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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

Head and the rest of the body Christ the Head of his Church he hath graces above the rest of his members he giveth influence and grace to them and hee is like to them So the man is the womans Head hee hath more gifts than the woman he should instruct and teach her she is of the same nature that he is Bone of his bone and flesh of his flesh Gen. 2.23 Of the Eye FIrst the Eye is speculum artis Visu eculo videmus sed visu effective formaliter oculo instrumentaliter for men have learned by the Eye to make Looking glasses if the Christaline humour were not backt with a blacke humour the Eye would give no reflex so if glasses were not backt with steele the glasse would give no reflex Secondly although a man have two eyes in his head yet hee receiveth but one sight at once because his optick nerves meet in one So although hee have two eares yet hee heares but one sound at once because his acousticke nerves both meete in one So although there bee many members in the mysticall body yet all should bee of one minde because there is but one spirit 1 Cor. 12.4 Thirdly the eye in it selfe hath no colour for if it had any proper colour in it selfe then the object should ever appeare in that colour which the Eye hath as it is evident in Icteriacis in those whose eyes are so vitiate that all colours seeme alike to them and in those who have the yellow Iaundise because the eye is vitiate with yellownesse all things appeare yellow unto them So when the minde of man is preoccupied with dangerous error When Christ told his Disciples that hee must be whipt crucified and rise the third day the Text saith They understood none of these things beeing hid from them Luk. 18.33 34. Because they had drunke in a false principle before that Christ behoved to be a worldly King Act. 1.6 and this is the reason why the Iewes interpreted the places concerning Christs Kingdome literally and not spiritually of an earthly Kingdome and not of a spirituall Fourthly there are five tunicles in the Eye to keepe it from any hurt the first is called araneae tunica like a spiders webbe the second retiformis woven like a net the third uvea like a berry the fourth Cornea like horne the fift adnata tunica the cover of the eye or the eye-lids David to expresse the speciall care that God hath over his Saints saith Thou keepest me as the apple of thine eye Psal 17.8 That is thou hast a speciall care over me thou guardest me many wayes as the apple of the Eye is guarded with these five tunicles A Collation betwixt the Innocent and old Adam The Eye before the fall was the window to let in good instructions to the soule but since the fall it is proxenets peccati the broaker that goeth betwixt the heart and the object to make up a sinfull bargaine it is now pronubus ejus cujus tactus est minister the spokesman of the wedding with sinne and touch is his servant and because it is now the most sinfull sence God hath placed teares in it which are the tokens of repentance The eye now is an adulterous eye 2. Pet. 2.14 the eye now is oculus nequam an evill eye Matth. 20.15 it is now a covetous eye Eccles 37.7 Give the Lord his honour with a good eye and diminish not his first fruites Here heealludes to the custome of the Iewes for hee who had a good eye paid one of forty when he payd his first fruits he who was of a mydle sort of eye paid one of fiftie but he who had a coveteous eye paid one of sixtie and they used to say There goeth the man with a good eye meaning the liberall and There goeth the man with the evill eye meaning the covetous There was a contention upon a time betwixt the heart and the eye which of these two were the cause of sinne which was decided by reason after this sort Cordi causam imputans occasionem Oculo The cause of sinne is in the heart but the eye is the occasion Of the Eare. The Eare is first and honourable part of the body therefore of old they did hang Eare-rings and Iewels in their Eares as a signe of honour Gen. 24. so when men were discharged their Eare was bored in token of infamie Exod. 22. Secondly the Eare is an honorable part for instruction the Philosophers call it sensum disciplinae the sense for instruction Thirdly for delight the Eare is the most excellent sense therefore Salomon calles the Eares the daughters of Musicke Eccles 12. Fourthly the Eare is the most excellent member for grace for faith commeth by hearing Rom. 10.17 The Apostle when he cited that verse of the 40. Psalme in the 9. of the Hebrewes he citeth it thus Thou hast fitted a body for me but David hath it thus Thou hast bored mine eare why because his eare was one of the principall members whereby hee gave obedience to God his Father Fiftly there is not a member in the body that God takes such paines about as hee doth upon the eare for first revelat aurem he uncovers the eare or takes a veile off it 2 Sam. 20. Secondly perforat aurem hee bores the eare Psal 40. as masters of old bored their servants eare that they might dwel with them for ever Exo. 22. The first was ad intelligentiam for understanding the second was ad obedientiam for obedience Thirdly he circumcises thē eare Rom. 2.29 which includes both the former Sixtly there is not a member the Divell envieth more than the eare because it is Ianua vita the gate of life as we see in the man possessed with a deafe Devill Marke 9.25 he possessed that sence as the most excellent to hinder him from hearing Before the fall A collation betwixt the innocent old Adam the eare was the gate of life but since the fall in the corrupt man it is the gate of destruction Evill speeches corrupt good manners 2 Cor. 15. and now hee is like vnto the deafe adder hee stoppes his eare and will not be enchanted Psal 58. Of the Mouth Eccl. A collation betwixt the innocent old Adam 6.7 All that a man laboureth is for his mouth the mouth a little and a strait hole is soone filled Man before his fall was content with little but fince hee laboureth not to fill a mouth but a gulfe as it were the mouth of the Leviathan Of the Tongue The Tongue of man is a most honorable member wherefore it is called mans honour and his glory Gen. 49.6 Psal 16.9 My glory rejoyceth because it is the instrument for to glorifie God Secondly a man hath two earēs and but one Tongue to teach him to bee swift to heare and slow to speake Iam. 1.19 Thirdly there is but one Tongue in man to teach him not to be bilinguis of a double

and the Angels differ ibid. the soule hath a diverse operation in the body ibid. three things proper to the soule 139. Spirits that there are intellectuall spirits 51. T Theologie differeth from other sciences 10 Tongue the properties therof 19. Truth three things concurre that a man may speake a truth 24 V Vertues morrall and theologicall differ 154. Vertue twofold 283. Virginitie is not a vertue 282. The Papists make 3 crownes for Virgins Martyrs and Doctors of the people 285. Visage the bewrayer of the minde 27. Vnderstanding twofold 67. 197. twofold act of the understanding 99. sinne how in the understanding 101 Vniversall twofold 70. Vse of the creatures twofold 239. 240. to give to use and in use differ ibid the use of a thing manifold ibid. W Will three properties thereof 97. it followeth the last determination of reason ibi why sometimes it doth not follow the understanding 98. the will and understanding are reciprocant in action ibid. whether we will a thing or understand it first 1●0 how the will followeth the last determination of reason 103. the understanding is not the cause of the wils liberty 105. it hath a twofold liberty 108. the essentiall property of the will 113. what determinates the will 112. two things considered in the will 113 114. it is not the cause of our predestination 122. a mans wils a thing two waies 131 the will hath a threefold motion ib. it is considered three waies 133. it hath neede of two things 191. Woman made out of the man 264. why made of the rib 266 Woman helpes her husband in three things 278 World considered two wayes 7. there should not be too great inequalitie between man and wife in marriage 279. 1. Cor. 15.49 As we have borne the image of the earthly Adam so shall wee beare the image of the heavenly Adam A Table of the places of Scripture cleared in this Booke Cap. Ver. pa. Genesis 1 2 164 16 11 237 26 6 120 25 10 49 30 37 3 39 9 163 50 19 225 Exodus 5 2 185 13 17 120 16 19 154 21 22 52 3● 32 180 34 1 95 Levit. 17 11 44 18 18 67 19 2 7   18 151 Numb 10 33 73 23 14 119   21 215 Deut. 11 12 135 23 24 241 25 4 114   25 272 28 26 14 29 5 35 Iosh 2 1 274 Iudg. 13 22 89 14 15 77 1 Sam. 6 14 184 23 11 121 25 21 197 2 Sam. 2 10 186 12 8 273 19 22 ibid. 23 20 73 1 King 13 5 115 18 27 153 22 28 122 2 King 2 24 153 3 14 47 1 Chron. 12 33 168 Iob. 4 18 107 21 27 20 Psal 19 9 18 17 8 16 31 9 43 45 1 19 49 3 83   12 46 80 11 40 81 14 133 104 29 7 121 4 70 137 16 6 Prov. 3 3 22   16 20   27 141 6 8 162 8 13 19 1 22 26 17 15 155 21 1 111 Eccles 6 7 18   8 223 7 9 230 10 2 22 Cant. 1 4 165 Esay 11 5 159 28 21 215   26 95 Iere. 7 13 132 10 11 4 12 2 26 50 20 215 Dan. 8 23 27 Hosea 2 21 75 7 3 153 9 16 274 10 11 114 Ionas 3 3 73   5 123 Matt. 5 28 140 6 23 29 8 24 68 12 4 13   8 240 19 33 10 22 30 34   31 167 26 23 48   38 206   39 190 Marke 2 27 240 4 26 135 6 34 25 10 21 243   24 ibid. 11 13 4 12 31 168 Luke 3 11 166 10 42 58   22 196 12 47 140 33 34 16 Iohn 1 9 69 4 36 40 1 33 145 12 39 113   1 9 14 9 89 15 15 125 19 34 25 Actes 3 48 125 7 24 160 12 23 12 26 24 44 Rom. 2 29 18 6 18 108 9 3 180 10 17 17 1. Cor. 6 16 169 8 4 4 12 15 14 15 35 2   42 37 13 10 76 2. Cor. 4 4 61   6 4 11 8 242 12 14 177 Galat. 2 9 120   26 170 4 6 148   24 219 Ephes 1 3 138 3 10 148   18 216 4 25 147 5 23 15 Philip. 1 23 179 2 21 176 3 12 89   17 129 Collos 3 5 173   10 61 1 Thes 4 17 115 5 23 52 1. Tim. 3 1 153 5 4 17   33 173 2. Tim. 1 12 136 2 13 72 Heb. 1 15 15 11 12 13 Iam. 2 25 274 2. Pet. 1 9 75 2 14 16 4 4 75 1 Ioh. 2 4 24 3 2 38 4 20 166 Iude.   3 188 Rev. 6 10 54 9 22 255 A Delineation of this whole Booke IT is a Position in the Metaphysickes that Omne bonum est sui communicativum Goodnesse cannot be contained within it selfe but it manifests it selfe to others So the Moralists say Amor uon est unius Love must alwayes be betwixt tvvo or moe So the love and goodnesse of Gods are manifested to the world divers wayes but the first sight that we get in them is in Creation whereby God gave all things through them a being and substance which no creature on earth can understand except man because he beareth the Image of God or at least some sparkles thereof ingrafted in his heart That we may conceive what this Image is we must branch it out according as it hath the situation in the soule and body of man These are lively described to us in this booke which is divided into two parts In the first is contained The Creation in generall of all creatures cha 1 particular of man ch 2. where is considered the Creation of man 1 in generall in body wherin is considered of the members which are either externall as the Head Chap. 3. Eyes Chap. 3. Eares Chap. 3. Mouth Chap. 3. Tongue Chap. 3. Womans dugge Chap. 3. Hands Chap. 3. internall as the Heart Chap. 3. Liver Chap. 3. Lungs Chap. 3. Ribbes Chap. 3. Intrales Chap. 3. Iejunum intestinum Chap. 3. Kidneyes Chap. 3. Five senses Chap. 3. Immortalitie chap. 4 Perfection chap. 5 Soule ch 6. wherein is considered of the Immortalitie chap. 7. Conjunction of soule and body chap. 8. 2. end wherefore he was created 9. 3. image of God ● 10 which was either inward in his Vnderstanding where is described Adams knowledge chap. 11. which was either inbred and that naturall 12. acquired 13 reveiled and that Of God 14. Of his creatures 15. Will wherein we must consider Conformity Chap. 16. L●berty Chap. 16. Power Chap. 16. Affections see the second part Chap. 1. outward see the second part 4. two adjuncts of this Image The second part containes The affections or passions are considered either in generall Chap. 1. Wherein is considered their division which is in the part of the soule either concupiscible which containes love under which two all the passions may be reduced chap 2. irascible which containes desire under which two all the passions may be reduced chap 2. remedies either by remedies

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

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

judgements why doth the way of the wicked prosper and why goeth it well with them that doe wickedly To the which objection he answereth that he may defend the justice of God Gather them together as a flocke to the sacrifice whereby hee signifieth that after this life they shall smarte in the life to come howsoever they have escaped in this life So Christ in the parable Luk 16. bringeth in Abraham defending the justice of God against the rich glutton Matth. Reason 7 Chap. 22. Vers 32.33 God is the God of the living and not the God of the dead As Christs proves out of this place the resurrection of the body so hence is clearely proved the immortalitie of the Soule for when God makes a covenant with his owne it is a perpetuall covenant therefore it is called a covenant of salt to note the perpetuity of it Num. 18.19 If these with whom God makes his covenant existe not then the covenant must of necessity cease but the covenant of God indures for ever therefore these with whom he makes the covenant must live for ever God calling himselfe the God of the Patriarches after their death Exod. 3.6 then the soules must be immortall after the separation from the body It is said of Iosias although he was slaine in the battle Reason 8 yet Hee was gathered in peace to his fathers then hee must be gathered to the spirits of his fathers who enjoy peace for he was not gathered in peace in his body For hee was slaine 2 Chron. 35. it is said of Abraham onely that he was gathered to the body of Sarah Gen. 25.10 but of the rest simply it is said they were gathered to their fathers that is their Soules were bound up in the bundle of life 2 Sam. 25.29 Which being well marked is a good argument for the soules immortality and that it was knowne under the old Testament by the fathers here are meant the spirits of the just men made perfect Heb. 12.23 The heathen most of them were perswaded of the immortalitie of the Soule Cicero cited out of Socrates Reason 9 Quest 1. Tusc that the Swanne was dedicated to Apollo because shee sang sweetly before her death like the children of God who sing sweetly before they dye being perswaded of this immortality die pleasantly singing their last most joyfull song And the Romans when their great men died and when their bodies were burnt to ashes they caused an Eagle flee and mount on high to signifie that the soule was immortall and perished not with the body Object If the soule be immortall how is it said to die Answ The soule of man hath a twofold life one absolute another relative The absolute or essentiall life of the soule is never loosed Duplex vita absoluta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu relativa for the essence of the soule is Metaphysicall having a beginning but no end having no corruption within it the second sort of life which the soule hath is relative having relation to God and getting grace from him this life may be lost for it is not of the essence of the soule this last sort of life in the soule which to us is relative to Christ is personall and cannot bee lost Some perhaps may thinke that this distinction may be more shortly expressed and more plainely by the life of nature and the life of grace but they are mistaken for both these sorts of lives as well essentiall as relative were naturall to Adam before his fall Our soules are immortall substances Consequence as the Chaldeans say in eodem cretere temperatas esse animas nostras cum coelestibus our soules are tempered in the same mortar with the heavenly spirits therefore wee should be their servants neither should wee measure our condition by our weake bodies but remember that we have spirits onely subject to him who is the Lord of our Spirits Revel 22.6 The soule is immortall A collation betwixt the first Adam and old Adam the Sadduces held that the Soule was mortall Act. 23.8 and they sayd Let us eate let us drinke to morrow we shall die and the Apostle 1 Cor. 18 23. hath it in the present tense morimur we die to note the beastlinesse of these wretches who thought they should be quite extinguished both in soule and body presently like beasts knockt on the head and if any man aske them why then study you to keepe the Commandements of God seeing yee beleeve not the immortality of the Soule they answered that it might goe well with them in this life but men now who professe the immortality of the soule yet study not to keepe Gods Commandements that it may goe well with them in the life to come Augustine professed if he were perswaded that the soule were mortall then of all sects hee would make choyse to bee an Epicurean CHAP. VIII Of the conjunction of the Soule with the Body THe Soule is joyned to the Body immediatly Prop. The forme is joyned to the matter without any middle but the Soule is the forme to the Body Illust 1 therefore the Soule is joyned to the Body without any middle The Soule is joyned to the body Consequence hence wee may gather that there are intellectuall Spirits or Angels which have no bodies for if two things be joyned together the one perfect the other more imperfect if the more imperfect be found alone much more is the more perfect wee see that there are bodies without spirits Duplex inseparabilitas logica physica therefore there must be spirits without bodies Secondly those things that are inseparable the one cannot bee found without the other Inseparabile logicum quod cogitatione potest separari tantum ut rifibil it as in homine Inseparabi●e physicum cum unum non dependeat ab alio necessario ut ● gredo in corvo but those things that are accidentally joyned together the one may bee found without the other as whitenesse and sweetenesse are but accidentally found in Sugar for whitenesse may be found where there is no sweetnes as in Snow so sweetnesse may be found where there is no whitenesse as in a Figge therefore sweetnesse and whitenesse are but accidentally joyned together in the Sugar so the body the Spirit are but accidentally joyned together therefore there are spirits that subsist by themselves without bodies Object But how is the Soule joyned accidentally to the body seeing the soule is the essentiall forme to the body which animates it Answ The soule as the soule is the essentiall forme to the body and so it is inseparable but the Soule as it is an intellectuall Spirit is accidentally joyned to the boby and may be separate from it Object But it might seeme that the Apostle puts the Spirit betwixt the soule and body as a middle to joyne them together therefore the soule and body are not joyned immediatly 1 Thess 5.23 He prayes that God would sanctifie them in their

formes which rule onely the body but doe not animate them as the Angels when they tooke bodies upon them Angelorum operationes in corporibus non fuerunt vitales Those things which the Angels did in the Bodies were not vitall They ruled the bodies but they informed them not and they onely moved the bodies Secondly there are some formes that informe things but doe not rule them as the formes of things without life Thirdly there are formes which informe and rule as the Soule of man in the body Object It is said that the Angels did eate and drinke Gen. 18. Therefore they have exercised these vitall functions in the body Answ Theodoret answers Metaphorice non propriè dicuntur edere Atistot 2. de anim They are said to eate by way of metaphor but not properly because of the manner of the true eating and the Philosopher saith that Vox est actus animati corporis The voyce is the act of the living creature but when a Lute giveth a sound it is but metaphorically a voyce saith hee So the eating of the Angels was but metaphorically a eating for they eate not to digest or to nourish their bodies In this that the Soule is joyned to the body as the forme Consequence wee may admire the mervailous worke of God for if David wondered at the mervailous fashioning of the body in his mothers wombe Psal 139. much more may wee admire the mervailous conjunction of the Soule with the body for we may observe that the highest of the lowest kind is joyned alwaies to the lowest of the highest kind as the lowest of living creatures which have life is the shell-fish as the Oyster differeth little from the life of the plant is comes nearer in order to the beast then the plant doth because it feeles therefore it is well said by one Tho. Aquin. contragent Sapientia Dei conjungit fines superiorum principijs inferiorum the wisedom of God hath conjoyned the ends of the superiour with the beginning of the inferiour as the shel-fish to bee the basest amongst the sensitive and more noble then the vegetative So the body of man is the most excellent and highest in degree of the inferiour creatures the soule againe of man is the lowest of intellectual Spirits marke thē how these two are joyned together Therfore fitly the soule of man hath beene compared by some to the horizon for as the horizon separates the upper parts of the world from the nether to our sight and yet the sphere is one so doth the soule separate the intellectuall substances from the earthly bodies and yet is one with them both And as Hercules was said to be Partim apud superos partim apud inferos so is the Soule partly with the Spirits above and partly with the bodies below The body joyned to the soule Prop. maketh the soule a compleate spirit The Angels without bodies are spiritus completi Illust but our soules without the bodies are incompleate spirits The Angels when they assumed bodies it was not to their perfection but for their ministery Non quibus juventur sed quibus invent Not that they were helped by these bodies but that they might helpe us They have a double action one of contemplation another of ministery for contemplation to behold the face of God continually Matth. 18.10 They tooke not bodies upon them but onely for the ministry to us but the soule of man is an incompleate Spirit without the bodie The soule was joyned to the body Prop. to goe upward to God and not to be depressed by the body When water and oyle are put together Illust the oyle being more aeriall goeth above and the water being heavie goeth under so the soule being more celestiall went upward and was not drawne by the body when man stood in innocency The Soule hath sundry operations in the body Prop. When it groweth Illust it is called anima when it contemplates Anima est simplex in essentis multiplex in potentia it is called a spirit when it seeth and heareth it is called sense when it is wise it is called animus when it discernes it is called reason when it remembers it is called memory when it assents lightly it is called opinion when she defineth a truth by certaine principles then it is called judgement God hath wisely placed the faculties of the Soule and the Body Prop. Hee hath placed the intellectuall facultie in the Braine Illust as highest the affections in the Heart the naturall part in the Liver and Stomacke hee hath placed the understanding in the Head as in the throane in the Heart as in the chamber but the rest of the inferior faculties hee hath placed below as it were in the Kitchen and as it were an unseemely thing for a Prince to be sitting in the Kitchen and never to minde matters of estate so it is a base thing for the soule to have minde of nothing but of eating and drinking and to choose Martha her part but never Maries Luke 10.42 Man before his fall lived the life of God A collation betwixt the innocent and old Adam but since the fall hee lives onely the naturall life and few live the life of grace There is so little life in the shell-fish that wee cannot tell whether they live the life of the plant or the sensitive life So the life of God is so weake in many men that we cannot tell whether it be the naturall life or the spirituall life which they live Zeuzes the Painter painted grapes so lively that hee deceived the birds and made them come fleeing to them Dedalus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 images mooving by themselves hee made men beleeve that they were living but Pygmaleon made an image so lively that he fell in love with it himselfe So hypocrites which live onely the life of Nature they will so counterfeit the actions of the faithfull that they make men beleeve indeed that they live the life of God and some times they deceive themselves thinking that they are living when they indeede are dead the quickning power of the soule desires onely being and so it rests the sense would not onely bee but also bee well but the understanding aspires above all these to eternall blisse these three powers make three sorts of men for some like plants doe fill their veines onely some againe doe take their senses pleasure like beasts onely and some doe contemplate like Angels therefore the Poets in their fables doe faine that some were turned into flowers others into beasts and others into gods CHAP. IIII. Of the end of Mans Creation MAn was created to serve God A circle is more perfect than a line Prol. for a circle returnes backe to the point whence it began Illust 1 but a line is more imperfect Duplex est motus rectus circularis never returning to the place from whence it began Man and Angels returne backe to God who made them like a