and Decrees of gòd, $&e. heap; and between an Army and aRout, &c. Shall Orderbe the beauty of the World ànd every Creaturein it S and flail we deny it only to the God ofOrder I crave thepardonofDivines for intreating them to amend this in their Doarïne, but especially in their Catechifrns, yea, in their- Underflandings firfl. SECT. II. Of mans Snul as the Glafs in which we muff fee God. 13. He principal Glass in which we mull fee God, in his Natore . among all his Creatures here, is the soul of man; which is faid to be made after the Image ofGod; And whichbeingour felves, we can belt perceive. 14. The Soul ofMan beareth Gods Image in three parts of it, or re- fpeéts : I. In itsNature it is the Imageof the Divine Nature : z. In its Refiitude it is the Imageof the Divine Holinefsandperfection : g. In out Dominion over the inferiour Creatures, and eminently, in Superiours over Subjec s, it bath the Image of his Majesty andsupereminence. 15. I. Wehave no one adequate Conception of theNature ofourown fouls ; but mull think ofthem by partial inadequate Conceptions. And that by many ( not feignedor forced, but) real and neceflàry Trinaries in Unity. 16. And firft theThree Inadequate Conceptions of its Being are the Ge- nerical, theDfereoocial, and the Proper- inseparable Accidental, viz. chat it is, * otloia, vita, Proprietaribeesfuispr edisa. The firft notion is *flan tia abftrafté áforma conceptos : The fecond is the Conceptos formalis: The third its Accidents, not acquired, but natural. By L I F E hinder. ftand not Relativelyonly, that it is the Life of the body or Compofitum But ofentially as in its nature it is Life it felt or a Living fubftance for mally, as well as the Living Principle in the man. The word [Spirit ] as commonly ufed byus, comprehendeth all this ; but what aspiritis, we know but by there partial Conceptions. 17. To pats by the Three Vital Faculties, Vegetative, Senftive and Intellec 'live, (becaufe I defcribe itbut asthe SpeculumDeitatia ). a. This One Formal Principle, L I F E, as it is mans foul, muff be it felf known by us by these Three inadequateConceptiops, as making up the Form of the foul, r. Vital Aftivity (orPower, ), z. An Intelleft, 3. AWill. t 18. 3. And the EXIST ENC E of thefe Formal Principles cannot julily be understood by us, but in their three gradual inadequate or partial Conceptions, r. Asen Potentia-acpiva feu virtute : B. As in Aítuimma- nente : 3. As in Aflione tranfeunte : (Notas it is in Rap, but, as it is Status vel Modus Agentes.) 19. I I. The Moral or Holy Image of God on the foul, .is the Holy Perfeftion or Qjalification ofthefe Faculties, as they are InVirtate by Holy Difpoftions; As in u immanente, by Holy IntrinfickAlts and Habits; And as to Aclion adextra, by aHoly Reftitude : And thisImage confifteth in the fouls Holy vivacity orAftivity, and its wifdom and Good- nefs, or its HolyLivelineri, Light and Love. zo. III. TheImage ofGods Majelty'Or Supereminente confi(leth in i.The sub-propriety which wehave in Inferiour Creatures; a. TheSub- government ; 3. Thatwe are under God Their End ( and Bencfa lors). B z SECT. * r. Subflantia!itas Get. nerita ,. rs -. loco mate rio : Ægid.Rom. faith Qvodl. r. q 9. -.p. 08..: Non eri materia, in ingea list bene tame', eft ali= quid loto materie : gala non font AiEr purse , fed halent aliquam poter,tiali= tatem admixtam : undo in li. de Caufis fcribitur, fuad Intelligentie babeant oam Dhndoìv, i: e. found. materiale. Et hoc forte volunt illi qui inAngelis Materiam penult' ; Cum ipft dicant materiam lámnon effe ejofdem rati- anis ïum materia corporea linrìr : Solúm ergo in ver- bi sidentur difeordare el noble .Quia dà nos ibi aliquod materiale poni- thus. (N. B. ) t. SeeAnreolus in 2. el. 9. that in feparated fob- fiances (Angels) there is a Motive ppower betide the Intellelt and Will: with whom Soarer and ninny others do agree.
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