and bring it into subjection that I my self be no a castaway Thy will O Heavenly Father be done on Earth as it is in Heaven and as thou hast praepared an Heaven and fitted the body with all Obsequiousness to serve and the Soul to rule and command with all just Authority and moderation all this in the Resurrection of the body at the last day when Soul and Body meet again in a glorified estate to Possess the Heavenly Mansions so fit and and prepare them here that whilst they are in this Earthly Tabernacle all Schism being abandoned all Rebellion Anathemaâ—ized the heel may not kick against the body or the foot tread upon the head but however it fareth in the body Politick there may be such an orderly subjection in the body Natural that my flesh may be subject not Predominant to my Spirit my Body unto my Soul and both Soul and Body subject unto thee O my God do thou thus set my foot over the threshold of thy Heaven Chap. 2. Book 3. put thou my Soul into this happy condition of an inchoate blessedness so shall I cheerfully spend the remaindâ—r of my daies in a joyful expectation of the full Consummation of my glory Amen Bish Hall his Susurium cum Deo CHAP. II. Of the Organs of the body and the Exercise of the Sensitive faculties of the Soul by them in the state of glory AS the appearance of the Bride newly come from her Chamber in the daies of her Espousals on the Solemnity of her brideale and other Nuptial Rites bedecked and adorned with all the Ornaments both of body and mind that may render her gratious and Amiable in the eyes of her Betrothed or like the Kings Daughter all glorious within and without in clothing of wrought Gold brought into the Kings Palace attended on among the Honorable VVomen by a Train of Virgins that be her fellows Even such is the inward grace and outward Magnificence Pomp and State of the body in the morning of her Resurrection and Ascension from the Chamber of death to be Espoused again to the Soul in an everlast-VVedlock the Bill of Divorcement being cancelled and Nullified by an Act of perpetual Oblivion Her Soporiferous bed of rottenness she thenceforth lotheth and outrunneth leaving behind her load of inward Corruption all waywardness of mind and frowardness of disposition and her Troops of Natural Imperfection Deafness Dumbness Blindless Lameness c. such Sons of sorrow and servants of sin and perdition presume not to approach the marriage Chamber all other her Companions in the flesh that were faithful and serviceable to her and instrumental to the Soul in the Acts of grace are still her attendants and are admitted into the Royal Palace and invested with the Robes of Glory and Immortality as a badge and livery of the glorified Soul whose Servants and Ministers they are Those Organical parts of the body in which the Soul was exercised and without which it could not Operate in which respect the Soul as to such faculties and Operations might be termed Mortal are revived with the body and useful to the Soul in their several Stations I do not I dare not here affirm that all the parts of