and immortall qualities And so doeth the Apostle expound it saying in the same place The bodie is sowen in corruption and riseth in incorruption it is sowen in dishonour it riseth in glorie it is sowen in weakenesse and is raised in power It is sowen a naturall bodie and is raised a spirituall bodie there is a naturall bodie and there is a spirituall bodie As it is also written The first man Adam was made a liuing soule and the last Adam was made a quickening spirite Whereupon wee haue to note that Saint Paul speaketh still of the selfe same bodie which remaineth alwayes one in substance But forasmuch as it altereth in qualities and kinde of life therefore as hee calleth it spirituall in regarde of the Spirite of Christ and of his spirituall and heauenly vertues by which hee changeth the first qualities of it as the Apostle teacheth vs by such as are opposed against them so it is also called an animall or naturall body of the soule which giueth vnto it onely that naturall life that it hath in this worlde and not that spirituall and immortall life which it shall haue after this For the soule which nowe can giue none but this mortall life by reason of sinne shall then haue another vertue when sinne shall bee wholly abolished to giue vnto the body an immortall and blessed life by meanes of that spirituall and diuine vertue of Iesus Christ whereby it shall bee quickened that it may quicken the body with the same life But because this worde Animal deriued from Anima that signifieth the soule is not very common in our English tongue wee finde in the vsuall translation of these places of Saint Paul alleadged by vs these wordes naturall and sensuall insteade of animal which the Greeke worde properly signifieth Therefore in expounding the sence of these kindes of speech vsed by the Apostle wee must vnderstand that hee doeth not call animal or sensuall and naturall the body of man onely or man by reason of his body onely but the whole man compounded of body and soule For hee is altogether animal that is naturall and sensuall both in body and soule without Christ Iesus but being in him so long as hee liueth in this worlde hee is both animal that is to say naturall and sensuall and also spirituall First hee is animal both because hee is not yet perfectly regenerated as also because hee is not yet immortall and glorified as hee shall bee after his resurrection On the other side hee beginneth euen nowe to bee spirituall because hee hath a beginning of regeneration wrought in him which being once made perfect hee shall bee regenerated much more absolutely and made wholly conformable to Iesus Christ both for immortallitie and eternall happinesse For then hee shall be no more animal naturall sensuall and spirituall altogether but onely spirituall according as I haue already declared Wherefore let vs knowe that euery one shall retaine still the selfe same body and soule which hee hath in this life but by reason of that change of euill qualities which being in both shall bee made in the other life Saint Paul calleth it spirituall and not for any conuersion that shall bee of the bodie into the spirite For as a man is called animal in regarde of the soule that is giuen him because the soule is the chiefest thing in him so hee is called spirituall in respect of the other life and of the excellencie that shall be added to the soule and by the soule to the body through the heauenly and spirituall vertue and power of Iesus Christ Nowe then seeing the soule is taken in the holie Scriptures for the naturall life which is not without affections wee may see it sometimes also put for them Therefore when the worde of God woulde expresse a great affection of loue it sayeth of the sonne of Sichem that his soule claue vnto Dinah and after it is added that hee loued her and spake to the heart of the maide that is to say kindely and as her heart coulde wish In like manner it is written of Iacob that his soule was bound to the soule of Beniamin his sonne to signifie that hee loued him tenderly as his owne soule and life And of Ionathan it is saide that his soule was knit with the soule of Dauid which phrase is afterward expounded by the Scripture where it is saide that Ionathan loued Dauid as his owne soule Wee are also commaunded to loue GOD with all our soule as also with all our heart and minde Therefore Iesus Christ sayeth that whosoeuer seeketh and saueth his soule shall lose it but hee that hateth and loseth it for his sake shall finde it and saue it vnto eternall life In which wordes the soule is not onely taken for the life but also for all the commodities thereof and for the desires of the flesh such as are glorie honours riches pleasures delights ease and all kinde of prosperitie for the obtaining of which things many turne aside from the way of saluation and take the path that leadeth to destruction Also we reade many places in the Scriptures in which the soule is taken not only for the whole person liuing but also for the person dead yea for the dead body and sometimes for the spirite separated from the body But wee must well consider in what sence there is mention made of the death of the soule Balaam wisheth that his soule might die the death of the iust but hee speaketh after the manner of the Hebrews who vse many times to say My soule and thy soule for my selfe and thy selfe or for my person and thy person according to that before mentioned that the name of soule and of flesh are often taken for the whole man and for that which wee call Person For this cause whereas Moses sayde that GOD sware by himselfe Ieremie and Amos say that hee sware by his soule in the same sence and signification Likewise the name of Soule is not onely taken for a liuing person but also for him that is dead as when it is written in the Law Let none of you be defiled by the dead among his people it is in the Hebrew ouer the soule of his people that is ouer the dead body of any of the people by touching it after it is dead And when Iob saieth that the soule of a man draweth to the graue and his life to the buryers and that God deliuereth his soule from going into the pit he taketh not the name of soule for that spirituall essence that giueth life vnto man but for the life it selfe or for the man and body it selfe which is laide in the graue after death So that his meaning is no other then to say that God deliuereth man from death whereby otherwise he should be brought into the pit And when Dauid saith Lord thou hast brought vp my soule out of
rest and also compound as the Charles-waine the Lion both the beares and others so in the body there are simple or similar partes as the sinewes bones arteries veines c. and compound partes as the heart liuer braine stomacke lungs and such like Moreouer it is certaine that the Planets howsoeuer in regarde of their moouing to and fro they are saide to be wandring starres haue yet their certaine liâ—â—â—tes in the heauens especially in the Zodiacke in which as in their dwelling houses they exercise those naturall powers wherewithall they are endued as the proper mansion of the sunne is in Leo of the Moone in Cancer of Saturne in Capricorne of Iupiter in Sagittarius and so of the rest In like manner although the body of man bee so framed as that there is no one part but it is seruiceable vnto all yet there are certaine seuerall places appointed as peculiar shoppes for each facultie to woorke in especially as the braine for the Animall spirite the heart for the Vitall and the liuer for the Naturall the gall is the receptacle for choler the spleene for Melancholy the sucking veines serue to purge the blood from the serous substaunce of it and so of the other powers and partes of the body To conclude this third vse for a day woulde not suffice to vtter all that might bee spoken in this matter as the Sunne by reason of the Annuall progresse through the twelue signes maketh a sensible diuision of the yeere into foure partes which haue their different seasons and qualities if they fallout according to the course of nature and so likewise the Moone by her 〈◊〉 quartereth the moneth accordingly euen so farethit with the body of man in regarde of his whole age which being considered from the beginning vnto the ending agreeth very fitly to those seuerall seasons both for number and praedominant qualities if the threede of life bee not cutte off in the midway by the rasour of death For the body of man in his first age which is his childehoode is moist and hote and so is the former part of the yeere called the Spring as also the first part of the moneth from the new moone to the ending of the first quarter In the second part of mans age which is his florishing and youthfull time the body of man is hote and dry such as are the qualities of the second part of the yeere or Sommer season and of that second part of the moneth which is from the first quarter to the full Moone Thirdly the bodie of man in the third part of his age commonly called Mans-age is colde and moist according to the disposition of the third part of the yeere called Autumne and of that season of the Moone which is from the full to the last quarter To conclude in the fourth and last quarter of mans age called Olde-age his body is coldâ— and drie like to the Winter season and to the fourth part of the Moneth which is from the last quarter to the next newe Moone Nowe as these three former vses of the Anatomie of mans bodie serue for the commoditie and delight of man so the fourth is the same that ought to be made not onely of the body of man but as Salomon teacheth vs of all the creatures both in heauen and earth and that is the glorie of God For the Lord hauing set in his visible creatures euident markes of himselfe and of his eternitie power goodnes wisedome and prouidence as the Apostle teacheth what remaineth but that man for whose sake seruice the Lord created al things should thereby acknowledge his soueraigne Lord and returne vnto him all glory praise and duetifull obedience for the same That we ought to make this vse of the Anatomicall consideration of our bodies the kingly Prophet Dauid teacheth vs most diuinely by his owne example when after a view taken of the admirable woorke of God in fashioning him in his mothers wombe he breakâ—th forth into this saying I will praise thee for I am fearefully and wonderfully made maruellous are thy works and my soule knoweth it wel And surely vnles we tread in the steps of this worthy king propoâ—â—d this as the scope of all our trauailes in searching out the seuerall parts of our bodies that God our Creatour and gratious preserâ—er may bee praised worshipped feared thereby we shall neuer know our selues aright and as we ought to doe but rather ioyne with the most part of men who not vsing their skill in this behalfe as a ladder to climbe vp by vnto God sticke fast in the very matter and forme of their bodies so that many of them become meère Naturalists and very Atheists One especiall cause whereof as 〈◊〉 it is because they lay not the ground and foundation of their skill in the holy Scriptures the fountaine of all sound knowlege which teach vs that â—t is the Lord that made vs and that formed vs from the womb but followe after some small streames of this knowledge euen such as are polluted with the inâ—entions of mans braine placing the course of nature in the procreation of mankind which is but an effect of Gods almightie working power in the roome of God himself the supreme cause of al. In which respect they may not vnfitly be resembled to Moles that are alwaies plodding in the earth or to swine that finding acorns vpon the ground neuer looke vp to the tree from which they fall They forget that mans eies are therefore set in the head which is the vpper part of the body rather then in his breast belly or feet because he should be admonished thereby to lift vp his mind vnto heauen and heauenly things therfore Plato saith that mens eies were set in a body erected and looking vpward that they might be as guides to leade them to the knowledge of God vpon the sight of the celestiall light notice taken of the heauenly motions Otherwise althogh a mans skill be neuer so great althogh he knowetâ— the way of the stars the walles of the world the foundatioÌ„s of the earth the top of the heauens yet if he be ignorant of the creator moderatour of them all it shal profit him nothing But as no man is to look for grapes of thorns or figs of thistles so we must not thinke that Epicures and Atheists wil once either labor to know God or open their lips to praise him when as yet they haue not learned to beleeue that he is much lesse that he is a rewarder of them that seeke him And surely of all Sathans delusions wrought by him in the hearts of vnbeleeâ—ers this monstrous error of 〈…〉 as that which is destitute of all shew of 〈…〉 selfe into the heart of man For 〈…〉 râ—ption hunger and thirst is not more incident vnto him then 〈…〉 relâ—gion and aberration in 〈◊〉 yet for any man not to see and acknowledge by the dimme candle of nature that God is
best of his woorkes so much life as is in a reddish or in any other lesser hearb or plant nor so much motion sense and industry as a Flie or an Aut hath or the least worme in the earth Nowe to proceede in beholding the vse of the hand wee must vnderstand that God gaue vnto men armes and handes chiefly to helpe one another more then with any other member of their body in so much that they ought to referre al their works artes and exercises to common benefite and profite But it is farre otherwise For there is no member whatsoeuer with which they hurt one anoâ—her more so that their hands are more dangerous without al comparison then the pawes of all sauage beasts For those beasts that are most cruell spare the blood of their kinde but men delight to imbrew their handes in mans blood yea in the blood of their nearest kindred There are some also who shamefully abuse their handes in causing them to serue for diuinations from whence the Arte of Palmestrie proceeded which is full of superstition and of fooleries well woorthy to bee laughed at and such are all the other kindes of diuinations inuented by the vanity of mans braine They that would seeme to alleadge some shewe and likelihoode of foundation for it say that nature hath imprinted in the lines of the handes woonderfull significations of the temperature and disposition of the whole bodie Therefore they call the long line in the middest of the hand the line of life and say that they who haue it whole throughout are long liued But suppose this were so yet what probabilitie is there for any to seeke in the lines of the hand for the knowledge and signification of all thinges that shall befall men and to foretell them as they say their good and ill fortune For although it were so that by looking vpon the handes a man might in some sorte iudge of the temperature and disposition of the body yet what reason is there to extend this consideration to the foretelling of all thinges as if God or nature as they speake had set markes in the handes so that a man might knowe I say not by the Science but by the vanitie of Chiromancie whatsoeuer good or euill shall come vnto men For they that deale with this kinde of diuination doe not only foretel whereunto the body may be disposed according to the temperature therof as a Physicion may iudge of the sicknes or soundnes of the body by those tokens which he seeth therein folowing his Arte but they go a great deale further For they take vpon them to foretel al good ill aduentures namely whether a man shal be rich or poore married or no whether he shal haue many wiues what they shal be whether maidens or widows whether rich or poore with such other toyes and olde wiues tales whereof their Bookes of Palmestrie are ful They therefore are very fooles that giue credite to such praedictions But Christians haue a true and sure kinde of Chiromancie which they may vse For if men consider onely their handes with what workemanship they are made for how many vses they may serue and howe profitable and necessary they are for them they shall finde in them an infinite number of markes to make them good diuiners yea it will teach them to diuine that of necessitie there was a God and a Creatour who was the workemaster that made that worke and those so excellent instrumentes whose vse and commoditie can not sufficiently bee conceiued For although wee had neuer heard of God or of his prouidence this onely consideration ought to bee sufficient to teach vs to seeke him and to holde vp towardes him those handes which hee hath giuen vs. If therefore by the contemplation of our handes and by those markes of the power wisedome goodnesse and prouidence of God which are imprinted in them wee can learne such a Science and Arte of Diuination as will the better induce vs to glorifie God in the workmanship of our bodies then doe wee profite greatly therein And this wee ought to doe not onely by the contemplation of our handes but also of all the residue of the members and parts of our body euen vnto our very haires and nailes For wee haue not so many Preachers onelie of his glorie and magnificence in our bodies as wee haue members but also as there are haires in the head For there is nothing no not so much as a little haire as wee shall see heereafter whereby God doeth not testifie his diuine prouidence Wherefore if wee shoulde by peece-meale lay open onely those principall things which are to be considered in all the partes of the arme and hand and those testimonies of the great prouidence of God that may be found and noted in them a whole day would not suffice although we did onely behold the great workemanship that is I say not in the whole hand but in one finger thereof For it is an instrument which God hath giuen onely to man to touch and to take with to gripe and to vse in his owne behalfe in steade of all kinde of defensiue weapons In this respect he made it of such a fashion that he can lay hold of and apprehend all things either great or small of what forme or figure soeuer they be whether round square or otherwise And therefore it was requisit that the fingers of the hand should be vnequal that they should be placed and disposed as they are thereby the better to gripe and to lay holde of all thinges For albeit some of them be longer then others yet when we close our hand and gripe anything they are all equall And as God hath giuen to man a mind capable of vnderstanding knowledge so also he hath adorned him with this excellent instrument which is so necessary for all Artes that without this those other would remaine idle In a word it is an instrument which man could not want neither in peace nor warre Neither is there any thing to be found therein which doth not serue very fitly for al dueties of the hand as also nothing is wanting that is necessary The very nailes haue two excellent properties the one is that they serue for a couering and an ornament to the ends of the fingers the other that they help to take hold of and to gather litle and hard things For this cause also they are so conuenient both for matter and forme and so fitly fastned and set in their places as better could not be deuised But let vs consider of the whole arme or hand to see the composition and diuision thereof As we said before of the legge so there is in the whole arme three great and principall partes taking all that member which is from the shoulders vnto the endes of the fingers The first is the hand which likewise hath three chiefe partes namely that which is ioyned with the lower
it cannot doe those woorkes by a maymed and lame hande which it will doe by him that hath both his handes nor cause a lame creeple wanting a foote or legge or hauing some defect in those partes to walke as well as an other that hath all these sounde and perfect And a man may iudge of my speech by that which happeneth not onely to them that fall into an Apoplexie but also to such as haue some quaume about their heart so that they faint and sowne and are for the time as it were dead and yet afterwarde plucke vp their spirites and come againe to their former estate But before they be reuiued they seeme as though they had no soule in their bodies because it is not perceiued by the woorkes thereof as it is when the bodie is well affected And this is chiefly to be seene in a strong Apoplexie or falling sicknesse in which the patient looseth all motion and sense Wherevpon it hath come to passe oftentimes that many haue bene buried for dead in that case who were notwithstanding aliue and some haue recouered and done well afterward as wee haue many examples both in common experience and in histories olde and newe Nowe whilest the soule is thus letted from performing her actions by such inconueniences who would not iudge that she were cleane extinguished with the body Neuerthelesse afterward when she can vse her instruments shee sheweth plainely that the fault commeth not of her but of the instruments that faile her Therefore when we speak of the soule and of the body we must put the same difference between them that is betwixt a Workman and his tooles considering the nature of both and what they can doe both ioyntly and seuerally For an instrument hath neither knowledge nor force nor vertue of it selfe being able to doe nothing alone but onely so farre foorth as it is set on woorke by some Woorkeman But there is another reason in the Woorkeman For although hee cannot vse his arte without those instruments that are necessary thereunto yet hee hath alwayes abiding within him that arte power force and dexteritie whereby he woorketh So that when wee speake of the soule wee are to consider what shee can doe of her selfe and of her owne nature without the bodie and what shee cannot doe without it For we learne in the holy Scriptures that when Angels appeared to men because they are spirits and haue no speech like to that of men as being bodilesse and wanting instruments necessary for the framing therof therefore they tooke mens bodies to appeare and speake to men in and by them No marueile then if the soule which is created to vse the members of the body as instruments speaketh not without a tongue as it doeth with one and with the other Organs of voyce and speech Now forasmuch as wee know that the soule giueth life motion and sence to all the body and that it hath sundry instruments in the body in which and by which it perfourmeth those workes for which they were created of God we are now to consider what facultie power and vertue it hath in euery part of the body For albeit that we cannot assigne to the soule especially to the spirite and vnderstanding which is the most excellent part therein any certaine place of lodging as if it were inclosed within any one part or within all the partes of the body neuerthelesse we may iudge of the nature thereof by those instruments whereby it worketh and by their nature and by the workes it produceth And in this consideration we haue a goodly glasse wherein wee may contemplate God that is inuisible making him visible and knowne vnto vs by his workes euen as the soule is become as it were visible and sheweth it selfe to vs by the bodie in which it dwelleth and by the workes which it doeth therein Therefore let vs propound vnto our selues this whole visible world as it were one great bodie then all the partes as members thereof next let vs consider how the soule of all this great body namely the vertue and power of God worketh therein and effecteth all the workes that are done therein according to that order he hath set therein as the soule worketh in the bodie of man and in euery member thereof Thus doing as we know that there is a soule in the bodie and another nature beside that which is bodily and which worketh therein and this we perceiue by the effects thereof so let vs marke withall by the works done in this visible world that there is another nature that effecteth them which being inuisible differeth from all this world wee see as that which is farre more excellent which filleth the whole and by vertue and power is in all the partes thereof as a soule in a bodie But in propounding this glasse before our eyes we must take heede that we fall not into their dotage who haue thought and affirmed that the worlde is the body of God and that himselfe is the soule thereof For therevpon it would follow that God is mortall and corruptible in regard of his body and that some part or other thereof would alwayes corrupt as we daily see corporall things doe Againe if it were so God should not be infinite and incomprehensible as he is for the worlde doeth not comprehend and containe him but he all the world whereof he is the Creator and by whom the world is and consisteth Seeing then the soule is the image of God in man as the body of man is the image of this great world in which God worketh as the soule doeth in the body of man let vs cōsider how God hath distributed the powers vertues and offices of the soule in the body and in euery part thereof as he manifesteth his glory and vertue in all this visible world in all the partes of it For first they agree herein that as there is but one soule in one body which is sufficient for all the partes and members thereof so there is but one God in the world sufficient for all the creatures Next if we cannot conceiue howe the soule is lodged in the body or how it giueth life vnto it neither yet howe it worketh displayeth therein the vertues which it hath but onely so farre foorth as it testifieth the same by those diuers effects which we see and perceiue in euery part and member thereof no marueile then if wee cannot with our eyes discerne or comprehend how God is throughout all filling heauen and earth how he displayeth his power and vertue howe he worketh in all his creatures and how hee guideth gouerneth and preserueth them by his heauenly prouidence For if wee cannot comprehend the creature nor the nature thereof how shall wee comprehend the nature of the Creator And if it be not in our power to know the workes of God wrought in vs neither the woorkes of our owne soule how shall we know his works done
then at the good things themselues in regarde of which men are honoured and esteemed For the enuious man careth not for the vertues that bring renowne and glory but onely for the honour and glory which follow them as the shadow doeth the body Forasmuch then as a prowde man desireth still to be preferred before all therefore hee is more greedy of these goods of honour and glory then of true goods of which the other are but shadowes Hereof it is that a prowde man is naturally enuious because enuy springeth from such a desire of preferrement yea it is commonly bredde of pride Yea the farther a man is off from that which hee woulde be thought to be and the lesse endued with those good things for which he woulde be honoured the more enuious he is But amongst al the good things against which enuy striueth most and for which it is most stirred vp those of the soule are the chiefest because they are more excellent then those of the body and such as neuer haue end Therefore also the reputation and honor which men obtaine by their meanes abide with them continually But the contrary falleth out in corporall and externall goods as they that haue more narrowe bounds Wherefore as they cannot growe to that greatnes vnto which the other doe so their vse also is nothing so great and consequently the price and reputation that proceedeth from them is not so great Therefore if the question be of honour and glory no man of any good iudgement but will more willingly giue ouer that which may be gotten by corporall and outward things then that which foloweth knowledge wisedome vertue and the other goods of the soule So that enuy may stand vs in steade of a witnesse to testifie and shewe vnto vs which are the greatest goods of all seeing it is alwayes busied about the highest noblest and most excellent Good Now as there is no wicked affection which carrieth not about it owne torment to take vengeance thereof by the iust iudgement of God so this of enuy passeth all the rest in this respect Therefore it was well saide of them that taught that enuy is most iust because of selfe it is the same punishment to the enuious man which it deserueth For first it is vile and seruile because an enuious man knoweth this in himselfe that he iudgeth the good things in an other to be greater and more excellent then his owne or at leastwise hee feareth least it shoulde so come to passe Therefore there is no affection in a man which he dare lesse disclose then this of enuy so that hee receiueth lesse comfort in this then in any other For by opening our heart to an other wee receiue solace and comfort whereas the enuious person iudgeth his affection of enuy to be so vile that hee dare not discouer it but hideth and concealeth it as much as hee can If hee be angry or hate any one he will declare it a great deale sooner And albeit feare be thought to be dishonourable yet will a man rather disclose this affection then he will enuy The like may be saide of sorrow and of loue But the enuious body is constrained to bite on his bridle to chew and to deuoure his enuy within himselfe and to locke vp his owne miserie in the bottome of his heart to the ende it breake not foorth and shew it selfe whereby the body receiueth great detriment For it becommeth pale wanne swart and leane the eyes sinke into the head the lookes are askew and the whole countenance is disfigured And within the heart the furies are enclosed which giue him so small rest that greater torment can not be imagined Therefore Salomon saieth very well That a sound heart is the life of the body but enuy is the rotting of the bones And Ecclesiasticus saieth That death is better then a bitter life that enuy and wrath shorten the life and that carefulnesse bringeth age before the time To conclude although al the euil affections trouble and corrupt the minde very much yet none of them offendeth it so much as enuy doth Which commeth not to passe so much because it selfe iudgeth or esteemeth good to be euill as because it desireth that others should so esteeme thereof But howsoeuer this vice be very vile and infamous and hurtful both to the body and soule yet in this affection of enuy we must put a difference betweene that part of it which proceedeth from sound nature as it was first giuen of God to man and that which is in it through the corruption of nature For there is a kind of enuy which serueth vs in steade of spurres to pricke vs forward and to worke in vs a wil and desire both to obtaine and to keepe great good things And this enuy is very good when wee apply our selues to the true Goods and are not grieued at the prosperitie and vertues which wee see in others but are mooued by their example to desire and to seeke after the selfe same Goods yea greater if the meanes be offered prouided that all be referred to the glory of God to our owne saluation and to the profite of our neighbours Vnto this kinde of Enuy Saint Paul exhorteth vs when he writeth to the Corinthians speaking of the diuersity of gifts wrought by the spirite of God in his Church Be enuious of the best gifts albeit in our vsuall translation it be Desire yet the Greeke worde signifieth to enuy but the sense is in a manner all one And the same Apostle speaking of the reliefe collection made for the poore saieth Achaia was prepared a yeere agoe and your zeale hath prouoked many that is to say the emulation and enuy which they haue conceiued by your example and this was a good holy and christian enuy But if we seeke our owne glory and in that respect are grieued that others excell vs in vertues and in the gifts and graces of GOD onely because we would haue that honour which they haue and be equall with them or aboue them this is a peruerse and Satanicall affection declaring euidently that we seeke our selues and our owne glory more then the glory of God For if we had respect to that which wee ought it woulde be all one to vs who were the instruments either our selues or others so that God were glorified and that were well done which ought to be done As for the euill sorts of enuy of which wee haue spoken they are placed by Saint Paul amongst the woorkes of darknesse and of the flesh where he saieth that They which are defiled with them shal not inherit the kingdome of God But forasmuch as in this discourse we placed Iealousie amongst the kindes of Enuy and yet it is often taken in the good part proceeding as it were of true loue as Zeale also is bredde thereof it shall be good for thee ASER to begin the dayes worke to morrow with a
haue giuen to any other besides himselfe and indeede all the creatures ioyned together are not able to diminish or to adde any thing thereunto whatsoeuer they doe but also because hee loueth vs hee is iealous of our saluation and desireth to reserue vs wholly to himselfe and to make vs partakers of his immortall blessednesse Therefore hee will not haue vs spoyle him of his glorie and forsake his seruice in regarde of that hurt and dammage which shoulde befall vs thereby For hee beareth that affection towardes vs which a good Father doeth towardes his children who loueth them not for any profite comming to him thereby but only for their owne good and because hee both will and ought to loue them This loue then which God beareth vnto vs causeth him to be iealous ouer vs when through impietie and wickednesse of life wee leaue him and ioyne our selues vnto his aduersary the deuill Whereupon hee doeth not onely become angry but is full of indignation also both against him and vs. For indignation is a griefe wrought in vs when wee see some good thing befall to an vnworthy person and him that is worthy depriued thereof This affection therefore proceedeth from the same roote from whence compassion springeth namely from the iudgement of that which is good and from the loue thereof But the diuersitie of both their obiects causeth them in some sort to be contrary affections forasmuch as indignation is bred in regarde of some good that hapneth to one that is vnworthy of it and compassion or pity ariseth of some euill that befalleth or is procured to him that hath not deserued it And of these two contrary affections mingled together a third affection is bred which in holy Scripture is called Zeale and Iealousie being taken in the good part Hereof it is that the loue and compassion which God hath of his children when he seeth them go about to bereaue themselues of that good which he wisheth them and the indignation that hee hath in regarde of the good which hapneth to the wicked in the accomplishment of their euill desires for to them euill is in steade of good causeth him to be mooued with iealousie and to bee auenged thereof For this cause the Prophet Ioel saieth Then will the Lorde be iealous ouer his land and spare his people And the Prophet Esay hauing declared to Ezechias the deliuerance of Ierusalem and the succour which GOD would send him against Senacherib saith That the zeale of the Lorde of Hostes will perfourme this In like manner when the true children and seruants of God beholde a confusion in steade of that order which the Lorde woulde haue obserued and which hee hath prescribed vnto his creatures they are greatly mooued in regarde of that zeale which they beare as well towardes GOD as towardes their neighbours For Zeale is nothing else but an indignation conceiued in respect of those things that are vnwoorthily done against him that is deare vnto vs and whome wee loue Therefore if wee loue GOD and his Statutes if wee loue the Common-wealth our Princes our Parents and all others whome wee ought to loue wee will bee iealous for them and can not beholde without indignation aniething done against them that ought not to bee This Indignation and Iealousie will induce vs to set our selues earnestly against all iniustice and to ouerthrowe it with all our might With this Iealousie Saint Paul was affected towardes the Corinthians when hee wrote thus vnto them I am iealous ouer you with godly iealousie for I haue prepared you for one husband to present you as a pure virgine vnto Christ. This kind of Zeale is very requisite in all the true seruants of God but chiefely in them that haue any publike charge whether it be in the Church or in the Common-wealth For except they bee endued with great Zeale towardes the glory of the Maiestie of GOD towardes iustice and all vertues they will neuer haue that care which they ought eyther of the honour and seruice of GOD or of publike benefite or to reprooue correct and punish vices or lastly to maintaine good Discipline vpright iustice and good conuersation in such sorte as becommeth them For this cause hath GOD giuen to the nature of man this affection of Zeale and Indignation for the communion that ought to bee in the societie of men to the ende there shoulde bee a right and indifferent distribution of all good things so that none of them shoulde light vpon the vnwoorthy that vse them ill but to such as deserue them and knowe howe to vse them aright Nowe when these affections are thus ruled they are very good and profitable but commonly they are abused vnto vice For Indignation is quickely bredde of Enuy which being vniust is also of a corrupt and badde iudgement so that an enuious bodie thinketh that whatsoeuer good thing an other hath befallen vnto him hee is vnwoorthy of it And so in like manner the Zeale that is without true knowledge bringeth foorth most pernicious effectes For it proceedeth from a loue which iudgeth not aright of the thing that mooueth it but esteemeth it to bee euill and woorthy of hatred whereas it is good and woorthy of loue Of this Zeale Saint Paul speaketh when hee sayeth of the Iewes I beare them recorde that they haue the zeale of God but not according to knowledge For being deceiued in their iudgement and calling themselues defenders and louers of the lawe of GOD they persecuted the Gospel which was the accomplishment of the Lawe and also them that beleeued in Iesus Christ insomuch that their very Zeale was through their ignoraunce turned into Crueltie and Tyranny which is a very dangerous zeale and ought most carefully to bee shunned of vs as that whereinto the best minded men of all doe commonly fall when they are blinded with ignoraunce as the Apostle Saint Paul propoundeth himselfe in this case for an example before hee was conuerted For hee freely confesseth that hee was a blasphemour a persecutour and an oppressour but hee did it ignorantly and through vnbeleefe There haue beene many such not onely amongest the Iewes but euen among the Heathen For albeit their Religion was altogether superstitious and idolatrous yet they alwayes maintained and defended it with very great zeale persecuting such as professed Christianitie among them and condemning them as the vilest and most detestable men vpon the earth But if the Lord be greatly offended when as wee beare hatred and enuy against any body wee cannot doubt but that this doeth likewise displease him when we commit these things being blinded with ignoraunce and that hee is carried with greater indignation against vs when wee maliciously cloake these vices with a false title of zeale of religion and of his glory thereby to reuenge our selues and to exercise our cruelties much more easily But let vs nowe proceede to consider of other affections of the
the originall of sinne and hee that hath it shall powre out abomination till at last he be ouerthrowen And a litle after Pride was not created in men neither wrath in the generation of women And indeede God hath made man of a milde and communicable nature apt to societie and to liue with companie not solitarily as sauage beastes vse to doe Therefore there is nothing more contrarie to his nature and to that ende for which he was created then this vicious pride whereby he is so puffed vp and swelleth in such sort as if he were of some other nature and condition then humane and as though he meant to liue in some other estate and degree then of a man By which doing hee degenerateth from that first nature in which hee was created whereupon Ecclesiasticus concludeth That pride is hatefull before God and man Now the more arrogant and proude a man is the more ignoraunt may he bee saide to be of true goods and such as are eternall and whereas he should wish for and long after these his whole affection is turned to the desire of worldly glory and of earthly things Which desire proceedeth from that inconsiderate loue that euery one beareth towards himselfe which keepeth a man from the knowledge of himselfe For if be knew himselfe well he might see in himselfe nothing but such matter as shoulde cause him to abase and to humble himselfe not to be puffed vp and to presume of himselfe in any respect Hereupon it followeth that they are naturally most enclined to pride which are most ignorant most rude most abiect most inconsiderate most hastie and headstrong For they that are skilfull and wise sharpe witted moderate and well stayed who looke into and take a viewe of themselues and know well what is within them such men vnderstand and are able to iudge very well that there is nothing in man that should cause him either to swell or to be blowne vp with pride Therefore we commonly see that they which haue most excellent vertues in them that haue greatest gifts of God and could finde in themselues most matter of pride are notwithstanding most modest and most humble And contrariwise the greatest blockheads and such as are most vnapt to euery good thing most destitute of all good and excellent giftes of nature are for the most part the loftiest most proude so that a man may well say of them that they are proude pesants especially when they are blowne vp like bladders with some winde of prosperity when their noses are perfumed or their eies dimmed with some smoake of honours or of worldly wealth Many other causes of pride might be noted in the nature of man For those that are of a hote and burning nature as cholericke persons are more subiect to this vice then many others and that chiefly for two reasons For holding of the nature of fire which alwayes ascendeth vpwarde if they followe their naturall inclination they will take also of the nature thereof aspiring continually vnto high matters And as the fire is light quicke and violent so will their iudgement and all their affections be which will carie them away headlong and greatly trouble them It is very requisite therefore that water should be cast vpon this fire Now as pride breedeth arrogancie so enuie ill will anger rancour and desire of reuenge doe followe and accompanie it together with impatience indignation selfe-will obstinacie and other such like vices For a proude person waxeth enuious at the good of another as if he thought himselfe only worthie or as if hee accounted all greatnesse in others a hinderance to his owne And because hee supposeth that he is neuer so well esteemed of as he deserueth he waxeth very angry being desirous to reuenge himselfe if there be any meanes Besides to the end he might alwayes seeme to be better then others he neuer ceasseth boasting and bragging For pride being nothing els but winde that puffeth vp the heart euen as fire causeth water to swell and to send forth great waumes if the proude man should not finde some issue for this winde hee woulde burst asunder Therefore he speaketh bigge he chideth and threatneth thundreth and lighteneth and waxeth so insolent that both for his wordes and deedes hee becommeth vntolerable vnto all And because he cannot giue place to any if he stand in cōtention for any thing he holdeth his opinion with inuincible obstinacy insomuch that no authority whatsoeuer no truth how apparantly soeuer it be laid before him no benefit or profit shal be able to turne him from that which he hath once imagined For his desire to be preferred before all and in all matters is so hote and feruent that he feareth nothing more then to be accounted inferiour in any one matter to any other body whosoeuer he be And this causeth him also to bee vnteachable and vnapt to learne For by reason of his pride he is ashamed to learne Besides the ambition and insatiable desire of glorie that is in him causeth him that hee cannot suffer any admonition but continueth resolute in that which he had once taken hold of And he is so farre from suffring patiently that any man should condemne him or any word or deede of his that hee will haue his vices taken for vertues and looketh to bee commended for them Yea some are so passionate and caried away with so great impatience and furious indignation that they storme and rage not onely against men but also against God euen so farre foorth as to despite and blaspheme him openly For the ignorance inconsideratenes that engendreth pride is so blockish and rash that it giueth vs no leisure to consider of and to iudge what good things are in vs neither from whence they come or who it is that giueth them or in what manner or for what reason To be short God commeth not at all into our thought neither doe wee attribute anything vnto any other besides our selues And although many proude persons dissemble these damnable affections and dare not oftentimes lay their heartes so open but rather thinke there is no such matter in them neuerthelesse it is so in trueth and in effect so that all men woulde iudge them to bee such if they were able to see and knowe as God seeth and knoweth Moreouer we are to note that pride is such a vice that it is a harder matter for a man to bee at peace and concord therewith then with any other whatsoeuer Whereupon Salomon saieth That onely by pride doeth man make contention Yea there is alwayes strife and dissention amongest the proude themselues when euerie one desireth to bee preferred one before another and cannot As for humbling and abasing themselues there is no talke of that vnlesse they drawe a little backewarde that they may the better leape forwarde and debase themselues that they may ascende vp higher And as for friendship a proude man hath neuer
enioy whatsoeuer GOD hath prepared for it euen that which is most agreeable and proper to the nature thereof Wherefore wee may say that the death of man is a separation or a departure of the soule from the body wherein GOD propoundeth vnto vs a perfect image of our separation and departure from him which commeth by the meanes of sinne For wee see what becommeth of the body when the soule is gone from it and what it is during the time that it is ioyned therewith The difference is very great Let vs then propound our soule as if it were in the place of the bodie and imagine that God were insteade of the soule in it as wee fee the soule is in the body Then let vs consider what might be the estate of the soule both when it is ioyned with GOD and when it is separated from him For there is greater difference betweene the soule separated from GOD then betweene a body separated from his soule Forasmuch as there is no bodie so stincking nor so infected when it is separated from the soule as the soule is when it is separated from GOD if wee will compare spirituall things with corporall things And contrariwise wee may iudge of the estate thereof when it is ioyned with God by the estate of a body ioyned with his soule and by that difference which is betweene a dead body and a quicke Nowe if wee woulde well consider these things and compare the corporall death of the bodie with the spirituall death of the soule wee woulde abhorre sinne in greater measure then wee doe and bee more afraid of it then of anie thing that may come vnto vs. For there is nothing either in heauen or earth that can hurt vs but sinne as in deede nothing can bring dammage to vs but that which can hurt the soule But it is sinne onely that is able to hurt the soule because by it those meanes are taken away from the soule whereby GOD bestoweth spirituall life vpon it Therefore wee ought not to thinke that bodily death can anie way hurt the soule vnlesse it be in regarde of the euill life past It is true that seeing GOD hath created man to bee of such a nature as to be compounded of a bodie and of a soule and that his true and perfect estate consisteth heerein that they shoulde liue vnited and ioyned together it is very like that there is some euil in the seuering of thē asunder especially if any of them corrupt and perish and the euill may seeme to be doubled if both of them should corrupt perish as many epicures and atheists would haue it For if it be euill to haue but halfe a beeing the euill and imperfection is much more not to be at all seeing there is nothing more goodly or more excellent then to haue a beeing And if it be an excellent thing to bee then to bee well is a farre more goodly and excellent thing For therein consisteth the perfection and absolute felicitie of man Nowe there is no sound or perfect estate of anie man but onely that in which and for which GOD created him And although man bee fallen from that estate yet it hath pleased GOD not onely to restore him againe thereunto by his Sonne Iesus Christ but also to make it vnto him more entire and more perfect yea much more sure and stedfast then it was in the beginning For this cause if besides the benefite of creation wee consider also that of regeneration and of the restauration and repairing of man wee shall finde therein ample matter of true and sound consolation against death For wee knowe that this tabernacle of our body which is infirme faulty corruptible fraile and tending to putrifaction shall bee destroyed and as it were pulled downe to the ende that afterwardes it may bee restored vnto a perfect firme incorruptible and celestiall glorie Wee see that by death wee are called backe againe from a miserable exile to the ende that wee may dwell in our countrie euen in our heauenly countrie In a worde wee are assured by death to enioy such a blessed and permanent estate as the like whereof appeareth no where vpon the earth And if the brute beastes euen the insensible creatures as Saint Paul teacheth vs as wood and stone hauing some sence of their vanitie and corruption doe waite for the day of iudgement that they may bee deliuered from the same shall not wee bee very miserable hauing both some light of nature and also boasting that wee are inspired with the spirite of GOD if wee doe not lift vp our eyes aboue this earthly corruption when the question is concerning our beeing Shall wee not contemne and disdaine the vanitie of the worlde to aspire after the good beeing of the immortalitie to come Let vs knowe then that wee can not finde any true and sound consolation without this consideration and hope which is most assured to them that beleeue in Christ Iesus Therefore they that went not beyond the boundes of naturall Philosophie coulde neuer enioy anie true consolation either against the miseries of mans life or against corporall death And although they beleeued that together with the body whatsoeuer is in man was extinguished or otherwise that after the death of the body the soule remained immortall yet notwithstanding some haue done nothing else but mourne and complaine in this life insomuch as they haue laid violent handes as it were vpon Nature reuiling her and calling her the stepmother rather then the mother of mankind others haue doubted of their future estate and condition not being able to learne and knowe whether their soules should liue either in ioy and rest or els in paine torment but only by opinion Of which if we would discourse at large and consider particularly of their reasons we should be confirmed more and more in that true consolation that ought to bee in the heart of euery Christian against the honour of death Therefore I greatly desire ACHITOB to heare thee discoursing vpon this matter Of the chiefe consolations which the wisest amongst the Pagans and Infidels coulde drawe from their humane reason and naturall Philosophie against death of the blasphemies vsed by Atheists and Epicures against God and Nature what Nature is and who they bee that attribute vnto it that which they ought to attribute vnto God Chap. 76. ACHITOB. Trees haue their seasons in which they beginne to budde and afterwards do blossome which blossome in conuenient time taketh the forme and fashion of the fruite and after that it continueth growing vntill it becommeth ripe and beeing come to the greatest maturitie and ripenesse that it can haue it falleth down of it selfe and still consumeth more and more The same may bee saide of leaues But this happeneth not to all nor yet altogether after the self same maner to all those vnto whō it doth happen For some fruits perish euen in the very bud or els
of man and of the image of the worlde in mans body of the coniunction that is betweene God the Angels and men of the sundry degrees of Good that are therein of those lessons and instructions which we ought to receiue from the wonderfull composition and coniunction of the soule and body Chap. 100. ACHITOB. If we could diligently consider of the naturall historie of man which we haue prosecuted hitherto we should finde in it a goodly glasse wherein we might beholde God who is inuisible making him after a sort visible vnto vs and come to the knowledge of him by his woorkes euen as the soule is made as it were visible to vs shewing it selfe vnto vs by the body wherein it dwelleth and by those woorkes which it effecteth in the same Therefore first let vs set before our eyes the whole frame of the world as it were a great body then all the partes of it as the members thereof and lastly let vs consider God as the soule of this great body woorking in the same and doing all his works there according to that order which he hath set therein euen as the soule hath his operation in the body of man and in all the members thereof Thus doing as we know that there is a soule in the body and another nature besides that which is corporall which woorketh in the same as we perceiue by the effectes of it so by the woorkes done in this visible world we may iudge that there is another nature that doeth them which being inuisible is some other thē this whole frame which we behold and farre more excellent filling the same and being in al the parts of it as the soule is in the body But whilest we propound to our selues this glasse to looke vpon let vs beware we fal not into their fond dreames who both thought and affirmed that this world was the body of God and that he was the soule thereof dwelling in it as the soule of man doeth in his body For if it were so then should God bee mortall and corruptible in regarde of his body so that still some part or other of him should perish as we see that corporall things daily corrupt On the other side God should not bee infinite and incomprehensible as hee is for the world doeth not comprehend and containe him but hee comprehendeth and containeth the whole world Wherefore neither is the worlde God nor God the world but the Creator of it by whom it is and consisteth And albeit we behold him not with our eyes in his nature and diuine essence yet wee must not therefore conclude as Atheists doe that hee is not at all no more nay much lesse then the soule is because those woorkes whereby hee manifesteth himselfe in the worlde are farre greater without comparison then those which the soule woorketh in mans bodie Besides that all the woorkes of the soule are the woorkes of God seeing it receiueth from him that life and vertue that is in it Forasmuch then as the soule is the image of God in man as his bodie is the image of all this great worlde in which GOD woorketh as the soule doeth in mans bodie let vs consider diligently howe God hath distributed the powers vertues and offices of the soule in the bodie and in all the partes of it as he manifesteth his glorie vertue and power in this visible worlde in all the partes of the same For the first there is agreement heerein that as one onely soule is in one bodie and is sufficient for all the partes and members thereof so there is but one God in the worlde who is sufficient for all his creatures Againe if wee cannot conceiue howe the soule is lodged in the bodie howe it giueth life vnto it displaying all her vertues and doing all her woorkes therein but onely so farre foorth as shee giueth vs instructions and testimonies thereof by those diuers effects which wee see in euerie part and member of the bodie no maruaile then if wee cannot beholde with the eye nor comprehende howe GOD is euerie where filling heauen and earth and howe hee displayeth his power and vertue woorking in all his creatures guiding and gouerning them and preseruing them by his diuine prouidence and vertue For if wee cannot comprehende the creature or the nature thereof howe shall wee comprehende that of the Creator Iesus Christ saide to Nicodemus If when I tell you earthly things yee beleeue not howe shoulde yee beleeue if I tell you of heauenly things Wee may say the like heere that if it be impossible for vs throughly to know the earth or the bodie or soule of man or the nature and vertue thereof howe shall wee knowe the heauens and spirituall natures or God and his woorkes For if it bee beyonde our reach to discerne them in our selues no not the woorkes of our soule howe shall wee comprehende his woorkes in the whole worlde Notwithstanding if wee can well consider of that coniunction and agreement that is betweene God and his creatures with the the disposition of those sundry degrees which euerie one of them holdeth in this coniunction euen from the highest and most celestiall things that approch neerest to the nature of God vnto those thinges that are lowest and most terrestriall then shall we set God as it were present before the eyes of our spirite and by the contemplation of him woonderfully content all the partes of our soule Therefore to prosecute this poynt let vs note that GOD created and fashioned in his Angels images of himselfe that are altogether spirituall as indeede himselfe is all spirite and not inclosed or shut vp in any bodies that are of an earthly and corruptible matter Besides it pleased him to make another kinde of his image in the nature of man which should holde the second degree next to the Angelical nature in which hee represented himselfe more excellently then in any other visible nature and creature namely in a nature that came neerest to his owne next to that of Angels and in which the bodily and visible nature was ioyned vnto a spirituall and inuisible nature Now for the better vnderstanding hereof wee will set downe a coniunction of three kinds of good things which are in diuers degrees The first is God the creator who is the greatest of all and the soueraign good of all his creatures and is a nature without any qualitie or accident whatsoeuer For all that is in him is substantiall and essentiall This Good is such a nature as hath all his mouing of himselfe and receiueth it not from any other then from himselfe but giueth mouing to all creatures according to their nature and measure And yet all the motions in God are without any change either of time or place or howsoeuer so that hee abideth still immoueable and may alwayes say I am the Lorde I change not as it is in Malachie For he is euer one And seeing he
that is preserued for the soule neither eateth nor drinketh But Ezechiel sheweth vs this yet more clearely saying They shall not satisfie their soules nor fill their bowelles For himselfe expoundeth that by the worde Bowelles which before hee called soules Moreouer wee haue further to note that forasmuch as the soule can no more giue life to the body without foode then without these members and instruments by which it distributeth and deliuereth the same it is likewise taken not onely for the foode of the bodie but also for those instruments and meanes whereby men get and obtaine foode Therefore it is written in the Lawe of the hired seruant that is poore and needy Thou shalt giue him his hire for his day that is the same day hee laboureth neither shall the sunne goe downe vpon it for hee is poore and therewith sustaineth his soule as if hee shoulde say it is his life and foode whereby hee must bee sustained So that hee which beguileth him of his hire taketh away his soule and life from him as much as in him lieth It is written also That no man shall take the neather nor the vpper milstone to pledge for this gage is his soule By which phrase of two milstones that serue to grinde the corne the Lorde comprehendeth all those instruments wherewith men get their liuing by their labour of what occupation and trade soeuer they be For as a man can not grinde without a milstone or without corne to haue meale for breade to maintaine life withall so poore Artificers and Handicraftsmen can not grinde nor consequently liue if those tooles and instruments bee taken from them whereby they must get both their owne liuing and the liuing of their wiues and children Therefore God sayeth that such a gage is the soule by which he vnderstandeth the life and by life the foode and nourishment that preserueth it and consequently the instrumentes by which poore men and Artificers get their liuing To conclude it seemeth that this kinde of phrase vsed by the Hebrewes agreeth well enough with our common speech in which we often take the life for foode and charges to maintaine life As when wee say that a man getteth and purchaseth his life or liuing with the sweate of his face We say likewise that we giue life to those whome wee feede and take life from them whom we depriue of foode and nourishment and of the means to get it But wee must learne some other significations of this worde soule taught vs in the holy Scriptures And first what is meant by a liuing soule and what by a naturall or sensuall body and what is a spirituall body and howe the name of soule is taken for the desires of the flesh and for all things belonging to this life Therefore it belongeth to thee ACHITOB to discourse vpon this matter What is meant by a liuing soule what by a sensuall and naturall body and what by a spirituall body howe the name of soule is taken for all the desires of the flesh and for all things belonging to this life and not onely for the whole person aliue but also for the person being dead and for a dead corps and lastly for the spirite separate from the bodie Chap. 80. ACHITOB. Men may well study in the schooles of the most skilfull and excellent Law-makers Philosophers Oratours and Doctors that are in the worlde yet they shall reape small profit thereby except they come to that schoole where the spirite of God is our master and teacher For this cause Iesus Christ after he heard the confession that Peter made of him saide thus vnto him Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reueiled it vnto thee but my Father which is in heauen Nowe in that hee opposeth flesh and blood to the Father in heauen hee declareth sufficiently that according to the manner of the Hebrew speach hee vnderstandeth by these two words whatsoeuer is in man that is of man As when Saint Iohn saieth that as many as receiued Christ to them hee gaue power to bee the sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the will of the flesh nor of the will of man but of God And to confirme this it is saide elsewhere What man knoweth the things of a man saue the spirite of a man which is in him euen so the things of God knoweth no man but the spirite of God Now we haue receiued not the spirite of the worlde but the spirite which is of God that wee might know the things that are giuen to vs of God To this purpose when Saint Paul opposeth a spirituall man to him whome he called before a naturall man and altogether vncapable of the spirite of God he saith that the spirituall man discerneth all things and is iudged of no man For being such a one he hath certaine knowledge of heauenly things to be able to discerne light from darkenesse and trueth from lies that hee be not deceiued by a false shewe of trueth Neither is hee iudged of any body because the trueth of God is not subiect to the iudgement of men how skilfull and conceited soeuer they be without the spirit of regeneration Nowe then as wee haue heard that the soule is taken in sundrie significations declared by vs wee may nowe knowe that it is taken oftentimes in the holy Scriptures for al the vertues for al naturall gifts and graces for all affections and desires for all pleasures and commodities and for other things appertaining to this life For this cause liuing soule signifieth in the Scriptures as much as creature hauing soule and naturall life and it is so taken for all liuing creatures of what nature and kinde soeuer they be And Saint Paul in the place alleadged and in the fifteenth of the same Epistle calleth a naturall man and a naturall body that man and that body which liueth with such a soule and such a life vnto whome hee opposeth diuersly a spirituall man and a spirituall body For by a naturall man hee vnderstandeth a man not regenerated by the Spirite of GOD and by a spirituall a man regenerated and by a naturall body hee meaneth a body that liueth by this corporall life such as it is in this worlde before the death and resurrection thereof By a spirituall bodie he vnderstandeth not only such a body as men haue that are already regenerated in this life but also such a one as it shall bee after the resurrection when it shall bee fully regenerated and made immortall and like to the glorious body of Iesus Christ For besides the humane soule wherewith it liueth heere and in regarde of which Saint Paul called it naturall it shall haue also a diuine vertue that shall wholly change in it all corruptible and mortall qualities and all humane infirmities vnto which it is subiect in this life into incorruptible