The art of memory a treatise useful for such as are to speak in publick / by Marius D'Assigny ...

CHAP. I. Of the Soul or Spirit of Man. (Book 1)

THE Excellent and Wonderful Frame of the Human Body, wherein the Wisdom of the Creator shines so beautifully and apparently before our Eyes, being but the Cabinet of the Soul, or the out∣ward Shell, made on purpose to receive and entertain this Immortal Creature, gives good reason to imagine that this Jewel is far more excellent and of a grea∣ter Worth. Certainly our Wise Maker had no mean Esteem of this Master-piece of the Creation, seeing he hath cau∣sed all Visible Beings to be designed for the Good, Assistance, Pleasure, Recrea∣tion, Happiness, and Glory of Man.

Therefore at the first forming of Adam, the Sacred Trinity proceed with Deli∣beration, and act together with an ex∣traordinary Care and Consultation; Let us make Man after our own Image. Man bears both in Body and Soul a lively Re∣semblance of the Unity and Trinity, and the Relation that our Almighty God has to this great World. For as this uni∣versal Spirit gives Life and Motion to every Member and Part, and supports the whole Fabrick by an over-ruling Pro∣vidence, and a comprehensive Spirit; thus the Soul is the first and only Princi∣ple that actuates, governs, and moves the Microcosm, the Body, and every Sense and Member, being in the whole, and en∣tire in every Part. In the Godhead there is a Unity that admits of no Division, an Omnipotent Spirit, not subject to the Infirmities of Separation or Partition. And is not the Soul or Spirit of Man in this Excellency, the Representation of his Heavenly Maker? It is a Unity not to be divided nor cut in parts; it disco∣vers it self in the whole Body, and by its Operations in every Member produceth differing Acts according to the Diversity of the Organs. In the Godhead we are

informed by the Sacred Pen-men, that there is a Trinity of Persons, the Father, the Son, and the Holy Ghost: Likewise in the Soul of Man we find three remark∣able and distinct Faculties, the Under∣standing, the Will, and the Memory; which tho they be three Abilities or Powers, are but one Soul or Spirit. Of this Resemblance between God and the Soul, Seneca seems to be sensible, when he inquires, Epist. 32. Quid aliud voces Animum, nisi Deum in humano corpore hospitem? And St. Austin, in his Treatise of the Trinity, expresly confirms the Truth of this great Mystery, by this Pa∣rallel with the Soul of Man. Man there∣fore being the living Image of his Crea∣tor, participates in some measure of the Excellency of that Eternal Being: Who in all his Proceedings in relation to this Creature, expresseth a high Esteem of him, and of his Immortal Spirit. For him he seems to have raised, beautified and adorned this great Fabrick of the World, putting all things in Subjection under his Feet, and made him as it were a visible God, to govern, dispose of, and command all the Creatures that inhabit the four Elements. For him he hath

kindled so many Glorious Lights in the Firmament above, sending down from thence the continual Expressions of his Kindness and Goodness to Man. For him the World is maintain'd, and the Omni∣potent Hand of Divine Providence sup∣ports and continues all things entire, for the Completion of that appointed Num∣ber of Mankind design'd for Happiness, from the Beginning, by the Divine Wis∣dom.

And since Man hath wilfully forsaken his Maker, and join'd himself in Rebellion with the Apostate Spirits, God's Mercy hath not totally rejected him, nor de∣barred him from a Return; but on the contrary he invites him back to himself, with the greatest and most endearing Ex∣pressions of Love, Kindness and Esteem. The Divine Mercy values the Souls of Men at so high a rate, that it hath given an infinite Price to redeem them; and employs the Agency of an Omnipotent Spirit to sanctify and prepare them for the noble Purposes for which they are design'd. If the Souls of Men had not been full of Excellency, and of a great Value, would the Eternal Wisdom suffer the Son of God to forsake his Glory, and

stoop so low to fetch them out of the Depths of Everlasting Misery? Would he have joined himself to this Being, and took upon him our Human Nature? Would he have thought no Pains nor Suffering too great to purchase them to himself? Would he have opened for them the Treasuries of Immortality to enrich them, and commission'd his Holy Spirit to polish and purify them from the Remains of Corruption? Would the Glories of the Heavenly Mansions be pre∣paring to receive these Souls, and the Blessed Spirits Above attend to conduct us in our Passage thither, were there no∣thing in us worthy of so great Love, Care, Expence and Labour? It plainly appears therefore, by the actings of Di∣vine Wisdom, and the proceedings of the Spiritual Beings, who in reason ought to be well acquainted with the real value of the Spirit of Man, that it is of a Di∣vine Excellency, and far more worth than the whole World; seeing they have no such regard for any created Being be∣sides, as for this visible Governour of the Universe.

If therefore Man's Soul is a Jewel of such extraordinary Worth, if God and

the Superiour Beings have for it so great an Esteem; certainly Man should have no less for this better part of himself. However, it is a Madness to prostitute the Interest of the noblest Part to the Lusts, Follies, and Corruption of the vilest, and prefer the deceitful momen∣tary and counterfeit Satisfactions of the Body to the real and everlasting Advan∣tages of the Soul: A Weakness not excu∣sable in a Rational Being.

And if the Abuse of so Divine a Part of our selves be Criminal, the Neglect is Hainous. Remember, O Man, that this Rich and Spiritual Jewel is by the Divine Wisdom committed to thy Care, and recommended to thy Endeavours to be polished and fitted for the adorning the Heavenly Sanctuary above. As there are divers Imperfections that belong to it in the present State, which render it incapable of so high an Advancement, and which must of necessity be first remo∣ved by our Religious Practices; so there are several Ornaments, Excellencies, and Improvements requisite before it can ex∣pect so great an Honour. It is not possi∣ble to leap from our vile and mean Con∣dition of Sin and Corruption, to the En∣joyment

of the Presence of a Holy God, without a due Preparation, or in a mo∣ment of Time. We are to draw near by degrees, and labour to attain to those Endowments of the Mind that may pre∣dispose and recommend our Souls for the Heavenly State.

There is nothing created in a conditi∣on of an absolute Perfection, but in a pos∣sibility to be advanced higher, to be en∣creased, enlarged, and enriched with greater Perfections. Chiefly the Intelli∣gent Beings, who have Abilities and Faculties granted to them for that very purpose by our wise Creator, it is cer∣tainly their duty to answer this end of their Creation, to study the Improvement of their Natures, and labour in this Life to draw nearer to Perfection; which tho it be not attainable till we be admitted to the Vision of our God, nevertheless it is both our Duty and Interest to approach as near as we can to that Blessed State, and prepare the Abilities of our Souls for that Glorious End.

And tho all Gifts, Graces and Im∣provements of our Nature proceed from God, as the Apostle affirms, that is, from the Assistance of his Holy Spirit and Di∣vine

Bounty, from the Concurrence of his over-ruling Providence and apparent Benediction, from the secret Actings of his Grace and Wisdom, that influences our Wills and Endeavours; yet we are not to be sluggish and idle. But as we come into the World with active Abi∣lities, we are in all reason obliged to em∣ploy them, and make them instrumental in procuring our own Good. Nay, we are to seek and endeavour this Improve∣ment, and not wholly to depend on the favourable Will and Blessings of our Maker.

But of all Improvements those of the Spiritual part of Man are chiefly to be minded, because our present and future Happiness will thereupon depend, be∣cause such Improvements are not subject to the Casualties of the Body, nor cannot easily be taken from us by Violence or Death; but as this excellent Being is Immortal, all the Ornaments and Per∣fections acquired to it do accompany it into another State, and are not change∣able without our Wills and contrary En∣deavours. How soon are the Excellen∣cies of the Body destroyed, and 〈◊〉〈◊〉 the Gifts of God and Nature humbled in the

Dust, together with all our Labours to imbellish and adorn this outward part of our Selves, made the Sport and Food of the vilest Worms? But the precious Souls of Men, with the Graces and Ver∣tues that enrich them, are not so quickly spoiled; they are to continue with that Heavenly Substance, and to abide with it for ever. Death, the great Destroyer of God's Works, can't separate those Perfe∣ctions from the Souls, with which God's Blessings and our Endeavours have en∣rich'd them.

For this Noble Part as well as the Body is capable of great Improvement. The latter grows and encreases by de∣grees, in the use of the ordinary Methods appointed by God in Nature. Thus the Soul with every Faculty is to be enlarged, increased, and advanced to Perfection, by the means prescribed to us by the Divine Wisdom. The Understanding is to be enriched with an increase of Prudence, Wisdom and Knowledg; the Will of Man with the Habits of Moral and Chri∣stian Vertues. Thus ought the other Faculty of the Soul, called the Memory, to be enlarged, increased and imbellished. To this purpose St. Bernard hath an ex∣cellent

Saying, Dilatari oportet animam, ut fiat habitatio Dei. Sup. Cant. Serm. 28. For that intent our wise Creator hath appointed in his Church the use of his Word and Ordinances, hath ordered his inspired Prophets and Apostles to deliver to us the Sacred Mysteries of our Religi∣on, and the most Heavenly Directions, that we may grow in Grace, and in the know∣ledg of our Lord and Saviour Jesus Christ, 2 Pet. 3. 18. And for the same purpose our good God hath opened to us the Books of Nature and Providence, that we might continually read, study and understand the Secrets of his Divine Wis∣dom, and draw nearer to the Perfections of the Mind; unto which we shall never attain till we are admitted to the Vision of God.

Now this precious Jewel is by the Phi∣losophers defined, Forma substantialis cor∣poris viventis, per quam vivimus, sentimus, nutrimur, intelligimus, & loco movemur; The substantial Form of our living Body, by which we live, are sensible, nourished, understand, and move from place to place. Aristotle tells us, it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the living organized Body. 'Tis al∣together Spiritual, and proceeds from

the immediate Agency of our wise God, Creator and Preserver of all things, who at the time of Conception and Formation of the Body, when the Parts and Organs are duly prepared, and fitted to receive this Heavenly Guest, creates it without any Concurrence or Assistance of the Pa∣rents. Witness the Words of the Ecclesi∣astes, chap. 12. vers. 7. That at the Disso∣lution, the Spirit shall return unto God who gave it.

And it is observable in this Excellent and Spiritual Being here are divers Facul∣ties, which are either natural, vital or animal, by which the Soul in conjunction with the Body produces divers Functions and Actions of Life. The Natural Fa∣culty is that Power of the Soul by which the Body, assisted by the natural Heat and Food, is nourished, grows, and produces acts of Generation. The Vital Faculty is that by which the Vital Spirits are en∣gendered in the Heart, and Life is pre∣served in the whole Body. The Animal Faculty is likewise that Power of the Soul by which a Man is sensible, moves, and performs the principal Functions, which are Imagination, Reason and Memory; which indeed are the chief Fun∣ctions of the reasonable Soul.

We must here take notice of a consi∣derable difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anima, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spiritus. Indeed the Divine Oracles make use of both Words to ex∣press the same Spiritual Being; as in Matth. 10. 28. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fear not them which kill the Body, but are not able to kill the Soul: but rather fear him which is able to destroy both Soul and Body in Hell. This same Soul is named the Spirit, in the last Prayer of the Proto-Martyr, Acts 7. 59. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lord Jesus, receive my Spirit. Therefore the Soul and the Spirit in the Scripture-Language, signi∣fies that same Spiritual Being that en∣livens, moves, and governs this dull Mass of the Body, which cannot be destroyed by the Malice of Men, and which at the Separation is received into an Estate of Bliss, by our great Saviour, and the Holy Angels his ministring Spirits. Yet if we examine some other Passages of Holy Writ, we shall meet with a Distin∣ction not Essential but Accidental. In

1 Thess. 5. 23. St. Paul desires that their whole Spirit, and Soul, and Body be preserved blameless unto the Appearance of our Lord Jesus Christ. And the Author to the He∣brews, Chap. 4. v. 12. declares, That the Word of God is sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit.

Interpreters differ something in the Exposition of these two Passages. Mr. Cal∣vin understands by the Soul the Will and its Affections, and by the Spirit the Un∣derstanding and all its Gifts: which In∣terpretation seems to be weak, and not answering the Scope of the Words. O∣thers, and amongst the Antient Fathers not a few, tell us, by the Soul is meant the Sensual and Animal Part of Man, and by the Spirit the more refined and more sub∣lime Part, the Intellect and its Perfecti∣ons. This Interpretation, in my Judg∣ment, draws nearest to the meaning of the Apostle: but we must take heed of a gross Error, contrary to all Reason and Philosophy, of some of them, who make Man to be composed of three Parts, Bo∣dy, Soul and Spirit, and multiply Beings without Necessity. The Spirit given by God to enliven, move, and govern this

Body, is but one, and hath all the Abili∣ties granted to it which they ascribe to two distinct Substances; it hath the Power to govern the Senses as it is united to the Body; and as it withdraws it self from the Senses, it performs all Spiritual Operations: Therefore this Gloss which is designed by them to solve the difficult Question about the Descent of Christ in∣to Hell, in my Opinion is not Orthodox, nor agreeing with the Principles of Rea∣son and Nature.

So that in these two Passages 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 differ in some respect, but it is only in the Original Signification of the Words, and in the Relation that the Spirit of Man hath to the Body, and the Animal Faculties and Operations. As it is a Spiritual Being separate from the Bo∣dy, and enjoys a Subsistence independent from this outward Tabernacle, it is na∣med 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Spirit of Man, cre∣ated by the immediate Hand of God at that moment that it is put to inform and enliven the Organized Body, which takes its immediate Beginning from other Prin∣ciples. This Spirit at the Dissolution of the Body is immortal, and returns to God that made it, and cannot be de∣stroyed

by Death. It enters into ano∣ther State, and hath the freedom of its Faculties and Operations, as the Holy Angels above. It is deliver'd from the Pains and Slavery of the Body, and from its Concernment with this vile Part of Man. It enters into a new Acquaintance, and into a Conversation with Beings an∣swerable to it self. In this blessed State, stiled in Holy Writ, The Joy of our Lord, The Paradise of God, Fulness of Joy, God's Presence, &c. the Soul or Spirit re∣tains all its Perfections, Graces and Abi∣lities; and being delivered or let loose from the Body that clogs it, from the Members and Organs decay'd by Sickness or old Age, it thereby arrives to a more excellent Activity than it was formerly capable of, when confined to the Limits and Bondage of the Senses. It is not so much straitned in its Operations as when it was One in Society with the weak and infirm Body; but every Faculty hath the greater liberty to manifest that Improve∣ment that hath been made in them by our former Diligence, Industry and La∣bours.

But while this Spirit continues in Con∣junction with the Body, and operates by

the Senses and Organs, it is properly named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anima, or the Soul, and in the Hebrew Tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a word de∣rived from the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he breathed, because its present Being and Subsistence relates to the Animal Functions main∣tained and continued by our constant breathing. But tho most part of the Actions of this Spiritual Being are pro∣duced in and by the Organs of the Body, there are at present many Operations of the Soul that have no relation to the Senses, especially in such as are sanctified by the Spirit of God, and are designed for a better and higher State: There∣fore in the former Passage to the Thessa∣lonians, St. Paul prays that God would sanctify their Spirits from the Corruption convey'd to them by the vicious Inclina∣tions of the Body, and that this immor∣tal Part might be preserved pure and undesiled from all Sin and Infection: That the Soul likewise, that is, the same Spirit as it works and acts by the Animal Senses of the Body, and in conjunction with this outward Part, might be also free from Sin and Pollution: And that the Body also with all its Members might be sanctified, and preserved blameless un∣to

the Appearance of Christ. Likewise the Author to the Hebrews tells us, that the Word of God is so sharp as to divide between the Spirit and the Soul; that is, that it is so exact in its Commands and Injunctions in relation to Piety and Holi∣ness, as to lay an Obligation to be circum∣spect upon the Spiritual Being of Man in the Actions that are produced in con∣junction with the Body, and in the Ope∣rations that are separate from the Senses, and that it censures both the Spiritual and the Sensitive Part of Man.

But by this near Conjunction of the Soul and Body, it happens that the Ha∣bits of the former are more or less per∣fect, and the Actions more or less ex∣cellent according to the good or vicious Disposition of the latter. So that an Im∣pediment or a Weakness in the Organ may hinder the Soul from acting. But such Impediments, if they proceed not from a natural Deficiency in the princi∣pal Part, may in some cases be removed by an assidual Labour, a resolute Industry, a long Usage, and the Blessing of the God of Nature. As in the Example of a famous Orator, who wore away the stammering of his Tongue with Peble

Stones, and attained to a Facility of Speech and Memory by speaking often to the roaring Waves of the Sea.

Indeed we are the more indebted to our wise Maker, when he gives an ex∣cellent Soul in a well-disposed and well-organized Body, and that the Temper of the one assists the Operations of the other.