for thou hast created al things by thy will they are haue bin created worthy is the Lambe that was killed Apoc. 5.12 to receiue power and riches wisedome and strength and honour and glory and praise Of which celestial thanksgiuing hee make vs al partakers that dyed for vs all euen that Lambe Christ Iesus to whome with the Father and the holy Ghost bee all glory Maiestie honour and praise now for euer Amen The End of the First Sermon THE SECOND SERmon of Thanksgiuing PSALME 107. V. 21. And sacrificing the sacrifice of prayse let them tell forth his doings with gladnesse COncening that which hath already beene spoken in the forenoone as well of the generall argument of the Psalme as also of the particular handling of the former part of my text I purpose not now right Worshipfull and beloued to make any repetition thereof partly because it was so lately vttered and partly because as some of you know I must of necessitie hasten to another place It remaineth onely now that I proceede somewhat further with the fruites and effects of thankfulnesse which then I began to speake of and to enterpret the verse following of our offering the sacrifice of praise and telling forth his workes with gladnesse The sacrifices which here the Psalmist speaketh of are not propitiatory but eucharisticall not for ransome of sinne but for rendering of thankes The propitiatorie sacrifices of the olde Testament Heb. 10.1.8 were types and shadowes of the passion of Christ The truth being come those shadowes are vanished away The last altar was the Crosse the last sacrifice was the bodie and bloud of Christ Heb. 7 17 and the last sacrificing priest was Christ Iesus himselfe a priest for euer after the order of Melchizedeck The order of Aaron had successours which did often offer sacrifices because they were vnperfect But the order of Melchizedeck is to haue no successour Christ offered a perfect sacrifice and therefore without any neede of repeating it he offered himselfe once for all Heb. 10.14 No mortall man nor yet any angel of God was fit to offer this sacrifice but onely Christ Iesus himselfe who was holy pure Heb 7.26 blamelesse and higher then the heauens he offered himselfe once for all Heb. 9.26 He ordained the sacrament of his bodie and bloud not to bee an altar 1 Cor 10.21 but a table not to offer but to receiue not to be a sacrifice 1 Cor 10 16 but a heauenly supper wherein our soules doe feede vpon the bodie and bloud of Christ and doe enioy a communion or common partaking thereof not to bee a propitiatory act but eucharisticall as that sacrament was called in the primitiue Church eucharistia a solemne and publike thankesgiuing vnto God for all the benefits which wee receiue in and through his Son Christ Iesus The sacrifice was offered by Christ himselfe It is sufficient for vs by faith to feede vpon it and thankfully to acknowledge that all is ours 1. Cor 3 â—2 as wee are Christs and Christ is Gods Phil 1 17 Without this faith all our thankesgiuings are but dead sacrifices as were the offerings of Kaine Gen. 4.3 who did offer to God as well as Abel but not with the faith of Abel Luk 1â— 11 And as were the speaches of the Pharisie Lord I thanke thee that I am not as other men when he sought more to exalt himselfe then to giue glorie and prayse vnto God Be there neuer so good a proportion of a body in the outward lineaments yet if the life be absent it is not a bodie but a carkase euen so be there neuer so good words in prayer and thanksgiuing yet if the soule bee absent for the life and soule of God his seruice is faith in the bloud of Christ then is our honouring of God but only a mere shadow ad carkase howsoeuer it do carry an outward shew of holines The good Christians of the primitiue Churches did not thinke it sufficient in God his great deliuerances to testifie their ioy with bonefires ringing of belles reuelings and belly-cheare but they shewed their thankfulnes by a general and solemne receiuing of that sacrament which they called Eucharistia the sacrament of thanksgiuing to wit Cyprian in serm de orat Dom. the Supper of the Lord by the often and zealous receiuing whereof they did both testifie their thankefulnesse vnto God and acknowledge also by whom they hoped that their prayers and prayses should be graciously receaued Apoc. 8.3.4 Christ onely it is that hath the golden censer to offer vp the prayers of the Saintes before the throne of God and with the smoake of the odours that is with the sweete sauour of his oblation the prayers of the Saintes go vp to the presence of God Dauid when hee hath called to mind the manifolde blessings of God Psal 116 13 can finde no other way to bee thankefull but onely by receiuing the cup of saluation and calling vpon the name of the Lorde V. 17 by paying his vowes vnto God and offering vnto God the sacrifice of thankesgiuing True thankefulnes requireth that our heart should loue God our lippes prayse God our bodie and soule obey God and our goods with all that we haue serue for the glorie and honour of God And each of those duties is accounted in the holy Scriptures to as it were a sacrifice offered to God For the hart the Lord saith by the wisedome of Salomon Prou. 23.26 My Sonne giue me thy hart and let thine eyes marke deligently my wayes The sacrifice of the Lord saith Dauid is a contrite spirit a contrite spirit and a broken heart Psal 51.19 â— O Lorde thou wilt not despise In the sacrifices of the olde Testament the Israelites did first behold the wrath of God against sinne that the rewarde of sinne was death for the Ramme Rom 6.23 Heyfer and such like being sacrificed did plainely shewe vnto them what they had deserued and thereby they conceiued a griefe for sinne and a loathing of sinne Secondly it was vnto them a liuely figure of the passion of Christ Ioh. 8.56 whereby they were stirred vp to loue the Lorde for his goodnesse and to reioyce in the beholding of the dayes of Christ And thirdly the sacrifice was as it were a vowe of amendment of life They vowed that as that beast was slaine vpon the altar so they would from thence foorth slay mortifie the wicked corruptions of their sinfull nature In which respect God doth call it a couenant Psal 50.5 when hee saith they make a couenant with mee by their sacrifice If these thinges to wit the griefe for sinne the loue of God and the full purpose to amend were wanting then was the sacrifice before God abhominable To him will I looke saith God euen to him that is poore and of a contrite spirite Isay 66.2 and that trembleth at my wordes
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
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
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
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