and yet is ſubiect to forgetting, vertue and mallice without chaunging or léeſing of his ſubſtaunce. And becauſe it is bodileſſe, it is not ſpread in length neither in breadth in the bodily wits. Inaſmuch as it is ſimple in kinde, therfore it may grow and ware, neither more neyther leſſe one time then at an other. And therefore in the greater bodye it is no greater, nor in the leſſer bodie leſſer, as ſayeth Auſten. Alſo though it bée ſimple and not chaungeable in his ſubſtaunce, yet it hath many ſundry mights and vertue. For multitude in might and vertue, maketh him neither more ne leſſe in kinde, but the multitude of might and vertue belongeth to the dooinges and effects. And ſo hée is not more in thrée vertues then in one, neither leſſe in one then in thrée: And thus it is known, that ye ſoule hath many propertyes and definitions, touching what thing the Soule is, and the condition of the Soule ſhall bée more cléerelye knowne by the ſetting of the name.
¶How the Soule tooke name of the Gentiles. Chap. 5.
ISidore ſayeth, that Anima the Soule, was named of the Gentiles: For that by their opinion it is winde & breath: For we by drawing of ayre at the mouth ſéeme to liue. But this opinion is openlye falſe, for the Soule is put into the bodye, long before the ayre bée taken at the mouth. For it liueth béeing in the mothers wombe, when our Lorde maketh the Soule, and putteth it therein. And it is called Soule becauſe it liueth, and it giueth lyfe to the bodie, that it is put in. And it is called ſpirit, becauſe it hath in it ſelfe, ſpirituall, animall, and kindlye lyfe: And becauſe it maketh the bodye Spirare, that is, to breath. Alſo the ſame thing is Anima and Animus: but Anima leadeth the lyfe by reaſon, and Animus by counſaile and guiding. Therefore Philoſophers ſaye, that Anima, that is a lyfe, abideth with Animus, that is counſaile. Alſo Anima the Soule, is called Mens, the Minde, becauſe it app•areth aboue as head, or becauſe it mindeth. By the Soule, man is the Image of God. Alſo many names of the ſoule bée ſo coupled together, ſo that oftentimes one name is put for another, and the Soule that is one, is called by diuerſe names in diuerſe reſpectes. It is called Anima, while it is in the bodye and giueth it lyfe. Mens whileſt it hath minde, Animus, whileſt it hath will: Racio while it déemeth or iudgeth rightfully: Spiritus while it breatheth: Senſus while it féeleth. And for theſe propertyes of the Soule, cunning, that is the qualytie of the Soule, is called Sciencia, and hath the name of Senſus, féeling. Hetherto ſpeaketh Iſidore. liber. 15. Chap. 14.
¶Of the powers of the Soule. Chap. 6.
THE Soule is one in ſubſtaunce, and hath many vertues, and many manner of workings: thereby it néedeth to ſhewe diuerſe parting of his might and vertues. The Soule is compared to the body, and to this end, and to this act. Touching the compariſon to the bodie, the Soule hath five manner of mightes and vertues. The firſt whereof, as Auſten ſaith, is féeling, and by that vertue the Soule is mooued, and taketh héede to the bodylye wittes, and deſireth thoſe things, that belong to the bodye. By this vertue a beaſt is mooued to deſire the thing that is lyking, and to eſchewe the thing that is grieuous. The ſeconde power is wit: that is the vertue of the ſoule, whereby ſhée knoweth things ſenſible and corporall, when they bee preſent. The third is imagination, whereby the Soule beholdeth the lyekeneſſe of bodylye thinges when they bee abſent. The fourth is Racio, Reaſon, that déemeth and iudgeth betwéene good and euill, truth and falſeneſſe. The fifte is Intellectus, vnderſtanding and inwit. The which comprehendeth thinges not
