and is firſt kindlye diſpoſed to receiue a reaſonable ſoule. Alſo in yt it is a ſoule and ſpirit, it is defined foure manner of wayes. Firſt in compariſon to creatures generally, as in the booke De anima & ſpiritu, Auſten ſaith in this manner: A ſoule is made to the likeneſſe of all wiſdome, and beareth in it ſelfe the likneſſe of all things. For it is like to the earth by Eſſentia: to water, by imagination: to Aire, by reaſon: to the Firmament, by vnderſtanding: to the knowledge of heauenly ioyes. In the ſixt manner it is defined in compariſon to God, as to his maker, thus. A ſoule is like to God, a quickening of lyfe. Héereby we knowe that the ſoule is not begotten of the father and mother, but it is compound and created of God to the liuing of the bodie. Alſo in the ſeauenth manner it is deſcribed in compariſon to God, as to the end that he is made, thus: A ſoule is a ſpirit intellectuall, ordeined to bliſſe in it ſelfe. Héereof ſhineth the propertye of the ſoule, that is to meane, that the ſoule béeing departed from the body is not onely beautified with Angelles, or as an Angell is, but the felicitie thereof is inlarged, and in the bodie glorified. Iohannis Damaſcene. Homel. 26. comprehendeth all theſe differences and definitions vnder a generall diſcription, and ſayth, That a ſoule is a ſubſtaunce liuing, ſimple, and bodileſſe, in his own kinde vnſéene with bodilye eyen, neyther ſhall die, and is the reaſonable vnderſtanding, without ſhape of limmes. And it vſeth a bodie, and giueth thereto heart of lyfe, and of growing and of begetting, and hath none other vnderſtanding, but in it ſelfe it is moſt pure and cleane. And as the eye is in the bodie, ſo is the intellect vnderſtanding in the ſoule, and it hath frée aduiſement and will, and is chaungeable by couenable will. For it maye fréelye take eyther refuſe. All theſe the ſpirit taketh of his grace, that made him, and of him hée hath béeing and kinde. Hetherto ſpeaketh Iohn Damaſcene. Bernard deſcribeth a right ſuch properties and ſaith. O thou ſoule, beautified and made fayre with the Image and lykeneſſe of God, ſpouſed in ſpirit, with Faith: bought with Chriſts owne bloud, aſſiſted with Angells, pertaker of bliſſe, heyre of ſaluation, and partener of reaſon. What haſt thou to doe with the fleſh? By which thou ſuffereſt much. By theſe many and diuerſe definions, and deſcriptions, diuerſe and ſundrie properties of the ſoule be knowen, touching his béeing of kinde and of grace.
¶How the ſoule is of Philoſophers deſcribed. Chap. 4.
But what thing a Soule is, it is vnknowen to many men. For in this matter wée reade, that olde Philoſophers gaue diuerſe, and as it were contrarie determinations. In liber de Anima, Ariſtotle rehearſeth that Plato ſayde, that a ſoule is a béeing mouing it ſelfe. And Zeno ſayth, that a ſoule is a number that moueth it ſelfe. Pythagoras calleth the ſoule Harmonie, a concord of melodie. Paphinons calleth it Idea, a manner example. And Aſolepides calleth it a manner of corde, that ſetteth the fine wittes a worke. Hipocras calleth it a ſubtile ſpirite ſpread through all the bodie. Eraclius the Philoſopher, calleth the ſoule a lyght, or a ſparcle of béeing. Democritus calleth it an vncerteine ſpirite Athomis, a little thing, as it were of the meates in the Sunne beame, and ſo hée ſayth, that all the bodye of the ſoule is ſuch a lyttle thing. Permenides ſaith, that it is made of earth and of fire. Epicurus ſayth, that the ſoule is a manner kinde of fire and ayre. Ipertus ſaith, the ſoule is a firye ſtrength. Iuxta illud: Igneus eſt illis vigor et coeleſtis origo. Sith that wiſe men haue ſpoken ſo many wayes, and ſo diuerſely of the ſoule: at this time onelye this ſhall ſuffice that is ſayde of holy men. That the ſoule is a manner of ſpiritual and reaſonable ſubſtaunce, that GOD maketh of naught for to giue lyfe and perfection to mans body. And becauſe it is a ſubſtaunce that maye receyue contraryes: It receiueth vnderſtanding,
