liue vnto the Lord or whether wee dye wee we dye vnto the Lord whether wee liue therfore or dye we are the Lords for Christ therefore dyed and rose againe and reuiued that he might bee the Lord both of the dead and of the quicke How can our sauiour bee said to be the Lord and gouernour of the dead vnlesse some part of them doe remaine aliue to be subiect to his dominion Gouernement rule do of necessity import that there be also some to yeeld obedience and submission The Apostle sheweth Heb. 12.22.23 who bee the subiectes of that heauenly king to wit the angels and the spirites of iust and perfect men and hee sheweth there the great dignity of a Christian who is ioyned as it were to the Angels and spirites of iust men when he embraceth that religion which they doe continually reuerence But say they if the soule doe already enioy eternall blisse in heaueÌ„ what needeth then a day of iudgement If it be iudged already to what purpose should there bee any further sentence The day of iudgement is ordained of God for the vniting together both of body soule that as the elect haue serued God both in body and soule so they may receiue euerlasting ioy blisse both in body and soule and as the wicked haue serued the Diuell both in body soule so they receiue eternall tormentes both in body and soule And for this cause we are taught to belieue as an article of our faith the resurrection of the body wee do not say the resurrection of the soule for the soule doth not dye but the resurrection of the flesh or the resurrection of the body The soules of theÌ„ which haue dyed in the Lord August in Iohn tract 49. doe already enioy perfect and happy rest Nothing is wanting to the perfection of their ioyes but only the company of their bodies and the company of their brethren for this cause as some expounde it the soules of the Martyrs attired with white robes Apoc. 6.10 Anselmus in Apoc. Calu. in psychopanychia doe cry out in the ReuelatioÌ„ How long Lord holy and true as thirsting and longing for the comming of Christ to their full accomplishment If in this world a glorious sight doe delight vs neuer so much yet is our ioy increased when our friend doth behold the same together with vs. And no doubt this is as it were an accomplishing of the ioyes of the soules already receiued into the presence of Christ in the celestiall paradise when they shall receiue the company of their bodies the societie of their fellow-brethren An other argument doe the Anabaptists make Gen. 2.17 Rom. 6.23 Ezec. 18 4 20. drawn from the reward of sinne The stipend of sinne is death therefore say they seeing the soule hath sinned the soule must needes dye but death is in the scripture taken sundry wayes sometimes for the separation of the soule from the body sometimes for the separation of God from the soule 1. Tim 5.6 as when the Apostle calleth the widow liuing in wanton delightes dead though shee liue that is aliue in the body but dead in the soule sometime for the horror of condemnation as the Diuell did receiue the reward of sinne and yet was not so extinguished but that hee doth watch and goe about continually 1. Pet. 5. â— seeking whome to deuoure In respect of the Saintes of God death is saide to haue lost her sting and to become as a drone bee as the Apostle speaketh 1. Cor. 15 56 O death where is thy sting It was prophesied of our Sauiour Christ by the Prophetes Praecipitabit mortem in aeternum Esay 25.8 Hee shall throw death headlong for euer O Death I will be thy death O hell I will bee thy destruction They obiect further that the death of the saintes is called a sleepe Act. 7 60 Ioh. 11.11 2. Thes 4.13 Stephen when he dyed fell a sleepe Lazarus being dead was said to sleep the Apostle biddeth not to mourne for them that sleepe that is be dead If death bee a sleepe theÌ„ can there not be in the soule any conceiuing of ioyes vntill that sleepe bee awakened by the resurrection It is very apparant that in that Phrase by a Synechdoche that is giuen to the whole which agreeth but to one part when Iob saith Ecce nunc in puluere dormio Iob 7.21 Behold I shall sleepe now in the dust and if you seeke mee in the morning I shall haue no being did Iob thinke that when hee dyed his soule should lye in the dust that were too grosse to bee once imagined It is very apparant then that hee meaneth onely that his body shall sleepe in the dust and that figuratiuely hee doth attribute that to the whole which agreeth but to a part That which they alledge out of Salomon that man and beast haue both one end Eccl. 3.21 who knoweth whether the spirite of man shall ascend vpward or the spirite of beast descend downe into the earth is answered by those wordes which Salomon doth so often repeat in that book Eccl. 1.2 Eccl. 2.11 Vanity of vanities and all is but vanity hee sheweth often in that Booke what are the speeches of vaine men Eccl. 9.4 as after when hee sayeth Better is a liuing dog then a dead Lion for the liuing know that they shall dye but the dead know nothing at all wee must not think that Salomon speaketh this as of himselfe but to shew the affections of worldlinges who are led by vanity of vanities and by nothing but vanity Tertul. lib de resurr carnis Irenaeus lib. 9 aduersus haeresi Chrysost hom 28. in â—1 ad Hebr. August lib 12 de Ciuit. Dei cap. 9 When the Fathers doe sometimes affirme that the soules are not crowned vntill the day of resurrection they mean of the perfect triumph they deny not but that the soules of the Saints are in peace and happy rest but the perfect triumph crown of glory they made to be then when the bodies being againe vnited to the soules death should be vtterly swallowed vp in victory The argument which some doe alledge out of the Apostle that because he saith If the dead rise not againe 1. Cor. 15.19 we are of all men most miserable v. 32 therefore before the resurrection there is no ioy nor felicity is of no force at all for hee saith after what will it profite mee to fight with the beastes at Ephesus if the deade bee not raysed vppe the bodies of the Saintes in this life suffer many iniuries reproches and often martyrdomes Now vnlesse these bodies bee hereafter to be aduanced to glory we are of all meÌ„ most miserable and againe although the soule do enioy blessed rest yet a great part of the happinesse doth consist in the assurance of the expected resurrection Caluin in Phychopanychia haec tractat 1 vberrime It is further obiected
as they doe imagine as when the Apostle saith 1 Thes â— 23 the God of peace sanctifie you who by that your spirit being perfect your soule and bodie may bee kept vnblamably vntill the coÌ„ming of our Lord Iesus Christ the meaning is not that there shuld be a perfect coniunctioÌ„ of the Spirit to the bodie by the soule as a meane or middle that so the spirit the bodie might the better continue long together but the praier of the Apostle is that the spirit of the Thessalonians that is their reason vnderstanding their soul that is their wil and affections and thirdly their body should be kept vnblamably vntill the coÌ„ming of Christ These significations of the words I haue proued at large in my first Cha. And althogh they being named here together haue seueral significations Peâ—a piscater Iâ—wellus alii in hunc locum yet can we not thereupon conclude that they are seueral substaÌ„ces But as the body and flesh are but one body so the spirit soule are but one soule Aqui. saith vpoÌ„ tht place ad peccatuÌ„ tria concurruÌ„t ratio seÌ„sualitas et exi equutio corporis Aquinas in 1 Thess 5 23 optat vt in nullo horuÌ„ sit peccatuÌ„ Three things in man may offend reasoÌ„ sensuality the body he praieth that none of these maybe defiled with sinne The ancient Fathers Augustine and Hierom doe expounde this place in an other sense Folio 21. and yet nothing fauouring the opinion of Dorne v. 19. for by the spirit they vnderstand the graces of Gods spirit and so to bee all one with that which goeth a little before Spiritum ne extinguite Quench not the spirite they make the meaning to be that both one soule and the giftes graces of Gods spirit bestowed vpon it Hieron epist 150. ad 12. quest Hedibiae might be kept perfect vntill the coÌ„ming of Christ Alii ex hoc loco tripliceÌ„ affirmare volunt substantiam spiritus quo sentimus animae qua vinimus corporis quo incedimus Some saith S. Hierom would out of this place to the Thessalonians proue a threefolde substance in man c. Nos autem accipimus gratias donationesque spiritus sancti But we by the first by the word spirite do vnderstaÌ„d the graces and giftes of the holy spirite The like affirmeth S. Augustine Aug. de ecclesiast dogmat cap. 20. tom â— Non est tertius in substantia hominis spirities sicut Didimus contendit sed spiritus ipsi est anima quae prospirituali natura vel pro eo quod spiret in corpore spiritus appellatur anima veró ex eo vocatur quod ad viuenduÌ„ viuificandum aenimet corpus Tertinm autem cum anima corpore coniunctum spiritum gratiam spiritus sancti esse intelliga mus quam orat Apostolus vt integra perseueret in nobis The spirit is not a third substance in man as Didimus woulde haue it but mans spirite is his soule which for the spiritual nature or because it breatheth in the body is called a spirit and it is called Anima because it quickneth the body and giueth vnto it a quickning force but the spirit which is in this place ioined by the Apostle with the soule and body wee must vnderstand it to bee the grace of the holy Ghost which the Apostle doth pray that it may perseuere and continue in vs. The late Writers Beza Piscator and others do in the sense of this place differ from the Fathers but all doe geneally conspire against a third substance to be framed out of it Aquinas holdeth two Axioms very strongly first Aquinas in 1. parte suae summ Theol. quest 76 3 lib. senâ—â—â—â— distinct 1. that Forma substantialis vnitur immediaté materiae the substantiall forme of a thing is immediately or without any medium vnited with the matter Aquinas in 1. parte suae summ Theol. quest 70. sentent lib. 2 dist 12. and the second that non est possibile plures formas substantiales simul esse in eodem corpore It is not possible that two substantiall forms should be at one time in the selfe same body Writing also vpon that place of S. Paule 1 Cor. 15.44 Est corpus animale est corpus spirituale there is a naturall body and there is a spirituall body where the Apostle seemeth to giue the word body both to anima and spiritus Aquinas in 1. Cor. 15. he expoundeth the naturall body corpus animale to be that which in this world is troubled with naturall functions for feeding increase generation and such like and the spirituall body to bee that which absque aliquo impedimento fatigatione incessanter seruiet animae ad spirituales operationes eius hoc per Christum spiritum id est non solùm animam viuentem vt Adam sed viuentem viuificantem without all impediment and wearines continually serue the soule for her spirituall operations and that by the power of Christ being a spirite not onely a liuing spirit as Adam but a liuing and also a quickning spirite And that this is the very sense of the place it is most euident by the wordes last going before and by that which immediately followeth for in the verse before hee compareth our body in this life with our body that shall be in the resurrection It is sowen in weaknes it doth rise againe in power it is sown Copus animale it shall rise againe corpus spirituale And when he hath said there is an animall body and there is a spirituall hee addeth as it is written the first man Adam was made a liuing soule and the second Adam that is Christ Iesus was made a quickning spirit The Animal body is that which the posterity of Adam haue in this life Rom. 8. v. 11 and the spiritual body is that which shall be raysed with the quickning spirit of Christ in the resurrectioÌ„ Aug. de Ciuitate Dei lib. 13. cap. 20. Augustine sayeth that that is called a spirituall body which Spiritui summa mirabile facilitate subdetur omni molestia sensu omni corruptibilitate tarditate detracta shall obey the spirite with admirable facility all sense of trouble being taken away and all corruption and slownesse remoued And in an other place Aug. de fide symbolo cap. 6. tom â— Spirituale corpus intelligitur omnifragilitate labe terrena in coelestem puritatem stabilitatem mutata conuersa That is vnderstood to bee a spirituall body wherein all frailty and earthly pollution is conuerted and changed into heauenly purity and stedfastnes Anselmus Anselm in 1. Cor. 15 Titleman in 1. Cor. 15 and after him Titleman and other schoolemen doe interprete that to be an animal body which hath need of meats drinkes and other cherishing that to bee a spirituall body which shall not neede any of these but liue for euer by the
quickning spirit of Christ To call a body spirituall and to say that the spirit is a body are speeches very much different Col. 2. v. â— S. Paule sayeth that the fulnes of the Godhead doth dwell in Christ bodily but wee can not thereupon inferre that the Godheade is a body Rom. 7.14 The law is called spirituall the law sayth the Apostle is spirituall and I am solde vnder sin who will thereupon inferre that the law is a spirit Rom. 8.7 It is sayd the wisedom of the flesh is enmity against God is the flesh therefore a thing rationall Paule will haue the body of sinne destroyed Rom. 6. v. 6 is therefore sin a thing corporeall 2 Cor. 4.16 He sayeth though the outward man doe perish the inward man is renewed daily is therfore the soule of it selfe a person Aquinas writing vpon that place Aquinas in 2. Cor. 4. condeÌ„neth an heresie of Tertullian Hic Tertulliani error daÌ„natur etiam ab Augustino Epist 157 who taught that because S. Paule doth call the Soule an inward man therefore the Soule no doubte had a bodily shape but hee frameth him this answere Vnumquodque dicitur illud esse quod est in eo principalius Any thing may beare the name of that which is most principall in him secundum veritatem iudicium principalius in homine est mens sed secundum apparentiam principalius est corpus exterius cum sensibus suis According to true iudgement the principall part of man is the minde but according to the outward appearaÌ„ce the principal part is the body the seÌ„ses thereof therfore it is that the one is called the outward maÌ„ the other the inward S. Hierom sheweth that some in his time to proue that the spirite and soule are seuerall substaÌ„ces Hierom. epist 150. ad 12. quaest Hedibiae In adiectione ad Dan. v. 86. did alledge that in the song of the three children O yee Spirites Soules of iust men praise the Lord. But hee putteth it downe as an vsual answere that that chapter is of the Apocrypha and he addeth Non vtique sunt tot substantiae quot nomina We must still imagine so many substances as we finde names The Apostle to the Hebrewes Heb. 4. v. 12. calleth the worde of God such a two edged sworde as doth enter to the deuiding of the soule and spirite we may not conclude thereby two seuerall substances but by the soule is meant as most do expounde it the affections and by the spirit the reason an vnderstanding Aquinas in Heb. 4. Aquinas saith spiritus est illud per quod communicamus cum essentiis spiritualibus anima est illud per quod communicamus cum brutis anima operatur cum corpore sciritus sine corpore That part of the soule which doth communicate with spirituall substances is called a spirit but that faculty which is common to brute beastes is called anima the one worketh with the body and the other without the body Others make that to the soule do appertaine those thinges which are agreeable to nature and to the spirit those thinges that are aboue nature but still meaning the faculties of one soule and not seuerall substances It is no abasing of the soule of man to haue some thinges common with brute beastes as it is no disgrace to the mightiest prince in the world to haue some things common with the vilest and basest subiect of his kingdome to witte eating drinking sleeping such other naturall functions All Creatures haue their seuerall degrees of this anima some haue onely the natural degree as haue trees and herbs some haue further a vitall degree as haue wormes some besides the vital haue also a sensuall degree with some feeling of feare and ioy as haue brute heastes and some besides the naturall vitall and sensuall haue also an intellectuall as hath man to discourse ponder and iudge and stil the higher includeth his inferior and the highest and most soueraign compreheÌ„deth all in one Some to derogate from the word anima doe alledge that speech of Athan. Athanasius tom 4. in tractatu de definitionibus ecclesiasticis Nemo existimet quod ille spiritus queÌ„ in homineÌ„ inflauit factus sit anima absit Let no maÌ„ think that the spirit which God did breath into man was made a soule God forbid wee should think so wherupoÌ„ they conclude that in Athan. his iudgemeÌ„t the spirit the soule are two distinct substaÌ„ces most certaine it is that Athanasius in that place doth not speake of spirite as of any essentiall part of man but of that Spirite wherewith God created all thinges of which it is sayde in Genesis Spiritus Dei incubabat superficiei aqua rum The spirite of God did hatch vpon the waters and in the Psalms by the word of the Lord the heaueÌ„s were made all the army of them Gen 1 2 Psal 33.6 Spiritu oris eius by the breath of his mouth This working creating spirite did God breath into maÌ„ â—en 2.7 by it man was made a liuing soule without any elementary matter now that efficient al-creating spirite which God did breath into maÌ„ let no maÌ„ think saith Athana that it self was made a soule God forbid for then anima esset nimiruÌ„ de Dei essentia Our soule should be of the very essence of God Sed spiritus ille perficit animaÌ„ But that spirite which is of Gods essence doth make the soule of man and all the powers therof by which wordes following Athanasius doth so plainely expounde his owne meaning that no doubt can be left thereof I conclude therfore that the soundest course is when we take vpon vs to determine what anima is to giue it the same properties and the same signification as hath been euer giuen to it by the holy Scriptures by the auncient Fathers by the wisest of the Philosophers and by all the best approued authors that euer haue written and if in any place either in the booke of God or in the writinges of learned Diuines if be ioined together with the word spirit theÌ„ to giue it no other sence theÌ„ is the scope and drift of the places In all the places which are alledged the purpose of the originall text is not to shew how the soule should bee vnited to the body but how al the powers of the soule should be ioyned vnto God CHAP. V. In what place of the body the Soule doth possesse his seat THe vulgar and common axiome that anima rationalis est tota in toto tota in qualibet parte The rationall soule of man is whole in whole and whole in euerie part which some do attribute to Augustine and some to other late schoolemen but in Melancthon his iudgement it is no speech of Plato Melancth de anima pag 34 Aristotle or of any ancient Philosopher may best bee expounded of the power and efficacy of the
as it is said Gen. 2.7 Hee breathed in his face the spirit of life Neither must wee thinke that they haue onely imbecility and weakenes in resisting corruptions but that they haue also many other defects of mind and will they are destitute of spirituall light are therefore blinde and not inclined to such desires and actions as the law of God requireth God bestowed his giftes and graces vpon Adam on this condition that hee would giue them also to his posterity if hee himselfe would by obedience keepe them but would not giue them to his seed if he by his vnthankfulnes should cast them away Now Adam hauing by disobedience lost them God in iustice as a iust punishment inflicted vpō Adams sinne doth bereaue his posterity of them Now these defects and the inclinations corrupted by these defectes are sins as they are drawne by men sinning vpon themselues and their posterity and as they haue from them and their seed their beginning and as they are causes also that man neither is nor can bee conformable to the law of God It is not a doctrine so strange as some would make it that the soule being created pure should bee polluted by the body seeing that the soules of our first parents were created most pure and yet afterward depraued and though the bodies of their posterity bee of themselues sencelesse yet that doth not proue but that vpon the curse laid on our first parentes they may be prone to ill and no fit instruments for any goodnesse neither is it against the goodnesse of God so to ioine his pure creature to the body that it must needes bee polluted thereby seeing that as hee hath therein shewed his iustice in punishing sinne so hee doth thereby set forth his infinite mercy ordaining for it a remedy by the redemption of Christ Iesus God could haue made the soules of our first parents in such manner that they could not possibly fall away but it was not expedient that they should be so made because then the obedience of man should haue beene as it were forced and therefore not so acceptable vnto God So God could haue made the soules of his posterity with such strength and stedfastnesse that they could not possibly bee polluted but it was more expedient that they should be so made that it might be knowne both what wee are by nature and what we are by grace The goodnesse and mercy of God doth more shine by the redemptiō of Christ Iesus then it should haue done if man had neuer fallen into miseries although in the iust iudgement of God the soule bee made in such sort as it must of necessity be polluted by the vniting of it with the body yet is it not thereby to be excused from the guilt of sinne for though it bee of necessity yet is it not of any compulsiō A stone let downe into the water goeth downe of necessity yet not with compulsion bodies depriued of food doe faint of necessity and flesh doth in time putrifie of necessity yet neither doth the one faint nor the other putrifie by any compulsion God of necessity is good and the Diuell of necessity euill yet cannot we say that eyther goodnes in God or iniquity in the Diuell do proceed of compulsion The soule being ioined to the body is of necessity sinnefull yet not by compulsion but willingly and of her owne accord But some may say the faithfull are regenerate and born a new and are in Christ become a holy people 2. Pet. 2 9. how can it then bee that their seed should not be sanctified or how can their posterity be originally sinnefull either in body or in soule To that it is annswered that man can giue nothing to his posterity but what hee hath by nature for that which cōmeth to him by grace must come to his posteritie by grace also Our new birth commeth not by any naturall meanes wee are borne as it is in the Euangelist not of bloud Ioh. 1.13 nor of the will of the flesh nor of the will of man but of the will of God If we winnow wheat neuer so perfectly and purge it throughly frō the eares Comparatio Petri Mart. ex Aug. chaffe and drosse yet if that wheat be sowne againe it will not bring forth winnowed or clensed wheate but together with the stalke huskes and such other thinges as must afterward be seperated from it It can giue nothing to the corn that must grow of it but what it had by nature what it had by art industry that must the graine next growing haue by the same meanes againe Euen so the faithful though they be washed iustified and sanctified yet they cannot giue to their children these giftes which they haue receiued of Gods grace they can giue to their children no more then what they haue had by nature and by nature they haue nothing else but to bee children of wrath Eph. 2.3 Here now ariseth another doubt if from our parents wee bee Children of wrath it should seem that the children are punished for the parents trespasse how can this agree with the iustice of God Ezech. 18.26 to afflict one for the fault of another This doubt is easily resolued if these fower positions bee duely considered First that the most excellent graces which were at the first bestowed on man were giuen on this condition that if he did loose them he should loose thē both from himselfe and from his posterity Secondly that children doe proceede out of the masse or substance of their parents and therefore must needes be accounted as a part of their parēts according to that in the epistle to the Hebrewes Heb. 7.10 The Tribe of Leui being fower generations after Abraham was yet in the loines of Abraham if then the whole nature of man bee corrupted then must needes euery portion be guilty of the same corruptiō vntill by some singular grace and fauour it doe obtaine remission Rom. 5.12 Thirdly that seeing the body proceeding from sinfull parents is one part of man and found guilty in and by the parentes it standteh well with the iustice of God to bee offended with whole man and thereupon so to withdraw his graces from the other parte that both together may fall into malediction Fourthly that though God doe thus punish sinne with sinne yet hee doth it in that maner that hee is no way the author of sinne Aug. de gratia lib arbit cap. 21 as Saint Augustine saith Deus operatur in cordibus hominum ad inclinandum voluntates eorum quocunque vult siue ad bona prosua misericordia siue ad mala pro ipsorum meritis iudicio vtique suo aliquando aperto aliquando occulto semper iusto GOD doth worke in the heartes of men to encline their willes which way soeuer his pleasure is eyther to good thinges according to his mercy or to ill according to their owne desert and that by his
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
away carrying his money backe againe But when he sawe that it was a dayly sting to his conscience and that hee could neuer be in quiet for it for an euill conscience is like vnto a strait bed where maÌ„ can take no rest he brought the money backe againe to his creditors house and threw it to his Executours speaking these words vnto him selfe tibi viuit aliis mortuus est he is aliue vnto thee although he bee dead vnto others The two other kindes of consciences to wit turbata bona and quieta bona a troubled good conscience and a quiet good conscience I make no other difference of them but the one to be as it were the beginning and entrance into the other for none can truly attaine vnto a heauenly ioy in his conscience vnlesse he haue first beene brought downe to hell by the consideration of his sinnes None can bee truly refreshed in Christ vnlesse hee haue first with griefe and sighing Maâ— felt the burthen of his sinnes Saint Augustine acknowledgeth that a man non potest coronari nisi vicerit Aug. in Psal 60 nec potest vincere nisi certauerit nec potest certare nisi inimicum et tentationes habeat Hee cannot be crowned vnlesse he ouercome neither can he ouercome vnlesse he striue neither can he striue vnlesse he haue an enemy temptations But when these teÌ„ptations are so ouercome that sin shal not raigne in our mortal body Rom. 6.12 then coÌ„meth in the sweetest comfort that euer can come to the soule of maÌ„ in this like theÌ„ as the Apostle speaketh our conuersatioÌ„ is in heauen Phil. 3.20 then do we feele in our heartes that peace of God which passeth all vnderstanding Phil. 4.7 then are our soules possessed with vnspeakable ioy according to that of Salomon Prou. 15.14 A good conscience is a coÌ„tinuall feast For as there is no greater worldly ioy to a man that hath trauelled a long iourney abroad then when hee commeth home to find his wife childreÌ„ and whole family in good health and quiet so there cannot bee a more excellent spiritual ioy in this life then when a man doth descend into the home of his owne conscience that he doe finde there all so reconciled vnto God that al be in good peace quietnes Esay 59.2 to perceiue that the thraldome of sin which maketh diuision and seperation betwixt the soule and God is abrogated or subdued This doth the Apostle call his chiefest reioycing Our reioycing is the testimony of our conscience 2. Cor. 1.12 that we haue had our conuersation in simplicity and godly purenes This hath vpholden the hearts of so many thousand blessed Martyrs and made them to reioyce in the middest of al their torments because they had a testimony within themselues 1. Pet. 2.19 that for their coÌ„science towards God they suffered griefe vndeserued This hath made so many Saints of God to depart so cherefully out of this world as Hierom writeth of the death of NepotiaÌ„ Intelligeres eum non mori sed migrare Hierom ad Heliodor 3. you might wel perceiue that his death was no death but a flitting to a better place And this hath brought comfort not onely to the faithful Heb. 10.22 whose harts are by the bloud of Christ sprinkled from an euil conscience purged froÌ„ dead workes to serue the liuing Lord. Heb. 9.14 But euen the heathen men also by following obeying the law of nature did in the testimony of their coÌ„science receiue exceeding ioy as the Oratour said writing of the comforts of olde age conscientia bene actae vitae Tul. in Catone mai et multorum benefactorum recordatio iucundissima A conscience of a life well led and a remembrance of deedes well done are the most pleasant things that can bee Periander being asked what was the best libertie Scob. serm 22. answered a good conscience Greg. epist 9. vnto which I thinke Gregorie doth allude when hee saith liber est quem conscientia non accusat Bias beeing asked what thing in the world is most free from feare answered a good conscience This is taught by the heauenly wisedome Prou. 28.1 The wicked as Salomon saith doth flie no man pursuing him but the iust is confident as a Lion The Oratour accounted this a most principall comfort in all distresses and calamities Tul ad Toâ—q fam lib. 6. Conscientia rectae voluntatis maxima consolatio est rerum incommodarum A conscience of a mans hart well enclined is the chiefest consolation in all aduersities And in another place nullum theatrum virtuti conscientia maius Tul lib 2 Tusc There is no theater that vertue doth more desire then a mans owne conscience Whereby he meant that good and vertuous men did not so much in their actions respect the sight of men or desire the prayse of man as they sought to keep that conscience sound which they were perswaded they had receiued from heauen Cicero pro Cluentio as hee affirmeth elsewhere Conscientiam à diis immortalibus accepimus quae à nobis diuelli non potest Wee haue receiued a conscience from the immortall gods which cannot bee plucked away but doth alwaies attend and waite vpon man Epictetus And another said well that as parents do commit children to bee gouerned and kept in awe by tutors so God doth commit men to be ruled and ordered by their conscience which more vigilant then any tutor doth continually attend on man Isid in syn according to that of Isidore omnia fugere poterit homo praeter cor suum A man may flie from any thing better then hee can flie from his owne heart The heathen men did not know aright that God which is the Iudge of the conscience Psal 7 10. and the searcher of the heartes and reines But neuer was there any Nation so barbarous neuer any Countrey so wilde and sauage Tul de nat Deorum but that it had this fastened and setled in the heartes of the people that there is a God and that he is a protectour of the good and a reuenger of them that doe ill which made honest minded men to come forth boldly and the wicked to feare euen their owne shadowe Sene. epist 98 as Seneca said bona conscientia prodire vult et conspici ipsas nequitia tenebras timet A good conscience appeareth boldly in the sight of men but naughtinesse doth feare the darkenesse it selfe Sene epist 43 etiam in solitudine est anxia et sollicita and euen in solitarinesse being alone it is fearefull and pensiue CHAP. X. Of the estate and condition of the Soule after this life against the Catabaptists THe ioy of the elect of God is called such a ioy Iohn 16 22 as shall neuer be taken from them it is an endlesse and perpetuall ioy It doth not onely vphold their hearts in all the troubles and
by them out of the Apostle to the Hebrewes all these dyed not receiuing the promises but saluted thē a far off The Apostle speaketh there of the posterity of Abrahā Heb 11.13 who liued a long time as Pilgrims in strange countries and did receiue and possesse that land flowing with milke and hony promised vnto Abraham that they might bee thereby taught to seeke a better country in heauen although they had the types and figures of Christ v. 40 yet they had not Christ in their time exhibited in the flesh because as hee saith after God had prouided a better thing for vs that they without vs shold not be made perfect if they had had the flourishing land of Canaan Christ also in their time come in the flesh then should they haue seemed to bee made perfect without vs. But God did prouide better for vs as hee gaue vnto them that glorious figure of our rest in Christ so in our time in this last age of the world hee did exhibite the truth euen the cōming of Christ himselfe to performe the worke of our redemption They say further that if the soules of the departed bee in heauen Act. 9.36.40 then S. Peter should seeme to doe wrong to that good and charitable Tabitha to raise her vp againe from death and so to bring her from a blessed life with God into a sea of all mischiefes but it is euidēt that the mercy of God is shewed not onely in time of glorification Phil. 2.25 but also in time of sanctification S. Paul accounteth that Epaphroditus did obtaine mercy when being sicke he was recouered againe And of himselfe he saith that life was to him a losse Phil. 1 22. ◠21 and death an aduantage yet is he cōtent to remain longer in this life so that Christ may be magnified in his body In that raysing vp of Tabitha God was glorified in the miracle the poore were benefited by the preseruing of so charitable a woman full of almes and good workes Tabitha her selfe had a larger time in this life to set forth the paise of God which was a thing that the saintes of God haue sought for with earnest praier Psal 6.4 psal 30.9 Esay 38.18 psal 88.11 psal 115.17 when the saints of God do pray in the scriptures for the lēgthning of their daies in this world do giue this the reason of their petition because the dead cānot praise God nor magnifie his name we must not imagine that they thought that their soules in death should perish or haue no power to praise God but their meaning was that the deade could not in this world by their good exāple draw others to magnifie God that publike glorifying of God to the edifying of their brethren was the thing which in desiring long life they principally respected but Dauid say they doth plainly affirme psal 146.4 that when mās breath goeth out he returneth to the earth then all his thoughts perish by those thougetes hee meaneth such imaginations deuises as they practised in this life and in an other place he saith The desires of the vngodly shall perish Esay Esay 33. the Lorde doth scatter the counsels of the Gentiles The Prophet Dauid whē he hath shewed the iudgements of God vpon the wicked Psal 49.14 that they lie in the graue death gnaweth vpon them he addeth in the next verse v. 15. but God shall deliuer my soule from the power of the graue for he shall receiue me And let this suffice against the opinion of the Catabaptists CHAP. XI Of the future aestate of the soule against the Romanistes THe Church of Rome is an other way iniurious to the soules of the departed they acknowledge that they liue after death but yet that there is no passage for them into ioy rest vntil such paines haue been suffered as their Purgatory doth require This assertion is so plentifully confuted by so many euident and plaine testimonies of the scripture set down in the beginning of the tenth chapter that I hope I shall not need to stand long vpon it There is none vnlesse hee bee wilfully obstinate but he must needs acknowledge that it is a doctrine wholy iniurious and repugnant to the mercy and iustice of God and doth blasphemously derogate frō the merite of Christ his passion It standeth best with the infinite mercy of God to grant a sound and perfect benefit as to forgiue the guilt of our sinnes so also to remit the punishment It can in no wise agree with the iustice of God to forgiue our debts in Christ yet to exact the penalties thereof And what is there that can more obscure and annihilate the most noble price of our redemption then to make it a ransome from the fault or blame and no ransome from punishment That which Christ bare vppon the Crosse is taken away from vs. Now he bare the punishment of our sins as S. Peter saith 1. Pet. 2.24 He bare our sins in his body vpon the tree and by his stripes we are healed It is therfore the stripe plague due for sin that is remoued frō vs the paines griefes which depend vpon sin for a wounde is not healed vntil the griefe thereof be mittigated or abolished Aug. de verbis domini super Lucam serm 37. very well saith S. August Christus suscipiendo poenā non suscipiendo culpā culpā deleuit poenam Christ by taking vppon him our punishmēt not taking vpō him our fault hath taken away both fault and punishment when sins are forgiuen there may yet some afflictions remain to the children of God as there did to Adam and Dauid 2. Sam. 12.14 and do daily to Gods elect but those afflictions are fatherly instructions corrections and trials of their faith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as proceede from the loue of God Eph. 1.7 they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishmentes of vengeance nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishments of ransom Al those tribulations which we suffer after remission of sinne are like Cicatrices signa vulneris curati non curandi they are as scarres rather signes of a wounde cured then of a wound to bee cured they differ as far frō punishments of vengeance as loue doth differ frō hatred for they proceed of loue Heb. 12.6 whō the Lord loueth hee doth correct and they differ as farre from punishments of ransome as East is from the West There is no ransome able to satisfie the iustice of God against sinne but onely the death and passion of Iesus Christ If any thing in man could haue satisfied for sinne the Sonne of God had not dyed The punishment of corrections and instructions haue their place then only when there is time of repentance and that is onely in this life as Saint Hierom noteth vppon these wordes of Esay seeke the Lord while he may
works before the children of men wee are put in minde of a notable effect of thankfulnes which is both in our selues and in others to conserue a memorial of God his louing kindnes and that not onely among our selues but as much as we can euen vnto all posterities for euer In Exodus Exod. 13 14 the father is commaunded to declare to his children for euer the mighty deliuerance of the Israelites out of Aegypt Dauid saith Psal 88. wee will shew the praise of the Lord to the generations to come his strength and wonderfull workes that hee hath done True thankefulnesse hath not onelie a regard of thinges present before the eyes but it calleth also to remembrance the benefits of former times Thankfull must wee bee for this our present happy gouernmēt vnder such a mighty Monarch and most Christian Prince and yet still not forget the singular benefites which we haue heretofore also receiued vnder her who being assisted by Gods mightie hand did in time of greatest dangers deliuer vs frō the thraldome of blindnes and idolatrie and by whose godlie care euerie village of this Realme hath beene seasoned in some measure with the knowledge of God his truth Dauid maketh this an excellent property of true gratitude not to forget the former blessings of God Praise the Lord O my soule Psal 103.2 ◠v. 7 forget not all his benefits he made his waies known to Moses his deeds to the children of Israel It was a miserable ingratitude in that people of Israel Psal 106.7 when as it is said in an other psalm they considered not Gods wonderful workes neither were mindful of his manifold mercies but were disobedient at the sea euen in the red sea when the red sea was like two wals on either side of them euen in the red sea they forgat the mercies of God and had not the goodnes of the Lord in remēbrance And such I am afraid is our vnthākfulnes in this realm of Englād In this most happy ioiful time in the middest of Gods great fauour louing kindnes wee consider not onely Gods wōderful works neither are we so mindful as we ought to bee of his infinite mercies and goodnes Basil ad Iullitam Martyrem we are like those eies which as Basil saith when thinges are set close hard to thē they do not discerne nor behold thē The nearenes of Gods benefites doth as it were shut our eies cast vs into a slūber of security we are more ready to talke of our safety against al forrain foes then we are to giue humble praise vnto God to testifie our thnakfulnes by amendment of life the like that Senator of Rome Messala Coruinus who grew so far ouerwhelmed with obliuion that at the last he forgat his owne name wee forget our owne name wee forget that wee are the souldiers and seruantes of Christ wee forget that spirituall warfare whereunto wee are called to set all the powers of body minde against sinne wee consider not duely the end whereunto all Gods blessings are directed nor yet the right and holy vse which ought to be made thereof when God sendeth troubles hee tryeth our patience when he sendeth deliuerance he tryeth our thankefulnesse Chrysostome in psal 9 Chrysostome saieth verie well that then when wee haue most neede of God◠prouidence when wee are deliuered from aduersities and then wee haue most cause of fearing when wee are freed from dangers for as hee maketh his comparison like as wee doe much more feare the Lyon or Leopard being let loose then when they are chained vp so our vntamed affections when by prosperity they are let loose are much more to bee feared then when they were tyed vp and bound by dangers afflications Let vs therefore learne how to carry our selues whē wee haue escaped any perils Psal 30. let vs not say in our prosperity wee shall neuer bee remoued because God hath made our hill so strong let vs not be like the Heyfer Ier. 31 1◠which running in good pastures forgetteth to vndergoe the yoke let not our worldlie happines bee like that rankenes of soile which by ouermuch moisture destroieth the good plant let not outward ioies draws vs headlong into iniquities Gen. 19.35 as Lot being drūken committed incest but rather let euery blessing of God bee a good encouragement to vs to stirre vs vp to a more earnest zeale of rendering thankes to the Almighty Let vs loue God for hee loued vs first 1. Iohn 4 1◠let vs as the Psalmist saith here praise the Lord for his goodnes and for his wonderfull workes before the childrē of men Then shall wee not onely escape those grieuous punishmentes wherewith God doth vsuallie plague and punish the vnthankfull to wit the taking away of his blessed worde and the giuing of it to an other nation Mat. 21 4◠that shall bring forth the fruit of it the sending of that feareful famine Amos ◠11 not a famine of bread nor a thirst of water but a famine of the word of God whē mē shal go from North to the East Esay 5.6 from one sea to another to seeke the word of God and shall not finde it the taking away of the hedge and fencing of his vineyeard that it may be wasted and troden down the ouerwhelming of men with a spirituall blindnes Esay 6 10. when their heart shall waxe fat and their eares heauy and their eyes closed vp that they should not beleeue nor be saued Luke 14.24 that seeing they haue vnthākfully despised grace offered by Christ they should therefore neuer be partakers of his supper But also on the other side we shal haue all the blessings and fauours of God more and more plentifully powred vpon vs Bern de contemp mundi for as vnthankfulnes according to Bernard Est ventus vrens ' siccans fontes pietatis fluenta gratiae is a parching wind drying vp the fountaine of mercy and the riuers of grace so thākfulnesse for one benefite is a steppe to the receiuing of an other then wee may be well assured that if wee bee found thankfull for benefites receiued hee which hath begunne a good worke in vs Phil. c 16 will finish the same euen vntill the day of Christ He will continue his Gospell to vs and to our posterity for euer Hee will so carefully protect vs that he which toucheth vs shall touch the verie apple of his eye Zach. 2 8 He will blesse vs both prince and people in this life and in the world to come crowne vs with euerlasting life with our heauenly king Christ Iesus where wee shall for euer yeelde such praises vnto God as shall neuer waxe wearie neuer cease neuer haue end wee shall perpetually ioine with them in that ioifull song Holy holy Apoc. 4 8.11 holy Lord God Almighty thou art worthy O Lord to receiue glorie honour and power
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