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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
head_n	body_n	member_n	mystical_a	10,421	5	11.0632	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02785	A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.	Harward, Simon, fl. 1572-1614.	1604 (1604)	STC 12917; ESTC S116608	106,518	282

reason Tul. Tusc 5. that corpus est quasi vas anim quoddam receptaculum the bodie is but as it were a vessell for the soule and a receptacle for a time Againe if the soule were not a substāce of it selfe why should the Apostle saint Peter call the end of our faith the saluation of our soules 1. Pet. 1.9 1. Pet. 2.11 or bid vs abstaine from lustes which fight against our soules Or the Apostle to the Hebrewes Heb. 1● 17 call the labour of Ministers a watching euer soules as they which must giue an account of them with sundrie other such exhortations as are set downe here in my first chapter Heb. 10.17 Or how could there be a terrour and trembling of conscience in the wicked when by the guiltinesse of their sinne they finde in themselues a fearefull looking for of iudgement and violent fire to consume the aduersarie It is not a motion but an essence which doth pierce vp to the tribunall seate of God and from thence strike terrour into it selfe This sting of conscience as it is a spirituall punishment and not corporall so it falleth not vpon the body but vpon the soule For the immortalitie of this spirituall essence what is reuealed by the holy scriptures I shall haue occasion to declare more at large in my four last chapters only my chief drift hath beene here to shew what the wise Philosophers of the world haue cōceiued thereof by the light of naturall reasō and to let vs see what a shame it is for vs not to make so much vse of deepe meditations as they did When Socrates did but consider that the minde doth thē discourse best when nothing doth trouble it neither hearing nor seeing nor griefe nor pleasure as wee see when the senses are stopped the vnderstanding doth most deepely meditate he could gather thereby an argument of immortalitie Seneca epist 111. When Seneca sawe that the greater and more heroicall mind was in man the more it did despise these base worldly things and the lesse it feared to depart out of the bodie he would say straight maximum est argumentum animi ab alitiori venientis sede It is the greatest argument that can be of a mind comming from heauen and therefore of a heauenly and eternall nature To conclude euen the Poets when they considered the diuine gifts bestowed on the soul of man Phoeylides could not but confesse that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th' immortall soule stil yong lasteth for aye And Pythagoras a Poet but much more a Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. in aureis carmini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If soule and mind as wagoners rule all Then when thou leauing body comest to skies With God thou shalt be euer immortall And taste no more of death nor miseries CHAP. VIII How in the soule the image of God shal be renewed OF those words in Genesis Gen. 1.27 that God made man after his owne image likenes there haue beene amongst many sundry applicatiōs and sundrie opinions some plainely heretical and others more tolerable The heresie of the Anthopomorphitae is dānable which maketh God to be a bodily substance like vnto man for the scriptures doe shew vs abundantly Ioh. 4.24 2. Cor. 3.17 that God is a spirit inuisible and incomprehensible he appeared sometime visibly to the Patriarkes Exod. 33.20 Ioh. 6.46 Gen. 16.10 Exod. 2.2 Esay 6.1 and his holy seruants but that was not according to his essence which is infinite but according to certaine representments or as Athanasius speaketh maiesties farre inferior to that which he is of himself applied to the capacity of man And certaine it is that in Genesis that image of God which is said to bee in man was not in respect of the bodie which was made of the slime of the earth but in respect of the spirit which was giuen vnto man Gen. 2.7 whē God did breath into him and hee was made a liuing soule Osiander made the image of God to signifie Christ which in the preordināce of God was for to come and to take mans nature vpon him hee taught that then doth the soule beare the image of God when it hath the very righteousnesse of Christ Iesus as an inherent quality He had it from the Manichees groūded his opiniō especially vpon that place of the Apostle 2. Cor. 3.18 we all with open face beholding the glory of God as in a glasse are trāsformed into the same image frō glory to glorie as by the spirit of God Those wordes are spoken especially of the Apostles and Ministers of whome Saint Paul doth in that place intreat and doe import thus much that they in the glasse of Gods worde beholding the glorie of God are transformed into the same image to bee lights vnto others as our Sauior said Math. 5.14 ye are the lights of the world and to light them not onely in doctrine but in going before them in sanctification of life The righteousnesse of Iesus Christ is imputed to vs as the Apostle doth often declare when wee put on Christ by faith Rom. 4.9.10 Rom. 4.22 Gal. 3.27 1. Cor. 1.30 Phil. 3.9 and are clothed with the righteousnesse of Christ But that perfect righteousnesse it self such as is able to stand before the iudgement of God neither is nor euer was an inherent quality residēt in any but only in the manhood of Christ Iesus It may and ought to suffice vs to receiue of the fruit and to let the tree roote remaine where it should 2. Cor 5.21 The Apostle sheweth that in the same manner as Christ was made sinne for vs so we are made the righteousnes of God in him Now he was made sinne by imputation when all our sinnes were laid vpō him Pet 2 24 and as Saint Peter saith hee bare our sinnes in his bodie on the tree so likewise his righteousnesse as of one that hath vouchsafed to become our head is imputed to all the true members of his mysticall body for as Adā was as no priuate mā but the fountain and welspring of mankind therfore most iustly Rom 5 12 as in him we all sinned so in him we all died So the second Adā our Lord Iesus is not to be considered as a priuate mā but as the head of the church what was wrought by him is wholy benificial to al the faithful If by the husband as being the head a debt be answered how iustly thē is the wife discharged The church is called the spouse of Christ Eph. 5 27. although it be said to be without spot or wrinckle yet must it not be vnderstood that it is void of all sin for why should it then be taught by our Sauiour to pray continually for forgiuenes of trespasses but we are said to bee without spot or wrinckle as we are clothed with the iustice of

ea spiritus there was no more breach in her So vsually in the best approued Latine Authors the word anima is also taken for winde Cicero de V. muersit and breath Tully saith inter ignē 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 whō 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 2● 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 brethrē that is our liues The Poet Iuuenal reprouing the greedy couetousnes of marchāts saith I nunc et ventis animam committe dolate Confisus lígno 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 sēper 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

Anabaptists say that wee are sinfull from our parents but they say it is by imitation or by imputation but the Apostle maketh no such begininges of sinne hee pronounceth flatly the vnregenerate to bee by nature children of wrath Iob sayeth Iob. 11 1● that a new borne babe is as an vntamed and vnbroken Colt apt by nature to all vntowardnes Infantes haue the seedes of anger way wardenesse pride and vanity howsoeuer as the serpent sometimes is so frozen in winter that it may bee handled without danger not because it hath no poyson but because it hath no power to put it out so little children doe for a time not shew forth manifest effectes of these sins not because they haue not the venome but because they are not able to send it forth If a whole vessell be poysoned how can any droppe therof be sound or wholesome the whole stocke of mankinde is poisoned with the sinne of Adam Gen 5 3 It is saide Adam begat issue after his owne likenesse as Adam was sinful lustfull vnthankfull disobedient so the branches bee of the same nature with the stocke and roote The fourth wound is called transitiue whereby as by a wound which is deeper growne and of long continuance commeth at the last a Fistula yeelding most filthy mater so of these former woundes do proceede actuall sinnes and custome of sinning wherby all actions and operations both of body and soule are repugnant to the will of God And those things which by nature we should haue done without sinne had Adam not offended those things wee performe now with a thousand imperfections for as a man that hath the palsey hath a mouing of head and handes as hee had before and as wee see also other men haue but his mouinges are now altogether irregular and full of infirmities so all those affections of mind loue desire reioycing and all naturall functions eating drinking sleeping and such like which wee should haue performed without sinne if Adam had not transgressed are now become plainely irregular and full of infinite blemishes and corruptions Thus many wayes by nature is the image of God blotted out in the vnregenerate but in them which are born anew by the grace and spirite of God and do by a true and sound faith take holde of the merites and satisfaction of Christ 1 pet 2.21 by whose stripes we are healed and are liuely members of that Chruch Esay 30.26 vnto which the Redeemer was promised to binde vp their breaches and to heale the stroke of their woundes Ezech. 3● 16 In them all these sores hereditary diseases aforenamed are so farre cured Luk. 10.19 that nothing shall bee able to doe them harme their powers are so farre strengthned as that by the helpe of the grace of our Lord Iesus and by the merite of his passion they do performe those things which are acceptable vnto God phil 4 13. I can doe all thinges sayth the Apostle in him that doth strengthen me phil 2 13 God doth worke in vs both to will and to performe so likewise for the thoughts the heart is purified by faith Act. 15 9. for the knowledge 1 Cor. 2 14 Eph 5 8 the spirituall man discerneth all thinges ye were once darkenes but now yee are all light in the Lord Iames 1 5 for wisedome hee giueth it to the askers that vpraideth no man for the spirit of the minde that is performed in them which the Apostle nameth to the Thessaloniās 1. Thes 5 21. euen the God of Peace doth sanctifie them throughout that their perfect spirite and soule and body shall bee blameles phil 3 12 vntill the comming of our Lord Iesus Christ That spirit is accounted perfect which doth aime still at perfection and labour continually more and more to attaine vnto it Phil. 3 14. 2. Chron. 15.17 going on in singlenesse and soundnesse of heart without hypocrisie endeuouring by all meanes to bee the same before God as it would seeme to be before men Psal 119.6 and hauing respect as much as may bee to all the commandementes of God and yet seeking especially that perfect blessednesse Psal 32. ● which doth consist in the couering of imperfections That happy couering of sinnes spoken of by the Prophet Dauid is atributed by Saint Paule to iustification by faith Rom. 4.5.7 taking hold of the righteousnes and satisfaction of Iesus Christ if these thinges bee performed with deuoute and holy zeale then doth the soule and spirit in some measure put on againe the image of God Aug. de Gen. ad literam l. 6. cap. 1 S. Augustine sheweth that it is the soule and minde of man where the image of God is to bee sought when God first created him made him after his likenesse it was non secundum corpus sed secundum intellectum not in respect of the body but in respect of the vnderstanding Quanquam in corpore habeat quandam proprietatem quae hoc indicet quòd erecta statura factus sit vt admoneretur sibi non esse terrena spectanda Although hee hath also in body a certaine property which sheweth the very same to witte his stature with the face lifted vppe that hee might bee admonished not to set his mind on earthly thinges There bee fiue especiall thinges required to the renewing of the image of God in vs. The first is knowledge of diuine misteries as the Apostle saith Col. 3.10 Put on the new man renewed vnto knowledge according to the image of the Creator The Psalmist doth pronounce him blessed which doth meditate and pōder day night in the law of GOD. Psal 1.2 The second thing is righteousnes as the Apostle exhorteth Put on the new man Eph. 4.2 4 which after God is created in righteousnes and true holinesse Dauid saith psal 145.17 God is righteous in all his wayes and holy in all his workes To put on Gods image in righteousnes is not onely to abstaine from iniuries vniust dealing and oppression but to bee good vnto all men to the vttermost of our power for those who did feed the hungry giue drinke to the thirsty and visite them which were sicke or in prison are called iust the other to wit they on the left hand shall goe into euerlasting paine but these righteous into life eternall The third true holinesse Mat. 25.40 Leuit. 19.2 1. Pet. 16. Eph. 4.24 The commaundement is often giue bee holy as I am holy The Apostle to the Ephesians doth as by righteousnes point out all duties towardes our neighbour so by holinesse he doth signifie especially our duties towardes God that wee carry our selues religiously in the seruice of God that our praiers be no matters of custome psal 25.1 but liftings vp of our soules vnto God psal 63.5 that our soules be filled with marrow and fatnes when we prayse God with ioyfull lippes psal 69.9 that the zeale of