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CHAP. CII. The Image of God. (Book 102)

THe Fear of the Lord is the Beginning of Wisdom: But the Fear of the Lord begins from the Meditation of Death, and Life eternal: But many with the Stoicks, suppose the end of Wisdom to be the knowledge of ones self: But I call the ultimate End of Wisdom, and the reward of the whole course of our Life, Charity or dear Love, the which alone will accompany us; when as other things have forsaken us: And although the knowledge of ones self, according to me, be only a Mean unto the Fear of the Lord; yet from this, is the Treatise of long Life to be begun: Because the knowledge of Life doth presuppose a knowledge of the Soul; Seeing the Life and Soul (as I have the second time said) are Synonymals.

It is of Faith, that Man was created of nothing, after the Image of God, into a living Creature, and that his Mind is never to perish.

Whereas in the mean time, the Souls of Bruit-beasts do perish into nothing, when they cease to live: The weights of which difference I have taught, concerning the birth or rise of Forms. But hitherto, it is not sufficiently manifest, wherein that Similitude with God our Arch-type, or first Example is placed: For most do place this lofty Image in the Soul alone. I will speake what I judge, yet under a humble Protestation, and Subjection to the Censure of the Church.

It is thus: The original of Forms being already after some sort known, it is meet also exactly to enquire into the Mind of Man.

But surely, there is no Knowledge more burdensome, than that whereby the Soul com∣prehends it self, yea and scarce is there any a more profitable one; because the Faith doth stablish its Foundation upon the unperishable, and un-obliterable Substance of the Soul. I have found indeed many Demonstrations divulged in the Books, about this Truth; But none of them at all, for what, in respect of Atheists, who deny the one only and constant Power or Deity from everlasting. Plato indeed, makes three sorts of Atheists.

The first indeed, which believeth no Gods.

A second Sort also, which indeed admitteth of Gods; yet such as are un-careful of us, and ignorant Contemners of small Matters.

Lastly, a third Sort, which although they believe that there are Gods, and those expert of the smallest Matters; yet they think them to be flexible through the least Dead or cold Prayer. This sort is most frequent among Christians at this day; even those who profess them∣selves to be the most Perfect, and therefore they dare do any thing, and believe Religion to be only for restraining People through the Fear of Laws, the Obligation of Faith, and Pain of infernal Punishment: For these impose grievous Burdens on the Shoulders of o∣thers, which they touch not so much as with their Finger, they wipe the Purses of their own People, they prostitute Heaven to sale to dying Men, they every where offer them∣selves to be employed in Secular Affairs, as if they would declare that Religion doth not subsist without the State: It should be my greatest wish, that they might taste, at least but for one only Moment, what it is intellectually to understand, that they may feel the im∣mortality of the Mind as it were by touching. Truly, I have not invented Rules, or a Man∣ner whereby I might be able to illustrate the understanding of another: Therefore I deser∣vedly testifie, that they who alwayes study, as enquiring after the Truth, do notwithstanding never attain unto the knowledge thereof; because they being blown up with the Letter, have no Charity, and do cherish hidden Atheism.

But this one thing I have learned, That the mind doth now understand nothing by ima∣gination, neither by figures, and likenesses, unless the wretched and miserable Discourse of Reason shall have access to it. But when as the Soul comprehends it self, Reason and

its own Image faileth it, whereby it may represent it self to it self: Therefore the Soul it never able to apprehend it self through the discourse of Reason, as neither by Likenesses. For after I had known, that the Truth of Essence, and the truth of Uderstanding are one and the same thing; I knew the Understanding to be a certain immortal thing, far separated from frail or mortal things.

The Soul indeed is not felt, yet we believe it to be within, not to be idle, not to be tired, nor to be disturbed by Diseases: Therefore Sleep, Fury, and Drunkenness, are not the Symptoms of the Immortal Mind being hurt; but only the Pages of Life, and Passions of the sensitive Soul; Seeing that Bruits also undergo such Passions: For neither is it a meet thing for an immortal thing to suffer by mortal Ones: For as the Mind is in us, and yet is not felt or perceived by us; So neither are the continual and unshaken Opera∣tions thereof to be perceived; because, if they should be sensible, verily they should not be spiritual, and meerly abstracted: For indeed, although it may seem to us, that we un∣derstand nothing by a total sequestration of Discourses, and abstraction from all Things which may fall under Sense, under the Mind and Understanding, and that under the Be∣ginning of Contemplations; Yet the Soul in the mean time, acts after its own un-sensible manner, and spiritual Efficacy; the which I have thus understood: For he that confesseth, doth oftentimes not feel the Effects of Contrition, and he greatly bewailes that his unsen∣sibleness; yet being asked, whether he would Sin? Perhaps he would answer, he had ra∣ther die: The unsensible Operation therefore, of the Soul in confessing, is an Effect of a supernatural Faith: Because the Actions of the Understanding, are the Clients of another, and uncessant Magistrate. For therefore mystical Men do teach, That the Soul doth more operate in Faith alone, without Discourse, and Cogitation, and in operating, doth also more profit, than he that Prays with many Words, and by Discourse stirs up Compunctions in himself. But he is happy, unto whom it is granted to perceive those unsensible Operations of the Soul, and issuingly to reflect the same upon the Operations, or Powers of the sensitive Soul: Because they do for the most part, leave their Footsteps afterwards on the Life, and for the future, do stir up the Memory, operating with Grace, in Faith.

The Libertines, of the Christians, and first Atheists, do deride the similitude of God in us, as feigned, or that we are framed after the Image of God.

But the other Atheists of the second and third rank, do not only grant that we are cre∣ated after the Image of God; but do feign an Identity or Sameliness in us, with the vast un∣created Deity; and that neither doth man differ any otherwise there-from, in his Sub∣stance, than as a Part from the whole, or that which had a Beginning, with that which was not Principiated; but not in Essence and internal Property; The which besides Blasphemy, hath very many Absurdities or blockishnesses: For truly, whatsoever began, for that very Cause, it is a Creature; but it includes an Imperfection in God, that he could create any thing out of himself, coequal unto himself in Substance: Because it is manifest from Phylosophy, that all the Parts of an Infinite, are of necessity Infinite: There∣fore a Creature cannot be more infinite in Substance, than as it was in Duration co-like to the Eternal: And much less is the Soul a part of the Substance of God, or essentially like unto him, the which, in Power, Greatness, Duration, Glory, Wisdom, &c. in it self, and of it self, is a meer nothing. If therefore it were not made from God, much less from it self; but of nothing: Therefore they greatly erre, who believe that the Thingli∣ness or Essence of the divine Image is seated in the Soul, by way of Identity of Substance: Seeing they differ from each other by way of an Infinite: yea, it should of its own free ac∣cord, be again dissolved into nothing, unless it were conserved in its Essence, by the di∣vine goodness. Truly the Souls of the damned could wish to be dissolved into their former Nothing, which divine Justice, keeps in their Being.

Indeed the Soul hath henceforeward, an eternal Permanency, from an internal Eternity, freely bestowed on it, and preserved in it. It is sufficient therefore, that the Mind is a spiritual, vital, and lightsome Substance.

And seeing there are many kindes and species of vital Lights; that Light of the Mind differs from other vital Lights in that, that it is a spiritual Substance; but that other vital Lights are not formal Substances, although they are substantial Forms, and therefore also they are by Death, reduced into nothing, no otherwise than as the Flame of a Candle. But the Mind differs from the Angels, because it is after the Image and Similitude of the eternal God. The Soul therefore hath that Light, and Substance of Light, from the Gift of Creation; Seeing that it self is that vital Light: But an Angel is not a Light it self; neither hath he a natural or proper, and internal Light; but is the Glass of an uncreated

Light; and so that, therein he fails of the perfection of a true Divine Image: Otherwise, an Angel, seeing he is an incorporeal Spirit; if he should be lightsome of himself, he should more perfectly express the Image of God, than Man.

Moreover, whatsoever God more loveth, that is more noble; But God hath loved Man more than the Angel: For neither, for the redeeming of the Angelical nature, was he made the Figure of the evil Spirit, even as the thrice glorious Lamb, the Saviour of the World, took on him the Nature of a Servant: For neither doth that hinder these things, that the least in the Kigdom of Heaven is greater than John: For the Son of Man is not less than the Angel; although he were diminished a little less than the Angel. For in his condition of living, while he was made Man, he was diminished a little less than the Angel. For therefore an Angel alwayes remains a ministring Spirit: but he is no where read to be the Friend or Son of the Father, the Delights of the Son, the Temple of the holy Spirit, where∣in the Thrice-glorious Trinity, makes its aboad; that indeed is the prerogative of the Di∣vine Image, which the eternal Light doth imprint on every Man that cometh into this World.

But moreover, in the year 1610, after a long weariness of Contemplation, that I might obtain some knowledge of my Soul, by chance, sliding into a Sleep, and being snatched out of the use of Reason, I seemed to be in a Hall dark enough; on my left Hand was a Table, whereon was a Bottle, wherein was a little Liquor, and the Voice of the Liquor said unto me; Wilt thou have Honours and Riches? I was amazed at the un∣wonted Voice; I walked up and down, delibreating with my self, what that might denote. Straightway on my right hand there was a Chink in the Wall, through which a certain Light dazled mine Eyes, which made me unmindful of the Liquor, Voice, and former Counsel: be∣cause I saw that which exceeded a Cogitation expressible by Word; that Chink forthwith dispersed; I from thence returned sorrowful unto the Bottle, took this Bottle away with me: but I endeavoured to taste down the Liquor, and with much Labour, I opened the Vial, and being smitten with Horrour, I awaked out of my Sleep: But a great desire of knowing my Soul remained, in which desire, I breathed for 23 full years.

At length, in the year 1633, in the sorrowful or troublesome Afflictions of Fortunes, I saw my Soul in a Vision; But there was somewhat a more Light, in a humane Shape, the whole whereof was homogeneal or simple in kinde, actively Seeing, being a spiritual, Chrystaline, and shining Substance: But it was contained in another cloudy Part, as it were the Husk of it self; the which, whether it gave forth a Splendour from it Self, I could scarce discern, by reason of the superlative lustre, or brightness of the Christaline Spi∣rit contained within it: Yet that I observe, that the Mark of the Sexes, was not but in the Husk, but not in the Chrystal: The Seal whereof was an unuttered Light, so reflexed in the Chrystal, that the Chrystal it self was made incomprehensible; and that, not indeed by a Negation or Privation (because they are those things which are in respect of our Weakness, so called) but it represented a famous being, which cannot be expressed by Word. And it was said unto me; This is that which thou once sawest thorow the Chink: But I intellectually saw those things in the Soul, which if the Eye should see, it should afterwards cease to see. The Dream therefore shewed unto me, that the Beauty of the Soul of Man doth exceed all Conception.

At least-wise I comprehended the Vanity of my long desire, therefore I desisted from the wish of seeing my soul: For however beautiful that spiritual Chrystal was, yet my soul retained no perfection unto it self from that Vision, even as otherwise, after an intellectual Vision, the Mind is adorned with much Perfection of Knowledge.

I knew therefore, that my Mind in that Dreaming Vision, had acted the Person of a third, and so that it was not worth the labour of so great a Wish: But as to what hath re∣gard unto the Image of God in the Mind; I according to my slenderness, confess, that I could never conceive any thing, whether it were a Spirit, or a Body, or in the Under∣standing; or in the next place, in the Imagination, or in a meer intellectual Vision; which through the same endeavour, may not represent some Figure of it self, under which it might stand in the considerer: Because surely, whether I conceive a thing by its Image or Likeness, or whether the Understanding transchangeth it self into the Thing under∣stood: At least-wise, I cannot consider this thing to be done, unless it should wander from it self, into the thing understood, with an interchangable course of it self; the which seeing it hath a certain actual Being, it hath alwayes stood with me under a certain Figure, or Shape: For indeed, although I conceived the Mind, to be an incorporeal and immortal Substance: Yet I could not assoon as I thought of its individual Existence, consider of the same, as deprived of all Figure; Yea, nor indeed but that it would answer unto the

Figure of a Man. For as oft as the Soul that is separated, seeth another Soul, Angel, or evil Spirit, that must needs know, that these things are present with it, that it may distinguish the Soul from the Angel, and likewise the Soul of Peter from the Soul of Judus: Which Distinction, cannot be made by Tasting, Smelling, Hearing, and touching; but only by a proper Vision of the Soul: Which Vision or Sight, doth of necessity include an inter∣changeable course of Figure. For seeing an Angel is so in a Place, that he is not at once, in another Place: Therein also is of necessity included, a certain figural Circumscription, no less than a local one. And then, I have considered the mind of Man to be figured after this manner.

For the Body of man as such, cannot give unto it self an humane Shape: For therefore it had need of an external Engrave, which should be enclosed within the Matter of the Seed, and which had descended into it from elsewhere: Yet for as much as that Engraver was of a material Condition, he was not able to draw a Virtue, as neither an Image of figuring, either out of himself, nor from the Masse of the Body: it behoves therefore, that something doth precede; which was plainly immaterial, yet a real and effective Beginning, whereunto a Power should be due, of figuring by a sealing impression, on the Archeus of the Seed. The Soul of the Begetter therefore, while it slides downwards, and through natural Lust, doth lighten the Body of the Seed, it delineates the Figure of its Seal, and the Seal of its Figure there (which is the one only Cause of the Fruitfulness of Seeds) from whence there∣fore ariseth so lofty a Stature of a Young: For if the Soul it self, were in it self, not fi∣gured, but that the Figure of the Body, should arise as it were of its own accord; a Trunk in any Member could not but generate a Trunk: Because the Body of the Generater not being entire, doth at least-wise faile in the implanted Spirit of that Member.

If therefore a Figure be implanted in the Seed; certainly it shall receive that Image from a more vital and former Beginning. But if the Soul doth imprint a certain Figure on the Seed, it shall not counterfeit a forreign or strange Face; but shall decypher its own Likeness: For so also the Souls of Bruit-beasts do. And although our Soul, by reason of its Original, be above the Laws of Nature; Yet by what foot it hath once entered the threshold of Nature, and is incorporated therein, it is afterwards also, constrained to stand to its own Laws: because there is a univocal or simple Progress, and end of vital Generations: For neither otherwise, doth it want Absurdities, that an Operation of so great a Moment (as is the Generation of Man) should happen without the consent and co-operation of the Mind; which if it be so, it must needs be also, that fruitfulness is given to the Seed by the Soul, by a Participation of its Figure, and other vital Limitati∣ons.

Indeed every Soul doth to this end, Seal the Image of it self in the Spirit of the Seed, that the matter being reduced unto a requisite Maturity, shewing a delineated Beauty, and also the similitude of the Begetter, may be able to beg a formal Light from the Creator, or a Soul of that Species whose similitude is expressed in the Figure. For we believe by Faith, that our mind is a true Substance, which is not to die; but that the new Creation of a Substance out of nothing, doth belong to God alone: From whence there is not ma∣ny, but one only spiritual Father of all Spirits, who is in the Heavens; who if it hath well pleased him, to have adopted the mind only, into his own Image; it seemeth also to follow, that the vast, and unutterable God, is also of a humane Shape; and that from an Argument from the Effect; Seeing that the Body is like wax, on which the Seal of the Image of the Mind is imprinted: but the mind hath its Image, and essential Perfection, from him, whose Image it beareth before it: But because the Body is now and then defectu∣ous, and like unto a Monster; Most have thought that the glorious Image of God, doth wholly consist in the rational Power or Power of Reason: They not considering that the Image of God, doth in the nearest, and more perfect manner, consist in the Soul, and from thence also in the Body, being formed after the exemplary Character of the Soul: In Operation of the Figuring, if there be an Errour, that this be not to be attributed unto the Image, but unto other Causes issuing from elsewhere.

Furthermore, how much is to be granted unto the rational Faculty, for the denomina∣ting of the Image of God, I have taught in its own tract, concerning Reason: Yet the more learned Part of Christians, hold that the Soul doth most nearly express the Image of one, and a trine God, by a single simplicity of its Substance, and a ternary of its Powers; to wit, of Understanding, Will and Memory: which Similitude hath alwayes seemed unto me Improper, that the Mind should be the Image of God, from an excelling, nigh and singular Ability: For truly, an Image involveth a Likeness of Figure, but not an equali∣ty of Numbers. And moreover, if the Soul doth in its Substance represent the holy

sacred Trinity; but understanding, Will, and Memory, a Ternary of Persons; it must needs be, that the three Powers of the Soul, are not Properties or Accidents of the Soul: Yea, that those Powers, are the one only Substance of the Mind; or such an Image doth badly square with the Type, whose Image it is believed to be.

I therefore consider, that not indeed the Mind of Man alone; but that the whole Man was framed into the Image of God. Wherefore, although the Soul in this sense, doth ex∣press a certain Ternary in its Powers; yet in no wise, Personalities: And then, because no Person of the holy sacred Trinity doth represent the Will alone, or the Will a Person; no Person doth resemble Memory, as neither any one being separated from the other two, the Understanding in Property.

Then also, because the three Powers of the Mind, are considered for the most part, as it were Accidents of the Soul; surely, these cannot in any wise express an Image, or any nearer supposed thing, besides a naked Ternary of Accidents collected into the Substance of the Soul: In which sense the Soul doth less denote the Image of God, than any piece of Wood: The which sheweth by its Analysis, only Salt, Sulphur, and Mercury; but not three Powers only like the Mind, in the aforesaid similitude of the Vulgar.

Three Substances I say, being concluded under the Unity of a composed Body, and diverse, the which notwithstanding, in their connexion, made one only Substance of Wood.

Furthermore, Taulerus divides the Soul into two Parts: to wit, the Inferiour, or more outward Part, which he calls the Soul; and the other the Superiour and Bottom, which he calls the Spirit: In which Part he saith, it doth specially represent and contain the Image of God: Because the Devil hath not access, thereunto the Kingdom of God being there: But unto both Parts he assigneth far different Acts and Properties, whereby he distinguish∣eth both. But at least-wise, that good Man blots out Homogeniety or Simplicity of kinde from the Soul, wherein notwithstanding, it ought chiefly to express the Image or Similitude of God: Yea, in this respect, he not only denies the Image of God to be propagated in the whole Man, but also in the whole Soul: Surely, I shall not easily believe a duality in the Soul, nor admit of the interchange of a Binary, if in its Essence, it ought to express the Image of the most Simple Divine Nature: But rather it behoves, that it stand in a most simple Unity, and an undivideable Homogeneity of Immortality, and mark of in∣dissolution, out of all Connexion, or Interchange. I say therefore, that the glorious Image of God, is not only in the Soul; but the very Mind it self, is essentially the glorious Image of God: And therefore the Image of God is as intimate to the Soul, as the Soul it self, is to it self: For I consider the mind as a Homogeneal, Simple, Immortal, Undivide∣able Spirit, to wit, one only Being, whereunto Death adds nothing, or takes nothing from it, which is natural unto it in its Essence of Simplicity.

But next, as a Partaker of Blessedness; because Damnation is unto it by accident, be∣sides it appointment, and by reason of a future Defect. Such a Soul therefore being sepa∣rated from the Body, makes no more use of Memory, nor of Remembrance, through a beholding of the Place where it was, or of Duration; But the one only [Now] doth there contain all things: Therefore if any Memory should remain unto it, it should be in vain; yea burdensome for ever. The same thing is to be judged of Remembrance or calling to Mind; Because it is that which breaks forth into Act, only through a Discourse of Reason; and therefore in Eternity it hath no longer Place, where the Soul, through the behold∣ing of naked Truth without declining, Wearisomeness, and Defect, stands out of necessities of remembring. The blessed Soul therefore, should stand out of the aforesaid Ternary of Powers; and therefore neither should it any longer represent the Image of God, for which Cause alone it was created: Yea, by a more full looking into the Matter, I do not find Memory to be a singular and separated Power of the Soul; but a naked manner of Re∣membring: For therefore forgetful Persons, do by the help of Imagination (which is the Vicaress of the Understanding) frame an artificial Memory unto themselves, and they learn a far more strong one, than otherwise, their natural Memory would be.

And moreover, Will departs from the Soul, together with the Life, because it came accidentally to the Soul:

Seeing that God after the Creation, placed Man in the hand of his own free Will; which thing surely denotes that the Will is not, after a proper manner, essential to the Mind; but from a grant, that it may be instead of a Talent, and that he may follow the way which he had rather chuse: Otherwise, seeing nothing is more pernicious than Free Will; beause it is that alone, which breedeth all discord between God and Man; surely such a Fa∣••••lty cannot have place in the blessedness of Eternity: Because the freedom of willing being

taken away, the very Will it self perisheth: For otherwise, what shall a power of will∣ing avail, where there is no longer a liberty of being able to will?

But (say they) in Heaven, the Will is confirmed: That is, the heavenly Wights cannot will, but what God willeth: For they that are in Charity cannot but will those things which belong to Charity: Which is as much as to say, The heavenly Wights, can no longer will, but God alone doth there will and nill: Therefore the Will ceaseth, while as a liberty of willing is dissolved.

For truly, the Will cannot be serviceable, or profitable unto a blessed Soul to Eternity, while as, neither is it able to be brought forth into Act: And such a Will should be onely a wishing: The which surely is not in Heaven, where there is a full satiety of all desirable things, with all abundance.

The Will therefore, should be rather a burdensome Appendency of a blessed Soul: Let it be sufficient therefore, that in this Life, men by a Power of Willing, have well deserved, and have treasured up their Talents for advantage.

Indeed I speak with a consideration, concerning the power of Willing, for after this Life, a substantial Will ariseth and manifesteth it self, which hath a distinct essence, from the power of that accidental freedom of Willing: For as the imaginative faculty dies with the Life, so also, that free power of Willing ceaseth: Therefore I have believed, that the very spiritual substance of the Soul, doth shew forth the Image of God, but not in its Powers: Namely, herein, most nearly, God is an un-created Being, one incompre∣hensible, eternal, infinite, omnipotent Good, a super-substantial Light and Spirit: But the Soul is a creature being one, undivided, dependent, immortal, simple, and thence∣forth an eternal, spiritual, lightsome Substance.

In the next place, in God, there are no accidents; but every one of his Attributes are the very undistinct most simple Essence it self of the Divine Spirit: which thing also Pla∣to his Parmenides, even after some sort understood: So the Soul, if it shews forth the Image of God, it shall admit of no accident in it self; but the whole substance thereof shall be a simple Light and Understanding it self: For just even as Smoak being kindled by the Flame, is the same in figure and matter with the Flame; so likewise, the Soul also is a na∣ked, pure, and simple Understanding, the Light and Image of an uncreated Light: So that as the eye beholds nothing more truly or nearly than the Sun, but all other things by rea∣son of the Sun it self: So a blessed Soul doth not understand any thing more nearly than the Light it self, from whence it totally and immediately dependeth. And as our eye doth not bear the sight of the Sun, so the Soul cannot understand God, and much less, as long as it makes use of the Medium's of Powers, as being bound thereunto: Otherwise, the Understanding being free, doth by understanding, attain the Figure of the thing under∣stood, by a commigration or passing over it transforms it self unto Unity (as I have taught concerning Reason.) And so indeed the Soul by Understanding, doth principally and pri∣marily contemplate of God, and is formed into the true Image of God.

Yet there are others also, who conceive of the Image of God in the Soul after this man∣ner. That seeing the Law is the Image of God; but the Law is engraven on our Souls by Reason; from hence they will have it, That the Soul is the Image of God as it is Ratio∣nal: But that is plainly improper, yea and impertinent; For so the Soul containing the Law, should indeed contain the Image of God, but the very substance thereof it self, should not therefore be framed into the very Image of God: Indeed no more than the Law and the Soul it self do differ in essence and supposionality.

Surely I have hated Metaphorical Speeches in serious matters: As that, God created Man into his own Image, should denote, that God had given Man the use of Reason; and that him that is born mad, and deformed, he therefore had not made into his own Image: And moreover, there was not as yet a Law, while the Soul was created.

Furthermore, to attribute the Image of God to Reason, is to be injurious to God, and blasphemous, even as I have elsewhere taught concerning Reason: For there is no like∣nesse or suitableness of Reason with God, of a frail and uncertain Faculty, with an eternal Substance.

The Opinions therefore of others being left, I will speak my own: The Understanding hath a Will coequal to it self, not indeed, that which is a power, or an accident, but an in∣tellectual light it self, a spiritual substance, a simple and undivided essence, being separated from the Understanding onely by a supposionality of its Being, but never in its Es∣sence.

I find also besides, a third thing in the Soul, the which for want of an Etymology, I name a Love, or Desire, not indeed of having, possessing, or enjoying, but of well-plea∣sing;

it being equal to the other two, and equally simple in the Unity of Substance, and they are three Suppositions, under one onely, and that an undividable Substance of the Soul: But that Love is not any act of the Will, but it proceeds from the substantial Un∣derstanding and Will, as a distinct act: For it happens also in this Life, that we love those things which we understand are not to be loved, and those things which we would not love: We love also those things which exceed or overcome the Understanding and Will: For in an Extasie, the Understanding and Will perish, and are laid asleep, so long as they de∣liver up their Kingdom unto Love: For neither is that Love a Passion, but a ruling Es∣sence, and a glorifying act. Therefore Will and Love in this place, exceed the circuit of Powers, neither have they any thing common with the Will of the Flesh, or of Man; but they are essential Titles, whereby (under a want of Names) the Mind represents the Image of God; because the Understanding doth then understand God, is intent on him, and loves him altogether with all the Mind, by one onely and undivided act of Love, by reason of the every way simplicity of its Substance. But as long as we live in the Flesh, we scarce make use of a substantial and purely intellectual Understanding, but rather of an imaginative Power, to wit, of that quality its Vicaress: For in an Extasie, Understand∣ing, Will, and Memory do oftentimes sleep, the act of Love onely surviving; but so di∣stinct from those three, that notwithstanding, it stands not without the substantial Under∣standing and Will, and those equally suited unto it self: For truly seeing the Soul is whol∣ly homogeneal in its substance, it should plainly loose that simplicity, if one of the three should be without or besides the other two.

Love therefore, the other two being asleep, is then as it were in the Superficies, or ra∣ther the other two are imbibed, and supped up in the Love. In this World, Love is before Desire; because it is a Passion of the amative or loving Faculty, which proceeds from that supposionality of the Soul, which is truly true Love, and representeth the Image of a cor∣poreal Faculty in this Life; no otherwise, than as Understanding, and Memory; now, as long as there is a wedlock of the Body, whereinto the immortal Mind is sunk, constitutes a certain third thing: But after Death, Love makes not a priority, as neither a distincti∣on from Desire; neither hath it the nature of a Power, nor is it an habit, or act of Willing, nor doth it subsist out of the Understanding, neither doth Memory survive in a distinct ha∣bit from the Understanding: Therefore the Intellect is a formal Light, and substance of the Soul, which doth beholdingly Know, Discern, Will, and Desire in the Unity of it self, whatsoever it comprehendeth in it self, and in willing, judgeth: For it then remem∣bers no longer by a repetition of the Species or particular kinds of a thing once known, neither is it any longer induced to know by circumstances: But then there is one onely knowledge of all things understood, and a speculative beholding within it self; yet so, that the Understanding may know one thing more presentially then another, while it re∣flects it self upon things understood, to wit, because it is in truth it self, and in a distinct Unity.

What if the same thing doth now daily stand in the artificiall Memory, because that re∣collecting Memory is not a distinct act from the inductive Judgement of the Intellect? Shall not this thing therefore be more proper to the Mind, being once dispatched of the imaginative turbulencies of Understanding? For neither doth that hinder these things, because in Wine, the Memory perisheth, the Judgement remaining safe, or on the con∣trary: For he that is drunk, or mad, doth oft-times remember all things before his drunk∣ness, and in like manner, the other returning unto himself, remembers all things which were done in time of his madness. Indeed those things are heterogeneally distinct in the Body, according to the manner of the receiver. Unto Inanimate things also, I observe a certain deaf knowledge to belong, likewise a Sense, and Affection of their Object, which things began to be called Sympathetical ones: But such a deaf perceivance of Objects, is unto those things in stead of sight and understanding.

There is moreover, a virtue in them, to wit, a certain vital natural endowment, of a certain goodness and valour, for ends appointed by the Creator: There is also a third Power resulting from both the foregoing ones; which is that of Joy or Delight at the meeting of things helpful, and of turning away from things hurtful, wherein a certain af∣fection toward their Objects is beheld.

Likewise Fear, Flight, &c. which threefold degree of ascent, is more manifest in the more stupid Insects, even as in mad or furious Men, in whom no Understanding is Presi∣dent, and onely the governing Powers of a visual Light doth shine forth: Yet besides, there is present with these, the act of Virtues, and vital Functions, by reason of which, and by which, they are Insects.

Thirdly, There is in them a far more manifest formal act of Joy, and averseness: The which again in other sensitive Creatures are as yet far more clearly unfolded. Unto these indeed, a certain sensitive imagination doth belong, with a certain kind of discourse of Reason, which is unto them in stead of Understanding, clearly appearing more or less in all; so that Quick-sightedness, Will, Memory, and Remembrance, happens unto them under the apprehension of Understanding: Yet their Objects, and Functions being con∣tinually changed according to the matter which is inclined unto renting Divisions and singularities.

There is also in them, an issuing Power of Goodness and Virtues, whereby their Souls do more or less incline unto the exercises of their Virtues, or Bruitishnesses: And there is at length also in them, their complacency, and wearisomness, and animosity on the con∣siderations of Objects, things so co-united unto sensitive Souls, that it is scarce pos∣sible to behold two persons, but we are presently addicted to one more than another; and these things being incorporeal things according to the manner of the receiver, they shall (for that reason) in man be more clarified. Nevertheless I will not that the Image of God be considered in man by reason of any ternary of faculties, which may thereto be found to belong unto other things in the Susteme of the World.

Certainly the dignity of the Divine Image, is not in any wise participated of by other created things: For trul•• 〈…〉〈…〉 Divine Image is intimate onely to the Soul, and so proper unto it, as is its own essence unto its self: Yet any properties of the Soul whatsoever, are not the very Essence of the Mind, but the Products and Effects of Essences: For neither is it a thing beseeming the Majesty of the Divine Image, to be drawn out of Qualities: For the properties of other things do co-melt into the Essence of the Soul by virtue of the Divine Image: But if they are reckoned as Attributes; that is by reason of the miser∣able manner of the vulgar Understanding; for truly the Mind is one, pure, simple, homo∣geneal and undivided act, wherein the Image of God, doth immediately and essentially subsist; so that, in that Image, even all Powers do not onely lay aside the nature of Attri∣butes, but also, do collect their supposionalities into an undistinct Unity: Because the Soul is in it self, a certain substantial Light, and a substance so clear, that it is not distinct∣guished by suppositions, from the Light it self: And the Understanding thereof is so the Light of the Soul, that the Soul it self which is nothing but Light, is only meer Under∣standing.

In which Light of its own self, the Soul being separated from the Body, seeth and under∣standeth it self wholly throughout the whole; neither hath it need of a brain, or heart: In which organs indeed, its substance seemeth onely to assume the race of Properties: For in the Body, the abstracted Intellect it self, being drowned in corporeal Organs, and see∣ing it makes use of the same, it represents and assumes a qualitative faculty, which is cal∣led Imagination, the which, from the society of the Imaginative Power of the sensitive Soul it self, and splendor of the Understanding, degenerated in the Organs, doth by a certain combination, arise into a qualitative Power: For therefore that Faculty is weari∣ed by Imagining, and failes, so as that it becomes mad, and the haires wax grey; but the mind being once separated, is never wearied in understanding. And moreover, in living Persons, the Imagination is not onely wearied, but also, it hath not of it self, intelle∣ctive species, but those which it draws from Objects: And therefore the faculty of Un∣derstanding, which in imagining concurreth with the imaginative Office of the sensitive Soul, followes the disposition of the organ, and will or arbiterment of the sensitive Life: Like as, regularly in Nature, the effect follows the weaker part of its Causes. But the Soul whatsoever it requireth for knowing, remembring, and willing, whether it be for once or for oftner times, all that, it hath from it self, and not from another: For neither in the Soul being abstracted or with-drawn, doth a Will arise from the thing understood: Yea, neither is there a Will in the Soul, unto the thing understood; but it is the goodness of a formal love: The which indeed, is not a proper passion of the Soul, not a habit, not an inclination, nor any quality thereof: But a substantial act of goodness, whereby a blessed Soul, is substantially, simply, and homogenially good, but not qualita∣tively: And it hath this prerogative, whereby it is the typical Image of the Di∣vinity.

But Bodies, as well those which are believed to be compounded, as those that are meerly simple ones, do slide with a perpetual free accord, into the Attributes of Forms, they being readily inclined, into the successive changes of a diversity of kindes, and disso∣lution.

Therefore, now it is manifest, from whence the state, dignity, condition of the Soul, and prerogative of the Divine Image in living Persons, may be over-clouded. But the Desire, or Love of which I here speak, is not a function of the appetitive power, nor the very qualitative power of desiring it self, but it is a substantial part of the mind, or ra∣ther the Mind it self, flowing from Understanding and Will: Because those three, are un∣dividably conjoyned by the Creator, under Unity, in as great a simplicity as may be: Yet in live persons, or mortal men, it is separated from Understanding and Will, in its Functions, by reason of the condition of the Organ, and Nature of the sensitive Soul.

For truly, now we desire, oftentimes, those things which the Understanding judgeth not to be desirable, and which the Will could wish were not desired: But it must needs be that things whose operations are different or dis-joyned, that the same things are dis-joyn∣ed in their root, according to the manner, whereby all particular things are separated: In the Soul indeed, onely by a relative supposionality; but in the Body, according to a cor∣poreal and qualitative Nature.

And therefore, that substantial Desire or Love, is an intimate Essence of the Soul, being consubstantial, and co-equal in age with the same: So that, although, in Heaven, there be a full satiety of desirable things, and a perpetual enjoymens thereof, yet that desire in the Soul doth not therefore cease, the which is a study or ••••••eavour of complacency: Neither doth it therefore infer a passion of the Soul, any more than Charity it self: because they are conjoyned in their root, as one and the same thing: For an amarous desire ceasing, of necessity, either a fullness or glutting, or an unsensibleness of fruition or enjoyment should presently arise, which in the heavenly Wights, would be a shameful thing.

That desire therefore of Love, is the fewel of an unterminable or endless delight; under which consideration, the Mind resembles the Spirit the Comforter: For the unutterable Creator hath placed Man in the liberty of his own Desire, that he might live in the Spi∣rit after the Image of God, in a holy Desire, and perfect Charity. It is manifest there∣fore, that Operations are distinct from the root of Faculties, while we understand those things which we do not desire, but while we desire those things which we do not plainly know, and which we would not desire.

In the next place, we will (as while a man goes willingly to Punishment) those things which we do not desire; and desire those things which we would not (as while any one commands his Leg to be cut off:) And likewise the Desire doth afterward, some∣sometimes overcome the Will, or the Will doth oft-times compell the Desire, and they by turns draw each other under mutual Commands; but wholly in Mortals, because the sensitive Soul draws the Understanding, and the Body the sensitive Soul into a manifold disorder of division: For so impossible things happen to be desired, and things past are wished for as present: For unlesse that Desire were from the root of the Mind, he should not sin, who should see a Woman to lust after her, before the consent of a full Will.

Therefore very many things are desired, whose Causes are not willed; and many things, whose Effects are refused by the Will and Judgement. The Desire also doth operate in one manner, and the Will in another.

Also, in the motion of the Day, or in duration, the Desire doth oftentimes go before, and sometimes followes the Will, and one overcomes the other by course, that it may re∣strain something that is distinct from it self: And that wholly in mortal Bodies.

But in Eternity, where Love, or Amorous Desire ariseth as the substance of the Soul, nothing is Desired which is not Willed; and that as well in respect of Act, as Substance and Essence: Because by reason of the simplicity of Substance, they are collected into Unity: Although in the Root they have diverse Suppositions, which plainly exceed the manner ••f Understanding in mortal Men.

In the next place, the Kingdom of God in man is unutterable; that is, God himself, by whose perpetual splendour all things are gathered together into Truth.

Therefore the Primary or chief Image of God is in his immortal Soul; because the ve∣ry Essence [whereof] it self, is also the [veriest] Image of God, which Image can neither be expressed by words, as neither thought by the heart, in this Life, because it re∣sembles a certain similitude of God.

But in the husk of the Mind, or in the sensitive Soul, and vital Form, there is the same Image re-shining, yet received after the manner of an inferior nature, and defiled

through transgressions or Death, from whence at length, the Body also borroweth, not indeed the Image of God, but the Figure of him. But the Soul is devolved into utter darkness, even as it hath separated it self from the uncreated Light, and from the virtue of the Image, and therefore it hath (by reason of appropriati∣on) so lost its native Light, as if it were proper unto it, as beseeming it, that thence∣forth, it understands, wills, or loves, nothing besides it self, and for it self. For the damned shall rise, not changed; because their Body rising again, shall receive its limi∣tations from their Soul: The which, seeing now it is, with all depraved affections, re∣flexed onely on it self, after a corporeal manner: It shall not in rising again, deline∣ate the Image of God (which is as it were choaked in it) in the Body, but after a cor∣poreal manner: That is, by way of figure.

Lastly, It being deprived through the flood-gate of death, of the helps of Imagination, Memory and Free-Will: It afterwards understands, wills, loves all things from a blind apprehension, as being onely addicted to it self: For it knows its Immortality, but feels Damnation, and complaines of it, as that Injustice is done unto it: Because the love of it self is onely to excuse its excuses in sins, as being committed in dayes of ignorance and innocency, with much frailty of Nature, lyings in wait of Enemies, and want of suffici∣ent Grace: As neither that an eternal punishment is deservedly due, for a momentary transgression.

For then it begins to be mad, and persists in hating of God; Chiefly, because it knows the unviolable arrest of its loss, and an eternal impossibility of escaping. It being there∣fore cut off in its hope, passeth even from the very beginning of its entrance, into the utmost desperation, in a place where no piety, compassion, refreshment, or recantation is entertained.

It happens also, that seeing the Understanding doth naturally transform it self into the Idea of the thing understood, and therefore into the similitude of evil Spirits its Objects: Therefore there is alwaies a present hatred of God, despair, cursing, damnation, and the furious torments of Hell.

The Almighty of his goodness, vouchsafe to break the snares that are extend∣ed for us in our passage.

Amen.