Under the term of Creature, I comprehend all ones natural powers, that is to say, in Angels their whole spiritual nature: in us, the whole man, and whatsoever is of and in man; which standing of two parts, the soul and the body, in the soul (as we use by a general name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the mind or the spirit, ⟨p. 116⟩that is to say, the understanding part of man, comprehending Knowledge, Judgement, Conscience, Remembrance, and the Soul (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appear by that the Apostle writeth, o1. Thess. 5. That your spirit, soul and body may be kept unblameable: for the Laws of God are not like the Laws of mortal men, which look but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a pSpirit, his Laws are also qspiritual, and bind the whole Creature within and without, from one end unto another, even the least and smallest motion; so as there must be both an Integrity of Nature, and a Righteousness of Action: Integrity of Nature, or in a right frame and disposition of all those parts and powers; our minds to be of aptness and ability to know, discern, make conscience of, and retain the whole will of God, our souls prone, and inclining only unto good in our desires, will and affections, the will being able of it self, and his own inward, free, voluntary, and natural motion, to choose that which is good, and to reject that which is evil: and this we call Free-will. Lastly, our bodies to be apt instruments of offering good things to the soul, and of executing and performing of them; which Integrity of Nature (when all our parts and powers are conformable hereunto) the Apostle, rRom. 8. maketh a part of the Righteousness of the Law, or one thing (among the rest) of that which the Law requireth. The contrary whereof is that original sin or natural corruption, whereof we shall have cause to speak hereafter.
Vnder the terme of Creature, I comprehend all ones naturall powers, that is to say, in Angels their whole spirituall nature: in vs, the whole man, and whatsoeuer is of and in man; which standing of two parts, the soule and the body, in the soule (as wee vse by a generall name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the minde or the spirit, ⟨p. 116⟩that is to say, the vnderstanding part of man, comprehending Knowledge, Iudgement, Conscience, Remembrance, and the Soule (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appeare by that the Apostle writeth, o1. Thess. 5. That your spirit, soule and bodie may bee kept vnblameable: for the Lawes of God are not like the Lawes of mortall men, which looke but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a pSpirit, his Lawes are also qspirituall, and binde the whole Creature within and without, from one end vnto another, euen the least and smallest motion; so as there must be both an Integritie of Nature, and a Righteousnesse of Action: Integritie of Nature, or in a right frame and disposition of all those parts and powers; our mindes to be of aptnesse and abilitie to know, discerne, make conscience of, and retayne the whole will of God, our soules prone, and inclining onely vnto good in our desires, will and affections, the will being able of it selfe, and his owne inward, free, voluntary, and naturall motion, to choose that which is good, and to reiect that which is euill: and this wee call Free-will. Lastly, our bodies to bee apt instruments of offering good things to the soule, and of executing and performing of them; which Integritie of Nature (when all our parts and powers are conformable hereunto) the Apostle, rRom. 8. maketh a part of the Righteousnesse of the Law, or one thing (among the rest) of that which the Law requireth. The contrarie whereof is that originall sinne or naturall corruption, whereof we shall haue cause to speake hereafter.
- o1. Thess. 5. 23.
- pJohn 4. 24.Iohn 4. 24.
- qRom. 7. 24.
- rRom. 8. 2. [Greek or Hebrew].Rom. 8. 2. 〈non-Latin alphabet〉.
