pp. 319 passages
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Now coming to knowledge of man, he proveth that he must speak thereof for two causes, and the same also two ways: for to know, what we were made in the first beginning; and what our state was afore the fall of Adam. But first he would have us consider very diligently of the perfection of nature, by creation, least we ascribe our corruption, either to God or to nature. But in that he was taken out of the earth and clay, a bridle was put upon his pride: but forasmuch as God quickeneth him with an immortal spirit, he might justly glory of the great liberality of his maker.
NOw comming to knowledge of man, hée prooueth that hee must speake thereof for two causes, and the same also two waies: for to knowe, what we were made in the first beginning; and what our state was afore the fall of Adam. But first he would haue vs consider very diligently of the perfection of nature, by creation, least we ascribe our corruption, either to God or to nature. But in that he was taken out of the earth and clay, a bridle was put vpon his pride: but forasmuch as God quickneth him with an immortall spirit, he might iustly glory of the great liberalitie of his maker.
12 Man consisteth of a soul, and of a body: the soul also is not a blast or a power divinely poured into the body which is without essence: but it is an immortal essence, yet created. And that is ⟨p. 30⟩proved by many arguments: first, of such as may be found among profane authors, moreover out of the Scripture. Eccle. 12.7. Luke. 23.46. Acts. 7.59. Heb. 13.17. Heb. 12.9. Luke. 16.22 2. Cor. 5. Act. 23.8.
12 Man consisteth of a soule, and of a body: the soule also is not a blast or a power diuinely powred into the body which is without essence: but it is an immortal essence, yet created. And yt is ⟨p. 30⟩prooued by many arguments: first, of such as may be found among prophane authours, moreouer out of the Scripture. Eccle. 12.7. Luke. 23.46. Acts. 7.59. Heb. 13.17. Heb. 12.9. Luke. 16.22 2. Cor. 5. Act. 23.8.
3 Thirdly, that man is said to be created to the image, of God: for seeing that this image although it appear after a sort in the outward shape of man, yet it shineth chiefly in the soul. But here because he seeth,1 that to stand against this doctrine, Oziander doeth stretch the Image of God as well to the body as to the soul, first he confuteth this trifle.
3 Thirdly, that man is saide to bée created to the image, of God: for séeing that this image although it appeare after a sort in the outward shape of man, yet it shineth chiefly in the soule. But héere because hée séeth,1 that to stand against this doctrine, Oziander doeth stretch the Image of God as well to the body as to the soule, first hee confuteth this trifle.
4 Moreover, to confirm his own judgement, and to show with what virtues the image of God ought to be judged; he would have that gathered by the repairing by Christ, that the Image of God was nothing else then a perfect excellency of mans nature which appeared in Adam before his fall.1 But that we may know of what parts it standeth, we will speak of the powers of the soul.
4 Moreouer, to confirme his owne iudgement, and to shewe with what vertues the image of God ought to bée iudged; he woulde haue that gathered by the repairing by Christ, that the Image of God was nothing els then a perfect excellēcie of mans nature which appeared in Adam before his fall.1 But that we may knowe of what partes it standeth, we will speake of the powers of the soule.
5 But before he do that, he meateth with the error of the Manichees and Seruetus, which would have the soul to be the offspring of the substance of god, in this error Osiander entangled him self, while without the essential justice, that is, except Christ did substantially pour himself upon us, he would not acknowledge the Image of God. But Paul allegeth out of Aratus that we are the offspring of God,1 but in quality, not in substance; inasmuch as he hath garnished us with his gifts: and in an other place, he entreateth of the restoring of this image where it may be readily gathered out of his words, that man was made of like form to God, not by inflowing of his substance,2 but by the grace and power of his spirit: for he saith, that in beholding the glory of Christ, we are transformed into the same Image, as the spirit of God, which surely so worketh in us, that it maketh us of one substance with God.
5 But before he doe that, he meateth with the errour of the Manichies and Seruetus, which would haue the soule to be the ofspring of ye substance of god, in this errour Osiander entangled him selfe, while without the essentiall iustice, that is, except Christ did substantially powre himselfe vpon vs, he would not acknowledge the Image of God. But Paul alledgeth out of Aratus that we are the ofspring of God,1 but in qualitie, not in substance; inasmuch as hée hath garnished vs with his giftes: and in an other place, he entreateteh of the restoring of this image where it may be readilie gathered out of his wordes, that man was made of like forme to God, not by inflowing of his substance,2 but by the grace and power of his spirite: for he saith, that in beholding the glory of Christe, wee are transfourmed into the same Image, as the spirite of God, which surely so worketh in vs, that it maketh vs of one substaunce with God.
6 And so coming to expound the powers of the soul, first he showeth ⟨p. 31⟩that the doctrine of the Philosophers is divers, uncertain, and obscure: which when he hath briefly declared, he showeth what is to be thought thereof.
6 And so comming to expound the powers of the soule, first hee sheweth ⟨p. 31⟩that the doctrine of the Philosophers is diuers, vncertaine, and obscure: which whē he hath briefly declared, he sheweth what is to be thought thereof.
7 Moreover in his judgement, it maketh more for perspicuity & plainness, to consider, that in the soul there are two parts, understanding, & will: neither can there be any other power found in the soul which may not rightly be referred to one of these.
7 Moreouer in his iudgement, it maketh more for perspicuitie & plainnesse, to consider, that in the soule there are two partes, vnderstanding, & will: neither can there bée any other power found in the soule which may not rightly bée referred to one of these.
8 These parts of the soul in the first state were so sound and perfect, that a man could not only discern between good and bad, but also might have free election in will of good and evil. Both which seeing through the fall they are lost, because the Philosophers knew not ye, they sought in a ruin, an upright building; & in an unjointed overthrow strong joints. And although constancy to persevere was not granted, yet was he not excusable, which had received so much, that of his own will hath wrought his own destruction.
8 These partes of the soule in the first state were so sounde and perfect, that a man coulde not only discerne betwéene good and bad, but also might haue frée election in will of good and euill. Both which séeing through the fall they are lost, because the Philosophers knew not ye, they sought in a ruine, an vpright building; & in an vnioynted ouerthrow strong ioynts. And although constancie to perseuere was not granted, yet was hee not excuseable, which had receiued so much, that of his owne will hath wrought his owne destruction.
