reason by which the Soul negotiates with Angels and immateriate beings and by metaphysical and and abstruse notions wings it self up into the arms of him who breath'd it first into the body of man In this upper room and higher loft of the Soul's residence we may contemplate the Soul as a Monarch wisely restraining or giving liberty to the misunderstanding affections according to the rule of right reason Here have we man ruling in man dressing and cultivating man as another Paradise wherein is all possible variety yet no confusion no ataxy or disorder no passions contradicting one another or tyrannizing over reason no disturbance of minde no distemper of body but a most admirable harmony of all things in the whole universe of man Reason is that Sceptre whereby the Soul doth rule without tyranny the will and affections Reason is that rod wherewith the Soul is kept in awe to obey without servile fear the great Monarch of Heaven and Earth By reason the Soul discerns that there is a God drawing one Argument from the Creation of the World which either did exist of it self or was produced by another but it could not give a being to it self seeing that it is repugnant that any thing should be the cause of it self Therefore the consequence is necessary that the World was made by another and such another as was the efficient cause thereof not produced by any other former efficient cause but was of himself and by himself from eternity which can be no other but God Another Argument the Soul draws from the necessary dependence of a finite being upon an infinite for every thing in the World is finite both in respect of its essence and efficacy Now every thing that is finite must necessarily be limited by another seeing it is impossible that any thing should give bounds to it self and there being not in things finite a progress to infinity we must at length come to some certain being which is not limited by another but is of it self essentially and virtually infinite which can be no other but God A third Demonstration is taken from the necessary dependence of a secondary cause upon a first for unless we do here also grant a progress to infinity which is absurd in ascending the scale of subordination of causes we must at length meet with one primary both efficient and final cause having no other cause superiour or before it which is only God A fourth Demonstration is taken from the necessary dependance of a contingent and temporal being upon an absolutely necessary and eternal being for that which is temporal and contingent was not alwayes but commenced in time and had a beginning of its duration Wherefore seeing it is absurd to grant that there was once nothing and that which afterwards was gave unto it self a beginning to be we must conclude that there was alwayes an absolutely necessary and eternal being without all beginning which is onely God A fifth Argument the Soul useth to prove a Deity is the necessary dependance of all things that are good in an inferiour order upon some primary and chief good for we see amongst all things in the world which are good some are more and others less good Now seeing that all things are such more or less according as they do more or less participate of that which is most of all such it follows from hence that there must necessarily be some Fountain of good from whence all other goods do flow as off-springs thereof by which they are also measured and this can be none other then onely God Not onely these but many other rational Arguments the soul useth to satisfie her self fully in this Truth as the general consent of all people and Nations the dictate of Conscience when there is none to accuse the goodly fabrick of the world and the continued Order of all things preserv'd in their first station through all the vicissitude of generation and corruption intimating a wise Rectour and Governour upon whose nod and direction all things depend No sooner doth the Soul by such-like Arguments thorowly convince her self that there is a God but this heavenly creature wing'd with Reason soars yet higher endeavouring to see God's face and to know what God is Here she approaches but such is the transcendent splendour of his bright Majesty that she judgeth it impossible to look God in the face or to know a priori what God is as Cicero saith in his first Book De naturae Deorum under the person of Cotta Rogas me quis qualis sit Deus auctore utar Simonide de quo cum quaesivisset hoc idem tyrannus Hiero deliberandi causa sibi unum diem postulavit cum idem ex eo postridie quaereret biduum petiit Cum saepius duplicaret numerum dierum admiransque Hiero quaereret cur ita faceret Quia inquit quantò diutius considero tantò mihi res obscurior videtur You ask me who and what is God I will use the speech of Simonides who when King Hiero asked him the same question desired a days time to deliberate concerning it The day after when he asked him again he desired two days Having in this manner divers times doubled the number of days Hiero wondring at him asked Wherefore he did so Because saith he the longer time I take to consider upon this matter the more obscure it appears unto me And indeed those Arguments are infallible which are usually brought for this Opinion viz. that it is impossible for the Soul to know God a priori Yet though she cannot see his face she hath leave granted her to behold his back-parts though she cannot strictly define the Deity yet she may in some maner describe it though she cannot attain to any knowledge of God by fetching Arguments a priori ad posterius from that which went before to that which follows after from the cause to the effect from that which is insensible to that which is sensible yet she may argue a posteriori ad prius from that which follows after to that which went before from that which is corporeal to that which is incorporeal from that which is compound to that which is simple from that which is temporal to that which is eternal from that which is finite to that which is infinite from that which is natural to that which is supernatural from the effect to the first efficient cause By this way of argumentation the Soul makes a description of the Godhead and either by way of negation or transcendence attributes that unto God which can in no wise without absurdity be attributed to any of the creatures as that he is actus purus a pure act without all potentiality simplicissimus most simple without all composition foelicissimus most happy with many other The very Heathen Philosophers as Cicero Aristotle and Plato by the onely light of nature have left such sentences in their writings as may clearly demonstrate the Soul's abilities in this
himself conceiving although he be essentially the same The Soul whose property it is to try all things and by discourse either to reduce her superficial conceits into impossibilities and so pass them by as phantasmes or else to prove them necessary and then to retain and embrace them as eternal Truths doth by such-like preceding discourse prove an absolute necessity of the eternal being of one God whose every action is but one action and that eternal in which eternal action which is also himself who is actus purus he hath eternally subsisted personally three in which personal subsistency he hath eternally created the World The Soul having contemplated the World in fieri comes now to take a survey thereof as it doth exsist in facto esse In this place she doth not consider it as consisting of such and such parts or containing such and such particular creatures but she onely looks upon it as a finite being contradistinct to infinity and first she discourseth the nature of time defining it according to common Philosophy to be mensura motûs Coeli per prius posterius But being jealous lest she should impose upon her self by a paralogism and so be mistaken in the finding out of that most precious Jewel which she so earnestly seeks after viz. Truth she rests not contented with this definition but convinceth her self of the nature of time by comparing it with Eternity Eternity is a duration without either beginning or ending having neither priority nor posteriority but indivisible Time is a duration having both beginning and ending and is in it self divisible into priority and posteriority Time as time whether we look upon all time or the least particle thereof doth consist of these two essential parts viz. the later and the former which have their dependence upon a point or moment in the midst thereof If then before all time there was one onely infinite being who by the position of his Word in time caused time to be the rational Soul collects from hence together with what is premised that the Word of God was in the fulness or midst of all time to impose a period to the former and a commencement to the later time or to constitute the essential parts of time viz. priority and posteriority by being in the midst thereof And seeing it is that middle point which doth by dis-joyning duration give a being to priority and posteriority we must necessarily conclude that the Word of God which is the second Person in the Trinity not onely in his eternal essence but also in his existence in the fulness of time was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of the creation of God Now the Soul comes to examine the nature of place which saith she is that determinate and circumscrib'd ubi wherein a body is contain'd which can neither be named nor rightly understood without the presupposition of a body * Corpus a Philosophis dicitur esse in loco bifariam sc vel circumscriptive quatenus ab alio corpore extrinsecus ambiente continetur vel repletive quateuus sua mâ—le occupat replet certum spatium locale Priori modo quicquid est corporum excepto Caelo supremo localitatem habet Posteriori autem modo de omni corâ—ore simpliciter localitas praedicatur Omne enim corpus est quantum quatenus quantum est extensum in longum latum profundum quatenus est extensum habet certum situm distantiam partium ac proinde certum spatium locale replet ac occupat insomuch that it is impossible there should be a body which is not in place as also that there should be place which doth not contain a body so that a body and place have a relative convertibility the one to the other and are so mutually reciprocated that the one being granted the other is necessarily presupposed The Soul from hence collects that if the Word of God did so exist in place as to give a being thereto the Word of God did assume a body which being from eternity conceived in the minde of God as the onely Idea and platform of the whole creation must necessarily be of the nature of the perfectest of bodies which is flesh The Soul is now arrived to the incarnation of the Word The Word saith she became flesh and dwelt amongst us yet in such a Tabernacle as might be the patern of the great Temple the World as also of other living Temples of the Holy Ghost Here she conceiveth that though flesh in the general be the perfectest of bodies yet not any manner of flesh could make a fit Tabernacle for the Word to dwell in but such onely as should contain all the variety of the whole world which is the humane nature Here the Soul contemplates the Word incarnate to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man having a perfect humane body and rational Soul personally united with his Divinity This personal Union of the divine and humane nature of the Word must necessarily be the immediate act of God and consequently that body which the Word did assume although as it was perfectly humane it should necessarily consist of flesh and blood other such essential parts as do constitute an absolute humane body could not be produced by generation according to the will of man having no need of seminality to contribute unto it its plastick or formative virtue not onely in that it was eternally conceived in the minde of God as the Idea of the whole Creation but also in that it did exist in the fulness of time which is the beginning of all time according to the true notion thereof In this moment or middle point which gave time a being which doth divide and couple time with eternity and doth dis-joyn and unite priority with posteriority which is in a several respect both time and eternity I say in this both temporal and eternal duration was the light created in this fulness of time was the Word incarnated which Word incarnate is both God and Man the image of God and the light of Man and Man is the image or shadow of that light This at the first view may seem mysterious and profound yet after a more inward scrutiny it squares with the humane intellect being pure quintessentiated and sublim'd reason for time is so included in interwoven with and as it were strung upon eternity that eternity is both the centre and the circumference the poles and the axle-tree of all time and according to the notion we have of time together with its dependence upon and connexion with eternity we must necessarily grant some duration to be both time and eternity wherein we imagine the first act of the Creation to have been performed Which first act of the Creation the rational Soul demonstrates to have been the incarnation of the Word as a cause and the Creation of light or the angelical nature under the notion of an immediate effect for even as the Word
Man in Paradise OR A Philosophical Discourse vindicating The Soul's Prerogative in discerning the TRUTHS OF CHRISTIAN RELIGION with the EYE of REASON Printed at London by James Cottrel Man in Paradise SUch is the excellency and original of Man's Soul brooded and hatched by the all-enlivening breath of God fashioned by Divine artifice after the Idea and most perfect exemplar coâ—ceived first in the minde of God whose architype it doth faithfully resemble such I say is its excellency and noble extraction that the contemplation hereof cannot chuse but heighten our serious thoughts into admiration and translate the considerate minde into an extasie For whatsoever excellencies the Great Monarch of Heaven and Earth hath scattered and diffused amongst the lower species and degrees of creatures all these hath he concentred collected and moulden together in mans Soul that by union whose property it is alwayes to add virtue and efficacy to the things united they might become more perfect here then in the creatures singly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super-excellent The natural abilities which are the meanest of the Souls endowments and as it were the dregs of all the rest what lustre and splendor do they shew in their sweet harmony order disposition and sufficiency to attain the end for which they were bestowed No sooner hath the Embryon all its parts and Organs woven of fine spermatical threeds by the industry of the plastick or formative virtue but it receives from this divine particle of Air vim nutritivam a nutritive faculty to maintain the substance then begun vim auctricem an augmentative power to encrease and bring it to a just quantity and bulk that the Palace wherein this noble Prince the Soul is to reside may be compleatly built and furnished with necessaries fit to entertain so great a Majesty These powers have other subordinate faculties as careful and thrifty Hand-maids waiting upon them wherein you may see the oeconomy of a well-ordered house There is an attractive faculty as a hand to pull nourishment in and a retentive to keep carefully what is gotten A concoctive to fit and prepare what is so retained for the use of the whole body which concoctive hath also a distributive faculty as another subordinate Handmaid under her whereby there is performed a just anadosis or distribution of matter to each several part according to its particular exigency And under all these there is an expulsive faculty which serves as a drudge to carry out of the body the feculent part or caput mortum wherein there is no convenient chyle remaining as also to make way for new matter to be contained and then concocted as was the former Thus have we that pattern and Idea which all well-ordered Families and well-composed Common-wealths do imitate and follow Yet notwithstanding the fabrick of man thus kept would in time decay and the species utterly perish unless to prevent this a generative power were also implanted in him In this the Philosopher acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spice of Divinity in emulation of whose eternal continuance Nature whose strength cannot maintain a solitary individuum to eternity by this help preserveth the specifical unity and so compleateth her desire Here I would ask With what curious Pencil this plastick power draws forth the lineaments features of that body whose structure drew the Psalmist into such admiration Wonderful hast thou made me behind and before With whom doth it consult to assign a due station and place for every member leaving no chasme or gap unfilled and superadding nothing superfluous or in vain what Euclide or Master-Geometrician doth it ask counsel of to give a fit proportion a just dimension and perfect Figure to every part by what Arithmetick doth it count the number of the parts and then by certain paralellisms of extuberances behinde and before doth so counterpoise the whole body that the countenance of man and onely man may be erected towards Heaven there to behold his image as in a glass whilst all other Creatures look prone upon the Earth out of which their earthy souls were first extracted Pronaque cum spectent animalia caetera terram Os homini sublime dedit calumque tueri Jussit erectos ad sidera tollere vultus The sensitive faculties are sublimed to a higher pitch and may elevate our minds to a higher degree of admiration Who cannot but wonder at the swiftness of the sensible species posting with all speed to the sense and the quickness and readiness of the sense to receive it here you may see a vast mountain in a moment of time contracted into a small model and dwelling in an angle and corner of the eye Who cannot but admire the faithfulness of the sensitive Organs who no sooner receive but transmit their respective species sending them immediately to the common sense as into some Common-councel-house where the busie imagination by spelling joyning and compounding them together reads a Lecture to the appetite to prove its assent or dissent whilst other species are commanded to their Cells and reserv'd in the store-house of memory till need require them Look back and you may see the pellucid coats wherewith the eyes are covered the clear waters wherewith they are bedew'd the winding labyrinth wherein the sound received into the ear must wander till beating upon that drum-like membrain which through the ingenite Air propagates the continued sound the sense by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interceding is married to the object look forward and you shall see the appetite no sooner awaked but the locomotive faculty a most obedient servant puts the decree in execution earnestly prosecuting that good or flying that evil which the affection for that time president shall dispose unto In the mean time the passions as love joy hope anger fear grief c. as Hand-maids are subservient according as they are respectively concerned in the object apprehended whether good or evil past present or to come In this sweet agreement we may compare man's Soul to an artificial Luâ—e and these to be the strings of it upon which it playes such ravishing Tunes as would drive the considerate ear to an astonishment or plain extasie Anima creaturarum inferiorum compendium centrum in quod omnes perfectionuÌ„ lineae concurrunt speculum in quo suam quaeque creatura faciem sed longè pulchriorem contempletur eccho mirabilis quae solitarias nudasque voces a creaturis aliis sigillatim expressas multiplicato suaviori sono refert The Soul is an abstract of inferiour creatures a centre wherein all the lines of perfections meet a glass wherein each creature may behold its face but much fairer an admirable eccho which carries back the naked and solitary voices of other creatures by them singly express'd in a multiplied and sweeter sound But what are all these compared with the rational powers of the Soul what is the sense which traffiques onely with gross bodies and quailities from thence emergent compared with
by existing in time and place did give a being thereto and by assuming a most compleat and perfect body which being both elementary vegetative sensitive c. he did contribute essence to the Elements Vegetables living Creatures c. even so by the personal union and perfect conjunction of his divine and humane nature which personal union is to be considered before the humane nature alone or those other subordinate natures comprehended in it viz. sense vegetation corporeity he hath created the Angels which are a middle nature betwixt God and Man so that the whole Creation seems to be a most perfect Scheme Image or Shadow of the Word incarnate and all the variety thereof in each particular analogically received from his fulness Although quoad nos the Word incarnate may seem to be the second Adam who may seem to us to have existed in the world before him yet quoad Deum he is the beginning of the Creation of God and the protoplast of mankind after whose image Man was made Who by the conjunction of his divine and humane nature is the Supporter and Bearer of the whole world to whom each Creature ows its being by whom as an efficient cause by whom as a final cause and by whom as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world was made and whithout whom in each of these respects was not any thing made that was made Who in his divine nature is ubiquitary and in his humane nature was in the midst of time generally taken conversant in the midst of the then habitable world and in the very midst of time strictly taken did without doubt locally descend together with all the immateriate powers of the humane nature into the bottom centre or midst of all circumference which could not be * Si unum corpus per aliud penetraret sequoretur corpus non esse corpus sed substantiam incorpoream quantitatis expertâ—m quod absurdum est manifestam implicat contradictionem Quemadmodum Damascenus l. 1. Orthodoxae fidei cap. 3. ait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except he should have put off the material and corporeal part of his humanity not reassuming the same until his assent from the infernal pit Now such must necessarily have been the * Rationi consentaneum est eam fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corporis illius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut si omnia ossa ejus fracta fuissent statim conglutinarentur Probabile autem est tam balsamica polluisse vi humores illius corporis ut vulnera in exterioribus inflicta mortem non conciliassent sed innato corporis balsamo humoribus sc illuc defluâ—ntibus sanari potuissent Methodum igitur isthanc frustrancam frangendi ossa ejus omniscia recusavit providentia Et ad vulnera quod attinet previdit ut non tantum exteriora infligerentur sed ut ipsum cor lancea perfoderetur ita ut ex ipso corde sanguis efflueret ab ejusdem capsula sc pericardio aqua dimanaret exact crasis or temperament of that most perfect and compleat body which the Word did assume that it is conjecturable that it might suffer and be deprived of its form by solution of continuity rather then from any internal principles proceeding from a depraved habit or evil constitution and being deprived of its form it is probable it should be incapable of corruption in that it is impossible it should have been produced by generation The Soul is ravished with the contemplation hereof being not able to express a tythe of what she cannot but conceive being so oppress'd and overwhelm'd with reason that she cannot possibly utter her notions herein except she had cloven tongues to multiply her expressions For the Word incarnate is that All in All both of finity and infinity wherein are all the reasons of things together with their beings concentred whereby corruption hath a possibility to put on incorruption and mortality to put on immortality For as his being in the world caused the world to be so the perfect conjunction and personal union of his divine and humane nature which can never be disjoyned giveth an eternal precarium esse to the whole humane nature or a possibility to all man-kinde to enjoy an eternal being yet must the whole world besides necessarily return unto its first nothing whose existence is but as a parenthesis in infinity in which parenthesis the two extreams viz. Creation and Annihilation must necessarily be equally distant from that point in the midst wherein the Word did exist to give an absolutely finite being thereto At the dissolution whereof it is necessary that the Word incarnate do actually exist in the world to impose a period thereto whose commencement did depend upon his actual existence therein by recollecting into himself that scattered light which is tutelary to the world which was at first from him dispersed before whom the whole world must necessarily be collected together with the angelical nature which is the next and immediate supporter thereof and must be rolled up as a Book and then being deprived of its tutelary light must pass away as a Scheme the glory whereof shall no sooner be reassumed into the Word then reflected upon the humane ashes to revive the same into an incorruptible and eternal being After this manner doth the rational Soul ascribe the Creation of the World to God as the first efficient cause thereof which one God she doth demonstrate by reason to have subsisted personally three in the very act of Creation but in a more special manner she doth ascribe the Creation to the Word which is the second Person in the Trinity whose actual existence in the world gave a being thereto In the contemplation whereof she cannot but discern with the Eye of Reason that all those mysteries which the holy Scriptures hold forth unto us are not at all repugnant to Reason As that the Word was incarnated in the fulness of time having been eternally conceived by the Holy Ghost that he took upon him the humane nature that he died by a violent death that he descended into hell with many others Having found out in the Book of Nature those mysteries which are express'd in the Scriptures she comes in the next place to observe whether those things less mysterious in the Scriptures be not also written in the Book of Nature In the holy Scriptures which are the written Word of God the Soul conceives her self chiefly concerned as a rational creature for there is no other creature in the whole world except man alone to whom the Scriptures do properly belong before whom God hath set the way of good and evil upon the onely account of rationality having breath'd into him the breath of life whereby he became a reasonable Soul although all other inferior creatures do owe continual praises to God for their being whereupon they are commanded to observe the Sabbath which is by God an appointed time of thanks to
kinde Aristotle in his twelfth Book of Metaphysicks saith That God is vivens aeternus optimus living eternal and transcendently good and a little after That he is substantia aeterna immobilis magnitudinis expers indivisibilis infinita impassibilis immutabilis a sensibus separata An eternal substance immoveable without bulk indivisible infinite not capable of suffering or of alteration separted from the senses Plato likewise in Timaeo and in his Book De Legibus saith of God That he is Genitor Universitatis the Begetter of this Universe bonus causa bonorum omnium good and the cause of all good things That very Attribute which Christians do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a more special manner ascribe unto God Cicero hath left in his writings saying as we say That God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knower of the heart He saith in * 3 De nat Deorum one place Obscurum Deo nihil potest esse and in * 2 De Divin another place Ignorare Deus non potest quâ quisque mente sit The same Author by the onely light of nature hath contemplated God in the most happy fruition of himself as also in his providence towards the world and hath exprest himself in a most Christian-like manner in both these respects As touching the fruition of himself he saith Ea est Dei vita quâ nihil beatius nihil omnino bonis omnibus affluentius cogitari potest nihil enim * Cicero nullus intellexit Deitatem absolute nihil agere sed nostro more non agere sc cum labore molestia agit nullis occupationibus est implicatus nulla opera molitur sua potentia virtute gaudet habet exploratum fore se semper tum in maximis tum in aeternis voluptatibus Such is the life of God than which nothing is more happy nothing in the world can possibly be thought to abound with more good things for he doth nothing he is implicated in no businesses he undergoeth no labour but enjoyeth his own power and virtue and knoweth certainly that he shall alwayes be in transcendent and eternal pleasures As concerning God's providence he saith thus In mundo Deus est aliquis qui regit qui gubernat qui cursum astrorum qui mutationes temporum rerum vicissitudines ordinesque conservat terras maria contemplans hominum commoda vitasque tuetur In the world there is a God which ruleth governeth and preserveth the course of the stars the mutations of times and the vicissitudes and orders of things who beholding both Sea and Land doth defend the goods and lives of men I could produce a large Catalogue of such-like expressions from the mouths of Heathens but presuming that what I have already enumerated may suffice to vindicate the Soul 's Prerogative as touching the knowledge of God in his Attributes I shall wave all maner of enlargements and pursue my intended brevity To know God in his Attributes is a neer approach to the Deity yet the rational Soul comes still neerer first prying about his essence then returning to her self and contriving which way she should know more at length she saith within her self Operatio sequitur esse action depends upon being Then she busies her self in the contemplation of God's actions which saith she are either immanent or transient the immanent actions of God are such as are perform'd within himself without respect had to the creatures whereby he is said to know himself and to love himself as Scaliger saith Deus generat ex seipso in seipso suiipsius intellectionem eodem modo eandem aequalem sibi God doth from himself begat an understāding of himself in himself after the same manner the same equal to himself Here the Soul takes notice of a reflection of the Deity upon it self and is sublim'd into the supposition of a Trinity for whereas God doth conceive and know himself he doth beget a most perfect image of himself from whence also proceedeth a most perfect love of himself Now seing there is nothing in God which is not God both the image of God and the love of God seem to be distinct * Vocabulum Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multisariam accipitur inter varias ejus acceptiones aliquando sumitur pro essentia entis quo sensu Patres Concilii Sardiensis censuerunt ut est apud Theodoretum in Ecclesiastica Historia lib. 2. cap. 8. unam esse hypostasin Patris Filii Spiritus sancti Verum enim vero 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro supposito naturae intelligentis haud obscuri Authores accipiunt quo sensu Graeci Patres in divina essentia tres hypostases esse asserunt Dionysius Areopagita qui Apostolorum coaetaneus fuisse perhibetur in lib. De Caelesti Hierarchia vocat divinam essentiam unitatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est in tribus hypostatibus subsistentem Hypostases or subsistences of the same essence with him from whom they do proceed as if an eye should see it self there is first the eye seeing secondly the eye seen or at least the image or species of that eye seen from which action of seeing there must necessarily proceed a desire of enjoying for every action hath its end This comparison of the eye doth in some sort adumbrate the Trinity yet by shewing how far short the comparison is the true notion of the Trinity may be more clearly demonstated The Eye cannot see it self but the Deity cannot but behold it self there being no object beyond it or extraneous to it God doth primarily see and know himself But secondarily the creatures who live move and have their being in him The Eye doth not always see but doth in time begin and afterwards cease to see but the Deity cannot but alwayes behold and know it self and cannot but subsist in the eternal contemplation of it self If we should grant that the eye could see it self yet in propriety of speech we must deny our supposition for the Eye sees not the naked essence of any thing but a certain accident viz. the intentional species but the Deity is essentially beheld of it self reflecting no other species or image from it then its naked essence whose perfection is such that it cannot but subsist eternally beheld and contemplated by it self From the reflection of the Eye upon it self there can proceed onely an appetite of enjoying but from the reflection of the Deity upon it self there cannot but proceed an absolute fruition Actiones feruntur in bonum saith the Philosopher from the reflection of an eye upon it self there can onely proceed bonum desiderii a good of desire but from the reflection of the Deity upon it self there cannot but proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or bonum complacentiae a good of complacency After this manner doth the Soul discourse freely ingenuously within her self I mean the rational Soul not clouded with sensuality nor straightned and girt with