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 in the bodie. Alſo it is the cauſe of ſléeping and of waking in beaſts. Alſo if the vertue thereof be gathered into the inner places of the bodie, it worketh the more ſtrongly. And when it is ſpread into the vtter offices, and occupied in many places, it worketh the more féeblye: For while it falleth heede to the ſight, it féebleſh and ſlaketh in the hearing, and ſo of other. Therefore it is ſayd.

That is to vnderſtand, the wit, that taketh heede to manye things, taketh the leſſe heed to euery therof. Alſo in the vttermoſt and in the more excellent féelings, the vertue thereof is dulled, but it hath liking in meane féelings. Alſo the vertue and working thereof is a let, ſo the ſpirit ſenſible, when his waye and paſſage is foretolde and warned by ſtopping of the wayes, poores, and ſmall holes in the bodie, as it falleth in them that haue the Palſie or Epilepſia, that is the falling Euill, or other ſuch diſeaſes. And the vertue thereof is diſſolued and vnlooſe, by too great heate, that diſſolueth and ſtretcheth the poores, or ſmall holes in the bodie: as by to great colde, conſtraining, ſhutting, or ſtopping the ſmall holes, it is let to ſpread it ſelfe into the partes of the bodie. Alſo by ſweete ſmelles, the vertue in a beaſt, that was loſt, is reſtored: as it is corrupt and grieued by ſtinking ſmells. But now of the vertue ſenſible this ſhall ſuffice.

¶Of the ſoule reaſonable. Chap. 13.
THe ſoule reaſonable, or the vertue of vnderſtanding that is called  in Latine, is ſeparated by two chiefe workinges, in one manner it is called , and in another manner it is called . In that it vſeth contemplation it is called . In that it worketh it is called . And by this roote mans lyfe is ſeparated a ſunder, that one is called , life of working, and that other is called , lyfe of contemplation. Then the reaſonable ſoule is euerlaſting, incorruptible, and may not die, Wherefore his principall act and déede, that is , to vnderſtand, is not dependaunt of the bodie. And it liueth perfectlye, and vnderſtandeth when it is departed from the bodye, yea, and the more it drowneth it ſelfe into the bodie, the more ſlowly and the leſſe perfectly it vnderſtandeth. And the more it withdraweth from the bonds and liking of the fleſh, the more eaſilye and cleerely it vnderſtandeth. Heere I call drowning, either by imagination of fantaſie, or by liking of the fleſh, or by loue of worldly alluring. Wherefore Gregorye ſaith. As a man is made in the middle betweene Angelles and beaſts to be lower then Angelles, and higher then other beaſtes: ſo hée hath ſomewhat that accordeth with the higheſt, and ſomewhat that agréeth with the loweſt. With Angell the ſpirt hath, that he maye not die: and with other beaſtes he hath a bodie, that muſt dye. And therefore if the ſoule by reaſon turneth toward God, it is adorned, illuminate, and amended, and made perfect. But if it tourne by affections towarde creatures, it is made darke, corrupte, and debaſed. Though the ſoule in it ſelfe be euerlaſting, and not deadlye, yet it is paſſible and muſt ſuffer through the bonde of the bodie, that it is ioyned to. Therefore in , Auſten ſayth, that ſoules that liue in bodies, by loue of ſenſible things they loue bodyly lykeneſſe and formes: and when they paſſe out of the body, in the ſame bodilye likneſſe, they ſuffer as it were bodily paines. And therefore there they may be holde in bodily paines: for that they were not héere cleanſed of the corruption of the bodie. Héereby it is knowne, that though the ſoule be cleane and pure in his owne kinde, it taketh vncleanneſſe of the fleſh, ſith it is originally infected. As wine and other licour taketh infection of a veſſel that is fuſtie. And therefore when it is departed from the bodie, it beareth with it ſelfe the bodies filths. Declaring that after this life there is no redemption, for in this lyfe all the penitent are cleanſed and newly reuived vnto God by grace.