A treatise of original sin ... proving that it is

Others therefore that they may avoid this inconvenience of holding three parts in a man, do by spirit understand the work of grace in a man; Thus the Greek Interpreters of old, and some learned men of late, but this doth not appear any ways probable, nor will the Context run smoothly, to make grace (as it were) a part of a man; neither is it coherent to pray, that God would preserve our grace, our soul and body, but rather grace in them; Therefore we take spirit and soul for the same real substance in a man, only diversified by its several operations. Lactantius calls it an inextricable Question, Whether animus and anima be the same thing in man, meaning by anima, that whereby the body is enlivened; by animus that whereby we reason and understand, but there seemeth to be no such difficulty therein, the Scripture promiscuously calling it sometimes a soul, and sometimes a spirit. It's called the spirit in regard of the understanding and reason, as Ephes 4. 23. Be renewed in the spirit of your mind, and soul because of the affectionate part therein; so that the Apostle doth not mean two distinct parts in a man, but two distinct powers and offices in the same soul; You have a parallel expression Heb. 4. 12. where the word of God is said, To divide between soul and spirit, which afterwards is expressed by discerning the thoughts and intentions of the heart: Thus when Mary said, Luke 1. 46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God; she meaneth the same part within her, only giveth it divers names.

Others therefore that they may avoid this inconvenience of holding three parts in a man, do by spirit understand the work of grace in a man; Thus the Greek Interpreters of old, and some learned men of late, but this doth not appear any wayes probable, nor will the Context runn smoothly, to make grace (as it were) a part of a man; neither is it coherent to pray, that God would preserve our grace, our soul and body, but rather grace in them; Therefore we take spirit and soul for the same real substance in a man, onely diversified by its several operations. Lactantius cals it an inextrieable Question, Whether animus and anima be the same thing in man, meaning by anima, that whereby the body is enlivened; by animus that whereby we reason and understand, but there seemeth to be no such difficulty therein, the Scripture promiscuously calling it sometimes a soul, and sometimes a spirit. It's called the spirit in regard of the understanding and reason, as