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
it is not meant of nothing privatively or in comparison but of nothing negatively and simply Rom. 4. Hee calleth upon things that are not as though they were He proceeded in the Creation from the negation to the habite Deus in creatione process it a negatione ad habitum a totali privatione ad habitum a partiali privatione ad habitum when hee made the world of nothing simply secondly from a totall privation to the habite when hee made light to shine out of darkenesse 2. Cor. 4.6 thirdly from a partiall privation to the habit when he made the day to succeede to the night God hath sundry royall prerogatives which onely belong to himsefe Prop. First God can create a thing of nothing Illust therefore the Magitians of Egypt who in shew had many things yet could not truely make the basest creeping things Exod. 8.18 Secondly it is Gods prerogative to turne a thing to nothing Tanta est distantia ab ente ad non ens ut à non ente ad ens for there is as great a vastnesse of motion from that which is to that which is not as is from that which is not to that which is A man may dissolve a body into dust by burning it but he cannot simply turne it to nothing for onely God by his power must doe this Annihilatio est substractio Divini influxus a thing is turned to nothing Solius Dei est creare de nihilo convertere in nihilum transformare addere formas rebus vivisicare conservare when God withdrawes his influence from it Thirdly it is God that can in a moment without natural preparation turne one substance into another as water into wine Iohn 2. and Lots wife into a piller of salt Gen. 19. therefore the Divell when hee would take a proofe of Christ whether he was God or not bids him change stones into bread Mat. 4. Fourthly it is Gods prerogative onely to adde formes to things man cannot simply invent a forme but compose adde or diminish from that which he hath seene already a man can make a mountaine of gold because he hath seene both a mountaine and gold so he can make Dagon halfe man and halfe fish because he hath seene both fish and a man before but hee cannot simply invent a forme Fiftly it is God that onely can put life into the creatures Sixtly to preserve and guide them continually Hee who needeth most helpes to his worke Illust 2 is the most imperfect worker There are three speciall workers considered in their place and decree Art Nature Ars Natura Deus operimur Est agens independens and God Art needeth many helpes Nature needeth few but God none for his working depends upon nothing and he presupposeth nothing to worke upon The perfection of art is to imitate nature the perfection of nature is to imitate God in his first creation when Art degenerates from nature then shee is ashamed and when nature degenerates from the first creation shee bringeth forth but monsters The tradesman when he worketh Illust 3 hee must have matter to worke upon and his patterne before him our minde when it worketh hath not neede of matter to worke upon but of a forme but God when he worketh needeth neither matter to worke upon nor patterne to worke by God when hee made the world of nothing First hee made it of nothing simply Secondly of a subject that had no hability to produce Ex inhabili subiccto as when hee made the plants out of the earth there was no more power in the earth at the first to produce these plants then there was in the rocke to give water Exod. 27. Thirdly he created man out of a subject that had no hability to produce the matter and of nothing simply touching the forme as hee made his body out of the earth Creatio in materia sed non ex materia which had no disposition in it for making of the body so he created the soule of nothing which is the forme of the body hee produced the soule of beasts both in the body and of the body He made the world of nothing E X hic non not at mâ—teriam sed ordinem OF signifieth not here any matter but onder onely Quest How were the creatures with God before the creation Answ Esse in sua causa ideale reale The creatures are said to bee three manner of waies First in the cause as the Rose in winter is in the roote although it bee not spred Secondly when they are in the mind by representation Thirdly when they have a reall existence The creatures were with God before their creation as in the cause so they were with God in his understanding before the creation and of this sort of beeing David speaketh Psal 139.16 saying Thine eyes did see my substance yet being imperfect and in thy booke all my members were written which in continuance were fashioned when as yet there were none of them but the creatures had not a reall existence with God as after when they were created The creatures eminenter sunt in Deo they are by way of excellency in God but in themselves they have a finite being Prop. God is the exemplar of all things Prop. The creatures are but as the shaddow to the body or as the reflex of the glasse presently vanisheth when the face is turned away So when God turneth away his face from the creatures they perish and turne to nothing Psal 104.29 They die and returne to their dust God in the creation created some things actually other things potentially in their first principles as Hony Wine The order of the Creation Oyle Balme and such God in the creation kept this order in the universe he proceedeth from the imperfect to the perfect Progressus ab imperfectis ad perfecta in universi creatione at in particulartum creatione a perfectis ad minus perfecta as the Elements were first created and then the things made of the Elements the things without life before things with life and of things with life hee made man last as most perfect but in particular things hee proceeded from the more perfect to the more imperfect as first he made the trees and then hee made the seede so hee made the Woman after the Man as more imperfect and passive Quest Whether could God have made the world better than he made it Answ Duplex perfectio graduum partium The world is confidered either in respect of the whole or in respect of the parts In respect of the whole the world is perfect both in respect of degrees and parts but respecting the parts severally the world was not perfect in respect of degrees for God by his power might have made particular things better than they were This the Scripture sheweth us Gen. 1. when it saith That every dayes worke was good but when it speakes of all together
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 numerâ—â— et mensura and that the ayre and fire should be lightest In number that a little fire should have a great efficacie and power as a great quantitie of earth In measure that they might keepe a proportion amongst themselves if this harmonie bee broken it bringeth destruction of the body as if the heat prevaile then it bringeth fevers if the cold prevaile then it bringeth lethargies if the moyst prevaile then it bringeth Hydropsies so that the extreame qualities according to the situation of the Elements heat and cold must bee temperate by the middle qualities of the middle Elements moyst and dry It is to bee marked how God hath showen his wisedome in creation First in placing man here below upon earth who had an earthly body Secondly his power when he shall place the same body when it shall bee made a spirituall Body 1. Cor. 14. in the heavens to dwell there Thirdly his justice in thrusting the bad angels who are spirits downe to the lower hells who were created to enjoy the Heavens if they had stood in innocencie God created the Body of man of the dust of the earth that it might be matter to humble him Prop. When Herod gave not glory to God Illust Act. 12.23 The Text saith that he was eaten with vermine in the Syriack it is He was made a stable for wormes Since the fall the body is nothing but a stable for wormes and food for them Abenezra R. Salomon and the Hebrewes marke that the flesh of man is called Lecham Bread Ioh. 20.23 Because now it is indeed bread and food for the wormes Out of a base matter God made an excellent shape of man Prop. Illust 1 Psal Rukkamte metaphera ab acupictoribus 139.15 How wonderfully hast thou made me below in my mothers womb a speech borrowed from those who worke Opus Phrygionicum Phrygian or Arras work The body of man is a peece of curious Tapestry or Arras worke consisting of skin bones muscles and sinewes The excellency of the body of man when he was first created may bee shewen by the excellent gifts which have been found in the bodies of men since the fal as one finding the length of Hercules foote gathered by it the proportion of his whole body So may wee by the reliques found in sinfull man gather what a goodly thing the body of man had beene before the fall As the complexion of David 1. Sam. 16.12 The swiftnesse of Hazael who was swift as a roe 2. Sam. 2. The beauty of Absalon in whom there was not a blemish from top to toe 2. Sam. 14. All which being joyned together would make a most rare man and if the miraculous wine changed by Christ Ioh. 2. at the marriage in Cana of Galile exceeded farre the naturall Wine how much more did the body of man in the first creation exceede our bodies now The members of the body of man are applyed to other creatures as the Head of spices Can. 4. Renes tritici the Kidneys of the wheate Devt 32. the Heart of the earth Matth. 12.40 the Lippe of the sea Heb. 11.12 the mouth of the sword 11.34 and such like all which shew the excellencie of mans body The measures of every thing are taken from the body of man as the Inch the Foot the Palme and the Cubit There are sundry members in the body of man which God ascribes to himselfe as the Head the Heart the Eares the Feete to expresse his attributes to us God hath made the body of man a Temple for himselfe to dwell in and the Sonne of God hath assumed the body of man in one person to his God-head a dignitie which the Angels are not called unto and after the making of man he left nothing but to make himselfe man Prop. God hath placed wisely the members in the body Illust 1 There are some members that are called Radicall members as the liver the heart and the braine in these Membra radicalia the Lord hath placed the Naturall vitall and animall spirits these spirits are carried by the Veines Arteries Nerves the Veines carry the vitall spirits from the Liver the Arteries carry the naturall spirits from the Heart Officialia and the Nerves carry the animall spirits from the Braine There are other members which are serving members as the hands feete and such The members of the body helpe one another the superiour rule the inferiour as the eyes the whole body againe the inferiour support and uphold the superiour as the feete the legges and thighes support the whole body The middle members of the body defend the body and provide things necessary for it as wee see in the hands and armes The Sympathie amongst the members if one bee in paine the whole are grieved againe when one member is deficient another supplyeth the defect of it as when a man wants feete hee walkes upon his hands so when the head is in danger the hand casts it selfe up to save it Lastly great griefe in one member makes the paine of the other member seeme the lesse which all shew the sympathy amongst the members The variety of the members of the body sheweth also this wisedome of God If all were an eye where were the seeing 1 Cor. 12.15 Of the severall outward members of the Body Of the Head THe Head is the most excellent part of the body First we uncover the Head when we doe homage to a man to signifie that our most excellent part wherein our reason and understanding dwells reverenceth and acknowledgeth him Secondly because the Head is the most excellent thing therefore the chiefest part of any thing is called the head Deut. 28.24 Thou shalt be the head and not the tayle So Christ is called the Head of the Church Ephes 5.23 and the husband is called the head of the wife 1 Cor. 11.23 So the excellentest spices are called the head of spices Exod. 30.25 All the senses are placed in the Head except the touch which is spread thorow the whole body Secondly the Head is supereminent above the rest of the body Thirdly the Head giveth influence to the rest of body Fourthly there is a conformitie betwixt the
〈◊〉 〈◊〉 Essentially thus God is onely immortall 1 Tim. 6.16 Secondly Ex dono creationis by creation as the Angels and the soule of man Immortale multiplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex dono creationis ex hypothesi ex dono novaecreationis Thirdly Ex hypothesi by condition as Adams body had beene immortall if hee had stood in Innocencie Fourthly Ex dono novae creationis by the resurrection as our bodies and the new Heavens shall last perpetually after the resurrection The Physitians observed three estates in man Illust 2 First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum plus accedit quam decedit when more nourishment remaines with the body than goeth from the body this should have beene in Adams posterity if hee had not fallen The second estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cum quantum decedit per pugnam nutritio tantum apponit When as much nourishment remaines as decayeth The third estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Declinans aetas Cibos assumimus ut corruptio quae posset accedere ex consumptione naturalis humidi evitetur ubi accedit minus quam deficit this is the decaying estate of man when lesse nourishment remaineth than decayeth and this was not in Adam before his fall When wee put water into wine at the first the wine converts the water into it but put often water to it then all turnes to water The body of man before the fall should not have turned to corruption but still should have turned the nourishment to wholsome food It is true there was some contrariety here for otherwaies hee could not have beene nourished but this was without the hurt of the whole which remained whole and perfit so that his body should have beene aequivalenter incorruptibile licet non videretur eadem numero materia It should still have remained that selfe-same body although in it there was some alteration for even as Theseus Shippe after that he had scoured the Sea from Pirats by her they hung her up as a memoriall to the posterity and the Athenians Plutarchi Moral when any planke or board decayed in her they put a new planke or board in place of it so that she was still eadem numero navis that selfe-same Shippe shee was before So should the body of man have beene still the same body by supplying new and equall strength for that which failed The Church of Rome holds The tenet of the Church of Rome concerning the immortality of the body that the body of man before the fall was mortall of it selfe and that the immortality of it came onely from without from that supernaturall righteousnesse which God cloathed Adam with and that death is onely but by accident from sinne because it removeth the bridle originall righteousnesse which held backe death and they say that the soule required a fit body to exercise her functions Bellarm. de grait primi hominis cap. 9. but it could not have such a body except made of contrary humours hence it received a body joyned to it by accident mortall which defect they say is supplied by that supernaturall righteousnesse Againe they hold that this necessity of death which was in nature before the fall is now turned since the fall into a punishment of sinne It was naturall before the fall say they for a woman to beare children but after the fall it was painefull and a punishment of sinne It was naturall before the fall for the Serpent to glide upon her belly but after the fall she was to glide with paine upon her belly this was the punishment of sin So say they death was naturall to man before the fall in his Pure naturals but now it is turned to him unto punishment of sinne and as the beasts which sinne not yet die so should man in his Pure naturals have died although he had not sinned if supernaturall righteousnes had not restrained his death In sensu coniuncto non poterat mori sed in sensu diviso poterat mori But wee hold that Adams body in his innocent estate was naturally incorruptible ex hypothesi that is so long as hee stood in holinesse there was such a harmony amongst the qualities of his body that they could breed no distemperature or bring death to him his body before the fall might have died but this power should never have beene reduced into act so long as he obeyed his maker but it is otherwise mortall now for now of necessity hee must die then it was in potentia remotissima in a most remote power to death now it is in potentia propinqua in a most neere power Angeli non poterant mori neque necesse erat eis mori Adâ—â—â— poterat mori sed non necesse erat ei mori sed Adaâ—â— corrupt necesse est ei mori The Angels could not die neither was it necessary that they should die Adam might die but it was not necessary that hee should die but Adam being corrupted it is necessary that he should die Our reasons to prove the immortalitie of Adams bodie before the fall are these Our reasons to prove that the body was naturally immortall and not supernaturally First the soule desireth naturally alwayes to be in the body therefore naturally it might attaine to this end Reason 1 for naturall desires before the fall were not frustrate so that it behoved the body naturally to be immortall and not supernaturally as they hold for the further clearing of this we must consider the soule either in the separation from the body or as it exists after the separation In the separation from the body it is contrary to the desire of the soule to be separate from the body therefore the naturall desire of it is to remaine in the body Againe Aliquid est contra aliquid praeter naturam animae when the soule exists out of the body est praeter naturam ejus it is beside the nature of the soule although it be not contrary to it therefore it must naturally long to be in the body againe Esth lib. 2. dist 19. They answer that the understanding creature desires naturally some things which it cannot attaine to but by supernaturall meanes as the soules of the blessed naturally desire to be joyned to their bodies againe yet they cannot attaine to this but by a supernaturall power to wit by the resurrection So say they the soule naturally desires the eternitie of the body although by nature it cannot attaine to it but there must be some supernaturall righteousnesse to cause it attaine to this Answer The case is not alike after hee hath sinned and before for after hee had sinned and the soule separate from the body naturally it cannot be joyned to it againe but by the supernaturall power of God but before the fall the soule should naturally have attained to that desire to have enjoyed an immortall body for it had no desire in it before the fall which it should shun
and flee as repugnant to the nature of it to remaine a little while in the body and afterward to remaine still without the bodie De summo bono lib. 1. sect 68. Secundum vegetativam sensitivam facultatem habuit actum naturalem sed secundum superiorem facultatem habuit actum super naturalem Secondly Lessius the Iesuite answers after this manner that there are three faculties in the soule the vegetative sensitive and understanding facultie he saith that the soule should have had an inclination and desire to the body naturally according to the vegetative and sensitive faculties but not according to the understanding or supreme which required a supernaturall power to worke this desire The soule saith hee being satisfied in her naturall desires in her vegetative and sensitive faculties cannot long for those againe by a supernaturall desire for it longeth now to be like the Angels of God neither marrying nor giving in marriage Matth. 22.30 But supernaturally in the estate of blessednesse shee desireth such a body which shall not hinder the body to attaine to her supreme and last end Answer It is true that after the fall the vegetative and sensitive faculties hinder the intellectuall facultie to attaine to the supreme end God but before the fall and in the conjunction of the soule with the body againe these inferiour faculties were subordinate and shall be subordinate to the superior facultie and did no wayes hinder or shall hinder the superior facultie therefore the soule naturally before the fall desired according to all those faculties the conjunction with the body and so it shall in the resurrection These be Lessius words Non abhorret a corpore nisi tale sit quod libertati functioni intelligentiae officict It abhorres not a body but such a body which hindereth the libertie and function of the understanding But so it was that the body of man was such before the fall therefore the soule desireth naturally the conjunction with the body in the estate and likewise shall doe in the life to come Hence wee may gather Consequence that the soule after the resurrection shall enjoy a greater measure of blessednesse and joy then it did before and that the body shall not be a hinderence to it as it is now for now when it begins to thinke of God and spirituall things it must be abstract from the senses as the Prophets had their heavenly visions intellectuall and not by sense but after the resurrection the senses shall not be a hinderance but a furtherance to the soule Adam after his fall lived 930. yeares Gen. Reason 2 Methusalem 960. yeares wanting this supernaturall 1 righteousnesse what made this nothing but the reliques of that naturall immortalitie which was in man before the fall Therefore it was not supernaturall righteousnesse that made him immortall God made the Israelits cloathes last forty yeares in the Wildernesse Deut. 29.5 And Manna in the golden pot Reason 3 Heb. 9.4 corruptible in it selfe yet to last so many hundred yeares And if Iosephs bones lasted 215. yeares Iosh 24.31 And if the Egyptians could embalme bodies artificially that they could continue without corruption for so many hundred yeares how much more could God make Adams body to have continued without corruption naturally if hee had stood in innocencie The fourth reason is taken from the cause of death Reason 4 which is sinne there was no sinne in his naturall body and therefore no death There are three things which follow sinne First Dominium peccati the dominion of sinne Secondly Sensus peccati the sense of sinne Thirdly Vltinum consequens peccati the last consequent of sinne upon his body when it is turned to dust The dominion of sinne is taken away by regeneration the sense of sinne is taken away by death the last consequent of sinne when the body is turned to ashes the body all this time being neither Purum nor impurum but non purum this is taken away by the resurrection Corpus consideratur ut est purum impurum non purum There was no dominion of sinne in Adam before the fall therefore hee had no need of regeneration there was no sense of sinne in him therefore hee could not naturally die the last consequent of sinne was not in him therefore his body stood not in neede of the resurrection Man before the fall A collation betwixt the innocent and old Adam his body was immortall naturally Christ the second Adam his body was mortall willingly but not necessarily for he tooke our infirmities upon him Esu 53. Ioh. 10. therefore Augustine saith well Traxit quidem mortalitatem sed non contraxit non fuit necessitas in Christo respectu peccati sed respectu paenae Hee tooke our mortalitie upon him but hee contracted it not by sinne there was no necessitie whereby Christ should die in respect of sinne Triplex necessitas illata innata assumpta but in respect of the punishment But man now necessarily dieth It is appointed for all men to die Est illata necessitas Adamo est innata necessitas nobis est assumpta necessitas in Christo Necessitie of death was layd upon Adam for his sinne necessitie of death is inbred in us but death was willingly assumed by Christ But yet when he had once willingly taken upon him our nature and infirmities hee must die for it is appointed for all who have taken our naturall infirmities to die A man gives his word willingly for such a summe for his friend but when hee hath willingly given it a necessitie is laid upon him to pay it So Christ willingly tooke this debt upon him and now must of necessitie pay it The first Adam before his fall his body was immortall A collation betwixt the innocent old and glorified Adam Ex hypothesi that is if hee had stood in obedience to God there should have beene no contrarietie betwixt the humors of his body to have bred corruption there should have beene no deformity or defect in his bodie But since the fall the body is a mortall body a deformed body and corruptible Dos But in the life to come the soule shall be satisfied in all her desires 1 Immortalitatis sive impassibilitas Duplex malum actuale poientiale and all evill shall be removed from it both actuall and potentiall there shall be no actuall evill because grace being consummate in them it excludes all sinne there shall be no potentiall evill in them because they being confirmed in goodnesse they cannot sinne Now the body in the life to come shall be fully subject to the soule not onely in respect of the being of it but also in respect of the actions and passions the motions and corporall qualities of it and then it shall be free from corruption both actuall and potentiall it shall be free from actuall corruption because there shall be no deformitie or defect in it and from potentiall corruption because then
man is immortall Reason 1 it is proved by these reasons First the Soule when it understandeth any thing it abstracts from the things which it understands all quantity qualitie place and time changing it into a more immateriall and intelligible nature which is universalitie and loseth the particular and individuall nature as our stomackes when they receive meate change and alter the outward accidents of the nourishment to the owne nature whereby it becomes flesh and bloud So the Soule when it conceiveth of a thing it separateth all these dregges of particular circumstances from the body and conceives it universally in the minde When a man looketh upon a horse hee seeth him of such quantitie of such a colour and in such a place but when hee is conceived in the minde then it is an universall notion agreeing to all horses As the thing conceived in the minde is not visible because it hath no colours it is not audible because it hath no sound it hath no quantitie as bigge or little So the soule it selfe must be of this nature without all these quantity quality time and place and therefore cannot be corruptible If the Soule were mortall then it should follow Reason 2 that the naturall desires should be frustrate but the naturall desires which are not sinfull in the Soule cannot be frustrate Naturanihil facit frustra Nature doth nothing in vaine it should be in vaine if there were not something to content it which being not found upon earth must be sought for in heaven therefore the soule is immortall A sinfull desire cannot be fulfilled as if one should desire to be an Angell but naturall desires as the desire to be happy and to be free of misery cannot be fulfilled in this life therefore it must be fulfilled in the life to come naturally every man desires to have a being after his body is dissolved hence is that desire which men have to leave a good name behind them and so the desire that they have that their posterity be well and that their friends agree and such and from this natural desire come these ambitious desires in men who are desirous to erect monuments and sepulchers after their death and to call their lands after their name Psal 49.12 So Absolon for a memoriall of himselfe set up a pillar in the Kings dale 2 Sam. 18.18 And the poorest tradesman hath his desire when he can reach no higher hee will have a stone laid upon him whith his marke and name upon it this very ambitious desire in man is a testimony in his minde that hee acknowledgeth the immortalitie of the Soule Quest Dist 44.9 2. Scotus moves the question here how shall wee know that these naturall desires are agreeable to reason and that they must be fulfilled because they are naturall Answ He answers that this desire of the immortalitie of the Soule is naturall because it longeth to have man a perfect man for man is not a perfect man while he hath a Soule and a Body joyned together after they are separate so that this desire cannot be a sinfull desire because it is from the God of nature Things without life seeke their preservation secundum numerum in their owne particular being and resist those things which labour to dissolve them beasts againe desire the continuance of their kinde ut nunc onely for the present they desire not the continuance of their kinde perpetually but man naturally desireth esse absolutum suum his perpetuall being included within no bounds The Soule is no bodily thing Reason 3 therefore it is not corruptible if it be a body it must be finite and consequently cannot have an infinite power but the power of the Soule is in a manner infinite in understanding comprehending not onely singular things but the kindes of all things and universalitie therefore the understanding standing cannot be a Body and consequently mortall Object But it may seeme that the Sunne and fire which are bodies may multiply things to an infinite number and therefore bodily things may have power in infinite things as well as intellectuall Answ The fire may consume singular things by adding continuall fewell to it it cannot consumere species rerum the kinds of things But this is the perfection of the understanding that it conceiveth not onely singular things but also all kinds of things and universall things that in a manner are infinite and so where the understanding receiveth these things it is not corrupted by them neither corrupts them but is perfected by them Every corruptible thing is subject to time and motion Reason 4 but the Soule is neither subject to time nor motion therefore the Soule is not corruptible that the Soule is not subject to motion it is cleared thus motion hindereth the Soule to attaine to the owne perfection the soule being free from motion and perturbation is most perfect and then it is most fit to understand things as the water the more cleare it is it receives the similitude of the face more clearely Therefore it was that Elisha when he was to receive the illumination of prophecie he called for a Minstrell 2 King 3.14 to play sad musicke to settle his affections These things that are true Reason 5 have no neede of a lye to further them but to use the immortalitie of the Soule as a middle to further us to the duties which wee are bound to doe were to use a lie if the Soule were not immortall for many religious duties which wee are bound to performe require the contempt of this life as the restraining of pleasures which a man could not doe if hee had not hope of immortalitie in which he findeth the recompence of his losses This perswasion of immortalitie made the heathen undergo death for the safetie of their countrey and if our last end were onely in this life then all that we doe should be for this last end to ayme at it to procure it and never to crosse it it were great madnesse in men to undergoe so many hard things as they doe if they had not a perswasion in their hearts of this immortalitie if we hope onely in this life Then of all men wee are most miserable 1 Cor. 15. and if the Soule were not immortall Christ would never have commended him who hated his owne Soule in this world that he may gaine it in the life to come Marke 8.35 The Soule is immortall because God is just Reason 6 for God being the Iudge of all Gen. 18.23 it behooveth him to punish the wicked and to reward the just but if God did not this in another life he should never doe it for in this life the wicked flourish aad the just are afflicted Psal 37. therefore as God is just there remaines another life wherein the soules of the godly are rewarded for wel-doing the Prophet saith Ier. 12. concerning every mans reward O Lord thou art just when I plead with thee yet let me talke with thee of thy
Spirits Soule and Bodies Answ By the Spirit is not meant here a third thing which joynes the soule and body together but by the Spirit hee meanes the gift of sanctification which is through the whole man both in Soule and body opposite to the Old man Rom. 7. The soule is joyned immediately to the body Conseq therefore Averrois erred who held that the phantasies or imaginations were a middle to joyne the soule and the body together So these who held that the soule was joyned to the Body by corporall Spirits and so these who held that they were joyned together by light The soule being one yet hath three distinct Faculties the Vegetative Prop. Sensitive and Reasonable faculties In the conception the Vegetative and Sensitive faculties are vertually in the seede Illust untill the fortieth day and after the fortieth day the reasonable soule is infused Anima vegetativa sensitiva est virtussemi nis praeparans materiam ad recipiendem formam intellectualem they give place and it animates the body Exod. 21.22 If two strive together if one of them strike a woman with child that she part with her child and there bee no hurt neither to the mother nor to the child then the striker shall not die but if there follow death of either of them then the striker shall die If shee part with the child before it bee quicke in her belly then shee shall not die but if it bee a quicke child and shee part with it then hee shall die Physitians and Canonists hold that before the forty dayes it is not a living child it is then called Golem Psal 139. vers 16. Massa rudis corpus imperfectum before the members bee fashioned in it The seventie reade these words Exod. 21. verse 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non signatum which they referre to the imperfect child when the woman abhorts and the Rabins call it Asiman which word they borrowed from the Greekes as money not sealed or stamped therefore the Law saith Si exierint jeladébha nati ejus her sonnes the Law then meaneth of a perfect and a formed infant when a resonable soule quickens it Why should one give life for life when as yet the life is not perfect Adams body perfectly fashioned saith Augustine received life and not before So infants bodies perfectly fashioned receive the reasonable soule The soule is joyned to the body to make up one person Prop. The soule is not in the body Illust as a man dwelling in his house or a Sayler in the shippe for a house will stand without the man but the body decayeth without the soule shee is not in the body as the Spider in her web as Chalcidius held determinate to one part of the body and from thence giving vertue and influence to the whole body as the spider dwelling in the middle of her Cob-web feeles the least touch in the webbe either within or without Neither dwels the soule in the body as water into a vessell or as one liquor into another or as the heate in the fire but as the morning light imparts the beames here and there and in an instant doth unite her selfe to the transparent ayre in all and every part thereof still resting whole when the ayre is divided abiding pure when the ayre is corrupted So the soule filleth the body beeing all in all and all in every part and as the Sunne bringeth light from above although we behold it in the ayre so the soule springs from eternall light although shee shew her powers in the body and as the Sunne in diverse places worketh diverse effects here Harvest there Spring here Evening there Morning so doth the soule in our little world worke diversely upon diverse objects here shee attracts there shee decocts here shee quickens there shee makes to grow the light shines by it selfe without the ayre but not the ayre without the light so the soule lives by it selfe but the body cannot live without the soule But as in all comparisons there is some dissimilitude so it is here for the light is but a qualitie but the Soule is a substance the light comes from the substance of the Sunne but the Soule is not of the Essence of God This conjunction betwixt the soule and the body is so neere that it makes up one Person and this is the reason why the soules long for the bodies Revel 6.10 to bee joyned againe to them in the resurrection The soule was joyned to the body to make up one Person Consequence and to dwell perpetually in the body but since the fall the soule is from home in the body and absent from the Lord Prop. 2. Cor. 6. The Soule is appointed onely to animate one Body Illust The body of a flee must onely have the life of a flee in it Anima non est unibilis omni corporised organino naturall ad susceptionem corporis apto the Soule of a man cannot animate the body of an other Man or an Elephant Materiae individuales ejusdem speciei sunt ita determinatae ut nullam aliam formam ejusdem speciei recipere possunt that is Every body of that same kinde is so determinate that it cannot receive any other forme of the same kind but the owne The soule can animate no body but the owne body of it Consequence therefore they erre who thinke that the Soule of Man may enter into the body of a beast and animate it 2. The Pythagareans and the Iewes erre who held that the soules went from one body to another Marke 6.16 The soule was placed in the body Prop. to animate and to rule it There are two things required in a forme First Illust 1 that it give a being to the matter Secondly that the forme and matter make up one thing so doth the Soule of man give being to the body and makes up one Person with the body Object But seeing the soule is a spirituall thing and the body corporall of two different natures how can they make up one person Answ The more excellent that the forme is the more nearely it is joyned to the matter and makes the neerer conjunction with it So the soule of man joyned with his body makes a more stricter conjunction then the life of the beast joyned with his body But if the body were of the same nature with the soule it should not make up one person as the life of the beast joyned with the body makes not up one Person because of the basenesse of the forme which is onely drawne out of the matter Wee beleeve that Christ tooke upon him the nature of Man and therefore a soule Illust 2 which would not follow if the soule were not an essentiall part of man but onely a ruler of the body Christs Divinity might have ruled his humanity But Apollinaris was condemned for taking away of Christs Soule and putting onely his Divinity in place of a soule to rule the body There are some
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
not marry a whore because hee got not her onely love So Christ will have of his Church her first love her just love and onely loue That which was typicall to the high Priest vnder the Law is it lawfull for them to make a rule of it under the Gospell So from the ceremoniall Law they have ordained that none who hath any blemish in his body may be a Priest such they make irregular and not capable of the Priesthood So they make defectus natalitium an irregularity that no bastard can be a Priest all borrowed from the ceremoniall law And they two shall be one flesh Mat. 19. This condemnes polygamy as well as digamy Conseq 2 for after marriage the man hath no more power over his body but his wife neither hath the wife power over her own body but her husband but it was never lawfull for the wife to have moe husbands at once therefore it was never lawfull for the man to have more wives at once A concubine among the Hebrewes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividere virum because when hee is marryed to more he is divided among them Hence the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine pellex which we call a concubine or halfe wife To prove that Polygamie is unlawfull wee will confirme it by two places of Scripture That Polygamy is unlawfull the first is out of Levit. 18.18 Yee shall not take a woman to her sister that is yee shall not take moe at once That this verse is meant of monogamie is proved by analogie with the 16. verse where it is said thou shalt not uncover the nakednesse of thy sister in Law Againe the text would be too farre strained if it were other wise interpreted for the Scripture calls second wives in polygamie vexers or enviers as here and the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Penninah is called the adversary of Anna the other wife of Elkanah 1 Sam. 1.6 So Adah and Zillah the wives of Lamech Gen. 4.23 Thirdly because digamie and polygamy should no wayes be discharged in all the Scriptures if not here except to the King Deut. 17.16 which were contrary to the Scriptures and this Christ maketh manifest Mat. 19.5 and Paul 1 Cor. 6.16 The Karram among the Iewes called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these followed the literall sense of the Scriptures and therefore were called Domini versuum they followed this interpretation But the Pharisees in Christs time interpreted the words thus Yee shall not take a wife and her sister so long as she liveth but after shee is dead ye may marry her sister for say they as two brethren may marry one wife Deuteronomie 25.5 so may one man marry two sisters one successively after another But this was onely a pharisaicall glosse contrary to the command of God for when the Lord commanded one brother to raise up seed to another that was onely to his eldest brother and therefore that place of Deuteronomy If brethren dwel together and one of them want seed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus is to be understood Primus or primogenitus for none of the brethren had this priviledge but the eldest brother he was a type of Christ that was the first borne among many brethren Rom. 8.29 If seed had beene raised up to any of the rest of the brethren it had bin incest Lev. 18. The second place to prove that polygamy is unlawfull is out of Deuteronomie 17.17 The King shall not multiply wives The Pharisees who gave way to the sinnes of the people interpreted the Law thus The King shall not multiply wives that is he shall not have too many wives for they say David had eight wives and yet this was no polygamy in him they adde further that it was lawfull for the King to have eighteene wives as witnesseth R. Salomon and Lyra. But they say Salomon trangressed this commandement in multyplying wives In this same place of Deuteronomie it is said the King shall not multiply gold and silver Now say they as the King might exceed other men in riches why then was it simply discharged him to have many wives To this wee answere that when the Lord makes his covenant it binds him equally Who sits upon the Throne and him who drawes the water or hewes the wood Deuteronomy 29.11 The King hath greater priviledges in honours and dignities then other men have but hee hath not greater power to sinne for hee is forbidden to multiply gold and silver and that is to seeke for more than may serve for his dignity and place but hee might never multiply wives more then others for the Law stands immoveable Gen. 2 And they two shall be one flesh Obiect But the Lord said to David I have given thy masters wives into thy bosome 2 Sam. 12.8 Therefore a man might marry moe wives Answ God gives things two manner of wayes Sometimes he gives them by a genrall dispensation and gift and by this gift a man hath not a right to the thing unlesse hee get it confirmed by another right and the things which God permits in this sense Dona a Deo dupliciter dantur 1. generaliter permissivè 2. exbene placito may bee sayd to bee his gifts As hee gave Nebuchadnezzar power over the Nations but by this gift Nebuchadnezzar had no right for God onely permitted him to tyrannize over them But when God confirmes this first gift to a man then he gives it ex bene placito according to his good pleasure as he gave Eva to Adam at the beginning God gave Sauls wives to David by the first gift onely by permission but he had never this gift confirmed therefore no polygamie is lawfull Quest But what shall wee thinke of this polygamie of the fathers Answ Adulterium propriè et largè sumptum Wee cannot hold it to bee adultery taking adultery properly for if it had beene adultery in the proper signification God who reproved David for his adultery so often would not have suffered this sin unreproved but our Divines make it a sinne lesse than adultery and more than fornication Yet taking adultery largely it may be called adultery Hosea 9.16 They shall commit adultery and shall not increase this seemes to be spoken of the polygamists and not of the adulterers for it were no punishment for the adulterer to want children but the Polygamists did chuse many wives of set purpose that they might multiply children So that polygamy in the largest sense may be called adultery Incest is sometimes called fornication 1 Corinth 5. The lesse sinne is there put for the greater sinne so when polygamie is called adultery in the Scriptures the more sin is put for the lesse yet it is not properly adultery because God permitted it for the time that his Church might increase Quest But how came it that the Prophets did not reprove this sinne Answ There is in a Countrey a