Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	sin_n	soul_n	wage_n	5,338	5	10.9200	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10228	Purchas his pilgrimage. Or Relations of the vvorld and the religions obserued in all ages and places discouered, from the Creation vnto this present In foure partes. This first containeth a theologicall and geographicall historie of Asia, Africa, and America, with the ilands adiacent. Declaring the ancient religions before the Floud ... With briefe descriptions of the countries, nations, states, discoueries, priuate and publike customes, and the most remarkable rarities of nature, or humane industrie, in the same. By Samuel Purchas, minister at Estwood in Essex.	Purchas, Samuel, 1577?-1626.	1613 (1613)	STC 20505; ESTC S121937	297,629	804

derive this Nature Nature I say first fallen for unto Nature Innocent belonged Originall Righteousnesse and not Originall sinne 2. Nature derived by ordinary generation as the fruit of the loynes and of the womb For though Christ had our Nature yet hee had not our sinne 3. Nature whole and entire For neither part as some conceive is the Totall spring and fountain of this sinne For it is improbable that any staine should be transfused from the Body to the Soul as from the foule vessell to the cleane water put into it The Body it selfe being not Soly and alone in it selfe corrupt and sinfull else all Abortions and miscarrying conceptions should be subject to damnation Nothing is the seat of sin which cannot be the seat of Death the wages of sinne Originall sinne therefore most probably seemeth to arise by Emanation partiall in the parts totall in the whole from Mans Nature as guilty forsaken and accursed by God for the sinne of Adam And from the parts not considered absolutely in themselves but by vertue of their concurrence and Vnion whereby both make up one compounded Nature Though then the Soule be a partiall subject or seat of Originall sinne yet wee have not our sinne and our soule from one Author because sinne followes not the part but the Nature whole and entire And though we have not from our Parents Totum naturae yet we have totam naturam wee have our whole nature though not every part of our nature Even as whole Christ was the Son of Mary who therefore by vertue of the Communication of properties in Christ is justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God against the Nestorians in the Councell of Chalcedon Though in regard of his divine Nature he was without beginning the reason is because the integrity of Nature ariseth from the Vnion of the two parts together which is perfected by Generation so then wee say that Adam is the Originall and meritorious cause Our next Parents the instrumentall and immediate cause of this sinne in us not by way of Physicall Emission or Transmigration of sinne from them to us but by secret contagion as S. Augustine speaks For having in the Manner aforesaid from Adam by our Parents received a nature most justly forsaken by God and lying under the Guilt and Curse of the first praevarication from this Nature thus derived as guilty and accursed doth immediately and intimately flow Habituall pollution So then Habituall Concupiscence is from Adam alone meritoriously by reason of his first praevarication From Adam by the mediation of our Parents seminally by naturall generation And from Nature generated not as Nature but as in Adam guilty forsaken and accursed by secret and ineffable Resultancy and Emanation This is that which I conceive of this Great difficulty not unmindfull in the meane time of that speech of S. Augustine That there is nothing more certaine to be knowne and yet nothing more secret to be understood than Originall sinne For other Arguments to prove the Traduction of the Soul they are not of such moment And therefore I passe them by and proceed to the consideration of the Soule in its Nature CHAP. XXXIII Of the Image of God in the Reasonable soule in regard of its simplicity and spirituality COncerning the dignity of the soule in its nature and essence Reason hath adventured thus farre to confesse that the soule of man is in some sort a spark and beame of divine brightnesse And a greater and more infallible Oracle hath warranted that it was breathed into him by God himselfe and was made after his Image and likenesse not substantially as if there were a Real Emanation and Traduction of the Soule out of God which were blasphemous and impious to conceive but only by way of Resemblance and imitation of God properties in mans originall created nature which is more notable in him than in the othe●… parts of the world there is indeed in all God works some kind of image and lineaments an●… footsteps of his glory Deum namque ire per omnes Terrasque Tractusque maris Coelumque profundum c. For all the tracts of Earth of Sea and Sky Are filled with divine immensity The whole world is a great book wherein we read the praise glory power and infinitenesse of him that made it but man is after a more peculiar manner called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the image and glory of God the greater world is only Gods workmanship wherein is represented the wisdom and power of God as in a building the Art and cunning of the workman but man in the originall purity of nature is besides that as wax wherein was more notably impressed by that divine spirit whose work it is to seale a spirituall resemblance of his owne goodnesse and sanctity Againe the greater world was never other than an Orator to set forth the power and praises of God but he made the soule of man in the beginning as it were his Oracle wherein he fastned a perfect knowledge of his law and will from the very glimpses and corrupted Reliques of which Knowledge of his Law some have beene bold to call men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the kindred of God And Senec. Liber Animus Diis cognatus which is the same with that of Aratus cited by S. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for wee are his off-spring yea Euripides as Tully in his * Tusculans observes was bold to call the soule of man by the name of God and Seneca will venture so farre too Quid aliud vocas animum quàm deum in humano corpore hospitantem But to forbeare such boldnesse as it may be one of the Originals of heathen Idolatry Certaine it is that there are as Tully many times divinely observes sundry similitudes betweene God and the minde of man There are indeed some Attributes of God not only incommunicable but absolutely inimitable and unshadowable by any excellency in mans soule as immensity infinitenesse omnipotency omniscience immutability impassibility and the like but whatsoever spirituall and Rationall perfections the power bounty of God conferr'd upon the soule in its first Creation are all of them so many shadowes and representations of the like but most infinite perfections in him The Properties then and Attributes of God wherein this Image chiefely consists are first these three Spirituality with the two immediate consequents thereof Simplicity and Immortality in which the soule hath partaked without any after corruption or depravation Concerning the former it were vast and needlesse to confute those sundry opinions of ancient Philosophers concerning the substance of the soule many where of Tully in the first of his Tusculans hath reported And Aristotle confuted in his first de Anima Some conceived it to be blood others the braine some fire others ayre some that it consists in Harmony and Number and the Philosopher Dicaearchus that

is understood Because as the Wax after it is stamped is in some sort the very Seale it selfe that stamp'd it namely Representative by way of Image and resemblance so the Soule in receiving the species of any Object is made the picture and image of the thing it selfe Now the understanding being able to apprehend immortality yea indeed apprehending every corporeall substance as if it were immortall I meane by purging it from all grosse materiall and corruptible qualities must therefore needs of it selfe be of an immortall Nature And from the latter of those two Principles which I spake of namely that the quality of the Being may be gathered from the Nature of the Operation Aristotle inferres the separability and independance of the understanding on the Body in the third de Animâ afore-named For the Soule being able to work without the concurrence of any bodily Organ to the very act it selfe as was before shewed must needs also be able to subsist by its owne nature without the concurrence of any matter to sustaine it And therefore hee saith in the same place that the understanding is separable uncompounded impassible all arguments of immortality Other reasons are produced for the proofe hereof taken from the causes of corruption which is wrought either by Contraries working and eating out Nature or by Defect of the Preserving cause as light is decayed by absence of the Sunne or thirdly by corruption of the subject whereon it depends None whereof can be verified in the Soule For first how can any thing be contrary to the Soule which receiveth perfection from all things for Intellectus omnia intelligit saith Aristotle yea wherein all Contraries are reconciled and put off their Opposition For as a great man excellently speaketh those things which destroy one another in the World maintaine and perfect one another in the Minde one being a meanes for the clearer apprehension of the other Secondly God who is the only Efficient of the Soule being else in it selfe simple and indivisible and therefore not capable of death but only of Annihilation doth never faile and hath himselfe promised never to bring it unto nothing And lastly the Soule depends not as doe other Formes either in Operation or Being on the Body being not only Actus informans but subsistens too by its owne absolute vertue CHAP. XXXV Of the Honour of Humane Bodies by Creation by Resurrection of the Endowments of Glorified Bodies ANd now that this particular of immortality may farther redound both to the Honour and comfort of Man I must fall upon a short digression touching mans Body wherein I intend not to meddle with the Question How mans Body may be said to be made after the Image of God which sure is not any otherwise than as it is a sanctified and shall be a Blessed Vessell but not as some have conceited as if it were in Creation Imago Christi futuri nec Dei opus tantum sed Pignus As if Christ had beene the patterne of our Honour and not wee of his Infirmity since the Scripture saith Hee was made like unto us in all things and that he Assumed our Nature but never that we were but that we shall be like unto him not I say to meddle with this I will only briefly consider the Dignity thereof in the particular of immortality both in the first structure and in the last Resurrection of it The Creation of our Bodies and the Redemption of our Bodies as the Apostle calls it What Immunity was at first given and what Honour shall at last be restored to it In which latter sense it shall certainly be Secundum Imaginem after his Image who was Primitiae the First fruits of them that rise That as in his Humility his Glory was hid in our Mortality so in our Exaltation our Mortality shall be swallowed up of his Glory And for the first estate of Mans Body we conclude in a word that it was partly Mortall and partly Immortall Mortall in regard of possibility of Dying because it was affected with the mutuall Action and Passion of corruptible elements for which reason it stood in need of reparation and recovery of it selfe by food as being still Corpus Animale and not Spirituale as St. Paul distinguisheth a Naturall but not a Spirituall Body But it was Immortall that is Exempted from the Law of Death and Dissolution of the Elements in vertue of Gods Covenant with man upon condition of his Obedience It was Mortall Conditione Corporis by the Condition of a Body but immortall Beneficio Conditoris by the Benefit of its Creation else God had planted in the Soule such naturall desires of a Body wherein to work as could not be naturally attained For the Soule did naturally desire to remaine still in the body In the naturall Body of Adam there was no sin and therefore no death which is the wages of sinne I come now to the Redemption of our Bodies already performed in Pignore in Primi●…its In our Head in some few of his Members Enoch Ellas and as is probable in those dead Bodies which arose to testifie the Divine power of our crucified Saviour and shall be totally accomplished at that day of Redemption as the same Apostle calls the Last day that day of a full and finall Redemption when Death the last enemy shall be overcome And well may it be called a day of Redemption not only in regard of the Creature which yet groaneth under the Malediction and Tyrannie of sinfull Man nor yet only in respect of Mans Soule which though it be before admitted unto the purchased Possession of the Glorifying Vision and lives no more by Faith alone but by sight shall yet then receive a more abundant fulnesse thereof as being the day of the Manifestation and plenary discovery both of the Punishing Glory of God in the Wicked and of his Merciful and Admirable Glory in the Saints but also and as I think most especially in respect of the Body For there is by vertue of that Omnipotent Sacrifice a double kinde of Redemption wrought for us The one Vindicative giving us Immunity from all spirituall dangers delivering us from the Tyrannie of our Enemies from the Severity Justice and Curse of the Law which is commonly in the New Testament called simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Deliverance from evill The other Purchasing or Munificent by not only freeing us from our own wretchednesse but farther conferring upon us a Positive and a Glorious Honour which St. Iohn calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power Priviledge Prerogative and Title unto all the Glorious Promises of Immortality which like wise St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Redemption of a purchased Possession and a Redemption unto the Adoption of Sonnes Now then the Last day is not Totally and Perfectly a day of Redemption unto our Soules in either of these

desired his friend not to censure him for it till hee himselfe was a father of children The last Effect which I shall observe of this Passion is that which we call Liquefaction or Laugnor a melting as it were of the heart to receive the more easie impressions from the thing which it loveth and a decay of the Spirits by reason of that intensive fixing of them thereon and of the painefull and lingring expectation of the heart to enjoy it Love is of all other the inmost and most viscerall affection And therefore called by the Apostle Bowels of Love And we read of the yearning of Iosephs bowels over Benjamin his mothers sonne and of the true Mother over her child Incaluerunt viscera they felt a fervour and agitation of their bowells which the more vehement it is doth worke the more sudden and sensible decay and languishing of Spirits So Ammon out of wanton and incestuous Love is said to grow leane from day to day and to have been sicke with vexation for his sister Thamar And in spirituall love we find the like expression of the Spouse Stay me with flagons comfort me with apples for I am sick of love Wine to exhilerate apples to refresh those Spirits which were as it were melted away and wasted by an extreame out-let of Love And for this reason the Object of our Love is said to Overcome us and to Burne the Heart as with Coales of Iumper and the like expressions of wounding and burning the Poet useth Est mollis slamma medullas Interea tac●…um vivit sub pectore vulnus A wellcome soft flame in her bones did rest And a close wound liv'd in her bleeding breast Now the cause of this Languor which love worketh is in Sensitive Objects an earnest desire to enjoy them in Spirituall Objects an earnest desire to increase them In the former want kindleth love but Fruition worketh wearinesse and satiety In the other fruition increaseth love and makes us the more greedy for those things which when we wanted we did not desire In earthly things the desire at a distance promiseth much pleasure but tast and experience disappointeth expectation In heavenly things eating and drinking doth renew the Appetite and the greater the experience the stronger the desire as the more acquaintance Moses had with God the more he did desire to see his glory And so much may suffice for the first of the Passions Love which is the fountaine and foundation of all the rest CHAP. XII Of the Passion of Hatred the Fundamentall Cause or Object thereof Evill how farre forth Evills are willed by God may bee declined by men of Gods secret and revealed Will. THe next in order is Hatred of which the Schoole-men make two kinds an Hatr●…d of Abomination or loathing which consists in a pure aversion or flight of the Appetite from something apprehended as Evill arising from a dissonancy and repugnancy betweene their natures and an Hatred of Enmity which is not a flying but rather a pursuing Hatred and hath ever some Love joyned with it namely a Love of any Evill which we desire may befall the person or thing which wee hate I shall not distinctly handle these asunder but shall observe the Dignities and Corruptions of the Passion in generall as it implies a common disconvenience and naturall Vnconformitie between the Object and the Appetite The Object then of all Hatred is Evill and all evill implying an opposition to Good admits of so many severall respects as there are kinds of opposition And there is first an Evill of Contraricty such as is in the qualities of Water unto Fire or a Wolfe unto a Sheepe occasioned by that Destructive Efficiency which one hath upon the other Secondly an Evill of Privation which we hate formally and for it selfe as implying nothing but a Defect and Absence of Good Thirdly an Evill of Contradiction in the not being of any creature oppos'd to its being For Being and Immortality is that which Aristotle makes one of the principle objects of Love Annihilation then or Not being is the chiefest Evill of things and that which Nature most abhorreth Lastly an Evill of Relation for as things in their owne simple natures Evill may have in them a Relative Goodnesse and so to be desired as the killing of beasts for the service and the death of malefactors for the security of men so things in their absolute being Good may have in them a Relative or Comparative Evill and in that sence bee by consequence hated as our Saviour intimates He that hateth not father and mother and his owne life for me is not worthy of me when they prove snares and temptations to draw us from the Love of Christ they are then to bee undervalued in comparison of him And therefore we find in the Law if a mans dearest brother or child or wife or friend should entice him from God unto Idolatry he was not to conceale pitty or spare him but his owne hand was to bee first upon him And thus the Poet hath elegantly expressed the behaviour of Aeneas toward Dido who being inflamed with Love of him would have kept him from the expedition unto which by divine guidance he supposed himselfe to be directed Quanquam lenire dolorem Soland●… cupi●… dictis avertere curas Multag●…ens magnoque animum labefactus amore Iussa tamen Div●…m exequitur Though he desir'd with solace to appease And on her pensive soule to breathe some ease Himself with mutuall love made saint yet still His purposes were fixt t' obey God 's will So then we see what qualification is required in the Object of a just Hatred that it be Evill and some way or other offensive either by defiling or destroying nature and the Passion is ever then irregular when it declineth from this rule But here in as much as it is evident that the being of some evill comes under the Will of God Is there any Evill in a City and the Lord hath not done 〈◊〉 and our will is to bee conformable unto his it may seeme that it ought to fall under our Will too and by consequence to bee rather loved than hated by us since wee pray for the fulfilling of Gods Will. For resolution of this wee must first consider that God doth not love those Evils which hee thus willeth as formally and precisely considered in themselves And next wee will observe how farre the Will of God is to bee the rule of our will whence will arise the cleare apprehension of that truth which is now set downe that the unalterable Object of mans Hatred is all manner of Evill not onely that of deformity and sinne but that also of destruction and misery First then for the Will of God we may boldly say what himselfe hath sworne that hee will not the death or destruction of a sinner and by consequence neither any other evill of his Creature as being a thing infinitely remote from

times strength takes off the yoake of Obedience not only in the civill government of men but in the naturall government of creatures by men to whom by the law of Creation they were all made subject yet the strength of many of them hath taught them to ferget their originall Subjection and in stead of Fearing to terrifie man their lord and when ever we tame any of them and reduce them to their first condition this is not so much an act of our Dominion wherby we awe them as of our Reason whereby we deceive them and we are beholding more therein to the working of our Wit than to the prerogative of our Nature and usually every thing which hath knowledg enough to measure its owne abilities the more it hath of Strength the lesse it hath of Feare that which Solomon makes the strongest the Apostle makes the fittest to expell Peare to wit Love So likewise on the other side Immunity from Subjection in the midst of Weaknesse removes Feare Of this we may give an instance in guilty persons who notwithstanding their Weaknesse yet when once by the priviledge of their Sanctuary or mercy of their Iudge they are freed from the obligation of the Law though not from the Offence their former Feares doe presently turne into Ioy and Gratulations and that is the reason why Good men have such Boldnesse Confidence and Courage that they can bid defiance unto Death because though they be not quite delivered from the Corruption yet they are from the Curse and Condemnation of Sinne though by reason of their Weaknesse they are not delivered from the mouth yet they are from the teeth and stings of Death though not from the Earth of the Grave yet from the Hell of the Grave though not from Sinne ye●… from the Strength and Malediction of Sinne the Law ou●… Adversary must be strong as well as our selves weake if he looke for Feare The Corruption then of this Passion as it depen●…eth upon these Causes is when it ariseth out of too base a conceit of our owne or too high of anothers strength the one proceeding from an errour of Humility in undervaluing our selves the other from an errour of Iudgement or Suspition in mistaking of others There are some men who as the Or●…our speaks of despairing Wits De 〈◊〉 〈◊〉 ●…rentur who are too unthankfull unto Nature in a sl●…ight esteeme of the abilities shee ●…ath given them and deserve that Weakenesse which they unjustly complaine of The sight of whose Iudgment is not unlike that of Perspective Glasses the two ends whereof have a double representation the one fuller and neerer the truth the other smaller and at a farre greater distance So it is with men of this temper they looke on themselves and others with a double prejudice on themselves with a Distrusting and Despairing Iudgement which presents every thing remote and small on Others with on Overvaluing and Admiring Iudgement which contrariwise presents all perfections too perfect And by this means between a selfe-dislike and a too high estimation of others truth ever fals to the ground and for revenge of her selfe leaves the party thus 〈◊〉 〈◊〉 Timorous For as Errour hath a property to produce and nourish any Passion according to the nature of the subject matter which it is conversant about so principally this present Passion because Errour it selfe is a kinde of Formido Intellectus a Feare of the Vnderstanding and it is no great wonder for one Feare to beget another And therefore when Christ would take away the Feare of his Disciples he first removes their prejudice Feare not those that can kill the Body onely and can doe no more Where the overflowing of their Feares seemes to have been grounded on the overiudging of an adverse power Thus much for the Root and Essentiall cause of Feare these which follow are more casuall and upon occasion Whereof the first may be the Suddennesse of a●… Evill when it ceiseth upon as it were in the Dark for all Darknesse is comfortlesse and therefore the last terrible Iudgement is described unto us by the Blacknesse and Vnexpectednesse of it by the Darknesse of Night and the Suddennesse of Lightning All Vnacquaintaince then and Igno rance of an approaching Evill must needs worke Amazement and Terrour as contrarily a foresight the●… of worketh Patience to undergoe and Boldnesse to encounter it as Tacitus speaks of Caecina Ambiguarum rerum sciens eoque intrepidus that hee was acquainted with difficulties and therefore not fearfull of them And there is good reason for this because in a sudden daunt and onset of an unexpected evill the spirits which were before orderly carried by their severall due motions unto their naturall works are upon this strange appearance and instant Oppression of danger so disordered mixed and sti●…lled that there is no power left either in the Soule for Counsell or in the Body for Execution For as it is in the warres of men so of Passions those are more terrible which are by way of Invasion then of Battell which set upon men unarmed and uncomposed then those which find them prepared for resistance and so the Poet describes a lamentable overthrow by the Suddennes of the one side and the Ignorance of the other Invadunt urbe●… somno vin●…que sepultam They do invade a City all at rest Which ryot had with sleep and Wine opprest And this is one reason why men inclinable to this Passion are commonly more fearfull in the Night than at other times because then the Imagination is presenting of Objects not formerly thought on when the spirits which should strengthen are more retyred and Reason lesse guarded And yet there are Evils too which on the other side more affright with their long expectation and traine than if they were more contracted and speedy Som●… set upon us by sleath affrighting us like lightning with a sudden blaze others with a train and pomp like a Comet which is ushered in with a streame of fire and like Thunder which hurts not only with its danger but with its noise and therefore Aristotle reckoneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the signes of an approaching evill amongst the Objects of Feare Another cause of Feare may be the Neernesse of an Evill when we perceive it to be within the reach of us and now ready to set upon us For a●… it is with Objects of Sence in a distance of place so it is with the Objects of Passion in a Distance of Time Remotion in either the greater it is the lesse present it makes the Object and by consequence the weaker is the impression there-from upon the faculty and this reason Aristotle gives why Death which else where he makes the most terrible evill unto Nature doth not yet with the conceit thereof by reason that it is apprehended at an indefinite and remote distance worke such terrour and amazement nor so stiffe Reason and the Spirits as Objects farre lesse in themselves injurious

of Touch-stone which is we cannot suffer the Tryall off argues us to be but corrupt and uncurrant Mettail And wee feare it with those who Admire us because as every man it willing to see his face when it is cleane in that Glasse which represents it fairest so when it is soule of all others he shunneth that most In the former case we are in danger to misse of what wee desired in the other wee are in danger to shipwracke what we before inioyed Wee are apt to be ashamed with our Friends because their opinion wee value and with our Enemies because theirs we feare with our Friends because they are Grieved with our Enemies because they are delighted with that which shames us Againe wee feare in this Regard Rigid and Severe Men who are not ready to forgive not to put Candide and Charitable Constructions upon what we doe Therefore when Cat●… was present who was virrigida Innocentia a sterne and severe Censor of the manners of Men none durst call for the obscoene spectacles of their Floralia being more awed by the Authority of the man than al lured by the pleasure of the Playes Likewise Busy and Garrulous men because they enquire into our Crimes and having disclosed do divulge them For which cause wee feare in this case the Multitude because an ill name is like an ill face the broader it is drawn and the more light it hath about it it appeares the more deformed As a little Gold beaten into thin Leaves a little Water drawn into a thin steeme and vapor seems wider than it was at first so even lesser Crimes being multiplied through the mouthes of many do grow into a spreading cloud and obscure a mans name For hee is presumed to be void either of wisedome or modesty that doth not feare many Eyes We feare Innocent and Vertuous Men their presence aweth us from Liberty of Sinning and maketh us blush if they deprehend us in it because Examples have a proportionable Authority over the Heart of Man as Lawes have which wee doe not trespasse without Feare And therefore the Philosopher adviseth to live alwaies so as if some grave and serious and severe person were ever before us to behave our selves sub Custode Paedagoge as under the Eye of a Keeper because such a mans conversation will either regulate ours or disgrace it Vitious men do the lesse feare one another by how much they stand in need of mutuall pardon as we finde Stertorius if I forget nor giving those souldiers of the Enemies army their lives who had but one Eye hee being himselfe Mon●…phthalmos Againe we feare Envious and malevolent persons because such looke upon our Actions with prejudice and as Momu●… when he could not finde fault with the face in the Picture of Venus picked a quarrell at her Slipper so these men will ever have somthing either in Substance or Circumstances of our Actions to misreport and expose to scandall Lastly we feare those in this respect whose Company we shall most be used unto because that leaves us not time wherein to forget our Errours or to fortify our selves against them It makes a man live ever under the sense of his Guilt In which respect Cat●…major was wont to say That a man should most of all reverence himselfe because hee is ever in his owne sight and Company The Fundamentall Ground of this Affection is any Evill that hath either Guilt or any kinde of Turpitude in it or any signes and suspitions thereof reflecting either on our selves or any of ours whose reputation we are tender of And thus the Apostle telleth us that all Sinne is the matter of Shame when it is revived with a right judgement What fruit had you then in those things whereof you are now ashamed That which hath Emptinesse in the Beginning and Death in the End must needs have Shame in the middle But though all Sinne with respect to Gods Eye and Iudgement doth cause Shame yet in the Eye of men those cause it most which have any notable more odious Turpitude adhering unto them As either obscene or subdolous and dishonest Actions when they are detected forging of Deeds defacing Records counterfeiting of names or seales suborning of Wit nesses making use of ingenious Professions as Cloakes to palliate and instruments to provoke Abusive and Illiberall practises Such are all kinde of Sordid Actions or Behaviours as Gaine raised out of despicable Com modities as Vespatian set a vectigal or excise upon Pisse and the Philosopher tels us of some that made a gaine of the dead Such are also the Livings which by sordid ministers Panders Bawdes Curtezans Parasites Iuglers Dela tors Cheaters Sharkes and shifting Companions make unto themselves such the Poets miser●… Populus me sibilat at mihi plaudo Ipse do si mul ac nummos contemplor in arcâ The people hisse me all abroad But I at home my selfe applaud When in my Coffers I behold That which none hisse at heapes of Gold Many particular Causes there are which are apt to excite this affection some whereof I shall briefly name as First Sloth and shrinking from such labour which those that are better older weaker more delicate then our selves doe willingly undergoe Thus Menelaus in the Poet seeing the Grecians as fearefull to undertake a single combat with Hector as they were ashamed to deny it did thus upbraid their Cowardize 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Grecian soldiers turn'd to Grecian dames That can digest so great so many shames What not a man of Greece O fowle disgrace Dare meet or looke proud Hector in the face Well sit you downe Inglorious Heartlesse men Turn'd to your first water and earth yet then I le take up Armes for Victories last End Doth not on Our But Divine will depend In like manner Hector rebuketh the basenesse of Paris in flying from Menalaus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trim Warriour tell me what thy Lute can doe What Venus Graces comely heire sweet hew When thou shalt wallow in the dust Th' art far Fitter to weare Stone-coat then Coat of War Againe any thing which argueth pusillanimity or littlenesse of minde is a just ground of shame as to recount curtesies upbraid them therefore he said in Seneca Non tanti est vixisse That his life was lesse worth then to be so valued to him in daily Exprobrations and that his blood with lesse trouble to him might have beene let out at his veines then to be every day disordered and called up into his face To receive continuall Gifts and be ever craving from our inseriours burthen some to those who can lesse beare it Hereunto referre all Light ludicrous and ridiculous behaviour wherein if a Grave or serious man be deprehended it rendreth him suspected of a minde that can flag and lessen and therefore Agesilaus being so taken playing with his childe made his Apologie for it and

senses since they are in this life delivered from the Malediction of the Law from the Wrath of the Judge from the Tyrannie of the Enemie from the Raigne of Sinne and by Death freed not only from the Dominion but from the Possession or Assault of the Enemie not only from the Kingdome but from the Body of Sinne and is withall in good part possessed of that Blisse which it shall more fully enjoy at last But our Bodies though before that Great day they partake much of the benefits of Redemption as being here sanctified vessells freed from the Authority and Power of the Devill World Flesh and from the Curse of Death too wherein they part not only with life but with sinne yet after all this doe they want some part of either Redemption as namely to be raised and delivered from that dishonour and corruption which the last Enemie hath brought upon them and to be Admitted into those Mansions and invested with that Glory whereby they shall be Totally possessed of their Redemption In a word the Soule is in its separation fully delivered from all Enemies which is the first and in a great measure enjoyeth the Vision of God which is the second part or degree of mans Redemption But the Body is not till its Resurrection either quite freed from its Enemie or at all possessed of its Glory I meane in its selfe though it be in its Head who is Primitiae P●…gnus Resurrectionis the first fruits and earnest of our Conquest over Death Touching the Dignity of our Bodies though there be more comfort to be had in the Expectation than Curiosity in the enquirie after it yet what is usually granted I shall briefly set down And first it shall be Raised a whole entire and perfect Body with all the parts best fitted to be Receptacles of Glory freed from all either the Usherers in or Attendants and followers on the Grave Age Infirmity Sicknesse Corruption Ignominie and Dishonour And shall rise a true whole strong and honourable Body For though every part of the Body shall not have those peculiar uses which here they have since they neither eat nor drink marry nor are given in marriage but are as the Angels of God yet shall not any part be lost Licet enim officiis liberentur judiciis re●…inentur Though they are freed from their Temporall service for which they were here ordained yet must they be reserved for receiving their judgment whether it be unto Glory or unto Dishonour The second Dignity is that Change and Alteration of our Body from a Naturall to a Spirituall Body whereby is not meant any Transubstantiation from a Corporeall to a Spirituall substance For our Bodies shall after the Resurrection be conformable unto Christs body which though glorious was not yet a Spirit but had flesh and bone as we have Nor is it to be understood of a thinne Aereall Invisible Body as some have collected since Christ saith of his Body after he was risen Videte Palpate Wheresoever it is it hath both its quantity and all sensible qualities of a Body Glorified with it It is a strong Argument that it is not there where it is not sensible And therefore the Doctrines of Vbiquity and Transubstantiation as they give Christ more thā he is pleased to owne an Immensity of Body so doe they spoyle him of that which hee hath beene pleased for our sakes to assume Extension Compacture Massinesse Visibility and other the like sensible Properties which cannot stand with that pretended miracle whereby they make Christs Body even now a Creature and like unto ours in substance though not in qualities of Corruptibility Infirmity Ignominie Animality to be truly invested with the very immediate properties of the Deity True indeed it is that the Body of Christ hath an efficacie and operation in all parts of the world it worketh in Heaven with God the Father by Intercession amongst the blessed Angels by Confirmation in Earth and that in all ages and in all places amongst Men by Justification and Comfort in Hell amongst the Devils and Damned by the Tremblings and Feares of a condemning and convicting Faith But Operation requireth only a presence of Vertue not of Substance For doth not the Sunne work wonderfull effects in the bowels of the Earth it selfe notwithstanding being a fixed Planet in the Heaven And why should not the Sunne of Righteousnesse work as much at the like distance as the Sunne of Nature Why should he not be as Powerfull Absent as he was Hoped Or why should the Not presence of his Body make that uneffectuall now which the Not existing could not before his Incarnation Why should we mistrust the Eyes of Stephen that saw him in Heaven at such a Distance of place when Abraham could see him in his own bowels through so great a Distance of Time That Speech then that the Body shall be a Spirituall Body is not to be understood in either of those former senses but it is to be understood first of the more immediate Union and full Inhabitation of the vertue and vigour of Gods Spirit in our Bodies quickning and for ever sustaining them without any Assistance of Naturall or Animall qualities for the repairing and augmenting of them in recompence of that which by labour and infirmity and the naturall opposition of the Elements is daily diminished Secondly it shall be so called in regard of its Obedience Totall Subjection to the Spirit of God without any manner of Reluctance and dislike Thirdly in respect of those Spirituall qualities those Prerogatives of the Flesh with which it shall be adorned which are First a Shining and Glorious Light wherewithall it shall be cloathed as with a Garment for the Iust shall shine as the Sunne in the Firmament Now this shal be wrought first by vertue of that Communion which wee have with Christ our Head whose Body even in its Mortality did shine like the Sunne and had his cloathes white as light And secondly by diffusion and Redundancie from our Soule upon our Body which by the Beatificall Vision filled with a Spirituall and unconceiveable brightnesse shall work upon the Body as on a Subject made throughly Obedient to its Power unto the Production of alike qualities The second Spirituall Property shall be Impassibility not in respect of Perfective but in respect of annoying disquieting or destructive Passion There shall not be any Warre in the members any fighting and mutuall languishing of the Elements but they shall all be sustained in their full strength by vertue of Christs Communion of the Inhabitation of the Spirit of the Dominion of the Glorified Soule There shall be no need of rest or sleepe or meat all which are here requisite for the supply of our Infirmities and daily defects and are only the Comforts of Pilgrimage not the Blessednesse of Possession For although Christ after his Resurrection did eat before his Disciples yet this was none otherwise done than that other