the dayes of their Pilgrimage upon Earth the flesh lusting against the Spirit and the Spirit against the flesh she who was earst Rebellious is now Obse quious to the Dictates of the Soul now is she wholly subject to the will of her Lord yielding obeysance and obedience with admirable Agility and Celerity of motion now not the least Ponderosity of a Massie substance or Natural body to foreslow her motion appears any more but the Perpensility of a Caelestial and Spiritual body mounted as it were on the wings and Plumes of a Cherub to expedite the Souls Injunctions such Homage and obedience the Body paies unto its Soul that as St Augustine saith ubi volet spiritus ibi protinus erit corpus nec volet aliquid spiritus quod nec spiritum nec corpus possit decere 1. Hereupon is the body enfranchised of sundry Praerogatives and Immunities which are altogether inconsistent with it in its Natural condition whilst it was Elementary its Natural motion tended downward according to the Nature of the Predominant Element the ascendent motion of a Physical body is Excentrique and Irregular which motion is Concentrique and Consonant to a body glorified solo voluntatis impetu c. at the beck and command of the glorious Soul is the body mounted from Earth to Heaven whose Nature it is to be wholly subject to that glorified Spirit from whose Redundancie the body likewise receives its Glorification 2. The Humane body in the state of Nature in a slow Progress marcheth forward step by step and that not without some Earth or other solid body to tread or go on whereupon the Earth is made a cause of our walking Causa fine qua non but in the state of Glory most swiftly and as it were in an instant it moves from place to place from one part of Heaven to another absque adminiculo without the benefit of Earth or other Element to impress the least Vestigias or footsteps of his treadings 3. In the terrene estate the body is Opaque and Luskie Dark and Purblind Beautified onely by the Additaments of External colour but the Spiritual body is Diaphanous transparent transplendent not like those lesser lights which onely appear in the night but like the Sun at noon day in the Firmament of Heaven Matthew 13.43 Then shall the Righteous shine forth as the Sun in the Kingdom of their Father The CoÌ„fulgurations of bodies glorifi'd are like the bright shining of the Sun or compare we them to our Saviours glorious Body after his Exaltation which no doubt exceeds all the glory can be expressed or conceived when this transfiguration upon the Mount was so glorious That his face did shine as the Sun Matthew 17.2 and his Raiment was white as the light yet such is the condition and state of these bodies which are fashioned like unto his glorious Body according to the working whereby he is able to subdue all things unto himself Phillip 3.21 Yet doth not this transcendent Glory superadded to the Humane body alter the Nature and Essence of the same the same Humanity is retained as well after as before the Resurrection the same body that is laid in the dust the self same body ariseth and ascends into glory that body is resumed in the Resurrection which was assumed in the Conception onely one to a Mortal the other to an Immortal life alterius gloriae sed ejusdem naturae the glory is different but the bodie 's the same The glorified bodies of Saints and the glorious body of our ever blessed Saviour in Heaven all of them of one Nature and Substance made up of Flesh and Blood and Bone Nerves Sinewes Arteries and what else conduceth to the perfection of a Humane body To deny this is to run into the Heresie of Eutiches condemned in the several Councils of Constantinople and Chalcedon who affirmed that the body of Christ was not of the same Nature with ours and that ours also after the Resurrection were not Palpable or Visible but more subtle and slender than VVind or Air. But as we have said the same body that is laid in the dust the same ariseth and puts on Immortality and glory a body of flesh is sown in dishonor but the same body of flesh is raised in glory Consonant hereto are the words of Job Job 19.25 26 27. I know that thy Redeemer liveth and that he shall stand at the latter day day upon the Earth And though after my skinne wormes destroy this body yet in my Flesh shall I see God whom I shall see for my self and my eyes shall behold and not another though my Reines be consumed within me thus we read and thus is our Creed so is preached and so is believed for the Resurrection of the flesh is an Article of our Faith a Fundamental point of that Religion the Church Catholick professeth and that our Saviours body is of the same Substance is another Fundamental Athanasius is plain perfect God and perfect Man Of a Reasonable Soul and Humane Flesh subsisting yea Palpable flesh and Visible even after his Resurrection our Saviours words are full for it behold saith he my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as you see me have And therefore those words of the Apostle flesh and blood cannot inherit the Kingdom of God are to be understood of sinful lusts and corruptions of the flesh 1 Cor. 15.10 and not of the flesh and blood it self dismantled of these And as the substance of a Humane body continues intire so hath she her faculties and qualities perfect though not all for in as much as the body is purged of sin and corruption those qualities which argue corruption and infirmity must needs be perished also absit labes silicet corruptionis assit effigies assit motio absit fatigatio assit vescendi potestas absit esuriendi necessitas c. Soft soft O my Soul dash not thy self on the Rock of Contention be not prolix in Polemick discourses and points Controversal since thou art devoted to thy calmer Theoremes and Diviner Speculations The case standing thus that none have admittance to those glorious Mansions in the new Jerusalem the City of God but bodies purged from their filthy lusts and sinful corrâ—ption bodies morigerous submisse and pliant to Soul and Spirit see then and lament the wretched estate of us Mortals upon Earth An evil it is under the sun an error proceeding from the ruler folly set in great dignity and the rich set in low place servants on horseback and Princes walking as servants upon the Earth Eccles 10.5 6 7. whose lives and conversations Diametrically oppose the glorified Saints in Heaven Apame was but Concubine to the great and mighty King Darius yet was she seen sitting on his right hand and taking the Crown from off his head did set it upon her own she also stroke the King with her
the body do still remain Organicall after this life so as the Soul may exercise all the Powers of her triple life Vegetative Sensitive and Intellectual as she did in her Natural and Physical state according to those several Organs in which the Faculties were resient and peculiarly seated Nourishment Growth and Generation the proper Effects of the Vegetative life accomplish their ends in this life whereunto when they have obtained those Operations cease and the Organs rest from that labour and imployment but since the Senses are Operative in a glorified body for it 's not deprived of Sense I have no reason to think the Soul hath utterly rejected her manner of Operation by bodily Organs declining those old Servants as useless and inconsistent to such a glorified state Eyes Eares Nose Mouth Palat Hands Feet and all to be quite emancipated freed from the service of the glorified body and Soul in their works of that kind but to believe the Senses External and Senses Internal are Organical in Heaven as they were on Earth and subservient to the Soul in their several stations places of residence as Eye Ear Nose Palate Nerves Brain by which the Soul doth exercise its several faculties of Seeing Hearing Smelling Tasting Touching and the rest The eye the Noblest of the External Corporeal Organs offers it self first to our consideration which is not obscurely proved by holy Writ to be usefull and serviceable to those in the state of glory for this the damned in Hell do so far enjoy though to their torment and woe to see Abraham Isaac and Jacob in the Kingdom of Heaven and they themselves thrust out But the Saints to their endless joy and comfort have the use of their eyes and sight to see and behold the Splendor and Beauty of their own bodies being changed from vile to glorious after the fashion of Christs most glorious body which exceedeth the brightness of the Sun as the Apostle witnesseth Acts 26.13 What delight and pleasure must it needs be unto the Saints in Heaven to see every part of their body Hands Feet and all issuing forth such raies and beams of light sufficient to dispel all mists and darkness from them without further assistance of Sun Moon Stars or other Luminaries Nor is this Optick faculty of the Eye limited to it own body so as not to be of use to discern other Objects for all the Saints and Servants of God whose bodies are likewise glorified yea and the glorious body of Christ himself Christ the head with all his members are all of them Visible Objects of this Sense I know saith holy Job That my Redeemer lyveth and that he shall stand at the latter day vpon the Earth whom I shall see for my self and my eyes shall behold and not another It is not enough for the eye to behold its own glorifi'd Body shining as the Sun but it beholdeth an infinite number of Suns together no Parelia nor yet in their Eclipss but the glorious company of the Apostles the goodly fellowship of the Prophets the noble Army of Martyrs and the holy Church throughout all the World whose bodies do not onely send forth a glorious shine but every member part and Organ of those bodies are bespangled with the like raies of glory and splendor to the admiration of the beholder Who doubts saith Bishop Hall that these eyes shall see the glorious manhood of our blessed Saviour advanced above all the Powers of Heaven and if one body why not more if our elder brother why no more of our Spiritual Fraternity Certum est Bellar. in praefatione ad librum de aeterna felicitate beatos homines omnes ab omnibus videri sciri inter se familiariter versari ut amicos proximos saith another Doctor so then there is a Communion of Saints in Heaven as well as on Earth a society of bodies Visible one to another Besides the Vision of new Jerusalem apperteins to the glorious Saints to them it is given to see Jerusalem built up with Saphires and Emeruads and pretious Stones the Walls Towers and Battlements with pure Gold the Streets thereof paved with Beril Carbuncle and stones of Ophir and the Citizens thereof singing Hallelujah and saying Praised be God who hath exalted it for ever which was the Prophecie of Tobias and of Isaaih which also Saint John in his Revelation saw together with a new Heaven and a new Earth to wit the Holy City the new Jerusalem descending from God out of Heaven having the glory of God and her light was like unto a stone most pretious even like a Jasper stone clear as Christal it had no need of the of Sun nor the Moon to shine in it for the glory of God did lighten it and the Lamb is the light thereof and the Nations of them that are saved do walk in the light of it Yea we our selves together with the whole Creation do with earnest expectation wait for a Renovation and Melioration of the state of all things at the coming of the day of God wherein the Heavens that now are being on fire shall be dissolved and the Elements shall melt with fervent heat and wee shall as it is promised see new Heavens and new Earth wherein dwelleth Righteousness as the Apostle Peter hath it 2 Peter 3. Chapter and verse 10. What neither the eye here can see nor the ear can hear nor the heart of Man conceive in their Natural state shall all be Object and Visible to the eye in the state of glory so saith St. Bernard Erit quando iam non dicetur Audi filia vide inclina aurem tuam sed leva potius oculos tuos contemplare quid plane ea modo quae interim quidem etsi non videre adhuc audire tamen credere potes verum etiam quod sicut non videt oculus sic nec auris aâ—divit nec in cor hominis ascendit quod praeparavit deus diligentibus se nimirum tant a capiet oculus resurrectionis quanta nec auaitus nec animus nunc captat these eyes shall behold them and not anothers therefore in another place he addeth nec novos tibi instaurandos pates sed tuos utique restaurandos not that they shall be of another Nature but of another glorie The Ear also is exercised with Variety of sounds and voices both Articulate and Inarticulate the Organs of speech are as intire and perfect yea more in Heaven than on Earth we may not conceive a deficiency in any part there are Guttur Lingua Palatum Quatuor dentes duo labra simul For the bodies of the glorified Saints are true real and lively bodies and perfect in every member even as our blessed Saviour after his Resurrection was manifested to be both by his Conversation and Confabulation with his Apostles and Disciples speaking of many things perteining to the Kingdom of God and by his hearing and answering of questions and further
with his about this very point of the soules creation I demand of thee O my soul who gave thee thy being since thou hadst it not from eternity thou wast created in time and lately it was that thou hadst not a being certainly it could not be thy parents in the flesh for what is sprung from flesh is flesh but thou art spirit neither did Heaven or Earth or Sun or Stars produce thee for these are corporeal thou incorporeal neither could Angels or Archangels or any other spiritual creature be the authors of thy being for thou of no matter but meerly of nothing wast created and none but a power omnipotent can create a thing out of nothing therefore God onely without any companion or helper with his own hands which are his Wisdom and his Will when it seemed him best did create thee Again a little after Besides the conjunction of soul and body which is a principal part in the making of the humane nature can be made by none but a workman of an infinite power for by what art except divine can the spirit be joyned with the flesh in so close a bond as to become one substance for there is no likeness and proportion 'twixt the flesh and spirit therefore he onely must doe it who onely doth great wonders Consider then O my soul from whence from whom in what manner and into what thou art come First From whence From heaven thou art descended a pilgrim and a stranger here for a time thou art not here to continue and dwell thy country is above thither then aspire from whence thou camest mind not earthly things but seek those things which are above that when this my earthly tabernacle shall be dissolved thou be not pressed down lower with the weight of carnal l sts into the lowermost hell but maist have a building of God a house not made with hands eternal in the heavens Secondly From whom From God thou camest thou art the spirit and breath of God in men O then breath again out of man to God whilst thou art in this prison of flesh send out thy hot breathings to God and draw in those cooler breathings of the Spirit from God thy hot sighs and zealous prayers to God his cool and gentle refreshments of love and pity from God that when I shall have payd all my rights of nature unto death and am gone into my silence though my body lie in the dust for a time my spirit may return to God that gave it Thirdly In what manner Not per media naturalia by any ordinary means but immediately and modo extraordinario without any companion without any helper 1 Learn then this O my soul that as God hath used no naturall meanes or secundary causes in the work of thy Creation so thou relie upon none in the work of thy salvation thou maist safely and boldly approach the Throne of grace without the mediation of Saints or Angels there is but one Mediator unto us who is both God and man Christ Jesus 2 Since God hath put nothing betwixt thee and him beware that thou thy self interpose nothing sever not what God hath not disjoyned let not thy sin be a Wall of separation twixt thee and him nor the mists and foggs of Carnall concupisence eclipss the Sun of righteousness from thee from whom thou borrowest all thy light and without whom thou art but Cimmerian darkness Fourthly consider whither thou art come into a Humane body a Humane nature fitted and prepared to receive thee but how not as a Subject but as a Prince thou to rule as a Queen it to obey as a Subject Therfore know this O my soul by the concurrent opinion of all Philosophers man is of a midle nature twixt mortal and immortal twixt terrestrial and caelestial things and some way resembles both participates of both in that man is indued with Vegetative and Sensitive faculties he is like unto brutes and ignobler creatures but in regard of his Intellectual faculty especially that which consists in speculation he is most like unto God twixt these two the Humane nature is sâ—ated and in a kind participates of both in this nature the soul sits as Emp ess if Sense rules here man lives as a beast degenerates into a brute if Reason and understanding rule especially the speculative Intellectual faculty man lives as God suffer not then O suffer not my soul thy vassals and slaves Sense and Appetite those ignobler faculties of thine to rule and reign over thee and so to transform the whole man into the nature of beasts but rule and govern thou by those more noble and Diviner faculties of thine Reason and understanding by which man resembles his Maker is made like unto him Lâ—stly consider O my soâ—l this mysterious conjunction of soul and body to become one man flesh and spirit one substance which cannot be but by a power Divine and thou wilt cease though not humbly to admire yet curiously to search into that sacred Mystery that Article of Christian faith touching the Incarnation of our Lord Jesus Christ he Hypostaticall Union of the two natures in Christ St. Athanasius proves it and explaines it from this Union of the soul and body in one man saying The right faith is this that we believe and confess that our Lord Jesus Christ the Son of God is God and Man God of the substance of the Father begotten before the World and Man of the substance of his Mother born in the World Perfect God and perfect Man of a Reasonable soul and Humane flesh subsisting Equall to the Father as touching his God-head and inferior to the Father touching his Man-hood Who although he be God man yet he is not two but one Christ One not by conversion of the God-head into Nan but by taking the Man-hood into God One altogether not by confusion of substance but by Unity of person For as the reasonable soul and flesh is one man so God and man is one Christ The conjunction of soul and body is a secret and hidden thing but the Incarnation of Christ the Union of the God-head and Manhood far more secret for without doubt great is the mystery of godliness God manifested in the flesh and if it be so difficult a matter for man to find out the hidden things of this visible World that none as Solomon saith can comprehend the works thereof from the beginning to the end no not the workings of God within a mans self how shall man attempt to search out those invisible things of Heaven the hidden mysteries the unsearchable things of God therefore if thou beest wise O my soul seek saving knowledge and embrace the wisdom of the Saints which is to fear God and keep his Commandements delight more in supplication and prayer than in vain janglings and disputations in charity that edifies than knowledge that puffs up for this is the way that leads to life the Kingdom of Heaven where shall be
this sleep brings us to our bed the grave and this part of our life is attended with those impurer motions of corrupt Nature Diminution and Alteration whose ends are to bring us again to our original our first Parents viz. Corruption our Father and the Worm our Mother and our Sister and thus we tread the Maze and run the round like the Suns yearly course in the Zodiack ascending from the lower most House in Capricorn through those two seasons of the year Spring and Summer to the highest House the Tropick of Cancer and there 's the Solstice where the Sun is got to that height that higher it cannot but turns retrograde and down it descends through the other seasons of Autumn and Winter to its Vertigal point the Tropick of Capricorn from whence it came the four Ages of man to wit Infancy Youth Manhood Old age being like the four seasons in the year viz Spring Summer Autumn Winter or like the Suns Diary course in the Firmament Psalm 19. which goeth forth from the uttermost part of heaven and runneth about unto the end of it again or like the Winds or like the Floods to all which the Wiseman compares the travels of man upon earth saying Eccles 1.4 5 6 7. One generation passeth away another cometh but the earth abideth still the Sun ariseth the Sun goeth down and returneth to his place that he may there rise up again The Wind goeth towards the South and turneth unto the North fetcheth his compass whirleth about goeth forth and returneth again to his circuits from whence he came All Floods run into the Sea and yet the Sea is not filled for look into what place the waters run thence they come to flow again And this is the Felicity that miserable man laboureth for under the Sun and here 's the fruit of all viz. Death for the end of all things is Death And thus much of the Vegetative faculty in the state of corrupt nature There is to answer this sinfull Generation and Procreation by our Parents in the flesh by which we are made corruptible mortal subject to a transitory short and miserable life but to an endless everlasting death For all flesh saith the Apostle is as grass Pet. 1. and all the glory of man as the flower of the grass the grass withereth and the flower thereof sadeth away So doth the Psalmist compare the transitory life of man to the grass Psal 90.6 which in the morning is green and groweth up but in the evening is cut down dried up and withered to answer this I say there is a Spiritual Generation a new Birth and this is not of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever But it is with the Christian as it is with the Natural man in this that none are generated and produced in their full and perfect stature but in the tender age of Infancy there are Babes in Grace as well as in Nature which before they can attain to the stature of a man require daily food and nourishment and much growth and augmentation of parts much is required for the perfecting Eph. 4.13 for the increase and edifying of the body of Christ before any Christian come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ these operations after our Generation then of Nutrition and Augmentation are requisite to bring up a Christian from his Infancy to his Youth and riper years and these continue with us to the day of our departure hence because none attains to full age here our perfection is hereafter But we now begin our growth here after our conversion and new birth first in Childhood and Infancy and in this state we continue so insinuates the Apostle calling us children as long as we are tossed to and fro Ibid. ver 14 and carried about with every wind of Doctrine from Childhood we skip not straight to perfect and full age but by Youth and middle age for after we are born to Christ in Infancy debemus adolescere saith Calvin upon the place we must not stay in Childhood but Youth-out our time here grow on to middle age and be no longer Children in understanding and this stronger and riper age of a Christian the Apostle seems to exhort to where after his dehortation from Childhood Be no longer children he adds but speaking the truth in love grow up into him in all things which is the head even Christ and in this age we pass the time of our sojourning here Hitherto this twofold Vegetative faculty by Nature and by Grace have been examined and agree in their operations but now we shall shew a difference and that a vast one 'twixt the workings of the one and the workings of the other and first in the first note of the natural operation in this Chapter observed The Soul in the Natural state cannot be said to be subject to The first difference or passive in those several motions of Generation Corruption Augmentation Diminution c. because it is impatible incorruptible indivisible but the body or compositum onely properly is generated corrupted augmented diminished and the like but in this Spiritual condition the Soul as well as the Body is capable of some of these motions and may be sayd to be begotten nourished increased * Necesse est animam cresci dilatari ut sit capax dei porro latitudo ejus dilectio ejus nam anima minime cum sit spiritus corpoream recipit quantitatem tamen confert illi gratia quod negatum est natura crescit quidem extenditur sed spiritualiter crescit non in substantia sed virtute crescit in gloria crescit denique in virum perfectum in mensuram aetatis plenitudinis Christi crescit etiam in templum sanctum in domino ergo quantitas cujusque animae aestimetur de mensura charitatis quam habet ut verbi gratia quae multum habet charitatis magna est quae parum parva est quae vero nihil nihil Bernardus fol. 30 16. 30 17. F. G. Item super Cant. sermo 27. fol. 647. l. K. to grow as well as the body groweth in a spiritual and intellectual sense for here it is quanta as all abstracted Essences and Intelligences viz. the Angels and Heavens be quantae for as much as they be finite and so fall within quantity but not quantitatem praedicamentalem sed intelligibilem onely within an imaginary intellectual not a predicamental a metaphysical not a physical quantity as hath been said The second That compositum which is generated may be corrupted and that which is augmented may also be diminished this in Nature but otherwaies in Grace we are begotten and born not of corruptible seed but incorruptible which endureth unto eternal life without corruption without putrifaction
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
Essence or yet of the Operations of these Angels and Spirits Intellectual as a Doctrine less useful and necessary for Mans salvation than of the Nature of Man or God yet so much hath it imparted to her Disciples as may evidence by necessary consequence the truth of this Metaphysical Science of Natures Angelical the Fathers and Doctors of the Church having little varied in judgement from the Curiousest Naturalist and Philosopher in this point all concurring in this particular the School of Christ and School of Nature teaching one and the same thing without any grand Variation and dissenting The Creation of Angels though holy-Churches-creed is no where plainly pointed out in holy Writ otherwise than in the first daies Creation under that General notion of Heaven and Earth which may contain the whole host of Heaven so those words Genesis 1.1 In the beginning God created the Heaven and the Earth are by most understood viz. by Heaven not onely it but all things therein contained as Angels and the like whose proper seat is Heaven which may seem to be thus also explicated by St. Paul Col. 1.16 For by him are all things created that are in Heaven and that are in Earth Visible and Invisible whether they be Thrones or Dominions Principalities or Powers viz. four of the Orders of Angels further also by God himself in the 38 Chapter of Job saying where wast thou when I laid the foundations of the Earth when the morning Stars sang together and the Sons of God shouted for joy that is to say the holy Angels who were created together with Heaven and Earth even in the beginning or morning of that first day as some have hence gathered Of all created substances some were created Visible Material Corporeal others were created Invisible Incorporeal Spiritual of their own Nature that the Angels are such created Invisible Incorporeal and Spiritual substances may be gathered out of the word of God David and Paul Prophet and Appostle both terming them Spirits and if Spirits then Invisible by Mortal eye and then Incorporeal at least as unto Humane or other natural body of their own Nature for so our Saviour hath resolved it saying a Spirit hath not flesh and bone as I have And the Schoolmen have decreed and concluded that Angels are meerly Spiritual and Incorporeal substances and no bodies or Corporeal Natures and with them agree the Fathers not a few though Origen and after him Saint Jerome would seem to maintain that Angels as oft as they sinned and fell away were thrust into bodies and there remained as a punishment unto them which opinion is exploded by all both Antient and Modern as savouring of Platonism more than Christianity Yet may we not deny but that Angels have been in bodily shapes and so seen and appeared unto our Fathers of old wherefore we must either grant unto them real bodies or that they did delude and deceive the Patriarches with Phantasms and meer Apparations which is not to be conceived of the holy Angels and therefore St. Bernard put a kind of necessity in it that Angels should have bodies otherwise how could they be ministring Spirits sent out to minister unto them who shall be Heirs of Salvation to men who yet live in the body how shall they perform this Ministerial Function of discoursing of walking and talking of eating and drinking and the like without a body all which notwithstanding Angels have done as sacred Writ accordeth But it may be objected if we do grant unto them true real Visible bodies then must we also grant them all motions and mutations incident to such Bodies to wit of Generation Corruption Augmentation Diminution Altricion alteration then such as may be borne fed and nourished may die may suffer and the like as other corporeall Creatures doe how then are they meerly Spirituall and of an Incorporeall nature To which may be answered First 1 Negatively negatively True humane bodies Angels have not humane nature no spirituall substance ever assumed except the Son of God the second Person in the ever blessed Trinity of whom it is said He took not upon him the nature of Angels but the seed of Abraham and by whom it is verified A spirit hath no flesh and bone so no humane or fleshly Bodies are ascribed to Angels 2 Affirmatively Secondly affirmatively True reall bodies they have not newly generate created or begotten but assumed of Air and other Elements so condensate consolidate and contract together as that it may be seen felt touched c. Beyond the very nature of Air such a Body as is not essentiall but accidentall taken up for a time as we do put on our Cloathes and may be dissolved again at pleasure as soon as their Ministery is accomplish'd now such a Body is not subject to those Mutations of Generation Corruption and the like nor may it be said to die to suffer to feel o feed or the like as a humane Body may Thus is the nature of Angels Spirituall not carnall Incorporeall not corporeall and surpasseth the humane Nature in Understanding freedom of Will and externall Operations First in Understanding in regard of that Intuitive Vision they have of God per lumen Gloriae besidâ—s those superexcellent naturall Endowments Intellectual of seeing God per lumen naturae alwayes beholding his Face Vid. Hockers Eccles pol. 1. Sect. 4. fol. 53. as the Text expresseth they are so acquainted with the Mind and Will of God that Irrepercussa mentis acie divinorum judiciorum abyssum intuentur as St. Bernard hath it in comparison of which knowledge Angelicall all ours is but as that of Babes and Sucklings Out of whose Mouth notwithstanding God hath perfected his praise See Mr. Hooker his first book of Eccles pol. Sect. 6. fol. 56. or ordained strength as the Psalmist hath it here on Earth till such time as we grow up to perfect Man-hood to the measure of the fulness of the stature of Christ where shall be given to us little ones an equality of knowledge with the Angels to be like unto them who alwayes behold the Face of their Heavenly Father As touching their Freedom of Will and Power of working the Angelical far surpasseth the Humane Nature Bellarmine puts these differences betwixt them First in the Power and Rule over Bodies The humane Soul can onely move his own Body at his pleasure it cannot move others after the same sort Again the humane Soul moves its own Body upon the Earth in a slow motion step by step it hath not power to bear it upon the Water or elevate it above the Air or carry it whither it pleaseth but the Angels by the Power and Freedom of Will by the meer force of their spirit can lift up mighty Bodies and carry them whither they please Thus did an Angel take up Habacuc and in a short space brought him to Babylon with a Dinner for Daniel and carried him back again into the Land of Palestine Again
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
we ought as wee ought and as much as we ought is not criminal but praise-worthy but when wee have no just cause if then we be angry with our Brother we are guilty of judgement so saith our Saviour yea though we have just cause we may miss it in the measure or in the manner as when our anger exceeds the value of the cause or the proportion of other circumstances and adjuncts thus Moyses anger though for Gods cause and Religion was reproved because it went forth into violent and troublesome expressions and shewed the degree to be inordinate other passions there are which arise out of this which are in themselves sinful and damnable those are hatred and malice Anger persisted in turnes to hatred and malice and these are nothing but a continued anger odium est ira inveterata Anger with deliberation and purpose of revenge which is morally evill and prohibited in the sixth Commandement Envy is another sprig of this root and that which in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one proceeds from Anger mixt with Sorrow repining at the prosperity and welfare of another the other proceeds from Anger mixt with Joy rejoycing at the calamities and miseries of others A remedy against Anger with its effects in particular the worst and dangerousest of all Passions for prevention whereof propound to thy self the example of meek and patient persons remembring alwaies that there is a Family of meek Saints of which Moses is the President a Family of patient Saints under the conduct of Job every one in the mountain of the Lord shall be gathered to his Tribe to his own Family in the great day of Jubilee Dr. Taylor and the angry shall perish with the effects of anger and peevish persons shall be vexed with the disquietness of an eternal Worm and sting of a vexatious conscience if they suffer here the transportations and sadest effects of an unmortified habitual and prevailing anger But love is the Queen of Vertues the chief of all affections and a duty enjoyned and commanded by God upon this hang the Law and the Prophets it runnes through the decalogue it is the fulfilling of the Law Thou shalt love the Lord thy God with all thy soul and thy neighbour as thy self is the whole duty of man Love is an lnseparable affection of the soul Faith and Hope may cease but Charity abides for ever and joynes our souls to God as the Soul is the life of the Body so is Charity the life of the Soul and as the Body by the means of life is joyned to the Soul so is the Soul by the means of Love conjoyned to God Love is the Soul's Sense and the love of God is the Soul's eye There is another love called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is that natural affection which Parents bear towards their Children and the Children again to Parents the like which is one of the Soul's Senses but not the noblest for as the eye is the noblest of the bodily Senses so is Divine love the noblest of the Soul's Senses and is the Soul's eye by which we see God As the body hath two eyes so the Soul hath its eyes Reason and Love these are the eyes which the Spouse in the Canticle speaks of saying Thou hast wounded me my Spouse my Sister thou hast wounded me with one of thy eyes now the eye of Love is the right eye and seeth further than the eye of Reason Ratio deum videre non potest nisi in eo quod non est amor autem non adquiescit requiescere nisi in eo quod est ratio per id quod non est in id quod est videtur proficere amor postponens quod non est in eo quod est gaudere deficere ratio majorem habet sobrietatem amor beatitudinem saith St. Bernard Again there is a twofold love of beatitude one of desire the other of enjoyment est amor desiderii est amor fruitionis t' is St. Bernards still the love of desire is that natural Appetite or pondus naturale which is in every creature towards their chief felicity I mean not such a weight as alwaies tends downward such as is the natural weight of Earth whose perfection lies below in its Center but such as looks upward as the natural weight of fire so mans love of desire lookes up to God who onely is mans summum bonum his chiefest felicity and so beaâ—itude Let the eyes of my Soul O God for ever look up towards thee especially the eye of my Love which though in much weakness it behold thee here not in fruition but in desire Let this innate desire and love of my Soul towards thee so quicken and stir up my elicite acts and abilities to pursue the meanes tending to thee as thou hast prescribed in thy Word that at the last my desires may reach to a Beatifical Vision and full fruition and my love be compleated in the enjoyment of thee that the panting desires of my Soul here may be so taken up hereafter with the cool refreshments of thee the everliving Water that I may say Lord it is enough That I may so behold thy face in righteousnes here that when I awake I may be satisfied with it Amen Amen TO My much honoured Friend and Neighbour HVMPHREY CHEETAM ESQUIRE SIR IN the Garden and Paradise of God not that Terrestrial which long since perished but the Heavenly which hath not suffered by any Cataclysm grows the Tree of Life and the Tree of Knowledge which God as the chief Husbandman and Gardener both planteth and watereth and causeth to encrease Though it hath pleased Almighty God to plant and sow semina quaedam frutices some seeds and shrubs of Knowledge and Life in this earthly Garden and set Man therein to dress and keep it whose fruits though in this life they come not to full maturity and perfection yet serve us for a tast of those spiritual never fading fruits in Heaven since by the pains and industry of some Labourers in this Vineyard and the blessing of God the Sun of Righteousness shining upon their labours some fruits have been here gathered relishing much of the Heavenly perfection The Fruits ensuing are of this nature which I as a Gleaner have gathered from others and dedicate as the choicest of my labours and as I hope the welcomest present unto you the former Treatises adding little benefit but what you have formerly reaped from your own experience being ever the best School-mistris The two parts of this Rational life the Practick and Speculative you may read in the History of your own life who have well nigh by the course of Nature finished both the Clue of your thread being almost spun out and drawing on apace to the period set by the Prophet David Psalm 90. Wherefore leaving those things that are behind looking not backward at time past you press forward to the things that
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