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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73382	The portraiture of the image of God in man In his three estates, of creation. Restauration. Glorification. Digested into two parts. The first containing, the image of God both in the body and soule of man, and immortality of both: with a description of the severall members of the body, and the two principall faculties of the soule, the understanding and the will; in which consisteth his knowledge, and liberty of his will. The second containing, the passions of man in the concupiscible and irascible part of the soule: his dominion ouer the creatures; also a description of his active and contemplative life; with his conjunct or married estate. Whereunto is annexed an explication of sundry naturall and morall observations for the clearing of divers Scriptures. All set downe by way of collation, and cleared by sundry distinctions, both out of the schoolemen, and moderne writers. The third edition, corrected and enlarged. By I. Weemse, of Lathocker in Scotland, preacher of Christs Gospel.	Weemes, John, 1579?-1636.	1636 (1636)	STC 25217.5; ESTC S123320	207,578	312

the first cause to eternitie and to the last cause in eternity which are the onely comfortable meditations CHAP. III. Of Mans Body THe body of man was created of the earth The Philosophers say Prop. in respect of the substance of the bodie it consists most of earth and water Illust 1 but in respect of vertue and efficacie it consists more of moyst and heate than of cold and dry that is it consists more of fire and ayre than of earth and water and so the body is kept in equall temperature in the operation of the elementarie qualities God made all things in weight number Illust 2 and measure Wis 11.17 In weight that the earth and water should bee heaviest in substance Omnia operatus est Dominus in pondere numer●● et mensura and that the ayre and fire should be lightest In number that a little fire should have a great efficacie and power as a great quantitie of earth In measure that they might keepe a proportion amongst themselves if this harmonie bee broken it bringeth destruction of the body as if the heat prevaile then it bringeth fevers if the cold prevaile then it bringeth lethargies if the moyst prevaile then it bringeth Hydropsies so that the extreame qualities according to the situation of the Elements heat and cold must bee temperate by the middle qualities of the middle Elements moyst and dry It is to bee marked how God hath showen his wisedome in creation First in placing man here below upon earth who had an earthly body Secondly his power when he shall place the same body when it shall bee made a spirituall Body 1. Cor. 14. in the heavens to dwell there Thirdly his justice in thrusting the bad angels who are spirits downe to the lower hells who were created to enjoy the Heavens if they had stood in innocencie God created the Body of man of the dust of the earth that it might be matter to humble him Prop. When Herod gave not glory to God Illust Act. 12.23 The Text saith that he was eaten with vermine in the Syriack it is He was made a stable for wormes Since the fall the body is nothing but a stable for wormes and food for them Abenezra R. Salomon and the Hebrewes marke that the flesh of man is called Lecham Bread Ioh. 20.23 Because now it is indeed bread and food for the wormes Out of a base matter God made an excellent shape of man Prop. Illust 1 Psal Rukkamte metaphera ab acupictoribus 139.15 How wonderfully hast thou made me below in my mothers womb a speech borrowed from those who worke Opus Phrygionicum Phrygian or Arras work The body of man is a peece of curious Tapestry or Arras worke consisting of skin bones muscles and sinewes The excellency of the body of man when he was first created may bee shewen by the excellent gifts which have been found in the bodies of men since the fal as one finding the length of Hercules foote gathered by it the proportion of his whole body So may wee by the reliques found in sinfull man gather what a goodly thing the body of man had beene before the fall As the complexion of David 1. Sam. 16.12 The swiftnesse of Hazael who was swift as a roe 2. Sam. 2. The beauty of Absalon in whom there was not a blemish from top to toe 2. Sam. 14. All which being joyned together would make a most rare man and if the miraculous wine changed by Christ Ioh. 2. at the marriage in Cana of Galile exceeded farre the naturall Wine how much more did the body of man in the first creation exceede our bodies now The members of the body of man are applyed to other creatures as the Head of spices Can. 4. Renes tritici the Kidneys of the wheate Devt 32. the Heart of the earth Matth. 12.40 the Lippe of the sea Heb. 11.12 the mouth of the sword 11.34 and such like all which shew the excellencie of mans body The measures of every thing are taken from the body of man as the Inch the Foot the Palme and the Cubit There are sundry members in the body of man which God ascribes to himselfe as the Head the Heart the Eares the Feete to expresse his attributes to us God hath made the body of man a Temple for himselfe to dwell in and the Sonne of God hath assumed the body of man in one person to his God-head a dignitie which the Angels are not called unto and after the making of man he left nothing but to make himselfe man Prop. God hath placed wisely the members in the body Illust 1 There are some members that are called Radicall members as the liver the heart and the braine in these Membra radicalia the Lord hath placed the Naturall vitall and animall spirits these spirits are carried by the Veines Arteries Nerves the Veines carry the vitall spirits from the Liver the Arteries carry the naturall spirits from the Heart Officialia and the Nerves carry the animall spirits from the Braine There are other members which are serving members as the hands feete and such The members of the body helpe one another the superiour rule the inferiour as the eyes the whole body againe the inferiour support and uphold the superiour as the feete the legges and thighes support the whole body The middle members of the body defend the body and provide things necessary for it as wee see in the hands and armes The Sympathie amongst the members if one bee in paine the whole are grieved againe when one member is deficient another supplyeth the defect of it as when a man wants feete hee walkes upon his hands so when the head is in danger the hand casts it selfe up to save it Lastly great griefe in one member makes the paine of the other member seeme the lesse which all shew the sympathy amongst the members The variety of the members of the body sheweth also this wisedome of God If all were an eye where were the seeing 1 Cor. 12.15 Of the severall outward members of the Body Of the Head THe Head is the most excellent part of the body First we uncover the Head when we doe homage to a man to signifie that our most excellent part wherein our reason and understanding dwells reverenceth and acknowledgeth him Secondly because the Head is the most excellent thing therefore the chiefest part of any thing is called the head Deut. 28.24 Thou shalt be the head and not the tayle So Christ is called the Head of the Church Ephes 5.23 and the husband is called the head of the wife 1 Cor. 11.23 So the excellentest spices are called the head of spices Exod. 30.25 All the senses are placed in the Head except the touch which is spread thorow the whole body Secondly the Head is supereminent above the rest of the body Thirdly the Head giveth influence to the rest of body Fourthly there is a conformitie betwixt the

Sam. 19.43 Have wee not all a part in David the King So all the creatures say Have we not all a part in Man Illust 2 There are three worlds and man is the fourth First Quadruplex mundus elementaris caelestis supermundanus microcos●●us the elementary world Secondly the celestiall world Thirdly the angelicall or supercelestiall Fourthly the little world Man And those things which are found in the inferior worlds are likewise found in the superior we have here below the elementary fire here it is ignis urens burning fire This same fire is in the heavens and there it is ignis fovens vivificans it quickeneth and nourisheth all things There is fire above in the celestiall spirits and there it is ignis ardens amor Seraphicus burning in love Man the fourth world hath all these three sorts of fire in him First the elementary fire in the composition of his body of the foure elements Secondly the celestiall fire the influence of the Planets in him Thirdly the supercelestiall fire the love of God heating and burning within him Luk 24. Did not our hearts burne within us God hath joyned all things in the world per media Illust 3 by middles as first he coupled the earth and the water by slime so the ayre and the water by vapours the exhalations are a middle betwixt the ayre and the fire argilla or marle a middle betwixt slime and stones So the christall betwixt water and the diamond Mercury or Quicksilver betwixt water and metals Pyrrhites the firestone or marcasie betwixt stones and metals the corall betwixt roots and stones which hath both a roote and branches Zoophita or plants resembling living creatures as the Mandrake resembling a man the hearbe called the scythyan lamb● resembling a lambe or a middle betwixt animals and plants So amphibia as the Seale and such betwixt the beasts living on earth and in the Sea so Struthiocamelus the Ostrich betwixt fowles and beasts So the fleeing fishes are a middle betwixt the fowles and the fishes the batt betwixt creeping things and the fowles the hermaphrodite betwixt man and woman the Ape betwixt a man and a beast and man betwixt the beast and Angels A collation betwixt the child in his mothers belly A collation of man between the three states of his life and when he lives here after he is borne and when he lived under the ceremoniall Law In the mothers belly the first seaven dayes it is seede onely and then there is feare onely of effluctions but if the mother retaine the seede the first seven dayes then there is hope that it will be embryo this an imperfect child in the mothers belly after the seventh day till the fortieth day then there is danger that she is abhort if shee part not with this before the fortieth day then it is faetus vivens a living child till the birth When the child is borne if hee live till the seventh yeare then there is hope that he shall be lively and if he live till the fortieth yeare that then he usually comes to his perfection and wisedome Answerable to these under the ceremoniall law were the children passing the first seven dayes who were circumcised the eight and the fortieth day were to be presented before the Lord. Levit. 12.6 CHAP. VI. Of the soule of Man THe soule of man is an immortall substance Prop. The opposition betwixt the life of the beast and the soule of man Illust 1 That the lives of beasts are mortall sheweth that the soule of man is immortall First the life of the beast is mortall and perisheth with the body Reason 1 because there is no operation in the sensitive facultie without the organs of the body but in the beast there is no operation found above the sensitive faculty for they neither understand nor reason Psal 32.9 Be not like the horse or mule in whom there is neither understanding nor reason That the beasts neither can understand nor reason it is manifest thus because all beasts and fowles of the same kinde worke alwayes alike being moved onely by nature and not by art as all the Swallowes make their nests alike and all the Spiders weave their webs alike therefore the beast can worke nothing without the organs of the body whereupon it followeth that when the body of the beast perisheth the life perisheth also In every thing which may attaine to any perfection Reason 2 there is found a naturall desire to that perfection that is good which every thing desireth but every thing desireth the owne proper goodnesse in beasts there is no desire found but in their preservation of their kinde by generation they have this desire hic nunc at this time and in this place but their desire reacheth not to perpetuitie for the beast is not capable of perpetuitie therefore the life of the beast is mortall Delights perfect the operation Reason 3 and as sawces give a good relish to the meate so are delights to our workes when any thing hath attained the owne proper end it breeds delight but all the delight in beasts is onely for the preservation of their bodies for they delight not in sounds smels or in colours but so farre as they serve onely to stirre up their appetite to meate or to provoke them to lust as when the Elephant beholds red colours it moves him not to fight but stirres him up to lust and being thus enflamed he fights but simply his lust is stirred up by it therefore the beasts have no delight but in bodily and sensuall things and doe nothing but by the body therefore Levit. 17.11 The life of the beast is said to be in the bloud which is not to be found so in the soule of man If the sense received things without a bodily organ Reason 4 then any of the senses should receive in them both colours sounds smels and tastes because an immortall substance doth apprehend all the formes alike as wee see in the understanding using no bodily organ it understands all sensible things alike Therefore the sensitive facultie is still bound to the organs of the body The sense is corrupted by a vehement object as the sight is dazled Reason 5 and the eares are dulled by too vehement objects of seeing and hearing but the understanding the more it apprehends the more it is perfected because it useth no bodily organ as the sense doth Object But it may be objected against this out of Act. 26.24 Too much learning hath made thee madde then it may seeme that the understanding is dulled by learning and not perfected Answ when a man becomes madde through learning it is not the understanding simply that is madde but the distraction is in the sensitive part arising from the ill constitution of the body The soules of beasts are mortall Consequence therefore Plato and Pythagoras erred who held that they were immortall CHAP. VII Of the Immortalitie of the Soule THat the Soule of

Tongue God will not have a heart and a heart in a man Psal 12. so hee will not have a Tongue and a Tongue in him Pro. 8.13 that is a double Tongue Before the fall A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer Psal 45.1 and uttered those things which his heart indited but since the fall it is a world of iniquity and defileth the whole bodie and setteth on fire the course of nature and is set on fire of hell Iam. 3.6 now it is an unruly evill and filled with deadly poyson Iam. 3.8 Coll. 2 Before the fall he spake but with one Tongue but since the fall he is bilinguis hee speakes with a double tongue Prov. 8.13 and sometimes trilinguis Eccles 33. Lingua tertia commovit multos a third tongue hath troubled many The Chalde paraphrase calleth a backbiter a man with a three fold Tongue or a Tongue which hath three stings The Iewes give an example of it in Doeg who killed three at once with his evill report Saul to whom hee made the evill report the Priests of whom he made the evill report and Himselfe who made the evill report The Heathen in the dedication of the severall parts of mans body gave the eares to Minerva the tongue to Mercurie the armes to Neptune and the eye to Cupid c. Of the Womans Dugges God hath placed the Womans Dugge in her brest Duplex est causa physica moralis and not in her belly as in beasts and that for two causes the first is a Physicall cause the second is a Morall cause The Physicall cause God hath placed them so neere the liver that the milke might be the better concocted and the more wholsome for the child The Morall cause that the woman might impart her affection and love more to her child by giving it sucke with her Dugge which is so neere the heart The giving of Sucke was one of the greatest bonds of obligation of old betwixt the mother and the children when they intreated any thing of their children they would say By these Dugges which gave thee sucke I request thee doe this Virgil. Of the Hand By the Hand we promise and threaten it is the right hand of fellowship Gal. 2.9 We reckon by it Wisedome commeth with length of dayes upon her right hand Prov. 3.16 The ancients reckoned upon their left hand untill they came to an hundred yeeres and then they began to reckon upon their right hand So the meaning of Salomon is that wisedome should make them to live a long age even to a hundred yeeres As wee reckon with the hand so wee worship with the hand Iob protests that hee blessed not his hand when hee saw the new Moone Iob 31.27 The Idolaters they used to kisse their Idols Ose 13.2 But because they could not reach to the Moone to kisse her they kissed their hand in homage before the Moone and Iob purged himselfe of this kinde of Idolatry And the speciall providence of God is to bee marked in the hand of man that hee hath made him to take his meate with his hand and hath not left him to gather his meate with his lipps as the beasts doe for if man did so his lippes should become so thick that he should not speake distinctly wee see by experience that those who have thicke lippes speake not distinctly Of the internall members of Mans Bodie Of the Heart All the passions are seated in the heart we see in Feare such as are transported therewith call backe the blood to the heart as to the place where feare exerciseth her tyrannie therewith to defend themselves and therefore it is that those creatures that have the greatest and largest hearts are most fearefull because the heat is more largely dispersed within their Heart and consequently they are lesse able to resist the assaults of feare Object But it might seeme that our anger is seated in the Gall love in the Liver and melancholy in the Splene and so the rest therefore the affections have not their seat in the Heart Answ These foure humors seated in the Gall Liver and Splene are not the seate of the passions but they are the occasion whereby the passions are stirred up as the abundance of blood in the Liver stirreth up the passion of our love which is seated in the heart The heart is the first mover of all the actions of man for as the first mover carryeth all the spheres of the Heaven with it so doth the heart of man carry all the members of the body with it In naturall generation the heart is first framed and in spirituall regeneration it is first reformed The heart liveth first and dyeth last So in the spirituall life the life of Grace begins in the heart first and is last left there hence it is that Michael the Archangell and the Devill Iud. 9. strove no faster about the body of Moses than they doe about the heart of man therefore the Lord saith Sonne give me thy heart Prov. 23. The Iewes compared the heart of Man for the excellency of it to three things First to the holiest of all where the Lord gave his answers So the Lord gives his answers First out of the heart Secondly they compare it to Salomons throne as the stateliest place where the King sits So the Lord dwels in the heart of man as in the throne Thirdly to Moses Tables in which he wrote his Law Prov. 3.3 Write Wisedome upon the Tables of the heart God dwelt in the heart of Man before the fall A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart for out of the heart proceed Murther Adultery evill speakings and such Math. 15. It was a great curse which the Prophet denounced against the house of Ahab 2. King 10.27 That it should bee turned into a Iakes but a farre greater change now unto the heart of a man being now a receptacle of all uncleannesse The heart of man before the fall was a wise heart Coll. 2 and placed in his right side Eccles 10.2 But the heart of a foole is now in the left side Eccles 10.2 The Anatomists marke when the heart inclineth more to the right side the spirits of these men are more lively and are more apt for contemplation the right hand is the stronger hand because more heate proceeds from the heart to the right hand then to the left But when the heate equally disperseth it selfe to both the hands then a man is Ambidexter hee hath the use of both the hands equally alike By the right hand wee doe things more easily because motion proceeds first from the heart to it The meaning then of Salomon is that the heart of the wise man is a strong heart a couragious heart apt to doe good and a most honorable part wherein the Lord hath set his residence but the heart

man is immortall Reason 1 it is proved by these reasons First the Soule when it understandeth any thing it abstracts from the things which it understands all quantity qualitie place and time changing it into a more immateriall and intelligible nature which is universalitie and loseth the particular and individuall nature as our stomackes when they receive meate change and alter the outward accidents of the nourishment to the owne nature whereby it becomes flesh and bloud So the Soule when it conceiveth of a thing it separateth all these dregges of particular circumstances from the body and conceives it universally in the minde When a man looketh upon a horse hee seeth him of such quantitie of such a colour and in such a place but when hee is conceived in the minde then it is an universall notion agreeing to all horses As the thing conceived in the minde is not visible because it hath no colours it is not audible because it hath no sound it hath no quantitie as bigge or little So the soule it selfe must be of this nature without all these quantity quality time and place and therefore cannot be corruptible If the Soule were mortall then it should follow Reason 2 that the naturall desires should be frustrate but the naturall desires which are not sinfull in the Soule cannot be frustrate Naturanihil facit frustra Nature doth nothing in vaine it should be in vaine if there were not something to content it which being not found upon earth must be sought for in heaven therefore the soule is immortall A sinfull desire cannot be fulfilled as if one should desire to be an Angell but naturall desires as the desire to be happy and to be free of misery cannot be fulfilled in this life therefore it must be fulfilled in the life to come naturally every man desires to have a being after his body is dissolved hence is that desire which men have to leave a good name behind them and so the desire that they have that their posterity be well and that their friends agree and such and from this natural desire come these ambitious desires in men who are desirous to erect monuments and sepulchers after their death and to call their lands after their name Psal 49.12 So Absolon for a memoriall of himselfe set up a pillar in the Kings dale 2 Sam. 18.18 And the poorest tradesman hath his desire when he can reach no higher hee will have a stone laid upon him whith his marke and name upon it this very ambitious desire in man is a testimony in his minde that hee acknowledgeth the immortalitie of the Soule Quest Dist 44.9 2. Scotus moves the question here how shall wee know that these naturall desires are agreeable to reason and that they must be fulfilled because they are naturall Answ He answers that this desire of the immortalitie of the Soule is naturall because it longeth to have man a perfect man for man is not a perfect man while he hath a Soule and a Body joyned together after they are separate so that this desire cannot be a sinfull desire because it is from the God of nature Things without life seeke their preservation secundum numerum in their owne particular being and resist those things which labour to dissolve them beasts againe desire the continuance of their kinde ut nunc onely for the present they desire not the continuance of their kinde perpetually but man naturally desireth esse absolutum suum his perpetuall being included within no bounds The Soule is no bodily thing Reason 3 therefore it is not corruptible if it be a body it must be finite and consequently cannot have an infinite power but the power of the Soule is in a manner infinite in understanding comprehending not onely singular things but the kindes of all things and universalitie therefore the understanding standing cannot be a Body and consequently mortall Object But it may seeme that the Sunne and fire which are bodies may multiply things to an infinite number and therefore bodily things may have power in infinite things as well as intellectuall Answ The fire may consume singular things by adding continuall fewell to it it cannot consumere species rerum the kinds of things But this is the perfection of the understanding that it conceiveth not onely singular things but also all kinds of things and universall things that in a manner are infinite and so where the understanding receiveth these things it is not corrupted by them neither corrupts them but is perfected by them Every corruptible thing is subject to time and motion Reason 4 but the Soule is neither subject to time nor motion therefore the Soule is not corruptible that the Soule is not subject to motion it is cleared thus motion hindereth the Soule to attaine to the owne perfection the soule being free from motion and perturbation is most perfect and then it is most fit to understand things as the water the more cleare it is it receives the similitude of the face more clearely Therefore it was that Elisha when he was to receive the illumination of prophecie he called for a Minstrell 2 King 3.14 to play sad musicke to settle his affections These things that are true Reason 5 have no neede of a lye to further them but to use the immortalitie of the Soule as a middle to further us to the duties which wee are bound to doe were to use a lie if the Soule were not immortall for many religious duties which wee are bound to performe require the contempt of this life as the restraining of pleasures which a man could not doe if hee had not hope of immortalitie in which he findeth the recompence of his losses This perswasion of immortalitie made the heathen undergo death for the safetie of their countrey and if our last end were onely in this life then all that we doe should be for this last end to ayme at it to procure it and never to crosse it it were great madnesse in men to undergoe so many hard things as they doe if they had not a perswasion in their hearts of this immortalitie if we hope onely in this life Then of all men wee are most miserable 1 Cor. 15. and if the Soule were not immortall Christ would never have commended him who hated his owne Soule in this world that he may gaine it in the life to come Marke 8.35 The Soule is immortall because God is just Reason 6 for God being the Iudge of all Gen. 18.23 it behooveth him to punish the wicked and to reward the just but if God did not this in another life he should never doe it for in this life the wicked flourish aad the just are afflicted Psal 37. therefore as God is just there remaines another life wherein the soules of the godly are rewarded for wel-doing the Prophet saith Ier. 12. concerning every mans reward O Lord thou art just when I plead with thee yet let me talke with thee of thy

Spirits Soule and Bodies Answ By the Spirit is not meant here a third thing which joynes the soule and body together but by the Spirit hee meanes the gift of sanctification which is through the whole man both in Soule and body opposite to the Old man Rom. 7. The soule is joyned immediately to the body Conseq therefore Averrois erred who held that the phantasies or imaginations were a middle to joyne the soule and the body together So these who held that the soule was joyned to the Body by corporall Spirits and so these who held that they were joyned together by light The soule being one yet hath three distinct Faculties the Vegetative Prop. Sensitive and Reasonable faculties In the conception the Vegetative and Sensitive faculties are vertually in the seede Illust untill the fortieth day and after the fortieth day the reasonable soule is infused Anima vegetativa sensitiva est virtussemi nis praeparans materiam ad recipiendem formam intellectualem they give place and it animates the body Exod. 21.22 If two strive together if one of them strike a woman with child that she part with her child and there bee no hurt neither to the mother nor to the child then the striker shall not die but if there follow death of either of them then the striker shall die If shee part with the child before it bee quicke in her belly then shee shall not die but if it bee a quicke child and shee part with it then hee shall die Physitians and Canonists hold that before the forty dayes it is not a living child it is then called Golem Psal 139. vers 16. Massa rudis corpus imperfectum before the members bee fashioned in it The seventie reade these words Exod. 21. verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non signatum which they referre to the imperfect child when the woman abhorts and the Rabins call it Asiman which word they borrowed from the Greekes as money not sealed or stamped therefore the Law saith Si exierint jeladébha nati ejus her sonnes the Law then meaneth of a perfect and a formed infant when a resonable soule quickens it Why should one give life for life when as yet the life is not perfect Adams body perfectly fashioned saith Augustine received life and not before So infants bodies perfectly fashioned receive the reasonable soule The soule is joyned to the body to make up one person Prop. The soule is not in the body Illust as a man dwelling in his house or a Sayler in the shippe for a house will stand without the man but the body decayeth without the soule shee is not in the body as the Spider in her web as Chalcidius held determinate to one part of the body and from thence giving vertue and influence to the whole body as the spider dwelling in the middle of her Cob-web feeles the least touch in the webbe either within or without Neither dwels the soule in the body as water into a vessell or as one liquor into another or as the heate in the fire but as the morning light imparts the beames here and there and in an instant doth unite her selfe to the transparent ayre in all and every part thereof still resting whole when the ayre is divided abiding pure when the ayre is corrupted So the soule filleth the body beeing all in all and all in every part and as the Sunne bringeth light from above although we behold it in the ayre so the soule springs from eternall light although shee shew her powers in the body and as the Sunne in diverse places worketh diverse effects here Harvest there Spring here Evening there Morning so doth the soule in our little world worke diversely upon diverse objects here shee attracts there shee decocts here shee quickens there shee makes to grow the light shines by it selfe without the ayre but not the ayre without the light so the soule lives by it selfe but the body cannot live without the soule But as in all comparisons there is some dissimilitude so it is here for the light is but a qualitie but the Soule is a substance the light comes from the substance of the Sunne but the Soule is not of the Essence of God This conjunction betwixt the soule and the body is so neere that it makes up one Person and this is the reason why the soules long for the bodies Revel 6.10 to bee joyned againe to them in the resurrection The soule was joyned to the body to make up one Person Consequence and to dwell perpetually in the body but since the fall the soule is from home in the body and absent from the Lord Prop. 2. Cor. 6. The Soule is appointed onely to animate one Body Illust The body of a flee must onely have the life of a flee in it Anima non est unibilis omni corporised organino naturall ad susceptionem corporis apto the Soule of a man cannot animate the body of an other Man or an Elephant Materiae individuales ejusdem speciei sunt ita determinatae ut nullam aliam formam ejusdem speciei recipere possunt that is Every body of that same kinde is so determinate that it cannot receive any other forme of the same kind but the owne The soule can animate no body but the owne body of it Consequence therefore they erre who thinke that the Soule of Man may enter into the body of a beast and animate it 2. The Pythagareans and the Iewes erre who held that the soules went from one body to another Marke 6.16 The soule was placed in the body Prop. to animate and to rule it There are two things required in a forme First Illust 1 that it give a being to the matter Secondly that the forme and matter make up one thing so doth the Soule of man give being to the body and makes up one Person with the body Object But seeing the soule is a spirituall thing and the body corporall of two different natures how can they make up one person Answ The more excellent that the forme is the more nearely it is joyned to the matter and makes the neerer conjunction with it So the soule of man joyned with his body makes a more stricter conjunction then the life of the beast joyned with his body But if the body were of the same nature with the soule it should not make up one person as the life of the beast joyned with the body makes not up one Person because of the basenesse of the forme which is onely drawne out of the matter Wee beleeve that Christ tooke upon him the nature of Man and therefore a soule Illust 2 which would not follow if the soule were not an essentiall part of man but onely a ruler of the body Christs Divinity might have ruled his humanity But Apollinaris was condemned for taking away of Christs Soule and putting onely his Divinity in place of a soule to rule the body There are some

although it be long ere it burne Thirdly there is in a patient a passive or obedientiall power or that which they cal potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or susceptiva as when the potter makes a vessell of clay Fourthly there is a meere passive power as a stone hath no aptnes to bee made a living creature Man before his conversion is not like powder which had a neere power to take fire he is not like greene wood which hath a remote power to take fire he is not like the stone that is meere passive but he is like the clay in the potters hand that is passive and capable to bee formed according to the will of the potter and in this fense is that of Augustine to be understood Velle credere est gratiae sed posse credere est naturae to be willing to beleeve is of grace but to be able to beleeve is of nature which Cajetan expounds wel posse credere is meant of the potential or obediential power God hath three sorts of workes which hee workes in our justification First Jllust 2 Tria genera operam Deus operatur in nostra justificatione such workes as are onely proper to God as to stand at the doore and knocke Revel 3. ●0 to open the heart and to inspire c. In which our will giveth neither concourse nor co-operation therefore in these we are onely passive and the will is actived not being as yet active it selfe Non habet activum concur sum hic sed solum modo recipit the will hath no active concourse unto grace here it hath onely an aptnesse to receive faith being wrought in it Secondly the begetting of new qualities in the habite as Faith Hope and Charity for to the bringing forth of such excellent qualities nature can doe nothing Man here also is passive as the ayre when it is illuminate by the light Thirdly such workes in the act as to beleeve repent c. which God workes not in us without us unto which purpose is applied that of Paul 1 Cor. 15. The grace of God with me and that of Augustine cooperando perficit quod operando incepit so the will of man by this concurring grace is made pedissequa and a subordinate agent unto grace grace being comes and dux August Epist 406. and the will being pedissequa sed non praevia attending grace but no wayes going before Prop. In the point of Mans conversion the will being moved afterwards moves it selfe Illust This action of the will is first from grace and secondly from the will it selfe in both these acts God concurres as the first agent and the will as the secondary In the state of corruption the Will is the true efficient cause of sinne in the estate of justification the will is truely indued with grace but in both these estates the Will is a true efficient but differently for in the sinfull estate the will is the principall efficient but in the estate of grace it is subordinate to the grace of God and not collaterall the holy Ghost quickning it and reviving it to worke and so by the grace of God wee are that we are 1 Cor. 15.10 Quest Whether is the conversion of man with his Will or against his Will Answ Voluntas confideratur ut est natura quaedam ut est principium suarum actionum The Will is considered two wayes First Vt est natura quaedam as it is a creature ready to obey God who rules the universe Secondly Vtest principium suarum actionum whereby it freely wills or nils in the first sence it is not against the will that it is converted in the second sence as it is corrupted willing sinne freely before sinne be expelled it is against the Will The water hath the proper inclination to goe downeward to the center yet when it ascends upward and keepes another course ne detur vacuum lest there should be any emptinesse in nature it runnes a course contrary to the own proper inclination so when the will obeyeth God in the first act of mans conversion it is not against the Will if ye respect the will as it followeth the direction of God but if yee respect the will as it is corrupt and sinfull it is against the will to obey God Quest Thom. cont gentil de miraculis Whether is the conversion of man a miracle or not Answ Dua conditiones requiruntur ut aliquid fit miraculum 1 ●e causa fit occulta 2. ut sit in re unde aliter videatur debere evenire We cannot call it a miracle for there are two conditions required in a miracle First that the cause which produceth the effect be altogether unknowne to any creature for if it be knowne to some and not to others it is not a miracle the eclipse of the Sunne seemes to the country man a miracle yet a Mathematician knoweth the reason of it therefore it is not a miracle The second condition required in a maracle is that it be wrought in a thing which had an inclination to the contrary effect as when God raiseth the dead by his power this is a miracle because it is not according to the nature of the dead that ever they should rise againe So when Christ cured the blind this was a miracle for nature would never make a blinde man to see so when Christ cured Peters mother in law of a feaver on a sudden this was a miracle for nature could not doe this in an instant If any of these two former conditions be lackeing it is not a Miracle Therefore in the defect of the second condition the creation of the world is not a miracle because such a great effect is proper to the nature of so glorious a cause but if Man or Angel could create it were a miracle for it is contrary to their finite nature to produce such an infinite effect So the creation of the Soule is not a miracle because God worketh ordinarily here nature preparing the body then God infuseth the Soule But if God should create a Soule without this preparation of nature this should bee a miracle in respect of the second condition as when he created Eve without the helpe of Adam and Christs manhood in the wombe of the Virgin Creatio est opus magnum sed non miraculum without the Virgine So the conversion of Man is not a miracle because the reasonable Soule was once created to the Image of God and is againe capable of the grace of God When wee heate cold water by fire although it be contrary to the inclination of the forme of the water to bee hote yet it may receive heate and when it receives heate it is not a miracle But improperly the conversion of Man may be said to bee a miracle in respect of the first condition required in a miracle because it is done by God who is an unknowne cause to us and although it bee not

gives them nectar and ambrosia to eate and drinke for when the soule is taken up with this contemplation beholding the chiefe Good then the appetite is satisfied with milke and honey as the Scripture calls it As nurses taking pleasure and delight to feed their babes when they have stilled them they lay them up to sleepe and then they take delight to feed themselves so when the sensible faculty shall be satisfied then shall our great delight be in contemplation to behold the face of God and that eternall glory whereupon is resolved that position laid downe in the beginning that mans chiefe felicity in his life before the fall was chiefly in contemplation and so shall it be in glory although action in love doe flow from it as the fruit from the tree CHAP. XX. Of Adams conjunct life or his marriage THe second royall prerogative bestowed upon Adam in Paradise was that he had his marriage immediately celebrated by God God made the woman of the man Hee made not paires of males and females in mankinde as hee did of the rest of living creatures but he made the one of the other first to shew them the neere conjunction which is betwixt them secondly hee made the woman of the man that he might be her heed and the fountaine of all man-kinde which chiefly belonged to his dignity thirdly she was made of him that she might obey and honour him Christ saith Mark 2.27 the Sabbath was made for man and not man for the Sabbath therefore as man was made Lord over the Sabbath so hee was made Lord over the woman This subjection of the woman to the man was shewed by the veile which was put upon the womans head when she was married Gen. 24.65 In the fift of Numbers when the husband accused the wife of adultery she was commanded to stand bareheaded before the Priest as not being now under her husbands subjection untill she was cleared of this blot Secondly this subjection is notably set out in that heavenly order 1 Cor. 11.3 God is Christs head and Christ is the mans head and the man is the womans head Thirdly this subjection is likewise shewed by that dreame of Ioseph Gen. 37. Where the father is compared to the Sunne the wife to the Moone and the children to the starres Fourthly the Persians had this soveraignty over their wives they had a proverbiall kind of speech which was and they shall speake the language of their owne people that is they shall live after the manner of their owne country and have commandement over their wives Esth 1.20 vejit tenu jecar they put her in the masculine gender to signifie their ready obedience for when the Hebrewes will commend a thing in women as well done they put them in the masculine gender and againe when they will discommend men they put them in the feminine gender because now they have committed abomination with idols Since the fall A collation betwixt the innocent and old Adam this heavenly order is mightily inverted when the woman claymes soveraignty over the man and will not bee subject to him as she seekes superiority over her husband so if she could she would pull Christ out of his place and God the Father out of his This inverting of natures order hath ever a curse joyned with it when such effect superiority Plutarch hath a very good apologue for this the members of the body of the Serpent saith hee fell at variance among themselves the taile complained that the head had alwayes the governement and desired that it might rule the body the simple head was content but what became of it when the tayle tooke the guiding of the head and the rest of the body it pulled the head and the body through the brambles and briars and had almost spoyled the whole body So let us remember that apologue of the bramble Iudg. 9. When it got the ruling of the trees of the field what became of them a fire came out from it and burnt them In some case the Lord hath granted as great power to the woman over the man as he hath granted to the man over the woman as in the mutuall use of their bodies and in this case he is as well subject to his wife as he is her Lord but in other things the man hath thesuperioritie over the woman Quest Seeing the woman hath as great right over the body of the man as the man hath over her body how is it that Rachel with her mandrakes perswaded her husband to lye with her Gen. 30.15 It might seeme shee had not such a right to claime this of her husband Answ In this polygamie there was some cause of exception because a man had two wives at once and that of Christ may be fitly applied here One man cannot serve two masters Mat. 6.24 God made the woman of the rib of Adam She was not made of the eye as the Hebrewes say Prop. that she should not be wandring and unstable like Dinah Illust Gen. 34.1 Neither was she made of the eare that she should not be auscultatrix a hearkener like Sarah Gen. 18.10.14 he made her not of the foot that shee should not be troden upon like the Serpent But hee made her of the rib that she might be his collaterall to eate of his morsels drinke of his cup and sleepe in his bosome 2 Samuel 12.3 Quest When God tooke this rib out of Adams side whether had Adam a rib moe than enough or when it was taken out whether wanted he a rib To say that he wanted a rib would imply an imperfection to say that he had a rib moe than enough would imply superfluitie in Adam which in the estate of innocencie cannot be granted Nonut individuum sed ut species Answ Adam must not bee considered as other men but as he who represented whole mankind and therefor he having a rib moe then other men have who are but singular men yet he had not a rib moe than enough The seed which is in the body of man is no superfluitie in man because it serveth for the continuation of his kinde So this rib was no superfluous thing in Adam although he had a rib more than the rest of mankinde We count it now a superfluous thing when a man hath moe fingers than ten so to have moe ribs than twenty-foure Againe if we say it was one of his ordinary ribs it will not follow that there was any defect when this rib was taken out for wee may safely hold that God put in a new rib in place of it for when Moses saith that God shut up the flesh in place of it it will not follow that he closed it up onely with flesh but also with a rib as Adam himselfe afterward shewed Gen. 2 23. she is flesh of my flesh and bone of my bones Quest But how could so little a matter as a bone become the whole body of a woman was this the