Ptōchomuseion [sic]. = The poore mans librarie Rapsodiæ G.A. Bishop of Exceter vpon the first epistle of saint Peter, red publiquely in the cathedrall church of saint Paule, within the citye of London. 1560. Here are adioyned at the end of euery special treatie, certaine fruitful annotacions which may properly be called miscellanea, bicause they do entreate of diuerse and sundry matters, marked with the nombre and figures of Augrime. 2.

Mens. 14.

MEns is the principal part of the soule, which is called of some in∣telligence, with the which onely man being endued, doth excell all other beastes, and by the which he doth contemplate and be∣hold thinges incorporal and indiuisible. Vvherupon some do thinke, that it is called Mens quasi eminens, because this facultye of the soule doth greatly excel all the other faculties.

Lactantius saith: Primùm non idem est mēs in anima: aliud est enim quo viuimus,* 1.1 aliud quo cogitamus. Nam dormientium mens nō anima sopitur, & in furiosis mens extinguitur, anima manet. &c. First, y^e minde and the soule are not one thing. For that is one thing wherby we liue, & that is an other wherby we thinke and vnderstand. The minde of them that sleepe, and not the soule is brought from sleepe, and in mad men the minde is extinguished, and the soule remaineth.

Thales Milesius said, that the swiftest of all thinges that are is the minde: for it is of such celerity, that in one point and moment of time, it doth behold heauen, it is ouer the seas, and goeth to cities and nations.

They which doe iudge animum et mentem to be one, are deceiued. For Mens is a certaine subtility of vnderstanding or counsell consonant to reason. Animus is the foundation of life and will.

Terence maketh a difference betwene these two in Andria, where he saith: mala mens, malus animus. Mens somtime is put for the will or good intent, somtime it is put for counsel, somtime for the minde.

Ther is a cōmon distinctiō of these .3. words: Anima, Animus, Mens. Anima est qua viuimus, animus quo sapimus, mens, qua diuina intelligi¦mus. By the first we liue, by the second we vnderstand, and by the third we perceiue and contemplate diuine and heauenly thinges.

* 1.2Saint Paule semeth to cal that part, which is called mens, spiritum. His wordes be these: ipse autem Deus pacis author sanctificet vos totos, et integer vester spiritus, et anima et corpus inculpatae in aduentum Do∣mini nostri Iesu Christi seruentur. The very God of peace sanctifie you throughout: and I pray God, that your whole spirit, and soule and bodye may be kept blameles vnto the comming of our Lord Iesus Christ.

Paule here diuideth man into three partes: into spirit, soule, and bo∣dy. Notwithstanding cōmonly man consisteth, simpliciter, of bodye and soule, and then the soule doth signify the immortal spirite, which dwel∣leth in the body. But because ther be two principall faculties of the soule (vnderstanding and wyll) the scripture sometime maketh a distinction

betwene these two, especially when it will expresse the power and na∣ture of the soule: but than the soule is taken for the seate of affections, and is the part opposite to the spirite. Therfore, saint Paule here doth vnderstand by the name of Spirit, godly intelligence: As by the name of the soule are signified will, and all affections. The meaning of these wordes of Paul is this: Than is a man fully sanctified, and perfect, when his minde thinketh nothing, his soule, that is, his vnderstanding & will couet nothing: neither his body doth execute any thing contrarye to the will of God.

Finally, the Spirit properly here betokeneth the minde when it is in∣dued with the grace and gift of the holy ghost, whereof if it be voide, it cānot properly be called spiritus or mens.

Notes

• * 1.1

  Lib. 7.
• * 1.2

  i. Thes. 5.