Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	die_v	resurrection_n	4,690	5	8.8195	4	false

Text snippets containing the quad

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

〈◊〉 〈◊〉 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

and flee as repugnant to the nature of it to remaine a little while in the body and afterward to remaine still without the bodie De summo bono lib. 1. sect 68. Secundum vegetativam sensitivam facultatem habuit actum naturalem sed secundum superiorem facultatem habuit actum super naturalem Secondly Lessius the Iesuite answers after this manner that there are three faculties in the soule the vegetative sensitive and understanding facultie he saith that the soule should have had an inclination and desire to the body naturally according to the vegetative and sensitive faculties but not according to the understanding or supreme which required a supernaturall power to worke this desire The soule saith hee being satisfied in her naturall desires in her vegetative and sensitive faculties cannot long for those againe by a supernaturall desire for it longeth now to be like the Angels of God neither marrying nor giving in marriage Matth. 22.30 But supernaturally in the estate of blessednesse shee desireth such a body which shall not hinder the body to attaine to her supreme and last end Answer It is true that after the fall the vegetative and sensitive faculties hinder the intellectuall facultie to attaine to the supreme end God but before the fall and in the conjunction of the soule with the body againe these inferiour faculties were subordinate and shall be subordinate to the superior facultie and did no wayes hinder or shall hinder the superior facultie therefore the soule naturally before the fall desired according to all those faculties the conjunction with the body and so it shall in the resurrection These be Lessius words Non abhorret a corpore nisi tale sit quod libertati functioni intelligentiae officict It abhorres not a body but such a body which hindereth the libertie and function of the understanding But so it was that the body of man was such before the fall therefore the soule desireth naturally the conjunction with the body in the estate and likewise shall doe in the life to come Hence wee may gather Consequence that the soule after the resurrection shall enjoy a greater measure of blessednesse and joy then it did before and that the body shall not be a hinderence to it as it is now for now when it begins to thinke of God and spirituall things it must be abstract from the senses as the Prophets had their heavenly visions intellectuall and not by sense but after the resurrection the senses shall not be a hinderance but a furtherance to the soule Adam after his fall lived 930. yeares Gen. Reason 2 Methusalem 960. yeares wanting this supernaturall 1 righteousnesse what made this nothing but the reliques of that naturall immortalitie which was in man before the fall Therefore it was not supernaturall righteousnesse that made him immortall God made the Israelits cloathes last forty yeares in the Wildernesse Deut. 29.5 And Manna in the golden pot Reason 3 Heb. 9.4 corruptible in it selfe yet to last so many hundred yeares And if Iosephs bones lasted 215. yeares Iosh 24.31 And if the Egyptians could embalme bodies artificially that they could continue without corruption for so many hundred yeares how much more could God make Adams body to have continued without corruption naturally if hee had stood in innocencie The fourth reason is taken from the cause of death Reason 4 which is sinne there was no sinne in his naturall body and therefore no death There are three things which follow sinne First Dominium peccati the dominion of sinne Secondly Sensus peccati the sense of sinne Thirdly Vltinum consequens peccati the last consequent of sinne upon his body when it is turned to dust The dominion of sinne is taken away by regeneration the sense of sinne is taken away by death the last consequent of sinne when the body is turned to ashes the body all this time being neither Purum nor impurum but non purum this is taken away by the resurrection Corpus consideratur ut est purum impurum non purum There was no dominion of sinne in Adam before the fall therefore hee had no need of regeneration there was no sense of sinne in him therefore hee could not naturally die the last consequent of sinne was not in him therefore his body stood not in neede of the resurrection Man before the fall A collation betwixt the innocent and old Adam his body was immortall naturally Christ the second Adam his body was mortall willingly but not necessarily for he tooke our infirmities upon him Esu 53. Ioh. 10. therefore Augustine saith well Traxit quidem mortalitatem sed non contraxit non fuit necessitas in Christo respectu peccati sed respectu paenae Hee tooke our mortalitie upon him but hee contracted it not by sinne there was no necessitie whereby Christ should die in respect of sinne Triplex necessitas illata innata assumpta but in respect of the punishment But man now necessarily dieth It is appointed for all men to die Est illata necessitas Adamo est innata necessitas nobis est assumpta necessitas in Christo Necessitie of death was layd upon Adam for his sinne necessitie of death is inbred in us but death was willingly assumed by Christ But yet when he had once willingly taken upon him our nature and infirmities hee must die for it is appointed for all who have taken our naturall infirmities to die A man gives his word willingly for such a summe for his friend but when hee hath willingly given it a necessitie is laid upon him to pay it So Christ willingly tooke this debt upon him and now must of necessitie pay it The first Adam before his fall his body was immortall A collation betwixt the innocent old and glorified Adam Ex hypothesi that is if hee had stood in obedience to God there should have beene no contrarietie betwixt the humors of his body to have bred corruption there should have beene no deformity or defect in his bodie But since the fall the body is a mortall body a deformed body and corruptible Dos But in the life to come the soule shall be satisfied in all her desires 1 Immortalitatis sive impassibilitas Duplex malum actuale poientiale and all evill shall be removed from it both actuall and potentiall there shall be no actuall evill because grace being consummate in them it excludes all sinne there shall be no potentiall evill in them because they being confirmed in goodnesse they cannot sinne Now the body in the life to come shall be fully subject to the soule not onely in respect of the being of it but also in respect of the actions and passions the motions and corporall qualities of it and then it shall be free from corruption both actuall and potentiall it shall be free from actuall corruption because there shall be no deformitie or defect in it and from potentiall corruption because then

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

and some of them we are but to looke upon here and there some meates we cut first then we chew them then we digest them other meates we swallow them and other meates wee taste onely of them So wee should use these Schoolemen some of them we should reade distinctly others of them we should swallow as it were and run over lightly and others of them wee should tast and looke but upon them here and there Againe prudency should teach us what wee should observe as impertinent in them and what to reject their questions for the most part are idle and curious as the most of their hypotheticall propositions and the manner of their disputations for other times they dispute ex alienis principijs out of the grounds of other sciences they confound Divinity and Philosophy and the Me●●s which they use oftentimes are impertinent They bring innumerable arguments and disputations oftentimes probable on both sides and they trust too much to the testimonie of men they goe very rashly many of them and speake not soberly enough of the great mystery of the Trinity and Incarnation bringing in philosophicall reasons whereas these mysteries should rather be adored than searched after and herein Athanasius sayd well Eti●● verade Deo loqui est periculosum And last of al they distinguish where the law distinguisheth not The third judgement is the judgement of charity when wee reade them and finde many grosse errours in them wee are not for that to reject them for we shall finde sometimes points notably well cleared in them The Iewes have a proverbe Comede dactylos projice foras duritiem Eate the Date and cast away the stone so should wee in reading of them take that which is good and cast away their errours The Toade although it bee a loathsome creature yet we will take a stone out of the head of it and use it the Muske-kat is an il-favoured creature and yet we will take the muske of it to perfume things with The Raven was an uncleane creature under the Law yet Elias was fed by it so wee may get many profitable helpes by these Schoolemen although they have great errours but we must take heed that we fawningly flatter them not The flatterers of Dionysius were so grosse that they would licke up the spittle of Dionysius protesting that it was sweeter than nectar we must not so doate upon them as to licke up their excrements but onely follow them in so farre as they follow Christ We must not give to them glorious titles for then as Iob saith We must give titles to men as Jacobus de Voragine as though he had eaten up the whole Booke of God in reading it and to Thomas Aquinas they gave the name doctor Seraphicus angelicus to Scotus doctor subtilis to Durandus doctor irrefragabilis to another venerabilis incoeptor to another doctor fundatissimus to another illuminatus to another doctor resolutus and a thousand such Among the Iewes when the holy Ghost was not revealed unto them then they tooke glorious titles upon them as one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux mundi R. Iude his title was Rabbonu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctor noster sanctus Saddaas was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustris Abenezra was called lapis auxilij they were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperti the men that saw for they reckoned the people but blinde Rom. 1. and the leaders of the blind then they disdained the people Joh. 7.49 this people who know not the Law they called also the people populus terrae So when these glorious titles were given to the Schoolemen then the holy Ghost withdrew his presence mightily from his Church Wee should in charity judge their errors for they lived in the houre of darkenesse and few these were then to oppose against them and what marvaile if they did oftentimes stumble so that this was but infirmity in them and not malice But if they could now behold from heaven the Church of Rome who brags that shee succeeds to them with her new plots as her equivocations mentall reservations allowing the killing of Princes absolving subjects from loyaltie towards their Prince wives from their husbands children from their parents and giving to images not onely cultum respectivum which the schoolemen granted to them but also cultum conjunctum or coadoration would they not bee ashamed of these their children and blush if they could behold them A Cardinall upon a time caused a Painter to paint the twelve Apostles the Painter painted them looking somewhat reddish the Cardinall asked the Painter whether the Apostles looked so when they were here alive no said the Painter why dost thou then so paint them said the Cardinall the Painter replyed They blush so now when they behold the corruptions of you who take upon you to bee leaders of the Church If the Schoolemen could behold the grosse and innumerable corruptions which are maintained now in the Church of Rome which were not then would they not blush and be ashamed and disclaime them for their children When Moses was upon the mount hee brought a patterne of the whole frame of the tabernacle from the Lord and erected it according to the patterne received but the Church of Rome hath erected another patterne framing religion by the mould of humane reason If ye will take a view of severall points professed in Poperie ye may easily perceive whence they have taken the patterne of them not from Moses on the mount but from scholasticke speculations First because the Mathematickes consider lines figures circles points abstracted from bodies therefore they gather that accidents may be in the Sacrament without the subject Secondly because morall Phylosophy establisheth neyther punishment nor reward unlesse the free will of man goe before hence they inferre that there is free will in man againe because morall Philosophy knoweth no vertues but inherent habites and vertues therefore it is that they set themselves so against the inputed righteousnesse of Christ the morall Philosopher cals vice a voluntary evill therefore they inferre that concupiscence is not sin because it is not altogether voluntary Thirdly from the Politickes in policie the best sort of government is monarchicall therefore the Popes government must bee monarchicall Againe in Princes Courts men use mediators to goe to their Prince therefore they conclude that we must use the intercession of the Saints to God In policie no lawes are given but which the subjects may fulfill therefore man is able to fulfill the law of God Fourthly from the Physickes Physicke teacheth us that the body turnes to corruption and dissolves upon this they inferre that man before his fall his body should have dyed naturally as it doth if supernaturall righteousnesse had not kept backe corruption so that they make God as well the author of death as well as of nature considering man here onely after the principles of nature and not according to his first creation Againe

leaprous the Doctor prescribes him to drink some poison for his health now in his understanding he conceiveth what a good thing his health is and in that hee rejoyceth there is no sadnesse in the understanding here taking the understanding strictly so hee wils his health taking the will strictly and there is no sadnesse in it neither but when he wils his health by this physicke and remembers that he must drinke this poyson here comes in the sadnesse There was griefe and sadnesse in Christs soule Conseq both in the superior and inferior faculties therefore these who hold that Christ suffered onely in his soule by simpathy from the paines which arose from the body not immediatly in his soule extenuate mightily our Lords sufferings for the soule of Christ was immediately the object of the wrath of God and therfore the Prophet Esay cha 55 9 calleth them his deaths because he suffered the first death and the equivalent of the second death for us The dignity of Christs person 1. made him acceptable in the sight of God 2. it made his sufferings to be meritorious 3. his sufferings were meritorious for compensation in circumstances but not in substance therefore death it self could not be remitted to him neither griefe horror nor sadnesse in the first two respects But because some things were unbeseeming the person of Christ as the torments of hel the compensation of this was supplied by the worthinesse of the person yet he suffered the equivalent of it in paine and smart and this bred his sorrow Example a man is owing a summe of money to his neighbour either he payes him back againe in the same kind as gold for gold or by the equivalent as silver for gold and this is sufficient to discharge the summe So Christ payed the equivalent of the paines of hell to God his Father If a man be owing his neighbour such a summe either he must pay it or goe to prison to goe to the prison is not a part of the summe for if he pay it before he goe to prison hee hath satisfied the debt So Christ suffering these paines for us although he descended not really into hell to suffer yet he payed the debt and for this his soule was heavy even unto the death Math. 26.38 The sadnesse of the regenerate is a sadnesse that hath respect to God A collation betwixt the renued and old Adam which bringeth salvation but the sorrow of the worldlings brings death to them 2 Cor. 7.10 The sadnesse which is towards God brings repentance to salvation which is not to bee repented of but the sadnesse of the world brings death Quest Can godly sorrow make a man sad seeing God is the most comfortable object Answ The beholding of God in himselfe can bring no sadnesse to man for he is a most comfortable object but the beholding of sinne which hindreth us from the cleare sight of that object which is most comfortable it is that which breedes the sorrow in the regenerate The remedies to cure Sadnesse To cure this passion of sadnesse first we must consider that it is sometimes set upon the wrong object sometimes it is immoderately set upon the right object When is is set upon the wrong object Duplex objectum tristitiae verum falsum it must be turned to the right object Wee are not to comfort a man so long as the passion is set upon a wrong object but wee must doe as the saylers doe who when they are in a wrong course turne the ship another way Secondly Verum objectum tristitiae vel est in defectu vel excessu when the passion is set upon the right object if the passion be in defect then the passion must be more sharpened as the sayles are to be hoysed up when it is too calme but if the passion be too vehement then it must be moderate for if the wind bee too great then the sayles must be pulled downe a little Secondly reason must sharply censure this passion and chide it and say with David Psal 43. Why art thou cast downe my soule for if reason speak but gently to this sullen passion it will be more sullen as Eli's insolent sons after the mild reproofe of their father were more insolent 1 Sam. 2.25 The Iewes tooke a wrong course to nourish this passion of sadnesse and to give way to it first they hyred mourning women Amos 5.16 these were called praeficae and siticines quia apud sitos id est sepulchroconditos caner●solebant secondly they used in their burials when those of older age were buried to sound the dead sound with a Trumpet or with a Cornet and this the Poet approveth when he saith Cum signum luctus cornu grave mugit adunco _____ That is On cornet pipes they play the mournfull sound When corpse of aged men are layde in ground But when their little children died they used to play upon a Whistle or some small pipe which Coelius Rodigin makes manifest thus Tibia cui teneros suetum deducere manes Lege Phrygum maesta _____ That is Whose use it was with musicke to convay The tender soules the Phrygian mournfull way When Iairus his little daughter was dead Math. 9.23 Christ thrust out the minstrels who played at her death When they hired mourning women and minstrels to nourish this passion they did as if a mother should hire a bawde to prostitute her daughter When thou art in thy griefe behold the joyes reserved for us in heaven this will settle thy griefe the Thessalonians mourned immoderately for the dead like heathen 1 Thess 4.13 because they remembred not that glorious resurrection Remember Christs passion the Prophet Esay saith that it was with his stripes that we are healed Esai 53.5 The first stripe that Christ got in his passion was this sadnesse And hee began to bee sorrowfull Math 26.38 My soule is heavy to the death and this breeds joy to us remember also that Christ was annoynted with the oyle of gladnesse above his fellowes to make us glad Psal 45. Goe to the Preacher to whom the Lord hath given the tongue of the learned Esay 50.4 that he may speak a word in due season to the weary heart the Preacher must not comfort for worldly sorrow but rather make them for this more sorrowfull so when he seeth the sinner cast downe he must then remit of his severity and then begin to comfort him It was the fault of the Church of Corinth 1 Cor. 5. when they saw the incestuous Corinthian too much humbled for his fault and like to be swallowed up with griefe that they would remit nothing of the strictnesse of their censures so the Primitive Church was too strict in their censures continuing the penitents too long under them which brought in Satisfaction afterward in the Church Let us use the remedy of the Sacraments the Iewes used to give these who were carried to execution wine applying that place Prov. 30. to this

their judgement made man such that concupiscence did necessarily follow Before the fall there was no reluctation nor strife betwixt the superiour and inferiour faculties in man That there was no concupiscence in man before the fall and therefore no concupiscence our reasons are these First our first parents were not ashamed when they were naked Gen 2. but after that Adam had sinned and saw himselfe naked hee fled from the presence of God and hid himselfe even for very shame it is the rebellion betwixt the superiour and inferiour faculties that makes men ashamed Secondly in Iesus Christ the second Adam there was no rebellion and yet he was like to us in all things sinne excepted taking our nature upon him and the essentiall properties of it As to bee tempted Mat. 4.1 Iesus was carried by the Spirit into the desert to bee tempted So to feare Hebr. 5.7 he was heard in that which hee feared So to be angry Mark 3.5 Hee looked round about on them angerly So forgetfulnesse of his office by reason of the agonie astonishing his senses Father if it bee possible let this cup passe from me Mat. 26.39 Wherefore if this strife betwixt the superiour and inferiour faculties was the consequent of nature in our whole estate then Christ should not have beene blamelesse which is blasphemy for concupiscence is sin Rom 7.7 Thirdly if there had been rebellion betwixt the superiour and inferiour faculties before the fall then man in his whole estate had not beene happy for Paul in respect of this concupiscence is forced to cry out Rom. 7.11 O wretched man that I am who shall deliver mee from this body of death and originall iustice had not beene such an excellent gift in that estate but only a restraint to restraine this concupiscence that it bursted not forth Fourthly if this rebellion flow from nature how can God be free from sinne who is the authour of nature qui est causa causae est causa causati in essentialiter subordinatis he who is the cause of a cause is likewise the cause of the effect in things essentially subordinate but God is the author of mans nature and concupiscence therefore according to their position Of mans originall justice according to the Church of Rome he must bee the author of sinne this is blasphemie The Church of Rome holds that this holinesse was a supernaturall thing to man and not naturall in his first creation and they goe about to shew the matter by these comparisons They say mans righteousnesse in his innocent estate was like a garland set upon a virgines head the garland is no part of the virgins body and although the garland be removed yet she remaines still a virgin So this originall righteousnesse they make it as it were a garland which being taken away from man no naturall thing is blemished in him Secondly they compare it to Sampsons lockes which when they were cut off nothing was taken from Sampsons nature Thirdly they compare it to a bridle in a horse mouth which is no part of the horse nor naturall to him but serves to bridle the horse and keepe him in So say they this originall righteousnesse was no naturall thing in man before the fall but served onely as a bridle to restraine concupiscence and they put a difference betwixt a naked man and a robbed man Duplex homo nudus spoliatus Man before his fall say they he was naked but God did cast his cloake of supernaturall righteousnesse about him to cover him but since the fall say they hee is not homo nudus sed spoliatus a naked man but spoyled of the graces of God Hence is that division made by the Iesuites of the estate of man Perer. lib. 5. in Gen. disput de excellent pag. 118. the first estate saith he is of man considered without grace or sinne as they terme it in his pure naturals the second estate is of man in his purenaturals cloathed with supernaturall righteousnes the third estate is of man degenerate and sinfull the fourth estate is of man regenerate and the last is of man glorified But to consider a man both voyde of grace and sinne such a man was never nor never shall be neither did the Iewish or Christian Church ever divide the estate of man thus The Iewish Church taketh up the estate of man in these three the first they call Adam ratioue creationis because hee was made out of the red earth the second they call Enosh man subject to all miseries the third they call Ish man restored to blessednesse and happinesse The orthodoxe christian Church divides the estate of man thus the first estate is gratiae collatio the bestowing of grace the second is collatae amissio the losse of that grace bestowed the third is instauratio amissae the restoring of lost grace and the fourth is confirmatio instauratae the confirmation of restored grace We will shew that his originall righteousnesse Of mans originall justice according to the reformed Church was naturall to man and not supernaturall where we must consider that nature is take five wayes First a thing is naturall by creation as the soule and the body are naturall to man because they give a being to him Secondly for that which floweth essentially and naturally from a thing as the faculties from the soule Thirdly for that which cleaveth most surely to nature as sinne doth to the soule now Fourthly for that which beautifieth nature and helps it as grace doth Fiftly for that which by generation is propagate to the posteritie as originall corruption Originall justice was not naturall to man in the first sense for it was no part of his essence It was not naturall to him in the second sense for it flowed not from the understanding essentially as the faculties of the soule doe but it was naturall to him in the third sense because hee was created in holinesse and was the subject of holinesse it was naturall to him in the fourth sense because it made his nature perfect It was naturall to him in the fift sense for he should have transmitted it to his posteritie by generation if he had stood in holinesse as man doth sinne now which is come in place of it Originall righteousnesse to the first Adam was naturall to the renewed Adam grace is supernaturall A collation betwixt the innocent renewed and old Adam to the old Adam it is against his nature so long as hee continues in sinne Our reasons proving that originall righteousnesse was naturall to Adam and not supernaturall are these First Reason 1 as are the relickes of the image of God in man since the fall such was the image of God in man before the fall but the remnants of the Image of God in man since the fall are naturall Rom. 2.13 For by nature they doe the things contained in the Law 2 Cor. 11. Doth not nature teach you this therefore the image of God