Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	body_n	glory_n	soul_n	7,280	5	5.2585	4	true

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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

Wildernesse this their contemplative life hath pride for the father and idlenesse for the mother The contemplative life is the most excellent life therefore that life that drawes neerest to it must be the best There are three sorts of lifes Triplex vita activa effectiva voluptuaria the active life the effective life and the voluptuary The active life consists in managing and ruling things by prudency this was Davids life and it comes neerest to the contemplative life The effective life consists in dressing of the ground in husbandry and such this was Vzziahs life therefore 2 King 15. He is called vir agri because he delighted in tillage and this is further removed from the contemplative life than the active life The voluptuary life was that in Salomon when he gave himselfe to pleasure and delights so the life of Sardanapalus King of Assyria and this is furthest from the contemplative life Adam had the contemplative life chiefly he had the Active and effective life but he had not that voluptuary or sinfull life delighting in pleasure The first Adam his life was contemplative A collation betwixt the innocent old and glorified Adam active and effective The old Adam his life is voluptuary for the end of all his actions is pleasure The glorified Adam his life is contemplative and active onely Actiones internae quarum finis contemplaetio manebunt in vita futura ut dilectio amor at actioues exttrnae quarum finis est actio non manebunt quales sunt vir tutes morales quae diriguntur ad finem scilicet contemplatiorem at non versantur circa finem quia hoo proprium est contemplarionis and in this consists his last happinesse In the life to come the glorified Adam shall have all sorts of perfection in him First his desire shall be perfected in his being every thing naturally desires the being and preservation of it selfe for hee shall be perpetually Secondly his desire shall be fulfilled in these things that are common to him and other living creatures which is delight his delights and pleasure shall be spirituall altogether and these farre exceed corporall delights because men are contented to suffer many corporall torments for spirituall delights Thirdly his desire shall be fulfilled in his reasonable desires Quadruplex defiderium commune animale rationale intellectuale which is to rule his active and civill life In his active life so to live vertuously that hee cannot make defection to evill in this civill life for all that a man desires in this life is honour a good name and riches the desires of all these shall be perfected in the life to come for honour wee shall reigne with him Revel 20. For a good name none shall have place to accuse or revile them there for riches Psal 111. Riches and glory are in his house Fourthly his desire shall be fulfilled in his intellectuall knowledge because then hee shall attaine to the full perfection of these things that he desires to know and this shall bee the perfection of his contemplative life in beholding God which is the complement of all his other desires and they all ayme at this Object But it may be said that mans desire shall not be fulfilled in the life to come by beholding God for the soules in glory long for their bodies againe and have not their full rest till they injoy them Answ Duplex desiderium ex parte appetibilis ex parte appetentis The soules in glory desire no greater measure of joy than to behold God who is the end and object of their blessed nesse But they desire a greater perfection in respect of themselves because they doe not so totally and fully injoy that which they desire to possesse A man sitting at a table furnished with variety of dishes hee desires no moe dishes than are at the table yet hee desires to have a better stomacke so the soules in glory desire no greater measure of blessednesse than to behold God but respecting the longing they have for their bodies they are not come to the fulnesse of their blessednesse till they be joyned together againe Quest Whether shall the soule after the resurrection being joyned with the body againe enjoy greater happinesse than it had without the body in heaven Answ In respect of the object which is God it shall have no greater happinesse but in respect of it selfe it shall have greater joy both extensive because it shall rejoyce in the glory of the body Duplex gaudium extensivum intensivum Picalhom lib. 10. Etbic Sexcordiriones vitae bumanae metaphora sumpta a carcere a monstro a mundo a navi a curru ab●ave and intensive because in the conjunction with the body the operation therefore shall be more forcible when soule and body are joyned together The Academickes make fixe conditions of the life of man whereunto it is resembled which they set out to us by six metaphors The first is in the conjunction of the soule and the body and herein they take the comparison from a man in a Prison and in this estate man had need of spurres to stirre him up that he may come out of prison The second Condition of mans life is in consisting of contrary faculties and in this estate they compare him to a Monster halfe man and halfe beast the sensuall part fighting against the reasonable here we must take heed ne pars fera voret humanam lest the brutish part overcome the reasonable The third condition makes him an absolute man and then he is called the little world or epilogus mundi the compend of the world and so hee should labour to keepe all things in a just frame The fourth condition as he is ayming towards his end and so he is compared to a shippe in the midst of the Sea sayling towards the haven reason is the ship the windes waves and rockes are the many hazards we are exposed to in this life the oares are his affections and desires and when the eye is set upon eternall happinesse this is like the pole which directs the ship The fift condition is then when as the soule is purified by vertue and elevated above the owne nature then it is compared to a chariot which resembles the whole constitution of the soule joyned to the body the Coach-man is reason the horses which draw the coach are two one white and another blacke the white horse is the irascible appetite the blacke is the concupiscible appetite the spurres which spurre these horses forward are desire of honour and feare of shame The sixt condition is when the soule by contemplation ascends to God then it is compared to a fowle mounting upward then it is no longer considered as yoaked in the coach for now the horses are loosed auriga sistens eos ad praesepe tribuit eis nectar ambrosiam that is the coachman loosing the horses brings them to the manger and

they can suffer nothing that can be hurtfull to them therefore they shall be impassible When we say the bodies shall be impassible we meane of the hurtfull passions that may hurt the body but other wayes the senses shall have their comfortable passions from the objects Passio sensus est perfectiva passio naturae est afflictiva vel corruptiva The passion of the sense perfits the sense as Musicke doth our hearing but the passions of the nature corrupts and afflicts nature as sicknesses We shall have small use of the sense of touch in the life to come which onely serves for the continuation of our kind and persons this sense is common with the beasts but the seeing and hearing being more excellent senses are more spirituall receiving more immaterially their objects these senses shall remaine in the life to come and suffer by their objects 1 Cor. Chap. 15. verse 42. The body is sowne in corruption and is raised in incorruption Adams body before the fall was a glorious body Dos and beautifull 2 Claritatis sive gloria but the body of man since the fall hath lost that glorious beauty and hath many blemishes in it But the body in glory shall be most beautifull having the glory of the soule transparent in it as wee see the colour of the Wine in a glasse so the glory of the soule shall be seene in the body this glory in the body shall be a corporall glory for this maxime holdeth Omne receptum in recipiente est secundum modum recipentis non recepti Every thing received is in the thing receiving according to the nature of the thing receiving and not of the thing received So the body being a corporall thing receiveth the glory from the soule after a corporall manner Triplex pulchritudo ex terna forma procedens ab extrinseco procedens ab intrinseco A body may be said to be beautifull three manner of wayes First because of the comely proportionable colour of it as Absolon was beautifull this is a naturall beauty Secondly when the light from without doth shine upon a cleare object as the Sunne upon a Looking glasse doth cast a reflex The third ariseth from an internall light as the light which is in the Sunne or Starres The beauty which was in Adam before the fall was that naturall beauty arising from the comlinesse and proportion of his body wherein hee exceeded all the sonnes of men The beauty in Moses and Stephens face was like the beautie of the beames of the Sunne reflex't backe upon the glasse But the beauty of the glorified bodies shall be like the beauty of the Sunne and the Starres not from without as the light of the glasse but from the owne inward light this is the light that is spoken of Matth. 13. The just shall shine as the Sunne in the Kingdome of my Father Christs glorious transfiguration was a forerunner of that glory that wee shall have in heaven Wee shall be made conformable to his glorious body 1 Ioh. 3.2 This glory in Christs transfiguration in respect of the Essence was all one with the glory in the life to come but it differeth in measure from that measure which hee hath in heaven because it was not permanent but onely for a time as the Sunne inlightens the Ayre Againe in the transfiguration it was onely in his face but in glory it is through his whole body therefore the Apostle calls it His glorious body 1 Cor. 15. Thirdly in the transfiguration his cloathes were made white but in glory his body is not cloathed 1 Cor. Chap. 15. ver 43. It is sowen in dishonour and riseth in glory Adams body before the fall Dos was a nimble body and agile fit for the discharge of the functions of his soule 3. Agilitatis for if Asahel was swift as a Roe 2 Sam. 2. much more was Adams body Man since the fall hath a heavy and a lumpish body unapt to execute the functions of the soule neither can it performe those actions which the soule requires of it But in glory the soule having attained to the fulnesse of the desires of it the desires of the soule moving the body the body must be most nimble to obey In the first Adam there was no resistance in the body to the soule but in the glorified Adam the soule shall communicate to the body such power that it shall be most ready to obey it Besides the glory that shall redound from the soule to the body the soule and body both shall be replenished with the Spirit of God which shall make the bodies nimble and agile and not heavy and dull as they are now One Egge before it is hatcht is heavy and sinketh downe but when it is hatcht and full of spirits then it fleeth So these bodies which are heavy and dull now being then replenished with the Spirit of God shall be agile and nimble therefore the Apostle saith We shall be taken up to meete Christ 1 Cor. 11. Our bodies then being agile we shall shall meete Christ in the Ayre 1 Cor. 13.43 It is sowen in weaknesse and raised in power The first Adams body was a naturall body Dos 4 Subtilitatis sive spiritualitatis and was to be entertained by food as our bodies to preserve it from corruption The old Adams body although it be entertained by food yet cannot be preserved from corruption But the soule of the glorified Adam enjoying God adheres to him perfectly therefore the body enjoying the soule shall be perfectly subject to the soule and shall be participant of the soules properties so farre as possible it can having the vegetative and sensitive facultie fully subject to the reasonable soule Then the meate and drinke of the soule shall be to doe the will of the Father Ioh. 4.34 And to live upon that hid Manna Rev. 2. The nature of every thing is more perfect the more it is subject to the forme but then the body shall be most perfect and therefore then most subject to the soule 1 Cor. 15.44 It is sowen a naturall body and riseth a spirituall body It is called a spirituall body not that it is turned into a Spirit but because it shall be altogether ruled by the Spirit CHAP. V. Of the perfection of Mans Body MAn was created a middle betwixt the superiour and inferior creatures There is life in Angel and Man Prop. but more excellently in the Angell than Man Illust 1 so there is life in man and in the Beast but more excellently in Man than in the Beast and in this Man may rejoyce that there is no creature which disdaines to serve him yea The Angels are ministring spirits for his good Psal 104 4. And no marvell that hee is beloved of all these seeing all of these in some sort and every one of them both earthly and heavenly things doe like him because hee is a middle in which both agree and as the Iewes said 2

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

〈◊〉 〈◊〉 Essentially thus God is onely immortall 1 Tim. 6.16 Secondly Ex dono creationis by creation as the Angels and the soule of man Immortale multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex dono creationis ex hypothesi ex dono novaecreationis Thirdly Ex hypothesi by condition as Adams body had beene immortall if hee had stood in Innocencie Fourthly Ex dono novae creationis by the resurrection as our bodies and the new Heavens shall last perpetually after the resurrection The Physitians observed three estates in man Illust 2 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum plus accedit quam decedit when more nourishment remaines with the body than goeth from the body this should have beene in Adams posterity if hee had not fallen The second estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum quantum decedit per pugnam nutritio tantum apponit When as much nourishment remaines as decayeth The third estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declinans aetas Cibos assumimus ut corruptio quae posset accedere ex consumptione naturalis humidi evitetur ubi accedit minus quam deficit this is the decaying estate of man when lesse nourishment remaineth than decayeth and this was not in Adam before his fall When wee put water into wine at the first the wine converts the water into it but put often water to it then all turnes to water The body of man before the fall should not have turned to corruption but still should have turned the nourishment to wholsome food It is true there was some contrariety here for otherwaies hee could not have beene nourished but this was without the hurt of the whole which remained whole and perfit so that his body should have beene aequivalenter incorruptibile licet non videretur eadem numero materia It should still have remained that selfe-same body although in it there was some alteration for even as Theseus Shippe after that he had scoured the Sea from Pirats by her they hung her up as a memoriall to the posterity and the Athenians Plutarchi Moral when any planke or board decayed in her they put a new planke or board in place of it so that she was still eadem numero navis that selfe-same Shippe shee was before So should the body of man have beene still the same body by supplying new and equall strength for that which failed The Church of Rome holds The tenet of the Church of Rome concerning the immortality of the body that the body of man before the fall was mortall of it selfe and that the immortality of it came onely from without from that supernaturall righteousnesse which God cloathed Adam with and that death is onely but by accident from sinne because it removeth the bridle originall righteousnesse which held backe death and they say that the soule required a fit body to exercise her functions Bellarm. de grait primi hominis cap. 9. but it could not have such a body except made of contrary humours hence it received a body joyned to it by accident mortall which defect they say is supplied by that supernaturall righteousnesse Againe they hold that this necessity of death which was in nature before the fall is now turned since the fall into a punishment of sinne It was naturall before the fall say they for a woman to beare children but after the fall it was painefull and a punishment of sinne It was naturall before the fall for the Serpent to glide upon her belly but after the fall she was to glide with paine upon her belly this was the punishment of sin So say they death was naturall to man before the fall in his Pure naturals but now it is turned to him unto punishment of sinne and as the beasts which sinne not yet die so should man in his Pure naturals have died although he had not sinned if supernaturall righteousnes had not restrained his death In sensu coniuncto non poterat mori sed in sensu diviso poterat mori But wee hold that Adams body in his innocent estate was naturally incorruptible ex hypothesi that is so long as hee stood in holinesse there was such a harmony amongst the qualities of his body that they could breed no distemperature or bring death to him his body before the fall might have died but this power should never have beene reduced into act so long as he obeyed his maker but it is otherwise mortall now for now of necessity hee must die then it was in potentia remotissima in a most remote power to death now it is in potentia propinqua in a most neere power Angeli non poterant mori neque necesse erat eis mori Ad●●● poterat mori sed non necesse erat ei mori sed Ada●● corrupt necesse est ei mori The Angels could not die neither was it necessary that they should die Adam might die but it was not necessary that hee should die but Adam being corrupted it is necessary that he should die Our reasons to prove the immortalitie of Adams bodie before the fall are these Our reasons to prove that the body was naturally immortall and not supernaturally First the soule desireth naturally alwayes to be in the body therefore naturally it might attaine to this end Reason 1 for naturall desires before the fall were not frustrate so that it behoved the body naturally to be immortall and not supernaturally as they hold for the further clearing of this we must consider the soule either in the separation from the body or as it exists after the separation In the separation from the body it is contrary to the desire of the soule to be separate from the body therefore the naturall desire of it is to remaine in the body Againe Aliquid est contra aliquid praeter naturam animae when the soule exists out of the body est praeter naturam ejus it is beside the nature of the soule although it be not contrary to it therefore it must naturally long to be in the body againe Esth lib. 2. dist 19. They answer that the understanding creature desires naturally some things which it cannot attaine to but by supernaturall meanes as the soules of the blessed naturally desire to be joyned to their bodies againe yet they cannot attaine to this but by a supernaturall power to wit by the resurrection So say they the soule naturally desires the eternitie of the body although by nature it cannot attaine to it but there must be some supernaturall righteousnesse to cause it attaine to this Answer The case is not alike after hee hath sinned and before for after hee had sinned and the soule separate from the body naturally it cannot be joyned to it againe but by the supernaturall power of God but before the fall the soule should naturally have attained to that desire to have enjoyed an immortall body for it had no desire in it before the fall which it should shun

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

us to abhorre or flee that which wee most distast this was in Christ himselfe Luk. That which is in high request with men is in abomination before God abhomination and hatred both abhorres evill but abhomination doth shunne evill in a higher degree than hatred and hatha greater detestation of it Hatred respects the evill present abhomination the evill to come CHAP. IX Of Pleasure or delight PLeasure is a passion arising from the sweetnesse of the object which wee enjoy As the fabricke of the heaven makes the motion upon the two poles of the world which are as the two points where it begins and ends So all the passions of our soule depend upon pleasure and paine which arise from the contentment or distast which we receive from the objects As desire lookes to the thing to come and love to the thing present so pleasure looks to the delight in enjoying the thing God was the center of mans delight in the creation Prop. Some thing is in the center primo et per se Illust as the earth by it selfe and there it rests immooveable Aliquidest in centro 1. per se et immobiliter 2. immobiliter sed non per se 3. mobiliter est in centro 4 quod nullo modo est in centro Secondly the metals in the earth are in the center immooveable but not primo for there they are by the earth where of they proceed Thirdly a stone above the earth is in the center but rests not there immooveably Fourthly some things are not in the center as when iron is drawne up by the loadstone so when a man rests in a shippe he is not in the center To make the application A collation betwixt the second innocent glorified and old Adam Iesus Christ the second Adam is in the center God primo per se first and by himselfe and rests there immoveably therefore his delights must be the greatest The Angels and the glorified Spirits are in the center and rest there immooveably but they are not there primo per se therefore their delight is not so great as Christs Man in his creation was in the center but hee was there mutably the refore his delight was not so great as the sight of the glorified Spirits But man unregenerate rests not at all in the center he is like the yron drawne up by the loadstone which is not in the center or like a man who rests in a shippe therfore his delight must be most miserable The soules of the wicked are sayd to be in a sling 1 Sam. 25.21 the soules of my Lords enemies shall be in a sling wee see in what a violent motion a stone when it is put in a sling it is not then in the proper center so the soule when it is turned from God it never rests because it is out of the center But when it returnes to the center then it rests and takes true delight therefore David prayeth Psalme 43. returne my soule to thy rest come from thy pleasures and rest on God Therefore the rich man in the Gospell Conseq Luk. 12.18 when he had his barnes full and then sayd soule take thy rest he put his soule out of the center from true joy The moralists marke three sorts of pleasure the first is called pure joy A collation betwixt the second and old Adam the second not pure joy the third impure joy it is sayd Luk 10.21 that Christ rejoyced in his Spirit Triplex delectatio pura non pura impura this was pure and most excellent joy in Christs understanding and it had no griefe as contrary to it beholding that comfortable object God Secondly this pure joy it bred in his understanding Piccolh de summo bono it came into his will and here the joy was mixed being partly pure and partly not pure pure when it willed the salvation of man partly not pure but mixed with griefe when it willed the salvation of man by drinking of that bitter cup. But descending from his understanding and will to the sensuall part it was there non pura because in his sensuall part he had no comfort but it was never impura neither in his will nor sensuall part but now when he is in glory as his joy is pure in his understanding so it is altogether pure in his will and inferior faculties In corrupt man his joy begins not in his spirit but onely in his brutish and sensitive part and so ascending up to his will and understanding makes it impure joy altogether Quest. It may be asked how could Christ have the full measure of joy at the same time and the full measure of sadnesse seeing two contraries cannot be in the same subject at once in intensis gradibus in the highest degree Answ Lessius de summo bono Good and evill are two contraries so that how much the love of goodnesse increaseth so much the detestation and hatred of evil decreaseth but sadnesse and delight are not contraies but divers because they are exercised about divers objects as sweetnesse and bitternesse are not contrary but divers Sadnesse ariseth not from joy but from love and it lookes to another object than joy doth but good and evill which are contraries looke both to one object for if I love a thing I distaste all things contrary to it but when I am sad for a thing I am not ioyfull for the contrary but I love it so that the contrarietie ariseth here in respect of good and evill and not in respect of joy and sadnesse So that these might be both in Christ together Secondly it is answered ioy was in Christ in the highest degree in his understanding and will as beholding the divine essence immediately sadnesse was in Christ in the highest degree as carrying the punishment of our sinnes upon him these two passions here were set upon divers obiects and therfore Christ might have had the full measure of ioy and sadnes at the same time Prop. True ioy or delight is onely in the understanding Illust There are two sorts of delights Duplex delectatio sensualis spiritualis one in the sense or brutish these are called voluptates pleasures the other are called spiritual delights onely in the vnderstanding and these the most perfect delights Quest Whether doth mans cheife happinesse consist in these delights or not Answ Duae conditiones ad summum bonum requiruntur 1 ut non fit propter aliud 2. ut habeat sufficientiam in se These delights which are not perfect cannot be a mans cheife happines but accompany his happines For there are two conditions required in chiefe happines First that it be not ordained for another end Secondly that it have sufficient goodnesse of it selfe The first condition is not found in this perfect delight because it is ordained for another end that is for true happines whom it acompanies so likewise it is defective in the second condition for it

thou art perfect and thinkest that thou hast kept the whole Law if it be so yet one thing is resting to thee sell all thus wee see how Christ applies himselfe to his conceit here Object But it may be said that this young man spake not out of an ambitious conceit for the text saith that Christ loved him Answ The event sheweth that hee spake but out of the ambition of his heart and the words of Christ shew this also Mark 10.24 How hard a thing is it for a rich man to enter into the Kingdome of God and where it is said Christ loved him verse 21. The Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth friendly to speake to him and to deale gently with him but Christ liked him not in the estate that hee was in for hee went away trusting still in his riches and loving them better than Christ Christ and his Disciples renounced not all kind of right of those things which they had Conseq therefore that observation of the glosse upon the tenth of Marke is false Some have money and love it some want money and love it but these are most perfect who neither have it nor love it and to this they apply that of the Apostle Gal. 6.14 I am crucified to the world and the world to me as though a man could not beecrucified to the world unlesse he renounce it all and goe a begging Thus the Church of Rome serveth God with will-worship which hee never required at their hand Esay 1.12 By their vowes of poverty chastity and obedience this they make one of their counsels of Evangelicke perfection So much of Gods Image in man both inwardly in his soule and outwardly in his dominion superiority over all inferiour creatures it rests to speake of three conse quents proper to this image 1. Wherefore Gods image was placed in man 2. This image being placed in man whether it was naturall unto him or supernaturall 3. The benefit he reapeth by this Image which was his society with the Angels CHAP. XVI Of the end wherefore God placed this image in Man GOd placed this image in man Prop. to keepe a perpetuall society betwixt man and him Illust 1 Similitude and likenesse are a great cause of love Adam loved Evah when hee saw her first because shee was like unto him As a man when hee lookes into a glasse hee loveth his image because it is like to him but dissimilitude breeds hatred A man loves not a serpent or a Toade because they are most unlike him David marvailes that God should looke upon man Psal 8. but in the end he brings in his similitude in Christ or else he would hate us Secondly God placed this image in man as a marke of his possession therefore the Fathers called him nummum Dei for even as Princes set their image upon their coyne so did the Lord set his image upon man therefore miserable are these who adulterate this coyne and blot out this Image of God he deserveth now to be arrained as a traitour before God Man in innocency was like unto God A collation betwixt the innocent and old Adam but now he is become like unto the beasts of the field Psal 49. now God may justly exprobrate unto him Behold man is become like one of us There was a great change in Naomi when shee came to Bethlehem shee was not then Naomi beautifull but Mara bitternesse there is a greater change now in man when he is falne from his first estate and lost this holy image Man was made to the jmage of God Conseq therefore no man should lift his hand against him Gen. 9. no Prince will suffer his image to be defaced much lesse will God There arose a sedition at Antioch for that Theodosius the Emperour exacted a new kind of tribute upon the people Theodoret. lib. 5. cap 21. in that commotion the people brake downe the Image of the Empresse Placilla who was lately dead The Emperor in a great rage sent his forces against the City to sacke it When the Herald came and told this to the Citizens one Macedonius a Monke indued with heavenly wisedom sent unto the Herald an answere after this manner Tell the Emperour these words that he is not onely an Emperor but also a man therefore let him not onely looke upon his Empire but also upon himselfe for he being a man commands also these who are men let him not then use men so barbarously who are made to the image of God He is angry that justly that the brazen image of his wife was thus contumeliously used shall not the King of heaven be angry to see his glorious image in man contumeliously handled Oh what a difference is there betwixt the reasonable soule and the brazen image We for this image are able to set up an hundred but he is not able to set up a haire of these men againe if he kill them These words being told the Emperor hee suppressed his anger and drew backe his forces if men would take this course and ponder it deepely in their heart they would not be so ready to breake downe this image of God by their bloody cruelty CHAP. XVII Whether the Image of God in Adam was naturall or supernaturall THe second consequent of the image of God being placed in man is concerning the nature of it There are two things which principally wee and the Church of Rome controvert about touching the image of God The first is conditio naturae Duplex conditio imaginis Dei naturae Iustitiae the condition of nature the second is condtio justitiae concernig mans righteousnesse The Church of Rome holds that there was concupiscence in in the nature of man being created in his pure naturalls but it was not a sinne say they or a punishment of sin as it is now but a defect following the condition of nature Bellarm. lib. 7. cap 28. and they say that it was not from God but besides his intention And they goe about to cleare the matter by this comparison when a Smith makes a sword of yron he is not the cause of the rust in the yron but rust followeth as a consequent in the yron but if this rebellion flow from the condition of nature how can God be free from the cause of sin who is the author of nature Their comparison then taken from the Smith and the iron is altogether impertinent Triplex dissimilitudo compparation is first the smith made not the yron as God made man therefore he cannot bee sayd to be the cause of the rust of yron as God making man concupiscence necessarily followes him according to their position Secondly the rust doth not necessarily follow the yron neither is the yron the cause of it but some externall things they make concupiscence necessary to follow the body Thirdly the Smith if he could he would make such a sword that should take no rust but God according to