A10663:108
A treatise of the passions and faculties of the soul of man With the…A treatise of the passions and faculties of the soule of man With the…
A treatise of the passions and faculties of the soul of man With the several dignities and corruptions thereunto belonging. By Edward Reynolds, late preacher to the honourable society of Lincoln's Inn: and now rector of the Church of Braunston in Northamptonshire.A treatise of the passions and faculties of the soule of man With the severall dignities and corruptions thereunto belonging. By Edvvard Reynoldes, late preacher to the honorable society of Lincoln's Inne: and now rector of the Church of Braunston in Northamptonshire.
London: printed by R. Hearne and John Norton for Robert Bostock, 1640
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The next consideration of Passions, was according to the Exercise of their Act: which we may consider, either according to the general Substance, or according to some particular Accidents, in the manner of its being. For the first, it is altogether ⟨p. 47⟩Good, as being nothing else but natural motion, ordained for the perfection or conservation of the Creature. For, notwithstanding natural Motion may haply argue some kind of imperfection in the state of the thing moving; as supposing it some way deprived of that, wherein it should rest it self (which makes Aristotle conclude, that the noblest Act of the Understanding, Knowledge and clear Vision, is rather the *Rest, than the Motion of that Faculty) yet I say, it always implieth more natural Perfection in those things whereunto it belongeth: for as Fire, the perfectest of Elements; and Heaven, the perfectest of Bodies;2 so the Soul of Man, the perfectest of forms, hath the most vehement motion.
THe next consideration of Passions, was according to the Exercise of their Act: which we may consider, either according to the generall Substance, or according to some particular Accidents, in the manner of its being. For the first, it is altogether ⟨p. 47⟩Good, as being nothing else but naturall motion, ordained for the perfection or conservation of the Creature. For, notwithstanding naturall Motion may haply argue some kind of imperfection in the state of the thing moving; as supposing it some way deprived of that, wherein it should rest it selfe (which makes Aristotle conclude, that the noblest Act of the Vnderstanding, Knowledge and cleare Vision, is rather the *Rest, than the Motion of that Facultie) yet I say, it alwayes implyeth more naturall Perfection in those things whereunto it belongeth: for as Fire, the perfectest of Elements; and Heaven, the perfectest of Bodies;2 so the Soule of Man, the perfectest of formes, hath the most vehement motion.