truly mans flesh so tooke hee also a humane soule and was perfect man Hebr. 4 15 like vnto vs in all thinges sinne onely excepted Saint Peter saith ye were all as sheepe going astray 1 Pet. 2 25 but ye are returned to the sheapheard and Bishop of your soules Ver 11. And in the same Chapter againe abstaine from fleshly lustes which fight against the soule Hee calleth by the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima Iam 1.21 the spirit and principall part of man So doth Saint Iames when he willeth vs to receiue with meeknes the word of God which is able to saue your soules so doth our Sauiour Christ when hee biddeth vs not to feare them which kill the body Mat 10.28 and haue no power to kill the soule but to feare him that hath power to kill both body and soule and to cast both into hell fire Mat. 11.28 Heb. 13.17 1. Pet. 1.9 1. Pet. 4.39 And in the Chapter following learne of me that I am meeke and lowlie in heart and you shall find rest vnto your soules Hieron aduer Iouinian lib. 2 of this speaketh S. Hierom Anima in aurigae modum retinet fraena sensuum currentium The soule as a Wagoner doth holde and gouern the bridle of the running senses Aug. quaest super Numer lib. 4. cap. 18. And Augustine Humana natura constat corpore spiritu quem etiam animam dicunt The nature of man doth consist of a body and a spirit which spirit is called also the soule And Bernard Bernard super cant se m 59. gemit anima deuota Christi absentiam A deuoute soule doth grone and sigh when it feeleth Christ absent or longeth for the comming of Christ The other significations of the wordes soule and spirit as wheÌ„ soule is taken Gen. 14.21 Rom. 13.1 either for the whole person of man yet liuing Numb 21 1 Numb 6.6 or for the body of man being dead and the spirit taken for a Phantasma or Ghost appearing in some visible shape as Theophilact doth expound that place in S. Luke Luk 24.37 where it is said that the Apostles when our Sauiour appeared to them did think that they had seene a spirit and were afraid but our Sauiour did cheare theÌ„ vp why are ye troubled touch mee and behold for a spirit hath not flesh and bones as ye see mee haue These and sundry other acceptations of the wordes soule and spirit I omit as impertinent to the question now in hand and doe thinke it more fit the aequiualency of the words being thus briefly laid open to passe vnto that which in order ought next to follow to wit the definition of anima what it is first generally in al liuing creatures and then more particularly what is the soule of man CHAP. II. What is the soule or anima and how the soule in man doth differ from anima in other creatures WHat that anima is that is the life of all animalia of all liuing creatures it is a question much disputed amongst auncient Philosophers Some doe make it a bodily thing some a nature incorporeal and some onely the temperature of the body The Stoickes taught See these opinions more at large in the beginning of the 7. chapter ammam esse vitales spiritus in sanguine that the soule was onely the vitall spirites in bloud If it be a corporall thing then must it needes be like either the aeriall or the fiery element The signification of the worde doth import rather an aerial nature but Democritus called it Igneam naturam of a fiery nature some called it a harmony or as Empedocles a friendship of the elementes and humors Heraclitus accounted in a certaine force flowing from the celestiall bodies into the terrestrial vnto which opinion the Poet seemeth to allude Virg. Igneus est illis vigor caelestis origo Aristotle defineth it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tully Tusc 1 the continued motion as Tully doth interprete it of a naturall organicall body hauing life in power some doe reprehend that interpretatioÌ„ of Tully do think that it should be expounded rather perfectioÌ„ because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth perfect Plato de leg Arist 3 Physic in lib. de gener anim at l. 2 de ani ait inima est principium quo vluimus sentimus mouemur But Plato vseth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for iugiter continuè certaine it is that Aristotle doth vse often promiscuè the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an efficiency and working motion many hold it to be all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a continuall agitation as in the Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drippe alwaies dropping doth harden the hard rocke and the Wiseman sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eccl. 30.1 He that loueth his sonne doth continually adde correction to him When anima is called a continued agitation wee must not vnderstand an accidentall motion but a substantiall and habituall agitation stirring vp actions Hippocrates nameth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall heat or the spirite in bloud and hee addeth Cum haec anima inflammatur pereunt corpus anima because when the heat and spirits doe not keepe a iust proportion theÌ„ all liuing creatures are thereby extinguished In the holy scriptures the word anima is giuen to the bloud Carnem cum sanguine ipsius qui anima ipsius est ne comedite Gen. 9.4 Eate not the flesh with the bloud of it which is his life tantummodò non comedas vllum sanguinem Deut. 12. â—3 quia sanguis cuiusque est eius anima ideo non com ede vllius animam cum ipsius carne Eate no bloude for the bloude of euery thing is the life therefore eate not the life together with the flesh Herevpon is the word anima also giuen to euery liuing creature Quaecunque anima viuebat in mari mortua est Apoc. 16.3 Euerie soule that liued in the sea that is euery liuing creature Adam called by name omnem animam viuentem Gen. 2 20. euery liuing soule that is euery liuing creature omnis anima viuens quae repit euery creeping soule Ezech. 47.9 that is creeping creature In most authors the worde bloud is taken for life because of the spirits of life proceeding of the bloud when the Poet describeth a man slain he vseth this phrase Purpuream vomit ille animam He cast out his purple-red soule Virg. Aenead that is his life together with his bloud Gal. de vsu partium lib. 6 cap. 17. Galen defineth animalem spiritum esse exhalationem quandam sanguinis benigni the animall spirit to be a certain exhalation of the best part of bloud Ibid lib. 9. c. 4 And afterward sheweth how this animal spirit is engendered of the vitall the thinnest and purest portion of the vitall spirits engendered
as they doe imagine as when the Apostle saith 1 Thes â— 23 the God of peace sanctifie you who by that your spirit being perfect your soule and bodie may bee kept vnblamably vntill the coÌ„ming of our Lord Iesus Christ the meaning is not that there shuld be a perfect coniunctioÌ„ of the Spirit to the bodie by the soule as a meane or middle that so the spirit the bodie might the better continue long together but the praier of the Apostle is that the spirit of the Thessalonians that is their reason vnderstanding their soul that is their wil and affections and thirdly their body should be kept vnblamably vntill the coÌ„ming of Christ These significations of the words I haue proued at large in my first Cha. And althogh they being named here together haue seueral significations Peâ—a piscater Iâ—wellus alii in hunc locum yet can we not thereupon conclude that they are seueral substaÌ„ces But as the body and flesh are but one body so the spirit soule are but one soule Aqui. saith vpoÌ„ tht place ad peccatuÌ„ tria concurruÌ„t ratio seÌ„sualitas et exi equutio corporis Aquinas in 1 Thess 5 23 optat vt in nullo horuÌ„ sit peccatuÌ„ Three things in man may offend reasoÌ„ sensuality the body he praieth that none of these maybe defiled with sinne The ancient Fathers Augustine and Hierom doe expounde this place in an other sense Folio 21. and yet nothing fauouring the opinion of Dorne v. 19. for by the spirit they vnderstand the graces of Gods spirit and so to bee all one with that which goeth a little before Spiritum ne extinguite Quench not the spirite they make the meaning to be that both one soule and the giftes graces of Gods spirit bestowed vpon it Hieron epist 150. ad 12. quest Hedibiae might be kept perfect vntill the coÌ„ming of Christ Alii ex hoc loco tripliceÌ„ affirmare volunt substantiam spiritus quo sentimus animae qua vinimus corporis quo incedimus Some saith S. Hierom would out of this place to the Thessalonians proue a threefolde substance in man c. Nos autem accipimus gratias donationesque spiritus sancti But we by the first by the word spirite do vnderstaÌ„d the graces and giftes of the holy spirite The like affirmeth S. Augustine Aug. de ecclesiast dogmat cap. 20. tom â— Non est tertius in substantia hominis spirities sicut Didimus contendit sed spiritus ipsi est anima quae prospirituali natura vel pro eo quod spiret in corpore spiritus appellatur anima veró ex eo vocatur quod ad viuenduÌ„ viuificandum aenimet corpus Tertinm autem cum anima corpore coniunctum spiritum gratiam spiritus sancti esse intelliga mus quam orat Apostolus vt integra perseueret in nobis The spirit is not a third substance in man as Didimus woulde haue it but mans spirite is his soule which for the spiritual nature or because it breatheth in the body is called a spirit and it is called Anima because it quickneth the body and giueth vnto it a quickning force but the spirit which is in this place ioined by the Apostle with the soule and body wee must vnderstand it to bee the grace of the holy Ghost which the Apostle doth pray that it may perseuere and continue in vs. The late Writers Beza Piscator and others do in the sense of this place differ from the Fathers but all doe geneally conspire against a third substance to be framed out of it Aquinas holdeth two Axioms very strongly first Aquinas in 1. parte suae summ Theol. quest 76 3 lib. senâ—â—â—â— distinct 1. that Forma substantialis vnitur immediaté materiae the substantiall forme of a thing is immediately or without any medium vnited with the matter Aquinas in 1. parte suae summ Theol. quest 70. sentent lib. 2 dist 12. and the second that non est possibile plures formas substantiales simul esse in eodem corpore It is not possible that two substantiall forms should be at one time in the selfe same body Writing also vpon that place of S. Paule 1 Cor. 15.44 Est corpus animale est corpus spirituale there is a naturall body and there is a spirituall body where the Apostle seemeth to giue the word body both to anima and spiritus Aquinas in 1. Cor. 15. he expoundeth the naturall body corpus animale to be that which in this world is troubled with naturall functions for feeding increase generation and such like and the spirituall body to bee that which absque aliquo impedimento fatigatione incessanter seruiet animae ad spirituales operationes eius hoc per Christum spiritum id est non solùm animam viuentem vt Adam sed viuentem viuificantem without all impediment and wearines continually serue the soule for her spirituall operations and that by the power of Christ being a spirite not onely a liuing spirit as Adam but a liuing and also a quickning spirite And that this is the very sense of the place it is most euident by the wordes last going before and by that which immediately followeth for in the verse before hee compareth our body in this life with our body that shall be in the resurrection It is sowen in weaknes it doth rise againe in power it is sown Copus animale it shall rise againe corpus spirituale And when he hath said there is an animall body and there is a spirituall hee addeth as it is written the first man Adam was made a liuing soule and the second Adam that is Christ Iesus was made a quickning spirit The Animal body is that which the posterity of Adam haue in this life Rom. 8. v. 11 and the spiritual body is that which shall be raysed with the quickning spirit of Christ in the resurrectioÌ„ Aug. de Ciuitate Dei lib. 13. cap. 20. Augustine sayeth that that is called a spirituall body which Spiritui summa mirabile facilitate subdetur omni molestia sensu omni corruptibilitate tarditate detracta shall obey the spirite with admirable facility all sense of trouble being taken away and all corruption and slownesse remoued And in an other place Aug. de fide symbolo cap. 6. tom â— Spirituale corpus intelligitur omnifragilitate labe terrena in coelestem puritatem stabilitatem mutata conuersa That is vnderstood to bee a spirituall body wherein all frailty and earthly pollution is conuerted and changed into heauenly purity and stedfastnes Anselmus Anselm in 1. Cor. 15 Titleman in 1. Cor. 15 and after him Titleman and other schoolemen doe interprete that to be an animal body which hath need of meats drinkes and other cherishing that to bee a spirituall body which shall not neede any of these but liue for euer by the
quickning spirit of Christ To call a body spirituall and to say that the spirit is a body are speeches very much different Col. 2. v. â— S. Paule sayeth that the fulnes of the Godhead doth dwell in Christ bodily but wee can not thereupon inferre that the Godheade is a body Rom. 7.14 The law is called spirituall the law sayth the Apostle is spirituall and I am solde vnder sin who will thereupon inferre that the law is a spirit Rom. 8.7 It is sayd the wisedom of the flesh is enmity against God is the flesh therefore a thing rationall Paule will haue the body of sinne destroyed Rom. 6. v. 6 is therefore sin a thing corporeall 2 Cor. 4.16 He sayeth though the outward man doe perish the inward man is renewed daily is therfore the soule of it selfe a person Aquinas writing vpon that place Aquinas in 2. Cor. 4. condeÌ„neth an heresie of Tertullian Hic Tertulliani error daÌ„natur etiam ab Augustino Epist 157 who taught that because S. Paule doth call the Soule an inward man therefore the Soule no doubte had a bodily shape but hee frameth him this answere Vnumquodque dicitur illud esse quod est in eo principalius Any thing may beare the name of that which is most principall in him secundum veritatem iudicium principalius in homine est mens sed secundum apparentiam principalius est corpus exterius cum sensibus suis According to true iudgement the principall part of man is the minde but according to the outward appearaÌ„ce the principal part is the body the seÌ„ses thereof therfore it is that the one is called the outward maÌ„ the other the inward S. Hierom sheweth that some in his time to proue that the spirite and soule are seuerall substaÌ„ces Hierom. epist 150. ad 12. quaest Hedibiae In adiectione ad Dan. v. 86. did alledge that in the song of the three children O yee Spirites Soules of iust men praise the Lord. But hee putteth it downe as an vsual answere that that chapter is of the Apocrypha and he addeth Non vtique sunt tot substantiae quot nomina We must still imagine so many substances as we finde names The Apostle to the Hebrewes Heb. 4. v. 12. calleth the worde of God such a two edged sworde as doth enter to the deuiding of the soule and spirite we may not conclude thereby two seuerall substances but by the soule is meant as most do expounde it the affections and by the spirit the reason an vnderstanding Aquinas in Heb. 4. Aquinas saith spiritus est illud per quod communicamus cum essentiis spiritualibus anima est illud per quod communicamus cum brutis anima operatur cum corpore sciritus sine corpore That part of the soule which doth communicate with spirituall substances is called a spirit but that faculty which is common to brute beastes is called anima the one worketh with the body and the other without the body Others make that to the soule do appertaine those thinges which are agreeable to nature and to the spirit those thinges that are aboue nature but still meaning the faculties of one soule and not seuerall substances It is no abasing of the soule of man to haue some thinges common with brute beastes as it is no disgrace to the mightiest prince in the world to haue some things common with the vilest and basest subiect of his kingdome to witte eating drinking sleeping such other naturall functions All Creatures haue their seuerall degrees of this anima some haue onely the natural degree as haue trees and herbs some haue further a vitall degree as haue wormes some besides the vital haue also a sensuall degree with some feeling of feare and ioy as haue brute heastes and some besides the naturall vitall and sensuall haue also an intellectuall as hath man to discourse ponder and iudge and stil the higher includeth his inferior and the highest and most soueraign compreheÌ„deth all in one Some to derogate from the word anima doe alledge that speech of Athan. Athanasius tom 4. in tractatu de definitionibus ecclesiasticis Nemo existimet quod ille spiritus queÌ„ in homineÌ„ inflauit factus sit anima absit Let no maÌ„ think that the spirit which God did breath into man was made a soule God forbid wee should think so wherupoÌ„ they conclude that in Athan. his iudgemeÌ„t the spirit the soule are two distinct substaÌ„ces most certaine it is that Athanasius in that place doth not speake of spirite as of any essentiall part of man but of that Spirite wherewith God created all thinges of which it is sayde in Genesis Spiritus Dei incubabat superficiei aqua rum The spirite of God did hatch vpon the waters and in the Psalms by the word of the Lord the heaueÌ„s were made all the army of them Gen 1 2 Psal 33.6 Spiritu oris eius by the breath of his mouth This working creating spirite did God breath into maÌ„ â—en 2.7 by it man was made a liuing soule without any elementary matter now that efficient al-creating spirite which God did breath into maÌ„ let no maÌ„ think saith Athana that it self was made a soule God forbid for then anima esset nimiruÌ„ de Dei essentia Our soule should be of the very essence of God Sed spiritus ille perficit animaÌ„ But that spirite which is of Gods essence doth make the soule of man and all the powers therof by which wordes following Athanasius doth so plainely expounde his owne meaning that no doubt can be left thereof I conclude therfore that the soundest course is when we take vpon vs to determine what anima is to giue it the same properties and the same signification as hath been euer giuen to it by the holy Scriptures by the auncient Fathers by the wisest of the Philosophers and by all the best approued authors that euer haue written and if in any place either in the booke of God or in the writinges of learned Diuines if be ioined together with the word spirit theÌ„ to giue it no other sence theÌ„ is the scope and drift of the places In all the places which are alledged the purpose of the originall text is not to shew how the soule should bee vnited to the body but how al the powers of the soule should be ioyned vnto God CHAP. V. In what place of the body the Soule doth possesse his seat THe vulgar and common axiome that anima rationalis est tota in toto tota in qualibet parte The rationall soule of man is whole in whole and whole in euerie part which some do attribute to Augustine and some to other late schoolemen but in Melancthon his iudgement it is no speech of Plato Melancth de anima pag 34 Aristotle or of any ancient Philosopher may best bee expounded of the power and efficacy of the
Anabaptists say that wee are sinfull from our parents but they say it is by imitation or by imputation but the Apostle maketh no such begininges of sinne hee pronounceth flatly the vnregenerate to bee by nature children of wrath Iob sayeth Iob. 11 1◠that a new borne babe is as an vntamed and vnbroken Colt apt by nature to all vntowardnes Infantes haue the seedes of anger way wardenesse pride and vanity howsoeuer as the serpent sometimes is so frozen in winter that it may bee handled without danger not because it hath no poyson but because it hath no power to put it out so little children doe for a time not shew forth manifest effectes of these sins not because they haue not the venome but because they are not able to send it forth If a whole vessell be poysoned how can any droppe therof be sound or wholesome the whole stocke of mankinde is poisoned with the sinne of Adam Gen 5 3 It is saide Adam begat issue after his owne likenesse as Adam was sinful lustfull vnthankfull disobedient so the branches bee of the same nature with the stocke and roote The fourth wound is called transitiue whereby as by a wound which is deeper growne and of long continuance commeth at the last a Fistula yeelding most filthy mater so of these former woundes do proceede actuall sinnes and custome of sinning wherby all actions and operations both of body and soule are repugnant to the will of God And those things which by nature we should haue done without sinne had Adam not offended those things wee performe now with a thousand imperfections for as a man that hath the palsey hath a mouing of head and handes as hee had before and as wee see also other men haue but his mouinges are now altogether irregular and full of infirmities so all those affections of mind loue desire reioycing and all naturall functions eating drinking sleeping and such like which wee should haue performed without sinne if Adam had not transgressed are now become plainely irregular and full of infinite blemishes and corruptions Thus many wayes by nature is the image of God blotted out in the vnregenerate but in them which are born anew by the grace and spirite of God and do by a true and sound faith take holde of the merites and satisfaction of Christ 1 pet 2.21 by whose stripes we are healed and are liuely members of that Chruch Esay 30.26 vnto which the Redeemer was promised to binde vp their breaches and to heale the stroke of their woundes Ezech. 3◠16 In them all these sores hereditary diseases aforenamed are so farre cured Luk. 10.19 that nothing shall bee able to doe them harme their powers are so farre strengthned as that by the helpe of the grace of our Lord Iesus and by the merite of his passion they do performe those things which are acceptable vnto God phil 4 13. I can doe all thinges sayth the Apostle in him that doth strengthen me phil 2 13 God doth worke in vs both to will and to performe so likewise for the thoughts the heart is purified by faith Act. 15 9. for the knowledge 1 Cor. 2 14 Eph 5 8 the spirituall man discerneth all thinges ye were once darkenes but now yee are all light in the Lord Iames 1 5 for wisedome hee giueth it to the askers that vpraideth no man for the spirit of the minde that is performed in them which the Apostle nameth to the Thessaloniās 1. Thes 5 21. euen the God of Peace doth sanctifie them throughout that their perfect spirite and soule and body shall bee blameles phil 3 12 vntill the comming of our Lord Iesus Christ That spirit is accounted perfect which doth aime still at perfection and labour continually more and more to attaine vnto it Phil. 3 14. 2. Chron. 15.17 going on in singlenesse and soundnesse of heart without hypocrisie endeuouring by all meanes to bee the same before God as it would seeme to be before men Psal 119.6 and hauing respect as much as may bee to all the commandementes of God and yet seeking especially that perfect blessednesse Psal 32. ◠which doth consist in the couering of imperfections That happy couering of sinnes spoken of by the Prophet Dauid is atributed by Saint Paule to iustification by faith Rom. 4.5.7 taking hold of the righteousnes and satisfaction of Iesus Christ if these thinges bee performed with deuoute and holy zeale then doth the soule and spirit in some measure put on againe the image of God Aug. de Gen. ad literam l. 6. cap. 1 S. Augustine sheweth that it is the soule and minde of man where the image of God is to bee sought when God first created him made him after his likenesse it was non secundum corpus sed secundum intellectum not in respect of the body but in respect of the vnderstanding Quanquam in corpore habeat quandam proprietatem quae hoc indicet quòd erecta statura factus sit vt admoneretur sibi non esse terrena spectanda Although hee hath also in body a certaine property which sheweth the very same to witte his stature with the face lifted vppe that hee might bee admonished not to set his mind on earthly thinges There bee fiue especiall thinges required to the renewing of the image of God in vs. The first is knowledge of diuine misteries as the Apostle saith Col. 3.10 Put on the new man renewed vnto knowledge according to the image of the Creator The Psalmist doth pronounce him blessed which doth meditate and pōder day night in the law of GOD. Psal 1.2 The second thing is righteousnes as the Apostle exhorteth Put on the new man Eph. 4.2 4 which after God is created in righteousnes and true holinesse Dauid saith psal 145.17 God is righteous in all his wayes and holy in all his workes To put on Gods image in righteousnes is not onely to abstaine from iniuries vniust dealing and oppression but to bee good vnto all men to the vttermost of our power for those who did feed the hungry giue drinke to the thirsty and visite them which were sicke or in prison are called iust the other to wit they on the left hand shall goe into euerlasting paine but these righteous into life eternall The third true holinesse Mat. 25.40 Leuit. 19.2 1. Pet. 16. Eph. 4.24 The commaundement is often giue bee holy as I am holy The Apostle to the Ephesians doth as by righteousnes point out all duties towardes our neighbour so by holinesse he doth signifie especially our duties towardes God that wee carry our selues religiously in the seruice of God that our praiers be no matters of custome psal 25.1 but liftings vp of our soules vnto God psal 63.5 that our soules be filled with marrow and fatnes when we prayse God with ioyfull lippes psal 69.9 that the zeale of
as it is said Gen. 2.7 Hee breathed in his face the spirit of life Neither must wee thinke that they haue onely imbecility and weakenes in resisting corruptions but that they haue also many other defects of mind and will they are destitute of spirituall light are therefore blinde and not inclined to such desires and actions as the law of God requireth God bestowed his giftes and graces vpon Adam on this condition that hee would giue them also to his posterity if hee himselfe would by obedience keepe them but would not giue them to his seed if he by his vnthankfulnes should cast them away Now Adam hauing by disobedience lost them God in iustice as a iust punishment inflicted vpō Adams sinne doth bereaue his posterity of them Now these defects and the inclinations corrupted by these defectes are sins as they are drawne by men sinning vpon themselues and their posterity and as they haue from them and their seed their beginning and as they are causes also that man neither is nor can bee conformable to the law of God It is not a doctrine so strange as some would make it that the soule being created pure should bee polluted by the body seeing that the soules of our first parents were created most pure and yet afterward depraued and though the bodies of their posterity bee of themselues sencelesse yet that doth not proue but that vpon the curse laid on our first parentes they may be prone to ill and no fit instruments for any goodnesse neither is it against the goodnesse of God so to ioine his pure creature to the body that it must needes bee polluted thereby seeing that as hee hath therein shewed his iustice in punishing sinne so hee doth thereby set forth his infinite mercy ordaining for it a remedy by the redemption of Christ Iesus God could haue made the soules of our first parents in such manner that they could not possibly fall away but it was not expedient that they should be so made because then the obedience of man should haue beene as it were forced and therefore not so acceptable vnto God So God could haue made the soules of his posterity with such strength and stedfastnesse that they could not possibly bee polluted but it was more expedient that they should be so made that it might be knowne both what wee are by nature and what we are by grace The goodnesse and mercy of God doth more shine by the redemptiō of Christ Iesus then it should haue done if man had neuer fallen into miseries although in the iust iudgement of God the soule bee made in such sort as it must of necessity be polluted by the vniting of it with the body yet is it not thereby to be excused from the guilt of sinne for though it bee of necessity yet is it not of any compulsiō A stone let downe into the water goeth downe of necessity yet not with compulsion bodies depriued of food doe faint of necessity and flesh doth in time putrifie of necessity yet neither doth the one faint nor the other putrifie by any compulsion God of necessity is good and the Diuell of necessity euill yet cannot we say that eyther goodnes in God or iniquity in the Diuell do proceed of compulsion The soule being ioined to the body is of necessity sinnefull yet not by compulsion but willingly and of her owne accord But some may say the faithfull are regenerate and born a new and are in Christ become a holy people 2. Pet. 2 9. how can it then bee that their seed should not be sanctified or how can their posterity be originally sinnefull either in body or in soule To that it is annswered that man can giue nothing to his posterity but what hee hath by nature for that which cōmeth to him by grace must come to his posteritie by grace also Our new birth commeth not by any naturall meanes wee are borne as it is in the Euangelist not of bloud Ioh. 1.13 nor of the will of the flesh nor of the will of man but of the will of God If we winnow wheat neuer so perfectly and purge it throughly frō the eares Comparatio Petri Mart. ex Aug. chaffe and drosse yet if that wheat be sowne againe it will not bring forth winnowed or clensed wheate but together with the stalke huskes and such other thinges as must afterward be seperated from it It can giue nothing to the corn that must grow of it but what it had by nature what it had by art industry that must the graine next growing haue by the same meanes againe Euen so the faithful though they be washed iustified and sanctified yet they cannot giue to their children these giftes which they haue receiued of Gods grace they can giue to their children no more then what they haue had by nature and by nature they haue nothing else but to bee children of wrath Eph. 2.3 Here now ariseth another doubt if from our parents wee bee Children of wrath it should seem that the children are punished for the parents trespasse how can this agree with the iustice of God Ezech. 18.26 to afflict one for the fault of another This doubt is easily resolued if these fower positions bee duely considered First that the most excellent graces which were at the first bestowed on man were giuen on this condition that if he did loose them he should loose thē both from himselfe and from his posterity Secondly that children doe proceede out of the masse or substance of their parents and therefore must needes be accounted as a part of their parēts according to that in the epistle to the Hebrewes Heb. 7.10 The Tribe of Leui being fower generations after Abraham was yet in the loines of Abraham if then the whole nature of man bee corrupted then must needes euery portion be guilty of the same corruptiō vntill by some singular grace and fauour it doe obtaine remission Rom. 5.12 Thirdly that seeing the body proceeding from sinfull parents is one part of man and found guilty in and by the parentes it standteh well with the iustice of God to bee offended with whole man and thereupon so to withdraw his graces from the other parte that both together may fall into malediction Fourthly that though God doe thus punish sinne with sinne yet hee doth it in that maner that hee is no way the author of sinne Aug. de gratia lib arbit cap. 21 as Saint Augustine saith Deus operatur in cordibus hominum ad inclinandum voluntates eorum quocunque vult siue ad bona prosua misericordia siue ad mala pro ipsorum meritis iudicio vtique suo aliquando aperto aliquando occulto semper iusto GOD doth worke in the heartes of men to encline their willes which way soeuer his pleasure is eyther to good thinges according to his mercy or to ill according to their owne desert and that by his
reason Tul. Tusc 5. that corpus est quasi vas anim quoddam receptaculum the bodie is but as it were a vessell for the soule and a receptacle for a time Againe if the soule were not a substāce of it selfe why should the Apostle saint Peter call the end of our faith the saluation of our soules 1. Pet. 1.9 1. Pet. 2.11 or bid vs abstaine from lustes which fight against our soules Or the Apostle to the Hebrewes Heb. 1◠17 call the labour of Ministers a watching euer soules as they which must giue an account of them with sundrie other such exhortations as are set downe here in my first chapter Heb. 10.17 Or how could there be a terrour and trembling of conscience in the wicked when by the guiltinesse of their sinne they finde in themselues a fearefull looking for of iudgement and violent fire to consume the aduersarie It is not a motion but an essence which doth pierce vp to the tribunall seate of God and from thence strike terrour into it selfe This sting of conscience as it is a spirituall punishment and not corporall so it falleth not vpon the body but vpon the soule For the immortalitie of this spirituall essence what is reuealed by the holy scriptures I shall haue occasion to declare more at large in my four last chapters only my chief drift hath beene here to shew what the wise Philosophers of the world haue cōceiued thereof by the light of naturall reasō and to let vs see what a shame it is for vs not to make so much vse of deepe meditations as they did When Socrates did but consider that the minde doth thē discourse best when nothing doth trouble it neither hearing nor seeing nor griefe nor pleasure as wee see when the senses are stopped the vnderstanding doth most deepely meditate he could gather thereby an argument of immortalitie Seneca epist 111. When Seneca sawe that the greater and more heroicall mind was in man the more it did despise these base worldly things and the lesse it feared to depart out of the bodie he would say straight maximum est argumentum animi ab alitiori venientis sede It is the greatest argument that can be of a mind comming from heauen and therefore of a heauenly and eternall nature To conclude euen the Poets when they considered the diuine gifts bestowed on the soul of man Phoeylides could not but confesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th' immortall soule stil yong lasteth for aye And Pythagoras a Poet but much more a Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. in aureis carmini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If soule and mind as wagoners rule all Then when thou leauing body comest to skies With God thou shalt be euer immortall And taste no more of death nor miseries CHAP. VIII How in the soule the image of God shal be renewed OF those words in Genesis Gen. 1.27 that God made man after his owne image likenes there haue beene amongst many sundry applicatiōs and sundrie opinions some plainely heretical and others more tolerable The heresie of the Anthopomorphitae is dānable which maketh God to be a bodily substance like vnto man for the scriptures doe shew vs abundantly Ioh. 4.24 2. Cor. 3.17 that God is a spirit inuisible and incomprehensible he appeared sometime visibly to the Patriarkes Exod. 33.20 Ioh. 6.46 Gen. 16.10 Exod. 2.2 Esay 6.1 and his holy seruants but that was not according to his essence which is infinite but according to certaine representments or as Athanasius speaketh maiesties farre inferior to that which he is of himself applied to the capacity of man And certaine it is that in Genesis that image of God which is said to bee in man was not in respect of the bodie which was made of the slime of the earth but in respect of the spirit which was giuen vnto man Gen. 2.7 whē God did breath into him and hee was made a liuing soule Osiander made the image of God to signifie Christ which in the preordināce of God was for to come and to take mans nature vpon him hee taught that then doth the soule beare the image of God when it hath the very righteousnesse of Christ Iesus as an inherent quality He had it from the Manichees groūded his opiniō especially vpon that place of the Apostle 2. Cor. 3.18 we all with open face beholding the glory of God as in a glasse are trāsformed into the same image frō glory to glorie as by the spirit of God Those wordes are spoken especially of the Apostles and Ministers of whome Saint Paul doth in that place intreat and doe import thus much that they in the glasse of Gods worde beholding the glorie of God are transformed into the same image to bee lights vnto others as our Sauior said Math. 5.14 ye are the lights of the world and to light them not onely in doctrine but in going before them in sanctification of life The righteousnesse of Iesus Christ is imputed to vs as the Apostle doth often declare when wee put on Christ by faith Rom. 4.9.10 Rom. 4.22 Gal. 3.27 1. Cor. 1.30 Phil. 3.9 and are clothed with the righteousnesse of Christ But that perfect righteousnesse it self such as is able to stand before the iudgement of God neither is nor euer was an inherent quality residēt in any but only in the manhood of Christ Iesus It may and ought to suffice vs to receiue of the fruit and to let the tree roote remaine where it should 2. Cor 5.21 The Apostle sheweth that in the same manner as Christ was made sinne for vs so we are made the righteousnes of God in him Now he was made sinne by imputation when all our sinnes were laid vpō him Pet 2 24 and as Saint Peter saith hee bare our sinnes in his bodie on the tree so likewise his righteousnesse as of one that hath vouchsafed to become our head is imputed to all the true members of his mysticall body for as Adā was as no priuate mā but the fountain and welspring of mankind therfore most iustly Rom 5 12 as in him we all sinned so in him we all died So the second Adā our Lord Iesus is not to be considered as a priuate mā but as the head of the church what was wrought by him is wholy benificial to al the faithful If by the husband as being the head a debt be answered how iustly thē is the wife discharged The church is called the spouse of Christ Eph. 5 27. although it be said to be without spot or wrinckle yet must it not be vnderstood that it is void of all sin for why should it then be taught by our Sauiour to pray continually for forgiuenes of trespasses but we are said to bee without spot or wrinckle as we are clothed with the iustice of
ea spiritus there was no more breach in her So vsually in the best approued Latine Authors the word anima is also taken for winde Cicero de V. muersit and breath Tully saith inter igneÌ„ et terram Deus aquam animamque posuit Betwixt the element of fire and the earth God hath placed the water and the ayre Geta in Terence telleth Antopho how by hearkening and listening Terent. in Phorm he had found out the parents of Phanium accessi astiti animam compressi aurem admoui I came neere stood close held in my breath and listened And in Plautus the fault of the breath is called faetor animae Plautus in Asinaria Philenium said to Demaenetus dic amabò anfaetet anima vxoris tuae As in the three chiefest languages the etymologie of the wordes vsed for soule and spirit do import one force and nature so in the three principall significations and purposes whereunto they are most commonly applied in the description of the parts and faculties of man they haue as large a priuiledge the one as the other For first they are taken generally for the spirit of life in euery liuing creature As in Genesis it is said Gen. 7.15 Venerunt ad Noachum bina ex omni carne in qua erat spiritus vitae There came 2. 2. of al to Noah Tulli. de senec tute in whoÌ„ was the spirit of life Tul. extolleth those olde men quorum ad extremum spiritum prouecta est prudentia whose wisdome encreaseth euen vnto the ende of their life Aenaeas promiseth to bee mindful of Dido Vir. Aeneid 4 dum spiritus hos regit artus while life doth last This bodily life is called often in the Scripture by the worde of anima Reuben said to his brethren concerning Ioseph Gen. 37.21 Non percutiamus eum in anima Let vs not strike him in soule that is Exod. 21.23 let vs not kill him The law of retribution is eye for eye tooth for tooth hand for hand animam pro anima life for life Psal 59.4 Dauid praieth to be deliuered from those bloud-thirstie men which laid waite for his soule Our Sauiour commaundeth vs not to be solliciti pro anima Math. 6.25 carefull for the life what we shal eate or drinke nor for the body what raiment we shall put on The Angell bad Ioseph to take the babe and his mother and to returne out of Aegypt into Iury because they were dead qui petebant animam pueruli Math. 2.20 which sought the childes life Qui vult animam suam seruare saith our Sauiour hee which will saue his life Luk. 9 2â— shall loose it and hee which will loose his life for my sake shall finde it Ioh. 10.11 A good sheapherd layeth downe his soule for his sheepe that is his life Ioh. 3.16 as hee laid downe his soule for vs so should wee lay downe our soules for our brethreÌ„ that is our liues The Poet Iuuenal reprouing the greedy couetousnes of marchaÌ„ts saith I nunc et ventis animam committe dolate Confisus lÃgno digitis à morte remotus Quatuor aut Septem Secondly the word spirit and soule are in an equall degree taken vsually for the affections of man either good or euill Gal. 6.1 1. Cor. 4. v. vlt. The Apostle doth exhort vs to instruct one another with the spirite of mildnesse Psal 51.10 The Psalmist prayeth God to renew a right spirit within him that is holy motions of the mind Esay 29.10 The Prophet Esay telleth the stiffe-necked people that God had cast vpon them a spirit of slumber Greg. in mor. spiritus carnalis mollia spiritus mundi vana spiritus malitiae seÌ„per amara loquitur Psal 27.12 So may proud couetous affections be called the spirit of pride and the spirit of couetousnesse So is the word soule often vsed for the affections of the heart The Prophet Dauid sath ne tradas me animae hostium meorum deliuer me not to the soule that is the wicked desire of my enemies for false witnesses are risen vp against me Anima Sichem ad haesit Dinae filie Iacobi Gen. 34.8 the soule of Sichem that is the affection of his hart did cleaue vnto Dina the daughter of Iacob The Lord saith by Ezekiel that he had giuen vp the Israelites animae odio habentium eos Ezech. 16.27 to the soule that is the will and affections of them that hated them So of good and louing affections it is said in the Actes of those first conuerts in the primitiue Church Act. 4.32 there was amongst them cor vnum et anima vna one heart and one soule that is their counsels did all agree and their willes and affections were faithfully ioyned Eph. 4.3 The like doth the Apostle Paul exhort vs to when he biddeth vs hold the vnitie of the spirit in the bond of peace When the affections of our Sauiour Christ are expressed they are set out sometimes by the word spirit and sometimes by the word soule Ioh. 13.21 Saint Iohn saith turbatus est spiritus his spirit was troubled when he said one of you shall betray me Luk. 10 21. and as it is in Saint Luke exhitauit Iesus spiritu Iesus reioyced in spirit when hee said I thanke thee O Father Lord of heauen and earth that thou hast hid these thinges from the wise and prudent and reuealed them to babes euen so was thy good pleasure In Saint Marke he said Mark 14.34 tristis est anima vsque ad mortem my soule is sorrowful vnto death tary here watch And in Saint Iohn anima mea turbata est Ioh. 12.27 my soule is troubled and what shall I say Father saue me from this houre Aug. in Ioh S. Augustine doth expound these places to signifie his infinite loue towardes mankind and saith caput nostrum suscepit membrorum suorum affectum Our head vouchsafed to take vpon himselfe the affections of his mystical bodie Thirdly the word soule and spirit do in as full maner the one as the other point out vnto vs the principall part of man that rationall soule and vnderstanding spirit which beeing part of mans substance here doth remaine still immortall when the bodie is extinguished Of that is meant that speech of the wise man Eccles 12.7 when earth goeth to earth the spirit goeth to God which gaue it That did the first Martyr Saint Stephen yeeld vp into the hands of Christ Act. 7.59 when he said Lord Iesu receiue my spirit Of that speaketh the Apostle to the Hebrewes Hebr. 12 9 if wee haue reuerenced the Fathers of our flesh when they haue corrected vs much more shall wee bee subiect to the Father of our spirites and liue Of that doth our Sauiour speake in the yeelding vp of his soule Luk. 23.46 Father into thy hands I commend my spirit For as he tooke
the Lordes house doe eate vs vp Deut. 28.58 that wee feare God and dread his glorious fearfull name the Lord our God and that wee loue the Lord with all the powers of heart mind soule and strength The fourth thing required for the image of God to be renewed in vs is truth not onely true deuotion in the seruice of God which the Apostle calleth true holinesse but as he addeth in the verse following Eph. 4.24.25 to speake euery man the truth one to an other for wee are members one of another The nearer man approcheth vnto truth the more doth hee put on the image of him Tit. 1.2 that is truth it selfe and is called a God that cannot lie and the more that man is giuen to falshoode and deceit the more doth hee cast off the image of God and put vpon himselfe the vizard of Satan who is the Father of lies Iohn 8.4 and was a lyer from the beginning The fift necessary part of the repairing Gods image in vs is that all our affections which by nature were corrupted be sanctified and gouerned by the grace atd power of Gods spirite as the Apostle doth in the next verse giue an instance of anger Eph. 3.2 6 Bee angry saith hee and sinne not It is not required that affections should be clean rooted out for affections were euen in our Sauiour Christ It is said in S. Marke Mar. 3.5 that when hee looked vppon the Pharises he did with anger grieue that their hart was so hardened Iohn 11 35 And in S. Iohn that when they wept for Lazarus Iesus wept also The Apostle biddeth vs couet to prophesie 1. Cor. 14.39 and in an other place reioyce with them that reioyce Rom. 12.15 and weepe with them that weepe The prophet Dauid saith Psal 139 2â— Doe not I hate theÌ„ O Lord that hate thee yea I hate them with a perfect hatred There is a very good vse of affections in man anger addeth a spurre to fortitude hatred of sinne addeth a spur to iustice griefe addeth a spurre to mercy If the heart should bee without affections then should the soule bee like to a shippe be calmed in the Sea when shee hath no wind shee can make no way neither can the soule gouerne well the matters of this life without affections onely it is required that they be saÌ„ctified by Gods grace and made more and more coÌ„formable to the will of God If thus the image of God be dayly more and more renewed in vs then doth our estate receiue a most comfortable alteration Rom 5 1 Eph. 2.3 Rom. 6.20 Rom. 7 14 for whereas by nature wee were enemies to God children of wrath slaues of sinne carnall solde vnder sinne Ezech. 16 6 filthy and wallowing in our owne bloud Eph. 2.19 and strangers from the common wealth of Israell we are now by grace made the friendes of God Iohn 3.29 Iohn 15.14 the Spouse of Iesus Christ the children of Abraham sons and heires of God Eph. â— 32 a chosen generation a â—oyall priesthood Rom. 4.16 a holy nation a peculiar people Rom. 8.16 washed in Christ his bloude 1. Pet 2.9 and made kinges and priests to God our father Apoc. 1.6 CHAP. IX What wee may conceiue of the soule by the conscience of man and how the conscience is a heauen or hell to the soule in this life THere are very well made of S. Bernard fower seuerall kinds of consciences wherof onely one doth stand against the immortality of the soule there is Quieta mala and quieta bona Power sundry kindes of consciences turbata mala and turbata bona A quiet ill conscience and a quiet good A troubled il and a troubled good A quiet ill conscience is when man sleepeth securely in sinne Eph. 4 19 Rom. 5 1. and hath no sense nor feeling of sinne A quiet good is Act. 1 18 when being iustified by faith hee is at peace with God a troubled ill when a man is swallowed vppe in the gulfe of dispaire and a troubled good Mat. 11.28 when labouring and groning vnder the burthen of sinne hee desireth to be eased and refreshed by Iesus Christ The first conceiueth little of immortality because indeed man continuing in it is transformed as it were into a brute beast for as a troubled good conscience is sitte for men of infirmities and a troubled ill maketh them like to the diuels so a quiet good doth make them after a sort angels and a quiet ill doth reduce them to the estate of brute beasts depriue them of vnderstanding and reason The Apostle caleth the CretiaÌ„ slow bellies euil beasts Tit. 1 1 Dauid saith of theÌ„ that are drowned in worldly honour psal 49 20 man being in honor hath no vnderstanding but is like to the beasts that perish in an other place biddeth vs not to be like horse and mule in whom there is no vnderstanding psal 32 9 Of the Philosophers such as onely delighted to wallow in pleasures were called Epicuri de grege porci hogs of the heard of Epicure Horat. lib. 1 Epist 2 Fruges consumere nati only born to deuoure the fruites of the earth The prophet Hosea saith Hos 4.11 Whoredom and drunkennesse doe take away the heart of man that is they make him to haue no sense nor feeling of sins but to reioyce in that which indeede he should lament and to bee though aliue in the bodie yet dead in the soule as saith Bernard Bern. lib. 1. de considerat quis magis mortuus eo qui portat ignem in sinu peccatum in conscientia sentit nec excutit nec expauescit Who is more dead then hee which carieth fire in his bosome sinne in his conscience and doth neither feele it nor shake it out nor tremble at it The cause of this quietnesse is because Satan hath gotten a peaceable possession Our Sauiour saith when a strong man doth possesse all then all is quiet Diabolus eos pulsare negligit Greg. 14. moral 12. quos quieto iure possidere se sentit The diuell is carelesse of assaulting them of whome hee hath iustly gotteÌ„ a quiet possessioÌ„ Of this quietnesse Bernard speaketh writing vpon that place of Ezekiel Ezech. 16.42 my wrath and zeale is departed from thee Bern super Cantica serm 42. Vides quòd tunc magis irascitur Deus cùm non irascitur hanc misericor diam ego nolo supra omnem iram est miseratio ista you may see that God is then most angrie when he is not angrie The quiet ioy that wicked men haue seemeth to come of mercy but I wold wish none of that mercie that mercy is aboue al the wrath that can be Howsoeuer bruitish man hath no hope of immortalitie nor feare of Gods iudgements yet is his case therby no whit the better but rather much more grieuous
otherwise hee that killeth a bullocke is as hee that slayeth a man and hee that sacrificeth a sheepe is as hee that cutteth off a dogges necke and hee that offereth an oblation is as hee that offereth swines bloud and hee that remembreth incense is as hee that blesseth an Idoll such are these which haue chosen their owne wayes and whose soule doth delight in their owne abhominations 2â— Cor. 5.14 Then do we giue the heart vnto God when wee say with the Apostle the loue of Christ constaineth vs or wheÌ„ we performe that of the Psalmist Loue the Lord all ye Saintes of his Psal 31.24 for the Lord preserueth the faithfull and plenteously rewardeth the proude doer The olde Verse is true Non clamans sed amans cantat in aure Dei Not he that crieth out but he that loueth doth sing in the eares of God Dauid when he would giue thanks for his victories saide I will loue thee O Lord my strength Psal 18.1 or as trauellers do translate it ex intimis visceribus te diligam I will loue thee from my inward bowels Racham futur eâ—chomca O Lord my strength for so indeede the Hebrew worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie Heb. 13.15 Osea 14.8 Another sacrifice of thanksgiuing is to offer the fruite of our lips confessing vnto his name that is with our tongue to praise God Dauid doth call his tongue his glory because thereby hee did principally set forth the glorie of God to the edifying of others Awake saith hee my glorie Awake Lute and Harpe Psal 57.9 I my selfe will awake right earely And in an other Psalme psal 30.13 Thou hast put off my sackcloth and girded mee with gladnes therefore my glory shal sing vnto thee that is my tongue a principall member made for thy glory The Apostle doth commaund vs generally Col. 3.17 that whatsoeuer wee doe in word or deede we should doe all in the name of the Lord Iesus giuing thankes to God the Father That is indeede to consecrate our tongue wholy to the glorie of God not now with the mouth to praise God and by and by with the same mouth to dishonor God but euery where and in all our speeches to haue an eye to that for which our tongue was made to wit 1. Thess 5.11 the glory of God the edifying one of another Aboue all things saith the Apostle sweare not Iam. 5.12 Eph. 4.25 put away lying and speake euerie man the truth one to another v. 29 for wee are members one of another Let no rotten or filthy communication proceede out of your mouth but that which is good to edifie withall that it may minister grace vnto the hearers V. 31 let bitternes and railing be put from you and blasphemie and all malitiousnes Otherwise howsoeuer wee doe with the tongue sometimes praise God if wee doe with the same tongue in our other speeches dishonour God it doth then euidently argue that our praising of GOD was nothing but meere hypocrisie for so sayth Saint Iames Iam 3.9 with the tongue wee blesse GOD the Father and with the same tongue wee curse men made after Gods image this cannot bee Can the same fountaine send forth both sweet water and bitter and how then can there come out of one mouth both blessing and cursing This saith the Apostle ought not to bee The people of Israel when God had shewed his infinite fauour towards them in deliuering them from bondage in sending them a pillar of cloude Deut. 8.3.4 for the day and for fire for the night to guide them in the desert in giuing them water out of the stony rocke and feeding them with foode from heauen 1. Cor. 10.10 Numb 14.37 in so protecting them that for forty yeares their garment did not waxe old neither did their foot swell They were so far from giuing praise vnto God that they fell to the clean contrarie that is to murmure against God But for this their wretched vnthankfulnes they were plagued some with leprosies some with fiery serpentes some the earth swallowed vp some perished with the pestilence that of aboue sixe hundred thousand there came but two of them into the land of promise A fearefull iudgement of GOD against such as refused to offer to God the calues of their lippes Osea 14.8 confessing vnto his name An other sacrifice of thankesgiuing is in the whole course of our life to consecrate our bodies and soules to the obedience of God his holie will Rom. 12 1 I beseech you saith the Apostle for the tender mercy of GOD that you offer vppe your body and Soule a liuelie sacrifice holy and acceptable vnto GOD which is your reasonable seruing of God 1. Cor. 6.20 fashion not your selues like to this world In an other place hee giueth the reason why wee must offer this sacrifice both in body and soule to glorifie God to wit because they are Gods God made them Christ Iesus redeemed theÌ„ whatsoeuer is bought from vs is none of our owne yee are bought saith the Apostle with a price Christ gaue his body and bloude for vs that hee might purchase vs vnto himselfe Tit. 2.14 that hee might redeeme vs ftom all iniquitie and purge vs to bee a peculiar people vnto himselfe zealous of good works whosoeuer therfore yeeldeth any part of his bodie or mind to commit sinne hee doth therein coÌ„mit sacriledge he robbeth the Lord Iesus of that which in dutie should bee offered to him The word sacrificing doth import a killing or slaying Rom. 8 13 The Apostle sheweth what we must slay to wit our owne vices and corruptione if yee mortifie the deedes of the flesh by the spirit yee shall liue mortifie your earthly members Cos 3.15 fornication vncleannes coueteousnesse This mortification must especially take place in those sinnes whereunto we are either by nature or by age most inclined what great thing is there performed of the riotous yong man if hee auoide couetousnes or of the olde man if hee auoide the wanton lustes of youth But if the old man do subdue anger nigardly care waiwardnes and such other crimes whereunto the nature of his age is most enclined or if the young man can by prayer and the power of Gods spirit mortifie those filthy lustes whereunto hee findeth himselfe most endangered then doe they offer vnto God a verie acceptable sacrifice for this sacrifice doth highlie please God wheÌ„ euerie man shall examine his own coÌ„science and when hee hath found to what vice hee is most bent doth then striue to mortifie that sinne by earnest praier and by the assistance of God his spirit Gal. 5.24 if wee doe not seeke by all good meanes to slay sinne before it of it selfe doth forsake vs if the yong man will not abandon his lustes vntill age doe of necessitie plucke it from him then hee forsaketh not sinne but sinne forsaketh him