An Exp~fition of the Epijlle ~Will; but the Will'firengtheneth the Lulls, and fets the Lulls on work, and puts ~ a Refolution, a back ofSteel to the Lulls : A Man is.refolved tobe rich, and re· folved to be revenged, &c. The tufts ofyour F•theryots wrll do. And fo I come now to the fecond thing , which I am \0 open and explain namely, the diverfity of thefe Lulls in the Hearts ofMen ; Fulfilling the Lulls .if !he flejh, and of tbe mind. You mull know that by Fkjb here, is hot meant corrupt nature, but it is here fpoken of as. in oppofition to the MindofMan; and th~refor~ the Body is here meant. In Ttf.3·3· he calls them there, dzvers hrfts ; fervmg (faith he) divers lulls and pleajitres. Now here you have the diverfity of them in two general Heads. There are, you fee, r. The Lulls ofthe ·Fle!h, or ofthe Body. And there are, 2. The Lulls of the Mind. The Soul (as I told you) isnothing elfe in all the fuculties ofit but a Chaos of Defires: Therefore now look into how many parts you may cut or make a clivi– lion ofthe Man, accordingly you may mak~ a·divifion of his Lufis. And look in– to what eminent parts the Soul ofa.Man may be divided, ·into thofe his Lufis may be divided. In Gm. 2. 7. it is C1id, God breathed into Man the breath of lives, (fo it is in the Original ) as lieing more dr~n one. The Soul of Man, fo far as it is the fubjeCl: 9f lulls and defircs, ts dtvtded tnto two parts, and Nature bath made that divifion; and indeed Death makes it when it divides the Soul and Body: and the Philo!D· phers made it. There is, I. The fenlftive Soul, which iscommon to us with Bealls. The Soul ofa Beaff, (as feme fay) runs in the Blood, it is • fenfitive Soul, it is the quintelfence of the Elements ( I .cannot lland to defcrihe it) it contains two 1:hings : The inw:tnf ·senfes, and t1te outward 'Senfes. The inward Senfes, the"Fancy, (ofwhich I fhall fpeok anon) 'for your 'Bealls have Fancies, for tbey dream ; as you fee by the 11arting ofBeafls in their Deep; rhis is eminent·in Apes, Monkies, and Elq>hants. And they haveoutwardSenfes, as Hearing, Seeing, and-rhe like, whichbaveOb– je'a:s fuitcd to them. Now aMan bath the'like. And the'Lu(rs·oHhe Fle!harethefe .Lufls that are feared in th~ fenfiri:ve part, in the'Fancy, and-in all the other Senfes. There is in Man, 2. The reafonable Soul, which a Beafl: bath not; the reafonable Soul, which is put to dwell·in a 'Body. And as Manl'artakes with Beafis·in-refpeCl: of his fenfitive ,part; fo .be partakes with Angels in refpe(t of his fpiritual part, his Un.derfiand· iilg, and.his Will, wherebr he is able w ·rife to higher'GbjeCl:s than Beafl:s are, to \Put a valuation .upon Hohours, 'Riches, and the ·like, which·Bea'!h-do not. The·soul of Man now being thus divideq, ·it comes to paiS that the ·Lulls of Man"s Soul, are accordingly divided. 'fhere·are •either, . · , .1. Thole Luffs which are common to him -with ·Beans, '( tho they have 'a ·tin– ·chue of R<:afon in.them, for even the Senfes, the Fanoy, is by.participation rea· :!Oif:ilile; yet·be~aufe it is in.a Beafl: too, it is; I fay, but a•fenfitive·faculty) which "ar~ the ferltit!ve Appetite, whether it be .in'the·F"'ncy -in thiqgs·fujted-to it, ·or·in "tne"outwacil ¥rl!fs in'things fuited to them. 12>r, there 'are, ' ' 2. ':nofe Liins \~hich are common to 'Men·widr'Devils. For, aS'the 'Spirit ·of )V!:in whilLl he. was holy, had ft1ch defires as •Angels have-that are holy; -So when ;h~ il.sotrq?t: his"~pirit'hath fuch-Lufh asi])evils,have. . ' . . . · .f"Wtll giVe you Scnpture for·both, that you may fee that'the·Scnpture-runs·up– ;6n thi• \iivifion. .All fuch.gopd things as are fuited to·theSerifes, and·whicili:tbe TSouhakes a .plea'fure·in· by- means ofthe'Serlfes; -they are·ealled.:&il1s ofthe1 F[ifl!, , or.~~he ~od~? But all fuch'Lull.i.;is a Mah <tak~s,in purely•byl\is Hni:ler~ridiqg, .(~po lils'Underllandiqg awe)li9g m.a Bo~;wouli! not-approve of1113DY thmgs·IO 'Rfif~'bod, ·yet ir'ls' the"Undctftanaing ;t4at'Ttmply approves ·of the ·Goodne~ of • "' . Thm!r-'•
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