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
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
A DISCOVRSE CONCERNING THE Soule and Spirit of Man Wherein is described the essence and dignity thereof the gifts and graces wherewith God hath endued it and the estate thereof aswell present as future And thereunto is annexed in the end a bipartite instruction or exhortation concerning the duties of our thankefulnesse towards God Written by SIMON HARVVARD LONDON Imprinted by IOHN WINDET 1604. ILLVSTRISSIMO omnique virtute ornatissimo Domino Georgio Moore Equiti aurato bonarum literarum Mecanati benignissimo prospera omnia foelicia precatur QVemadmodum apud priscos Philosophos vir amplissime quamplurimae de anima humana disputationes sunt literis mandatae à nonnullis quidem in dialogis vt a Platone ab aliis in tractatu continuato vtab Aristotele A quibusdam sermone soluto ab aliis oratione numeris constricta ab his fusiùs ab illis magis succinctè ab his ornatiùs ab illis stilo magis humili magisque crassa quòd aiunt Minerua Sic hodierno tempore non vti spero videbitur à ratione alienum si pro ingeniorum varietate eodem pergatur cursu vt quà m multiplices sunt animae dotes tam variae etiam sint illorum librorum formae quibus natura viâ—es animae describantur Sicut enim non omnes pisces vna capiuntur esca nec vno vultu omnes prori ita nec omnium hominum corda eodem scribendi genere alliciuntur necomnium aures eadem loquendi phrasi delectantur Si qui sint qui politiora scripta expetant ea velim perlegant quae de cognitione dei in libro non ita pridem praelo commisso acutè admodum et copiosè Ampl. tua demonstrauerit Est enim Dei agnitio tà m essentiae quà m virium animae planè certissimum argumen tum Quòd si qui peomata magis euoluere percupiaÌ„t Dauyesum Orphea Anglum audiant de noticia animae suauiter modulantem Hoc sum ego tantummodo in codicillo meo conatus vt quae ab antiquis optimis taÌ„ theologis quà m Philo sophis in aliis linguis pertractata viderim ea vt possem in exiguum reducerem compendium vt bonuÌ„ esset quo communius eo melìus in idioma nostrum vernaculum illa traducerem Visum autem est mihi vir clarissime hoc meum qualecunque scriptum tuae potissimùm Ampl. consecrare quia apud omnes satis constat eiusmodi esse tuum in his arduis quaestiunculis iudicium vt si tractatus hic meus licèt im politus sub nominis tui patrocinio in lucem prodeat non est quòd verear alicuius Momilinguam viruleÌ„tam nec est quòd de bonorum omnium approbatione quicquam omninò dubitem Conciones duas à menuper Camerwellae praedicatas in operis exitu adieci partim quia à disputatione de diuinis animae dotibus non multum viderentur dissentire Nullo enim modo se satis nouit anima nisi se suo creatori summè deuinctam gratissimè agnoscat partim quia erant coram illo habitae quem omnibus palà m innotescit te non vulgari amplecti amore cui non possum non acceptum referre quòd mihi tui fauoris spes certissima affulgeat quódque patronum adeò praestantem hoc exiguum sit nactum opusculum Deus Opt. Max. te multis verbi diuini ministris solatium atheis obstaculum Suriaeque non mediocre decus sanum laetum honoratum quà m diutissimè viuum conseruet vitáque defuncto caelestes tibi sedes largiatur iustoruÌ„ animis in aeternum repositas Tanridgiae vltimo Decembris Anno 1603. Ampl. tuae deuotissimus SIMON HARWARD The Contents of the BOOKE The Arguments or briefe Summe of the twelue Chapters following 1 THe first Chapter sheweth that the words soule and spirit are so generally synonima that in all principall vses concerning man the one is promiscuè taken for the other 2 The second what the soule of man is and how the soule of man doth differ from that anima which is in other liuing creatures 3 The third whether anima vegetatiua sensitiua rationalis the vegetatiue sensitiue and rationall soules be three seueral formes or substances of soules or but diuers faculties of one soule 4 The fourth whether anima the soule be a medium a meane or middle substance betwixt the spirit and the bodie 5 The fift in what part of the bodie the soule doth possesse her seate 6 The sixt whether the soule doe come ex traduce by propagation from the parents or us 7 The seuenth that the soule is an immortall essence and that according to the opinion of heathenish Philosophers 8 The eight how in the soule the image of God may and ought to be renewed 9 The ninth what wee may conceiue of the soule of man by the conscience of man and how the conscience is either a heauen or hell to the soule in this life 10 The tenth of the estate and condition of the soule after this life against the heresie of the Catabaptists 11 The eleuenth of the future estate of the soul being seperated from the bodie against the Romanists 12 The twelfth the conclusion concerning the twofolde estate of soules once loosed from their bodies Errata Folio 8. b for feat sent twise fol. 20. a who by wholy fol. 21. a one our fol. 21. a geneally generally fol. 30. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 32 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fol. 58. a often giuen fol. 74 a and did not possesse fol. 99 b if we cast of if we taste of Fol. 48. Decius A DISCOVRSE concerning the Soule and Spirit of MAN CHAP. I. How many wayes the words Soule and Spirit are synonima and the one promiscuè taken for the other THe words anima and animus in their originall etymologie are thought of many to bee deriued of the Greeke worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ignifying a blast or Spirit Arist de mundo according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anemos is nothing but much aire flowing hard together which is also called a Spirit The hebrew word nephesh for the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ruach for the spirit are accounted in their originall sense to signifie also one thing to wit a breath or blast The Greeke word for the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 refrigero because breath is let in to coole things naturally hote and is therefore the same in meaning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiro The like is in the Latine tongue wherein as the word spiritus is taken often for winde and breath Virg. Aenead as in the Poet Boreae cum spiritus alto insonat Aegeo And of the Queen of the South when she came to Salomon and sodainly sawe his exceeding glorie and Maiestie it is said of her being amazed 1. Reg. 10.5 non erat ampliùs in
when the poorest should liue of the spoile of the richest and the best sword should most preuaile Amongst all these dispaires of men ill minded it pleased God when wee were bereaued of our most Gratious Queene whose memory bee blessed for euer to send vs according to the expectation and hearty desire of the faithfull a most noble religious wise and vertuous King and with him such an assured hope of an established succession that wee are neuer able sufficiently to magnifie his inestimable goodnes and mercies And the more to testifie that it was his own handy work it was the good pleasure of God that when at the first our Soueraigne King being far absent from the chiefe seate of his Realmes authority could not of a sodaine bee presently established In that time as it were of magistracie sleeping all partes were founde so quiet and obedient that the most simple in the world might see such a gouernour now to be placed ouer vs as whoÌ„ God doth vntertake to protect with his owne right hand WheÌ„ in the Arke oÌ„f Noah the rauening birdes Gen. 7.2 the Hauke Gripe and Vultur liued quietly with the Doue and tamer fowles when the Wolfe Lion and Leopard remained in peace with the simple sheepe and heyfer then it appeared euidently that this agreemeÌ„t was not ordinarie but a very wonderfull worke of the finger of Gods own hand And euen so wonderfull of late was the prouideÌ„ce of God in repressing the cruell affections of them which had before ill will against Sion The Lord make vs so truely thankefull for these his vnspeakable benefits that his graces and fauours may still be multiplied towards vs. And the Lord so still extend his miraculous preseruations that by our noble king and by his most royall issue the holy Gospell may be continued to vs and our posterity for euer The second thing that is to bee obserued in this text is the maner how wee must shewe our thankfulnsse to wit first both priuately and openly both before the Lord and before the sonnes of men and secondly with offering the sacrifice of praise telling Gods workes with gladnes To celebrate Gods goodnes before the Lord is to do it religiously zealously as in Gods presence Ioh. 4.24 God is a spirit they which worship him must do it in spirit and truth Dauid in his thanksgiuing doth principally encourage his soule to praise God Psal 103.1 Prayse the Lord O my soule and all that is within me prayse his holy name In the time of Gods seruice our mind must still cary in selfe as now talking with God When the word is preached vnto vs Aug. Serm. 112. I de temp God speaketh to vs wheÌ„ we pray or giue thanks we speake vnto God Cypr. lib 2. â—p 2. if then in those holy exercises our hearts be caried away with wordly or vaine cogitatioÌ„s it is an euident token that Satan doth then endeuor to steale our hart from God that our outward profession is nothing but meer hypocrisie Of such seruing of God the Lord himself doth pronounce by the Prophet Esay This people doth draw neer vnto me with their mouth Esay 29 13â— and honor me with their lips but their heart is far froÌ„ me That we may giue thanks in soule spirit it is altogether requisite that the hart of euery particular man do vnderstand the sense and meaning of the wordes which are vttered 1. Cor. 14.8 for that I may vse the coÌ„parisoÌ„ of the Apostle vnlesse the truÌ„pet do giue a certain souÌ„d that the army may plainly vnderstand when is souÌ„ded the alarum wheÌ„ the retreat how shal the souldier order himselfe aright in the battell Euen so in the seruice of God vnlesse the people do vnderstaÌ„d wheÌ„ they pray wheÌ„ they giue thanks for what they pray for what they giue thanks how can they in hart ioyne with the Pastor how can they serue the Lord in zeale spirit Psal 103.1 euery thing within theÌ„ praise Gods holy name 1. Cor. 14 1â— I had rather saith S. Paul speake fiue words with vnderstanding to instruct others then ten thousand words in a strange language Obiection The Romanists haue a slender shift and euasion that the Apostle should speake of the preaching of the word because in that Chapter he nameth sometimes the instructing of others and the edifying of others The confesse that preaching must needes bee in a knowne language but as for prayer and thanksgiuing such Psalmes hymnes as are song vnto God they say that all these may be in Latine although it be either in them or before them which vnderstand not the Latin tongue Resp But it is more cleare then the Sun that the Apostle doth speake not only of preaching 1. Cor 14.15 but also of all maner of prayer and thankesgiuing in the Church of God Hee saith in the fifteenth verse I will pray with the spirit that is with the strange language which was then the extraordinary gift of the spirit but I will pray also with vnderstanding I will sing with the spirit but I will sing also with vnderstanding Hee willeth therefore not onely preaching of the word but also all prayers hymnes songs and anthems whatsoeuer to bee in that tongue which may be vnderstood by them by whome they are presented to God I thinke that euery good Christian ought to be perswaded that when the minister doth publikely vtter either prayer or thanksgiuing the whole Church either doth or ought to ioyne with him in the offering of that spirituall sacirfice vnto God But in the verse following V. 16. the Apostle doth put the matter out of all controuersie he saith if thou shalt blesse with the spirit hee which occupieth the place of the vnlearned how shall hee say Amen to thy giuing of thanks seeing he vnderstandeth not what thou hast said Thou truely doest giue thaÌ„ks well but the other is not edified It is therfore a thing necessarie to thanksgiuing as well as to prayer or preaching that the heart doe vnderstand what is vttered before the Lord. If an vnknowne tongue had no place in the Apostles time where was the miraculous gift of Gods spirit much lesse may it chalenge any place now when it is gotten more vnperfectly and by more ordinary meanes If in that primitiue church not onely the latine or greeke Acts. 2.9 or hebrew but also all languages vnder heauen were vouchsafed to be powred downe by the holy ghost then why should not euery tongue be equally sanctified to giue thanks vnto God Phil. 2.11 to confesse that Iesus is Christ to the glorie of God the Father Thanksgiuing must bee done with ioyfulnesse as here Dauid sheweth now the olde saying is true ignotinulla cupido Psal 107.22 There is neither hearty desire nor true ioy in that whereof the mind is vnskilfull and ignorant All thinges in the Church of God ought