CHAP. I. How many wayes the words Soule and Spirit are synonima , and the one promiscuè taken for the other .

THe words anima , and animus , in their originall etymologie , are thought of many to bee deriued of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ignifying a blast , or Spirit , Arist. de mundo . according to that of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anemos , is nothing but much aire flowing hard together which is also called a Spirit . The hebrew word nephesh for the soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ruach for the spirit , are accounted in their originall sense , to signifie also one thing , to wit , a breath , or blast . The Greeke word for the soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refrigero , because breath is let in to coole things naturally hote , and is therefore the same in meaning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiro . The like is in the Latine tongue , wherein as the word spiritus is taken often for winde , and breath , Virg. Aenead . as in the Poet , Boreae cum spiritus alto insonat Aegeo . And of the Queen of the South , when she came to Salomon , and sodainly sawe his exceeding glorie and Maiestie , it is said of her being amazed , 1. Reg. 10.5 . non erat ampliùs in ea spiritus , there was no more breach in her . So vsually in the best approued Latine Authors , the word anima is also taken for winde , Cicero de V. muersit . and breath . Tully saith , inter ignem et terram Deus aquam animamque posuit , Betwixt the element of fire , and the earth , God hath placed the water and the ayre . Geta in Terence , telleth Antopho , how by hearkening and listening , Terent. in Phorm . he had found out the parents of Phanium ; accessi , astiti , animam compressi , aurem admoui : I came neere , stood close , held in my breath , and listened . And in Plautus , the fault of the breath is called faetor animae . Plautus in Asinaria . Philenium said to Demaenetus , dic amabò , anfaetet anima vxoris tuae ? As in the three chiefest languages the etymologie of the wordes , vsed for soule and spirit , do import one force and nature , so in the three principall significations , and purposes , whereunto they are most commonly applied , in the description of the parts , and faculties of man , they haue as large a priuiledge , the one as the other . For , first they are taken generally , for the spirit of life in euery liuing creature : As in Genesis it is said , Gen. 7.15 . Venerunt ad Noachum bina ex omni carne in qua erat spiritus vitae . There came 2. & 2. of al to Noah , Tulli. de senec tute in whom was the spirit of life , Tul. extolleth those olde men , quorum ad extremum spiritum prouecta est prudentia , whose wisdome encreaseth , euen vnto the ende of their life . Aenaeas promiseth to bee mindful of Dido , Vir. Aeneid . 4 — dum spiritus hos regit artus , while life doth last .

This bodily life is called often in the Scripture , by the worde of anima : Reuben said to his brethren concerning Ioseph : Gen. 37.21 . Non percutiamus eum in anima : Let vs not strike him in soule , that is , Exod. 21.23 . let vs not kill him . The law of retribution is , eye for eye , tooth for tooth , hand for hand , animam pro anima , life for life . Psal. 59.4 . Dauid praieth to be deliuered from those bloud-thirstie men , which laid waite for his soule . Our Sauiour commaundeth vs not to be solliciti pro anima , Math. 6.25 . carefull for the life , what we shal eate or drinke , nor for the body , what raiment we shall put on . The Angell bad Ioseph to take the babe and his mother , and to returne out of Aegypt into Iury , because they were dead , qui petebant animam pueruli , Math. 2.20 . which sought the childes life . Qui vult animam suam seruare ( saith our Sauiour ) hee which will saue his life , Luk. 9 . 2● . shall loose it , and hee which will loose his life for my sake , shall finde it . Ioh. 10.11 A good sheapherd layeth downe his soule for his sheepe , that is , his life : Ioh. 3.16 . as hee laid downe his soule for vs , so should wee lay downe our soules for our brethren , that is , our liues . The Poet Iuuenal , reprouing the greedy couetousnes of marchants , saith I nunc , et ventis animam committe dolate Confisus lígno , digitis à morte remotus Quatuor aut Septem.

Secondly the word spirit , and soule , are in an equall degree taken vsually for the affections of man , either good or euill . Gal. 6.1 . 1. Cor. 4. v. vlt. The Apostle doth exhort vs to instruct one another with the spirite of mildnesse . Psal. 51.10 . The Psalmist prayeth God , to renew a right spirit within him , that is , holy motions of the mind . Esay . 29.10 The Prophet Esay telleth the stiffe-necked people , that God had cast vpon them , a spirit of slumber . Greg. in mor. spiritus carnalis mollia , spiritus mundi vana , spiritus malitiae semper amara loquitur . Psal. 27.12 . So may proud & couetous affections be called the spirit of pride , and the spirit of couetousnesse . So is the word soule often vsed for the affections of the heart . The Prophet Dauid sath , ne tradas me animae hostium meorum , deliuer me not to the soule , that is , the wicked desire of my enemies , for false witnesses are risen vp against me . Anima Sichem ad haesit Dinae filie Iacobi , Gen. 34.8 . the soule of Sichem , that is , the affection of his hart did cleaue vnto Dina , the daughter of Iacob . The Lord saith by Ezekiel , that he had giuen vp the Israelites animae odio habentium eos , Ezech. 16.27 to the soule , that is , the will and affections of them that hated them . So of good and louing affections , it is said in the Actes of those first conuerts , in the primitiue Church , Act. 4.32 . there was amongst them cor vnum et anima vna , one heart , and one soule , that is , their counsels did all agree , and their willes and affections were faithfully ioyned . Eph. 4.3 . The like doth the Apostle Paul exhort vs to , when he biddeth vs hold the vnitie of the spirit , in the bond of peace . When the affections of our Sauiour Christ are expressed , they are set out , sometimes by the word spirit , and sometimes by the word soule . Ioh. 13.21 Saint Iohn saith , turbatus est spiritus , his spirit was troubled , when he said , one of you shall betray me : Luk. 10 : 21. and as it is in Saint Luke , exhitauit Iesus spiritu , Iesus reioyced in spirit ; when hee said , I thanke thee O Father , Lord of heauen and earth , that thou hast hid these thinges from the wise and prudent , and reuealed them to babes , euen so was thy good pleasure . In Saint Marke he said , Mark . 14.34 tristis est anima vsque ad mortem , my soule is sorrowful vnto death , tary here & watch . And in Saint Iohn , anima mea turbata est , Ioh. 12.27 my soule is troubled , and what shall I say , Father saue me from this houre . Aug. in Ioh S. Augustine doth expound these places to signifie his infinite loue towardes mankind , and saith , caput nostrum suscepit membrorum suorum affectum : Our head vouchsafed to take vpon himselfe the affections of his mystical bodie .

Thirdly , the word soule and spirit , do in as full maner , the one as the other , point out vnto vs the principall part of man , that rationall soule and vnderstanding spirit , which beeing part of mans substance here , doth remaine still immortall , when the bodie is extinguished . Of that is meant that speech of the wise man , Eccles. 12.7 when earth goeth to earth , the spirit goeth to God which gaue it . That did the first Martyr Saint Stephen yeeld vp into the hands of Christ , Act. 7.59 when he said , Lord Iesu receiue my spirit . Of that speaketh the Apostle to the Hebrewes , Hebr. 12 : 9 if wee haue reuerenced the Fathers of our flesh , when they haue corrected vs , much more shall wee bee subiect to the Father of our spirites and liue . Of that doth our Sauiour speake , in the yeelding vp of his soule , Luk. 23.46 Father into thy hands I commend my spirit : For as he tooke truly mans flesh , so tooke hee also a humane soule , and was perfect man , Hebr. 4 , 15 like vnto vs in all thinges , sinne onely excepted . Saint Peter saith , ye were all as sheepe going astray , 1 , Pet. 2 , 25 but ye are returned to the sheapheard and Bishop of your soules : Ver , 11. And in the same Chapter againe , abstaine from fleshly lustes , which fight against the soule .

Hee calleth by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima , Iam , 1.21 the spirit and principall part of man . So doth Saint Iames , when he willeth vs to receiue with meeknes the word of God , which is able to saue your soules , so doth our Sauiour Christ when hee biddeth vs not to feare them which kill the body , Mat 10.28 and haue no power to kill the soule , but to feare him that hath power to kill both body and soule , and to cast both into hell fire . Mat. 11.28 . Heb. 13.17 1. Pet. 1.9 . 1. Pet. 4.39 . And in the Chapter following , learne of me that I am meeke and lowlie in heart , and you shall find rest vnto your soules : Hieron . aduer. Iouinian . lib. 2 of this speaketh S. Hierom , Anima in aurigae modum retinet fraena sensuum currentium , The soule as a Wagoner doth holde and gouern the bridle of the running senses . Aug. quaest. super Numer . lib. 4. cap. 18. And Augustine , Humana natura constat corpore & spiritu , quem etiam animam dicunt , The nature of man doth consist of a body and a spirit , which spirit is called also the soule . And Bernard , Bernard , super cant . se . m 59. gemit anima deuota Christi absentiam : A deuoute soule doth grone and sigh , when it feeleth Christ absent , or longeth for the comming of Christ . The other significations of the wordes soule and spirit , as when soule is taken , Gen. 14.21 . Rom. 13.1 . either for the whole person of man , yet liuing , Numb. 21 , 1 Numb. 6.6 . or for the body of man being dead , and the spirit taken for a Phantasma , or Ghost appearing in some visible shape , as Theophilact doth expound that place in S. Luke , Luk , 24.37 . where it is said , that the Apostles , when our Sauiour appeared to them , did think that they had seene a spirit , and were afraid , but our Sauiour did cheare them vp , why are ye troubled ? touch mee and behold , for a spirit hath not flesh and bones as ye see mee haue . These and sundry other acceptations of the wordes soule and spirit I omit as impertinent to the question now in hand , and doe thinke it more fit ( the aequiualency of the words being thus briefly laid open ) to passe vnto that which in order ought next to follow , to wit , the definition of anima , what it is first generally in al liuing creatures , and then more particularly what is the soule of man .

CHAP. II. What is the soule or anima , and how the soule in man doth differ from anima in other creatures .

WHat that anima is , that is the life of all animalia , of all liuing creatures , it is a question much disputed amongst auncient Philosophers . Some doe make it a bodily thing , some a nature incorporeal , and some onely the temperature of the body . The Stoickes taught , See these opinions more at large in the beginning of the 7. chapter ammam esse vitales spiritus in sanguine , that the soule was onely the vitall spirites in bloud . If it be a corporall thing , then must it needes be like either the aeriall or the fiery element . The signification of the worde doth import rather an aerial nature : but Democritus called it , Igneam naturam of a fiery nature : some called it a harmony , or ( as Empedocles ) a friendship of the elementes and humors : Heraclitus accounted in a certaine force , flowing from the celestiall bodies into the terrestrial , vnto which opinion the Poet seemeth to allude , Virg. Igneus est illis vigor & caelestis origo Aristotle defineth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tully Tusc. 1 the continued motion ( as Tully doth interprete it ) of a naturall organicall body , hauing life in power : some doe reprehend that interpretation of Tully , & do think that it should be expounded rather perfection , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth perfect . Plato de leg . Arist. 3 , Physic . & in lib. de gener . anim . at , l. 2 , de ani. ait , inima est principium , quo vluimus , sentimus & mouemur . But Plato vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for iugiter & continuè , & certaine it is , that Aristotle doth vse often promiscuè , the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for an efficiency and working motion : many hold it to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a continuall agitation , as in the Prouerbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a drippe alwaies dropping , doth harden the hard rocke , and the Wiseman sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eccl. 30.1 . He that loueth his sonne , doth continually adde correction to him . When anima is called a continued agitation , wee must not vnderstand an accidentall motion , but a substantiall and habituall agitation , stirring vp actions . Hippocrates nameth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the naturall heat , or the spirite in bloud , and hee addeth , Cum haec anima inflammatur , pereunt & corpus & anima , because when the heat and spirits doe not keepe a iust proportion , them all liuing creatures are thereby extinguished . In the holy scriptures , the word anima is giuen to the bloud , Carnem cum sanguine ipsius , qui anima ipsius est ne comedite , Gen. 9.4 . Eate not the flesh with the bloud of it , which is his life , tantummodò non comedas vllum sanguinem , Deut. 12. ●3 quia sanguis cuiusque est eius anima , ideo non com ede vllius animam cum ipsius carne , Eate no bloude , for the bloude of euery thing is the life , therefore eate not the life together with the flesh . Herevpon is the word anima also giuen to euery liuing creature , Quaecunque anima viuebat in mari , mortua est , Apoc. 16.3 . Euerie soule that liued in the sea , that is euery liuing creature . Adam called by name , omnem animam viuentem , Gen. 2 , 20. euery liuing soule , that is euery liuing creature , omnis anima viuens quae repit , euery creeping soule , Ezech. 47.9 that is , creeping creature . In most authors , the worde bloud is taken for life , because of the spirits of life proceeding of the bloud ▪ when the Poet describeth a man slain , he vseth this phrase , Purpuream vomit ille animam , He cast out his purple-red soule , Virg. Aenead . that is his life together with his bloud : Gal. de vsu partium lib. 6 cap. 17. Galen defineth animalem spiritum esse exhalationem quandam sanguinis benigni , the animall spirit to be a certain exhalation of the best part of bloud . Ibid , lib. 9. c. 4 And afterward sheweth how this animal spirit is engendered of the vitall : the thinnest and purest portion of the vitall spirits engendered in the heart , & arteries , is carried vp to the ventricles of the braine , and there wrought into an animall spirit , and from thence by the sinewes , doth exercise his force in euery part of the body : Gal. de placitis ●●p , & Plat. l. 7. c. 8. the braine doth purge superfluous vapours , but this animall spirit it doth retaine as familiar vnto it selfe : and although naturally all spirits doe ascend , and not discend , yet these animall spirites being gouerned of the soule , are carried downe euen into the feet , and to euery part of the body , for this difference doe the Galenistes make betwixt anima & spiritus : Spiritus ita se habet ad animam , vt ad ignem scintilla , The spirit is in respect of the soule , Galen de placitis . Hipp. & Plat. lib , 7 as the sparkle in respect of the sire , or ( as in some places Galen doth speake ) the anima or soule dwelleth in the body of the braine , as the workman , primum autem eius organum tum ad vniuersos sensus tum ad motus voluntarios esse animalem spiritum , and that her chiefest instrument both for all senses , and for all voluntarie motions , is the animal spirites . What the substance of anima is , Gal. lib. de faetus format. & lib de anim . & corp. tempe ramentorum mutua consequutione . hee confesseth often , that hee is ignorant of it He enclineth sometimes to the opinion of them , which make anima to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a temperature of the elementes , especially of the fiery and aeriall . But most vsually for the speciall kindes and powers of it , hee followeth very often the diuision of Plato , who maketh three animae specu● in man , Gal. ibid , & in lib. 9. de placit . Hippo. & Plat. the first , he calleth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the principall gouernour or rationall soule , hauing the sent in the brain , and working by senses , voluntary motions , imaginations , memory , vnderstanding and iudgement . The second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the irascible soule , hauing seat in the heart , and working by vitall power by affections and perturbations .

The third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the appetitory or concupiscible soules , hauing sent in the liuer , and working by nourishing , increasing procreation , and what soeuer operations of nature .

The faculties of the first are called Animall , the second vitall , the third naturall : to the first , do serue the sinewes ; to the second , the arteries ; and to the third , Gal. de natur . facult. l. 1. c. 1. the veines , the vegetatiue life in plants is called by Galen rather natura then anima , the naturall force of increasing and propagating . The anima sensitiua , or sensible soule giuing sense and mouing , is common to man with brute creatures : but the rationall soule which Plato thought to proceed from God , Gal , lib. 9. de placicis Hip. ● & Platonis . and Aristotle accounted not to come by the generation of man , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ourwardly by the gift of God , Arist , lib , 2 , de gener , animal cap , 3. and Hippocrates acknowledged not to bee nourished with meates and drinkes , Hipp. lib. 1 , d● victus ratione and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not able to be altered by them , and therefore immortall , that is indeed the essentiall difference of man , whereby hee is distinguished from other creatures voyde of reason . It was thus defined by Alcmaeon Cratoniades one of the schollers of Pythagoras , Plato in Phaedro : ( as Plato sheweth ) anima est substantia , similis aeternis essentiis , semper mobilis motu illo , qui conuenit naturis caelestibus , The soule is a substance , like to the eternal essences , alwayes moueable with that motion , which agreeth to heauenly natures . Augustine saieth , August , in lib , de definitione anim . Anima est substantia creata inuisibilis , incorporea , immortalis , Deo simillima , imaginem habens creatoris sui . The soule is a substance created , inuisible , in corporeal , immortall , most like vnto GOD , and bearing the image of her Creator .

Melancth. de●● anima , pag , 19 Melancthon defineth the soule to be an intelligent spirite , the second parte of mans substance , and yet so , that being seperated from the body , it remaineth still immortall .

Athanas . tom. 4. in tractatu de definitionibus ecclesiasticis . Athanasius , although hee account the essence of the Soule to be such as that it cannot bee knowne of man : for the saieth , Tria sunt , quae secundum essentiam hominibus sunt incognita , Deus , Angelus , & anima , quae soli Deo secundum essentiam cognita sunt , yet afterward in the same place , hee endeuoureth by a comparison to resemble the same vnto vs . As the Sunne beames ( saieth hee ) doe enter into the house , and possesse one place , and yet do lighten the whole house , euen so the soule , though it haue a seat in the heart , and also in other principall partes of the head and body , yet doth it further distribute her vitall power to euery part of the body . This similitude was vsed before by the auncient Philosophers . Curaeus in Physic . Plato and Aristotle speaking of that principall part of man , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one doth compare it to the Sunne : and the other to the light , because sundry beames are spread from it vnto all such partes of the body , as are capable thereof : The lowest beame is called of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , radius animae passiuus , vel patibilis , This suffering beame is spred into all the powers of the sensitiue soule , and euen into the faculties of the outward senses , and is ioined with them , & doth furnish them with that power , that they may bee able to bee conuerted and reflected into themselues , otherwise they should be like vnto bees , making curious workes , and yet not iudging of that which they haue made . But in man by the communicating of the rational soule , the senses doe reflect and comprehend themselues . There is an other beame of the rationall soule , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intellectus , radius agens , the actiue or working beame , which doth discourse of matters , and sometimes doth vse the helpe of the inferior powers , the imagination , and the senses & sometimes , doth returne into his own essence . Aboue both these beames there is mens pura & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mind pure and without passion , not mingled with the bodily powers , nor vsing them for her knowledge , but plainely inorganical . It hath a respect and consideration of the body , but it doth therewith returne into her selfe and regarde her own chief patterne . Andreas Laurent . lib. de Melanch . Hypochondr . A famous Phisition of our age , to shadow out the soule of man , doth vse an other similitude , drawn from the forme of a iudiciall court : he calleth imagination the preferrer of the bils or promoter : reason the examiner and iudge : and memory the Custos rotulorum , or Register . First , imagination , by the common sense , and by the outward senses ( which shee doth vse as spies ) doth take hold of many matters , and exhibite them to the vnderstanding . And as many times captaines being drawn on by the errour of their spies , do attempt some exploits , which redound to their great harme : so reason being beguiled with the errour of imagination , doth fall into folly and rashnes . The Greeke Philosophers doe erre about the imagination of man , some of them doe make it to bee all one with the common sense , & some make the imagination in man , & in brute beastes to be both alike : but both the assertions are erronious , for the common sense or inwarde sense , dooth in the same moment of time together with the outward senses , perceiue those things which do fall vnder sense , and when the obiect is remoued , the action of the common sense doth vterly cease , but the imagination , although the bodies be taken away , yet it doth retain the formes , and of diuerse things can make one , as of a mountain and gold can make a golden mountaine . Again the common or inwarde sense doth only perceiue those things which are brought vnto it by the benefite of the outward senses , but imagination goeth further , and doth put forth her power in high and lofty matters . At the first sight of a wolfe the sheepe doth flie away , and yet cannot that sagacity be attributed to the outward senses , neither can we say , that the imagination in brute beastes is the same that it is in man : for in beastes it is occupied wholy in appetites , in seeking those thinges wherewith it is delighted , & in flying from those things which they imagine will bring harm . But mans imagination doth beholde many thinges very farre remoued from affections and appetites , and when imagination hath conceiued many things , and by the exhibiting of them as it were , rowsed reason out of sleepe , then doth reason ponder & discourse of the matters , proceeding to & fro from the effectes ▪ to the cause , & doth thereupon inferre conclusions , and determine vpon resolutions . Caluin Instit. l. ● . cap. 15. The common sense is as it were a receptacle , into the which by the outward senses , ( as by instrumentes ) all maner of obiectes are infused . Phantasie dooth iudge of those thinges which bee apprehended by common sense ; Reason hath an vniuersall iudgement , farre beyond those thinges which doe fall vnder sense . And aboue them all that which is called Mens the minde , doth with a quiet and fixed contemplation behold those thinges whereof reason hath discoursed . The three faculties called cognitiuae the cognitiue or knowing faculties of the soule , Caluin ibid. haue other three appetitiue faculties , answering vnto them . Voluntas the wil , doth properly desire that which the mind and reason do propound . Vis irascendi the courage , doth catch at those thinges which are reached out by reason and fantasie . And vis concupiscendi the concupiscence , doth desire and apprehend such things as are obiected by fantasie and sense . How all these should be rightly vsed , it is thus defined by an ancient Father , Gregor. Mag , in Prologo , in 7. Psalm. poenitent . Caro quatuor constat elementis : anima tribus vegetatur naturis : est enim rationalis ad disceraendum ; concupiscibilis ad virtutes appetendum ; irascibilis ad vitia aduersandum , The flesh consisteth of fower elements , and the soule is quickned in three natures : for it is either rationall to discerne ; or concupiscible to desire vertue ; or irascible to abhorre sinne . Some doe make in the soule three beginnings of actions , Calu. Instit. l. 2 cap. 15. sense , vnderstanding & appetite . Some do more briefly bring it into a Dichotomy , making onely two parts of the soule , to witte vnderstanding and will : vnder vnderstanding ▪ they do comprehend sense , and in will they include appetite : vnderstanding doth discerne & decree , and the will doth make choise of that which reason hath prescribed , & refuse what she hath disalowed . The appetite if it do obey reason , & natural instinct , it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earnest desire , but if it do shake off the yoke of reason , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sodain and rash perturbation , which is rather a corruption & infirmity , than a natural faculty of the soule . The Orator ( or tather in that booke the Philosopher ) doth them account the apetite to be a right force of the soule when it obeyeth reason , Duplex est vis animorum , Tul. lib. 1. off . vna pars in appetitu posita , altera in ratione , quae docet & explanat quid faciendum , fugiendumque sit , ita vt ra●io praesit . But our Christian faith geeth further , and dooth teach vs , that all our reason , our thoughts , Rom. 8.7 : 2 , Cor , 3 , 5. 1 , Cor , 2 , 14. Gen , 8 , 21. Phil , 2.13 , Eph , 4 , 23. Ioh. 1 , 9 , 2 , Peter , 1 , 19 2 , Cor , 4.4 . 1 , Tim , 5 , 6. Greg. in Ezech hom , 17 , our knowledge , our appetites , our wil , our wisedome , and the very spirites of our mind , are blinde , darke , and euen dead , vnlesse they be lightened by the beames of Gods word , and quickened by his sanctifying Spirit . It was well said of Gregorie , Anima in corpore vita est carnis , Deus autem qui viuificat omnia , vita est animarum . The soule in the bodie , is the life of the flesh ; but God , which quickeneth all things , is the life of our soules . And of Augustine , Aug. de verbis dom. in Math: Cap. 8 sicut expirat corpus cum animam emittit , ita expirat anima cum Deum amittit : Deus amissus mors animae , anima emissa mors corporis , As the body dieth , when it sendeth out the soule , so doth the soule dye , when it loseth God : the seperation from God , is the death of the soule , euen as the parting of the soule , is the death of the body . This is opus animae , regere inferiorem , et regia superiore , August , lib , 6 , mu●i . cap , 5 , the proper office of the soule is , to gouerne man , and to be gouerned it selfe of God .

CHAP. III. Whether anima vegetatiua , sensitiua , et rationalis , the vegetatiue , sensitiue , and rationall soules bee three seuerall formes of soules , or but diuers faculties of one soule .

WHen the vegetatiue force , the sensitiue life , and the rational soule , are considered in themselues , and in their owne nature , they must needs be accounted three distinct kindes : because the first is in plants , & all things growing on the earth : The second is common both to bruit beast and man : And the third is proper to man onely . But when they are all ioyned together in man , then the question is , whether they are to bee reckoned three sortes of animae , or but only three distinct powers of one soule . Galen doth in diuers of his bookes , followe still the positions of Plato , and as there are three principall parts of man , the heart , the brayne , and the liuer , so hee teacheth expressely , that their seueral sortes of anima , tres animae sunt species ,

Gal. lib. de animi et corporis temperament mutua consequutione .

G●l . de placit Hipp. et Plat. lib. 9.

saith he , there are three kinds , or sorts of soules , and addeth presently the partition of Plato . And againe , plures sunt animae species , et triplici sede collocatae , there are three maners and formes of the soule , and placed in three seuerall seates : he citeth againe , the diuision made by Plato . Aristotle , Vide Peucer . Pag. 601. although in some places hee maketh but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gouerning all , yet when hee giueth to the vegetatiue , sensitiue , and rationall soule , three seuerall times of beginning , and seuerall efficient and materiall causes , and seuerall maners of working , Arist. de generat animal . lib 2. Cap. 3. he seemeth verie euidently to make three distinct sortes of animae . For he teacheth plainely those anima , or soules , whose actions are corporall , doe not come from outward , but do growe in , and with the bodie , Nec simul fieri animatum et faetum : It hath a vegetatiue force to growe in the wombe , euen before it is endued with sense . Ibid. But of the minde hee addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Onely the mind doth come from out ward , and is only diuine . For the powers and opeations of the bodie , doe not communicate with the operations thereof .

Melanch de anima pag. 21 Melanchthon doth not condemne the arguments of Occam , wherein hee endeuoured to demonstrate , that the rationall and sensitiue soule , are distinct things in man : His reasons are , because the rationall and sensitiue appetites are contrary one to another , and it is vnpossible that in the selfe same indiuisible nature , there should bee at the same time contrarie appetites . Againe , if man beget man , it must needs be with life and sense . It seemeth a grosse thing to imagine that other baser creatures should naturally procreate and bring forth issue of their owne kinde , with life and sense , and that man being so farre a more excellent creature , should not in procreation yeeld so much as sense and life . The reasons of them which defend three seuerall kinds of soules in man . Howsoeuer the rationall soule , the vnderstanding and mind , commeth not ex tr●duce from the seed of the parents , but is inspired and giuen of God , yet the vegetatiue and sensitiue power ( as he saith ) cannot but come by naturall propagation , if in bruite beasts , much more in man , the more noble creature . Moreouer , after their opinion , the rationall soule differeth from the other in continuance and eternitie : For whereas she is immortall and perpetuall , the others , to wit , the vegetatiue and the sensitiue , as they haue their beginning with the bodie , so haue they their end also . For their actions are wholy organical , neither haue they any power or beeing , when the bodily instruments do fayle . The sensitiue power is corporall , and diuisible , but the mind or soule , is a spirit incorporall , and therfore indiuisible , and is indeed the only essentiall difference betwixt man and bruitish creatures . Whiles she is vnited with the bodie , she gouerneth all the powers of the bodie , and imparteth her efficacy , to euery part of it , according as it is , found capable thereof . As the Sunne in the great world , doth come to some partes with his beames , and to other parts onely with his efficacie , euen so in this microcosmus the little world man , the diuine spirit , the soule , doth on some partes cast the beames of her light , and impart vnto other , the power of her quickening spirit , and is indeed both the fountaine of life in this world , to the body being made capable by the vegetatiue and sensitiue faculties , the good temperatures of the first qualities : and after this life , when the vegetatiue and naturall forces shall cease , the bodie being by glorification , made eternally capable , it shall minister to it a life that neuer shall haue end . A man doth sustaine no iourney , if at the same time wherein he expecteth the payment of a debt , ( though the debt be not paid ) yet his comming for it , doth by occasion sodainly yeeld him such preferment , as whereby he shall neuer stand in neede of that debt so expected . And euen so it is no abasing vnto man , not to haue that debt of nature , sensitiue life ( which all liuing creatures haue ) when at the same time , in stead of that which should haue come from parents God doth inspire a far better , euen a liuing soule , performing al , & a thousand times more then the other could haue done . I therfore hold their opinion to be soundest , Peucer . de diuinat cap de physiog . which do attribute vnto man but one soule , comprehending and gouerning al the powers in man . The vegetatiue and sensitiue faculties , are but bodily temperatures , or corporall agitations , hauing their motions according to the good disposition of the instruments , and also their continuance according to their continuance . But the mouing spirit which moueth all , and ruleth all , and quickeneth all , is that one soule of man , Chrysost. ad populum Antioch . hom. 19 of which Chrysostome speaketh , omnia duplicia naturae nostrae dedit Deus , binos oculos , binas aures , binas manus , binos pedes , animam autem vnam , quam si perdiderîmus , quid superest quorum in vita maneamus : God hath giuen all other things double vnto vs , that if one be hurt , the other may stand vs instead , eies , eares , hands & feet double ▪ But he hath giuen vs but one soule , which if we destroy , what is there in the world , whereby we may hope for any life ? Isidor , in etymolog . And Isidore , anima dum viuificat corpus , anima est ; dum vult animus est ; dum scit mens est ; dum recolit memoria est ; dum rectum indicat ratio est ; dum spirat spiritus est ; dum aliquid sentit sensus est . The soule is one , but is called by seuerall names , according to her seuerall and manifold operations : Vide Curaei Physic . Some holding the opinion of Plato , that there bee three distinct soules in man , do conclude that to be the cause of apparitions of ghostes , because Plato taught that the sensitiue soule doth remaine a while after death , as a garment & couering to the rationall . But I omit that as a playne dreame . Iohannes Philoponus , Philopon , Grammat . a Grecian Philosopher , and yet a christian , said that he could not conceiue how the wicked should be punished after this life , vnlesse the sensitiue soule doe continue . No doubt as the souls of them which dying in the Lord , are alreadie blessed and with Christ in Paridise , beholding the Lambe , Apoc. 22 , 5. howsoeuer they want the bodily eye , and haue no light of the Sun , but the Lord God is their light for euer : so the rich glutton his soule , Luk , 1● & the souls of as many , as are alreadie damned with him , do endure the torments prepared for the diuell and his angels . Howsoeuer the bodies being not yet raised vp , they cannot be said to haue their corporal senses . The maner of the ioies & punishments after this life ( for the arme of Gods mercy , and the arme of his iustice are both of one length ) is incomprehensible and vnspeakable , such as no eie can see , 1. Cor , 2. ● no eare can heare , neither can it enter into the hart of man . But it is many waies apparant , that howsoeuer in the day of iudgement the body shal be ioined to the soul , as in society of either blisse or torment , yet is that immortal & inuisible creature of it selfe inorganical , sufficiently able for all her actions , motions , and operations , without the bodily instruments , humors , qualities , powers , agitations , temperaments , or any corporall faculties whatsoeuer .