A second part of The mixture of scholasticall divinity, with practical, in several tractates: wherein some of the most difficult knots in divinity are untyed, many dark places of Scripture cleared, sundry heresies and errors refuted ... Whereunto are annexed, several letters of the same author, and Dr. Jeremy Taylor, concerning Original Sin. Together with a reply unto Dr. Hammonds vindication of his grounds of uniformity from 1 Cor. 14.40. By Henry Jeanes, minister of Gods Word at Chedzoy in Somersetshire.

Dr. Taylor.

But Sir, 〈◊〉〈◊〉 think you of Mortality? is that essential, or of the nature of man? I suppose you will not deny it. But yet I also believe you will 〈◊〉〈◊〉, that 〈◊〉〈◊〉 we are sown a corruptible body, yet we shall be raised an incorruptible, and the mortal shall 〈◊〉〈◊〉 on immortality.

Ieanes.

For answer, I shall propound a distinction of mortality, that is very obvious and ordinary. A thing may be said to be mortal, either respectu 〈◊〉〈◊〉 〈◊〉〈◊〉, or 〈◊〉〈◊〉 〈◊〉〈◊〉 propinquae.

1. In respect of a remote power of dying, which hath in it the remote cause of dissolution, an elementary matter.

2. In regard of a near power of dying, arising from the actual conflict, and 〈◊〉〈◊〉 influence of the Elements, and their contrary qualities.

The latter Mortality is separable, but then it is not essential.

As for the former Mortality, which alone is essential, I think very few doubt, but that 'tis also inseparable from the nature of a man, body: for, the 〈◊〉〈◊〉 and incorruption of the bodies of the Saints in the resurrection, will not be by taking a∣way out of their bodies the remote causes of corruption, the Elements, and their contrary qualities. (for, then their bodies would not be mixt; and so not for sub∣stance the same that they were) but by an hinderance or prevention of the corrup∣tive influence of the Elements, and their contrary qualities.

That I am not singular in this, I shall manifest, by transcribing the Testimonies of some few School-men, who though they differ one from another in assigning the cause and reason of the impassibility and 〈◊〉〈◊〉 of glorified Bodies; yet they all agree with Durand in this, That glorified Bodies are not impassible, per privationem 〈◊〉〈◊〉 passivae, sed per aliquod 〈◊〉〈◊〉 impedimentum actualis 〈◊〉〈◊〉 nè siat.

The first shall be of Scotus, (lib 4. dist. 49. quaest. 13.) Dico ergo quod causa im∣passibilitatis est voluntas divina non 〈◊〉〈◊〉 causae secundae corruptivae, & per hoc, est illud impassibile, 〈◊〉〈◊〉 potentia remota, sed propinqua, non à causâ 〈◊〉〈◊〉, sed 〈◊〉〈◊〉 impediente, 〈◊〉〈◊〉 〈◊〉〈◊〉 est de 〈◊〉〈◊〉 supra, &c. 〈◊〉〈◊〉 〈◊〉〈◊〉 de 〈◊〉〈◊〉 in camino, qui non 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 trium puerorum, non 〈◊〉〈◊〉 per aliquam 〈◊〉〈◊〉 〈◊〉〈◊〉 pueris, 〈◊〉〈◊〉 ex carentiâ potentiae 〈◊〉〈◊〉, 〈◊〉〈◊〉 ex contrario 〈◊〉〈◊〉 impediente, sed quia Deus ex voluntate suâ non 〈◊〉〈◊〉 ad 〈◊〉〈◊〉 〈◊〉〈◊〉.

The second is of Durand (lib. 4. dist. 44. quaest. 4.) Restat ergò quod 〈◊〉〈◊〉 gloriosa non 〈◊〉〈◊〉 impassibilia simplicitèr, & absolutè per privationem principii 〈◊〉〈◊〉, cùm natura corporum gloriosorum, sit 〈◊〉〈◊〉 eadem quae prius, sed 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 aliquid praestans impedimentum actualis passionis nè siat.

Quid autem sit illud, utrum sit aliqua forma 〈◊〉〈◊〉, an solum virtus divina 〈◊〉〈◊〉, duplex 〈◊〉〈◊〉 opinio: 〈◊〉〈◊〉 enim quidam quod talis impassibilitas 〈◊〉〈◊〉 per aliquam forman inexistentem, &c.

Alius modus est, quod impassibilitas corporum gloriosorum non crit per aliquam 〈◊〉〈◊〉.

〈◊〉〈◊〉, sed solum per virtutem 〈◊〉〈◊〉 〈◊〉〈◊〉 beatis ad 〈◊〉〈◊〉 & pro∣hibentem 〈◊〉〈◊〉 〈◊〉〈◊〉 extriaseci inserentis passionem.

This latter way Darand takes himself, and endeavoreth to confirm it by three Reasons.

The third shall be of Suarez, (in tertiam part: Thom: 〈◊〉〈◊〉: 48. p. 531.) nam li∣cet in corpore glorioso maneat eadem 〈◊〉〈◊〉, idemque temperamentum ex 〈◊〉〈◊〉 〈◊〉〈◊〉, inde solum sit, corpus illud in nudâ naturá suá consideratum, esse corruptibile, & in beatitudine 〈◊〉〈◊〉 quasi 〈◊〉〈◊〉 〈◊〉〈◊〉, seu naturalem radicem 〈◊〉〈◊〉: 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 intrinsecam esse 〈◊〉〈◊〉 & impassibile: quia 〈◊〉〈◊〉 est aliâ quadam persectione quae ex se potest impedire, nè illa maturalis 〈◊〉〈◊〉 in 〈◊〉〈◊〉 reducalur.

Dr. Taylor.

Once more, Is it natural to be a natural? that will not be denyed: But then remem∣ber, that although to be natural is essential, that is, of the essence of the body, yet the natural shall arise without its naturality; it is sown a natural body, it is raised a spi∣ritual.

Jeanes.

1. That that which is natural, is natural, will not be denyed, as you say; but 'tis propositio identica 〈◊〉〈◊〉, a most 〈◊〉〈◊〉 Tautology: and unto what purpose you propound a question concerning it, I know not.

2. Of things natural unto man, some are natural powers, some are naturall acts: Natural (〈◊〉〈◊〉) powers may be and are essential unto the body; and so they are in∣separable too; our Bodies, when they shall be raised, shall not want so much as one such natural power: But natural acts are accidental, and in the resurrection there may be no place for the exercise of, at least, some of them, viz: Generation, Nutrition, and the like; as touching such things, we shall be like the angels in Hea∣ven, as it were spiritual.

3. In the Apostle, 1 Cor. 15. 44. it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a natural body, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an animal or souly body, that is, actuated and animated by the soul after a natural way and manner, by the intervention of bodily helps, such as eating, drinking, sleeping, and the like. And in all congruence of opposition hereunto, a glorious body is said to be a spiritual, in regard of an immediate supportance by the spirit, without any corporeal means, and without any use of the generative and 〈◊〉〈◊〉 faculties.