The dignitie of man both in the perfections of his soule and bodie. Shewing as well the faculties in the disposition of the one: as the senses and organs, in the composition of the other. By A.N.

Of the Soule and Spirit.

Q. What is the Difference between the Soule & the Spirit.

A. By the Soule is vnderstood Man, as he is borne, hauing the vse of the Animall, naturall, and vitall powers.

2. By the Spirit, whatsoeuer grace and knowledge is giuen vnto man by God. So that by Soule is vnder∣stood Man, as he is in the corruption of his nature: and by Spirit, as he is regenerate and borne anew.

There are degrees appointed, by which the bo∣dy ascendeth to his perfection, and descendeth againe to his dissolution; but the Soule hath no such de∣grees, by reason it is neither Corporall nor mortall, but remaineth in the substance and nature which first it had, which is celestiall and diuine; but if the question be of the powers and vertues thereof, the Soule may be thought to increase or diminish according to the growth and decay of the body: but it is not so; for the reason is, because she is manifested more in one age then another.

God doth not bestow his gifts at once, but by little and lit∣tle, as be iudgeth expedient.

Q. Is not the Soule corrupt?

A. No: the Soule is so farre from corruption, that it keepeth the body from corrupting, as long as it is therein.

The Soule is compared to a cunning workeman, who without his workes is notwithstanding a worke∣man, and to a Musition, who without his instru∣ments is not withstanding a Musition: so the Soule, re∣moued from the members of the body, remaineth notwithstanding perfect in her owne nature, & of no lesse hability and power then she was before.

As God is in a manner made visible vnto vs by his

workes, so is the Soule by her effects and faculties, proceeding from the body.

God worketh in the world, as the Soule doth in the body of man.

As there is but one Soule in one body, sufficient for all the parts thereof, so there is but one God in the world, sufficient for all the creatures:

Q. VVhat is the principall effect of the Soule?

A. It is to giue life: The Soule being a spirituall nature is knowne by her effects: The Vnderstanding cannot attaine to an entire and perfect knowledge of the Soule: from the Soule proceedeth the Inuention of all Artes and Sciences.

The Soule is a more excellent creature then ei∣ther Firmament, Sunne, Moone, or Starres, or any thing created vnder the cope of heauen, for that it is indued with Reason and Immortality, which they are not.

Q. How are the creatures of God distinguished?

A. All creatures are either

• Spirituall or
• ...bodily.

Spirituall creatures are they, which wanting bodies are not subiect to bodily Sense, and such are Angels, and the Spirits of men.

Bodily creatures are those which are visible, and may befelt and perceiued by the externall Senses, whereof there are two sorts.

• 1. Some hauing life.
• 2. And some none.

Q. VVhat are those that haue no life?

A. They differ in two respects; some of them haue no naturall motion: as Starres, Metals and Minerals; other haue: as Fire, Aire, Windes.

Of those that haue motion, some are corruptible, and subiect to change, as Fire, Water, Ayre.

Others incorruptible, continuing alwaies firme in their state, during the course of this world; as the Sun, Moone, and Starres: For the change that is amongest them, is not in their owne substance, Nature, and qua∣litie, but in regard of vs, and of our sight.

Q. How many sorts are there of Creatures that haue life?

A. Fower. viz.

• Vegetatiue
• Sensitiue
• Cogitatiue
• Rationall.

Q. Wherein doe they consist?

1. A. Vegetatiue, consisteth in herbes, Trees, and plants.

2. Sensitiue, in Sea sponges, Cockles and Oisters.

3. Cogitatiue, in brute beastes, hauing the vertue of Cogitation, knowledge, and Memorie, how to pre∣serue their liues, guide, and gouerne themselues, ac∣cording to naturall inclination.

4. Rationall, indued with Reason, and Vnderstanding, and containing (besides) all the other three.

Q. How many kindes of appetites are there?

A. Three: that is

• Naturall
• Sensitiue
• Voluntarie.

Q. How is the Naturall appetite diuided?

1. A. Into two sorts, common to all creatures, whe∣ther they haue life or no life,, which is an inclination without action: as when we say: Heauy things goe down∣ward, and light things vpward.

2. And another kind which hath an action ioyn'd with inclination, and yet proceedeth not of any Sense, which property is proper to plants: for we see by ex∣perience, that they haue an appetite to drawe vnto them, and to retaine that which is meet for their na∣ture and food: as if a Tree waxe dry, it draweth moi∣sture.

And this appetite is also of two sorts: the one without Sense, as before, and the other with Sense, and feeling: as in the parts of mans body, and in hunger, thirst: and the Seat of this appetite is properly in the liuor.

Some members of the body serue themselues: and their ap∣petite is without Sense: and some serue the whole body, and their appetite is with Sense, as in the stomacke, hunger.

Q. How is the Sensitiue appetite diuided?

A. Into two sorts likewise: Either with touching, as heat, Colde, Drynesse, or moysture; or without touching, and follow the thought, and Imagination of Man, which are properly call'd affections, and haue their seat in the heart.

By affections are meant properly those motions of the heart, which follow knowledge, and either seeke after, or reiect, that which is offered vnto them.

Q. What is the end of knowledge?

A. To desire that good which it knoweth, and in desiring to follow the same, vntill it hath ioyned and knit it selfe vnto it, as neere as is possible.

As all riuers haue their beginning from the sea, and thither doe returne againe: so all good commeth from God, and to him must hee referred. The loue of God is twofold towards Man; the one generall, as wee are the Sonnes of Adam, and the

Images of himselfe: and the other more speciall towards his F∣lect, as they are regenerate, and borne anew in Christ Iesus.

Q. To whome is the Third kinde of appetite proper?

A. The Third kinde of appetite (called voluntary) is proper to Man onely, and is that faculty and vertue of the Soule, whereby wee desire that which is good, and eschew euill; commonly called the Will: which faculty is guided, and directed by Reason.

That which is called Will in man, is in beastes called Sensu∣all appetite. Sensuall knowledge is giuen for Sensuall goods, and Spirituall knowledge for those goods that are Spirituall.