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CHAP. XXXV. The Image of the Minde. (Book 35)

1. The fear of the Lord is the Beginning, and Charity is the end of Wisdom. 2. Man was made after the Image of God. 3. Three Ranks of Atheists. 4. The Authours wish. 5. The Intellectual Ʋnderstanding of the minde. 6. The intimate Integrity of the minde, suffereth by frail things, with∣out the passion of extinguishing. 7. The action of the minde is scarce felt or perceived in us. 8. The first Atheists are scoffers at the divine Image. 9. The second Atheists have newly arose. 10. The Atheisti∣cal ignorance of this is manifested. 11. The variety of vital Lights. 12. The minde, how it differs from an Angel. 13. An intellectual Vi∣sion of the Authour. 14. Every wish or desire without God, is vain. 15. The Authours misery. 16. The Vision of the minde being separated from the Body. 17. That the minde is figured. 18. The minde is an im∣mortal Substance figured with the figure of God. 19. A common errour about the Image of God. 20. The errour of those who think the Image of God to be placed in a ternary of Powers. 21. Against the opinion of Taulerus. 22. The Image of God in man hitherto not evidently shewen, because it is incomprehensible. 23. The minde is damned by accident. 24. After death there is no more memory, or remembrance. 25. The will was accidentally over-added to the minde after its Crea∣tion. 26. In Heaven the will is void. 27. A will appeares in Heaven, not indeed a power, but a substantial intellectual Essence. 28. If the minde be the Image of God, this was known to Plato. 29. The defini∣tion of the minde. 30. That Reason is not the Image of God. 31. The Authours Opinion. 32. These two thinglinesses or Essences, do lay hid in the Soul, through the corruption of Nature. 33. This love is onely raised up by an extasie; not otherwise, in the miseries of this nature. 34. A precision or abreviating of the Ʋnderstanding. 35. An Obje∣ction is solved. 36. That a triplicity or ternary in the minde, is unfold∣ed in every Susteme or Constitution of the World. 37. A Similitude for the Image of God is far another thing than that of a ternary. 38. A re∣peated description of the minde. 39. How the minde doth behold itself. 40. The constitutive Birth of the Phantasie. 41. The minde doth un∣derstand far otherwise. 42. The Prerogative of the minde. 43. An explaining of living love. 44. The differences of Ʋnderstandings

in mortal men. 45. Why that desire doth not cease in heaven. 46. A description of desire. 47. How sin is in the desire of the mind. 48. The love of the mind is a substance even in mortal men. 49. How great darknesse hath veiled the minde by the corruption of nature. 50. The Image of God quite marred or trodden under foot in the damned.

THe beginning of Wisdome is the fear of the Lord; but the fear of the Lord begins [unspec 1] from the meditation of eternal death and life: But most of the Moderns (with 〈…〉〈…〉 Stoicks) suppose the end of wisdome to be the knowing of ones own self. I call the ultimate end of wisdome, and the reward of the whole course of life, Charity or dear love, which ac∣companieth us after other things have forsaken us. Wherefore also, the knowledge of ones own self, according to me, is onely a mean unto the fear of the Lord.

And the knowledge of life doth presuppose the knowledge of the soul; because the life [unspec 2] and soul are as it were Sunonymals. And indeed, it is believed by faith, that man was cre∣ated into a living creature of nothing, after the image or likenesse of God, and that his mind is never to perish or die; But that other souls, when they cease to live, do depart into no∣thing; The weights of which difference elsewhere, concerning the birth of Forms.

But hitherto it is not sufficiently manifest, wherein that likenesse with God, our Arch∣type, or chief or first Example, doth consist. I will speak what I perceive under an humble subjection to the Church. There is no knowledge more burthensome than that whereby the soul comprehends it self, although none be more profitable, Because the whole faith doth stablish its foundation upon the unobliterable or undefaceable substance of the soul. I have found indeed many Demonstrations divulged in Books, about this Truth: but none of them at all, wherefore, or for what cause it is so, in respect of Atheists, who deny the one onely and constant Power, or Deity from everlasting.

Indeed Plato hath determined of three ranks of Atheists; to wit, one which believeth [unspec 3] no Gods: And then another sort, which indeed doth admit of Gods; yet such as are un∣careful of us, and despisers of small matters, and therefore also ignorant of us. Lastly, a third sort, which although they believe the Gods to be expert in the least matters, yet do suppose that they are flexible and indulgent toward the smallest cold prayers or petitions. This most frequent sort of Atheists is among Christians at this day, especially those who pro∣fesse themselves the most perfect. Indeed they dare do any thing, they grievously impose burdens on the shoulders of others, which they touch not so much as with their finger; they sweep the purses of those that believe, and set heaven to sale to dying men, and do every where mingle themselves in secular and unknown political affairs, as they have married Reli∣gion to Political matters.

And as they see themselves Schoolmasters, Deputies for the instructing of sorts of chil∣dren; [unspec 4] so also they being ignorant persons, bear in hand, that they are fit for the Stern of the Common-wealth. Verily, it should be my greatest desire, That it might be granted to A∣theists, to have tasted, at least but one onely moment, what it is intellectually to understand, whereby they may feel the immortality of the mind, as it were by touching. I am even willingly ignorant of the rules and manner, whereby I might illustrate the understanding of another: yet I am deservedly sorrowful, that they who do alwayes enquire into the truth by studying, do never, notwithstanding, come unto the knowledge thereof. Because those who are blown up with the Letter, have not charity, but avarice and ambition doth hide Atheism in them.

But I long since learned, that our mind doth understand nothing by imagination, nor at length by Figures or Images, unlesse the wretched and miserable Discourse of staggering rea∣son shall have accesse to it.

But when as the soul doth comprehend it self, or in it self, intellectually, reason faileth it, and the Image of its own self, whereby it may represent it self to it self; that is, the soul [unspec 5] cannot apprehend it self by reason, as neither by Images or likenesses. After that, I had known that the truth of essence, and the truth of understanding have pierced each other in unity, and identity or samelinesse, I knew the Understanding to be a certain immortal thing, far separated from frail or decaying things. Truly, the mind is not felt or perceived, yet we believe it to be within, not to be tired, nor disturbed by Diseases.

Therefore sleep, fury or madnesse, and drunkennesse, are not the Symptoms of the im∣mortal mind being hurt, but onely the Pages of life, the passions onely of the sensitive soul; [unspec 6] for bruit beasts also do even undergo such passions: For neither do I think it a meet thing, that an immortal thing should suffer by things mortal, and be subjected, or overcome by these: For the mind feeleth and suffereth the torments of hell, yet it is not overcome, as neither is it extinguished: So it being knit unto a frail light, it suffers by frail things. But as the minde is in us, yet is not perceived by us; so the continual, and unshaken operations there∣of are unperceivable: For that which is in it self perceiveable or sensible, cannot at all be spiritual, and meerly abstracted. And indeed neverthelesse, although it may seem to us, 〈◊〉〈◊〉 understand nothing by a total abstraction or withdrawing of Discourses, and seque∣stration from all things which may fall under Sense, under the Mind, and Understanding, (and that under the beginnings of contemplations;) Yet the mind acteth in those things, af∣ter its own unsensible manner and spiritual efficacy; which I have thus perceived.

For he that confesseth, doth oft-times not feel the effect of contrition, and he greatly be∣waileth that his own unsensiblenesse: Yet he being asked, whether he would sin; perhaps [unspec 7] he would answer, that he had rather die. Therefore in confessing, there is an unsensible o∣peration of the mind, an effect of a supernatural faith: Because the actions of the Under∣standing are the Clients or Retainers of another Magistrate. Therefore indeed mystical men do teach, that the minde doth more operate, and in operating, doth also more profit in faith alone, without discourse and cogitation, than he who prayeth with many words, and by discourses doth stir up compunctions in himself. But he is happy to whom it is granted to perceive those unsensible operations of the mind, and to reflect the same into, and over the powers of the sensitive Soul, as operative Faith makes a beginning: Because these do for the most part leave their foot-steps on the life afterwards, and do stir up the memory operating for the future, together with grace, in faith.

The first Atheists and Christian Libertines do laugh, as either that the image of God in us, is feigned, or that we were created after the Image of God. [unspec 8]

But other Atheists of the second sort, do believe, not onely that we were created after the Image of God, but they feign in us an identity with the immense or vast, and uncreated [unspec 9] Deity: Neither that man differs in substance from God, otherwise than as a part from the whole; and that which had a beginning, with that which was not principiated: But not in essence, or internal property: Surely it is that which besides blasphemy hath very many blockishnesses:

For truly, whatsoever began, for that very cause it is a creature: but it includes an impos∣sible imperfection in God, that he could create any thing besides himself, in substance or es∣sence, [unspec 10] a compeer, or co-equal to himself. For it even is manifest by Philosophy, that all the parts of an Infinite, are of necessity altogether infinites; but the creature cannot be more infinite according to its substance, than according as it was to be, exist, and endure, as a co∣equal or second to the eternal Being. And therefore it is a foolish thing to believe, that the Soul, which began of nothing, is a part of the Substance of God, or essentially like to him in power, greatnesse, duration, and glory. If therefore God could not make the soul of man as a part of his own Divinity, seeing there are no parts or minorities of that which is infinite: therefore the Soul was not made by God after that manner: Therefore it voluntarily flowed forth of nothing, and had made it self otherwise than before it was. Therefore they do greatly erre, who believe the essence of the Divine Image to be seated in the mind, by the identities of substance and essence, seeing they differ from each other every way in the term or bound of infinitenesse; and the mind of man should of its own accord slide or turn, and be dissolved again into nothing, whence it began, unlesse it were preserved in its essence by the Divine Goodnesse: And the mind hath an eternal permanency henceforward, not from its own essence, but from the essence of eternity freely given unto it, and kept with it: Therefore from elsewhere, and from that which is infinitely more powerful than it self. Therefore it is sufficient, that the mind is a spiritual, vital Substance, and a lightsome crea∣ture.

And seeing there are many general kinds and species of vital lights, that light of the mind differs from other vital lights in this, that it is a spiritual and immortal substance; but that [unspec 11] the other vital lights are not formal substances, although they are substantial forms; and therefore by death they depart or return into nothing, no otherwise than as the flame of a candle.

But the Mind differs from the Angels, that it is after the likenesse and image of the eternal [unspec 12] God: for the mind hath that light, and lightsome substance from the gift of Creation, see∣ing it self is that vital light; but an Angel is not a light it self, no•• hath it an internal light natural or proper to it self: but is the glasse of an uncreated light: And so in that, it faileth of the perfection of a true divine Image: For else, seeing an Angel is an incorporeal spirit, if it were lightsome of it self, it should more perfectly express the image of God than man. Moreover, whatsoever God more loveth, that thing is more noble for that very cause: but God hath loved man more than the Angel, who to redeem the Angelical nature was not made in 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 that he might redeem man. Neither also doth that withstand these things, That the least in the Kingdome of Heaven is greater than John: For the Son of man is not lesse in dignity and essence than an Angel, although he be also made a little lesse o•• lower than an Angel; because the Son of man in his condition of living, was dimi∣nished a little lesse than the Angels, while he was made man; so also was John: therefore also an Angel doth alwayes remain a ministring Spirit; but he is no where read to be the friend, or Son of the Father, the delights of the Son of man, and the Temple of the Holy Spirit, wherein the thrice glorious Trinity hath made its Mansion: For that is the famous or royal Prerogative of the Image of God, which the eternal Light imprinteth on every man that commeth into this world.

In the year 1610. after a long wearinesse of contemplation, that I might obtain some know∣ledge [unspec 13] of my mind, and because I then, as yet thought, that the knowing of ones own self was a certain compleating of Wisdome; I having by chance slidden into a dream, being snatched out of the paths of reason, did seem to be in a Hall, dark enough; on my le•••• hand was a Table, whereon there was a Bottle, wherein there was a little Liquour, and the voice of the Liquor said unto me, Wilt thou have Honours and Riches? I was amazed at the unwonted voice, I walked about, weighing with my self what that should denote: in the mean time, on my right hand, a chink was seen in the wall, through which, a certain light with an unwonted splendour, dazled mine eyes, which made me unmindful of the Liquor, of its voice, and former counsel; because I saw that which exceeds a cogitation or thought expres∣sible by word; and then that chink presently dispersed: I returning thence unto the Bottle again, but sorrowful, brought this away with me: But I did endeavour to taste down the Liquor, and with long pains I opened the Bottle, and being sore stricken with dread, I awa∣ked out of my sleep. But the foregoing and great desire of knowing my Soul, remained; with which desire I breathed for 23 full years: For at length, in the year 1633. in the vexatious afflictions of Fortunes, yet with the rest or quiet of my life, given me to drink from the safety of an innocent life, I saw in a Vision my mind in an humane shape; but there was a light, whose whole homogeneal body was actively seeing, a spiritual Substance, Chrystal∣line, shining with a proper splendour or a splendour of its own: but in another Cloudy part it was rouled up as it were in the husk of it self, which whether it had any splendour of it self, I could not discern, by reason of the superlative brightnesse of the Chrystal spirit con∣••eined within: Yet that I easily observed, that there was not a sexual note or mark of the sex, but in the husk. But the Seal of the Chrystal was an unutterable light, so reflex, that the Chrystal it self was made incomprehensible; and that, not by a denial, otherwise, than because it cannot onely not be expressed in word; but moreover, because thou knowest not the es∣sence or thinglinesse of the thing which thou feest: And then I knew that that light was the same which I had seen for twenty three years before, thorow the chink: I likewise from thence comprehended the vanity of my long desire:

For howsoever beautiful the Vision was, yet my mind obtained not any perfection to it self [unspec 14] thereby: for I knew that my mind in the dreaming Vision, had acted as it were the person of a third; neither that the representation was worthy of so great a wish.

But as to that which hath respect unto the Image of God, I could never conceive any thing, not indeed in the abstracted meditation of understanding, which would not by the [unspec 15] same endeavour, bear some figure before it, under which it should stand in the Considerer: For whether I shall conceive the thing in imagining it by its own Idea or shape; or whether the understanding doth transchange it self into the thing understood; A conceipt hath al∣wayes stood under some shape or figure: For neither could I consider the thinglinesse of the immortal mind with an individual existence, deprived of all figure, neither but that it at least would answer to an humane shape.

For as oft as the soul being separated, doth see another soul, Angel, or evil Spirit, that is [unspec 16] made with a knowledge that these things are present with it, while it distinguisheth the soul of Peter from that of John. For truly such a distinction doth happen onely by a proper

vision of the soul, which vision of the Soul includeth an external interchangeable to urse, and therefore also a figural one: For truly an Angel is so in a place, that at once, he is not else∣where; wherein as well a local as a figural circumscription is of necessity included.

And then, the Body of man as such, cannot give unto it self a humane shape: therefore [unspec 17] it hath need of an Engraver, which might be shut up within the matter of the seed, and that had descended into it from elsewhere: yet that Engraver, for as much as it was of a material condition, it hath of it self no more power of figuring, than the Masse of the Body it self. Therefore something doth precede in the masse or lump, which should be plainly an immate∣rial, yet a real and effective Beginning, wherein there should be a power of figuring by the impression of a Seal; Therefore the Soul of the begetter, while it slides outward, and doth lighten the Body of the seed, in a certain Air, it delineates the Seal and figure of it self, which is the cause of the fruitfulness of seeds: Otherwise, if the Soul should not be figured, but the figure it self of the Body, should as it were of its own accord be formed; now the Trunck in some member, should also generate nothing but a Trunck: for that the body of that generater is not entire, but at least faileth in the implanted Spirit of that member. If therefore the shape be implanted in the seed, it shall, receive that Image from a vital and for∣mer Beginning, out of it self: But if the Soul doth imprint a figure on the seed, it shall not dissemble a forreign or strange face, but shall decipher its very own Image: For so the Souls of bruit Beasts do keep their own particular kinde in generating: But the minde, al∣though by reason of its beginning, it be above the Laws of Nature; yet by what foot it hath once entred the threshold of Nature, and is incorporated and joyned unto another, it is af∣terwards also restrained by its own Laws: Because there is a univocal or single progress, as∣cention, descention, limitation, and end of vital generations: For neither otherwise doth it want absurdities, that the operation of so great a thing (as is the generation of man, and the continuance of his Species) should happen without the co-operation of the minde. There∣fore it must needs be, that fruitfulness is granted to the seed by a participation, and specifical determination of vital principles: which thing surely, doth not otherwise happen, than by a sealing of the Soul in the Spirit of the seed; whence the matter obtains a requisite maturity, and a delineated shape or figure, that at length it may obtain by request, a formal light of life from the Creator, or the Soul of its own Species, the similitude whereof is expressed in the figure.

Furthermore, it is of faith, that our minde is a substance never to die: The new framing [unspec 18] of which substance of nothing, belongs onely to the Creator; who if it hath well pleased him to adopt the minde alone, into his own Image, it also seems to follow, that the vast and unutterable God is of a humane figure, and that from an Argument from the effect, if there be any force of Arguments in this subject.

But because the Body is oft-times defectuous, they have thought the glorious Image of God the Arch-Type, represented in the minde, to consist onely in the power of Reason: Not [unspec 19] knowing that the rational power is a servant to the understanding, but not of its essence, as neither its unseparable companion: which thing I have already explained in the Treatise of the searching or hunting out of Sciences. But others hold the Soul most nearly to express the Image of God, by a single simplicity of its own substance, and a ternary of its powers, to wit, of understanding, will, and memory: which similitude hath alwayes seemed to me fabulous, [unspec 20] that the minde should be the Image of God by a singular valour or ability: For truly an Image doth involve a similitude of essence and figure, but not an equality or likeness of number onely: yea if the Soul doth in its substance represent God himself, now understanding, will, and memory, shall not be the powers, properties, or accidents of the Soul: And so the like∣ness of ternariness shall cease, & such an image shall badly square with the Type, whose image it is believed to be. And than it is absurd to compare the persons of the Trinity, to memory, or will; Seeing no person of the holy sacred Trinity, doth represent the will onely, or the will a separated person in God. Also the three powers in the Soul cannot any way expresse the image, or a nearer supposed thing, than a naked threeness of accidents collected into the substance of the Soul: In which sense, the Soul doth lesse denote the Image of God, than any peece of Wood: To wit, because it by its resolution, doth express Salt, Sulphur, and Li∣quor, but not (like the minde in the aforesaid similitude of its own powers, and the divine persons) three powers onely, or a naked ternary; For every Wood hath three substances concluded under a unity of the composed Body, separated indeed in the things supposed, which in their connexion, do make one onely substance of Wood.

But Tauterus severeth the Soul or minde, not indeed into three powers, but into two di∣stinct parts: To wit, the inferiour or more outward, which by a pecullar name, he calls the [unspec 21] Soul; and the other the superiour, the more inward, and the which he calls the bottom of the Soul or Spirit: In which part alone, he saith, the Image of God is specially contained: unto which there is not access for the Devil, because there is the Kingdom or God. But to either part, he assigneth far unlike acts and properties, whereby he distinguisheth both from each other. But at least, that holy man, doth blot out the simple homogenity or samelinesse of kinde of the Soul, whereby notwithstanding it ought especially to express the likeness of God: or at least, he thus far denies the Image of God to be propagated throughout the whole Soul of man. Surely I shall not easily believe a duality of the immortal Soul, or the inter∣changeable course of a binary or twofold thing, if it ought to shew forth in its very own es∣sence, a unity: But rather I shall believe, that the minde is rather made like unto God in a most simple unity, by an indivisible homogeneity, of Spirit, under the co-resemblance of im∣mortality, and undissolution, and identity without all connexion.

Therefore the glorious Image of God is not separated from the Soul; as neither to be se∣parated; but the minde it self is the glorious Image; as well intimate to the Soul, as the [unspec 22] Soul it self is to it self: for therefore, the likeness between the minde, and God, cannot be declared, or thought, seeing God himself is wholly incomprehensible, neither can therefore the Character of identity and unity wherein that likeness is founded, ever be thought or conceived. It is sufficient, that the minde is a Spirit, beloved of God, homogeneal, simple, immortal, created into the Image of God, one onely Being, whereto death adds nothing, or takes nothing from it, which may be natural or proper to it in the essence of its simplicity.

And because from the constitution and appointment of it, it is a partaker of blessedness: therefore damnation coming upon it, is to it by accident, to wit, besides its purpose, and by [unspec 23] reason of a future fall or defect. Therefore the minde being separated from the Body, doth no more use memory, nor the inducing of remembrance, by the beholding of place or dura∣tion: but one onely thing is now unto it, and there it containeth all things.

And therefore if any memory should survive in it, it should be vain and burdensome for e∣ver: As also remembrance or calling to minde; because it is that which is drawn forth into [unspec 24] act by the discourse of Reason, which is now dead: And so in eternity it hath no longer place: where indeed the Soul stands out of the necessities of remembring, by the beholding and en∣joying of naked truth, without declining, weariness, and defect. Likewise the Soul that is blessed should stand out of the aforesaid ternary of Powers, and therefore neither should it any longer represent the Image of God: for which things sake alone it was notwithstanding created. Yea by looking more fully into the matter, I do not finde in man being mortal, memory to be a singular, or separated power of the Soul, but a naked manner of remem∣brance; whereby those that are unmindful, through the aid of the Imagination (which is the Vicaresse of the Intellect) do fit or forge an Artificial memory, and far more strong than else a natural memory would be of those things.

And moreover, together with the life, the will also departs from the Soul; and therefore it seems to be accidentally, as it were added to the Soul: For God, after man was created, [unspec 25] placed the same in the hand of his own free will: which denoteth not onely a posteriority, but also in a proper manner, that the will is not originally essential to the minde, which from a grant, was added like a Talent unto it; that man might follow the way which he had ra∣ther choose. Otherwise surely, in the whole stage of things, there is no power more de∣structive to man than free will, because it is that which alone brings forth all disagreement between God and man. Wherefore, such a faculty, in the blessedness of Eternity, cannot likewise have place: But a liberty of willing being taken away, the will it self also perisheth, or it shall be frustrated by torment. Therefore they say, the will is confirmed in Heaven, or rather therefore taken away: That is, in Heaven there cannot be a willing, or a willing to will, except that which God willeth: And they who are in Charity and Glory, cannot but will those things which belong to Charity: Therefore the will of man ceaseth, when the li∣berty of willing is melted away: And by consequence, the will is a frail power of the Soul; Because it cannot be serviceable to, or profit a blessed Soul:

While a wishing onely, neither can, nor could any more be brought into act, which is not in Heaven, where there is full satiety and possession of desirable things with all abundance. [unspec 26] Therefore the will of a blessed Soul should be a burdensome appendice. Let it be sufficient, that there hath been a treasuring up in this life, by a power of willing.

Therefore together with life, a power of willing perisheth, and a substantial will manifest∣eth [unspec 27] it self from the understanding, and Essence of the minde, not any thing distinct, and therefore having its Essence distinct from the free accident of willing: For as the power of the Imagination or phansie, is estranged by doatages, doth doat, and perisheth with the life; So the free power of willing, ceaseth.

Plato his Parmenides at sometime understood, that there are not accidents in God, nei∣ther that there is a duality, distinct from his Essence: wherefore I conclude, if the minde [unspec 28] ought to shew forth his Image, likewise that every property of the minde ought to dissolve together into the intellective substance of a simple light: Even so as the smoak being kindled by the slame, is the same with the flame in figure and matter: So ••he Soul is a naked and pure Intellect or Understanding, and Image of the uncreated Light.

And so as the eye doth behold nothing more truly and properly than the Sun, and all other things by reason of it; So also the Soul that is blessed doth not understand any thing more [unspec 29] truly, than the light, wherewith it is inwardly enlightned, and which it enjoyes, from whence indeed, it wholly and immediately dependeth. But as the eye doth not bear a stedfast be∣holding of the Sun; So the minde cannot understand God, unless according to what Charity it shall have, according to the measure whereof it also possesseth God gloriously within: For its understanding being free, it doth attain the use of the thing understood, as by removing, it transformeth it self in well-pleasing, and a study of complacency, unto a unity of the light, which pierceth the minde it self, and in piercing, makes it blessed. So indeed, the minde doth principally and primarily contemplate of God by understanding, is illustrated by way of pier∣cing, and so the Image of God which it shewes forth, by transforming the same, doth make it like unto it self.

But they which have placed the Image of God in Reason, do argue; That the Law is the Image of God, but the Law is written in our Souls by reason; and so they think the Soul to [unspec 30] be the Image of God, as it is rational: But they do not consider, that the Soul might so in∣deed contain the Image of God: but not that the minde should therefore essentially be the very Law it self: No otherwise, than the Law and the Soul do differ in the supposingness of essence: For there was not yet a Law, when the Soul of man was now created. But I, con∣cerning the searching out of Sciences, have shewen, that it is a blasphemous thing, to have brought back the Image of God into Reason; Seeing there is no likeness of Reason, or com∣paring of an uncertain and frail faculty, with God. Therefore I will speak my own: For the understanding hath an intellective will, coequal, and substantially co-melted and united with [unspec 31] it self, not indeed that which may be a power, or an accident, but the intellectual light it self, a spiritual substance, a simple essence, undivided, separated from the understanding by a supposingness of its essence, after an incomprehensible manner, and not in essence. In the minde there is likewise a third thing, which for want of a true word, I call Love, or a perpe∣tual desire: Not indeed of having, attaining, possessing, or enjoying, but of loving or well∣pleasing, equal to the two aforesaid things, equally simple in the unity of substance: which three, under the one onely and indivisible substance of the Soul, are co-melted into unity. But that love is not any act of the will; but it proceeds together from the substantial under∣standing and will together, as it were a distinct, and glorious act. Neither in the next place, is that love a passion; but a ruling essence, and a glorifying act.

Therefore the will and love of this place, hath nothing common with the will of man, or flesh: because they are essential Titles, whereby for want of words, the minde doth after a [unspec 32] certain sort, represent the Image of God: Because the Intellect doth understand, is intent upon God, and doth love him with all the minde, with an undivided act of love, and one one∣ly act of complacency or desire, in the every way simplicity of it self: But these two intel∣lectual things, to wit, will and love, were together with the understanding from the beginning of Creation: neither must we think, that the same are stirred up anew after death; seeing they are of the essence of the minde, or of the Image of God: But as soon as the disturbed understanding gave place to the sensitive Imagination; so also the will, and love that were intellectual things, have through corruption of nature, admitted of a will, and memory, which together with the mortal Soul, depart into nothing, the integrity of the minde remaining: For in an extasie, the understanding, will, and memory do oft-times sleep, the fiery act of love alone surviving, but so distinguished from those three, that notwithstanding, it is not without the understanding and will which are substantial, and also suited to it self.

Therefore love, the other being as it were laid asleep, stands in the superficies or upper part, as long as it shall sup up the other into it self: But in this life, love is before desire, [unspec 33] because it is a passion of the amative or loving faculty, which proceeds from that supposio∣nality

of the minde, which is substantial love, and resembles the Image of a corporeal facul∣ty, in this life; and therefore, all things do inclinably or readily rush into disorder, and into dissolution: But in the heavenly Wights, that love doth neither constitute a priority, as nei∣ther a distinction from desire, neither hath it the nature of a power, as neither is it a habit, or act of willing, neither doth it subsist out of the understanding.

Therefore the Intellect or understanding is a formal light, & the very substance it self of the Soul, which beholdingly knoweth without the help of eyes, even as also it discerneth, willeth, [unspec 34] loveth, and desireth without eyes, in its own unity, whatsoever it comprehendeth in it self, and sheweth by willing: For neither doth it then any longer remember by a repetition of parti∣cular kindes, of a thing once known in an image or likeness; neither is it induced, any lon∣ger to know by circumstances: But there is one onely-knowing at once, of all things under∣stood, and a beholding Aspect of them within it self; yet so, as that it may know one thing more personally than another, while the understanding doth reflect it self upon the things un∣derstood in a distinct oneness of truth; no otherwise than as now in the artificial memory, where that remembrative memory is not a distinct act from the inductive or brought-in judgement of the understanding. Therefore that is a thing more proper to the minde, be∣ing now once dispatched from the imaginary turbulences of understanding.

For neither doth it hinder these things, that in living persons the memory decayeth or pe∣risheth, the judgement being safe, or on the contrary: For the faculties of the sensitive Soul [unspec 35] are of a diversity of kinde, distinct in the Body, because they are conceived by the mortal Soul, after the manner of the receiver.

Even as also unto Inanimate things, I observe a certain deaf knowledge of the object, like∣wise a feeling, and affection of the object, to belong: And the which have therefore begun [unspec 36] to be called Sympathetical things or things of a like passion or affection: which deaf percei∣vance of objects, is to them like sight and understanding: For there is besides, in those (for whatsoever things do the farther depart from the simplicity of the minde, for that very cause they are more ready for multiplicities of offices) a certain vital virtue, and natural endow∣ment, of a certain goodness, ability, and efficacy, for ends ordained by the Creator: Even as there is also a third power, resulting from both the foregoing ones, which is for rejoycing at the meeting of things helpful or delightful, or of turning away from things hurtful: wherein is beheld a certain affection toward things abjected or cast off, and likewise fear, flight, &c. which threefold degree, is as yet more manifest in the more stupid Insects, and in outragious or mad men, in whom no understanding is chief, and onely a power of a visual light the gover∣ness, doth shine forth: yet in these moreover, there is an act of vital virtues and functions present, by reason whereof they do subsist: And thirdly, there is in them a far more clear act of rejoycing and turning away or aversness; which things are yet far more powerfully declared in other sensitive Creatures: To whom indeed belongeth a certain sensitive ima∣gination, with a certain kinde of discourse of Reason, shining forth in them instead of under∣standing, more or lesse in every one. So that wittiness or quick-sightedness, will, memory, do happen unto them under the apprehension of understanding; Yet the objects, and offices or functions being continually changed, according to the matter that is apt for divisions and sin∣gularities: which matter doth therefore indeed accuse the diversities of receivers. Also in these, there is an issuing power of goodness and virtues, whereby Souls do more or lesse fa∣vourably incline into the exercises of their own virtues, or cruelties: And at length there is also in them their own complacency or well-pleasing, weariness, and animosity or angry heat, for the considerations of objects; so co-united to sensitive Souls, that it is scarce possible to behold two persons, but we are presently addicted to one more than to another: And these being incorporeal things, after the manner of the receiver, shall for that cause, in man, be more clarified.

Finally, I will not therefore have the Image of God to be considered for any ternary of fa∣culties, which doth thus far belong to other things in the Systeme or frame of the World: be∣cause [unspec 37] the Dignity of the Image of God, is not any way participated of by other created things: For truly the Image of God is intimate onely with the minde, and is as proper to it, as its very own essence is unto it self: But the other properties are not the very essence of the minde; but the products and following effects of essences: because it is not 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 it were attributes, or products; that is by reason of a miserable common manner of understanding, and an accustomed abuse thereof.

For truly, the minde is one pure, simple, formal, homogeneal, undivided, and immortal act, wherein the incomprehensible Image of God doth immediately, incomprehensibly, and [unspec 38] essentially consist and forme the minde; So that in that Image, even all the powers do not onely lay aside the nature of attributes, but also do collect their own supposionalities into an undistinguished oneness: Because the Soul is in it self a certain substantial light, or a sub∣stance so clear, that it is not distinguished by things supposed, from the very light it self; and its understanding is so the light of the minde, that the minde it self is a meer clear or light∣som understanding: For in this its very own light, the minde being separated from the Bo∣dy, seeth and understandeth it self, wholly throughout the whole: to which end there is nei∣ther need of a brain nor heart:

To wit, in which Organs or Instruments, the substance of the minde doth seem onely to assume the race of properties. Surely, while the abstracted understanding it self [unspec 39] doth make use of corporeal Instruments in the Body, unto which it is bound, and as by its Seat of the sensitive Soul, it is drowned in the depth of the corrupt nature thereof, it repre∣senteth and assumeth a qualitative faculty, which is called Imagination:

The which, from the Society of the imaginary power, the Splendor of the sensitive Soul [unspec 40] and understanding it self being degenerated in the Organs, doth rise up by a certain combi∣nation, into the aforesaid qualitative power: Therefore that faculty is wearied by imagining, faileth or waxeth feeble, also it oft-times becomes mad, and by imagining, the hairs wax white or grey: But the minde being once separated, is never tired in understanding. More∣over the Imagination in living persons, is not onely wearied; but also it hath not from it self intellective representations, which it hath not drawn from sensible objects: And therefore the intellective power which concurreth with the imaginary office of the sensitive Soul, doth fol∣low the disposition of the Organ, and the will of the sensitive life, no otherwise than as else∣where in natural things, the effect doth follow the weaker part of its own causes.

But whatsoever the Soul doth require to know and will, for once, or for oftner times; that it hath wholly from it self, and not from a stranger without: For the good substantial will of [unspec 41] a blessed Soul, doth not arise from the thing understood; but it is its own goodness of love, by which the blessed minde is substantially, and not qualitatively good.

Which Prerogative it hath, because it is the typical Image of the Divinity. But Bodies do slide by a perpetual free accord, into the attributes of Forms, their diversity of kinde, suc∣cessive [unspec 42] changes and dissolutions. Therefore the love or desire of the minde, is not the office of an appetitive power; but the minde it self is intellectual, and willing: which things are un∣divideably [unspec 43] coupled under unity, in as great a sameliness and simplicity as may be: yet in mor∣talls they are separated as well by reason of the necessity of Organs, unlikenesses of Functi∣ons, as the mixture of the sensitive Soul.

For truly, now we often desire those things which the understanding judgeth not to be de∣sired, and the will could wish not to come to passe: But it must needs be, that things whose [unspec 44] operations are different, the same things should be distinct in the Root of their own essence, after the manner whereby all particular things are separated: In the minde indeed, by a re∣lative supposingness only; but in the sensitive Soul, according to a corporeal and qualitative na∣ture. And therefore that amorous or loving desire of the mind, is the substance of the Soul. And although in Heaven there be a full satiety of desirable things, and a perpetual enjoyment of [unspec 45] them; yet the desire of the minde which is a study of complacency, doth not therefore cease, neither doth this bring a passion on the minde, any more than Charity it self; Because they are those things which in the Root are one and the same: otherwise, the aforesaid desire ceasing, a satiety or full satisfaction should cease, or an unsensibleness of fruition or enjoyment should even presently arise in Heavenly Wights.

Therefore that desire or love is the fewel of an unterminable or endless delight: There∣fore it is manifest, that understanding, will, and love, are things substantially co-united in the [unspec 46] minde: But in the sensitive Soul, that operations are distinguished, from the Root of divers faculties, while we understand things that are not desired, we also desire things we would not, nor do plainly know: Lastly, we will (while any one inclines to punishment) those things which we do not desire, but we would not have it so: From whence it happens, that desire doth overcome the will, and likewise the will doth compel the desire, and so that there are mutual and fighting Commands: All which things do happen in mortal men, as long as the sensitive Soul doth draw its own powers into a manifold disorder of division: So, impossible things are foolishly desired, things past, likewise things present, are desired, or wished not to have happened.

But the desire whereof I speak, laying hid in the minde, unless it were of the essence of the minde, he that hath seen a Woman to lust after her, should not sin before a consent of the [unspec 47]

will: Therefore we now desire by the faculties of the minde, emulous or striving in the sensitive Soul, the effects whereof are refused by the will and judgement: Also in the manner; for now the desire or love worketh one way, and the will another. Likewise in the motion of the day, or in duration, desire goes before, or followes willing, and one thing suc∣cessively overcomes another, that it may restrain any thing distinct from it self, and that wholly in mortal Creatures; because it is from the animosity of the sensitive Soul.

But in those that are in Heaven, that love riseth again, as it were the substance of the minde: for there, nothing is desired which is not willed: And that is collected into a [unspec 48] oneness, as well in respect of act, as substance; Although they have their suppositions in the Root, diverse: which doth plainly exceed the manner of understanding in mortals: Because, indeed the Kingdom of God is now in man, but after an incomprehensible manner: but af∣ter death, the same Kingdom collecteth all things into its own unity: Therefore the chief or primary Image of God is in the minde, whose very essence it self is the veriest Image it self of God: which Image or likeness can in this life be neither thought with the heart, nor expressed by words, because it shewes forth the Similitude of God, without which, there is to other image in us which may be offered to our conception: For therefore the very minde is also wholly unknown to it self. And then, in the husk of the minde, or in the sensi∣tive and vital form, there is the same Image shining back in the powers, according to the [unspec 49] manner of the receiver; because it is over-shadowed by a brutal generation, being frail and defiled through impurity: At length, the Body hath not borrowed so much the essentifical Image of the Light of God, but the figure onely.

But the miserable minde being devolved into utter darkness from the uncreated Light, whereby it hath separated it self, hath so lost the native light of the Image, by reason of appro∣priation, [unspec 50] as if it were proper unto it from a due behoof; whereby it afterwards understandeth, willeth, or loveth nothing besides it self, and for it self: And therefore in rising again, it shall not represent the Image of God that is strangled or stifled in it, unless, in a corporeal manner of Adamical propagation, that is, in manner of a figure: Wherefore it also afterwards understandeth, willeth, loveth all things by a blinde apprehension, alwayes addicted unto it: For it hath known its own immortality, as it feels or perceives its damnation, and it complains that that is done to it as an injustice: Because the love of it self is onely to excuse its ex∣cuses in sins, as it were committed in the dayes of ignorance and innocency, with much frail∣ty, layings in wait of enemies, and a want of sufficient grace: neither that an eternal punish∣ment is deservedly due for a momentary transgression: Therefore it is mad, and hateth God, especially because it knoweth the Arrest of the losse to be unchangeable, and a liberty of es∣caping to be prevented for ever: Therefore its hope being cut off, it passeth into a finall and enduring desperation, from the very beginning of its entrance, unto place, where there is no piety, compassion, consolation, or revoking. And because the understanding doth na∣turally transform it self into the Idea of the thing understood (which was known to the Hea∣thens, and deciphered by the figure of Protheus) that is, into the similitude of evil Spirits its objects: From hence there is alwayes within a present hatred of God, and of the Blessed, desperation, cursing, damnation, and the raging torments of infernal Spirits. The Almighty vouchsafe out of his own goodness, to break the Snares extended in the way for us by hellish hatred. Amen. Let these things suffice concerning the Soul, for the natural knowledge of its own self. Now therefore I enter unto Nature, that I may make manifest the Seat of the Soul in the Body.