A10663:854
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.
There are sundry natural reasons to prove the *Spirituality of the soul; as first, the manner of its working, which is immaterial by conceiving objects, as universal, or otherwise purified from all grossness of matter, by the Abstraction of the Active understanding, whereby they are made in some sort proportional to the nature of the Intellect Passive, into which the species are impressed.
There are sundry naturall reasons to prove the *Spirituality of the soule; as first, the manner of its working, which is immateriall by conceiving objects, as universall, or otherwise purified from all grosnesse of matter, by the Abstraction of the Active understanding, whereby they are made in some sort proportionall to the nature of the Intellect Passive, into which the species are impressed.
- *Vid. Nem•s. de Anim. cap. 2. Cl•udi •n. Mamercum de statu An•me. lib 2. Plotin, a•d •u. sib. de praeparat. Evang. l. 25 c 21 Damisc de Orthod. fi. le. l. 2. c 12 Plutarch. lib. de placitis Philosoph. lib. •. c. 2. 3. Aug. lib. de quan•itate Anime.
Secondly, its in dependence on the body, in that manner of working; for though the operations of the soul require the concurrence of the common sense and imagination, yet that is by way only of conveyance from the object, not by way of assistance to the elicit and immediate act. They only present the species, they do not qualify the perception. Phantasmata are only objecta operation is; the objects they are, not instrumenta operandi, the instruments of the souls working. The Act of understanding is immediately from the soul, without any the least concurrences of the body there unto, although the things whereon that act is fixed and conversant, require, in this estate, bodily organs to represent them unto the soul; as light doth not at all concur to the act of seeing, which solely and totally floweth from the visive faculty, but only serves as an extrinsical assistance for qualification of the Medium and object