Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	dishonour_n	sow_v	2,464	5	10.8601	5	false

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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

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

grace once received cannot be lost 135. H. Hand 20. the properties thereof ibid. Hatred what it is 183. God cannot be the object of hatred ibid. love and hatred are opposite 185. twofold hatred 186. 187. how far the regenerate hate sinne ibid. hatred anger envy differ 188. remedies to cure hatred 189. hatred and presumption differ 215. Head 14. the excellency thereof 15. Heart the first mover 21. the excellency thereof ibid. wherefore placed in the left side 22. the fat of the heart 25. Hope what it is 211. how it differeth from desire ibid. hope considered as a naturall or theologicall vertue 212. I. Iesuites plead for nature 127. they make a threefold knowledge in God 120. they establish a threefold grace 127. our dissent frō them in mans conversion 130 131 132. Ignorance diversly distinguished 82. 102. 110. 185. Injurie hath three things following it 227 Image of God wherein it consists 65. a twofold image of God 60. wherein man beares the image of God 64 man having Gods image all creatures are subject to him 234. a two fold condition of Gods image 247. it is taken up foure waies 63 Immortality how a thing is said to be immortall 30. how Adams body was immortall before the fall 31 reasons to prove the immortality of Adams body naturally 33 34 35 36. reasons to prove the immortality of the soule 44. 45. the heathen knew of the soules immortality 49. Infinite thing how apprehended 90. a thing is infinite two waies ibid. 195. Iustice the most excellent vertue 1. Iustification twofold 137. God doth three things in our justification 117. K Kidneyes are in a secret place 25. Knowledge of the creatures shall evanish in the life to come 78. 79 fulnesse of knowledge twofold 80. 81 divers distinctions of knowledge ibid. 82. 85. 86. 87. a twofold act of knowledge 84. how knowledge is in the Angels and mans mind 85. a threefold knowledge in Angels ib. a difference betwixt our knowledge and the Angels 91. L Libertie twofold 108. Impediments hindering the wills liberty 115 Light the greater it bee obscures the lesser 71. Love what it is 161. sundry distinctions of love 162 163 164 165 166. things are loved two waies 164. 169. degrees of love 166. the perpetuitie of love 166 love is an affection or deed 175. a twofold cause of love ibid. How wee are to love our parents 176. 177. love descends 178. how farre an unregenerate mans love extends 181. wee should love our enemies ib. true love is one 182. remedies to cure sinfull love ibid. Life contemplative preferred to the active 278. Man hath a threefold life 222. 260. the Active in some case is preferred 257. Mans life considered two waies ibid. whereto these two lives are compared 259. Mans life resembled to sixe things 260. 263. Liver inclosed in a net 23. Lungs seated next the heart ibid. M Magistrates authority consists in foure things 172. Man a little world 41. hee is considered 3. waies 136. the first part of mans superioritie over his children 237. man diversly considered 150. he hath a passive power to grace 116. man and wife one 268 Matrimony hath two parts in it 269. Members of the body placed wisely by God 13. the difference of the members 14. Middles are often chosen as evill 114. all things are joyned by middles 39. things are joyned two waies 113. wee see a thing by two middles 79. there is a twofold middle 152. 154. no middle betwixt vertue and vice 153 Miracle creation is not a miracle 9. when a worke is a miracle ibid. the resurrection is a miracle ibid. two conditions required in a miracle 118. mans conversion is not a miracle 119. N Nature taken five waies 250 Necessity diversly distinguished 36. 109. 178. Neighbour how to be loved 173. in what cases hee is to bee preferred before our selves 380. wee are not to love all our neighbours alike 175. In what cases wee are to preferre our selves to our neighbours 174. 175 Nothing taken divers waies 4. made of nothing 6. O Oppositiō twofold 185. 214. Order twofold in discipline 71. Originall righteousnesse was not supernatural to Adam 249. but naturall 250. reasons to prove that it was naturall 251. to make it supernaturall draweth many errours with it 253. P Passion what it is 139. 140 what seate they have in the soule ibid. they are moved by the understanding ibid onely reason subdues the passions 141. they have a threefold motion ibid. they are only in the concupiscible irascible faculties 142. their number is in the divers respects of good and evill ibid. the divisions of the passions 143 where the passions are united 144. Christ tooke our passiōs 145. what passions hee tooke ibid. how they were ruled in Christ 146. no contrarietie amongst his passions 148. what contradiction ariseth in our passions ibid. it is a fearefull thing to be given over to them 149. how the Moralists cure the passions 151. the Stoickes roote out all passions 158. foure waies Christ cureth the passions 159. 160. 161 how farre the godly are renewed in their passions 148. Perfection diversly distinguished 66. 186. Philosophie twofold 95 Poligamie is unlawful 310. Power diversly distinguished 116. 240. 241. Poverty twofold 243. Proposition hypotheticke when true 121. R Recompence fourefold 226 Reasō hath a twofold act 84 Resistance diversly distinguished 133. 134. Renouncing of things twofold 243 Resurrection a miracle 10. Rib what is meant by the fift rib 24. the rib taken out of Adams side no superfluous thing 266 it was one of his ordinary ribs ib. how this rib became a woman 267. what matter was added to it ibid. Right to a thing diversly distinguished 241. 242. 244. what right Christ had to the creatures 241. 242. S Sadnesse hath many branches 144. Sciences how found out 71. the first principles of sciences are not inbred 68. Seeing three things required for it 79. we see three waies 75. Senses the common sense differeth from the particular senses 27. wherin the five senses agree 28 wherein they differ ibid. which is the most excellent sense 29. 30. whereunto they are compared ib. Similitude twofold 61. one thing hath a similitude to another two waies ibid. it differeth from an image 63. fim litude a great cause of love 245. Servile subjection 236. five sorts of servants ibid. it is contrary to the first estate 237. Sinne in a countrey fourefold 274 God doth threethings to sinners 276. Sin three things follow sinne 35. how it is in the understanding 101. a man sinnes two waies 102. how the workes of the Gentiles are sinne 157 Soule hath three faculties 34. how they differ 52. the rising of the body doth perfect the glory of the soule 35. how the soule of man differeth from the life of beasts 42. and frō al other things 43. the soule hath a twofold life 50. how the soule is in the body 53. the soule cannot animate two bodies 54. what middle the soule keepeth 57. our soules

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

that which we no waies can eschew and so may the rest of the passions be branched forth The passions which are dispersed in the inferiour faculties Prop. are united after a more excellent manner in the superiour As seeing hearing and smelling Illust are different in the organs of the body and yet in the soule are united eminen ter So the paissons in the sensitive part are distinguished into the irascible and concupiscibile faculties and upon divers considerations arise divers passions sixe in the one and five in the other but in the will they are united eminenter and have onely but two considerations either of good or evill The first Adam had these passions as they are eminenter in voluntate for he had prosecutionem boni A collation betwixt the innocent Adam and second Adam and the Angels aversionem amalo pursuite of good and a turning from evill but he had not as yet distinct objects for them to work upon Christ the second Adam had distinct objects to exercise his passions upon by takeing the punishment of our sinnes upon him but Adam had not sadnesse anger and such actually but potentially The Angels have joy love and that filial reverence whereby they offend not God but they have not greefe sorrow feare of punishment and such passions Adam had his passions without perturbation or turbation Christ had his passions with turbation but not with perturbation Ioh 11.33 hee was mightily troubled in the spirit and was troubled in himselfe But we have our passions with perturbation Christ took our passions upon him as he tooke our nature Prop. As hee was Ben adam the son of a man for us Illust so he was Ben-enosh the sonne of a fraile man Psal 8.5 subject to passions and miseries he tooke our miserabiles passiones but not detestabiles he tooke not our sinfull passions upon him as despaire or boldnesse but he tooke all the rest as in the concupiscible appetite hee tooke our love upon him our desire our hatred of evill our abomination or abhorring of sinne our joy our sadnesse Againe in the irascible faculty hee tooke our anger and feare upon him but he tooke not despaire upon him because he thought not the evill of punishment layde before him impossible to be overcome he tooke not audaciam upon him because it lookes to evill possibly to be eschewed it lookes directly to good yet because it lookes accidentally to evill he could not take it upon him Christ when hee became man Illust 2 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all affections hee was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impatiens affectionis he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his affections were not proper to himselfe but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his affections well ordered he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having his affections like ours hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for hee had a fellow-feeling of our infirmities hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4.15 for hee had such a fellow-feeling that hee can measure out to every one of his members that which is fit for them to suffer Quest How could Christ take our passions upon him as our feare and sadnesse seeing he was comprehensor and beheld the glory of God in the highest measure of happinesse Answ By the fingular dispensation and wisedome of God for this happinesse and glory was kept up within the closet of the mind of Christ that it came neither to his body nor sensuall part and so hee might be fully happy and glorified in the superior facultie of the Soule and yet this glory not to shew it selfe in his body and inferior faculties as it doth now in glory Christs passions when he lived here A collation betwixt the second and old Adam did not arise in him before reason directed them they rose not contra rationem aut praeter rationem contrary or besides reason wherfore Ioh. 11.33 it is said that Iesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 troubled or moved himselfe at the death of Lazarus for his reason commanded his sadnesse Math. 26. coepit tristari hee began to bee sad Hierome saith well Passiones Christi respectu principij semper sequuntur rationem they alwaies follow reason when they arise and as the Centurion if hee had said to one of his souldiers Goe and hee goeth and to another come and he commeth and to the third doe this and hee doeth it Math. 8.9 So Christs affections were directed by his reason to goe and come at the commandement thereof In his agonie they never disturbed his reason for in his agony they were like a glasse which hath pure and cleane water in it stirre the glasse and there ariseth no mudde in it but our passions antevert reason they trouble and blind reason they are like the foule glasse when we stirre it presently it groweth dimme and the mudde ariseth The flowers of Egypt that are continually watered by the waters of Nilus which are grosse yeeld not such pleasant smelles as other flowers doe So our sinfull passions are not so pure and cleare for the vapours and exhalations that arise out of them from originall sinne Our passions are like the beardlesse Counsellors of Rehoboam who drew away the King to his destruction 1 King 12.8 Secondly the passions in Christ differed from ours quoad gradus for when once his reason commanded them to retreate and stay they did proceed no further therefore in Christ they might have rather beene called propassiones than passiones because they were the forerunners and beginners of passions and might be stayed at pleasure and had no power to transport his reason Some things are neither to bee praysed in ortu nec progressu in their rising nor proceeding as hunger and thirst which are not subject to reason Some againe are to bee praysed in ortu but not in progressu as just anger in man since the fall hence the Apostle Ephes 4.25 saith be angry but sinne not that is take heed that your anger continue not for if it doe it wil turn to sinne it is like good Wine which is soone turned into Vinegar Some passions are to be praised both in ortu et progressu and these were proper unto Christ There was no contrariety and contradiction amongst Christs passions Inter Christi passiones nulla fuit contrarietas instabilitas aut importunitas Secondly there was no instability in them Thirdly there was no importunity in them But since the fall there is a great contrariety and contradiction amongst our passions and great instabilitie and great importunitie In Christo fuerunt poenales sed non culpabiles in nobis sunt poenales sed et culpabiles In Christ the passions were a punishment but not a sinne but in us they are both a punishment and sinne First in their contrariety or contradiction it is written in the life of An selme when he walked in the field hee saw a shepheards boy who had taken a bird and

to preferre himselfe to his neighbour in temporall things we are more bound to love our wives than our parents because the man and the wife are one flesh and a man should leave his father and mother and cleaue to his wife Math. 19. For reverence and honour hee is more to honour his parents than his wife but otherwise he is to supply her wants in temporary things before his fathers As we are to preferre our owne temporary life to our neighbours life so also we are to preferre our owne spirituall life to the life of our superiors or equals Our temporary life should not be so deare to us as his spirituall life and wee ought to imitate Christ who gave his life for the spirituall life of his children 1 Ioh. 3.16 Quest But what is the spirituall necessity of our neighbour for the which we are bound to give our temporary life Answ Triplex necessitas gravis non gravis et extrema There is a threefold necessity first that which is not an urgent necessity secondly that which is an urgent necessity Thirdly that which is an extreme necessitie First when the necessity is not great and when my neighbour can provide for his spiritual life without the hazard of my temporary life in this case I am not bound to give my temporary life for his spirituall life Secondly if the necessity be such that he cannot without great difficulty save his spiritual life in this case I ought to hazard my temporary life for his spiritual life Thirdly if his spirituall life be in extreme necessity for then I am to lay downe my temporary life for him Here we see that pastors who are the shepheards of the soules of the people Conseq 1 are bound to watch over their people committed to their charge and with losse of their owne lives to succour them in their absolute extremity Ioh. 10.11 The good shepheard giveth his life for the sheep but the hireling fleeth Wee are not to give our temporary life for the spirituall life of our neighbour Conseq 2 but in case of extreme necessity therefore that case which Navarrus propounds in his cases of popish conscience is not to be allowed If a Christian should have a child borne to him amongst the Pagans and the child were neere death whether or no were a Preacher bound to baptize that child althogh hee knew certainly that the Pagans would kil him Navarrus holds that this child being in a spirituall imminent danger of eternall death for want of baptisme the Preacher is bound to baptize him although he knew it should cost him his life But there is no such necessity of baptisme Prop. that the want of it can bring eternall death to the child How we are to preferre our neighbour to our selues in spirituall things but onely the contempt of it therefore this case of necessity is but an imaginary necessity and if a man in this case would hazard himselfe he were guilty of his owne death Illust Although we are to preferre our owne salvation to the salvation of others yet we may desire the deferring of it for a while for the good of others Phil. 1.23.24 It is good for me to be dissolved but better for you that I remaine in this body it was for this cause that Ezekias desired to live that he might goe up to the house of the Lord and see Gods glory set up there and the peoples salvation set forward Esay 38. so Martinus said Si adhuc Dominesum populo tuo necessarius non recuso laborem if I can be steadable yet Lord to thy people I refuse not to undergoe any travell amongst them Although it be lawful for us to desire the deferring of our happinesse for a time for the good of others yet it is not lawfull for a man to desire the perpetuall delay of his blessednesse for the good of others Object But Paul wished that he might be Anathem● for the people of God Rom. 9.3 and so Moses wished that hee might bee rased out of the Booke of life for the Iewes 2 Exod. 32.32 Answ It was for Gods glory that they wished this and not simply for the Iewes because Gods glory was manifested in them In the spirituall things which a man is bound to desire for himselfe and his neighbour he is more bound to desire his owne salvation Aliquid amatur objectivè et appretiativè appretiativè as if it were necessarie either for mee or Peter to perish I had rather Peter perished but these who are more holier than I am and have greater graces they are more to be beloved objectivè in respect of the good that is desired and I am more bound to seeke a higher degree of glory to him than to my selfe and herein I follow the will of God because I should be content of that measure that he hath bestowed upon me We are to preferre our owne salvation to the salvation of others therefore it is not lawfull to commit a sin for the safety of our neighbour Math 16. What availeth it a man to get the whole world and he lose his owne soule sinne is the losse of the soule Man before his fall loved his neighbour as himselfe A collation betwixt the innocent first and old Adam but the unregenerate now they think it is love sufficient if they hate not their neighbour Others as the Pharisies thinke that their love is sufficient if they think well to their friend and hate their enemies There is a third sort who will have compassion upon their enemies if they submit themselves to them but this may be found in generous beasts as in the Lyon The regenerate man loves his neighbour as himselfe A Collation betwixt the old and renewed Adam not onely him who is his next neighbour called vicinus or his doore neighbour or him who is neere in friendship or blood to him but him who is neere in nature to him being his owne flesh therefore the Apostle expounding these words Luk. 10.27 Thou shalt love thy neighbour expounds thy neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.8 any other man But the love of the unregenerate extends not it selfe so farre for he loves his friend and hates his enemy but Christ extends this love of our neighbour to our enemies also Mat. 5.44 and the Law expoundeth it so likewise for in Exo. 23.4 it is said Thou shalt love thine enemy but Deut. 22.1 the same law being repeated calls him thy brother now neighbour brother in the scripture are used in one sense and it is to bee marked that when the two Hebrews strove together Moses calleth them brethren Act. 7.25 Ye are brethren why doe you strive So that our enemies are our brethren as Christ sheweth in the parable of the Samaritane Luke 10 Quest How are we to love our enemies Answ Our enemies are considered First as our private enemies or as Gods enemies and to his Church Secondly wee must distinguish betwixt

hath not sufficient goodnesse of it selfe but from true happines therefore mans chiefe felicity cannot consist in it True happines is not in the delights of the senses therefore the Epicures Conseq 1 Chiliasts Turkes and Iewes who place their chiefe felicitie in worldly pleasures erred Salomon Eccles 5. when hee seemeth to place our happinesse in these he speaketh in the person of the Epicurean Our cheife happinesse consists not in pleasure therefore the pleasure of the vnderstanding Conseq 2 if it be not from the Spirit of God and abstract from the senses must not be in the highest pitch of our felicity which requires a spirituall delight and joy in the holy Ghost The first Adam his delight was in his vnderstanding but yet he placed not his cheife felicitie in it A collation betwixt the innocent renewed and old Adam for it was onely a companion of his felicitie and so it is in the regenerate Adam but the old Adam his chiefe delight is in his sense and therein he placeth his true happinesse The delight of the regenerate is in his operation and his delight is to doe the will of God but the delights of unregenerate men and beasts are their last end and all that they doe is for delight There is a two fold order betwixt the operation and delectation in beasts Duplex ordo inter operationes delectationes brutorum 1. respectu Dei 2. respectu sensitivi appetitus First in respect of God the author of nature Secondly in respect of the sensitive appetite If we respect God the creator of them God joyned these delights with the operations as we put sawces to re lish meate but he did not appoint these operations for pleasure If we respect the desires and delights in beasts themselves who know no other good but the sensuall good then all which they doe is for delight so the unregenerate follow not God their creator and his first institution to make delight serve to their cheife felicitie but all that they doe they make it serve for their pleasure and delight Object But seeing beasts follow the instinct of nature how comes it to passe that they keepe a contrary course to Gods institution who appointed delight for operation and not to make delight their last end Answ Duplex intentio suit Dei in creatione primaria secundaria God in the creation had a double intention or purpose his principall and secundary purpose his principall purpose was ut individua species propagentur conserventur that particular things might be propagate and their kinds preserved and for this he appointed delight to serve for their operations as hunger to give appetite to meate His secondary purpose was respecting the beasts by putting a naturall inclination in them to doe that they might attaine pleasure Example when the lawe is made which proposeth rewards of wel-doing the law of the first intention proposeth that men should give themselves to wel-doing and ordaines rewards onely for that but in the second place as accessary it intends that he which is stirred up by rewards should seeke his reward for wel-doing in the first he lookes to wel-doing and then to the reward in the second being stirred up by the reward he is encouraged to doe well So God in his first consideration lookes first to their doing as the chiefest end and then to delight as subordinate to it the second consideration here is not contrary to the first But God ordained not man in his first creation to make pleasure his last end as hee did in beasts or his first end as the wicked but now the Epicure saith Let us eate let us drinke for to morrow we shall die Esai 22.13 1 Cor. 15.32 Spirituall delights Prop. are more pleasant than sensuall delights There is a neerer conjunction betwixt the soule and its delight Illust than is betwixt the sense the sensitive object For first delectationes intellectuales sensuales quumque modis differunt the understanding reacheth not onely to the accidents of things but pearceth inwardly to the essence and substances themselves the senses see onely the accidents of things and therefore cannot bring in so great delight Secondly a man takes pleasure in the knowledge which hee hath conceived in his understanding of a thing although it bee most unpleasant to his sense A Painter delights to conceive a Black-more in his minde and to paint him rightly and yet he hath not so great a delight to looke upon him So a Carver delights to fashion a Monster although he delight not to looke upon him So a Poet delights to describe a flea or a gnatte although he delight not to feele them all these prove that the intellectuall delights are farre to be preferred to the sensuall Thirdly the delights of intellectuall things are more permanent and therefore breed a greater delight in man than the sensitive whose objects are evanishing Fourthly because corporall delights are in the sensitive part they have need to bee ruled by reason but the intellectuall things are in reason it selfe which is the rule and therefore more moderate and consequently breeds the greatest delight as that Musicke which breeds the greatest harmony delights most Lastly A collation betwixt the innocent second glorified and old Adam sensuall delights may exceed measure but the intellectuall delights cannot exceed measure In the first Adam the delights of his soule redounded to his body neither took they away the natural operations of it for he did eate drinke and sleepe In the glorified Adam the joy of the soule shall redound to the body that some thinke he shall have no use of the baser senses but onely of his noble senses seeing and hearing But in the old Adam there redounds no glory from the soule to the body for he is altogether sensuall The remedies to cure the sinfull delights That wee may cure these delights First we must consider how hurtfull these pleasures are to the word of God for they choake it as wel as thorny cares do Luk. 8. These who are lovers of pleasure are in greatest danger Secondly that we be not taken up with pleasures let us remember that which Valerius Maximus bringeth out of the Philosopher Lib 7 Oap 7. saying that it was a most profitable precept of the Philosopher that we should looke upon pleasures going away wearied deformed and ful of repentance we should look upon the sting and taile of these Mermaides and not upon their beautifull faces therefore the Apostle setteth before us The shape of this world passing away 1 Cor. 7. Looke not upon them as they are comming but as they are going Putiphares wife Gen. 39. and Amnon 2 Sam. 13.3 9. beheld them as they were comming with sweetnesse and solace but Ioseph and Thamar beheld them as they were departing with shame griefe and remorse Thirdly Augustine when he speaketh of the Philosophers who placed their chiefe happinesse in pleasure Lib. 5.

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