The second particular, wherein the body doth objectively and occasionally tempt the soul to sin, is about the adorning and trimming of it, not only the care to provide for it, but the curiosity to adorn it doth provoke the soul to much sinni. And whereas our very garments should put us in constant mind of our original pollution (for there was no shame upon nakedness till that first transgression) and thereby greatly humble us; we now grow proud and vain from the very effect of the first disobedience: Every morning we put on our garments, we should remember our original sin; The body before sin was not exposed to any danger by cold and other damages, neither was the nakedness thereof any cause of blushing, but all this and more also is the fruit of the first sin, and if so, how inexcusable is it, to be curious and diligent in trimming up, and adorning our bodies by those very garments, the thoughts whereof should greatly debase us, but this is not all; The great attendance to the glory of the body doth wholly take off from the care of the soul; How happy were it, if persons did take as much pains to have their souls clothed with the robes of righteousness, to have them washed and cleansed from all filth, as they do about their bodies, one spot, one wrinkle in the garment is presently spied out, when the soul at the same time, though full of loathsomeness, is altogether ⟨p. 382⟩neglected, as if our souls were for our bodies, and not our bodies for our souls. The Platonists indeed had such high thoughts of the soul, and so low of the body, that their opinion was, Anima est homo, the soul is the man, they made the body but a mere instrument, as the Ship is to the Pilate, or musical instruments to an Artificer; This is not true in Philosophy, though in a moral sense it may have some affinity with truth, but if we do regard the affections and actions of all by nature, we may rather say, The body […] man; Yea the Apostle goeth higher, he maketh it some mens God, Phil. 3. 19. Whose belly is their God, Why their God? Because all they look at in Religion, all they mind is only to satisfy that. The Monks belly in Luther's time was their god; When then a man liveth his natural, civil and religious life only to have his belly satisfied, this man maketh his belly his god. And again, there are persons, whose backs are their god;
The second particular, wherein the body doth objectively and occasionally tempt the soul to sinne, is about the adorning and trimming of it, not only the care to provide for it, but the curiosity to adorn it doth provoke the soul to much sinni. And whereas our very garments should put us in constant mind of our original pollution (for there was no shame uponnakedness till that first transgression) and thereby greatly humble us; we now grow proud and vain from the very effect of the first disobedience: Every morning we put on our garments, we should remember our original sinne; The body before sinne was not exposed to any danger by cold and other damages, neither was the nakedness thereof any cause of blushing, but all this and more also is the fruit of the first sinne, and if so, how inexcusable is it, to be curious and diligent in trimming up, and adorning our bodies by those very garments, the thoughts whereof should greatly debase us, but this is not all; The great attendance to the glory of the body doth wholly take off from the care of the soul; How happy were it, if persons did take as much pains to have their souls cloathed with the robes of righteousness, to have them washed and cleansed from all filth, as they do about their bodies, one spot, one wrinkle in the garment is presently spied out, when the soul at the same time, though full of loathsomness, is altogether ⟨p. 382⟩neglected, as if our souls were for our bodies, and not our bodies for our souls. The Platonists indeed had such high thoughts of the soul, and so low of the body, that their opinion was, Anima est homo, the soul is the man, they made the body but a meer instrument, as the Ship is to the Pilate, or musical instruments to an Artificer; This is not true in Philosophy, though in a moral sense it may have some affinity with truth, but if we do regard the affections and actions of all by nature, we may rather say, The body 〈…〉 man; Yea the Apostle goeth higher, he maketh it some mens God, Phil. 3. 19. Whose belly is their God, Why their God? Because all they look at in Religion, all they mind is only to satisfie that. The Monks belly in Luther's time was their god; When then a man liveth his natural, civil and religious life onely to have his belly satisfied, this man maketh his belly his god. And again, there are persons, whose backs are their god;
