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Show The firft Booke of thefirSt part é Cuar.2.9 Guar2g2. Anima by which weliue. Hereofit is faid, Anima corpusanimat, ideft, vinificat 3 or thes foule is that which doth animate the body, that is . gineth is life :for death is the feparation meminifje,intelligere aciditigere chan k quo fatla eit, (thavis) The Minde (or Mens) was wot thereforethe Image ofGol,becaufe it reniembretlr; underflandeth, and loweth it felfe, but be- ofbody and foule.,and the fame ftrength (faith Philo) which God'the great Director hath inthe World, the fame hath this Aséma,ormind,or foulein man. Amirom,is thar, canfe it can temember;unatrfandandlone God,whecreated: it.And thatthis Image may be deformed and madevnprofitable,:heare Basi} Homo ad imaginem o>fmilitudinem Da by which wewill and makeelection ; and to this Bafié agreeth,which calleth this Mens, feline ft,peceatum vere imazinis Auiiaspulcbritwdinen deformanites G ieutileme reddidit,dum animamcorruptts concupi[centia affectibus immerfit : Man was made after the Image and finsi- rolitude ofGod, but finne hath deformedthe beauty mens extinguitur, Anima manet: In men thatfleepe it is this (:mens) or underflanding , andnot the minderfouleywhich refteth,duringwhich timeit is but habitual in wife men, in mad maces this (mens) % extingnifbedandnot thefoule:for mad men do liue,though diftract. Therfore this word being often vfed for the Soule giuinglife, is attributed abufiuely to mad men, when wefay that they are ofa diftraé&minde, in ftead of a broken vnderftanding: which word (Mind) wee vfe alfo for opinion,as, I am of this minde, orthat mind : and fometimes for mensconditions or-vertues,as,Heis of an honeft minde,or, a man ofa iuft minde: fometimes for affe@tion,as,I do this for my mindesfake ; and Ari- Alotle fometimes vfeth this word (Mens) for the phantafie, whichis the ftrength of the imagination: fometimes forthe knowledgeofptinciples,which wee haue without dif. 10 courfe : oftentimes for Spirits, Angels andIntelligences: butas it is vfed in the proper drawing our minds inte corrapt concupifcence. underflamding is the Image of God. God ts Prefident or Ruler ouer this vuderfan ding , thit-xo underftanding ouer the Soule, and this Soule oner the body. This divifion and diftinGion out of the Platonikes and Peripatetikes, l leaueto the Reader to iudge of, That, Adens Lib.g.cap-s. hwmana hath no need of.any organ, Marfilius Ficinws in his ninth Booke of the Soules opines ‘iv. Unmortality laboureth to proue. Zamchius doth not differ from Dei part.3.lib, Ficinus in words: for CAp.2, (faith he) Ad facultatem intelligentem exercendam non ages Mens organe, tanquam media, per quod sntelligat: guanquam eget obiecioin quod imtnatu r, Cex 940 intelleclionem canciplat :hoc autem obieclam funt phantafmata, few rerum a fenfibus perceptarum fimulachre ad plantafiam prolate: To exercife the faculty of vuderfl anding, the minde of man (faith hee) aeedeth7 no inflrument,as ameane > by which it may vnderf land : but it needeth an obit3 whercon to looke,and whence to conceiue the ad? of underflandin g. This obief are the phan- 40 tafmes, or the refemblances of things receinedfromthe‘fenf e & carried tothephantafie.But in effeét his conclufion feemethto carry a contrary fenfe, when he maketh the Phantafie, inreprefentingthe obiectto the vnderftanding.to bea corporal Orgemamsneithercanit bevndeftood tobe an Organum of any thing, byt ofthe that therefemblance of things in mans imagination, vnderftanding. And he addeth, are to his vaderftanding & mind,as colours arete the fight: whence it fo followeth,that the imagination or phantafie it felf Pag.185. @ fe iS tO the faculty of vnderftanding,as the eyeis tothe faculty offeeing. & as this is an or‘dimaginem &emo that.Ofthis queftion, Howthe minde in all her ations maketh vie of the boDeicremwei. @¥s8& hath communion with the body, referr e the Reader toa moft graueand learned tum,idef,fa- Difvourfein the laft Reply of M.D. Bi/fan,late Bifhop ofwinchefler , vnto Henry Jasob. §9 reas Bieyvirte. heciney OWLoeu 1 finier theeT Hercerd ie Truthlsthe be dere . rmined, wee muft conclud » aT J e, that itaeis neither in refpect of compotemgui Teafon alone, by which we difcotirfe, norin re {pect of the mindeit felfe by which wee fen a liue,nor in re{pectof our foules fimply,by which Weare immortal], that wee are made Roftere? fac 2iterthe Image of God. Butmof t fafely may we refemble ourfeluesto God in mente; simitari, andin refpect of that pure faculty which is neuer feparate from the contemplatio progy img n and lous ef God. Yer this tatin,f>iconCoffe rations is nor all. For Saint Bersard aketha true difference berweene ChE nature and facultics of the Mindeor Soule, and between e the infufion of quali», eS, endowments and gifts of grace, wherewith ir is adorned and enriched, which, being , DOU O31 401 Reafon maybefaid to be ofher gift,which ioynedto the foule isa part ofthe Effentiall 20 Contftitution of our proper Species) but from the bountiful grace of the Lord of alk goodnefie,whobreathed life into Earth, and contriued within the Trunke of Duft and Clay,the inimitable hability ofhis owne Picty,and Righteoufneffe. ii So long therefore (for that refemblance which Dominion hath)doe thofe that are: powerfull retain the Image of God,asaccording to his Commiandements they exercife the Office or Magiftracy to which they arecalled, and fincerely. walkein the wayes of whichis intelligible,as to his firft obiect: or more at largethus;A part orparticle of the that which giuethlife) # the Imageof this underlanding , or Mens, and this (Mens) of of this Image, and madeit unprofitable by It is northerefore(a8 aforefaid) by reafon of Immortality ; nor-in Reafon, nofin Dominion,norin any one of thefe byit felfe,norin all thefe ioyned; by any of which; or byall which we refemble, or may be called thethadow of God, though byreafort! and vnderftanding, withthe other facultiesof the Soule, weeare made capableof this! print ; but chiefly, in refpect of the-habit of Originall rig! teoufnefle,moft perfectly ins fufed by God into the Minde and Soule ofmanimhis firft ‘Creation. Forit isnot by nature,nor by-her liberality, that we were printed with the feale ofGods Image ' (though fignification, including both the vnderftanding agentand poffible,it is defcribed to bee a pure,fimple, fubftantiall a4, not depending vpon matter, but hauiug relation to that Soule, whereby it doth vaderftand, not depending vpon matter, nor needing any organ, free from paffion comming from without , and apt to bee diffeuered, as, eternall from that whichis mortall. Hereof excellently Mercvrivs : Anima eft imago men tis, mens imazo Dei. Deus ments pracft,mens anime, anima corporé ; The Soule (meaning 23 being addedto the nature,effence,and aculties,maketh it altogether tobee after the Image of God,whofewords are thefe:7 oupropterea imago Dei tfhquia{ui meminit Mens, fi4,inteUigit cp deligit (whichalfo wasthe opinion ofSaint AVGVsTINE) fed quia potest ‘apience as her puide (faith Philo) betweene which and reafon, betweene nateSeated Shea between which & that power whichthe Latines'call animus,hereis this difference.Reafon is that faculty by which we indgeanddifcourfe, ordivine vnderftanding, per/picacem anime partem,theperceiuingpart ofthe minde, or the light by which the Soule difcerneth: dormmicatinm mens,n0n anima,fopitur, rin furiofis yo of the Hiftorie ofthe World, God,which inthe Scriptures is called,walking with God ; and all other men fo long reGen.§.225 taine this Image, as they feare,loue and ferue God truly; thatis; forthe loue of God alonejand doenotbruifeand défacehis Seale by the weight of manifold and volunta: ry offences,and obftinate finnes.Forthe vniuft mind cannotbeafter the Image¢ of God, 30 {ecing Godis Iufticeit felfe; The bloud-thirfty hath it not ; for God is Charit 5 and Mercyitfelte : Falfhood, cunning practice, and ambition , are properties of Sathan : andtherefote cannot dwell in one foule, together with Go ps andto be fhort, there is no likelihood betweene pure light and blacke darkneffe, between beauty &deformity, 5 c4y.6,13; or betweenetighteoufneffe aud. reprobation. And thonghNature, according tocommon vnderftanding, haue madews capable by the powerofreafon,and apt enoughto receine this Imageof Gods goodneffe, whichthe fenfuall foules of beaftscannot per: ceiue ; yet were that aptitude naturall more inclinable to follow and imbrace the falfe and dureleffe pleafures of this Stage-play World, than to become the thadowof God by walking after him, hadnotthe exceeding workmanthippe of Go » s -Wife40 dome , and theliberality of his:Metcy ; formed eyes to our foulesyas to out which, piercing through the impurity of our flefh , behold the higheft Heauensbodies, ; ‘and thence bring Knowledge and Obieétto the Minde and Soule, to contemplate the euer= during Glory, andtermeleffe Ioy, prepared forthofe, which retaine the Image and fi- militude of their Creatour, preferuing vndefiled & vnrent the garment of the new man, e which, after the Image of Gon, is created in Righteoufnefle and Holineffe,as faith Se, +cor.35: Paul. Now, whereasit is thought by fome ofthe Fathers, as by S. Augufline,with whom 5. Ambrofe ioyneth, that, by finne,the perfection ofthe Imageis loft,and, not the Images.dmbrof t: it felfe ; both opinions bythis diftinaion may bee well reconciled (to wit) that the I- mage of God, in man, may be taken two wayes ; for eitherit is confidered, according: 50 to naturall gifts, and confifteth therein : namely to hauea reafonable & vnderftanding nature,&c. and inthis fenfe,the Image of God is moe loft by fin, than the very realo- nable or vnderftanding nature, &c. is loft, (or finne Worth not abolith and take away thefe natural! gifts :) or,the Image*of Godis confidered, according tofipernaturall gifts, namely, of Diuine Graceand heauenly Glory, which is indeedthe perfection and 2ecomplifhment of the natural] Image ; andthis maner offimilitude and Image of God 18 Wholly blotted out and deftroyedby fin. §. 11, |
