accidens but the first act of the body not Artificial nor Mathematical but of a Natural body nor of every Natural but that Natural body which is Organical and consists of many parts and members and this body Natural and Organical having life not actu sed potentia this is the Definition given by Aristotle in his book De anima where he also defines the soul to be that beginning by which we have life sense Lib. 2. ca. 1. Another Definition of the soul Lib. 2. c. 2. and understanding chiefly the which as it is a full and perfect definition of the Rational soul so take it disjunctively in it several parts and it will agree with the soul of Plants and of Beasts for the Soul of Plants is principium quo primò vivunt the soul of Beasts quo primò vivunt ac sentiunt the soul of Men quo vivunt sentiunt ac intelligunt primò the Soul is the beginning of life and Vegetation chiefly for when the soul is gone out of the body it ceaseth to live or grow any longer the soul is the beginning of Sense chiefly for the soul being absent the body is altogether insensible and the soul is the beginning of Understanding chiefly for the carcass or cadaver is voyd of understanding when the soul is departed out of the body And it is sayd chiefly because though the body Natural and Organical may be said to be the beginning of life sense and reason yet that is but Organically and Secondarily the Soul is the begining chiefly and primarily TotuÌ„ composituÌ„ dicatur principium ut quod cum sit illud quod agat forma vero principium ut quo cum agat beneficio formae instrumenta denique per quod cum per ipsa operetur Sennert These are the Definitions given by Aristotle the former being drawn from those things which are notiora secundum naturam though nobis ignotiora the latter from those things which are secundum nos notiora though secundum naturam ignotiora and those are the Effects and Faculties of the soul which are called the second act of the soul not the first act and are the companions associates of the soul neither of which do we reject but make use of both since in the subsequent Chapters we shall consider the soul not onely as it is principium corporis animalis tanquam forma or the act and perfection of a Natural Organical body which is according to the former Definition but as it is principium operationum tanquam eftrix as it is considered in the latter so making of two one Definition thus The Soul is the act the perfection and beginning of a Natural Organical body endued with life sense and understanding And now having traced thee O my soul from thy original the place and person à quo to the place and person ad quem from Heaven to Earth from God to Man and find thee clothed in humane nature I shall not raise a consideration from that close conjunction and mysterious union which is betwixt the soul and body flesh and spirit that being formerly couched in the first Chapter of this Book but finding thee seated in humane nature intombed and imprisoned in a body of flesh consider O my soul into what a body thou art come the body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plato is quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul's prison and sepulcher a dungeon foul and noysom in materiâ primâ even in its first and best matter of which it is made slime and mud red earth and clay For God made man saith the Text of the dust of the ground And again Dust thou art and to dust shalt thou return And again Behold I have taken upon me to speak unto the Lord which am but dust and ashes And this first matter if we look into its original it was of meer nothing not of any other praeexistent matter for then it would not be materia prima It's true in the beginning God created the Heaven and the Earth but as true not out of another Heaven and Earth but of meer nothing and thus much of the first matter of this body of flesh But if we look into the second matter this body of sinful flesh contracted by the fall of our first Parents what is it but sanguis menstruus worse than a menstruous cloth or polluted rag which is a thing so vile and filthy as cannot be expressed the eyes refusing to b hold and the hands to touch it and the mind abhorring to think of it into to such a dungeon art thou cast O my soul fettered and fast bound in the chains of carnal lusts and concupiscence having thy Understanding darkned and thy Will and reason captivated and scarce the essence and definition of a soul remaining in thee thy act being turned into power nay rather impotency and weakness thy perfection into much imperfection thy beginning of life into a beginning of death and misery There was a time when the soul of man enjoyed more immunities and though a prisoner as it were in the body yet as Joseph who was made ruler and overseer of the whole house and had the command of all in the prison and whatsoever was done there that did he The soul was not a captive to the flesh so long as man continued in his innocency but contrariwise had the care and command of all the body was subject to the soul the flesh unto the spirit the inhaerent justice in which man was created subjected the inferior and Sensual parts to the superior Intellectual faculty without the least predominancy at any time so long as the superior continued in obedience and subjection to God the body was obedient to the command of the soul but after that the soul had rebelled against God the body took occasion to rebel against the soul so that to this day there hath bin a continual civil war within us the law of our members warring against the law of our mind and bringing us captive to the law of sin which is in our members this is the miserable estate of mankind by nature that in the deep sense thereof we may all cry with Saint Paul O wretched creature that I am who shall deliver me from this body of death But stand thou still O my soul and see the salvation of our God seest thou thy self in the state of nature dead in trespasses and sinnes an heathen an alien from the Commonwealth of Israel without hope without God in the world There is a law of the spirit of life in Christ Jesus hath made thee free from the law of sin and death this Christianity teacheth to this Christian Religion not Heaâ—henish superstition leadeth There is a state of Grace which is Christian as well as a state of Nature corrupt and hea henish Rom. 6.14 they that are under this law sin hath power on but they that are under Grace sin shall have no power over Vnto this state
three persons be Coeternal together and Coequal So that in all things as is aforesaid the Unity in Trinity and Trinity in Unity is to be worshiped He therefore that will be saved must thus think of the Trinity CHAP. V. Of the Vegetative faculty with its operations and effects THE Vegetative is the meanest but the most common of all the other faculties for this is the Nature of them that the Inferior may subsist without the Superior but the Superior cannot be without the Inferior faculties therefore where the Intellectual facultie is there must needs be the Vegetative Sensitive but where the Vegetative or Sensitive is it doth not necessarily follow the Intellectual faculty should be therefore is the Vegetative more common than the Sensitive and the Sensitive more common than the Rational faculty Vegetation is to Plants Beasts and Men common Sense to Beasts and Men but not to Plants Reason is onely proper to Man not to Plants and Beasts We will begin with the lowest and most common so in order upwards to the highest and most special The Vegetative faculty is the begining of life so hath it been defined principium quo primo vivimus but here it s also principium motus and hath three Operations peculiar to it self of Nourishment Growth Of Nourishment Augmentation and Generation which are the several kinds of Motion Mutation Nutrition and Augmentation are indeed one and the same Operation though diversly considered for that food which by Concoction is turned into blood and that blood into flesh is both Nutrition and Augmentation onely is called Nutrition as it preserves the Animal who hath a continual wast and consumption upon him and needs a new restauration and recovery by this nutriment and new converson of food into blood and blood into flesh and in as much as the Body or compositum hath regained by this operation of the Vegetative Faculty what it had lost it is called Nutrition but in as much as more is gained than was lost it is called Augmentation as they are one in operation so they are in the end for which they operate they both tend to one and the same end viz. the perfecting of the creature so nourished and augmented which when it is consummated those operations cease the other motions of diminution and alteration come in their room and herein they differ from the Generative operation which looks not to the conservation of the Individual in which it is resident so much as the begetting of another like Individual by which Propagation and continued series of succeeding Individuals the Species and forms of them may be preserved Of Generation or Precreation The Generative operation is more noble and divine than either of the other because thereby living creatures come nearest to Immortality and Eternity for thereby though the Individuals perish for quic quid oritur moritur and quic quid generatur corrumpitur yet are they in their forms preserved from corruption the Species remain and abide as it were in a surviving kind of Immortality amidst the divers mortal and succeeding Individuals for there is an innate desire and appetite in every living creature to Eternity a Deity they all aym at and since they cannot attain thereto in the singularity of Individuals for they are all subject to corruption every Individual hath in it this faculty to procreate and beget another like it self whereby the Species is the same and continued as it were unto Eternity the end then of this faculty is to beget an Individual like to it self as the Generative faculty in Man is to beget a Man and one Horse begets another Hence may be noted three things Note 1 First that these various motions and mutations before mentioned viz. of Generation and Corruption of Augmentation and Diminution of Altricion and Alteration are not in respect of the Soul but the Body or compositum 't is true the Soul is the cause and beginning of motion and so may be said to nourish to increase to diminish to alter or the like but it is the Body is nourished augmented and diminished for that is onely capable of dimensions the Soul not so for that 's a simple and incorporeal Essence and falls not within the predicament of Quantity I speak of the Soul of man as hath been elswhere sayd Every thing procreated is by nature Note 2 corruptible and what may be augmented may also be diminished Every like begets its like this is a Note 3 property in the Generative Faculty of all perfect Animals a Man begets not a Beast nor a Beast a Man in the course of nature but Man begets a Man like to himself and a Beast one like to it and so every creature is preserved in their form and likeness though not in the same Numerical body There is a twofold Vegetative faculty in man the one Temporal and caduce because in a body sinful mortal and corrupt the other Spiritual and Eternal because in a body sanctified and tending to a state of Glory and Immortality the one thou hast O my Soul by Nature that Philosophy teacheth the other thou hast by Grace that Divinity Yea and this faculty of the Soul in a Spiritual estate hath all the operations of Nourishment Augmentation and Generation which are in the natural and carnal condition and that in a more eminent manner In what stature and age Adam was created whether in full age in a perfect natural condition needing no accrescion being created in that full augmentation of parts which God and Nature hath prefixed unto man and in which whether he had continued without diminution or declination to old age but should have been supported by those supernatural abilities in which he was created had he continued in his integrity I shall not here determine But certain it is and Christian Religion so teacheth that since the Fall death hath passed upon all men death natural as an effect of sin and man cometh into this world as by the course of nature he is to goe out of the world in a weak and feeble estate tender infancy brings us into the world decrepid old age leads us out and during the time of our abode here we labour under those various changes and counter-marched of Generation Corruption of Augmentation and Diminution of Altrition and Alteration from our womb to our tomb from the day af our birth to the day of our death toiling and spending our selves in a circular motion till we are reduced to our first matter Sir Walter Raleigh his History of the World lib. 1. c. 2. sect 5 we pass over our Generation from Infancie to Youth from Youth to Manhood in those purer motions of Nutrition and Augmentation whose ends are to bring the Body to that determinate perfection of Magnitude which Nature hath allotted it From our vigorous estate of Manhood we decline to Old age then to Dotage this closeth our eyes and layes us asleep in death and
they fall not under the object of Memory properly things present fall under the External senses those things we hear or see without any use of our Memory nor of time future that is not the notion of Memory things future we remember not they fall not under Memory but under Faith Opinion Hope and Expectation but the object of Memory is the form of External objects conserved and kept under the notion of time past onely And of this there are two sorts in man a Sensitive Memory which is common with Beasts and perisheth with the Body and an Intellectual Memory proper to Man which is Immortal and remains with the Soul after death this Intellectual Memory is called Recordation or Remembrance and onely found in such creatures as can rationally discourse and this is a Memory of such things which were once in a manner clean forgotten but brought again into our mind and re-imprinted in our Memory by reason and deliberation and weighing of repeated circumstances of time place person or other like things We shall not insist upon that faculty which is called Common Sense it being the same with the five External they as the Rivulets it as their Spring it as the Point they as the Lines drawn from the Point of which we have raised our consideration before Phantasie is the highest faculty that irrational creatures are capable of this sits as supreme Judge in the Sensitive Soul yea and I may say too in the Rational Soul even since the Fall of man by which his Understanding was darkened and captivated to the lusts of the fâ—esh and whose operations are slower and more obstructed than the operations of our Phantasie the operations of Reason and Understanding are impedited many waies upon any perturbation of mind either by immoderate Love or Anger Fear or Grief or the like or else by some sickness and distemper of the body or else by sleep for then the External Senses rest neither doth the Understanding that while work but in all these cases the Phantasie is working and let a man sleep or wake his Phantasie is seldom idle but man is slothfull and loth to goe to that strict inquisition and painful search of things which the Understanding standeth upon therefore he goeth to Phantasie which is more nimble easie and ready at hand This causeth man to run into so many errors for whilst right reason was his guide he continued upright Intellectus est semper verus is a Maxim in Philosophy for that judgement which Reason passeth upon things as it is with deliberation so it is voyd of error but when man rejected the judgement of his own Understanding and followed the judgement of sensual Phantasie which was our first Parents case and in them of us all he runs himself upon a thousand errors and involves himself in a sea of miseries for the judgement of the Understanding is not so sure and true but that of Phantasie is as deceitfull for though Sense may give a true judgement in some cases pofitis omnibus requisitis as a proper object present and presented to an Organ fitted and prepared to receive it by due mediums convenient distance and the like yet Phantasie sticks not to these rules but passeth her sentence on all objects that have been presented to her by the Senses whether they be present or absent proper or common near or far off and who seeth not upon what weak principles how rotten a foundation this judgement of Phantasie standeth yet from hence all things are conveighed into our Memory and there registred as they are by our Phantasie apprehended true or false good or bad there they are reserved and kept And thus we descend to the consideration of our Memorative faculty from whence they pass into our Affections Soul The Memorative faculty as it takes and retains the impression of all vain objects presented by the Phantasie so its operation is to think of them so retained Memory then is the Magazine and Nurserie of our thoughts this is the source of sin and sink of all uncleanness from whence springs every wicked invention every foolish imagination every evill thought and cogitation and these are the beginnings of sorrow hinc illae lachrymae sin creeps first into our thoughts then into our words then into our actions in our Memory our destruction is first hatched Memory sends forth lusts lust when it hath conceived brings forth sin sin when it is finished brings forth death Saint Bernard makes three degrees of sin one in thought that 's from our Memory another in affection that 's from our Will the third in purpose and resolution that 's from our Mind the thought to sin defiles and stains the soul the affection to sin wounds the soul but the resolution to sin kils the soul thoughts breed delight delight consent consent action action custom custom necessity necessity death Thus sin like the cloud arising at the first in the compass of a hand soon overspreads the surface of Heaven or like a Gangrene beginning in the Memory but quickly overrunning all the parts and faculties both of soul and body this is that Basiliâ—k which must be crushed in the shell lest it grow to a Dragon and drive the woman into the wilderness and this is done by resisting the beginnings by driving all lustfull thoughts out of our Memories It may seem and really it is so a difficult work to expel all those various thoughts and imaginations of the heart which are evill onely evill and that continually but when once the Memory is seasoned with other cogitations the evill and corrupt will not so easily find entertainment vitious and virtuous thoughts will not cohabit together the love of the World and the love of God the lust of the Flesh and love of the Spirit cannot consist in one subject If any man love the World the love of the Father is not in him they are contrary which cannot be in one place at one and the same time the lust of the flesh the lust of the eye and pride of life is not of the Father but of the World The remedy against these is the same with that against the evils of the eye set down by Job I have made a covenant with my eyes how then shall I think upon a Maid if I resolve to withdraw mine eyes from beholding vanitie much more my mind from thoughts of vanity wherefore that my Memory be seasoned with purer meditations I will call to remembrance the loving kindness of the Lord I will think of God and in him will I rejoyce I will think upon my Redeemer how and what he suffered for me I will think on the hour of death and day of Judgement of the joyes of Heaven and of the torments of Hell the consideration of these is of force to affright and drive away all the wicked thoughts of the World the Flesh or the Devil of what kind soever whether they be ambitious proud thoughts or light and vain
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
and Form cloged with the weight of misery and body of corruption as in its Operations and Faculties abstracted from Matter and use of the body which is a more Spiritual and Divine condition and this is the subject of the second Book whether we consider the Soul abstracted from the body in those purer workings of the Intellect the Soul still quickning and remaining in the body or consider it as the body lying in the grave and the Soul totally and really separated from it In another is touched the state of the Soul after death in a body glorified when this corruption shall have put on incorruption and this mortal have put on Immortality wherein as the Body so the Soul is in the highest pitch of bliss and glory that ever it was or can be capable of which is infinite therein being restored to the likeness of his Maker not onely by that Righteousnes Freedom of Wil and clearness of Understanding in which it was first created but in a far more eminent manner resembling his Maker in endless glory bliss and happiness we shall be like him for we shall see him as he is not in a glass darkly but then face to face And this Beatifical Vision of God is also a full Fruition of him who is our summum bonum the final cause of our Creation the Intrinsical end thereof viz. our perfection of state which consists in the full Fruition of God who onely is our summum bonum The first Book then is Natural or Physical the second is Metaphysical the third is Theological Consider we our Souls under the first Notion and as by a ladder whereof this is the first or lower most step we may raise up our selves in an orderly ascent into Heaven till we come to see God not onely as far as is possible to behold him in this Vale of tears and Veil of Flesh but till we come to be transformed into his Image to enjoy and see God even as he is If thou desire Knowledge the study of the Soul is most useful for thee what Science soever thou most affectest or what manner of Person soever thou art Bee'st thou a Philosopher it is necessary for thee for if thou addict thy self to Natural Philosophy and to know the causes of things the Soul is a subject for it it is principium animalium that which gives being to al living creatures so saith Aristotle is it the Mathematical Science which for certainty and plain demonstration thou desirest this thou hast in the Soul the Soul of Man gives this demonstration is it Metaphysicks thou affectest for the Nobleness of the subject therein handled Spirituall and abstracted from matter the Soul of man is spiritual immortal impassible abstracta à materia saith Aristotle so a Metaphysical subject Nay higher yet Art thou a Christian wouldst come to the knowledge and fruition of God the Soul of man runns through the whole body of divinity poynting and leading thee all along through the same Mistake me not I doe not judge it possible by any humane art and Science only to attain to true wisdome by any light of Nature to reach to saving grace or to that true light which lighteneth every man that commeth into the world by the eye of sense to come to the eye of faith I have not so learned Christ yet as Philosophy is said to bee hand-maid to Divinity and the Law a Schoolmaster to bring us to Christ so must the Reasonable soul be judged a necessary instrument towards the attainment of supernatural gifts for as natural Reason without Grace can never find the way to Heaven so Grace is never placed but in the Reasonable soul and proves by the very seat which it hath taken up that the end it hath is to be spiritual eye-water to make Reason see what by Nature it only cannot but never to blemish Reason in that which it can apprehend Grace hinders not the work of Nature wherein it is able to work nor faith blemish the eye of Reason in that which it can see and comprehend and doubtless that is very far even to the eternal power and God-head which makes the very heathens inexcusable where Nature is weak and cannot see Grace affords an helper and instrument to the eye of Reason to bring to its sight those things which for want of due requisites as convenient distance c. it was not of it self able to discern such are all the Mysteries of Divinity as the Trinity in Unity and Unity in Trinity the Hypostatical Union the Incarnation of the Son of God c. all which are supra captum humanum Mans Reason cannot attain unto here Faith comes in and supplies this defect through the prospect of Faith Reason looks and without Reason Faith is useless here Faith perfects Reason and where it is wrong sets it right never undermines it may be above it but not against it nor without it So then is it Grace is it Faith thou seekest thou findest it in Humane Nature in a reasonable Soul This is a gift of God proper to man onely and to no other creature the meer Sensitive creatures have not this gift of Faith their nature is not capable of Faith they are below it this prospect of Faith would nothing avail the eye of Sense The meer Intellectual creatures as Saints and Angels in Heaven they have not need of Faith they are above it their Intuitive intellect needs no glass to see him whom they behold face to face onely to Man this glass is given this glass of Faith to the eye of Reason to make the soul see what by nature it cannot whilst it is veiled and imprisoned in this mortall and fraile body but after death Faith ceaseth then whether in the body or out of the body viz. before the Resurrection whilst the body sleeps or after the Resurrection when the body is raised to glory and both are reconjoyned we shall not need any help of Faih but shall see him even as he is know him even as we are known and be as the Angels in Heaven Reader being too conscious of my own weakness the importunity of my friends prevailed not with mee to make these papers publique till I had received encouragement herein from some more knowing men who took the paines to peruse them and then to return use this account ensuing MOSLEIO suo generoso Pietatis Philosophiae vindici ἘΥΧΆΙΡΕΙΠMUlta voluptate vir mihi charissime scripta tua quae pridiè hujus diei ad me dederas recensui ne dignitati tuae pro necessitudine nostra defuisse viderer quid de instituto tuo sentiam Doctissimo viro tuique amantissimo RUTTERO nostro palam feci omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravia arguta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita mihi apparent ut Sacramento quod ait Orator contenderim tua esse nec vero quicquam scriptione hac tua video quod non utile sit antiquae
given to us little children humbly ignorant here an equality of knowledge with the Angells which alwaies behold the face of their heavenly Father therefore sing thou with the Psalmist Lord I am not high minded I exercise not my self in things too high for me Psalm 131. But I refrain my soul and keep it low like as a child that is weaned from his mother Yea my soul is even as a weaned child CHAP. II. Of the Attributes of the soul Chap. 2. Book 1. AFter the Original of the soul it will not be amiss before we come to its Definition to treat of the Attributes of the soul viz. the Immortality and Eternity the Indivisibility impatibility Separability and Impermixture of the soul not but that these are more properly touched in the second Book the Metaphysicall science of the soul as it is abstracted from bodily Organs only here to shew as I have already done the Divine principle of the soul how far these properties of the soul have been or may be evidenced by the light of Reason by the truth of naturall Philosophie and first with the last of the soules Separability and impermixture from the body and so in order upwards The Separability and immixture of the soul The soul of man is inorganical and hath its operations out of the body and therefore it is separable from the body separable I mean not as it doth subsist after death without the body as some of the antient Plilosophers onely held but even in this life also whilst it is in the body it is separated from it so the Modern and most of the antients maintain Lib. 3. de anima cap. 5. 6. Aristotle every where affirms it to be a property of the whole Intellect as well the patient as the agent and from this property of the soul is gathered arguments of the souls Immortality by Scotus Piccolomineus Alexander Aphrodiensis Vicomeratus Julius Pacius and others Art thou maried to this weak and frail body O my soul seek not a divorce in any unwarrantable unnatural way for though it be better to be dissolved and to be with Christ yet but for the cause of Christ thou maist not put her away not kill her or hate her but love her as a Wife cherish her as a weaker Vessell yet if she command obey not if she intice consent not let not thy Affections overcome thy Reason to cap ivate thy love to her lust in this case separate thy self from her not in affection but action let thy Diviner faculties Reason and understanding be thy Counsellors and rule thou in her yet above her and without her The Impatibility of the Soul The soul of man is Impatible it suffereth not for the rule is quicquid patitur corrumpitur as the wood suffers by the fire till it be consumed of the fire the soul of man not so it receives Objects and Species yet no way suffers or is hurt by what it receives Object But this property you will say the Sensitive soul hath as well as the Rational for even as the Intellectuall faculty receives intelligible forms yet doth not thereby suffer viz passione corruptiva so doth the Sensitive also receive its forms and Objects and is not hurt by them and therefore saith Aristotle sensus est impaâ—ibilis To this I answer that though this property agree with the Sensitive as well as the Rationall faculty yet with the Rational in a higher and much more eminent manner the Sense is not hurt by any Objects nor suffers any detriment so long as the Objects are presented in an orderly manner and due proportion there the Sense in no sense is patible viz. passione corruptiva but if a due proportion of the Objects be not observed for quicquid recipitur recipitur ad modum recipientis the Sense is destroyed of its more vehement Object for he that saith sensus est impatibilis meaning in the former sense saith also vehemens sensibile destruit sensum and this vâ—hemens Objectum corrumpit sensum as too great a sound makes a man deaf too great a light will make a man blind But this cannot be said of Humane intellect since there is no such vehement Object which can corrupt it yea rather perfects it for after we have understood the highest and difficultest matters we are not made incapable of understanding easier as with gazing upon the Sun our sight will be so dazled with the light thereof that we cannot presently see lesser lights but much more capable to understand them than before and herein is an argument of the Divinity and immortality of the soul For were it mortall it would certainly be destroyed or wounded by its more forcible Object but vehemens in elligibile perficit intellectum ergo intellellectus non debilitatur in operando so incorruptible so immortall 'T is Scotus his argument for the souls immortality Behold how sin overthroweth as it were the whole Fabrick of Heaven God hath created the Humane soul of an impatible nature not subject to pain or punishment sin enters the soul and makes it liable to greater grief and torment than is imaginable evill of sin begets evill of pain pain privative and pain positive paenam sensus and paenam damni pain of loss the privation of eternal felicity banishment from the heavenly Country loss of the inheritance of the Kingdom of Heaven absence of God and want of the vision of him and an utter exclusion from all good things for ever this is the privative pain which is more bitter to me saith Saint Chrysostom than the positive torments of Hell nor is it any wonder if this loss cannot be expressed for we have not yet known the beatitude of those things that are reserved for us how then shall we apprehend our misery in the loss of them but besides this pain of loss there is a pain of sense a worm that never dieth a fire that never goeth out nor can any tongue express or heart conceive this pain but such as know them experimentally but a general torture it is in all the parts of the body in all the faculties of the soul the soul as well as the body is passive a passion worst of all passions a passion voyd of corruption voyd of consumption the wood suffers in the fire till it be totally consumed by the fire and well were it with the damned had they such pains which might at last consume them but as the widdows barrel of meal should not waste nor her cruse of oyl be spent so though in a different sense hers in mercy these in judgement the worm shall continually gnaw and eat but they not wast the bush shall burn in the fire and the fire not consume the bush for ever These things are writ for thee O soul that thou come not into this place of torment that if thou canst not patiently abide the eternall fire of hell hereafter thou maist not so patiently suffer sin here but
fly from it as from a serpent and if with any sin thou chance to be overtaken that thou maist mourn and weep for them here that so thou maist avoid this place of sorrow where there is weeping and wailing and gnashing of teeth for ever For he that saith Wo unto you that laugh and rejoice now for ye shall mourn saith also Blessed are they that mourn now for they shall be comforted and the Psalmist They that sow in tears shall reap in joy He that now goeth on his way weeping and beareth forth good seed shall doubtless come again with joy and bring his sheaves with him The Indivisibility or impartibility of the soul The soul of man is a simple essence and is not to be found except pâ—r accidens in the Predicament of Quantity Continuum non constat ex indivisibilibus sed in semper divisibilâ—a est divisibile cum enim ex eis constat in ea resolvetur Sennert lib. 1 cap. 4. Corpori suo modo coextenditur quamvis ex parte anima extensionem non habet Suarez disp 15. sect 3.11 fol. 251. therefore it admits not of fractions and parts is not capable of division If it were corporeal it would be quanta and so divisible as quantity is in semper divisibilia but being a spirit it is simple incorporeal immortal and so an indivisible substance That souls Rational are multiplied according to the multiplication of the Individuals I shall not deny to stand with Christian Religion as well as Philosophical verity but that the soul is divisible or extensible ad extensionem corporis I deny to stand with either the soul of Beasts and Plants is material and corporeal extensible as the body is extended so as part of the soul is in part of the body and the whole in the whole body but the Humane soul which is a spirit indivisible in a most wonderfull manner is tota in toto tota in qualibet parte so saith Philosophy And though it fill the whole body Bellarm. de ascensione mentis in deum c. grad 8. fol. 179. and 180. it takes up no room in the body it increaseth not as the body increaseth only begins to be where before it was not and if the body decrease if any member be cut off or wither the soul is not diminished or dried up onely ceaseth to be in that member it was in before and that without any hurt or blemish to it self Replet non occupat totum corporis locum nec etsi corpus hunc locum jam ante occupaverit impeditur quo minus ipsa in omnibus corporis partibus ad sit videmus eandem formam quae primo infantis corpus replet illud ipsum corpus nihil auctam ubi in vastam aetate virili molem excreverit repleris Sennertus lib. 1. cap. 4. And herein O my soul art thou a lively Character and Image of God a resemblance of thy Creator in his infinite being and omnipresence for God is a Spirit indivisible filling all the World and all the parts thereof yet taking up no room there nor may it be so imagined that God so fills the World as part of God is in part of the World and whole God in the whole World for God hath no parts cannot be divided but as thou art in the litle World Man so he in this great universe whole in the whole and whole in every part of the World and so is every where present with his omnipotencie and wisdom and when any new creature is produced God begins to be in that creature though the same from eternity and when any creature is destroyed or dieth God dieth not nor is destroyed onely ceaseth to be there yet without variation or shadow of change thus far the resemblance holds though thou must ackowledge O my soul Gods Indivisibility infinitely to surpass thine 2 Chron. 6. his omnipresence and illimiâ—ed greatness is such as Heaven and the Heaven of Heavens cannot contain and truly for if another World were created God would fill it if more Worlds yea infinite Worlds God would fill them all and where he should not be there should be nothing The Immortality and eternity of the soul Touching the Immortality of the soul the Grand Philosopher not onely sets it down as of opinion but with many reasons proves the same I do not say all the operations and faculties of the soul or the soul according to all its faculties and operations Arist de gen anim c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. i. e. restat ut mens sola extrinsecus accedat eaque sola divina fit nihil enim cum ejus actione commmunicat actio corporalis which cannot be spoken of the soul were it mortal and therefore I must needs be of Paulus Benius his opinion who saies plainly and proves it too turpiter affixam à quibusdam Arist mortalitatis animae opinionem Benius in Timaeum Platonis Decad. 2. lib. 3. See further Bishop Lawd against Fisher pag. 16. Num. 34. pun 7. fol. 113. in margin did Aristotle hold to be immortal a Christian may doubt of that and not be counted Heterodox since whether the operations of the Sensitive soul as seeing hearing smelling tasting touching remain in the body glorified and in what manner hath been is to this day a controversie in the Schools and as for the Vegetative facultie since there is no accretion or diminution in that state of glory it is perished or altogether useless But that all the operations faculties of the soul which are Essential as to understand c. are immortal that he boldly affirms saying hoc solum est immortale not understanding as Pacius observes the word immortal in that large sense as Plato did to prove every soul to be immortal the soul of Beasts as well as the Humane soul because every soul is life and no life can be the Subject of death therefore every soul is Immortal which argument proves not the Immortality of the soul and to remain after the body onely proves that the soul is not the Subject of death which is true for when any brute beast dieth it is not the soul but the animal or compositum that dieth but Aristoile to shew the Rational soul to be altogether Immortal and to remain after the death of the body he adds the word aeternum adds Eternity to Immortality saying hoc solum est Immortale aeternum not but that the soul had a beginning not Eternal à parte ante but because it never shall have end so Eternal à parte post But wherefore do I spend my time in proving that which hath been so generally received of all of what Religion or Profession soever not Christian Religion onely but all the several Religions in the World have ever taught the Immortality of the Soul were it the Graecian Chaldean or Arabian of old or the Jewes the Turkes or other of the Gentiles in these later times
and therefore they likewise hold there are rewards and punishments for souls departed according as they have acted in the flesh be it good or evill Onely they have differed about the state of souls departed in which some have held ridiculous things Touching which we will proceed to shew how far this verity is evidenced to us by Philosophical principles by the light of natural reason The Soul of man after this life remains and abides for ever whole and intire as to its essence for that is simple and undivided as hath been sayd though not as to all its faculties and operations all the faculties of the soul remain not with the soul after the death of man at least the operations in that condition as before and therefore may be said to be perished The Intellectual faculty abides for ever with the soul so is no way mortal but for as much as the Sensitive faculty is organical and cannot work without a body when the body dyes that faculty is sayd to perish but this in respect of the body not in respect of the soul which faculty abides with the soul for ever potentialiter though not actualiter but is idle and cannot work whilst the body sleepeth in the grave and as Aristotle saith An old man had he the eyes of a young man would see as well as a young man so if after death the soul should enter into a body it would doe all the operations which before it did now since all these faculties as to the soul remain though in respect of the body they are sayd to perish it is necessary and that according to the principles of Philosophy that sometime the soul should reassume a body or else these faculties are reserved and kept in vain But because no power or faculty can be in vain Vide Pacim in Arist de anima lib. 3. c. 6. sect 5. â— Et lib. â— c. 10. sect 5. yet that is in vain which is never reduced into act and that Deus natura nihil frustra operantur according to Aristotle and the rule of Philosophy therefore it must needs be confessed that the soul shall sometime come into the body again which Conclusion is confirmed by very good reason for the soul is according to its essence a Form and a Form naturally desires the Matter to which it relates and without the Matter it is but imperfect for nothing is perfect ex sola forma not by Form alone but Matter and form together so that Matter concurs to the perfection of all created compounded substances otherwise death would not be so terrible if all perfection and happiness consisted in the soul Being thus seasoned with these Philosophical verities thou maist more readily assent to those Theological truths of the soul's eternity and immortality thou seest O my soul how near nature rectified and rightly principled leads to Christ what Affinity there is 'twixt Reason and Faith Nature and Grace they thwart not one the other the Truth of Philosophy agrees with the Truth of Divinity and from this Philosocal Principle will I teach thee a Christian Article of the Resurrection of the body and life everlasting For let me argue with thee O my soul in thine own natural principles if the soul be a Form which naturally desires the Matter to which it is the Form and without which it is imperfect if it have Faculties which it cannot exercise without a body and that God and Nature have made nothing in vain therefore the soul must of necessity reassume a body it must either be the same numerical body or another different from what it had before if another then must thou grant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Transmigration of souls an error of the Pythagoreans and is an impossibility according to the principles of Philosophy because as Aristotle every where affirmeth a determinate Form requires a determinate Matter a specifical Form a specifical Matter and a numerical Form requires the same numerical Matter so the same Individual Soul requires the same Individual Body and if the soul assume the same body then must thou hold the Resurrection of that body which Christian Religion teacheth also CHAP. III. Of the Definition of the Soul Chap. 3. Book 1. ONe and the same thing may be the subject of several Sciences though diversly handled and considered in every one of them and as it is diversly considered so may it diversly be defined Logick is not tied to certain matter but runs generally through all kind of things not standing so much upon the matter Mathematicks handles things abstracted from matter non re sedratione Metaphysicks handles things altogether separated from matter but Physicks handles things not separated from matter at all nec re nec ratione Thus are the Definitions of one and the same thing various according to the several Sciences which treat of it Aristotle puts an example of Anger that being considered in the Physical Science is defined to be A certain motion of the body for some injury received with desire of revenge being in Logick considered it s defined onely A desire of revenge the one expresseth the matter he other not The Soul of man is a subject for all Sciences Philosophical or Theological and therefore admits of several Definitions but for as much as it is not our purpose at present to treat of the soul of man either Theologically as the Image of God in man nor yet Metaphysically as incorporeal spiritual and abstracted from bodily organs in its diviner contemplative intellectual faculties which resembles the nature divine nor yet to handle it onely in its Sensitive parts which resembles the nature of beasts but as it hath assumed humane nature and is the Form of man and so a part of him who is compounded of Matter and Form who is in that respect of a middle nature 'twixt Terrestrial and Celestial 'twixt Mortal and Immortal creatures and participates of both and this nature too we consider not as in the state of integrity in which it was created but in this lapsed degenerate condition it groaneth under since the fall of man and is intombed in a body of weak and sinfull flesh and operates not but by and with the body The subject therefore of this Book is Physical material and inseparable from the body as well in its Affections which we here handle as in its Essence such then must our Definition be for quale est definitum talis esse debâ—s definitio The Definition of the soul The Soul is the act and perfection of the natural organical body having life in power I shall not stay to coment upon the words of this Definition to shew how the soul is an act and perfection which words are Synonima the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehending both and is the genus in this Definition and how this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the second act to wit the Operation and Motion which is the soules
of Grace O my soul thou art called a state of righteousness and justification by Faith which is the gift of God and say not thou with thy self that this gift of God doth not extend to thee for none are excluded that will lay hold on and receive this gift really tendred to all for as by the offence of one judgement came upon all men to condemnation so by the Righteousness of one the free gift came upon all men unto justification of life The righteousness that comes by Christ doth recompence the loss by Adams transgression and the advantage that comes by Christ is much every way for not as the offence so is the gift for judgement is indeed by one offence unto condemnation but the gift is of many offences unto justification Secondly By this O my soul thou art loosened from thy fetters released from imprisonment grave and hell by this thou art renewed in that image of God wherein thou wast created and restored to thy antient right of rule and dominion by this thou comest again to the true definition of a Soul viz. The very perfection and act of a Natural Organical nay more of a Supernatural Organical Body and the beginning of llfe not a Natural onely but Supernatural not Temporal but Eternal also CHAP. IV. Of the Vnity of the Soul Chap. 4. Book 1. THere be three distinct Effects and Operations of the Soul from which we have drawn our Definition above-mentioned viz. Life Sence and Understanding and these have their distinct Powers or Faculties viz. the Vegetative the Sensitive and Intellectual the Vegetative Faculty hath the proper effects of the Vegetative Soul to produce Life the Sensitive hath the property of producing Sense and the Intellectual Faculty the property of the Rational Soul of begetting Understanding of these we purpose to treat distinctly and apart in the next ensuing Chapters by the way we shall say something of the Soul's Unity to prevent some mistakes and errors which have arisen and still may be touching the Soul in its Essence and Powers for when we see and learn these distinct Faculties and operations of the Soul we are easily drawn to conceit there are also three distinct Soules in Man this was the Error of no mean Philosophers Plato of old Averroes Gandavensis Zabarel and others of later daies and accordingly they held that these Souls had their peculiar and distinct places of residence and abode in Man the Vegetative they placed in the Liver the Sensitive in the Heart and the Rational Soul in the Brain but this doth Aristotle every where confute so do the generality of Philosophers after him Scotus Pacius Faber Faventinus and others For man is certainly One and how comes a Trinity of soules in the Unity of a person What is it that unites man and makes him one it must be his soul or his body but not his body that 's clear for first the body is united and preserved by the soul not the soul by the body wherefore we see by experience that when the soul is departed out of the body the body continues not long after but turns to putrifaction Again man is said to be one not in respect of his body but his soul the body which is materia is nothing but in power 't is the Form which actuates and perfects the Form gives being and since ens bonum convertuntur Forma ut dat esse sic etiam dat unitatem Sennertus that which gives Being gives Unity the soul of man gives him his being dat hoc esse the soul of man gives him to be one now if there were three Forms three distinct souls in man every distinct Form must give him a distinct being so man would not be one but three a Monster a tergeminus Gerion an opinion exploded as well in Divinity as Philosophy See Tertullian in lib. de anima But man is but One therefore but one soul in man though distinct in its powers and faculties there is a Trinity of faculties in the Unity of a Reasonable soul the Vegetative is a faculty of the Vegetative soul the Sensitive of the Sensitive and the Intellectual of the Rational soul yet is there not three souls in man but one soul One Individual soul onely in man according to Aristotle which notwithstanding hath dividual and distinct powers and faculties one simple essence which is the Form of man distinguisht into three faculties of Vegetative Sensitive and Intellectual one in respect of its essence three in respect of its faculties Neither are these faculties one before or after another in time but all are Cotemporarie there is no Priority or Posterity in time onely in order amongst them Object Averroes and Zabarel who maintain three souls in man are against this position and quote the words of Aristotle in his Book de gener animal cap. 3. which are these Man first lives the life of Plants then the life of Beasts and afterwards the life of a Man from whence they would infer that one faculty is in time before another and one succeeds another therefore there are so many several and succeeding souls Ans But to this it may be answered That because the soul hath need of Organs and Instruments of the body to work withall and that these Instruments are too weak and litle fit to exercise the noblest Operations of the soul in the first times therefore doth the soul exercise the Operations of Vegetation first because those Organs are first fitted and prepared and afterwards the Operations of Sense and Reason and in this sense is Aristotle to be understood where he saith A man first lives the life of Plants then the life of a Beast and afterwards the life of a Man to wit in the Operations of the soul which are in time one before another the Operations of the Vegetative soul are first then of the Sensitive and lastly of the Rational and that will be granted by reason of the defect and inability in the other Organs which are not so soon fitted for the other faculties to operate yet the faculties of the soul are in one instant of time without any Priority one of another in time and so they continue after the dissolution of the soul and body though the Operations of some of the faculties are perished because the body whose Organs they require are perished the faculties of the soul as well the Sensitive as Intellectual remain and abide with the soul after the death of man although the Intellectual then is onely operative as hath been elsewhere said and as we cannot say and say truly that the Sensitive faculty is perished with the body and the Intellectual only survives and abides with the soul because it only operates no more truly can we affirm that the Vegetative faculty in the first Generation is first in time because it first operates therefore saith Philosophy There is no Priority or Posteriority in the faculties of the soul there are none
thoughts or envious malitious thoughts or they be thoughts of gluttony and excess or thoughts of lust and carnal concupiscence or the like Let the mind and Memory be replenished with such pious Meditations and holy Contemplations the thoughts of the World will find no admittance Intus existens prohibet alienum where the strong man armed keeps the house the enemy dares not enter and whilst the soul is armed with the commemoration of Gods blessing it will not open the door to the temptations of Satan or lust of the Flesh but say with Joseph Behold my Master hath committed all into my hands and there is none greater in this house than I neither hath he kept any thing from me but thee Gen. 39.8 9. how then shall I doe this great wickedness and sin against God Praise then the Lord O my Soul and forget not all his benefits which forgiveth all thy sin and healeth all thine infirmities call to mind the loving kindness of the Lord and have them in everlasting remembrance exercise thy Memory with such heavenly meditations as may build thee up unto eternal life for this will be thy companion for ever whether in weal or in wo it dieth not with the body but is immortal as thou thy self the rest of the faculties may sleep for a while with the body but this survives to perpetuity This is that Intellectual Memory or Recordation which none but reasonable creatures enjoy which is not diminished by the bodies death but infinitely inlarged when all the thoughts words and deeds done in the flesh shall immediately in a wonderfull manner come into remembrance the secrets of all hearts shall then be disclosed and all such thoughts words and actions which in life time were slipt out of mind shall come again into fresh remembrance with a Conscience Chap. 8. Book 1. a Book which that day shall be opened a Book of Mans life upon Earth an account of Mans workes where they that have done well shall go into life everlasting but they that have done evill into everlasting fire Which Recordation or Intellectual memory if the Saints in Heaven whose bodies yet sleep in the grave had not how should they sing misericordias domini in aeternum the loving kindness of the Lord for ever as the Prophet David hath it which Psalm and Song saith St. Augustine made for the glory of the mercies of Christ by whose blood wee are redeemed the Saints do joyfully sing in Heaven Of which Memorative facul y more shall be said hereafter CHAP. VIII Of the Appetitive faculty and the Motive to a place WEE have done with those Sensitive faculties External and Internal which have power of Judgement Knowledge and Discerning we come now to those which have not this power in themselves but are guided by the Counsell and advice of others being moved by the Object good or evill according as Phantasie or Reason presents it the Phantasie imagineth it good the Appetite is streight moved to desire it This faculty is twofold viz. Appetitive and Motive to a place The Locall Motive Faculty is a power of the Soul moving the living creature from place to place to follow that which the Appetite coveteth as good or to shunne what it lottheth as hurtful so that this Motive faculty is but an effect of the Appetitive and necessarily follows it as the Effect doth the Cause for where the Appetitive facultie is to desire good or shun evill there must needs be this Motive also from place to place otherwise the Appetitive should be given us in vain had we not this Motive faculty to seek after that wee desire as good and pleasant and to avoid what wee conceive to be hurtful unto us Aristotle I grant adds another cause of this Motion besides Appetite to wit Intellect and under Intellect he comprehends Sense to wit Phantasie for what ever is desired or shunned is under the notion of good or evill so desired or lothed now this knowledge must either be from Reason or Phantasie for there is no knowledge but is either Sensitive or Intellectual therefore must Intellect which includes Phantasie be another cause of Motion Vide Suarez de metaphys disp 35. Sect. 5. part 15. fol. 172. neither do I intend to exclude Phantasie and Reason from being a cause for when I mention Appetite onely as the cause I do it partly because Appetite is the chief Phantasie and Intellect are but subordinate causes and partly because I take Appetite here in the largest sense as comprehending Phantasie and Reason for Appetite in general is both Sensitive and Intellectual as shall be said hereafter so this Motive faculty being but an effect of Appetite we shall be the briefer in it and insist more largely upon the cause the knowledge wherof will necessarily conduce to the knowledge of the effect Appetite is a natural desire of the Soule by which the living creature for the cause of preservation is moved either to desire that which Sense judgeth as good or to loth that which it apprehendeth evill and hurtfull so that Appetite is a necessary concomitant of Sense and follows her close for where there is Sense there is sorrow and pleasure and where these are there must be Appetite There is a twofold Operation of Sense one whereby it perceives its Object as the eye beholds colour which is the first and simple Operation of Sense the other whereby upon the preception and apprehension of the Object the Sense is affected with sorrow or pleasure this is the second and in a sort a mixt Operation in as much as with the Object is joyned sorrow or pleasure and to these are joyned Appetite and flight for things pleasant we desire after and things grievous we flie from but this last Operation belongs to Common Sense not to any of the External to perceive good under the notion of good or evill under the notion of evill and accordingly to be affected therewith is the Operation of the Internal not External Senses therefore it is this Common Sense to which the Appetite is so nearly related that Aristotle saith they differ not re nor yet in subjecto but onely ratione not re for they have no distinct being but one and the same essence nor yet subjecto they have one and the same subject for the seat of Appetite is where the Internal Sense is seated to wit in the brain this is to be understood of that Appetite which is called Sensitive and is common to man and brutes But there are three kinds of Appetite according to Arist Appetite is divided into Lust Anger and Will Lust is in that faculty which is called Concupiscible Anger in that which is called Irascible and Will in that is called Intellectual Lust and Anger follow the judgement of Sense for what Sense judgeth pleasant and good Lust desireth and what Sense judgeth grievous the Irascible faculty rejecteth and these are in brutes as well as in man but Will followeth
torquere nor verum rationis judicium impedire so are not evill in themselves and of their own nature but through error in mans judgement from whence the vitiosity passeth upon the Affections Other reasons may be given of the evill and exorbitant Passions which doubtless are stronger or weaker according to the temperature of the four elements in the body of man from whence the complexions have their denomination if the complexion be Sanguine it commonly feeds the Affection of Joy and Mirth and Love and the like if Cholerick expect Anger Hatred Malice c. if Melancholy then Sorrow Fear and Grief and thus according to the temperature of the body are Passions for the most part more or less predominant the more temperate the complexion the more moderate the Passions the better the constitution the purer and nobler the Affections are That all Affections of the Soul are vitious and not onely to be moderated but wholly to be extirpated and expelled from our nature was an error broacht in the School of the Stoicks condemned in Christianity as well as by the Peripatetick Philosophers of old Mr. Hooker It is not in our own power whether we will be stirred with Affections or no It is as possible to prevent them all as to go out of our selves or to give our selves a new nature no more than we can refuse to wink with the eye when a sudden blow is offered at it or refuse to yawn when we see a yawning sleepy fellow though by frequent and habitual Mortification and by continual watchfulnes Dr. Taylors life of Christ 2 part fol. 122. and standing in readiness against all in advertencies we may lessen the inclination and account fewer sudden irreptions saith a devout and judicious Doctor of our English Church Many ought to be corrected few totally to be rejected some Affections there are which are virtuous and godly in themselves some are wicked and diabolicall some are in themselves neither godly nor wicked The good and virtuous are Love Pitty Joy Charity c. the diabolical are Envy Wrath Malice and especially that which your Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a rejoycing at other mens ill hap and misfortune the indifferent Affections are Fear Sorrow Anger and the like which as they are not simply good so are they not morally evill since our blessed Saviour who knew no sin was notwithstanding subject to like Passions of Sorrow Fear Grief and the like such as accrewed to us by the Fall of our first Parents and are infirmities and defects of pure nature effects or fruits of sin and so an evill to wit of punishment as well as other bodily defects as hunger thirst sickness yea and death which come unto us but by the Fall all these our Saviour was subject to in all things being made like unto us sin onely excepted The evill of sin he took not though he took upon him the true nature of man so saith Saint Augustine As Christ took upon him a true humane nature so he took the true defects and evils of that nature but not all he took upon him the defects or evils of punishment but not the defects and evils of sin Such Passions and Infirmities of Fear Grief Anger of Sickness Death and the like as are evils of punishment only Christ was subject to as we are therefore such are not simply sinfull neither can they be simply good since they be effects and fruits of sin Nor was Christ subject to these Passions in the same manner and measure as we Christ onely in the first motions and sudden irresistible alterations those twincklings of the eye as the Philosopher calls them those Propassions as the Schoolmen term them or Passions transient but we not in Propassion onely for a flash and away but in Passion also in Passion permanent to entertain it and retain it many times either without just cause or longer than occasion requires or beyond due measure by which the Affections come to be inordinate the Mind moved perplexed and troubled Reason blinded Judgement perverted and depraved These are the Diseases and Maladies of my Soul far worse than any that can be of my Body whether it be Lethargy Phrensie Apoplexie Epilepsie burning Feaver or the like all which are the most dangerous diseases of the Body for though the outward Senses may be surprised by these and my Body thereby made insensible of pain yet whilst my Soul remains un-distempered my Reason is able to discover and judge of these bodily distempers either by its inflamation or beating of its pulse and arteries or by some extraordinary heat and lassitude but when my Soul is diseased my Reason is also wounded and being sick hath no judgement at all of that which she suffereth for the self same that should judge is diseased being surprised with those unruly Passions which like a tempestuous storm at Sea carrie this little Ship of my Body into the deep without Tacklings Mast or Rudder or any to steer her aright whereby she is exposed to splittings shipwracks and all other misfortunes of the Seas But in the way of more strict Religion it is advised that he that would cure his passions should pray often Dr. Taylors life of Christ par 2. fol. 125. A Remedy against passions in general it is St. Augustines Counsell unto the Bishop Auxilius that like the Apostles in a storm wee should awaken Christ and call to him for aid lest wee ship-wrack in so violent passions and impetuous disturbances Again a continual exercise Vigilancie and Circumspection of thy Reason is a Sovereign Antidote for the Ejection of these poysonsom passions out of thy Soul and therefore one advertisement given by Fundanus in Plutarch against such inordinate passions is not here to be pretermitted Whosoever saith he will live safe and in health ought all their life time to look to themselves and be as it were in continual Physick and not as the Herb Hellebore which we English Neeswort after it hath wrought the cure in a sick mans body is cast up again together with the malady so Reason also should be sent out after the passion it hath cured but ought to remain still in thy mind to keep and preserve the judgement for Reason is to be compared to wholesom and nourishing meates and not to medicines and purgative drugs Of all those several affections and passions incident to the Soul and are either as Lenitives or Corrasives viz. pleasant and wholesome or harsh and noysom to the Soul two onely as principal I shall insist on upon which the rest are founded from whence they spring viz. Love and Ire Anger though simply and as it is in it self considered to wit in its first motions and natural inclination be neither good nor evil yet is made good or evil according to the circumstances of time and adjuncts of manner and measure all anger in all causes and in all degrees is not simply unlawful to be angry when