the Context in that place seems to refer to one particu∣lar kind of
irregularity (contrary to the expresse orders of the Apostle
there, v. 10.) viz. living idlely, giving over the workes and duties
of their callings, v. 11. which beside the disobedience to his
orders, was lite∣rally also a forsaking their colours, ••leaving that
rank wherein they were placed by God; and so there v. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is set
opposite to labouring, v. 8.
[ e] V. 22. Appearance] The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is
or∣dinarily rendred appearance, is known to signifie (as the
Latine species among authors,) kind, or sort.
Thus they that interpret it otherwise, acknowledge the Syri∣ack
to render it. And so the meaning of the place will be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from
all sort, or the whole kind, of evil, from all that is
truly so, be it never so small, according to that of Ribbi in
Pirche avoth c. 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 be as carefull in the keeping a
light, as an heavy commandment. Thus the place seems to be
understood by Saint Basil, who opposes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 every kind of
evill to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which will upon trial bear the touch, on the be∣ginning
of the Prov. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A good merchant will keep that which is
good, unadulterate metal, but will abstain from all king of evil, or adul∣terate;
not from that which appears ill, if it be
not, for to what purpose then is his skill or touchstone? but from
that which is ill, whatever it appear. So Theophy∣lact,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
fly from all simply, not from this or that, from every lying
prophet and from every sinne. So Leontius de sect. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. speaking of the
heresie of the Manichees, which chose the worst things
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of each heresie, he addes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it abstains
not even from Idolatry, nor from any sort (not shew or
appearance, but kind or sort) of evil.
[ f] V. 23. Whole spirit and—] The
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the all, or whole of you, the intire or complete man
is here divided into three parts, spirit, soul, and
body. There seems to be a particular mention of each of these in the
creation, Gen. 2. 7. First 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dust
of the earth, that visible masse, the flesh or members,
that is, the body: then secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the living
soul, the animal or sensitive faculty, common to man with
beasts and other sensitive creatures, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the
soul, which therefore in the New Te∣stament ordinarily signifies
the life, Luk. 12. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they require thy soul, that
is, thy life, from thee. So Matt. 10. 39. and 16. 25, 26.
and elsewhere. See c. 2. 8. Thirdly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the
breath of life, the rational faculty capable of divine illumi∣nation,
and so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the spirit, or that which was at first
breathed into man by God, and returns im∣mortal into his hands again.
And so this may be the full meaning of the words, your spirit,
soul and body, that is, your rational, immortal spirit, your
sensitive, mortal soul, and your body, the place of residence of
both, which three make up the whole man, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the whole of
us; and so Marcus Eremita 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the
three-parted hypostasis of body, spirit, and soul. But there is
another notion of the word soul, which may possibly make a
change in this matter: For the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 soul, Gen. 23. 8. is
by the Chaldee pa∣raphase rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the will, &
so it must there signi∣fie; for there Abraham communed with
them, saying, If it be your soul (we render it mind) that
is, your pleasure, your election or choise, (that is an act of the
Will) that I should bury my dead out of my sight, hear me,
&c. So Ps. 27. 12. the soul of my enemies, must
sig∣nifie the pleasure, and is rightly rendred the will of my
enemies, so as they may deal with me as they please; and so the
same phrase is again used Psal. 41, 2, So Deut.
21. 14. Thou shalt let her goe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accor∣ding to her
soul, that is, her will, whither she please, or choose, to goe,
that is, freely, the will being that free faculty which chuses what
it pleases, and accordingly the Septuagint read there 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
free to gee whi∣ther she will. This Thalassius, Cent.
2. 27. calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the practical soul, viz. the beginning of
Action, for such the Will is. And that this is the no∣tion of the
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 soul here, is the opinion of the most antient writers,
Origen and Irenaeus, as shall anon ap∣pear: And if it be
so, then the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 body must be taken in a more
comprehensive latitude, so as to contain the senses and sensitive
appetites that are seated in the body, in the notion that the
flesh and the members are opposed to the spirit. and
the mind Rom. 7. and Gal. 5. And then this will be the
division of the man, the flesh, or body, or sensitive, carnal
appetites on one side, and the Spirit, or upper soul, the rational
pro∣posals on the other side, and the Will or choice, that freely
inclines to one or the other of these as it pleas∣eth. For the first
of these three, the Fathers are wont to set 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the
passions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sensual desire; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the common
people of the soul in Maximus Tyrius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the woman-part
in Philo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the child in us in Simplicius on
Epictet. p. 70. and again p. 296. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the lower foot-part of
the soul, by which the soul com∣municates with the body, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
the unreasona∣ble
affections generally among the
Stoicks, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unreasonableness, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the horse in
Socrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beast in Plotinus, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
the body enli∣vened,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the beasts and fourfooted
creatures of the soul, which still allure us to bestial things;
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not of man as man (saith Nemesius de Nat. Hom. c.
1.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but of the living creature primarily, and consequently
of the man, in that man is a living creature. For the Spirit they
set to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the leading faculty of the soul, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
the intellectual faculty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the rider of that
horse in Socrates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the paedagogue that modu∣lates
the irrational appetite, and sets it right to that which is
profitable; in Simplicius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the God in us; in
Julian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Orat. 2. p. 127. the chief part of the
soul, the daemon that is given to every one, dwelling in the top of the
bo∣dy, and raising us from the earth to our kindred in hea∣ven;
the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the masculine part in Philo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man
in others, the inward man in Saint Paul, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the
mind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the understanding Mar. 12. 30. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in
the same sense v. 33. Be∣twixt these two then, as in the middle
of them, is placed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that signifies the will, the
elective faculty, cal∣led by the Ancients 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the will
or choice. This Philosophy concerning the parts and division
of man Nemesius cites from
Plotinus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that the man is made up of three, body, soul, and
mind; and he affirmes Apollinarius Bishop of Laodicea
to have followed him in it. The same we may see in Ire∣naeus
l. 5. c. 9. together with the notion of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the whole of
you, which we have given. Sunt, saith he, tria ex quibus
perfectus homo constat, Carne, animâ, spiritu, There are three
things of which the entire, perfect man consists, flesh, soul,
spirit. And again, anima est quidem inter haec duo, aliquando
sub∣sequens spiritum elevatur ab eo, aliquando autem
con∣sentiens carni decidit in terrenas concupiscentias, The soul is betwixt
the flesh and spirit, and sometimes fol∣lowing the spirit is
elevated by it, sometimes consenting