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<DATE>2012-04-05</DATE>
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<NAME>Lauren Proux</NAME>
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<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<P>THE PORTRAITVRE OF THE IMAGE OF GOD IN MAN.</P>
<P>In his three e&s;tates, of
<LIST>
<ITEM>Creation.</ITEM>
<ITEM>Re&s;tauration.</ITEM>
<ITEM>Glorification.</ITEM>
</LIST></P>
<P>Dige&s;ted into two parts.</P>
<P>The fir&s;t containing, the Image of GOD both in the Bo|dy and Soule of Man, and Immortality of both: with a de&s;cripti|on of the &s;everall members of the Body, and the two principall fa|culties of the &s;oule, the under&s;tanding and the Will; in which con&s;i&s;teth his knowledge, and liberty of his will.</P>
<P>The &s;econd containing, the pa&s;&s;ions of man in the con|cupi&s;cible and ira&s;cible part of the &s;oule: his dominion over the creatures; al&s;o a de&s;cription of his active and contemplative life; with his conjunct or married e&s;tate.</P>
<P>Whereunto is annexed an explication of &s;undry naturall and morall Ob&s;ervations for the clearing of divers Scriptures.</P>
<P>All &s;et downe by way of collation, and cleared by &s;undry di&s;tinctions, both out of the Schoolemen, and moderne Writers.</P>
<P>The Third Edition, corrected and enlarged.</P>
<P>By <HI>I. Weem&s;e,</HI> of <HI>Lathocker</HI> in <HI>Scotland,</HI> Preacher of Chri&s;ts Go&s;pel.</P>
<P><HI>LONDON,</HI> Printed by <HI>T. C.</HI> for <HI>Iohn Bellamie,</HI> and are to be &s;old at the &s;igne of the three Golden <HI>Lyons</HI> in <HI>Cornehill,</HI> neere the <HI>Royall Exchange.</HI> 1636.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE RIGHTVVOR|THY, S^r^. DAVID FOVVLES Knight and Baronet, one of his maje|&s;ties Councell e&s;tabli&s;hed in the <HI>North.</HI></HEAD>
<P>_THere were two pillars before <HI>Salomons</HI> Tem|ple,
<NOTE PLACE="marg">1 King. 7.21. 2 Chron. 3.17.</NOTE> (right worthy Sir) <HI>Jachin,</HI> that is, <HI>God will e&s;tabli&s;h;</HI> and <HI>Bohaz,</HI> that is, <HI>&s;trength.</HI> The&s;e two pillars were &s;et up, to uphold the porch of the Temple. So there are two pillars, which uphold the Church, and this world, <HI>Religion</HI> and <HI>Ju&s;tice:</HI> true <HI>Religion</HI> upholds the Church, and <HI>Iu&s;tice</HI> the Common-wealth.</P>
<P>Of the&s;e two, <HI>religion</HI> &s;tands upon the right hand to uphold, (as <HI>Jachin</HI> did,) and <HI>Ju&s;tice</HI> upon the left hand (as <HI>Bohaz</HI> did.) <HI>Religion</HI>
<PB REF="3">hath the fir&s;t place, and therefore the Iewes &s;ay well, that it is for <HI>Jeru&s;alems</HI> cau&s;e the world &s;tands; that is, the <HI>Church.</HI> All the tents were pitched about the Tabernacle; to teach us,
<NOTE PLACE="marg">Numb. 2.</NOTE> that the world is but an Inne for the Church to lodge in for a while; and if the Saints were once gathered out of the world, the foure corners of the earth would &s;o one clap together,
<NOTE PLACE="marg">2 Pet. 3.10.</NOTE> <HI>and the Heavens &s;hould goe away with a noy&s;e.</HI></P>
<P>The pillar which upholds the world upon the left hand is <HI>Justice;
<NOTE PLACE="marg">Prov. 16.12.</NOTE> it upholds the earth, and the Kings throne.</HI> It is &s;aid, <HI>Habak.</HI> 1.4. <HI>Iam de|fluit Lex; the Law failes:</HI> This is a &s;peech bor|rowed from the pul&s;e of a man; for as we di&s;|cerne the e&s;tate of a man by his pul&s;e; if it &s;tirre not at all, then we know he is dead, if it &s;tirre violently, then we take him to be in a Feaver; if it keepe an equall &s;troke, then wee know he is &s;ound and hole. The pul&s;e of the Common-wealth is <HI>Ju&s;tice.</HI> If <HI>Ju&s;tice</HI> bee violent and turned into wormewood, then the Common-wealth is in a bad e&s;tate; if it &s;tirre not at all, then the Common-wealth is dead, and if it have an equall &s;troke, then it is &s;ound and hole.</P>
<P>Now Sir, the&s;e two pillars, <HI>Religion</HI> and <HI>Ju|&s;tice,</HI>
<PB REF="3">have beene your maine &s;tudy how to up|hold them in your place, and that the&s;e two, <HI>might ki&s;&s;e one another,</HI> as the <HI>P&s;almi&s;t</HI> &s;peakes;
<NOTE PLACE="marg">P&s;al. 85.10.</NOTE> For <HI>piety,</HI> your care hath beene &s;till,
<NOTE PLACE="marg">Cant. 2.15.</NOTE> <HI>that the&s;e Foxes which &s;poyle the Vines,</HI> &s;hould bee catcht, (that is, the&s;e Locu&s;ts and Seminaries, <HI>which come out of the bottomle&s;&s;e pit,</HI>
<NOTE PLACE="marg">2 Tim. 3.6.</NOTE> and <HI>goe about &s;ecretly to devoure Widowes hou&s;es,</HI> and &s;ubvert the&s;e ten|der young Vines, and weake ones, <HI>under the colour of long prayers,</HI>) your whole labour is to di&s;cover them; and that the&s;e parts where ye live may be receptacles for the earth. Second|ly Sir, what your care is for Iu&s;tice, that &s;hee may flouri&s;h, all the Country about you can witne&s;&s;e, from the highe&s;t to the lowe&s;t.
<NOTE PLACE="marg">Exod. 18.14.</NOTE> <HI>Ie|thro</HI> &s;aid to <HI>Mo&s;es, Why &s;it ye all the day long, from morning till night, judging the people?</HI> Your care (I may &s;ay truely Sir) from morning to night, is to judge the people, and to give upright ju|&s;tice to his Maje&s;ties &s;ubjects.</P>
<P>There are foure Iudges mo&s;t remarkeable in the Scripture, <HI>Mo&s;es</HI> for his mildne&s;&s;e;
<NOTE PLACE="marg">Numb. 12.3. 1 King. 4 29. Iob. 29. 1 Sam. 12.3.</NOTE> <HI>Sa|lomon</HI> for his wi&s;edome, <HI>Iob</HI> for his pity, and <HI>Samuel</HI> for his equity: with the mildne&s;&s;e of <HI>Mo&s;es</HI> ye can moderate in di&s;cretion your cen|&s;ures; and with <HI>Salomon,</HI> wi&s;ely Iudge what belongeth to every one; <HI>ye are,</HI> as <HI>Iob</HI> &s;peakes,
<PB REF="4"><HI>The ble&s;sing of him that is ready to peri&s;h; yee are an eye to the blind, and a foot to the lame; ye &s;ee none peri&s;h for want of cloathing, nor the poore without a covering: &s;o that the loynes of tho&s;e that are warmed by you, ble&s;&s;e you;</HI> and yet in all this you may &s;ay with <HI>Samuel, Who&s;e Oxe have J taken? or who&s;e A&s;se have J taken? or whom have J defrauded? whom have J oppre&s;sed? or of whom have I received any bribe to blinde mine eyes therewith?</HI> &s;o that the people where you dwell, may ble&s;&s;e God who hath &s;eated you among&s;t them for their good. The&s;e my travels therefore Sir I offer to your Patrocinie, as to one mo&s;t Worthy, and who hath greate&s;t intere&s;t in them, if there were any thing in them an&s;werable to your goodne&s;&s;e; for &s;till (Sir) yee have beene my greate&s;t incourager, to &s;et me forward in my &s;tudies. Yee have Iudgement to di&s;cerne, what is &s;aid to the purpo&s;e here, and what &s;eemes to be &s;aid ami&s;&s;e, to con&s;true it to the be&s;t &s;en&s;e; and to defend it again&s;t the criticke cen&s;ures of &s;ome not &s;o wel affected. Now for all your care both for <HI>Religion</HI> and <HI>Iustice,</HI> the God of Mercy mete you againe. <HI>Jonadab,</HI> for his obedience to his Father <HI>Rechab,</HI> had a pro|mi&s;e made to him, <HI>that he &s;hould not want a man to &s;tand before the Lord for ever.</HI> So Sir, for your
<PB REF="4">obedience and care, that ye have to doe &s;er|vice to your King and Country, I pray God that ye want not a man to &s;tand before the Lord, to &s;ucceede you, and to continue your family to all po&s;terity. Thus craving Gods ble&s;&s;ing to bee alwaies upon you, and your mo&s;t Religious and Noble Lady and chil|dren, I bid you all farewell.</P>
<CLOSER><SIGNED>IOHN WEEMES, <HI>Preacher of the Go&s;pel.</HI></SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="5">
<PB REF="5">
<HEAD>An Adverti&s;ement to the Reader for the right u&s;ing of School-divinitie.</HEAD>
<P>_IT is a que&s;tion that hath beene much ex|agitated in the Schools, how farre <HI>Philo&s;ophy</HI> &s;hould have place in the Church of God and in <HI>Divinity.</HI> Some have gone &s;o farre upon the one ex|tremitie, that they have advanced her in the Church, above <HI>Divinity</HI> it &s;elfe, and they have framed the whole platforme of their religion as <HI>Philo&s;ophy</HI> hath taugth them; others againe bending the &s;prig other way, would altogether have <HI>Phi|lo&s;ophy</HI> bani&s;hed out of the Church. But wee are here to follow a middle cour&s;e, neither to &s;eclude her out of the Church, neither to &s;uffer her to advance her &s;elfe above <HI>Divinity;</HI> &s;hee is but the hand maid to her mi&s;tre&s;&s;e <HI>Divinitie:</HI> therefore &s;hee mu&s;t not take upon her to rule in the hou&s;e, and to over-rule her mi&s;tre&s;&s;e, as <HI>Hagar</HI> would have u&s;urped above <HI>Sara:</HI> if &s;he have any charge, it mu&s;t be over tho&s;e who are under her; &s;he mu&s;t then &s;ubmit her|&s;elfe as a dutifull hand maid to her mi&s;tre&s;&s;e.</P>
<P>There is in a man <HI>&s;en&s;e, imagination, rea&s;on</HI> and <HI>faith: &s;en&s;e</HI> cor|rects <HI>imagination;</HI> as when the Di&s;ciples &s;aw Chri&s;t they thought he had beene a &s;pirit: But Chri&s;t corrects this wrong <HI>imagination</HI> by &s;en&s;e, &s;aying, <HI>Touch me, for a &s;pirit hath not fle&s;h and bones. When &s;en&s;e</HI> is deceived, <HI>rea&s;on</HI> corrects it; When one puts a &s;taffe in the water, to his &s;ight the &s;taffe &s;eemes to be broken: but yet <HI>rea&s;on</HI> corrects his &s;ight, and teacheth him that the water cannot breake
<PB REF="6">the &s;taffe; &s;o when a man is in a feaver, &s;weete things &s;eeme bit|ter to his ta&s;te, yet this rea&s;on teacheth him that the fault is in his ta&s;te, and that the things are &s;weete in them&s;elves.</P>
<P>When rea&s;on erres, &s;hee cannot cure her &s;elfe, but her mi&s;tris <HI>Divinitie</HI> mu&s;t come in and teach her. <HI>Sara,</HI> when &s;he was old the Lord promi&s;ed that &s;hee &s;hould have a childe, &s;he did laugh at it, her <HI>rea&s;on</HI> thought it impo&s;&s;ible, that a woman &s;tricken in yeares &s;hould have a child: but her mi&s;tre&s;&s;e <HI>faith</HI> corrected it, and &s;hee beleeved by <HI>faith,</HI> that which her <HI>rea&s;on</HI> could not take up. Philo|&s;ophy is but a hand-maide to Divinity, therefore &s;hee mu&s;t bee <GAP DESC="foreign"> <HI>and not</HI> <GAP DESC="foreign">, that is, &s;he mu&s;t hold her&s;elfe within her owne bounds and not tran&s;cend them. <HI>Nicodemus</HI> rea&s;oning again&s;t regeneration failed in this point when he rea&s;oned thus: He that is borne againe mu&s;t enter into his mothers wombe againe. But no man can enter into his mothers wombe againe: This principle is wrong applyed by him in Divinity, for wee are borne againe as Chri&s;t teacheth, <HI>Iohn</HI> 3, <HI>by the water and the Spirit;</HI> and not by entring into our mothers wombe againe. This vaine exce&s;&s;e of rea&s;on and fle&s;hly wi&s;edom, is that which the Apo&s;tle condemnes, 2 <HI>Cor.</HI> 10. &s;o 1 <HI>Cor.</HI> 3.19.</P>
<P>Againe, when by <HI>naturall rea&s;on</HI> and <HI>Philo&s;ophy,</HI> we take up a thing; and by <HI>faith</HI> wee beleeve the &s;elfe &s;ame thing, if <HI>rea&s;on</HI> claime the fir&s;t place here, then &s;he is not a dutifull hand-maid.</P>
<P>There are &s;ome things in Divinity which are <HI>mixtly divine:</HI> there are other things <HI>meerely divine:</HI> the&s;e things which are <HI>mixtly divine,</HI> in &s;uch rea&s;on may &s;erve but onely in the &s;econd place; <HI>primo creduntur, &amp; po&s;tea intelliguntur:</HI> as a man beleeves the immortality of the &s;oule: then he begins to take up the &s;ame by <HI>rea&s;on;</HI> mu&s;t rea&s;on here advance her &s;elfe as farre as faith? or mu&s;t <HI>rea&s;on</HI> come here before faith? God forbid: for that which I beleeve, I beleeve it, <HI>ex authoritate dicentis,</HI> relying upon the truth of him that &s;aith it, and al the evidence which I get by <HI>rea&s;on</HI> is nothing to this certitude: if <HI>rea&s;on</HI> &s;hould goe before like an u&s;her to make way to <HI>faith,</HI> we &s;hould never beleeve. The <HI>School|men</HI> &s;ay well, <HI>Rationes praecedentes minuunt fidem; &s;ed rationes &s;ub|&s;equentes augent fidem</HI> Rea&s;ons going before faith weaken faith, but rea&s;ons comming after faith &s;trengthen it: <HI>rea&s;on</HI> makes not the matter more &s;ure, <HI>ex parte veritatis dictantis, &s;ed ex parte intel|lectus a&s;&s;entientis:</HI> in re&s;pect of God the &s;peaker, but in re&s;pect of the weakene&s;&s;e of our under&s;tanding, for by this acce&s;&s;e of fur|ther
<PB REF="6">knowledge it is more canfirmed. A gardiner when hee is a|bout to plant a tree, fir&s;t hee digs the earth and makes an empty roome in the bo&s;om thereof for the planting of the tree: then after he takes the &s;ame earth (which if it had not beene digged up, had &s;tayed the planting of the tree) and ca&s;ts it about the roote of the tree againe, for the fa&s;tning of it: hee takes al&s;o the &s;tones which he had digged up with the earth, and kills the mole which would have beene hurtfull to the tree: &s;o, fir&s;t the Lord empties our &s;oule of all <HI>naturall rea&s;on;</HI> and this heavenly gardiner makes a roome, wherein hee plants this &s;upernaturall grace of <HI>faith</HI> by his owne hand; but when he hath planted this heavenly plant faith in the &s;oule, <HI>rea&s;on</HI> will &s;erve for two u&s;es; fir&s;t, for the confirmation and e&s;tabli&s;hing of our <HI>faith</HI> new planted: ano|ther for killing of all contrary here&s;ies be&s;ides which might hurt our faith: But in things which are meerely divine, <HI>&amp; quae cadunt direct&egrave; &s;ub fide,</HI> and fall directly under faith, as the my&s;terie of the Trinitie and the incarnation; what can <HI>rea&s;on</HI> or <HI>Philo&s;ophy</HI> doe here; but admire the&s;e hid my&s;teries which &s;he can never reach unto? if <HI>rea&s;on</HI> the hand-maid have alwaies her eyes towards her mi&s;tre&s;&s;e, then we may make good u&s;e of her in the Church.</P>
<P>The <HI>Vine-tree</HI> of it &s;elfe bringeth forth the mo&s;t comfortable grape for our nouri&s;hment, and chearing of our hearts; but yet if we &s;et a <HI>Mandrake</HI> by it, and then drinke of that wine, that wine will make us &s;leepe the better. The knowledg of Divinity is the on|ly comfortable knowledg, but yet <HI>Philo&s;ophy</HI> as the <HI>Mandrak</HI> being &s;et by it, may have the profitable u&s;e al&s;o. Schoole divinity hath mo&s;t incroched upon the truth and ob&s;cured it; framing all religion according to the platforme of Philo&s;ophie. There was one <HI>Demo|nides</HI> a Schoolema&s;ter in <HI>Athens</HI> having crooked feete, hee had his &s;hooes made according to his feere: one &s;tole his &s;hooes from him; but he wi&s;h: that the feete of tho&s;e who had &s;tole~ his &s;hooes, might become like unto the &s;hooes. This was a fooli&s;h wi&s;h to de&s;ire the &s;traight foot, to be made conforme to the crooked &s;hooe, whereas the &s;hooe &s;hould be made conforme to the &s;traight foote. What is <HI>Schoole divinity,</HI> but a crooked &s;hooe? therfore to conforme <HI>divinity</HI> to it, where to conforme the &s;traight foot to the crooked &s;hooe. <HI>Divinity</HI> mu&s;t be the &s;quare to correct that which is not &s;traight.</P>
<P>Although this &s;choole divinity hath beene mightily abu&s;ed, yet the abu&s;e takes not away the u&s;e. For the right u&s;ing of the &s;chool|men wee mu&s;t remember, that there is a threefold judgement,
<PB REF="7">1. the judgement of <HI>verity,</HI> the &s;econd is the judgement of <HI>pru|dency,</HI> the third is the judgement of <HI>charity.</HI></P>
<P>The judgement of <HI>verity</HI> is onely to be found in the Scriptures, and all other writings &s;hould bee tryed by them, as the canon and touch&s;tone: but the church of <HI>Rome</HI> would have the Scriptures to be tryed by the Fathers and Schoolemen.</P>
<P>Secondly, the judgement of <HI>prudencie</HI> is requi&s;ite in reading of them; men &s;hould not dote upon them: for this is generally the fault of mo&s;t of them, that yee &s;hall finde little pietie or matter of holine&s;&s;e in all their writings. <HI>Bucer</HI> &s;aid well, that there is more holine&s;&s;e to be found in Seneca than in mo&s;t of them: if men con|ver&s;e too much with them, they &s;hall finde but little &s;anctification by them, but having their mindes inlightened by the holy Scrp|tures, and their affections &s;anctified, they may make u&s;e of them Some of them we may reade di&s;tinctly and judiciou&s;ly; &s;ome of them we are to reade cur&s;orily; and &s;ome of them we are but to looke upon here and there: &s;ome meates we cut fir&s;t, then we chew them, then we dige&s;t them; other meates we &s;wallow them; and other meates wee ta&s;te onely of them. So wee &s;hould u&s;e the&s;e Schoolemen: &s;ome of them we &s;hould reade di&s;tinctly: others of them we &s;hould &s;wallow as it were, and run over lightly and o|thers of them wee &s;hould ta&s;t and looke but upon them here and there.</P>
<P>Againe, <HI>prudency</HI> &s;hould teach us, what wee &s;hould ob&s;erve as impertinent in them, and what to reject; their que&s;tions for the mo&s;t part are idle and curious, as the mo&s;t of their hypotheticall propo&s;itions, and the manner of their di&s;putations; for other times they di&s;pute <HI>ex alienis principijs,</HI> out of the grounds of other &s;ciences: they confound <HI>Divinity</HI> and <HI>Philo&s;ophy:</HI> and the <HI>Me<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">s</HI> which they u&s;e oftentimes are impertinent. They bring innume|rable arguments and di&s;putations oftentimes probable on both &s;ides, and they tru&s;t too much to the te&s;timonie of men; they goe very ra&s;hly many of them, and &s;peake not &s;oberly enough of the great my&s;tery of the Trinity, and Incarnation; bringing in philo|&s;ophicall rea&s;ons: whereas the&s;e my&s;teries &s;hould rather be ado|red than &s;earched after: and herein <HI>Athana&s;ius</HI> &s;ayd well, <HI>Eti<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> verade Deo loqui e&s;t periculo&s;um.</HI></P>
<P>And la&s;t of al, they di&s;tingui&s;h where the law di&s;tingui&s;heth not.</P>
<P>The third judgement is the judgement of <HI>charity;</HI> when wee reade them and finde many gro&s;&s;e errours in them; wee are not
<PB REF="7">for that to reject them, for we &s;hall finde &s;ometimes points nota|bly well cleared in them. The Iewes have a proverbe, <HI>Comede dactylos, &amp; projice foras duritiem; Eate the Date, and ca&s;t away the stone;</HI> &s;o &s;hould wee in reading of them, take that which is good, and ca&s;t away their errours. The <HI>Toade,</HI> although it bee a loath&s;ome creature, yet we will take a &s;tone out of the head of it, and u&s;e it: the <HI>Muske-kat</HI> is an il-favoured creature and yet we will take the muske of it to perfume things with: The <HI>Raven</HI> was an uncleane creature under the Law, yet <HI>Elias</HI> was fed by it: &s;o wee may get many profitable helpes by the&s;e Schoolemen, al|though they have great errours: but we mu&s;t take heed, that we fawningly flatter them not.</P>
<P>The flatterers of <HI>Diony&s;ius</HI> were &s;o gro&s;&s;e, that they would licke up the &s;pittle of <HI>Diony&s;ius,</HI> prote&s;ting that it was &s;weeter than <HI>nectar;</HI> we mu&s;t not &s;o doate upon them, as to licke up their excrements, but onely follow them in &s;o farre as they follow Chri&s;t. We mu&s;t not give to them glorious titles, for then as <HI>Iob</HI> &s;aith, We mu&s;t give titles to men, as <HI>Jacobus de Voragine,</HI> as though he had eaten up the whole Booke of God in reading it; and to <HI>Thomas Aquinas, they gave the name doctor Seraphicus &amp; angelicus:</HI> to <HI>Scotus, doctor &s;ubtilis;</HI> to <HI>Durandus, doctor irrefragabilis;</HI> to ano|ther, <HI>venerabilis incoeptor;</HI> to another, <HI>doctor fundati&s;simus;</HI> to ano|ther <HI>illuminatus;</HI> to another, <HI>doctor re&s;olutus:</HI> and a thou&s;and &s;uch.</P>
<P>Among the Iewes, when the holy Gho&s;t was not revealed unto them, then they tooke glorious titles upon them, as one was cal|led <GAP DESC="foreign"> <HI>lux mundi, R. Iude,</HI> his title was, <HI>Rabbonu</HI> <GAP DESC="foreign"> <HI>doctor noster &s;anctus; Saddaas</HI> was called, <GAP DESC="foreign"> <HI>illu&s;tris; Aben|ezra</HI> was called, <HI>lapis auxilij;</HI> they were al&s;o called <GAP DESC="foreign"> a|perti, the men that &s;aw; for they reckoned the people but blinde, <HI>Rom.</HI> 1. and the leaders of the blind; then they di&s;dained the people, <HI>Joh.</HI> 7.49. <HI>this people who know not the Law:</HI> they called al&s;o the people <HI>populus terrae.</HI> So when the&s;e glorious titles were given to the Schoolemen, then the holy Gho&s;t withdrew his pre&s;ence mightily from his Church.</P>
<P>Wee &s;hould in charity judge their errors, for they lived in the houre of darkene&s;&s;e, and few the&s;e were then to oppo&s;e again&s;t them, and what marvaile if they did oftentimes &s;tumble; &s;o that this was but infirmity in them, and not malice.</P>
<P>But if they could now behold from heaven the Church of <HI>Rome</HI> (who brags that &s;hee &s;ucceeds to them) with her new plots, as her
<PB REF="8"><HI>equivocations, mentall re&s;ervations,</HI> allowing the <HI>killing of Princes, ab&s;olving &s;ubjects from loyaltie</HI> towards their Prince; wives from their husbands, children from their parents; and giving to ima|ges not onely <HI>cultum re&s;pectivum,</HI> which the &s;choolemen gran|ted to them, but al&s;o <HI>cultum conjunctum,</HI> or <HI>coadoration;</HI> would they not bee a&s;hamed of the&s;e their children, and blu&s;h if they could behold them?</P>
<P>A Cardinall upon a time cau&s;ed a Painter to paint the twelve Apo&s;tles; the Painter painted them looking &s;omewhat reddi&s;h; the Cardinall asked the Painter whether the Apo&s;tles looked &s;o when they were here alive? no &s;aid the Painter: why do&s;t thou then &s;o paint them &s;aid the Cardinall? the Painter replyed, They blu&s;h &s;o now when they behold the corruptions of you who take upon you to bee leaders of the Church. If the Schoolemen could behold the gro&s;&s;e and innumerable corruptions which are main|tained now in the Church of <HI>Rome,</HI> which were not then, would they not blu&s;h and be a&s;hamed, and di&s;claime them for their chil|dren?</P>
<P>When <HI>Mo&s;es</HI> was upon the mount, hee brought a patterne of the whole frame of the tabernacle from the Lord, and erected it according to the patterne received, but the Church of <HI>Rome</HI> hath erected another patterne, framing religion by the mould of hu|mane rea&s;on.</P>
<P>If ye will take a view of &s;everall points profe&s;&s;ed in Poperie, ye may ea&s;ily perceive whence they have taken the patterne of them, not from <HI>Mo&s;es</HI> on the mount, but from &s;chola&s;ticke &s;peculations.</P>
<P>Fir&s;t, becau&s;e the Mathematickes con&s;ider lines, figures, circles, points, ab&s;tracted from bodies, therefore they gather, that acci|dents may be in the Sacrament without the &s;ubject.</P>
<P>Secondly, becau&s;e morall Phylo&s;ophy e&s;tabli&s;heth neyther pu|ni&s;hment nor reward, unle&s;&s;e the free will of man goe before; hence they inferre, that there is free will in man: againe, becau&s;e morall Philo&s;ophy knoweth no vertues, but inherent habites and vertues; therefore it is that they &s;et them&s;elves &s;o again&s;t the in|puted righteou&s;ne&s;&s;e of Chri&s;t: the morall Philo&s;opher cals vice a voluntary evill, therefore they inferre, that concupi&s;cence is not &s;in, becau&s;e it is not altogether voluntary.</P>
<P>Thirdly, from the Politickes, in policie, the be&s;t &s;ort of govern|ment is monarchicall, therefore the Popes government mu&s;t bee monarchicall. Againe, in Princes Courts, men u&s;e mediators to
<PB REF="8">goe to their Prince, therefore they conclude, that we mu&s;t u&s;e the interce&s;&s;ion of the Saints to God. In policie, no lawes are given, but which the &s;ubjects may fulfill, therefore man is able to fulfill the law of God.</P>
<P>Fourthly, from the Phy&s;ickes; Phy&s;icke teacheth us that the bo|dy turnes to corruption, and di&s;&s;olves; upon this they inferre, that man before his fall his body &s;hould have dyed naturally, as it doth, if &s;upernaturall righteou&s;ne&s;&s;e had not kept backe corruption; &s;o that they make God as well the author of death; as well as of na|ture, con&s;idering man here onely after the principles of nature, and not according to his fir&s;t creation. Againe, Phy&s;icke teacheth us, that the blood alwaies followeth the body, therefore they have taken away the cup from the people in the Sacrament, be|cau&s;e (&s;ay they) if they get his fle&s;h, they get his blood, <HI>per conco|mitantiam.</HI></P>
<P>Fiftly, the Metaphy&s;ickes teach us, that every po&s;itive thing is good, therefore they define originall &s;inne to be a meere privation.</P>
<P>Sixthly, the Platonickes were mightily deluded by the appariti|on of &s;pirits, hence they have borrowed their apparition of &s;pi|rits.</P>
<P>Seventhly, from the Poets fables they have taken their Pur|gatory.</P>
<P>La&s;t, from the incantations of the Gentiles, they have borrowed their exorci&s;mes. Thus wee &s;ee that they have not taken their platforme from above in the mount with <HI>Mo&s;es,</HI> but from below, from humane rea&s;on and Philo&s;ophie: and here they ought to have remembred that of the Apo&s;tle, <HI>Take heede that no man &s;poile you with Philo&s;ophie.</HI> Curteous Reader, if there bee any thing here that may &s;erve for the good of the Church and your edification, give the glory to God, and reape you the fruits: if there bee any thing that &s;eemeth not corre&s;pondent to rea&s;on or the word of God, reprove me for it, and it &s;hall be like a pretious balme unto my head. So recommending you to the grace of God, I re&s;t,</P>
<CLOSER><SIGNED>Your ever loving brother in Ie&s;us Chri&s;t, IOHN WEEMSE.</SIGNED></CLOSER>
</DIV1>
<DIV1 TYPE="index">
<PB REF="9">
<HEAD>A Table of the principall di&s;tinctions and chiefe points contained in this Booke.</HEAD>
<LIST>
<HEAD>A</HEAD>
<ITEM>ABomination <HI>what it is,</HI> pag. 166.</ITEM>
<ITEM>Action <HI>two fold,</HI> 109. <HI>Foure active principles.</HI> 100</ITEM>
<ITEM>Adams <HI>knowledge how farre it reached,</HI> 67. <HI>What he be|leeved before the fall,</HI> 90 <HI>what principles were con|create with him,</HI> 91. <HI>a dif|ference betwixt his know|ledge and ours.</HI> ibid. <HI>be|twixt his knowledge and</HI> Salomons, 93. <HI>what li|berty he had before the fal,</HI> 110. <HI>how the creatures were &s;ubject to him.</HI> 233. 235.</ITEM>
<ITEM>Agent <HI>corporall different from intellectuall,</HI> 95</ITEM>
<ITEM>Analogie <HI>twofold.</HI> 87</ITEM>
<ITEM>Angels <HI>cannot bee in&s;tru|ments in creation.</HI> 3. <HI>our &s;oules and the Angels dif|fer.</HI> <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">9. <HI>how they know things,</HI> 84. <HI>they doe not rea&s;on,</HI> ibid. <HI>they have two in&s;tants.</HI> 107. <HI>they differ foure waies from man,</HI> ib. <HI>they have a twofold re|ward</HI> 167. <HI>Of their mi|ni&s;trie,</HI> 254. 255</ITEM>
<ITEM>Anger, <HI>what it is,</HI> 223. <HI>how it differeth from hatred.</HI> ibid. <HI>foure &s;orts of anger,</HI> 224. <HI>a two fold anger,</HI> 22. <HI>foure vertues moderate it,</HI> 226. <HI>three degrees of an|ger,</HI> 227. <HI>three &s;orts of un|ju&s;t anger,</HI> 228. <HI>remedies to cure anger,</HI> 229. <HI>no|thing oppo&s;ite to it,</HI> 231.</ITEM>
<ITEM>Attributes, <HI>how in God.</HI> 88.</ITEM>
</LIST>
<LIST>
<HEAD>B.</HEAD>
<ITEM>Bea&s;ts, <HI>their phanta&s;ie moves onely the &s;en&s;itiue appetite.</HI> 140</ITEM>
<ITEM>Beautie <HI>threefold.</HI> 38</ITEM>
<ITEM>Being, <HI>the first effect in crea|tion.</HI> 3. <HI>creatures have a being three waies.</HI> 6</ITEM>
<ITEM>Body, <HI>an excellent creature,</HI> 13. <HI>how wee may conceiue the excellency of</HI> Adams <HI>body.</HI> 12. <HI>mans body hath three e&s;tates,</HI> 30. Adams <HI>body not mortall, of it &s;elfe</HI> 320. <HI>but naturally incor|ruptible.</HI> ibid. <HI>mans body three waies con&s;idered,</HI> 36 <HI>a glorified body hath foure properties.</HI> 37. <HI>mans body
<PB REF="9">was made perfect,</HI> 40</ITEM>
<ITEM>Boldne&s;&s;e, <HI>what it is.</HI> 223</ITEM>
<ITEM>Bond <HI>mutuall betwixt God and man,</HI> 136. <HI>a threefold bond betwixt man and wife,</HI> 268</ITEM>
</LIST>
<LIST>
<HEAD>C.</HEAD>
<ITEM>Cau&s;e <HI>threefold,</HI> 74. 128. <HI>no|thing can intervene be|tweene the first cau&s;e and first effect,</HI> 3. <HI>The &s;econd cau&s;es have a twofold pro|ceeding,</HI> 75. <HI>God is the phy|&s;icall cau&s;e in our conver|&s;ion,</HI> 129. <HI>there is a twofold cau&s;e.</HI> ibid</ITEM>
<ITEM>Chri&s;t <HI>knowne two waies,</HI> 80 <HI>he is con&s;idered two waies,</HI> ibid, <HI>a fourefold knowledg in him,</HI> ibid. <HI>a difference betwixt the&s;e knowledges,</HI> 81. <HI>what ignorance was in Chri&s;t,</HI> 83. <HI>he is con&s;idered three waies.</HI> 176</ITEM>
<ITEM>Comprehen&s;ion <HI>twofold,</HI> 89</ITEM>
<ITEM>Conceiving <HI>of God threefold</HI> 87. <HI>a twofold conceiving of a thing,</HI> 88 <HI>three impe|diments hinder our concei|ving.</HI> ibid</ITEM>
<ITEM>Condition <HI>twofold,</HI> 105. <HI>dif|ference betwixt a cau&s;e and a condition,</HI> ibid. <HI>why God &s;ets downe his threat|nings conditionally.</HI> 123</ITEM>
<ITEM>Children <HI>of God committing a &s;in are not quite cut off,</HI> 137. 138. <HI>what they lo&s;e when they commit a &s;in.</HI> ib.</ITEM>
<ITEM>Concupi&s;cence <HI>was not in man, before the fall,</HI> 148</ITEM>
<ITEM>Conjunction <HI>threefold,</HI> 278</ITEM>
<ITEM>Creation <HI>was from the nega|tion to the habite,</HI> 4. <HI>no|thing can be an in&s;turment in creatio~,</HI> 3. <HI>Creatio~ is not a miracle,</HI> 9. <HI>how the crea|tures were with God before creation,</HI> 6. <HI>God is the only cau&s;e in creation,</HI> 3. <HI>good|ne&s;&s;e is fir&s;t manife&s;ted in creation,</HI> 2. <HI>God is di&s;tin|gui&s;hed from the heathen gods by creation,</HI> 7. <HI>man hath &s;uperiority over all creatures,</HI> 231. 232. <HI>Gods wi&s;edome manife&s;ted in creation,</HI> 128. <HI>God hath a twofold intention,</HI> 201.</ITEM>
</LIST>
<LIST>
<HEAD>D.</HEAD>
<ITEM>Delight, <HI>what it is,</HI> 196. <HI>de|light diver&s;ly di&s;tingui|&s;hed,</HI> 198. 199. <HI>twofold order betwixt the delights and operations in bea&s;ts,</HI> 200.</ITEM>
<ITEM>De&s;ire <HI>what it is,</HI> 189. <HI>it is fourefold,</HI> 260. <HI>de&s;ire, love,
<PB REF="10">and delight differ,</HI> 189. <HI>it is twofold,</HI> 190. 191. 200. <HI>there is a threefold de&s;ire,</HI> 190. <HI>In Chri&s;t there were</HI> 3. <HI>de&s;ires,</HI> ibid. <HI>A thing is de&s;ired two waies,</HI> 191. <HI>no contrariety in Chri&s;ts de|&s;ires,</HI> 192. <HI>the de&s;ires of the regenerate are moderate,</HI> 194. <HI>remedies to cure &s;in|full de&s;ires.</HI> 196.</ITEM>
<ITEM>De&s;paire <HI>contrary to hope,</HI> 213. <HI>de&s;peration is not a puni&s;hment,</HI> 214. <HI>diffe|rence betweene hatred and de&s;paire,</HI> 215. <HI>remedies a|gain&s;t de&s;paire,</HI> 216. 217.</ITEM>
<ITEM>Determination <HI>threefold,</HI> 125.</ITEM>
<ITEM>Digamie <HI>twofold,</HI> 27. <HI>it is unlawfull.</HI> ibid.</ITEM>
<ITEM>Divels <HI>cannot create,</HI> 4. <HI>what the &s;inne of the devils was,</HI> 184. <HI>he lo&s;t three things by his fall,</HI> ibid</ITEM>
<ITEM>Divinitie <HI>and morall philo&s;o|phie differ.</HI> 150.</ITEM>
<ITEM>Dominion <HI>twofold.</HI> 239.</ITEM>
</LIST>
<LIST>
<HEAD>E.</HEAD>
<ITEM>Eare, 17. <HI>the excellency ther|of,</HI> ibid. <HI>faith comes by the eare,</HI> 18</ITEM>
<ITEM>End <HI>more excellent than the meanes,</HI> 256. <HI>every thing is carried to the proper end</HI> 60</ITEM>
<ITEM>Evill <HI>twofold,</HI> 41. 219. 221</ITEM>
<ITEM>Eyes, 15. <HI>their excellency,</HI> ib. <HI>the eye hath no colour in it,</HI> ibid. <HI>it hath five tunicles,</HI> 16.</ITEM>
</LIST>
<LIST>
<HEAD>F.</HEAD>
<ITEM>Faculty, <HI>how it differeth from a habit,</HI> 96. <HI>two prin|cipal faculties in the &s;oule,</HI> ibid.</ITEM>
<ITEM>Feare <HI>hath many branches,</HI> 144. <HI>what feare is,</HI> 217. <HI>Sundry &s;orts of feare,</HI> ibid. <HI>feare twofold,</HI> 220.</ITEM>
<ITEM>Formes <HI>different,</HI> 56. <HI>two things required in a forme</HI> 55. <HI>the more excellent forme, the &s;tricter conjun|ction,</HI> ibid.</ITEM>
<ITEM>Freedome <HI>is radically in the will,</HI> 105.</ITEM>
</LIST>
<LIST>
<HEAD>G.</HEAD>
<ITEM>Gifts <HI>twofold,</HI> 86. <HI>God gives his gifts two waies,</HI> 322.</ITEM>
<ITEM>Gla&s;&s;e <HI>twofold,</HI> 77</ITEM>
<ITEM>Glorification <HI>and transfigu|ration differ,</HI> 39. <HI>how a man may behold Gods glory,</HI> 87. <HI>the glorified have a twofold object,</HI> 213</ITEM>
<ITEM>God <HI>communicates his good|ne&s;&s;e,</HI> 1. <HI>God hath five royall
<PB REF="10">prerogatives,</HI> 5. <HI>God, na|ture, and art, differ in ope|rations,</HI> 6. <HI>God made all things in mea&s;ure, number and weight,</HI> 12. <HI>the know|ledge of God is naturally inbred,</HI> 67. <HI>the fir&s;t princi|ples of the knowledge of God and other &s;ciences dif|fer,</HI> ibid. <HI>we are led to take up God three waies,</HI> 72, 73 74. <HI>we a&s;cend by degrees to take up God,</HI> 75. <HI>we a&s;cend by degrees to &s;ee him,</HI> 76. <HI>a twofold knowledge in God,</HI> 121. <HI>God opens the heart,</HI> 129. <HI>God is plea&s;ed with mans works two waies,</HI> 158. 284. <HI>God is to bee lo|ved only for him&s;elfe,</HI> 164. 165. <HI>nothing to be loved a|bove him,</HI> 167. <HI>notes to know the love of God,</HI> 170. 171. <HI>God the fir&s;t object of the minde,</HI> 67.</ITEM>
<ITEM>Goodne&s;&s;e <HI>is either imper|fect or perfect,</HI> 1. <HI>goodne&s;&s;e twofold,</HI> 2. 284. 2 8. <HI>two conditions required to chiefe goodne&s;&s;e,</HI> 199.</ITEM>
<ITEM>Grace <HI>taken divers waies,</HI> 134. <HI>how grace concurres in mans conver&s;ion</HI> 117. <HI>grace con&s;idered three waies,</HI> 133. <HI>difference in receiving grace,</HI> 134. <HI>there is but one &s;ort of grace,</HI> ibid. <HI>grace once re|ceived cannot be lo&s;t,</HI> 135.</ITEM>
</LIST>
<LIST>
<HEAD>H.</HEAD>
<ITEM>Hand, 20. <HI>the properties thereof,</HI> ibid.</ITEM>
<ITEM>Hatred <HI>what it is,</HI> 183. <HI>God cannot be the object of ha|tred,</HI> ibid. <HI>love and hatred are oppo&s;ite,</HI> 185. <HI>twofold hatred,</HI> 186. 187. <HI>how far the regenerate hate &s;inne,</HI> ibid. <HI>hatred, anger, &amp; en|vy differ,</HI> 188. <HI>remedies to cure hatred,</HI> 189. <HI>hatred and pre&s;umption differ,</HI> 215.</ITEM>
<ITEM>Head, 14. <HI>the excellency thereof.</HI> 15.</ITEM>
<ITEM>Heart <HI>the fir&s;t mover,</HI> 21. <HI>the excellency thereof,</HI> ibid. <HI>wherefore placed in the left &s;ide,</HI> 22. <HI>the fat of the heart,</HI> 25.</ITEM>
<ITEM>Hope, <HI>what it is,</HI> 211. <HI>how it differeth from de&s;ire,</HI> ibid. <HI>hope con&s;idered as a natu|rall or theologicall vertue</HI> 212.</ITEM>
</LIST>
<LIST>
<HEAD>I.</HEAD>
<ITEM>Ie&s;uites <HI>plead for nature,</HI> 127. <HI>they make a threefold
<PB REF="11">knowledge in God,</HI> 120. <HI>they e&s;tabli&s;h a threefold grace,</HI> 127. <HI>our di&s;&s;ent fro~ them in mans conver&s;ion.</HI> 130, 131, 132.</ITEM>
<ITEM>Ignorance <HI>diver&s;ly di&s;tin|gui&s;hed,</HI> 82. 102. 110. 185.</ITEM>
<ITEM>Injurie <HI>hath three things fol|lowing it.</HI> 227</ITEM>
<ITEM>Image <HI>of God wherein it con|&s;i&s;ts,</HI> 65. <HI>a twofold image of God,</HI> 60. <HI>wherein man beares the image of God,</HI> 64 <HI>man having Gods image all creatures are &s;ubject to him,</HI> 234. <HI>a two fold con|dition of Gods image,</HI> 247. <HI>it is taken up foure waies</HI> 63</ITEM>
<ITEM>Immortality, <HI>how a thing is &s;aid to be immortall,</HI> 30. <HI>how</HI> Adams <HI>body was im|mortall before the fall,</HI> 31 <HI>rea&s;ons to prove the im|mortality of</HI> Adams <HI>body naturally,</HI> 33, 34, 35, 36. <HI>rea&s;ons to prove the im|mortality of the &s;oule,</HI> 44. 45. <HI>the heathen knew of the &s;oules immortality,</HI> 49.</ITEM>
<ITEM>Infinite <HI>thing how apprehen|ded,</HI> 90. <HI>a thing is infinite two waies,</HI> ibid. 195.</ITEM>
<ITEM>Iu&s;tice <HI>the mo&s;t excellent vertue,</HI> 1.</ITEM>
<ITEM>Iu&s;tification <HI>twofold,</HI> 137. <HI>God doth three things in our ju&s;tification,</HI> 117.</ITEM>
</LIST>
<LIST>
<HEAD>K</HEAD>
<ITEM>Kidneyes <HI>are in a &s;ecret place</HI> 25.</ITEM>
<ITEM>Knowledge <HI>of the creatures &s;hall evani&s;h in the life to come,</HI> 78. 79, <HI>fulne&s;&s;e of knowledge twofold,</HI> 80. 81 <HI>divers di&s;tinctions of knowledge,</HI> ibid. 82. 85. 86. 87. <HI>a twofold act of knowledge,</HI> 84. <HI>how know|ledge is in the Angels and mans mind.</HI> 85. <HI>a threefold knowledge in Angels,</HI> ib. <HI>a difference betwixt our knowledge and the Angels</HI> 91.</ITEM>
</LIST>
<LIST>
<HEAD>L</HEAD>
<ITEM>Libertie <HI>twofold,</HI> 108. <HI>Im|pediments hindering the wills liberty.</HI> 115</ITEM>
<ITEM>Light, <HI>the greater it bee, ob|&s;cures the le&s;&s;er,</HI> 71.</ITEM>
<ITEM>Love <HI>what it is,</HI> 161. <HI>&s;undry distinctions of love,</HI> 162, 163, 164, 165, 166. <HI>things are loved two waies,</HI> 164. 169. <HI>degrees of love,</HI> 166. <HI>the perpetuitie of love,</HI> 166 <HI>love is an affection or deed,</HI> 175. <HI>a twofold cau&s;e of love</HI> ibid. <HI>How wee are to love
<PB REF="11">our parents,</HI> 176. 177. <HI>love de&s;cends,</HI> 178. <HI>how farre an unregenerate mans love extends,</HI> 181. <HI>wee &s;hould love our enemies,</HI> ib. <HI>true love is one,</HI> 182. <HI>remedies to cure &s;infull love.</HI> ibid.</ITEM>
<ITEM>Life <HI>contemplative preferred to the active,</HI> 278. <HI>Man hath a threefold life,</HI> 222. 260. <HI>the Active in &s;ome ca&s;e is preferred,</HI> 257. <HI>Mans life con&s;idered two waies,</HI> ibid. <HI>whereto the&s;e two lives are compared,</HI> 259. <HI>Mans life re&s;embled to &s;ixe things,</HI> 260. 263.</ITEM>
<ITEM>Liver <HI>inclo&s;ed in a net.</HI> 23.</ITEM>
<ITEM>Lungs <HI>&s;eated next the heart.</HI> ibid.</ITEM>
</LIST>
<LIST>
<HEAD>M</HEAD>
<ITEM>Magi&s;trates <HI>authority con|&s;i&s;ts in foure things,</HI> 172.</ITEM>
<ITEM>Man <HI>a little world,</HI> 41. <HI>hee is con&s;idered</HI> 3. <HI>waies,</HI> 136. <HI>the first part of mans &s;upe|rioritie over his children,</HI> 237. <HI>man diver&s;ly con&s;ide|red,</HI> 150. <HI>he hath a pa&s;sive power to grace,</HI> 116. <HI>man and wife one,</HI> 268</ITEM>
<ITEM>Matrimony <HI>hath two parts in it,</HI> 269.</ITEM>
<ITEM>Members <HI>of the body placed wi&s;ely by God,</HI> 13. <HI>the diffe|rence of the members,</HI> 14.</ITEM>
<ITEM>Middles <HI>are often cho&s;en as evill,</HI> 114. <HI>all things are joyned by middles,</HI> 39. <HI>things are joyned two waies</HI> 113. <HI>wee &s;ee a thing by two middles,</HI> 79. <HI>there is a twofold middle,</HI> 152. 154. <HI>no middle betwixt vertue and vice,</HI> 153</ITEM>
<ITEM>Miracle, <HI>creation is not a mi|racle,</HI> 9. <HI>when a worke is a miracle,</HI> ibid. <HI>the re&s;urre|ction is a miracle,</HI> ibid. <HI>two conditions required in a miracle,</HI> 118. <HI>mans conver|&s;ion is not a miracle,</HI> 119.</ITEM>
</LIST>
<LIST>
<HEAD>N</HEAD>
<ITEM>Nature <HI>taken five waies,</HI> 250</ITEM>
<ITEM>Nece&s;&s;ity <HI>diver&s;ly di&s;tin|gui&s;hed,</HI> 36. 109. 178.</ITEM>
<ITEM>Neighbour, <HI>how to be loved,</HI> 173. <HI>in what ca&s;es hee is to bee preferred before our &s;elves,</HI> 380. <HI>wee are not to love all our neighbours a|like,</HI> 175. <HI>In what ca&s;es wee are to preferre our &s;elves to our neighbours,</HI> 174. 175</ITEM>
<ITEM>Nothing, <HI>taken divers waies,</HI> 4. <HI>made of nothing,</HI> 6.</ITEM>
</LIST>
<LIST>
<HEAD>O</HEAD>
<ITEM>Oppo&s;itio~ <HI>twofold</HI> 185. 214.</ITEM>
<ITEM>Order <HI>twofold in di&s;cipline,</HI> 71.</ITEM>
<PB REF="12">
<ITEM>Originall <HI>righteou&s;ne&s;&s;e was not &s;upernatural to</HI> Adam 249. <HI>but naturall,</HI> 250. <HI>rea&s;ons to prove that it was naturall,</HI> 251. <HI>to make it &s;upernaturall, draweth many errours with it,</HI> 253.</ITEM>
</LIST>
<LIST>
<HEAD>P</HEAD>
<ITEM>Pa&s;&s;ion, <HI>what it is,</HI> 139. 140 <HI>what &s;eate they have in the &s;oule,</HI> ibid. <HI>they are moved by the understanding,</HI> ibid <HI>onely rea&s;on &s;ubdues the pa&s;sions,</HI> 141. <HI>they have a threefold motion,</HI> ibid. <HI>they are only in the concu|pi&s;cible &amp; ira&s;cible facul|ties,</HI> 142. <HI>their number is in the divers re&s;pects of good and evill,</HI> ibid. <HI>the di|vi&s;ions of the pa&s;sions,</HI> 143 <HI>where the pa&s;sions are uni|ted,</HI> 144. <HI>Chri&s;t tooke our pa&s;sio~s,</HI> 145. <HI>what pa&s;sions hee tooke,</HI> ibid. <HI>how they were ruled in Chri&s;t,</HI> 146. <HI>no contrarietie among&s;t, his pa&s;sions,</HI> 148. <HI>what contradiction ari&s;eth in our pa&s;sions,</HI> ibid. <HI>it is a fearefull thing to be given over to them,</HI> 149. <HI>how the Morali&s;ts cure the pa&s;|&s;ions,</HI> 151. <HI>the Stoickes roote out all pa&s;sions.</HI> 158. <HI>foure waies Chri&s;t cureth the pa&s;sions,</HI> 159. 160. 161 <HI>how farre the godly are re|newed in their pa&s;sions,</HI> 148.</ITEM>
<ITEM>Perfection <HI>diver&s;ly di&s;tin|gui&s;hed.</HI> 66. 186.</ITEM>
<ITEM>Philo&s;ophie, <HI>twofold.</HI> 95</ITEM>
<ITEM>Poligamie <HI>is unlawful,</HI> 310.</ITEM>
<ITEM>Power <HI>diver&s;ly di&s;tingui|&s;hed.</HI> 116. 240. 241.</ITEM>
<ITEM>Poverty <HI>twofold.</HI> 243.</ITEM>
<ITEM>Propo&s;ition <HI>hypotheticke, when true.</HI> 121.</ITEM>
</LIST>
<LIST>
<HEAD>R</HEAD>
<ITEM>Recompence <HI>fourefold.</HI> 226</ITEM>
<ITEM>Rea&s;o~ <HI>hath a twofold act,</HI> 84</ITEM>
<ITEM>Re&s;i&s;tance <HI>diver&s;ly di&s;tin|gui&s;hed,</HI> 133. 134.</ITEM>
<ITEM>Renouncing <HI>of things two|fold,</HI> 243</ITEM>
<ITEM>Re&s;urrection <HI>a miracle,</HI> 10.</ITEM>
<ITEM>Rib, <HI>what is meant by the fift rib,</HI> 24. <HI>the rib taken out of</HI> Adams <HI>&s;ide, no &s;uperfluous thing,</HI> 266, <HI>it was one of his ordinary ribs,</HI> ib. <HI>how this rib became a woman,</HI> 267. <HI>what matter was ad|ded to it.</HI> ibid.</ITEM>
<ITEM>Right <HI>to a thing diver&s;ly di&s;tingui&s;hed,</HI> 241. 242. 244. <HI>what right Chri&s;t had
<PB REF="12">to the creatures.</HI> 241. 242.</ITEM>
</LIST>
<LIST>
<HEAD>S</HEAD>
<ITEM>Sadne&s;&s;e <HI>hath many bran|ches.</HI> 144.</ITEM>
<ITEM>Sciences, <HI>how found out,</HI> 71. <HI>the fir&s;t principles of &s;ci|ences are not inbred.</HI> 68.</ITEM>
<ITEM>Seeing, <HI>three things requi|red for it,</HI> 79. <HI>we &s;ee three waies,</HI> 75.</ITEM>
<ITEM>Sen&s;es, <HI>the common &s;en&s;e differeth from the particu|lar &s;en&s;es,</HI> 27. <HI>wher|in the five &s;en&s;es agree,</HI> 28 <HI>wherein they differ,</HI> ibid. <HI>which is the mo&s;t excel|lent &s;en&s;e,</HI> 29. 30. <HI>where|unto they are compared.</HI> ib.</ITEM>
<ITEM>Similitude <HI>twofold,</HI> 61. <HI>one thing hath a &s;imilitude to another two waies,</HI> ibid. <HI>it differeth from an image,</HI> 63. <HI>fim litude a great cau&s;e of love.</HI> 245.</ITEM>
<ITEM>Servile <HI>&s;ubjection,</HI> 236. <HI>five &s;orts of &s;ervants,</HI> ibid. <HI>it is contrary to the first e&s;tate.</HI> 237.</ITEM>
<ITEM>Sinne <HI>in a countrey fourefold</HI> 274, <HI>God doth threethings to &s;inners,</HI> 276.</ITEM>
<ITEM>Sin <HI>three things follow &s;inne,</HI> 35. <HI>how it is in the under|standing,</HI> 101. <HI>a man &s;innes two waies,</HI> 102. <HI>how the workes of the Gentiles are &s;inne.</HI> 157</ITEM>
<ITEM>Soule <HI>hath three faculties,</HI> 34. <HI>how they differ,</HI> 52. <HI>the ri&s;ing of the body doth per|fect the glory of the &s;oule,</HI> 35. <HI>how the &s;oule of man differeth from the life of bea&s;ts,</HI> 42. <HI>and fro~ al other things,</HI> 43. <HI>the &s;oule hath a twofold life,</HI> 50. <HI>how the &s;oule is in the body,</HI> 53. <HI>the &s;oule cannot animate two bodies,</HI> 54. <HI>what middle the &s;oule keepeth,</HI> 57. <HI>our &s;oules and the Angels dif|fer,</HI> ibid. <HI>the &s;oule hath a diver&s;e operation in the body,</HI> ibid. <HI>three things proper to the &s;oule.</HI> 139.</ITEM>
<ITEM>Spirits, <HI>that there are intelle|ctuall &s;pirits.</HI> 51.</ITEM>
</LIST>
<LIST>
<HEAD>T</HEAD>
<ITEM>Theologie <HI>differeth from o|ther &s;ciences.</HI> 10</ITEM>
<ITEM>Tongue, <HI>the properties ther|of,</HI> 19.</ITEM>
<ITEM>Truth, <HI>three things concurre that a man may &s;peake a truth,</HI> 24</ITEM>
</LIST>
<LIST>
<HEAD>V</HEAD>
<ITEM>Vertues <HI>morrall and theolo|gicall differ,</HI> 154.</ITEM>
<ITEM>Vertue <HI>twofold,</HI> 283.</ITEM>
<ITEM>Virginitie <HI>is not a vertue,</HI>
<PB REF="13">282. <HI>The Papi&s;ts make</HI> 3 <HI>crownes for Virgins, Mar|tyrs, and Doctors of the people.</HI> 285.</ITEM>
<ITEM>Vi&s;age <HI>the bewrayer of the minde.</HI> 27.</ITEM>
<ITEM>Vnder&s;tanding <HI>twofold,</HI> 67. 197. <HI>twofold act of the un|der&s;tanding,</HI> 99. <HI>&s;inne how in the under&s;tanding.</HI> 101</ITEM>
<ITEM>Vniver&s;all <HI>twofold.</HI> 70.</ITEM>
<ITEM>V&s;e <HI>of the creatures twofold,</HI> 239. 240. <HI>to give to u&s;e, and in u&s;e differ,</HI> ibid, <HI>the u&s;e of a thing manifold.</HI> ibid.</ITEM>
</LIST>
<LIST>
<HEAD>W</HEAD>
<ITEM>Will, <HI>three properties there|of,</HI> 97. <HI>it followeth the la&s;t determination of rea&s;on,</HI> ibi. <HI>why &s;ometimes it doth not follow the under&s;tan|ding,</HI> 98. <HI>the will and un|der&s;tanding are recipro|cant in action,</HI> ibid. <HI>whe|ther we will a thing, or un|der&s;tand it first,</HI> 1<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">0. <HI>how the will followeth the la&s;t determination of rea&s;on,</HI> 103. <HI>the under&s;tanding is not the cau&s;e of the wils liberty,</HI> 105. <HI>it hath a two|fold liberty,</HI> 108. <HI>the e&s;&s;en|tiall property of the will,</HI> 113. <HI>what determinates the will,</HI> 112. <HI>two things con&s;i|dered in the will,</HI> 113, 114. <HI>it is not the cau&s;e of our prede&s;tination,</HI> 122. <HI>a mans wils a thing two waies.</HI> 131 <HI>the will hath a threefold motion.</HI> ib. <HI>it is con&s;idered three waies,</HI> 133. <HI>it hath neede of two things.</HI> 191.</ITEM>
<ITEM>Woman <HI>made out of the man,</HI> 264. <HI>why made of the rib,</HI> 266</ITEM>
<ITEM>Woman <HI>helpes her husband in three things,</HI> 278</ITEM>
<ITEM>World <HI>con&s;idered two wayes.</HI> 7. <HI>there &s;hould not be too great inequalitie between man and wife in marriage.</HI> 279.</ITEM>
</LIST>
<EPIGRAPH>
<Q><BIBL><HI>1. Cor. 15.49.</HI></BIBL>
<P>As we have borne the image of the earthly <HI>Adam,</HI> &s;o &s;hall wee beare the image of the heavenly <HI>Adam.</HI></P></Q>
</EPIGRAPH>
</DIV1>
<DIV1 TYPE="index">
<PB REF="13">
<HEAD>A Table of the places of Scripture clea|red in this Booke.</HEAD>
<P><TABLE>
<ROW>
<CELL ROLE="label"><HI>Cap.</HI></CELL>
<CELL ROLE="label"><HI>Ver.</HI></CELL>
<CELL ROLE="label"><HI>pa.</HI></CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Gene&s;is.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>2</CELL>
<CELL>164</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>11</CELL>
<CELL>237</CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>6</CELL>
<CELL>120</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>10</CELL>
<CELL>49</CELL>
</ROW>
<ROW>
<CELL>30</CELL>
<CELL>37</CELL>
<CELL>3</CELL>
</ROW>
<ROW>
<CELL>39</CELL>
<CELL>9</CELL>
<CELL>163</CELL>
</ROW>
<ROW>
<CELL>50</CELL>
<CELL>19</CELL>
<CELL>225</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Exodus.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>2</CELL>
<CELL>185</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>17</CELL>
<CELL>120</CELL>
</ROW>
<ROW>
<CELL>16</CELL>
<CELL>19</CELL>
<CELL>154</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>22</CELL>
<CELL>52</CELL>
</ROW>
<ROW>
<CELL>3<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></CELL>
<CELL>32</CELL>
<CELL>180</CELL>
</ROW>
<ROW>
<CELL>34</CELL>
<CELL>1</CELL>
<CELL>95</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Levit.</HI></CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>11</CELL>
<CELL>44</CELL>
</ROW>
<ROW>
<CELL>18</CELL>
<CELL>18</CELL>
<CELL>67</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>2</CELL>
<CELL>7</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>18</CELL>
<CELL>151</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Numb.</HI></CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>33</CELL>
<CELL>73</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>14</CELL>
<CELL>119</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>21</CELL>
<CELL>215</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Deut.</HI></CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>12</CELL>
<CELL>135</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>24</CELL>
<CELL>241</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>4</CELL>
<CELL>114</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>25</CELL>
<CELL>272</CELL>
</ROW>
<ROW>
<CELL>28</CELL>
<CELL>26</CELL>
<CELL>14</CELL>
</ROW>
<ROW>
<CELL>29</CELL>
<CELL>5</CELL>
<CELL>35</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Io&s;h</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>1</CELL>
<CELL>274</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iudg.</HI></CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>22</CELL>
<CELL>89</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>15</CELL>
<CELL>77</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1 <HI>Sam.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>14</CELL>
<CELL>184</CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>11</CELL>
<CELL>121</CELL>
</ROW>
<ROW>
<CELL>25</CELL>
<CELL>21</CELL>
<CELL>197</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">2 <HI>Sam.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>10</CELL>
<CELL>186</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>8</CELL>
<CELL>273</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>22</CELL>
<CELL><HI>ibid.</HI></CELL>
</ROW>
<ROW>
<CELL>23</CELL>
<CELL>20</CELL>
<CELL>73</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1 <HI>King.</HI></CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>5</CELL>
<CELL>115</CELL>
</ROW>
<ROW>
<CELL>18</CELL>
<CELL>27</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>28</CELL>
<CELL>122</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">2 <HI>King.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>24</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>14</CELL>
<CELL>47</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1 <HI>Chron.</HI></CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>33</CELL>
<CELL>168</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iob.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>18</CELL>
<CELL>107</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>27</CELL>
<CELL>20</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>P&s;al.</HI></CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>9</CELL>
<CELL>18</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>8</CELL>
<CELL>16</CELL>
</ROW>
<ROW>
<CELL>31</CELL>
<CELL>9</CELL>
<CELL>43</CELL>
</ROW>
<ROW>
<CELL>45</CELL>
<CELL>1</CELL>
<CELL>19</CELL>
</ROW>
<ROW>
<CELL>49</CELL>
<CELL>3</CELL>
<CELL>83</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>12</CELL>
<CELL>46</CELL>
</ROW>
<ROW>
<CELL>80</CELL>
<CELL>11</CELL>
<CELL>40</CELL>
</ROW>
<ROW>
<CELL>81</CELL>
<CELL>14</CELL>
<CELL>133</CELL>
</ROW>
<ROW>
<CELL>104</CELL>
<CELL>29</CELL>
<CELL>7</CELL>
</ROW>
<ROW>
<CELL>121</CELL>
<CELL>4</CELL>
<CELL>70</CELL>
</ROW>
<ROW>
<CELL>137</CELL>
<CELL>16</CELL>
<CELL>6</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Prov.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>3</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>16</CELL>
<CELL>20</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>27</CELL>
<CELL>141</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>8</CELL>
<CELL>162</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>13</CELL>
<CELL>19</CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>22</CELL>
<CELL>26</CELL>
</ROW>
<ROW>
<CELL>17</CELL>
<CELL>15</CELL>
<CELL>155</CELL>
</ROW>
<ROW>
<CELL>21</CELL>
<CELL>1</CELL>
<CELL>111</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Eccle&s;.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>7</CELL>
<CELL>18</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>8</CELL>
<CELL>223</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>9</CELL>
<CELL>230</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>2</CELL>
<CELL>22</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Cant.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>4</CELL>
<CELL>165</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>E&s;ay.</HI></CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>5</CELL>
<CELL>159</CELL>
</ROW>
<ROW>
<CELL>28</CELL>
<CELL>21</CELL>
<CELL>215</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>26</CELL>
<CELL>95</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iere.</HI></CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>13</CELL>
<CELL>132</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>11</CELL>
<CELL>4</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>2</CELL>
<CELL>26</CELL>
</ROW>
<ROW>
<CELL>50</CELL>
<CELL>20</CELL>
<CELL>215</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Dan.</HI></CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>23</CELL>
<CELL>27</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Ho&s;ea.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>21</CELL>
<CELL>75</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>3</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>16</CELL>
<CELL>274</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>11</CELL>
<CELL>114</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Ionas.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>3</CELL>
<CELL>73</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>5</CELL>
<CELL>123</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Matt.</HI></CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>28</CELL>
<CELL>140</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>23</CELL>
<CELL>29</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>24</CELL>
<CELL>68</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>4</CELL>
<CELL>13</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>8</CELL>
<CELL>240</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>33</CELL>
<CELL>10</CELL>
</ROW>
<ROW>
<CELL>22</CELL>
<CELL>30</CELL>
<CELL>34</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>31</CELL>
<CELL>167</CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>23</CELL>
<CELL>48</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>38</CELL>
<CELL>206</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>39</CELL>
<CELL>190</CELL>
</ROW>
<PB REF="14">
<ROW>
<CELL ROLE="label" COLS="3"><HI>Marke.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>27</CELL>
<CELL>240</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>26</CELL>
<CELL>135</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>34</CELL>
<CELL>25</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>21</CELL>
<CELL>243</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>24</CELL>
<CELL><HI>ibid.</HI></CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>13</CELL>
<CELL>4</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>31</CELL>
<CELL>168</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Luke.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>11</CELL>
<CELL>166</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>42</CELL>
<CELL>58</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>22</CELL>
<CELL>196</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>47</CELL>
<CELL>140</CELL>
</ROW>
<ROW>
<CELL>33</CELL>
<CELL>34</CELL>
<CELL>16</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iohn.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>9</CELL>
<CELL>69</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>36</CELL>
<CELL>40</CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>33</CELL>
<CELL>145</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>39</CELL>
<CELL>113</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>1</CELL>
<CELL>9</CELL>
</ROW>
<ROW>
<CELL>14</CELL>
<CELL>9</CELL>
<CELL>89</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>15</CELL>
<CELL>125</CELL>
</ROW>
<ROW>
<CELL>19</CELL>
<CELL>34</CELL>
<CELL>25</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Actes.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>48</CELL>
<CELL>125</CELL>
</ROW>
<ROW>
<CELL>7</CELL>
<CELL>24</CELL>
<CELL>160</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>23</CELL>
<CELL>12</CELL>
</ROW>
<ROW>
<CELL>26</CELL>
<CELL>24</CELL>
<CELL>44</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Rom.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>29</CELL>
<CELL>18</CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>18</CELL>
<CELL>108</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>3</CELL>
<CELL>180</CELL>
</ROW>
<ROW>
<CELL>10</CELL>
<CELL>17</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1. <HI>Cor.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>16</CELL>
<CELL>169</CELL>
</ROW>
<ROW>
<CELL>8</CELL>
<CELL>4</CELL>
<CELL>4</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>15</CELL>
<CELL>14</CELL>
</ROW>
<ROW>
<CELL>15</CELL>
<CELL>35</CELL>
<CELL>2</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>42</CELL>
<CELL>37</CELL>
</ROW>
<ROW>
<CELL>13</CELL>
<CELL>10</CELL>
<CELL>76</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">2. <HI>Cor.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>4</CELL>
<CELL>61</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>6</CELL>
<CELL>4</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>8</CELL>
<CELL>242</CELL>
</ROW>
<ROW>
<CELL>12</CELL>
<CELL>14</CELL>
<CELL>177</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Galat.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>9</CELL>
<CELL>120</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>26</CELL>
<CELL>170</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>6</CELL>
<CELL>148</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>24</CELL>
<CELL>219</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Ephe&s;.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>3</CELL>
<CELL>138</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>10</CELL>
<CELL>148</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>18</CELL>
<CELL>216</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>25</CELL>
<CELL>147</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>23</CELL>
<CELL>15</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Philip.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>23</CELL>
<CELL>179</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>21</CELL>
<CELL>176</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>12</CELL>
<CELL>89</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>17</CELL>
<CELL>129</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Collo&s;.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>5</CELL>
<CELL>173</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>10</CELL>
<CELL>61</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1 <HI>The&s;.</HI></CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>17</CELL>
<CELL>115</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>23</CELL>
<CELL>52</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1. <HI>Tim.</HI></CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>1</CELL>
<CELL>153</CELL>
</ROW>
<ROW>
<CELL>5</CELL>
<CELL>4</CELL>
<CELL>17</CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>33</CELL>
<CELL>173</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">2. <HI>Tim.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>12</CELL>
<CELL>136</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>13</CELL>
<CELL>72</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Heb.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>15</CELL>
<CELL>15</CELL>
</ROW>
<ROW>
<CELL>11</CELL>
<CELL>12</CELL>
<CELL>13</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iam.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>25</CELL>
<CELL>274</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">2. <HI>Pet.</HI></CELL>
</ROW>
<ROW>
<CELL>1</CELL>
<CELL>9</CELL>
<CELL>75</CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>14</CELL>
<CELL>16</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>4</CELL>
<CELL>75</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3">1 <HI>Ioh.</HI></CELL>
</ROW>
<ROW>
<CELL>2</CELL>
<CELL>4</CELL>
<CELL>24</CELL>
</ROW>
<ROW>
<CELL>3</CELL>
<CELL>2</CELL>
<CELL>38</CELL>
</ROW>
<ROW>
<CELL>4</CELL>
<CELL>20</CELL>
<CELL>166</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Iude.</HI></CELL>
</ROW>
<ROW>
<CELL>&nbsp;</CELL>
<CELL>3</CELL>
<CELL>188</CELL>
</ROW>
<ROW>
<CELL ROLE="label" COLS="3"><HI>Rev.</HI></CELL>
</ROW>
<ROW>
<CELL>6</CELL>
<CELL>10</CELL>
<CELL>54</CELL>
</ROW>
<ROW>
<CELL>9</CELL>
<CELL>22</CELL>
<CELL>255</CELL>
</ROW>
</TABLE></P>
</DIV1>
<DIV1 TYPE="table of contents">
<PB REF="14">
<HEAD>A Delineation of this whole Booke.</HEAD>
<P>IT is a Po&s;ition in the <HI>Metaphy&s;ickes,</HI> that <HI>Omne bonum e&s;t &s;ui communicativum;</HI> Good|ne&s;&s;e cannot be contained within it &s;elfe, but it manife&s;ts it &s;elfe to others. So the <HI>Morali&s;ts</HI> &s;ay, <HI>Amor uon e&s;t unius;</HI> Love mu&s;t alwayes be betwixt tvvo or moe. So the <HI>love</HI> and <HI>goodne&s;&s;e</HI> of Gods are manife&s;ted to the world divers wayes: but the fir&s;t &s;ight that we get in them, is in Creation, whereby God gave all things through them a <HI>being</HI> and <HI>&s;ub&s;tance,</HI> which no creature on earth can under&s;tand, except man becau&s;e he bea|reth the <HI>Image</HI> of God (or at lea&s;t &s;ome &s;parkles thereof) ingrafted in his heart. That we may conceive what this <HI>Image</HI> is, we mu&s;t branch it out according as it hath the &s;i|tuation in the &s;oule and body of man: The&s;e are lively de&s;cribed to us in this booke, which is divided into two parts. In the fir&s;t is contained</P>
<P>The Creation in
<LIST>
<ITEM>generall of all creatures, cha. 1</ITEM>
<ITEM>particular, of man, ch. 2. where is con&s;idered, the Crea|tion of man.
<LIST>
<ITEM>1 in generall, in
<LIST>
<ITEM>body, wher|in is con&s;i|dered of the members, which are either
<LIST>
<ITEM>externall, as the
<LIST>
<ITEM>Head. Chap. 3.</ITEM>
<ITEM>Eyes. Chap. 3.</ITEM>
<ITEM>Eares. Chap. 3.</ITEM>
<ITEM>Mouth. Chap. 3.</ITEM>
<ITEM>Tongue. Chap. 3.</ITEM>
<ITEM>Womans dugge. Chap. 3.</ITEM>
<ITEM>Hands. Chap. 3.</ITEM>
</LIST></ITEM>
<ITEM>internall, as the
<LIST>
<ITEM>Heart. Chap. 3.</ITEM>
<ITEM>Liver. Chap. 3.</ITEM>
<ITEM>Lungs. Chap. 3.</ITEM>
<ITEM>Ribbes. Chap. 3.</ITEM>
<ITEM>Intrales. Chap. 3.</ITEM>
<ITEM><HI>Iejunum inte&s;tinum.</HI> Chap. 3.</ITEM>
<ITEM>Kidneyes. Chap. 3.</ITEM>
<ITEM>Five &s;en&s;es. Chap. 3.</ITEM>
</LIST></ITEM>
<ITEM>Immortalitie, chap. 4</ITEM>
<ITEM>Perfection, chap. 5</ITEM>
</LIST></ITEM>
<ITEM>Soule, ch. 6. wherein is con&s;idered of the
<LIST>
<ITEM>Immortalitie, chap. 7.</ITEM>
<ITEM>Conjunction of &s;oule and body, chap. 8.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>2. end wherefore he was created, 9.</ITEM>
<ITEM>3. image of God, <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.10. which was either inward in his
<LIST>
<ITEM>Vnder&s;tanding, where is de&s;cribed <HI>Adams</HI> knowledge chap. 11. which was either
<LIST>
<ITEM>inbred, and that
<LIST>
<ITEM>naturall, 12.</ITEM>
<ITEM>acquired, 13</ITEM>
</LIST></ITEM>
<ITEM>reveiled, and that
<LIST>
<ITEM>Of God, 14.</ITEM>
<ITEM>Of his creatures 15.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>Will, wherein we mu&s;t con&s;ider
<LIST>
<ITEM>Conformity. Chap. 16.</ITEM>
<ITEM>L<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">berty. Chap. 16.</ITEM>
<ITEM>Power. Chap. 16.</ITEM>
</LIST></ITEM>
<ITEM>Affecti|ons. &s;ee the &s;econd part. Chap. 1.</ITEM>
<ITEM>outward: &s;ee the &s;econd part.</ITEM>
</LIST></ITEM>
<ITEM>4. two adjuncts of this Image.</ITEM>
</LIST></ITEM>
</LIST></P>
<PB REF="15">
<LIST>
<HEAD>The &s;econd part containes</HEAD>
<ITEM>The affe|ctions or pa&s;&s;ions, are con&s;i|dered ei|ther in
<LIST>
<ITEM>generall, Chap. 1. Wherein is con&s;idered their
<LIST>
<ITEM>divi&s;ion which is in the part of the &s;oule either
<LIST>
<ITEM>concupi&s;ci|ble, which containes love. under which two, all the pa&s;&s;ions may be reduced chap 2.</ITEM>
<ITEM>ira&s;cible, which con|taines de&s;ire. under which two, all the pa&s;&s;ions may be reduced chap 2.</ITEM>
</LIST></ITEM>
<ITEM>remedies either by remedies either by
<LIST>
<ITEM>the morall vertues, 3.</ITEM>
<ITEM>by the Stoickes, 4.</ITEM>
<ITEM>by Chri&s;t, 5.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>particular which are eleven.
<LIST>
<ITEM>Love, 6.</ITEM>
<ITEM>Hatred, 7.</ITEM>
<ITEM>De&s;ire, 8</ITEM>
<ITEM>Abomination, 8</ITEM>
<ITEM>Ioy, 9.</ITEM>
<ITEM>Sadne&s;&s;e, 10.</ITEM>
<ITEM>Hope. 11</ITEM>
<ITEM>Boldne&s;&s;e, 11</ITEM>
<ITEM>De&s;paire, 12.</ITEM>
<ITEM>Feare, 13.</ITEM>
<ITEM>Anger, 14.</ITEM>
</LIST></ITEM>
</LIST></ITEM>
<ITEM>The outward image of God in <HI>Adam,</HI> was in his &s;uperioritie over the crea|tures, 16. where|upon doe ari&s;e three que&s;tions,
<LIST>
<ITEM>1 Wherefore God placed his image in man, 15.</ITEM>
<ITEM>2 Whether this image was naturall or &s;upernaturall, 17.</ITEM>
<ITEM>3 What &s;ociety he had with the Angels, 18.</ITEM>
</LIST></ITEM>
<ITEM>The Adjuncts of this image, were the two royall preroga|tives which <HI>A|dam</HI> had in in|nocencie.
<LIST>
<ITEM>1 In his contemplative and active life, 19.</ITEM>
<ITEM>2 In his conjunct life or marriage, 20.</ITEM>
</LIST></ITEM>
</LIST>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="part">
<PB N="1" REF="15">
<HEAD>THE PORTRAITVRE of the Image of GOD in MAN, in his Creation, Re&s;tauration, and glorification.</HEAD>
<P>_GOD,
<MILESTONE UNIT="Propo&s;ition."> <HI>who dwelleth in a Light inac|ce&s;sible,</HI> 1. <HI>Tim.</HI> 6.16. communi|cates his goodne&s;&s;e to his crea|tures freely.</P>
<P>Every good thing communi|cates it &s;elfe to another:
<MILESTONE UNIT="Illu&s;tration."> the Sunne among the Planets com|municates Heat and Light; it communicates Heat to all, and Light to many creatures,
<NOTE PLACE="marg">Duplex Bonitas imper|fecta &amp; perfecta.</NOTE> but yet the Heat is hurtfull to &s;ome. So ju&s;tice among&s;t vertues is the mo&s;t excel|lent vertue, and communicates it &s;elfe to all Societies, and no Societie could &s;ub&s;i&s;t without it, not robbers and I heeves, unle&s;&s;e &s;ome kinde of ju&s;tice were among&s;t them: for if one &s;hould take all,
<NOTE PLACE="marg">Prov. 29.28.</NOTE> the Societie would &s;oone di&s;&s;olve. Iu&s;tice communicates not her &s;elfe per|fectly to this Society, for in this &s;ort of Society there is great inju&s;tice: but God communicates his good|ne&s;&s;e
<PB N="2" REF="16">to all his Creatures in a perfect mea&s;ure, fit for their condition, and is hurtfull to none.</P>
<P>God communicates his goodne&s;&s;e to his Creatures fundry waies;
<MILESTONE UNIT="Prop."> by divers degrees and perfections.</P>
<P>To &s;ome hee gives Being onely;
<MILESTONE UNIT="Illu&s;t."> to &s;ome hee gives Sen&s;e, and to &s;ome Rea&s;on; to &s;ome hee gives &s;uch a Matter and &s;uch a Forme, 1. <HI>Cor.</HI> 15.39. <HI>All fle&s;h is not the &s;ame fle&s;h, but there is one kind of fle&s;h of men, another of bea&s;ts,
<NOTE PLACE="marg">Duplex Bonitas, unita &amp; di&s;per&s;a.</NOTE> and another of fi&s;hes, and another of birds: there are cele&s;tiall bodies, and terre&s;triall bodies.</HI> A man when hee conceives a thing in his minde, he hath a &s;imple con|ception of it, yet to make his hearers take it up the better, he utters it by &s;undry words. So that which is one in God is communicated diver&s;ly unto the creatures, as not be|ing all capeable of a like goodne&s;&s;e; although hee com|municate not his goodne&s;&s;e to all his creatures in a like degree, yet all are partakers of his goodne&s;&s;e.</P>
<P>God in communicating his goodnes with the creatures,
<MILESTONE UNIT="Prop."> intends onely his owne glory, and to &s;hew his goodnes.</P>
<P>Other creatures,
<MILESTONE UNIT="Illu&s;t."> who worke but imperfectly, worle for their owne commoditie and profit, <HI>Eccle&s;.</HI> 6.7. <HI>All the travile of a man, is for his mouth.</HI> But God made all things not for his profit, but to &s;hew his goodne&s;&s;e to the creatures: therefore his goodne&s;&s;e is &s;pecially and fir&s;t &s;eene in the creation, which is Gods fir&s;t manife&s;tation of him&s;elfe.</P>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I. <HI>Of the Creation in Generall.</HI></HEAD>
<P>GOd by his goodne&s;&s;e is the &s;ole and onely cau&s;e of creation.
<MILESTONE UNIT="Prop."> </P>
<P>In all other of Gods workes hee u&s;eth meanes as in generation,
<MILESTONE UNIT="Illu&s;t."> corruption, dimunition: in the&s;e, hee is not the &s;imple and &s;ole cau&s;e; but in crea|tion
<PB N="3" REF="16">hee is the onely cau&s;e, and u&s;eth no meanes.
<NOTE PLACE="marg">Duplex Cau&s;a, &s;impliciter &amp; e&s;&s;endi in hoc.</NOTE> <HI>Deus e&s;t cau&s;a &s;impliciter in creatione, at e&s;sendi in hoc in alijs: God is the onely &s;imple cau&s;e in creation; but in his other workes, hee is onely the cau&s;e of beeing this or that.</HI></P>
<P>God is the fir&s;t cau&s;e, and being is the fir&s;t effect;
<MILESTONE N="2" UNIT="Illu&s;t."> but nothing can intervere betwixt the fir&s;t cau&s;e and the fir&s;t effect; and therefore there can be no in&s;trumentall cau&s;e in the creation; if any thing &s;hould intervene betwixt the fir&s;t cau&s;e and the fir&s;t effect, it &s;hould be <HI>Non ens,</HI> that which is nothing: but an in&s;trument cannot be <HI>Non ens;</HI> therefore no in&s;trument can intervene betweene the fir&s;t cau&s;e and the fir&s;t effect.</P>
<P>God is the onely cau&s;e of creation,
<NOTE PLACE="marg">Inter priman Cau&s;am &amp; primum Effectum nihil intervenit Thom. contra Gentiles.</NOTE> therefore the Angels can bee no in&s;trument in creation, farre le&s;&s;e can they create a thing, <HI>Augustine</HI> &s;aith, <HI>Daemones non po&s;&s;unt quicquam creare, &s;ed creata &s;pecie tenus mutare;
<MILESTONE N="1" UNIT="Con&s;equence,"> The &s;pirits can create nothing, but they may change in &s;hew the things that are already created.</HI> Secondly, the Angels may ha&s;ten the production of things, but not in an in&s;tant, as God made <HI>Adam</HI> a perfect man in an in&s;tant, and <HI>Aarons Rod to budde and to bring forth almonds</HI> in an in&s;tant, <HI>Num.</HI> 17. becau&s;e it was a Creati|on and a Miracle. Thirdly, as they can ha&s;ten nature, &s;o they can bring accidents into nature: for if <HI>Iacob</HI> by laying peeled rods before the &s;heepe, made them to conceive &s;peckled Lambs, <HI>Gen.</HI> 30.37. much more can an Angel worke &s;uch things in nature. <HI>Augu&s;tine</HI> in his booke called the <HI>Citie of God,</HI> giveth an example of this; the Oxe which they wor&s;hipped in <HI>Egypt</HI> was marked with many divers &s;pots; when hee dyed, how could they finde another marked after the &s;ame manner? <HI>Augu&s;tine</HI> an&s;wers, that the divell repre&s;ented to the Cow ingen|dring, a Bull with the like markes, and &s;o the Cow brought forth the like. And thus the Divell continued Idolatry in <HI>Egypt.</HI> Here we &s;ee how they can bring acci|dents
<PB N="4" REF="17">into nature, but the Devils could not create the Oxe of <HI>Egypt.</HI>
<MILESTONE N="2" UNIT="Con&s;equence."> </P>
<P>God only creates: this di&s;tingui&s;heth him from the heathen God, and <HI>the vanities of the Gentile. Ier.</HI> 10.11. <HI>So &s;halt thou &s;ay to them, Cur&s;ed be the gods that made not heaven and earth.</HI> This ver&s;e is &s;et downe in the Chaldee tongue, whereas all the re&s;t of the prophecie is &s;et downe in the Hebrew tongue: why did the Lord this? to this effect, that when the Iewes &s;hould goe into <HI>Babylon,</HI> and there &s;hould bee &s;olicited to wor&s;hip their Idols, they &s;hould have this ver&s;e ready in their owne language; <HI>Cur|&s;ed be your gods, for they made neither heaven nor earth.</HI></P>
<P>God created the world of nothing.
<MILESTONE UNIT="Prop."> </P>
<P><HI>Nothing</HI> is taken &s;undry wayes in the Scriptures:
<MILESTONE UNIT="Illu&s;t."> fir&s;t <HI>privatively,</HI> as 1 <HI>Cor.</HI> 8.4. an Idol is <HI>nothing,</HI> that is, it hath no divinity in it; it is <HI>nothing privatively,</HI> here, but not <HI>negatively,</HI> for it is of wood or &s;tone. So 1. <HI>Cor.</HI> 7.9. <HI>Cir|cumci&s;ion is nothing,</HI>
<NOTE PLACE="marg">Nihil e&s;t negativum, comparativum, &amp; privativum.</NOTE> that is, it hath no efficacy in it after the aboli&s;hing of it, yet it is not <HI>&s;imply nothing,</HI> for it is the cutting of the fore-skin. Secondly, a thing is <HI>nothing in compari&s;on,</HI> one thing being compared with another of greater excellencie. <HI>E&s;ai.</HI> 48. <HI>All the world is nothing be|fore him;</HI> that is, all the world is <HI>nothing,</HI> being compa|red with God. Thirdly, a thing is <HI>nothing negatively</HI> or <HI>&s;imply, Marke</HI> 11.13. <HI>There was no fruit upon the fig-tree.</HI> When we &s;ay that God made the world of <HI>nothing,</HI> it is not meant of <HI>nothing privatively</HI> or <HI>in compari&s;on,</HI> but of <HI>nothing negatively</HI> and <HI>&s;imply. Rom.</HI> 4. <HI>Hee calleth upon things that are not, as though they were.</HI></P>
<P>He proceeded in the <HI>Creation</HI> from the <HI>negation</HI> to the <HI>habite,</HI>
<NOTE PLACE="marg">Deus in creatione pro|ce&s;s it a negatione ad ha|bitum, a totali priva|tione ad habitum, &amp; a partiali privatione ad habitum.</NOTE> when hee made the world of <HI>nothing &s;imply;</HI> &s;e|condly, from a totall privation to the <HI>habite,</HI> when hee made <HI>light to &s;hine out of darkene&s;&s;e.</HI> 2. <HI>Cor.</HI> 4.6. thirdly, from a <HI>partiall privation</HI> to the <HI>habit;</HI> when he made the day to &s;ucceede to the night.</P>
<PB N="5" REF="17">
<P>God hath &s;undry royall prerogatives which onely be|long to him&s;efe.
<MILESTONE UNIT="Prop."> </P>
<P>Fir&s;t God can create a thing of nothing;
<MILESTONE UNIT="Illu&s;t."> therefore the Magitians of <HI>Egypt,</HI> who in &s;hew had many things, yet could not truely make the ba&s;e&s;t <HI>creeping things, Exod.</HI> 8.18. Secondly, it is Gods prerogative to turne a thing to nothing;
<NOTE PLACE="marg">Tanta e&s;t di&s;tantia ab ente ad non ens, ut &agrave; non ente ad ens.</NOTE> for there is as great a va&s;tne&s;&s;e 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 di&s;&s;olve a body into du&s;t by burning it, but he cannot &s;imply turne it to nothing, for onely God by his power mu&s;t doe this; <HI>Annihilatio e&s;t &s;ub&s;tractio Divini influxus,</HI> a thing is tur|ned to nothing,
<NOTE PLACE="marg">Solius Dei e&s;t creare de nihilo, convertere in nihilum, transformare, addere formas rebus, vi|vi&s;icare, &amp; con&s;ervare.</NOTE> when God withdrawes his influence from it. Thirdly, it is God that can in a moment with|out natural preparation turne one &s;ub&s;tance into another, <HI>as water into wine, Iohn</HI> 2. and <HI>Lots wife into a piller of &s;alt, Gen.</HI> 19. therefore the Divell when hee would take a proofe of Chri&s;t whether he was God or not, bids him <HI>change &s;tones into bread, Mat.</HI> 4. Fourthly, it is Gods pre|rogative, onely to adde formes to things, man cannot &s;imply invent a forme, but compo&s;e, adde, or dimini&s;h from that which he hath &s;eene already; a man can make a mountaine of gold, becau&s;e he hath &s;eene both a moun|taine and gold; &s;o he can make <HI>Dagon</HI> halfe man, and halfe fi&s;h, becau&s;e he hath &s;eene both fi&s;h and a man be|fore, but hee cannot &s;imply invent a forme. Fiftly, it is God that onely can put life into the creatures. Sixtly, to pre&s;erve and guide them continually.</P>
<P>Hee who needeth mo&s;t helpes to his worke,
<MILESTONE N="2" UNIT="Illu&s;t."> is the mo&s;t imperfect worker. There are three &s;peciall wor|kers con&s;idered in their place and decree; <HI>Art, Nature,</HI>
<NOTE PLACE="marg">Ars, Natura, Deus, ope|rimur. E&s;t agens independens.</NOTE> and <HI>God. Art</HI> needeth many helpes, <HI>Nature</HI> needeth few, but <HI>God</HI> none, for his working depends upon nothing, and he pre&s;uppo&s;eth nothing to worke upon. The per|fection of <HI>art</HI> is to imitate <HI>nature,</HI> the perfection of <HI>na|ture,</HI>
<PB N="6" REF="18">is to imitate <HI>God</HI> in his fir&s;t creation, when <HI>Art</HI> de|generates from <HI>nature;</HI> then &s;hee is a&s;hamed, and when <HI>nature</HI> degenerates from the fir&s;t creation, &s;hee bringeth forth but mon&s;ters.</P>
<P>The trade&s;man when he worketh,
<MILESTONE N="3" UNIT="Illu&s;t."> hee mu&s;t have mat|ter 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.</P>
<P>God when hee made the world of nothing. Fir&s;t, hee made it <HI>of nothing &s;imply.</HI> Secondly, of a &s;ubject that had <HI>no hability to produce,</HI>
<NOTE PLACE="marg">Ex inhabili &s;ubiccto.</NOTE> as when hee made the plants out of the earth, there was no more power in the earth at the fir&s;t to produce the&s;e plants, then there was in the rocke to give water, <HI>Exod.</HI> 27. Thirdly, he created man out of a &s;ubject that had <HI>no hability to produce the matter,</HI> and of nothing &s;imply, touching the forme, as hee made his body out of the earth,
<NOTE PLACE="marg">Creatio in materia, &s;ed non ex materia.</NOTE> which had no di&s;po&s;ition in it for making of the body; &s;o he created the &s;oule of no|thing, which is the forme of the body, hee produced the &s;oule of bea&s;ts, both in the body, and of the body.</P>
<P>He made the world of nothing, E X, <HI>hic non not at m<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|teriam &s;ed ordinem.</HI> OF. <HI>&s;ignifieth not here any matter, but onder onely.</HI></P>
<P><HI>Que&s;t.</HI> How were the creatures with God before the creation.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">E&s;&s;e in &s;ua cau&s;a ideale, reale.</NOTE> The creatures are &s;aid to bee three manner of waies. Fir&s;t in the cau&s;e, as the Ro&s;e in winter is in the roote, although it bee not &s;pred. Secondly, when they are in the mind by repre&s;entation. Thirdly, when they have a reall exi&s;tence. The creatures were with God before their creation, as in the cau&s;e, &s;o they were with God in his under&s;tanding before the creation: and of this &s;ort of <HI>beeing, David</HI> &s;peaketh, <HI>P&s;al.</HI> 139.16. &s;aying,
<PB N="7" REF="18"><HI>Thine eyes did &s;ee my &s;ub&s;tance yet being imperfect, and in thy booke all my members were written, which in continu|ance were fa&s;hioned, when as yet there were none of them:</HI> but the creatures had not a reall exi&s;tence with God, as after when they were created. The creatures, <HI>eminenter &s;unt in Deo,</HI> they are by way of excellency in God, but in them&s;elves they have a finite being.
<MILESTONE UNIT="Prop."> </P>
<P>God is the exemplar of all things.
<MILESTONE UNIT="Prop."> </P>
<P>The creatures are but as the &s;haddow to the body, or as the reflex of the gla&s;&s;e pre&s;ently vani&s;heth when the face is turned away; So when God turneth away his face from the creatures, they peri&s;h and turne to nothing <HI>P&s;al.</HI> 104.29. <HI>They die and returne to their du&s;t.</HI> God in the creation created &s;ome things <HI>actually,</HI> other things <HI>potentially,</HI> in their fir&s;t principles; as Hony, Wine,
<NOTE PLACE="marg">The order of the Cre|ation.</NOTE> Oyle, Balme, and &s;uch.</P>
<P>God in the creation kept this order; in the univer&s;e, he proceedeth from the imperfect, to the perfect,
<NOTE PLACE="marg">Progre&s;&s;us ab imperfectis ad perfecta in univer&s;i creatione, at in particu|lartum creatione a per|fectis ad minus perfecta.</NOTE> as the Elements were fir&s;t 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 la&s;t, as mo&s;t perfect; but in particular things, hee proceeded from the more perfect, to the more imperfect; as fir&s;t he made the trees, and then hee made the &s;eede; &s;o hee made the Woman after the Man, as more imperfect and pa&s;&s;ive.</P>
<P><HI>Que&s;t.</HI> Whether could God have made the world bet|ter than he made it?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex perfectio, gra|duum, &amp; partium.</NOTE> The world is confidered either in re&s;pect of the whole, or in re&s;pect of the parts. In re&s;pect of the whole, the world is perfect, both in re&s;pect of <HI>degrees</HI> and <HI>parts:</HI> but re&s;pecting the parts &s;everally, the world was not per|fect in re&s;pect of <HI>degrees,</HI> for God by his power might have made particular things better than they were. This the Scripture &s;heweth us, <HI>Gen.</HI> 1. when it &s;aith, <HI>That eve|ry
<PB N="8" REF="19">dayes worke was good,</HI> but when it &s;peakes of all toge|ther, it &s;ayes, <HI>They were very good; Propter ordinum uni|ver&s;i, &amp; hac e&s;t ultima &amp; nobilis&s;ima perfectio in rebus; This is the la&s;t and mo&s;t excellent perfection of the creatures,</HI> and this could not be made better. In a Campe, there are Captaines, Souldiers, and a Generall, a Souldier con&s;ide|red by him&s;elfe, might be in a better place than hee is in; for it were better for him that he were a Captaine, But con&s;ider him with the whole Campe, which con&s;i&s;ts as well of inferior members as &s;uperior, it is better for him to be a Souldier. So con&s;ider the &s;everall workes of God by them&s;elves, they might have beene made better; but con&s;ider them with the whole,
<NOTE PLACE="marg"><HI>Thom. part. prim que&s;t.</HI> 15. <HI>art.</HI> 6. <HI>E&s;&s;entia cuiu&s;que, rei con&s;i&s;tit in indivi&s;ibile,</HI> Ergo <HI>nihil pote&s;t add<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> vel detrahi. Vp. natura e&s;t inten&s;a aut poten ia in hibita non e&s;t creatio.</HI></NOTE> they could not have been made better. Con&s;ider Chri&s;ts humane by it nature &s;elfe, it had beene better if it had not been pa&s;&s;ible; but con&s;ider it in order to our redemption, it was better that his body was made pa&s;&s;ible, and &s;o could not have been made better, becau&s;e it was better for the curing of our mi&s;erie, that his body &s;hould be mortall and pa&s;&s;ible. Se|condly, it may be an&s;wered, God could have made the&s;e things which he made better <HI>accidentally,</HI> but not <HI>e&s;&s;enti|ally,</HI> becau&s;e hee could have made Man or Angel with more excellent gifts than hee made them with: but hee could not make them in e&s;&s;ent better than they were. Thirdly, it is an&s;wered, by others: that God could not make the world with more wi&s;edome, or after a better manner than he made it; but re&s;pecting the things which were made, he could have made them better, <HI>Ad optimum non pertinet ut optima faciat, &s;ed ut optim&egrave; &amp; &s;umma poten|tia &amp; &s;apientia; It belongs not to the chiefe good, to make things good in the highe&s;t mea&s;ure of goodne&s;&s;e, but by his poewre and wi&s;edome onely to make them good.</HI></P>
<P><HI>Que&s;t.</HI> Whether are Miracles a Creation or not.</P>
<P><HI>An&s;w.</HI> Where Nature is onely enlarged or hindred; they are not called a Creation, but a Miracle: but where
<PB N="9" REF="19">the things are &s;uddenly brought foorth, or the E&s;&s;entiall formes multiplyed, there is a Creation as well as a Mi|racle. Example of the fir&s;t, when Nature is onely exten|ded, it is not a Creation but a Miracle; as when the eye of <HI>Stephen</HI> &s;aw to the third heaven, Chri&s;t &s;tanding at the right hand of God, <HI>Act.</HI> 7. or when <HI>Sara</HI> that was barren conceived, <HI>Gen.</HI> 21. or when the Sunne went backe ten degrees, <HI>E&s;ay</HI> 38. or when it &s;tandeth &s;till, <HI>Io&s;h.</HI> 10. the&s;e are Miracles, but not a Creation. But when the Virgin <HI>Mary</HI> conceiveth, and beareth a Sonne, here is both a Miracle, and a Creation. It was a miracle becau&s;e a Vir|gin brought forth a Son, and yet remained &s;till a Virgin. It was a Creation, becau&s;e &s;hee conceived a child with|out a naturall meanes, <HI>Re&s;pectu cau&s;ae efficient is non mate|riae, In re&s;pect of the efficient, and not of the materiall cau&s;e:</HI> Shee knew no man, for the holy Gho&s;t over-&s;hadowed her, <HI>Luk.</HI> 1. Manna made for the &s;u&s;tentation of the <HI>I&s;rae|lites,</HI> is both a Miracle and a Creation, <HI>Ex.</HI> 16.22. In re|&s;pect of the place from whence it commeth (from Hea|ven) it is a Miracle; in re&s;pect of the quantitie that there fell &s;o much to feede &s;o many hundreth thou&s;and peo|ple, it was a Creation; In the ta&s;te it was &s;weet like ho|ney, a Miracle; in the colour tran&s;parent, a Miracle; in a quality that the heate of the Sun melted it, and the heate of the fire bak't it, a Miracle; but that their fell double of it on the evening before the Sabbath, both a Creation and a Miracle: that it fell not upon the Sabbath day, a Miracle; that it corrupted when it was gathered con|trary to the command of God, a Miracle; that it fell one|ly about the campe of <HI>I&s;rael,</HI> and in no place el&s;e, a Mi|racle; that it la&s;ted till they came to <HI>Canaan</HI> a Miracle; that it was pre&s;erved for &s;o many hundred yeares in the golden pot, a Miracle.</P>
<P><HI>Quest.</HI> Whether &s;hall the Re&s;urrection of the Body be a Creation or not.</P>
<PB N="10" REF="20" MS="y">
<P><HI>Ba&s;il</HI> an&s;wers,
<NOTE PLACE="marg">In epi&s;t. ad cae&s;arien&s;es. Creatio ex nihilo, rege|nerationis et re&s;urrectio|nis.</NOTE> that it is a creation, &amp; he &s;hewes that there are three &s;orts of Creation, the fir&s;t, when a thing is made of nothing, as in the fir&s;t Creation. The &s;econd, when a thing of evill is made good; as in regeneration, <HI>P&s;al.</HI> 51. <HI>Create in me a new heart.</HI> The third, when the bodies &s;hall be rai&s;ed out of the du&s;t, at the re&s;urrection: the fir&s;t is called <GAP DESC="foreign">, and the re&s;urrection is called <GAP DESC="foreign">, or a new creation, <HI>Matth.</HI> 19.3.28</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. I. <HI>Of the Creation of Man.</HI></HEAD>
<P><HI>MO&s;es</HI> in the fir&s;t of <HI>Gene&s;is</HI> brings in God making man.
<MILESTONE UNIT="Doctrine."> Hence we learne a difference betwixt <HI>Divi|nitie</HI> and all other &s;ciences: for although all other &s;ci|ences be bu&s;ied about man; as <HI>Phy&s;ick,</HI> for the health of his body; <HI>Ethickes,</HI> for his civill conver&s;ation, &amp;c. Yet none of them leads him to the conver&s;ation of his Maker,
<NOTE PLACE="marg">Differt theologia ab om|nibus alijs &s;cientijs.</NOTE> but Divinity, till <HI>Mo&s;es</HI> come in and &s;hew this. The <HI>Anatomi&s;t</HI> will de&s;cribe every member of his bo|die, but never &s;peake of his Maker. Here wee &s;ee the prophanene&s;&s;e of man, for hee maketh le&s;&s;e account of this &s;cience than of any other; hee accounts more of the painter that paints him, or of the tayler that makes his cloathes, than of him that &s;heweth him who made him. <HI>Laertius</HI> writes of one <HI>Crates</HI> who be&s;towed his goods very fooli&s;hly, for he gave to his flatterer ten talents, to his whore a talent, to his cook ten Mna's, to his Phy&s;itian a Drachme, to his Philo&s;opher three halfe penny's, to his Coun&s;ellor, <HI>Fumum, Smoake;</HI> in effect, men now eount ba&s;elie&s;t of the mo&s;t worthie&s;t &s;ciences: but let men paint thee, dre&s;&s;e thee, cure thee as they plea&s;e; if <HI>Mo&s;es</HI> come not in and tell thee, that God made thee, they &s;hall have all but &s;hame of their handiworke. The Philo&s;opher being asked, what was the cau&s;e that Phi|lo&s;ophers
<PB N="11" REF="20">attended at the gates of rich men, &amp; rich men attended not at the gates of Philo&s;ophers? he an&s;wer'd, becau&s;e the Philo&s;ophers knew what they &s;tood in need of, but the rich men knew not what need they had of Phi|lo&s;ophie. So if men knew how much they &s;tood in need of Divinity, to leade them to their Creator,
<NOTE PLACE="marg">Cau&s;a materiatis, forma|tis, officiens, finalis.</NOTE> they would make more of them that leade them to this knowledge.</P>
<P>Divinity pa&s;&s;eth for the mo&s;t part from the <HI>materiall</HI> and <HI>formall cau&s;e,</HI> and thinketh upon the <HI>Efficient</HI> and <HI>fi|nall,</HI> the fir&s;t and the la&s;t cau&s;e, and &s;o while other &s;cien|ces are either plunged in the ba&s;ene&s;&s;e of the matter, or curiou&s;ly &s;earching into the formes of things (which can hardly bee knowne) the Divine is carried backe to the contemplation of the fir&s;t cau&s;e, to <HI>eternitie,</HI> and to the la&s;t cau&s;e in <HI>eternity,</HI> which are the onely comfortable meditations.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<HEAD>CHAP. III. <HI>Of Mans Body.</HI></HEAD>
<P>THe body of man was created of the earth.</P>
<P>The Philo&s;ophers &s;ay,
<MILESTONE UNIT="Prop."> in re&s;pect of the &s;ub&s;tance of the bodie, it con&s;i&s;ts mo&s;t of earth and water,
<MILESTONE N="1" UNIT="Illu&s;t."> but in re&s;pect of vertue and efficacie, it con&s;i&s;ts more of moy&s;t and heate, than of cold and dry, that is, it con&s;i&s;ts more of fire and ayre, than of earth and water, and &s;o the body is kept in equall temperature, in the operation of the ele|mentarie qualities.</P>
<P>God made all things in weight, number,
<MILESTONE N="2" UNIT="Illu&s;t."> and mea&s;ure <HI>Wi&s;.</HI> 11.17. <HI>In weight,</HI> that the earth and water &s;hould bee heavie&s;t in &s;ub&s;tance,
<NOTE PLACE="marg">Omnia operatus e&s;t Do|minus in pondere, numer<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> et men&s;ura.</NOTE> and that the ayre and fire &s;hould be lighte&s;t. <HI>In number</HI> that a little fire &s;hould have a great efficacie and power, as a great quantitie of earth. <HI>In mea|&s;ure</HI> that they might keepe a proportion among&s;t them|&s;elves, if this harmonie bee broken, it bringeth de|&s;truction of the body, as if the heat prevaile then it bring|eth
<PB N="12" REF="21">fevers, if the cold prevaile then it bringeth lethar|gies: if the moy&s;t prevaile then it bringeth Hydrop&s;ies: &s;o that the extreame qualities (according to the &s;ituati|on of the Elements) heat and cold, mu&s;t bee temperate by the middle qualities of the middle Elements, moy&s;t and dry.</P>
<P>It is to bee marked, how God hath &s;howen his wi&s;e|dome in creation: Fir&s;t in placing man here below up|on earth who had an earthly body. Secondly his pow|er, when he &s;hall place the &s;ame body, (when it &s;hall bee made a <HI>&s;pirituall Body,</HI>
<NOTE PLACE="marg">1. Cor. 14.</NOTE> in the heavens to dwell there. Thirdly, his ju&s;tice in thru&s;ting the bad angels, who are &s;pirits, downe to the lower hells, who were created to enjoy the Heavens if they had &s;tood in innocencie.</P>
<P>God created the Body of man of the du&s;t of the earth, that it might be matter to humble him.
<MILESTONE UNIT="Prop."> </P>
<P>When <HI>Herod</HI> gave not glory to God,
<MILESTONE UNIT="Illu&s;t."> <HI>Act.</HI> 12.23. The Text &s;aith, that he <HI>was eaten with vermine;</HI> in the <HI>Syriack</HI> it is, <HI>He was made a &s;table for wormes.</HI> Since the fall, the body is nothing but a &s;table for wormes, and food for them:
<NOTE PLACE="marg">Abenezra. R. Salomon.</NOTE> and the <HI>Hebrewes</HI> marke, that the fle&s;h of man is called, <HI>Lecham, Bread, Ioh.</HI> 20.23, Becau&s;e now it is in|deed bread and food for the wormes.</P>
<P>Out of a ba&s;e matter God made an excellent &s;hape of man.
<MILESTONE UNIT="Prop.">
<MILESTONE N="1" UNIT="Illu&s;t."> </P>
<P><HI>P&s;al.</HI>
<NOTE PLACE="marg">Rukkamte, metaphera ab acupictoribus.</NOTE> 139.15. <HI>How wonderfully ha&s;t thou made me below in my mothers womb:</HI> a &s;peech borrowed from tho&s;e who worke, <HI>Opus Phrygionicum, Phrygian or Arras work.</HI> The body of man is a peece of curious Tape&s;try or Arras worke, con&s;i&s;ting of skin, bones, mu&s;cles, and &s;inewes.</P>
<P>The excellency of the body of man when he was fir&s;t created,
<MILESTONE N="2"> may bee &s;hewen by the excellent gifts which have been found in the bodies of men &s;ince the fal; as one finding the length of <HI>Hercules</HI> foote, gathered by it, the proportion of his whole body; So may wee by the
<PB N="13" REF="21">reliques found in &s;infull man, gather what a goodly thing the body of man had beene before the fall. As the complexion of <HI>David,</HI> 1. <HI>Sam.</HI> 16.12. The &s;wiftne&s;&s;e of <HI>Hazael</HI> who was &s;wift as a roe, 2. <HI>Sam.</HI> 2. The beauty of <HI>Ab&s;alon,</HI> in whom there was not a blemi&s;h from top to toe, 2. <HI>Sam.</HI> 14. All which being joyned together would make a mo&s;t rare man: and if the miraculous wine changed by Chri&s;t, <HI>Ioh.</HI> 2. at the marriage in <HI>Cana</HI> of <HI>Galile</HI> exceeded farre the naturall Wine; how much more did the body of man in the fir&s;t creation exceede our bodies now.</P>
<P>The members of the body of man,
<MILESTONE N="3"> are applyed to o|ther creatures, as <HI>the Head of &s;pices, Can.</HI> 4. <HI>Renes tritici,</HI> the <HI>Kidneys of the wheate, Devt.</HI> 32. the <HI>Heart of the earth, Matth.</HI> 12.40. the <HI>Lippe of the &s;ea, Heb.</HI> 11.12. the <HI>mouth of the &s;word,</HI> 11.34. and &s;uch like; all which &s;hew the excellencie of mans body.</P>
<P>The mea&s;ures of every thing are taken from the body of man; as the <HI>Inch,</HI> the <HI>Foot,</HI> the <HI>Palme</HI> and the <HI>Cubit.</HI>
<MILESTONE N="4"> </P>
<P>There are &s;undry members in the body of man which God a&s;cribes to him&s;elfe: as the <HI>Head,</HI> the <HI>Heart,</HI>
<MILESTONE N="5"> the <HI>Eares,</HI> the <HI>Feete,</HI> to expre&s;&s;e his attributes to us.</P>
<P>God hath made the body of man a Temple for him|&s;elfe to dwell in,
<MILESTONE N="6"> and the Sonne of God hath a&s;&s;umed the body of man in one per&s;on to his God-head; a dignitie which the Angels are not called unto, and after the ma|king of man he left nothing, but to make him&s;elfe man.
<MILESTONE UNIT="Prop."> </P>
<P>God hath placed wi&s;ely the members in the body.
<MILESTONE N="1" UNIT="Illu&s;t."> </P>
<P>There are &s;ome members that are called <HI>Radicall mem|bers,</HI> as the <HI>liver,</HI> the <HI>heart,</HI> and the <HI>braine;</HI> &amp; in the&s;e,
<NOTE PLACE="marg">Membra radicalia.</NOTE> the Lord hath placed the <HI>Naturall, vitall,</HI> and <HI>animall &s;pirits;</HI> the&s;e &s;pirits are carried by the <HI>Veines, Arteries,</HI> &amp; <HI>Nerves:</HI> the <HI>Veines</HI> carry the <HI>vitall &s;pirits</HI> from the <HI>Liver;</HI> the <HI>Arteries</HI> carry the <HI>naturall &s;pirits</HI> from the <HI>Heart:</HI>
<NOTE PLACE="marg">Officialia.</NOTE> and the <HI>Nerves</HI> carry the <HI>animall &s;pirits</HI> from the <HI>Braine.</HI>
<PB N="14" REF="22">There are other members, which are &s;erving members; as the <HI>hands, feete,</HI> and &s;uch.</P>
<P>The members of the body helpe one another,
<MILESTONE N="2"> the &s;u|periour rule the inferiour; as the eyes, the whole bo|dy: againe, the inferiour &s;upport and uphold the &s;upe|riour; as the <HI>feete,</HI> the <HI>legges,</HI> and <HI>thighes</HI> &s;upport the whole body.</P>
<P>The middle members of the body defend the body,
<MILESTONE N="3"> and provide things nece&s;&s;ary for it; as wee &s;ee in the <HI>hands</HI> and <HI>armes.</HI></P>
<P>The <HI>Sympathie</HI> among&s;t the members;
<MILESTONE N="4"> if one bee in paine, the whole are grieved: againe, when one mem|ber is deficient, another &s;upplyeth the defect of it; as when a man wants feete, hee walkes upon his hands; &s;o when the head is in danger, the hand ca&s;ts it &s;elfe up to &s;ave it. La&s;tly, great griefe in one member, makes the paine of the other member &s;eeme the le&s;&s;e; which all &s;hew the <HI>&s;ympathy</HI> among&s;t the members.
<MILESTONE N="5"> </P>
<P>The variety of the members of the body &s;heweth al|&s;o this wi&s;edome of God: <HI>If all were an eye, where were the &s;eeing,</HI> 1 <HI>Cor.</HI> 12.15.</P>
<DIV3 TYPE="section">
<HEAD>Of the &s;everall outward members of the Body.</HEAD>
<DIV4 TYPE="subsection">
<HEAD>Of the Head.</HEAD>
<P>THe <HI>Head</HI> is the mo&s;t excellent part of the body. Fir&s;t, we uncover the <HI>Head</HI> when we doe homage to a man; to &s;ignifie, that our mo&s;t excellent part, (where|in our rea&s;on and under&s;tanding dwells) reverenceth and acknowledgeth him. Secondly, becau&s;e the <HI>Head</HI> is the mo&s;t excellent thing; therefore the chiefe&s;t part of any thing is called the <HI>head, Deut.</HI> 28.24. <HI>Thou &s;halt
<PB N="15" REF="22">be the head and not the tayle.</HI> So Chri&s;t is called the <HI>Head</HI> of the Church, <HI>Ephe&s;.</HI> 5.23. and the husband is called, <HI>the head of the wife,</HI> 1 <HI>Cor.</HI> 11.23. So the excellente&s;t &s;pi|ces are called, <HI>the head of &s;pices, Exod.</HI> 30.25.</P>
<P>All the &s;en&s;es are placed in the <HI>Head,</HI> except the touch, which is &s;pread thorow the whole body. Secondly, the <HI>Head</HI> is &s;upereminent above the re&s;t of the body. Thirdly, the <HI>Head</HI> giveth influence to the re&s;t of body. Fourthly, there is a conformitie betwixt the <HI>Head</HI> and the re&s;t of the body. Chri&s;t, the <HI>Head</HI> of his Church, he hath graces above the re&s;t of his members; he giveth influence and grace to them, and hee is like to them. So the man is the womans <HI>Head,</HI> hee hath more gifts than the woman, he &s;hould in&s;truct and teach her, &s;he is of the &s;ame nature that he is, <HI>Bone of his bone, and fle&s;h of his fle&s;h, Gen.</HI> 2.23.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Eye.</HEAD>
<P>FIr&s;t, the <HI>Eye</HI> is <HI>&s;peculum artis,</HI>
<NOTE PLACE="marg">&V;i&s;u &amp; eculo videmus, &s;ed vi&s;u effective &amp; for|maliter, oculo in&s;tru|mentaliter.</NOTE> for men have learned by the <HI>Eye</HI> to make Looking gla&s;&s;es: if the Chri&s;ta|line humour were not backt with a blacke humour, the <HI>Eye</HI> would give no reflex: &s;o if gla&s;&s;es were not backt with &s;teele, the gla&s;&s;e would give no reflex. Secondly, although a man have two eyes in his head, yet hee re|ceiveth but one &s;ight at once, becau&s;e his optick nerves meet in one. So although hee have two eares, yet hee heares but one &s;ound at once; becau&s;e his acou&s;ticke nerves both meete in one. So although there bee many members in the my&s;ticall body; yet all &s;hould bee of one minde, becau&s;e <HI>there is but one &s;pirit,</HI> 1 <HI>Cor.</HI> 12.4. Thirdly, the eye in it &s;elfe hath no colour; for if it had a|ny proper colour in it &s;elfe, then the object &s;hould ever appeare in that colour which the <HI>Eye</HI> hath; as it is evident in <HI>Icteriacis,</HI> in tho&s;e who&s;e eyes are &s;o vitiate, that
<PB N="16" REF="23">all colours &s;eeme alike to them, and in tho&s;e who have the yellow Iaundi&s;e, becau&s;e the eye is vitiate with yel|lowne&s;&s;e, all things appeare yellow unto them. So when the minde of man is preoccupied with dangerous error. When Chri&s;t told his Di&s;ciples that hee mu&s;t be whipt, crucified, and ri&s;e the third day; the Text &s;aith, <HI>They un|der&s;tood none of the&s;e things, beeing hid from them, Luk.</HI> 18.33, 34. Becau&s;e they had drunke in a fal&s;e principle be|fore; that Chri&s;t behoved to be a worldly King, <HI>Act.</HI> 1.6. and this is the rea&s;on why the Iewes interpreted the places concerning Chri&s;ts Kingdome, literally, and not &s;piritually; of an earthly Kingdome, and not of a &s;piritu|all. Fourthly, there are five tunicles in the <HI>Eye</HI> to keepe it from any hurt; the fir&s;t is called <HI>araneae tunica,</HI> like a &s;piders webbe; the &s;econd, <HI>retiformis,</HI> woven like a net: the third, <HI>uvea,</HI> like a berry: the fourth, <HI>Cornea,</HI> like horne: the fift, <HI>adnata tunica,</HI> the cover of the eye, or the eye|lids. <HI>David</HI> to expre&s;&s;e the &s;peciall care that God hath over his Saints, &s;aith, <HI>Thou keepest me as the apple of thine eye, P&s;al.</HI> 17.8. That is, thou ha&s;t a &s;peciall care over me, thou guarde&s;t me many wayes, as the apple of the <HI>Eye</HI> is guarded with the&s;e five tunicles.
<NOTE PLACE="marg">A Collation betwixt the Innocent and old <HI>Adam.</HI></NOTE></P>
<P>The <HI>Eye</HI> before the fall, was the window to let in good in&s;tructions to the &s;oule; but &s;ince the fall, it is <HI>proxenets peccati,</HI> the broaker that goeth betwixt the heart and the object, to make up a &s;infull bargaine, it is now <HI>pronu|bus ejus, cujus tactus e&s;t mini&s;ter,</HI> the &s;poke&s;man of the wedding with &s;inne, and touch is his &s;ervant, and be|cau&s;e it is now the mo&s;t &s;infull &s;ence, God hath placed teares in it, which are the tokens of repentance.</P>
<P>The <HI>eye</HI> now is an <HI>adulterous eye,</HI> 2. <HI>Pet.</HI> 2.14. the eye now is <HI>oculus nequam, an evill eye, Matth.</HI> 20.15. it is now a <HI>covetous eye, Eccle&s;.</HI> 37.7. <HI>Give the Lord his honour with a good eye, and dimini&s;h not his fir&s;t fruites.</HI> Here heeal|ludes to the cu&s;tome of the Iewes: for hee who had a
<PB N="17" REF="23"><HI>good eye,</HI> paid one of forty, when he payd his fir&s;t fruits; he who was of a <HI>mydle &s;ort of eye</HI> paid one of fiftie; but he who had a <HI>coveteous eye,</HI> paid one of &s;ixtie; and they u&s;ed to &s;ay, <HI>There goeth the man with a good eye,</HI> meaning the liberall; and, <HI>There goeth the man with the evill eye, meaning the</HI> covetous.</P>
<P>There was a contention upon a time, betwixt the <HI>heart</HI> and the <HI>eye,</HI> which of the&s;e two were the cau&s;e of &s;inne; which was decided by rea&s;on after this &s;ort:
<Q><L><HI>Cordi cau&s;am imputans,</HI></L>
<L><HI>occa&s;ionem Oculo:</HI></L></Q></P>
<P>The cau&s;e of &s;inne is in the heart, but the eye is the oc|ca&s;ion.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Eare.</HEAD>
<P>The <HI>Eare</HI> is fir&s;t and honourable part of the body;
<MILESTONE N="1"> therefore of old they did hang Eare-rings and Iewels in their Eares, as a &s;igne of honour, <HI>Gen.</HI> 24. &s;o when men were di&s;charged, their <HI>Eare</HI> was bored in token of infamie. <HI>Exod.</HI> 22.</P>
<P>Secondly,
<MILESTONE N="2"> the <HI>Eare</HI> is an honorable part for in&s;tructi|on: the Philo&s;ophers call it <HI>&s;en&s;um di&s;ciplinae, the &s;en&s;e for in&s;truction.</HI></P>
<P>Thirdly for delight, the <HI>Eare,</HI>
<MILESTONE N="3"> is the mo&s;t excellent &s;en&s;e; therefore <HI>Salomon</HI> calles the <HI>Eares, the daughters of Mu&s;icke, Eccle&s;.</HI> 12.</P>
<P>Fourthly,
<MILESTONE N="4"> the <HI>Eare</HI> is the mo&s;t excellent member for grace; for faith commeth by hearing, <HI>Rom.</HI> 10.17. The Apo&s;tle when he cited that ver&s;e of the 40. <HI>P&s;alme</HI> in the 9. <HI>of the Hebrewes</HI> he citeth it thus, <HI>Thou ha&s;t fitted a body for me;</HI> but <HI>David</HI> hath it thus, <HI>Thou ha&s;t bored mine eare;</HI> why? becau&s;e his <HI>eare</HI> was one of the principall members whereby hee gave obedience to God his Fa|ther.</P>
<PB N="18" REF="24">
<P>Fiftly,
<MILESTONE N="5"> there is not a member in the body that God takes &s;uch paines about, as hee doth upon the eare; for fir&s;t, <HI>revelat aurem,</HI> he uncovers the <HI>eare,</HI> or takes a veile off it. 2 <HI>Sam.</HI> 20. Secondly, <HI>perforat, aurem,</HI> hee bores the <HI>eare, P&s;al.</HI> 40. as ma&s;ters of old bored their &s;er|vants eare, that they might dwel with them for ever, <HI>Exo.</HI> 22. The fir&s;t was <HI>ad intelligentiam,</HI> for under&s;tanding; the &s;econd was <HI>ad obedientiam,</HI> for obedience. Thirdly, he circumci&s;es the~ <HI>eare, Rom.</HI> 2.29. which includes both the former.</P>
<P>Sixtly,
<MILESTONE N="6"> there is not a member the Divell envieth more than the <HI>eare,</HI> becau&s;e it is <HI>Ianua vita, the gate of life,</HI> as we &s;ee in the man po&s;&s;e&s;&s;ed with a <HI>deafe Devill, Marke</HI> 9.25. he po&s;&s;e&s;&s;ed that <HI>&s;ence</HI> as the mo&s;t excellent, to hinder him from hearing.</P>
<P>Before the fall,
<NOTE PLACE="marg">A collation betwixt the innocent &amp; old Adam.</NOTE> the <HI>eare</HI> was the gate of life; but &s;ince the fall, in the corrupt man, it is the gate of de&s;truction, <HI>E|vill &s;peeches corrupt good manners.</HI> 2 <HI>Cor.</HI> 15. and now hee is like vnto the deafe adder, <HI>hee &s;toppes his eare and will not be enchanted, P&s;al.</HI> 58.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Mouth.</HEAD>
<P>Eccl.
<NOTE PLACE="marg">A collation betwixt the innocent &amp; old Adam.</NOTE> 6.7. <HI>All that a man laboureth, is for his mouth; the mouth,</HI> a little and a &s;trait hole, is &s;oone filled.</P>
<P>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.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Tongue.</HEAD>
<P>The <HI>Tongue</HI> of man is a mo&s;t honorable member, wherefore it is called <HI>mans honour and his glory, Gen.</HI> 49.6. <HI>P&s;al.</HI> 16.9. <HI>My glory rejoyceth,</HI> becau&s;e it is the in&s;tru|ment for to glorifie God.</P>
<PB N="19" REF="24">
<P>Secondly, a man hath two eare~s, and but one <HI>Tongue,</HI>
<MILESTONE N="2"> to teach him to bee &s;wift to heare and &s;low to &s;peake, <HI>Iam.</HI> 1.19.</P>
<P>Thirdly, there is but one <HI>Tongue</HI> in man,
<MILESTONE N="3"> to teach him not to be <HI>bilinguis,</HI> of a double <HI>Tongue.</HI> God will not have <HI>a heart and a heart in a man, P&s;al.</HI> 12. &s;o hee will not have a <HI>Tongue and a Tongue</HI> in him, <HI>Pro.</HI> 8.13, that is, a double <HI>Tongue.</HI></P>
<P>Before the fall,
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> the <HI>Tongue</HI> of man was like <HI>the pen of a &s;wift writer, P&s;al.</HI> 45.1. and uttered tho&s;e things which his heart indited: but &s;ince the fall, it is a world of ini|quity, and defileth the whole bodie, and &s;etteth on fire the cour&s;e of nature, and <HI>is &s;et on fire of hell. Iam.</HI> 3.6. now <HI>it is an unruly evill, and filled with deadly poy&s;on, Iam.</HI> 3.8.
<MILESTONE N="2" UNIT="Coll."> </P>
<P>Before the fall, he &s;pake but with one <HI>Tongue;</HI> but &s;ince the fall, he is <HI>bilinguis,</HI> hee &s;peakes with a <HI>double tongue, Prov.</HI> 8.13. and &s;ometimes <HI>trilinguis, Eccle&s;.</HI> 33. <HI>Lingua tertia commovit multos,</HI> a third <HI>tongue</HI> hath troubled ma|ny. The <HI>Chalde paraphra&s;e</HI> calleth a backbiter, a man with a three fold <HI>Tongue,</HI> or a <HI>Tongue</HI> which hath three &s;tings. The Iewes give an example of it in <HI>Doeg,</HI> who killed three at once with his evill report; <HI>Saul,</HI> to whom hee made the evill report; the <HI>Prie&s;ts,</HI> of whom he made the evill report: and <HI>Him&s;elfe,</HI> who made the evill report.</P>
<P>The Heathen in the dedication of the &s;everall parts of mans body, gave the eares to <HI>Minerva,</HI> the tongue to <HI>Mercurie,</HI> the armes to <HI>Neptune,</HI> and the eye to <HI>Cu|pid, &amp;c.</HI></P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Womans Dugges.</HEAD>
<P>God hath placed the <HI>Womans Dugge</HI> in her bre&s;t,
<NOTE PLACE="marg">Duplex e&s;t cau&s;a phy|&s;ica &amp; moralis.</NOTE> and not in her belly, as in bea&s;ts; and that for two cau&s;es: the fir&s;t is a <HI>Phy&s;icall</HI> cau&s;e, the &s;econd is a <HI>Morall</HI> cau&s;e.
<PB N="20" REF="25">The <HI>Phy&s;icall</HI> cau&s;e, God hath placed them &s;o neere the liver, that the milke might be the better concocted, and the more whol&s;ome for the child: The <HI>Morall</HI> cau&s;e, that the woman might impart her affection and love more to her child, by giving it &s;ucke with her <HI>Dugge,</HI> which is &s;o neere the heart. The giving of <HI>Sucke</HI> was one of the greate&s;t bonds of obligation of old, betwixt the mother and the children: when they intreated any thing of their children, they would &s;ay, <HI>By the&s;e Dugges which gave thee &s;ucke, I reque&s;t thee doe this.</HI> Virgil.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Hand.</HEAD>
<P>By the Hand we promi&s;e, and threaten: it is the <HI>right hand of fellow&s;hip, Gal.</HI> 2.9. We reckon by it, <HI>Wi&s;edome commeth with length of dayes upon her right hand, Prov.</HI> 3.16. The ancients reckoned upon their <HI>left hand,</HI> untill they came to an hundred yeeres, and then they began to reckon upon their <HI>right hand.</HI> So the meaning of <HI>Sa|lomon</HI> is, that wi&s;edome &s;hould make them to live a long age, even to a hundred yeeres. As wee reckon with the <HI>hand,</HI> &s;o wee wor&s;hip with the <HI>hand: Iob</HI> prote&s;ts, that hee <HI>ble&s;&s;ed not his hand when hee &s;aw the new Moone, Iob</HI> 31.27. The Idolaters they u&s;ed to ki&s;&s;e their Idols, <HI>O&s;e</HI> 13.2. But becau&s;e they could not reach to the Moone to ki&s;&s;e her, they ki&s;&s;ed their <HI>hand</HI> in homage before the Moone: and <HI>Iob</HI> purged him&s;elfe of this kinde of Idolatry. And the &s;peciall providence of God is to bee marked in the hand of man, that hee hath made him to take his meate with his <HI>hand,</HI> and hath not left him to gather his meate with his lipps, as the bea&s;ts doe, for if man did &s;o, his lippes, &s;hould become &s;o thick, that he &s;hould not &s;peake di&s;tinctly; wee &s;ee by expe|rience, that tho&s;e who have thicke lippes, &s;peake not di&s;tinctly.</P>
</DIV4>
</DIV3>
<DIV3 TYPE="section">
<PB N="21" REF="25">
<HEAD>Of the internall members of Mans Bodie.</HEAD>
<DIV4 TYPE="subsection">
<HEAD>Of the Heart.</HEAD>
<P>All the pa&s;&s;ions are &s;eated in the <HI>heart,</HI> we &s;ee in <HI>Feare,</HI>
<MILESTONE N="1"> &s;uch as are tran&s;ported therewith, call backe the blood to the <HI>heart,</HI> as to the place where feare exerci&s;eth her tyrannie, therewith to defend them&s;elves; and therefore it is that tho&s;e creatures, that have the greate&s;t and lar|ge&s;t <HI>hearts,</HI> are mo&s;t fearefull, becau&s;e the heat is more largely di&s;per&s;ed within their <HI>Heart:</HI> and con&s;equently, they are le&s;&s;e able to re&s;i&s;t the a&s;&s;aults of feare.</P>
<P><HI>Object.</HI> But it might &s;eeme, that our anger is &s;eated in the <HI>Gall,</HI> love in the <HI>Liver,</HI> and melancholy in the <HI>Splene,</HI> and &s;o the re&s;t; therefore the affections have not their &s;eat in the <HI>Heart.</HI></P>
<P><HI>An&s;w.</HI> The&s;e foure humors, &s;eated in the <HI>Gall, Liver,</HI> and <HI>Splene,</HI> are not the &s;eate of the pa&s;&s;ions; but they are the occa&s;ion, whereby the pa&s;&s;ions are &s;tirred up; as the abundance of blood in the <HI>Liver,</HI> &s;tirreth up the pa&s;|&s;ion of our love which is &s;eated in the <HI>heart.</HI></P>
<P>The <HI>heart</HI> is the fir&s;t mover of all the actions of man;
<MILESTONE N="2"> for as the fir&s;t mover carryeth all the &s;pheres of the Heaven with it, &s;o doth the <HI>heart</HI> of man carry all the members of the body with it. In naturall generation, the <HI>heart</HI> is fir&s;t framed; and in &s;pirituall regeneration, it is fir&s;t reformed.</P>
<P>The <HI>heart</HI> liveth fir&s;t, and dyeth la&s;t.
<MILESTONE N="3"> So in the &s;piri|tuall life, the life of Grace begins in the <HI>heart</HI> fir&s;t, and is la&s;t left there: hence it is, that <HI>Michael</HI> the Archangell and the Devill, <HI>Iud.</HI> 9. &s;trove no fa&s;ter about the body of <HI>Mo&s;es,</HI> than they doe about the <HI>heart</HI> of man: there|fore
<PB N="22" REF="26">the Lord &s;aith, <HI>Sonne give me thy heart, Prov.</HI> 23.</P>
<P>The Iewes compared the <HI>heart</HI> of Man for the excel|lency of it, to three things. Fir&s;t, to the holie&s;t of all, where the Lord gave his an&s;wers. So the Lord gives his an&s;wers, Fir&s;t out of the <HI>heart:</HI> Secondly, they com|pare it to <HI>Salomons</HI> throne, as the &s;tatelie&s;t place where the King &s;its; So the Lord dwels in the <HI>heart</HI> of man, as in the throne. Thirdly, to <HI>Mo&s;es</HI> Tables, in which he wrote his Law. <HI>Prov.</HI> 3.3. <HI>Write Wi&s;edome upon the Tables of the heart.</HI></P>
<P>God dwelt in the <HI>heart</HI> of Man before the fall;
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> but &s;ince the fall there is a great change in the <HI>heart;</HI> for out of the <HI>heart,</HI> proceed <HI>Murther, Adultery, evill &s;peakings,</HI> and &s;uch, <HI>Math.</HI> 15. It was a great cur&s;e which the Pro|phet denounced again&s;t the hou&s;e of <HI>Ahab,</HI> 2. <HI>King.</HI> 10.27. That it &s;hould bee turned into a Iakes; but a farre greater change now unto the <HI>heart</HI> of a man, being now a receptacle of all uncleanne&s;&s;e.</P>
<P>The <HI>heart</HI> of man before the fall was a wi&s;e <HI>heart,</HI>
<MILESTONE N="2" UNIT="Coll."> and placed in his right &s;ide, <HI>Eccle&s;.</HI> 10.2. But the <HI>heart</HI> of a foole is now in the left &s;ide, <HI>Eccle&s;.</HI> 10.2. The Anatomi&s;ts marke when the <HI>heart</HI> inclineth more to the right &s;ide; the &s;pirits of the&s;e men are more live|ly, and are more apt for contemplation; the right hand is the &s;tronger hand, becau&s;e more heate proceeds from the <HI>heart</HI> to the right hand, then to the left: But when the heate equally di&s;per&s;eth it &s;elfe to both the hands, then a man is <HI>Ambidexter,</HI> hee hath the u&s;e of both the hands equally alike. By the right hand wee doe things more ea&s;ily, becau&s;e motion proceeds fir&s;t from the <HI>heart</HI> to it The meaning then of <HI>Salomon</HI> is, that the <HI>heart</HI> of the wi&s;e man, is a &s;trong <HI>heart,</HI> a coura|gious <HI>heart,</HI> apt to doe good, and a mo&s;t honorable part, wherein the Lord hath &s;et his re&s;idence; but the <HI>heart</HI> of man &s;ince the fall, is a weake <HI>heart,</HI> a faint <HI>heart,</HI>
<PB N="23" REF="26">&s;low to doe any good, as a ba&s;e and ignorant <HI>heart.</HI></P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Liver.</HEAD>
<P>The <HI>Liver</HI> in inclo&s;ed by a net called <HI>Reticulum,</HI> the &s;eventy tran&s;late it <GAP DESC="foreign"> as yee would &s;ay an huske; for even as the huske inclo&s;eth the Corne, &s;o doth this net compa&s;&s;e the <HI>Liver;</HI> and it is to be marked, that God hath fenced his noble&s;t parts, as the braine, with <HI>Piamater,</HI> and <HI>Duramater;</HI> the Heart with <HI>Pericardia,</HI> and the <HI>Li|ver</HI> with <HI>Reticulum.</HI></P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Lungs.</HEAD>
<P>The <HI>Lungs,</HI> the bellowes of the voyce,
<NOTE PLACE="marg">&V;eritas e&s;t in re ut in cau&s;a, in enunciations ut &s;ymbolo: in mente ut in &s;ubiecto; haec dicitur complexa veritat.</NOTE> are &s;eated &s;o neere the heart, to teach us that &s;peech is but the inter|preter of the heart, again&s;t tho&s;e who thinke one thing and &s;peake another. To make a man &s;peake truth, three things are nece&s;&s;ary; fir&s;t, there mu&s;t bee veritie in the matter; &s;econdly, in the conception of him who &s;pea|keth: thirdly in his &s;peech. The fir&s;t mu&s;t be <HI>in &s;ignato,</HI> the &s;econd <HI>in conceptu,</HI> the third <HI>in &s;igno.</HI> If the matter be not true, then the conception is fal&s;e; if the conception bee fal&s;e, then the &s;peech is fal&s;e. If a man &s;hould &s;et the kings armes aright; fir&s;t, there mu&s;t bee &s;uch a thing as a Lyon: &s;econdly, the Lyon mu&s;t bee &s;et right upon the &s;eale: thirdly, the &s;eale mu&s;t be &s;et right in the waxe: if any of the&s;e three be wanting, the Kings armes are not rightly &s;et. So the matter which we &s;peake of,
<NOTE PLACE="marg">&V;eritas, theologica, logica.</NOTE> mu&s;t fir&s;t be true in it &s;elfe: &s;econdly, we mu&s;t conceive it rightly, &amp; third|ly, we mu&s;t utter it rightly. But in <HI>Logicall</HI> verity it is o|therwaies: for if there be an agreement betwixt the mat|ter onely and the <HI>Tongue,</HI> it &s;ufficeth, although it bee not rightly taken up by the minde. As when I &s;ay there are <HI>Antipodes;</HI> whether I beleeve this to bee true, or not, it
<PB N="24" REF="27">makes not much; it is a <HI>Logicall</HI> truth, becau&s;e there is an agreement betwixt the matter it &s;elfe and the <HI>Tongue.</HI> But a <HI>theologicall</HI> truth will have an agreement in all the three.</P>
<P><HI>Augu&s;tines</HI> notation then of a lie is not per&s;it:
<MILESTONE UNIT="Con&s;equence."> <HI>mentiri e&s;t contra mentem ire;</HI> to lie, is to &s;peake contrary to the minde; for it expre&s;&s;eth not fully the nature of a lye; for a man may lye, &s;peaking an untruth, taking it to bee truth; therefore <HI>Iohn</HI> maketh an untruth a lye, 1 <HI>Iohn</HI> 2.4. He that &s;aith <HI>I know him, and keepeth not his Comman|dements, is a lyer, and the truth is not in him;</HI> For if the matter be not true in it &s;elfe, although hee take it to bee truth, and do utter it; yet it is a lye: it is a materiall lie, and an untruth,
<NOTE PLACE="marg">Mendacium materiale, formale.</NOTE> although it be not a formall lie. So He|retickes broaching their errors, which they take to bee truth, teach lyes.</P>
<P>Before the fall,
<NOTE PLACE="marg">A collation betwixt the Innocent &amp; old Adam.</NOTE> man &s;pake as he thought; but &s;ince the fall, he hath found out equivocations, and mentall re&s;er|vations, and &s;peaketh oftentimes contrary to that which he meanes.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Ribbes.</HEAD>
<P>There are two &s;orts of <HI>Ribbes</HI> in the body of man: the fir&s;t, called by the <HI>Anatomi&s;ts, Co&s;tae legitimae;</HI> whereof there are &s;even, the&s;e defend the vitall parts: the &s;econd <HI>Co&s;tae &s;puriae,</HI> whereof there are five lying to the belly.</P>
<P><HI>Que&s;t.</HI> When <HI>Abner</HI> &s;troke <HI>Hazael</HI> at the fift <HI>Ribbe,</HI> and <HI>Ioab, Amaza;</HI> which of the <HI>Ribbes</HI> is it meant of here?</P>
<P><HI>An&s;w.</HI> It is meant of the inferiour <HI>Ribbes,</HI> which wee call the &s;hort <HI>Ribbes;</HI> and any of the&s;e five <HI>Ribbes</HI> is called the fift <HI>Ribbe.</HI> When <HI>Abner</HI> &s;trucke <HI>Hazael</HI> at the fift <HI>Rib,</HI> he &s;trucke him on the right &s;ide, becau&s;e he was behinde him; but when <HI>Ioab</HI> &s;trucke <HI>Amaza,</HI> hee &s;trucke him
<PB N="25" REF="27">on the left &s;ide, becau&s;e hee was embracing him. The &s;troke of <HI>Abner</HI> was deadly, becau&s;e he &s;trucke him through the liver; and the &s;troke of <HI>Ioab</HI> was deadly, becau&s;e he &s;trucke him in at the <HI>Pericardia,</HI> that compa&s;|&s;eth the heart round with water to refrigerate it; for the nether part of the heart reacheth down to the fift <HI>Ribbe.</HI> When the Souldier pierced Chri&s;ts &s;ide, <HI>Iohn</HI> 19.34. it is &s;aid, <HI>Hee pierced his &s;ide, and there came forth water and blood:</HI> the <HI>Syriacke Paraphra&s;t</HI> &s;aith, <HI>Hee pierced his Ribbe:</HI> that is, <HI>the fift Ribbe,</HI> where the <HI>Pericardia</HI> lay.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Intrailes.</HEAD>
<P>The <HI>Intrailes</HI> are called by the Hebrewes, <HI>Rechamim,</HI> and by the Greekes <GAP DESC="foreign">, the bowels of compa&s;&s;ion, <HI>Luke</HI> 1.78. When a woman &s;eeth her child in any dan|ger, her bowels earne within her; which is attributed to Chri&s;t him&s;elfe, when he &s;aw the people &s;cattered in the Wilderne&s;&s;e, <HI>Marke</HI> 6.34. <GAP DESC="foreign">. <HI>He had compas&s;ion upon them:</HI> in the Greeke it is, <HI>His bowels did earne with|in him;</HI> he is <HI>a pitifull high Prie&s;t, who is touched with our infirmities,</HI> Heb. 4.15.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD><HI>Of the Intrailes called</HI> Iejunum inte&s;tinum.</HEAD>
<P>When the meate is out of the &s;tomacke, and the <HI>Hun|gry gut,</HI> called <HI>Iejunum inte&s;tinum,</HI> emprie; then man begins to be hungry; this gut by the Greekes is called <GAP DESC="foreign">, and from it comes the Greeke word <GAP DESC="foreign">, to <HI>fa&s;t.</HI></P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the Kidneyes.</HEAD>
<P>The <HI>Kidneyes</HI> lie in a hid and &s;ecret part of the body; therefore <HI>David</HI> when hee would declare how God
<PB N="26" REF="28">knoweth hid and &s;ecret things, he &s;aith, <HI>Thou trie&s;t my Reynes, P&s;al.</HI> 139. that is, <HI>my &s;ecrete&s;t cogitations;</HI> for al|though the affections be &s;eated in the heart, as the cau&s;e; yet they are a&s;cribed to the <HI>Reines,</HI> as the occa&s;ion: the cau&s;e of &s;inne is in the heart, the occa&s;ion in the Eye, <HI>Ier.</HI> 12.2. <HI>Thou art neere in their mouth, and farre from their Reines.</HI></P>
<P>Before the fall,
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> all the members of mans body, were the weapons of righteou&s;ne&s;&s;e; but &s;ince the fall, they are the weapons of &s;inne, <HI>Rom.</HI> 6.13. <HI>His throat is an open &s;epulchre,</HI> P&s;al. 5.9. <HI>His feete &s;wift to &s;hed blood,</HI> E&s;ay 59.7. <HI>His right hand, a hand of fal&s;ehood, P&s;al.</HI> 26.10. In a Sheepe every thing is good; his wooll and his skinne to cloath us, his fle&s;h to feede us, his dung to dung the land, his &s;mall guts to be Lute &s;trings; but in a man &s;ince the fall, every member is hurtfull. In the &s;acrifices un|der the Law, the caule and the fat about it, was com|manded to bee taken from the heart, the liver, and the kidneyes, <HI>Exod.</HI> 29.13. <HI>Levit.</HI> 3.3, 4. <HI>E&s;ay</HI> 6.10. It was to be taken from the <HI>heart,</HI> to &s;ignifie that the &s;eate of our under&s;tanding (which is the heart) is corrupted; from the <HI>Liver,</HI> to &s;ignifie that our anger is corrupted; from the <HI>Kidneyes,</HI> to &s;ignifie that the &s;eate of our concu|pi&s;cence is corrupted.</P>
<P>Man before the fall had a beautifull body an&s;werable to the holine&s;&s;e of his &s;oule,
<MILESTONE N="2" UNIT="Coll."> but &s;ince the fall, <HI>Beauty in a woman without grace, is like a ring in a &s;wines &s;nowt, Prov.</HI> 11.22. The Philo&s;opher gave this coun|&s;ell to his &s;chollers, every morning to looke in a gla&s;&s;e, and finding their faces beautifull, they &s;hould labour to beautifie their minde accordingly. The ancients &s;aid, that beauty was the flower of goodne&s;&s;e: that is, bodi|ly beauty was the image of the &s;oules goodne&s;&s;e. But the Proverbe now go'th, <HI>The propere&s;t man at the Gal|lowes and the fare&s;t woman in the Stewes;</HI> tho&s;e
<PB N="27" REF="28">who belie their owne <HI>Phy&s;iognomy,</HI> are rather to bee pu|ni&s;hed than others; becau&s;e they belie that good pro|mi&s;e which God hath placed in the face. <HI>Antiochus Epi|phanes</HI> by <HI>Daniel</HI> is called <HI>Antiochus Hardface, Dan.</HI> 8.23. The impudent countenance of him, &s;hewed his perver&s;e minde. <HI>Socrates</HI> confe&s;&s;ed, that the deformity of his body, did ju&s;tly accau&s;e the naturall deformitie of his &s;oule; but that by indu&s;try and learning hee had corrected that perver&s;itie of his minde. One looking upon his deformed body: &s;ayd unto him, <HI>O excellens ani|ma, quam deforme ho&s;pitium nacta es; O excellent &s;oule, how ba&s;ely art thou lodged in &s;uch a body.</HI> The Schollers of <HI>Hippocrates</HI> carried upon a time, the picture of their ma|&s;ter to one <HI>Philomenes,</HI> who was exqui&s;ite in Phy&s;io|gnomie, de&s;iring his judgement what he thought of their ma&s;ter? who &s;aid, that hee was one much given to le|chery. But the Schollers found fault with <HI>Philomenes,</HI> that he &s;hould &s;o have judged of their ma&s;ter <HI>Hippocrates,</HI> and this they told their ma&s;ter; who confe&s;&s;ed, that <HI>Phi|lomenes</HI> had judged aright: but hee &s;aid, the love of Philo&s;ophie, and hone&s;ty, had overcome the corruption of his heart, and hee had gotten that by &s;tudy which na|ture had denied him.</P>
</DIV4>
<DIV4 TYPE="subsection">
<HEAD>Of the five &s;en&s;es.</HEAD>
<P>The &s;pring and originall of the <HI>five &s;en&s;es,</HI> is in the common &s;en&s;e &s;eated in the fore-part of the head: this <HI>&s;en&s;e</HI> differeth from the re&s;t of the <HI>&s;en&s;es,</HI> as the roote from the branches, and as a line drawne from the point; the objects of the <HI>&s;en&s;es</HI> are laid up here as in a &s;tore|hou&s;e, it judgeth of all the objects, but the particular <HI>&s;en&s;e</HI> con&s;idereth onely of the object, as it is pre&s;ent; this <HI>&s;en&s;e</HI> con&s;idereth the object, as ab&s;ent. As all the <HI>&s;en&s;es</HI> have their beginning from this <HI>&s;en&s;e;</HI> &s;o all the
<PB N="28" REF="29"><HI>Sen&s;es, Terminantur in hoc &s;en&s;u; they end in this &s;en&s;e.</HI></P>
<P>All the <HI>&s;en&s;es</HI> agree in this; fir&s;t, that their power is pa&s;&s;ive, by receiving in, and not by giving out; <HI>Reci|piunt &s;en&s;ilia per immi&s;sionem, &s;ed di&s;cernunt &s;en&s;ilia per emis&s;ionem; They receive the objects by immis&s;ion, but they di&s;cerne them by emi&s;sion, and looking on them;</HI> As the &s;ight which wee have is not by emi&s;&s;ion, but by immi&s;&s;ion, receiving in the light. Secondly, all the <HI>&s;en|&s;es</HI> agree in this; that all receive &s;ingular things, and not univer&s;all. Thirdly, unto every <HI>&s;en&s;e</HI> there is required a double nerve; the fir&s;t to take up the object with|out; the &s;econd workes according as the minde workes, and directs the intention of the minde to the outward organ: as in &s;eeing there are two Nerves, one whereof makes the eye looke from without, to the object: the &s;econd Nerve is ruled according to the minde, and directs the intention of the minde to the organ. Fourthly, in every <HI>&s;en&s;e</HI> there mu&s;t be a propor|tion betwixt the object and the <HI>&s;en&s;e, Quia in medijt de|lectantur, &amp; in extremis corrumpuntur, They are delighted in objects proportionable, but extremities corrupt them;</HI> as if the object bee too little, wee cannot behold it, or if the &s;ound bee too vehement, it &s;poyles us of hea|ring. Fiftly, to perceive a thing by <HI>&s;en&s;e,</HI> the&s;e things are requi&s;ite, the object mu&s;t bee pre&s;ent, but neither too farre, nor too neere. Secondly, there mu&s;t bee a middle to carry the object to the <HI>&s;en&s;e.</HI> Thirdly, the organ mu&s;t bee &s;ound and whole. Fourthly, the mind mu&s;t be actually intended to the object.</P>
<P>As the <HI>&s;en&s;es</HI> agree in many things,
<NOTE PLACE="marg">Differunt&s;en&s;us, obiect is &amp; medijs.</NOTE> &s;o they differ in many things. Fir&s;t, in their objects, for every one hath a &s;everall object. Secondly, in their <HI>Media, middles,</HI> be|cau&s;e the ta&s;te and the touch have no inward mids; but &s;eeing and hearing have an outward mids; as the
<PB N="29" REF="29">light, and the ayre. Thirdly, in their utilitie, for the ta&s;te is mo&s;t profitable, <HI>Ad con&s;ervationem individui,</HI>
<NOTE PLACE="marg">&V;tilitate.</NOTE> for the pre&s;ervation of our per&s;ons; the touch againe di&s;cer|neth heate and cold, and other elementarie qualities: that the creature may e&s;chew things hurtfull; and &s;o it &s;erveth al&s;o, <HI>Ad con&s;ervationem &s;peciei, For the continu|ance of our kind;</HI> but &s;eeing and hearing &s;erve for our in|&s;tructions. Fourthly, they differ in generality,
<NOTE PLACE="marg">Generalitate.</NOTE> becau&s;e the touch is not determinate to one organ,
<NOTE PLACE="marg">Retentione.</NOTE> (but is &s;eated in all the members of the body) as the re&s;t of the &s;en&s;es are. Fiftly, they differ in retaining of their impre&s;&s;ions, for the gro&s;&s;e&s;t &s;en&s;es retaine mo&s;t &s;trongly.</P>
<P>If wee con&s;ider &s;imply our <HI>Being,</HI> the touch is the mo&s;t excellent &s;en&s;e, it includeth all the re&s;t in it, and the privation of it, mu&s;t bee mo&s;t hurtfull to us; but if we con&s;ider our <HI>Well-being,</HI> and comfortable life, then other &s;en&s;es are more deare to us, as our &s;eeing and hea|ring.</P>
<P>The <HI>touch</HI> in the bea&s;t, is the mo&s;t excellent &s;en&s;e; for when a Dog &s;enteth after a Hart, it is onely for the <HI>Touch,</HI> hee delights not in the &s;mell for it &s;elfe, as we do; to a naturall man, <HI>Seeing</HI> is a more excellent &s;en&s;e than the <HI>Hearing,</HI> it &s;erveth more to invention than <HI>Hea|ring,</HI> it taketh up the object farther off, than the re&s;t of the &s;en&s;es doe; it takes up the object pre&s;ently, which hearing doth not &s;o &s;oone. The <HI>Midales</HI> where|by the eye &s;eeth, are farre purer than the mids, by which wee heare; the eye more re&s;embleth the under&s;tanding than the hearing doth, <HI>Math.</HI> 6.23. <HI>If the eye be darke, how great is the darkene&s;&s;e of the body?</HI> Here is meant the blindne&s;&s;e of the minde, as well as the darkene&s;&s;e of the body: the eye mooves the imaginati|on more than the hearing doth, therefore to the na|turall man it mu&s;t be the mo&s;t excellent &s;en&s;e; but to the child of God, hearing is the mo&s;t excellent &s;en&s;e;
<PB N="30" REF="30"><HI>For Faith commeth by hearing, Rome.</HI> 10.17.</P>
<P>The &s;en&s;es of man before the fall were &s;ervants to rea|&s;on,
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> and to the affections. But &s;ince the fall they la|bour to pervert the affections, and to draw them from God: there is a fit allegorie, wherein rea&s;on is compa|red to a prudent mother; the affections to a young daughter, fit for marriage; and the five &s;en&s;es to five Sutors, the &s;ight is compared to a Painter; the hearing to a Mu&s;itian; the &s;mell to an Apothecary; the ta&s;te to a Cooke; and the touch to a Bawde: and every one of tho&s;e five Sutors come by cour&s;e to this young maide (the affections,) who gave her con&s;ent, and &s;o did her wi&s;er mother rea&s;on al&s;o: till a King (who was God the Father) &s;ent Emba&s;&s;adors (his Mini&s;ters) to &s;peake for his Sonne Chri&s;t, with whom at la&s;t the marriage is per|fitted.</P>
</DIV4>
</DIV3>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IIII. <HI>Of the immortality of the Body.</HI></HEAD>
<P>MAns body before the fall was immortall.
<MILESTONE UNIT="Prop."> </P>
<P>A thing is &s;aid to bee immortall.
<MILESTONE N="1" UNIT="Illu&s;t."> Fir&s;t, <GAP DESC="foreign"> <HI>E&s;&s;entially,</HI> thus God is onely immortall, 1 <HI>Tim.</HI> 6.16. Secondly, <HI>Ex dono creationis, by creation,</HI> as the Angels and the &s;oule of man.
<NOTE PLACE="marg"><HI>Immortale multiplex,</HI> <GAP DESC="foreign">, <HI>ex dono creati|onis, ex hypothe&s;i, ex do|no novaecreationis.</HI></NOTE> Thirdly, <HI>Ex hypothe&s;i, by condition,</HI> as <HI>Adams</HI> body had beene immortall, if hee had &s;tood in Innocencie. Fourthly, <HI>Ex dono novae creationis, by the re|&s;urrection,</HI> as our bodies and the new Heavens &s;hall la&s;t perpetually after the re&s;urrection.</P>
<P>The Phy&s;itians ob&s;erved three e&s;tates in man.
<MILESTONE N="2" UNIT="Illu&s;t."> Fir&s;t, <GAP DESC="foreign">, <HI>Cum plus accedit quam decedit,</HI> when more nou|ri&s;hment remaines with the body, than goeth from the body; this &s;hould have beene in <HI>Adams</HI> po&s;terity, if
<PB N="31" REF="30">hee had not fallen. The &s;econd e&s;tate is <GAP DESC="foreign">, <HI>Cum quantum decedit per pugnam, nutritio tantum apponit;</HI> When as much nouri&s;hment remaines as decayeth. The third e&s;tate is <GAP DESC="foreign">, <HI>Declinans aetas,
<NOTE PLACE="marg">Cibos a&s;&s;umimus, ut cor|ruptio quae po&s;&s;et accede|re ex con&s;umptione natu|ralis humidi evitetur.</NOTE> ubi accedit minus quam deficit,</HI> this is the decaying e&s;tate of man, when le&s;&s;e nouri&s;hment remaineth than decayeth; and this was not in <HI>Adam</HI> before his fall.</P>
<P>When wee put water into wine, at the fir&s;t 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 &s;hould not have turned to corruption, but &s;till &s;hould have turned the nouri&s;hment to whol&s;ome food. It is true, there was &s;ome contrariety here; for otherwaies hee could not have beene nouri&s;hed, but this was with|out the hurt of the whole, which remained whole and perfit; &s;o that his body &s;hould have beene <HI>aequiva|lenter incorruptibile, licet non videretur eadem numero materia.</HI> It &s;hould &s;till have remained that &s;elfe-&s;ame body, although in it there was &s;ome alteration: for even as <HI>The&s;eus</HI> Shippe, (after that he had &s;coured the Sea from Pirats by her) they hung her up as a memoriall to the po&s;terity; and the <HI>Athenians,</HI>
<NOTE PLACE="marg">Plutarchi Moral.</NOTE> when any planke or board decayed in her, they put a new planke or board in place of it; &s;o that &s;he was &s;till <HI>eadem numero navis,</HI> that &s;elfe-&s;ame Shippe &s;hee was before. So &s;hould the body of man have beene &s;till the &s;ame body, by &s;up|plying new and equall &s;trength for that which fai|led.</P>
<P>The Church of <HI>Rome</HI> holds,
<NOTE PLACE="marg">The tenet of the Church of Rome, con|cerning the immortality of the body.</NOTE> that the body of man be|fore the fall was mortall of it &s;elfe, and that the immor|tality of it, came onely from without, from that &s;uper|naturall righteou&s;ne&s;&s;e which God cloathed <HI>Adam</HI> with, and that death is onely but by accident from &s;inne, be|cau&s;e it removeth the bridle, <HI>originall righteou&s;ne&s;&s;e,</HI> which held backe death: and (they &s;ay) that the &s;oule re|quired
<PB N="32" REF="31">a fit body to exerci&s;e her functions;
<NOTE PLACE="marg"><HI>Bellarm. de grait. pri|mi hominis, cap.</HI> 9.</NOTE> but it could not have &s;uch a body, except made of contrary humours: hence it received a body joyned to it, by accident mor|tall; which defect (they &s;ay) is &s;upplied by that &s;uper|naturall righteou&s;ne&s;&s;e.</P>
<P>Againe, they hold, that this nece&s;&s;ity of death which was in nature before the fall, is now turned &s;ince the fall into a puni&s;hment of &s;inne. It was naturall before the fall (&s;ay they) for a woman to beare children, but after the fall it was painefull, and a puni&s;hment of &s;inne. It was na|turall before the fall for the Serpent to glide upon her belly, but after the fall, &s;he was to glide with paine upon her belly, this was the puni&s;hment of &s;in. So (&s;ay they) death was naturall to man before the fall in his <HI>Pure natu|rals,</HI> but now it is turned to him unto puni&s;hment of &s;inne; and as the bea&s;ts which &s;inne not, yet die; &s;o &s;hould man in his <HI>Pure naturals,</HI> have died, although he had not &s;inned, if &s;upernaturall righteou&s;nes had not re&s;trained his death.
<NOTE PLACE="marg">In &s;en&s;u coniuncto non poterat mori, &s;ed in &s;en&s;u divi&s;o poterat mori.</NOTE></P>
<P>But wee hold, that <HI>Adams</HI> body in his innocent e&s;tate, was naturally incorruptible <HI>ex hypothe&s;i;</HI> that is, &s;o long as hee &s;tood in holine&s;&s;e, there was &s;uch a har|mony among&s;t the qualities of his body, that they could breed no di&s;temperature, or bring death to him; his body before the fall might have died, but this power &s;hould never have beene reduced into act, &s;o long as he obeyed his maker: but it is otherwi&s;e mortall now, for now of nece&s;&s;ity hee mu&s;t die; then it was in <HI>potentia remo|ti&s;sima,</HI> in a mo&s;t remote power to death, now it is in <HI>potentia propinqua,</HI> in a mo&s;t neere power: <HI>Angeli non poterant mori, neque nece&s;&s;e erat eis mori: Ad<GAP DESC="illegible" RESP="UOM" EXTENT="3 letters"> poterat mori, &s;ed non nece&s;&s;e erat ei mori, &s;ed Ada<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters"> corrupt, nece&s;&s;e e&s;t ei mori; The Angels could not die neither was it nece&s;&s;ary that they &s;hould die: Adam might die, but it was not nece&s;&s;ary that hee &s;hould die: but
<PB N="33" REF="31">Adam being corrupted it is nece&s;&s;ary that he &s;hould die.</HI></P>
<P>Our rea&s;ons to prove the immortalitie of <HI>Adams</HI> bodie before the fall, are the&s;e.
<NOTE PLACE="marg">Our rea&s;ons to prove that the body was na|turally immortall, and not &s;upernaturally.</NOTE></P>
<P>Fir&s;t, the &s;oule de&s;ireth naturally alwayes to be in the body, therefore naturally it might attaine to this end;
<MILESTONE N="1" UNIT="Rea&s;on."> (for naturall de&s;ires before the fall were not fru&s;trate) &s;o that it behoved the body naturally to be immor|tall, and not &s;upernaturally (as they hold) for the further clearing of this, we mu&s;t con&s;ider the &s;oule, either in the &s;eparation from the body, or as it exi&s;ts after the &s;eparation: In the &s;eparation from the body, it is con|trary to the de&s;ire of the &s;oule to be &s;eparate from the body: therefore the naturall de&s;ire of it is to remaine in the body. Againe,
<NOTE PLACE="marg">Aliquid e&s;t contra, ali|quid praeter naturam ani|mae.</NOTE> when the &s;oule exi&s;ts out of the body, <HI>e&s;t praeter naturam ejus,</HI> it is be&s;ide the nature of the &s;oule, although it be not contrary to it, there|fore it mu&s;t naturally long to be in the body againe.
<NOTE PLACE="marg"><HI>E&s;th. lib.</HI> 2. <HI>di&s;t.</HI> 19.</NOTE> They an&s;wer, that the under&s;tanding creature de&s;ires naturally &s;ome things which it cannot attaine to but by &s;upernaturall meanes; as the &s;oules of the ble&s;&s;ed na|turally de&s;ire to be joyned to their bodies againe, yet they cannot attaine to this, but by a &s;upernaturall power, to wit, by the re&s;urrection. So (&s;ay they) the &s;oule naturally de&s;ires the eternitie of the body, although by nature it cannot attaine to it; but there mu&s;t be &s;ome &s;upernaturall righteou&s;ne&s;&s;e, to cau&s;e it attaine to this. <HI>An&s;wer,</HI> The ca&s;e is not alike, after hee hath &s;inned, and before; for after hee had &s;inned, and the &s;oule &s;eparate from the body, naturally it cannot be joyned to it againe, but by the &s;upernaturall power of God; but before the fall, the &s;oule &s;hould naturally have attained to that de&s;ire, to have enjoyed an immor|tall body, for it had no de&s;ire in it before the fall, which it &s;hould &s;hun and flee, as repugnant to the na|ture of it, to remaine a little while in the body,
<PB N="34" REF="32">and afterward to remaine &s;till without the bodie.
<NOTE PLACE="marg"><P><HI>De &s;ummo bono, lib.</HI> 1. <HI>&s;ect.</HI> 68.</P>
<P><HI>Secundum vegetativam &amp; &s;en&s;itivam faculta|tem habuit actum natu|ralem, &s;ed &s;ecundum &s;uperiorem facultatem, habuit actum &s;uper na|turalem.</HI></P></NOTE></P>
<P>Secondly, <HI>Le&s;sius</HI> the Ie&s;uite an&s;wers after this man|ner, that there are three faculties in the &s;oule; the ve|getative, &s;en&s;itive, and under&s;tanding facultie; he &s;aith, that the &s;oule &s;hould have had an inclination and de|&s;ire to the body naturally, according to the vegetative and &s;en&s;itive faculties, but not according to the under|&s;tanding or &s;upreme which required a &s;upernaturall power to worke this de&s;ire. The &s;oule (&s;aith hee) be|ing &s;atisfied in her naturall de&s;ires, in her vegetative and &s;en&s;itive faculties, cannot long for tho&s;e againe, by a &s;upernaturall de&s;ire; for it longeth now, <HI>to be like the Angels of God; neither marrying, nor giving in marriage, Matth.</HI> 22.30. But &s;upernaturally in the e&s;tate of ble&s;&s;edne&s;&s;e &s;hee de&s;ireth &s;uch a body, which &s;hall not hinder the body to attaine to her &s;upreme and la&s;t end. <HI>An&s;wer.</HI> It is true, that after the fall, the vegeta|tive and &s;en&s;itive faculties hinder the intellectuall fa|cultie to attaine to the &s;upreme end, God; but before the fall, and in the conjunction of the &s;oule with the body againe, the&s;e inferiour faculties were &s;ubordi|nate, and &s;hall be &s;ubordinate to the &s;uperior facul|tie, and did no wayes, hinder or &s;hall hinder the &s;upe|rior facultie; therefore the &s;oule naturally before the fall de&s;ired, according to all tho&s;e faculties, the con|junction with the body, and &s;o it &s;hall in the re&s;urrecti|on. The&s;e be <HI>Le&s;&s;ius</HI> words, <HI>Non abhorret a corpore ni&s;i tale &s;it, quod libertati &amp; functioni intelligentiae officict; It abhorres not a body, but &s;uch a body which hindereth the libertie and function of the under&s;tanding.</HI> But &s;o it was, that the body of man was &s;uch before the fall; there|fore the &s;oule de&s;ireth naturally the conjunction with the body, in the e&s;tate, and likewi&s;e &s;hall doe in the life to come.</P>
<P>Hence wee may gather,
<MILESTONE UNIT="Con&s;equence."> that the &s;oule after the re&s;ur|rection
<PB N="35" REF="32">&s;hall enjoy a greater mea&s;ure of ble&s;&s;edne&s;&s;e, and joy, then it did before, and that the body &s;hall not be a hinderence to it, as it is now; for now when it be|gins to thinke of God and &s;pirituall things, it mu&s;t be ab&s;tract from the &s;en&s;es, as the Prophets had their heavenly vi&s;ions intellectuall, and not by &s;en&s;e; but after the re&s;urrection, the &s;en&s;es &s;hall not be a hinde|rance, but a furtherance to the &s;oule.</P>
<P><HI>Adam</HI> after his fall lived 930. yeares, <HI>Gen.
<MILESTONE N="2" UNIT="Rea&s;on."> Methu&s;a|lem</HI> 960. yeares, wanting this &s;upernaturall, 1 righteou&s;|ne&s;&s;e, what made this? nothing but the reliques of that naturall immortalitie, which was in man before the fall; Therefore it was not &s;upernaturall righteou&s;ne&s;&s;e that made him immortall.</P>
<P>God made the <HI>I&s;raelits</HI> cloathes <HI>la&s;t forty yeares in the Wilderne&s;&s;e, Deut.</HI> 29.5. And <HI>Manna</HI> in the golden pot,
<MILESTONE N="3" UNIT="Rea&s;on."> <HI>Heb.</HI> 9.4. corruptible in it &s;elfe, yet to la&s;t &s;o many hun|dred yeares. And if <HI>Io&s;ephs</HI> bones la&s;ted 215. yeares, <HI>Io&s;h.</HI> 24.31. And if the <HI>Egyptians</HI> could embalme bodies artificially, that they could continue without corrup|tion, for &s;o many hundred yeares; how much more could God make <HI>Adams</HI> body to have continued with|out corruption naturally, if hee had &s;tood in inno|cencie?</P>
<P>The fourth rea&s;on is taken from the cau&s;e of death,
<MILESTONE N="4" UNIT="Rea&s;on."> which is &s;inne; there was no &s;inne in his naturall body, and therefore no death. There are three things which follow &s;inne. Fir&s;t, <HI>Dominium peccati,</HI> the dominion of &s;inne. Secondly, <HI>Sen&s;us peccati,</HI> the &s;en&s;e of &s;inne. Thirdly, <HI>Vltinum con&s;equens peccati,</HI> the la&s;t con&s;equent of &s;inne upon his body, when it is turned to du&s;t. The dominion of &s;inne, is taken away by regeneration; the &s;en&s;e of &s;inne is taken away by death; the la&s;t con|&s;equent of &s;inne, when the body is turned to a&s;hes (the body all this time being neither <HI>Purum</HI> nor <HI>impurum,</HI>
<PB N="36" REF="33">but <HI>non purum</HI>) this is taken away by the re&s;urrection.
<NOTE PLACE="marg">Corpus con&s;ideratur ut e&s;t purum, impurum, non purum.</NOTE> There was no dominion of &s;inne in <HI>Adam</HI> before the fall, therefore hee had no need of regeneration; there was no &s;en&s;e of &s;inne in him, therefore hee could not naturally die; the la&s;t con&s;equent of &s;inne was not in him, therefore his body &s;tood not in neede of the re&s;ur|rection.</P>
<P>Man before the fall,
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> his body was immortall natu|rally; Chri&s;t the &s;econd <HI>Adam</HI> his body was mortall willingly, but not nece&s;&s;arily, for <HI>he tooke our infirmities upon him, E&s;u.</HI> 53. <HI>Ioh.</HI> 10. therefore <HI>Augu&s;tine</HI> &s;aith well, <HI>Traxit quidem mortalitatem &s;ed non contraxit, &amp; non fuit nece&s;&s;itas in Chri&s;to re&s;pectu peccati, &s;ed re&s;pectu paenae Hee tooke our mortalitie upon him, but hee contracted it not by &s;inne: there was no nece&s;&s;itie whereby Chri&s;t &s;hould die in re&s;pect of &s;inne,
<NOTE PLACE="marg">Triplex nece&s;&s;itas, illata, innata, a&s;&s;umpta.</NOTE> but in re&s;pect of the puni&s;hment.</HI> But man now nece&s;&s;arily dieth, <HI>It is appointed for all men to die, E&s;t illata nece&s;&s;itas Adamo, e&s;t innata nece&s;&s;itas nobis, &amp; e&s;t a&s;&s;umpta nece&s;sitas in Chri&s;to: Nece&s;&s;itie of death was layd upon Adam for his &s;inne; nece&s;&s;itie of death is inbred in us; but death was willingly a&s;&s;umed by Chri&s;t.</HI> But yet when he had once willingly taken upon him our nature and in|firmities; hee mu&s;t die; for it is appointed for all who have taken our naturall infirmities, to die. A man gives his word willingly for &s;uch a &s;umme for his friend, but when hee hath willingly given it, a nece&s;&s;itie is laid upon him to pay it. So Chri&s;t willingly tooke this debt upon him, and now mu&s;t of nece&s;&s;itie pay it.</P>
<P>The fir&s;t <HI>Adam</HI> before his fall, his body was immor|tall,
<NOTE PLACE="marg">A collation betwixt the innocent, old, and glorified <HI>Adam.</HI></NOTE> <HI>Ex hypothe&s;i,</HI> that is, if hee had &s;tood in obedience to God, there &s;hould have beene no contrarietie betwixt the humors of his body to have bred corruption, there &s;hould have beene no deformity or defect in his bo|die. But &s;ince the fall, the body is a mortall body,
<PB N="37" REF="33">a deformed body, and corruptible.
<MILESTONE UNIT="Dos."> But in the life to come, the &s;oule &s;hall be &s;atisfied in all her de&s;ires,
<NOTE PLACE="marg">1 <HI>Immortalitatis &s;ive impa&s;&s;ibilitas. Duplex malum, actuale, &amp; poientiale.</HI></NOTE> and all evill &s;hall be removed from it, both actuall and poten|tiall; there &s;hall be no actuall evill, becau&s;e grace being con&s;ummate in them, it excludes all &s;inne; there &s;hall be no potentiall evill in them, becau&s;e they being con|firmed in goodne&s;&s;e, they cannot &s;inne. Now the bo|dy in the life to come, &s;hall be fully &s;ubject to the &s;oule, not onely in re&s;pect of the being of it, but al&s;o in re|&s;pect of the actions and pa&s;&s;ions, the motions, and cor|porall qualities of it; and then it &s;hall be free from corruption both actuall and potentiall: it &s;hall be free from actuall corruption, becau&s;e there &s;hall be no de|formitie or defect in it, and from potentiall corruption, becau&s;e then they can &s;uffer nothing, that can be hurtfull to them; therefore they &s;hall be impa&s;&s;ible; When we &s;ay the bodies &s;hall be impa&s;&s;ible, we meane of the hurtfull pa&s;&s;ions that may hurt the body, but other wayes the &s;en&s;es &s;hall have their comfortable pa&s;&s;ions from the objects; <HI>Pa&s;sio &s;en&s;us est perfectiva, pa&s;sio naturae e&s;t afflictiva vel corruptiva; The pa&s;&s;ion of the &s;en&s;e, per|fits the &s;en&s;e,</HI> (as Mu&s;icke doth our hearing) <HI>but the pa&s;|&s;ions of the nature corrupts and afflicts nature,</HI> as &s;ickne&s;&s;es. We &s;hall have &s;mall u&s;e of the &s;en&s;e of touch in the life to come, which onely &s;erves for the continuation of our kind and per&s;ons; this &s;en&s;e is common with the bea&s;ts; but the &s;eeing and hearing being more excellent &s;en&s;es, are more &s;pirituall, receiving more immaterially their objects: the&s;e &s;en&s;es &s;hall remaine, in the life to come, and &s;uffer by their objects, 1 <HI>Cor. Chap.</HI> 15. <HI>ver&s;e</HI> 42. <HI>The body is &s;owne in corruption, and is rai&s;ed in in|corruption.</HI></P>
<P><HI>Adams</HI> body before the fall was a glorious body,
<MILESTONE UNIT="Dos."> and beautifull;
<NOTE PLACE="marg">2 <HI>Claritatis &s;ive gloria.</HI></NOTE> but the body of man &s;ince the fall hath lo&s;t that glorious beauty, and hath many blemi&s;hes in
<PB N="38" REF="34">it. But the body in glory &s;hall be mo&s;t beautifull, ha|ving the glory of the &s;oule tran&s;parent in it: as wee &s;ee the colour of the Wine in a gla&s;&s;e; &s;o the glory of the &s;oule &s;hall be &s;eene in the body; this glory in the body &s;hall be a corporall glory, for this maxime holdeth, <HI>Omne receptum in recipiente, e&s;t &s;ecundum modum recipen|tis &amp; non recepti; Every thing received, is in the thing receiving, according to the nature of the thing receiving, and not of the thing received.</HI> So the body being a cor|porall thing, receiveth the glory from the &s;oule after a corporall manner.
<NOTE PLACE="marg">Triplex pulchritudo, ex terna forma, procedens ab extrin&s;eco, procedens ab intrin&s;eco.</NOTE> A body may be &s;aid to be beau|tifull three manner of wayes. Fir&s;t, becau&s;e of the come|ly proportionable colour of it; as <HI>Ab&s;olon</HI> was beau|tifull, this is a naturall beauty. Secondly, when the light from without doth &s;hine upon a cleare object, as the Sunne upon a Looking gla&s;&s;e, doth ca&s;t a reflex. The third ari&s;eth from an internall light, as the light which is in the Sunne or Starres; The beauty which was in <HI>Adam</HI> before the fall, was that naturall beauty ari&s;ing from the comline&s;&s;e and proportion of his body, wherein hee exceeded all the &s;onnes of men; The beauty in <HI>Mo&s;es</HI> and <HI>Stephens</HI> face, was like the beau|tie of the beames of the Sunne reflex't backe upon the gla&s;&s;e. But the beauty of the glorified bodies &s;hall be like the beauty of the Sunne and the Starres, not from without, as the light of the gla&s;&s;e, but from the owne inward light: this is the light that is &s;poken of <HI>Matth.</HI> 13. <HI>The ju&s;t &s;hall &s;hine as the Sunne in the King|dome of my Father.</HI> Chri&s;ts glorious tran&s;figuration, was a forerunner of that glory that wee &s;hall have in heaven: <HI>Wee &s;hall be made conformable to his glorious body,</HI> 1 <HI>Ioh.</HI> 3.2. This glory in Chri&s;ts transfiguration, in re&s;pect of the E&s;&s;ence, was all one with the glory in the life to come, but it differeth in mea&s;ure from that mea&s;ure which hee hath in heaven, becau&s;e it was not
<PB N="39" REF="34">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 Apo&s;tle calls it <HI>His glorious body.</HI> 1 <HI>Cor.</HI> 15. Thirdly, in the transfiguration his cloathes were made white; but in glory his body is not cloathed, 1 <HI>Cor. Chap.</HI> 15. <HI>ver.</HI> 43. <HI>It is &s;owen in di&s;honour, and ri&s;eth in glory.</HI></P>
<P><HI>Adams</HI> body before the fall,
<MILESTONE UNIT="Dos."> was a nimble body and agile fit for the di&s;charge of the functions of his &s;oule;
<NOTE PLACE="marg">3. <HI>Agilitatis.</HI></NOTE> for if <HI>A&s;ahel</HI> was &s;wift as a Roe, 2 <HI>Sam.</HI> 2. much more was <HI>Adams</HI> body. Man &s;ince the fall, hath a heavy and a lumpi&s;h body, unapt to execute the functions of the &s;oule; neither can it performe tho&s;e actions which the &s;oule requires of it. But in glory, the &s;oule having at|tained to the fulne&s;&s;e of the de&s;ires of it; the de&s;ires of the &s;oule moving the body, the body mu&s;t be mo&s;t nimble to obey. In the fir&s;t <HI>Adam</HI> there was no re&s;i|&s;tance in the body to the &s;oule, but in the glorified <HI>A|dam</HI> the &s;oule &s;hall communicate to the body &s;uch power, that it &s;hall be mo&s;t ready to obey it. Be&s;ides the glory that &s;hall redound from the &s;oule to the body, the &s;oule and body both &s;hall be repleni&s;hed with the Spirit of God, which &s;hall make the bodies nimble and agile, and not heavy and dull as they are now. One Egge be|fore it is hatcht, is heavy and &s;inketh downe; but when it is hatcht, and full of &s;pirits, then it fleeth: So the&s;e bo|dies which are heavy and dull now, being then reple|ni&s;hed with the Spirit of God, &s;hall be agile and nimble; therefore the Apo&s;tle &s;aith, <HI>We &s;hall be taken up to meete Chri&s;t,</HI> 1 <HI>Cor.</HI> 11. Our bodies then being agile, we &s;hall &s;hall meete Chri&s;t in the Ayre, 1 <HI>Cor.</HI> 13.43. <HI>It is &s;owen in weakne&s;&s;e, and rai&s;ed in power.</HI></P>
<P>The fir&s;t <HI>Adams</HI> body was a naturall body,
<MILESTONE UNIT="Dos.">
<NOTE PLACE="marg">4 <HI>Subtilitatis, &s;ive &s;pi|ritualitatis.</HI></NOTE> and was to be entertained by food as our bodies to pre|&s;erve
<PB N="40" REF="35">it from corruption. The old <HI>Adams</HI> body, al|though it be entertained by food, yet cannot be pre|&s;erved from corruption. But the &s;oule of the glorified <HI>Adam</HI> enjoying God, adheres to him perfectly; there|fore the body enjoying the &s;oule, &s;hall be perfectly &s;ubject to the &s;oule, and &s;hall be participant of the &s;oules properties, &s;o farre as po&s;&s;ible it can, having the vegeta|tive and &s;en&s;itive facultie fully &s;ubject to the rea&s;onable &s;oule, <HI>Then the meate and drinke of the &s;oule &s;hall be, to doe the will of the Father. Ioh.</HI> 4.34. And to live upon <HI>that hid Manna, Rev.</HI> 2. The nature of every thing is more per|fect, the more it is &s;ubject to the forme; but then the body &s;hall be mo&s;t perfect, and therefore then mo&s;t &s;ubject to the &s;oule, 1 <HI>Cor.</HI> 15.44. <HI>It is &s;owen a naturall bo|dy, and ri&s;eth a &s;pirituall body;</HI> It is called a &s;pirituall bo|dy, not that it is turned into a Spirit, but becau&s;e it &s;hall be altogether ruled by the Spirit.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. <HI>Of the perfection of Mans Body.</HI></HEAD>
<P>MAn was created a middle, betwixt the &s;uperiour and inferior creatures.</P>
<P>There is life in Angel and Man,
<MILESTONE UNIT="Prop."> but more excellent|ly in the Angell than Man;
<MILESTONE N="1" UNIT="Illu&s;t."> &s;o there is life in man and in the Bea&s;t, but more excellently in Man than in the Bea&s;t, and in this, Man may rejoyce, that there is no creature which di&s;daines to &s;erve him; yea, <HI>The Angels are mini&s;tring &s;pirits for his good, P&s;al.</HI> 104 4. And no marvell that hee is beloved of all the&s;e, &s;eeing all of the&s;e, in &s;ome &s;ort, and every one of them, both earthly and heavenly things doe like him, be|cau&s;e hee is a middle in which both agree; and as
<PB N="41" REF="35">the Iewes &s;aid, 2 <HI>Sam.</HI> 19.43. <HI>Have wee not all a part in David the King?</HI> So all the creatures &s;ay, <HI>Have we not all a part in Man?</HI>
<MILESTONE N="2" UNIT="Illu&s;t."> </P>
<P>There are three worlds, and man is the fourth. Fir&s;t,
<NOTE PLACE="marg">Quadruplex mundus, elementaris, caele&s;tis &s;u|permundanus, &amp; mi|croco&s;<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">us.</NOTE> the elementary world. Secondly, the cele&s;tiall world. Thirdly, the angelicall or &s;upercele&s;tiall. Fourthly, the little world, Man. And tho&s;e things which are found in the inferior worlds, are likewi&s;e found in the &s;uperi|or; we have here below the elementary fire, here it is, <HI>ignis urens,</HI> burning fire: This &s;ame fire is in the heavens, and there it is <HI>ignis fovens &amp; vivificans,</HI> it quickeneth and nouri&s;heth all things. There is fire above in the ce|le&s;tiall &s;pirits, and there it is, <HI>ignis ardens &amp; amor Sera|phicus,</HI> burning in love; Man the fourth world hath all the&s;e three &s;orts of fire in him. Fir&s;t, the elementary fire, in the compo&s;ition of his body of the foure ele|ments. Secondly, the cele&s;tiall fire, the influence of the Planets in him. Thirdly, the &s;upercele&s;tiall fire, the love of God heating and burning within him, <HI>Luk</HI> 24. <HI>Did not our hearts burne within us.</HI></P>
<P>God hath joyned all things in the world, <HI>per media,</HI>
<MILESTONE N="3" UNIT="Illu&s;t."> by middles; as fir&s;t, he coupled the <HI>earth</HI> and the <HI>water</HI> by <HI>&s;lime;</HI> &s;o the <HI>ayre</HI> and the <HI>water</HI> by <HI>vapours;</HI> the <HI>ex|halations</HI> are a middle betwixt the <HI>ayre</HI> and the <HI>fire; ar|gilla,</HI> or <HI>marle,</HI> a middle betwixt <HI>&s;lime</HI> and <HI>&s;tones;</HI> So the <HI>christall</HI> betwixt <HI>water</HI> and the <HI>diamond; Mercu|ry</HI> or <HI>Quick&s;ilver,</HI> betwixt <HI>water</HI> and <HI>metals; Pyr|rhites</HI> the <HI>fire&s;tone</HI> or <HI>marca&s;ie,</HI> betwixt <HI>&s;tones</HI> and <HI>metals;</HI> the <HI>corall</HI> betwixt <HI>roots</HI> and <HI>&s;tones,</HI> which hath both a roote and branches; <HI>Zoophita,</HI> or plants re&s;embling living creatures (as the <HI>Mandrake</HI> re|&s;embling a man, the hearbe called the <HI>&s;cythyan lamb<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> ;</HI> re&s;embling a lambe) or a middle betwixt <HI>animals</HI> and <HI>plants;</HI> So <HI>amphibia;</HI> as the Seale and &s;uch) betwixt the <HI>bea&s;ts</HI> living on earth, and in the Sea;
<PB N="42" REF="36">&s;o <HI>Struthiocamelus,</HI> the <HI>O&s;trich</HI> betwixt <HI>fowles</HI> and <HI>bea&s;ts;</HI> So the <HI>fleeing fi&s;hes</HI> are a middle, betwixt the <HI>fowles</HI> and the <HI>fi&s;hes;</HI> the <HI>batt</HI> betwixt <HI>creeping things</HI> and the <HI>fowles;</HI> the <HI>hermaphrodite</HI> betwixt <HI>man</HI> and <HI>woman;</HI> the <HI>Ape</HI> betwixt a <HI>man</HI> and a <HI>bea&s;t,</HI> and man betwixt the <HI>bea&s;t</HI> and <HI>Angels.</HI></P>
<P>A collation betwixt the child in his mothers belly,
<NOTE PLACE="marg">A collation of man be|tween the three &s;tates of his life.</NOTE> and when he lives here after he is borne, and when he lived under the ceremoniall Law.</P>
<P>In the mothers belly,
<MILESTONE N="1"> the fir&s;t &s;eaven dayes it is &s;eede onely, and then there is feare onely of effluctions, but if the mother retaine the &s;eede the fir&s;t &s;even dayes then there is hope that it will be <HI>embryo,</HI> this an im|perfect child in the mothers belly; after the &s;eventh day till the fortieth day, then there is danger that &s;he is ab|hort; if &s;hee part not with this before the fortieth day, then it is <HI>faetus vivens</HI> a living child, till the birth.</P>
<P>When the child is borne,
<MILESTONE N="2"> if hee live till the &s;eventh yeare, then there is hope that he &s;hall be lively, and if he live till the fortieth yeare, that then he u&s;ually comes to his perfection and wi&s;edome.</P>
<P>An&s;werable to the&s;e under the ceremoniall law,
<MILESTONE N="3"> were the children pa&s;&s;ing the fir&s;t &s;even dayes, who were cir|cumci&s;ed the eight, and the fortieth day were to be pre|&s;ented before the Lord. <HI>Levit.</HI> 12.6.</P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. <HI>Of the &s;oule of Man.</HI></HEAD>
<P>THe &s;oule of man is an immortall &s;ub&s;tance.
<MILESTONE UNIT="Prop."> </P>
<P>The oppo&s;ition betwixt the life of the bea&s;t and the &s;oule of man,
<MILESTONE N="1" UNIT="Illu&s;t.">
<NOTE PLACE="marg">That the lives of bea&s;ts are mortall.</NOTE> &s;heweth that the &s;oule of man is immortall. Fir&s;t, the life of the bea&s;t is mortall, and peri&s;heth with the body,
<MILESTONE N="1" UNIT="Rea&s;on."> becau&s;e there is no
<PB N="43" REF="36">operation in the &s;en&s;itive facultie without the organs of the body, but in the bea&s;t there is no operation found above the &s;en&s;itive faculty, for they neither under&s;tand nor rea&s;on, <HI>P&s;al</HI> 32.9. <HI>Be not like the hor&s;e or mule, in whom there is neither understanding nor rea&s;on.</HI> That the bea&s;ts neither can under&s;tand nor rea&s;on, it is manife&s;t thus, becau&s;e all bea&s;ts and fowles of the &s;ame kinde worke alwayes alike, (being moved onely by nature, and not by art) as all the Swallowes make their ne&s;ts a|like, and all the Spiders weave their webs alike; there|fore the bea&s;t can worke nothing without the organs of the body: whereupon it followeth, that when the body of the bea&s;t peri&s;heth, the life peri&s;heth al&s;o.</P>
<P>In every thing which may attaine to any perfection,
<MILESTONE N="2" UNIT="Rea&s;on."> there is found a naturall de&s;ire to that perfection: that is good which every thing de&s;ireth; but every thing de&s;ireth the owne proper goodne&s;&s;e; in bea&s;ts there is no de&s;ire found, but in their pre&s;ervation of their kinde by generation; they have this de&s;ire <HI>hic &amp; nunc</HI> at this time, and in this place; but their de&s;ire reacheth not to perpetuitie, for the bea&s;t is not capable of perpetuitie, therefore the life of the bea&s;t is mortall.</P>
<P>Delights perfect the operation,
<MILESTONE N="3" UNIT="Rea&s;on."> and as &s;awces give a good reli&s;h to the meate, &s;o are delights to our workes: when any thing hath attained the owne proper end, it breeds delight: but all the delight in bea&s;ts, is onely for the pre&s;ervation of their bodies; for they delight not in &s;ounds, &s;mels, or in colours; but &s;o farre, as they &s;erve onely to &s;tirre up their appetite to meate or to provoke them to lu&s;t, as when the Elephant beholds red colours, it moves him not to fight, but &s;tirres him up to lu&s;t; and being thus enflamed he fights, but &s;imply his lu&s;t is &s;tirred up by it; therefore the bea&s;ts have no delight but in bodily and &s;en&s;uall things, and doe nothing but by the body: therefore, <HI>Levit.</HI> 17.11.
<PB N="44" REF="37"><HI>The life of the bea&s;t is &s;aid to be in the bloud,</HI> which is not to be found &s;o in the &s;oule of man.</P>
<P>If the &s;en&s;e received things without a bodily organ,
<MILESTONE N="4" UNIT="Rea&s;on."> then any of the &s;en&s;es &s;hould receive in them both co|lours, &s;ounds &s;mels, and ta&s;tes, becau&s;e an immortall &s;ub&s;tance doth apprehend all the formes alike; as wee &s;ee in the under&s;tanding u&s;ing no bodily organ, it under|&s;tands all &s;en&s;ible things alike. Therefore the &s;en&s;itive facultie is &s;till bound to the organs of the body.</P>
<P>The &s;en&s;e is corrupted by a vehement object, as the &s;ight is dazled,
<MILESTONE N="5" UNIT="Rea&s;on."> and the eares are dulled, by too vehe|ment objects of &s;eeing and hearing: but the under&s;tan|ding, the more it apprehends, the more it is perfected; becau&s;e it u&s;eth no bodily organ as the &s;en&s;e doth.</P>
<P><HI>Object.</HI> But it may be objected again&s;t this out of <HI>Act.</HI> 26.24. <HI>Too much learning hath made thee madde;</HI> then it may &s;eeme that the under&s;tanding is dulled by lear|ning, and not perfected.</P>
<P><HI>An&s;w.</HI> when a man becomes madde through lear|ning, it is not the under&s;tanding &s;imply that is madde, but the di&s;traction is in the &s;en&s;itive part ari&s;ing from the ill con&s;titution of the body.</P>
<P>The &s;oules of bea&s;ts are mortall,
<MILESTONE UNIT="Con&s;equence."> therefore <HI>Plato</HI> and <HI>Pythagoras</HI> erred, who held that they were immor|tall.</P>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. VII. <HI>Of the Immortalitie of the Soule.</HI></HEAD>
<P>THat the Soule of man is immortall,
<MILESTONE N="1" UNIT="Rea&s;on."> it is proved by the&s;e rea&s;ons.</P>
<P>Fir&s;t, the Soule when it under&s;tandeth any thing,
<PB N="45" REF="37">it ab&s;tracts from the things which it under&s;tands, all quantity, qualitie, place and time, changing it into a more immateriall and intelligible nature; which is uni|ver&s;alitie, and lo&s;eth the particular and individuall na|ture: as our &s;tomackes when they receive meate; change and alter the outward accidents of the nou|ri&s;hment to the owne nature, whereby it becomes fle&s;h and bloud. So the Soule when it conceiveth of a thing, it &s;eparateth all the&s;e dregges of particular circum&s;tan|ces from the body, and conceives it univer&s;ally in the minde. When a man looketh upon a hor&s;e, hee &s;eeth him of &s;uch quantitie, of &s;uch a colour, and in &s;uch a place; but when hee is conceived in the minde, then it is an univer&s;all notion agreeing to all hor&s;es. As the thing conceived in the minde is not vi&s;ible, be|cau&s;e it hath no colours, it is not audible, becau&s;e it hath no &s;ound, it hath no quantitie, as bigge or lit|tle: So the &s;oule it &s;elfe mu&s;t be of this nature, with|out all the&s;e; quantity, quality, time, and place; and therefore cannot be corruptible.</P>
<P>If the Soule were mortall, then it &s;hould follow,
<MILESTONE N="2" UNIT="Rea&s;on."> that the naturall de&s;ires &s;hould be fru&s;trate, but the naturall de&s;ires (which are not &s;infull in the Soule) cannot be fru&s;trate, <HI>Naturanihil facit fru&s;tra, Nature doth nothing in vaine;</HI> it &s;hould be in vaine, if there were not &s;ome|thing to content it, which being not found upon earth, mu&s;t be &s;ought for in heaven; therefore the &s;oule is im|mortall. A &s;infull de&s;ire cannot be fulfilled: as if one &s;hould de&s;ire to be an Angell; but naturall de&s;ires, (as the de&s;ire to be happy and to be free of mi&s;ery) can|not be fulfilled in this life; therefore it mu&s;t be fulfilled in the life to come: naturally every man de&s;ires to have a being after his body is di&s;&s;olved; hence is that de&s;ire which men have to leave a good name behind them, and &s;o the de&s;ire that they have that their po&s;terity be
<PB N="46" REF="38">well, and that their friends agree, and &s;uch: and from this natural de&s;ire, come the&s;e ambitious de&s;ires in men who are de&s;irous to erect monuments and &s;epulchers after their death, and, <HI>to call their lands after their name, P&s;al.</HI> 49.12. So <HI>Ab&s;olon</HI> for a memoriall of him&s;elfe, &s;et up a pillar in the Kings dale, 2 <HI>Sam.</HI> 18.18. And the poore&s;t trade&s;man hath his de&s;ire when he can reach no higher, hee will have a &s;tone laid upon him, whith his marke and name upon it; this very ambitious de&s;ire in man is a te&s;timony in his minde that hee acknowledgeth the immortalitie of the Soule.</P>
<P><HI>Que&s;t.
<NOTE PLACE="marg"><HI>Di&s;t.</HI> 44.9 2.</NOTE> Scotus</HI> moves the que&s;tion here, how &s;hall wee know that the&s;e naturall de&s;ires are agreeable to rea&s;on, and that they mu&s;t be fulfilled becau&s;e they are naturall.</P>
<P><HI>An&s;w.</HI> He an&s;wers, that this de&s;ire of the immorta|litie of the Soule is naturall, becau&s;e 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 &s;eparate, &s;o that this de&s;ire cannot be a &s;infull de&s;ire, becau&s;e it is from the God of nature. Things without life &s;eeke their pre&s;ervation, <HI>&s;ecundum numerum,</HI> in their owne particular being, and re&s;i&s;t tho&s;e things which labour to di&s;&s;olve them; bea&s;ts againe de&s;ire the con|tinuance of their kinde <HI>ut nunc,</HI> onely for the pre&s;ent, they de&s;ire not the continuance of their kinde perpetu|ally; but man naturally de&s;ireth <HI>e&s;&s;e ab&s;olutum &s;uum,</HI> his perpetuall being, included within no bounds.</P>
<P>The Soule is no bodily thing,
<MILESTONE N="3" UNIT="Rea&s;on."> therefore it is not cor|ruptible; if it be a body, it mu&s;t be finite, and con&s;equent|ly cannot have an infinite power; but the power of the Soule is in a manner infinite in under&s;tanding, compre|hending not onely &s;ingular things, but the kindes of all things, and univer&s;alitie; therefore the under|&s;tanding
<PB N="47" REF="38">&s;tanding cannot be a Body, and con&s;equently mor|tall.</P>
<P><HI>Object.</HI> But it may &s;eeme, 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.</P>
<P><HI>An&s;w.</HI> The fire may con&s;ume &s;ingular things, by ad|ding continuall fewell to it; it cannot <HI>con&s;umere &s;pecies rerum,</HI> the kinds of things. But this is the perfection of the under&s;tanding, that it conceiveth not onely &s;in|gular things, but al&s;o all kinds of things, and univer|&s;all things, (that in a manner are infinite) and &s;o where the under&s;tanding receiveth the&s;e things, it is not cor|rupted by them, neither corrupts them, but is perfected by them.</P>
<P>Every corruptible thing is &s;ubject to time and moti|on;
<MILESTONE N="4" UNIT="Rea&s;on."> but the Soule is neither &s;ubject to time nor mo|tion; therefore the Soule is not corruptible: that the Soule is not &s;ubject to motion, it is cleared thus; motion hindereth the Soule to attaine to the owne perfection, the &s;oule being free from motion and perturbation is mo&s;t perfect, and then it is mo&s;t fit to under&s;tand things; as the water the more cleare it is, it receives the &s;imili|tude of the face more clearely. Therefore it was that <HI>Eli&s;ha</HI> when he was to receive the illumination of pro|phecie, he called for a Min&s;trell, 2 <HI>King.</HI> 3.14. to play &s;ad mu&s;icke to &s;ettle his affections.</P>
<P>The&s;e things that are true,
<MILESTONE N="5" UNIT="Rea&s;on."> have no neede of a lye to further them; but to u&s;e the immortalitie of the Soule as a middle to further us, to the duties which wee are bound to doe, were to u&s;e 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 re&s;training of plea&s;ures, which a man could not doe if hee had not hope of immortalitie, in which
<PB N="48" REF="39">he findeth the recompence of his lo&s;&s;es. This per&s;wa|&s;ion of immortalitie, made the heathen undergo death for the &s;afetie of their countrey; and if our la&s;t end were onely in this life, then all that we doe &s;hould be for this la&s;t end, to ayme at it, to procure it, and never to cro&s;&s;e it: it were great madne&s;&s;e in men, to undergoe &s;o many hard things as they doe, if they had not a per|&s;wa&s;ion in their hearts of this immortalitie, if we hope onely in this life, <HI>Then of all men wee are mo&s;t mi&s;erable,</HI> 1 <HI>Cor.</HI> 15. and if the Soule were not immortall, Chri&s;t would never have commended him, who hated his owne Soule in this world, that he may gaine it in the life to come. <HI>Marke</HI> 8.35.</P>
<P>The Soule is immortall becau&s;e God is ju&s;t;
<MILESTONE N="6" UNIT="Rea&s;on."> for God being the Iudge of all, <HI>Gen.</HI> 18.23. it behooveth him to puni&s;h the wicked, and to reward the ju&s;t; but if God did not this in another life, he &s;hould never doe it; for in this life, <HI>the wicked flouri&s;h, aad the ju&s;t are afflicted, P&s;al.</HI> 37. therefore as God is ju&s;t, there remaines ano|ther life; wherein the &s;oules of the godly are rewarded for wel-doing: the Prophet &s;aith, <HI>Ier.</HI> 12. concerning every mans reward, <HI>O Lord thou art just when I plead with thee, yet let me talke with thee of thy judgements, why doth the way of the wicked pro&s;per, and why goeth it well with them that doe wickedly.</HI> To the which objection he an&s;wereth; (that he may defend the ju&s;tice of God) <HI>Gather them together as a flocke to the &s;acrifice;</HI> whereby hee &s;ignifieth that after this life, they &s;hall &s;marte in the life to come, how&s;oever they have e&s;caped in this life. So Chri&s;t in the parable, <HI>Luk</HI> 16. bringeth in <HI>Abraham</HI> defending the ju&s;tice of God again&s;t the <HI>rich glutton, Matth.
<MILESTONE N="7" UNIT="Rea&s;on."> Chap.</HI> 22. <HI>Ver&s;.</HI> 32.33. <HI>God is the God of the li|ving and not the God of the dead.</HI> As Chri&s;ts proves out of this place, the re&s;urrection of the body; &s;o hence is clearely proved the immortalitie of the
<PB N="49" REF="39">Soule: for when God makes a covenant with his owne, it is a perpetuall covenant, therefore it is called a cove|nant of &s;alt, to note the perpetuity of it, <HI>Num.</HI> 18.19. If the&s;e with whom God makes his covenant exi&s;te not, then the covenant mu&s;t of nece&s;&s;ity cea&s;e; but the co|venant of God indures for ever; therefore the&s;e with whom he makes the covenant mu&s;t live for ever. God calling him&s;elfe the God of the Patriarches after their death, <HI>Exod.</HI> 3.6. then the &s;oules mu&s;t be immortall af|ter the &s;eparation from the body.</P>
<P>It is &s;aid of <HI>Io&s;ias,</HI> although he was &s;laine in the battle,
<MILESTONE N="8" UNIT="Rea&s;on."> yet, <HI>Hee was gathered in peace to his fathers,</HI> then hee mu&s;t be gathered to the &s;pirits of his fathers who enjoy peace, for he was not gathered in peace in his body; <HI>For hee was &s;laine,</HI> 2 <HI>Chron.</HI> 35. it is &s;aid of <HI>Abraham</HI> onely that he was gathered to the body of <HI>Sarah, Gen.</HI> 25.10. but of the re&s;t &s;imply it is &s;aid, they were gathered to their fathers; that is, their Soules <HI>were bound up in the bundle of life,</HI> 2 <HI>Sam.</HI> 25.29. Which being well marked, is a good argument for the &s;oules immortality, and that it was knowne un|der the old Te&s;tament; by <HI>the fathers</HI> here, are meant, <HI>the &s;pirits of the ju&s;t men made perfect, Heb.</HI> 12.23.</P>
<P>The heathen mo&s;t of them were per&s;waded of the immortalitie of the Soule. <HI>Cicero</HI> cited out of <HI>Socrates,</HI>
<MILESTONE N="9" UNIT="Rea&s;on.">
<NOTE PLACE="marg"><HI>Que&s;t.</HI> 1. <HI>Tu&s;c.</HI></NOTE> that the Swanne was dedicated to <HI>Apollo,</HI> becau&s;e &s;hee &s;ang &s;weetly before her death, like the children of God, who &s;ing &s;weetly before they dye; being per&s;waded of this immortality, die plea&s;antly, &s;inging their la&s;t mo&s;t joyfull &s;ong. And the <HI>Romans</HI> when their great men died, and when their bodies were burnt to a&s;hes, they cau&s;ed an Eagle flee and mount on high, to &s;igni|fie that the &s;oule was immortall, and peri&s;hed not with the body.</P>
<PB N="50" REF="40">
<P><HI>Object.</HI> If the &s;oule be immortall, how is it &s;aid to die:</P>
<P><HI>An&s;w.</HI> The &s;oule of man hath a twofold life, one <HI>ab|&s;olute,</HI> another <HI>relative.</HI> The <HI>ab&s;olute</HI> or <HI>e&s;&s;entiall</HI> life of the &s;oule is never loo&s;ed,
<NOTE PLACE="marg"><HI>Duplex vita, ab&s;oluta &amp;</HI> <GAP DESC="foreign"> <HI>&s;eu relativa.</HI></NOTE> for the e&s;&s;ence of the &s;oule is <HI>Metaphy&s;icall,</HI> having a beginning but no end, having no corruption within it; the &s;econd &s;ort of life which the &s;oule hath is <HI>relative,</HI> having relation to God, and getting grace from him, this life may be lo&s;t, for it is not of the e&s;&s;ence of the &s;oule; this la&s;t &s;ort of life in the &s;oule, which to us is <HI>relative,</HI> to Chri&s;t is <HI>per&s;onall</HI> and cannot bee lo&s;t. Some perhaps may thinke that this di&s;tinction may be more &s;hortly expre&s;&s;ed, and more plainely by the life of nature, and the life of grace: but they are mi&s;taken, for both the&s;e &s;orts of lives, as well <HI>e&s;&s;entiall</HI> as <HI>relative,</HI> were naturall to <HI>Adam</HI> before his fall.</P>
<P>Our &s;oules are immortall &s;ub&s;tances,
<MILESTONE UNIT="Con&s;equence."> as the <HI>Chal|deans</HI> &s;ay, <HI>in eodem cretere temperatas e&s;&s;e animas no&s;tras cum coele&s;tibus, our &s;oules are tempered in the &s;ame mortar with the heavenly &s;pirits;</HI> therefore wee &s;hould be their &s;ervants, neither &s;hould wee mea&s;ure our condition by our weake bodies; but remember that we have &s;pirits onely &s;ubject to him, <HI>who is the Lord of our Spirits, Revel.</HI> 22.6.</P>
<P>The &s;oule is immortall;
<NOTE PLACE="marg">A collation betwixt the fir&s;t <HI>Adam,</HI> and old <HI>Adam.</HI></NOTE> the <HI>Sadduces</HI> held, that <HI>the Soule was mortall, Act.</HI> 23.8. and they &s;ayd, <HI>Let us eate, let us drinke, to morrow we &s;hall die;</HI> and the Apo|&s;tle, 1 <HI>Cor.</HI> 18, 23. hath it in the pre&s;ent ten&s;e, <HI>morimur, we die,</HI> to note the bea&s;tline&s;&s;e of the&s;e wretches, who thought they &s;hould be quite extingui&s;hed, both in &s;oule and body pre&s;ently, like bea&s;ts knockt on the head, and if any man aske them, why then &s;tudy you to keepe the Commandements of God, &s;eeing yee be|leeve not the immortality of the Soule? they an&s;we|red, that it might goe well with them in this life; but men
<PB N="51" REF="40">now, who profe&s;&s;e the immortality of the &s;oule, yet &s;tudy not to keepe Gods Commandements, that it may goe well with them in the life to come. <HI>Augu&s;tine</HI> pro|fe&s;&s;ed, if he were per&s;waded, that the &s;oule were mor|tall, then of all &s;ects hee would make choy&s;e to bee an <HI>Epicurean.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII. <HI>Of the conjunction of the Soule with the Body.</HI></HEAD>
<P>THe Soule is joyned to the Body immediatly.
<MILESTONE UNIT="Prop."> </P>
<P>The forme is joyned to the matter without any middle, but the Soule is the forme to the Body:
<MILESTONE N="1" UNIT="Illu&s;t."> therefore the Soule is joyned to the Body without any middle.</P>
<P>The Soule is joyned to the body;
<MILESTONE UNIT="Con&s;equence."> hence wee may gather that there are intellectuall Spirits or Angels which have no bodies; for if two things be joyned to|gether, the one perfect, the other more imperfect; if the more imperfect be found alone, much more is the more perfect: wee &s;ee that there are bodies without &s;pirits;
<NOTE PLACE="marg">Duplex in&s;eparabilitas, logica &amp; phy&s;ica.</NOTE> therefore there mu&s;t be &s;pirits without bodies. Second|ly, tho&s;e things that are in&s;eparable, the one cannot bee found without the other,
<NOTE PLACE="marg">In&s;eparabile logicum quod cogitatione pote&s;t &s;eparari tantum ut ri|fibil it as in homine. In|&s;eparabi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e phy&s;icum cum unum non dependeat ab alio nece&s;&s;ario ut <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> gre|do in corvo.</NOTE> but tho&s;e things that are ac|cidentally joyned together, the one may bee found without the other, as whitene&s;&s;e and &s;weetene&s;&s;e are but accidentally found in Sugar, for whitene&s;&s;e may be found, where there is no &s;weetnes; as in Snow; &s;o &s;weet|ne&s;&s;e may be found where there is no whitene&s;&s;e, as in a Figge: therefore &s;weetne&s;&s;e and whitene&s;&s;e are but ac|cidentally joyned together in the Sugar; &s;o the body &amp; the Spirit are but accidentally joyned together; there|fore
<PB N="52" REF="41">there are &s;pirits that &s;ub&s;i&s;t by them&s;elves without bodies.</P>
<P><HI>Object.</HI> But how is the Soule joyned accidentally to the body, &s;eeing the &s;oule is the e&s;&s;entiall forme to the body which animates it?</P>
<P><HI>An&s;w.</HI> The &s;oule, as the &s;oule, is the e&s;&s;entiall forme to the body, and &s;o it is in&s;eparable, but the Soule as it is an intellectuall Spirit is accidentally joyned to the bo|by, and may be &s;eparate from it.</P>
<P><HI>Object.</HI> But it might &s;eeme that the Apo&s;tle puts the Spirit betwixt the &s;oule and body, as a middle to joyne them together, therefore the &s;oule and body are not joyned immediatly. 1 <HI>The&s;&s;.</HI> 5.23. He prayes, <HI>that God would &s;anctifie them in their Spirits, Soule, and Bodies.</HI></P>
<P><HI>An&s;w.</HI> By the <HI>Spirit</HI> is not meant here a third thing, which joynes the &s;oule and body together; but by the <HI>Spirit</HI> hee meanes the gift of &s;anctification, which is through the whole man both in Soule and body oppo|&s;ite to the <HI>Old man, Rom.</HI> 7.</P>
<P>The &s;oule is joyned immediately to the body,
<MILESTONE UNIT="Con&s;eq."> there|fore <HI>Averrois</HI> erred, who held that the phanta&s;ies or imaginations were a middle to joyne the &s;oule and the body together. So the&s;e who held that the &s;oule was joyned to the Body, by corporall Spirits: and &s;o the&s;e who held that they were joyned together by light.</P>
<P>The &s;oule being one, yet hath three di&s;tinct <HI>Faculties,</HI> the <HI>Vegetative,
<MILESTONE UNIT="Prop."> Sen&s;itive,</HI> and <HI>Rea&s;onable faculties.</HI></P>
<P>In the conception the <HI>Vegetative</HI> and <HI>Sen&s;itive facul|ties</HI> are vertually in the &s;eede,
<MILESTONE UNIT="Illu&s;t."> untill the fortieth day, and after the fortieth day the rea&s;onable &s;oule is infu&s;ed,
<NOTE PLACE="marg">Anima vegetativa &amp; &s;en&s;itiva, e&s;t virtus&s;emi nis, praeparans materiam ad recipiendem formam intellectualem.</NOTE> they give place, and it animates the body. <HI>Exod.</HI> 21.22. <HI>If two &s;trive together, if one of them &s;trike a woman with child, that &s;he part with her child, and there bee no hurt, neither to the mother nor to the child, then the &s;triker
<PB N="53" REF="41">&s;hall not die; but if there follow death of either of them, then the &s;triker &s;hall die.</HI> If &s;hee part with the child before it bee quicke in her belly, then &s;hee &s;hall not die; but if it bee a quicke child, and &s;hee part with it, then hee &s;hall die. <HI>Phy&s;itians</HI> and <HI>Canonists</HI> hold, that before the forty dayes it is not a living child; it is then called <HI>Golem, P&s;al.</HI> 139. <HI>ver&s;.</HI> 16. <HI>Ma&s;&s;a rudis, corpus imper|fectum</HI> before the members bee fa&s;hioned in it; The <HI>&s;eventie</HI> reade the&s;e words, <HI>Exod.</HI> 21. <HI>ver&s;e.</HI> 22. <GAP DESC="foreign">, <HI>Non &s;ignatum;</HI> which they referre to the imperfect child when the woman abhorts, and the <HI>Ra|bins</HI> call it <HI>A&s;iman,</HI> which word they borrowed from the <HI>Greekes,</HI> as money not &s;ealed or &s;tamped; therefore the Law &s;aith, <HI>Si exierint jelad&eacute;bha, nati ejus, her &s;onnes</HI> the Law then meaneth of a perfect and a formed infant, when a re&s;onable &s;oule quickens it; Why &s;hould one give life for life, when as yet the life is not perfect? <HI>Adams</HI> body perfectly fa&s;hioned, &s;aith <HI>Augu&s;tine,</HI> received life and not before. So infants bodies perfectly fa&s;hioned receive the rea&s;onable &s;oule.</P>
<P>The &s;oule is joyned to the body to make up one per&s;on.
<MILESTONE UNIT="Prop."> </P>
<P>The &s;oule is not in the body,
<MILESTONE UNIT="Illu&s;t."> as a man dwelling in his hou&s;e, or a Sayler in the &s;hippe; for a hou&s;e will &s;tand without the man, but the body decayeth without the &s;oule; &s;hee is not in the body as the Spider in her web, as <HI>Chalcidius</HI> held, determinate to one part of the body, and from thence giving vertue and influence to the whole body; as the &s;pider dwelling in the middle of her Cob-web, feeles the lea&s;t touch in the webbe, either within or without. Neither dwels the &s;oule in the body as water into a ve&s;&s;ell; or as one liquor into another: or as the heate in the fire; but as the morning light im|parts the beames here and there, and in an in&s;tant doth unite her &s;elfe to the tran&s;parent ayre, in all and every part thereof, &s;till re&s;ting whole when the ayre is divi|ded,
<PB N="54" REF="42">abiding pure when the ayre is corrupted. So the &s;oule filleth the body, beeing all in all, and all in every part; and as the Sunne bringeth light from a|bove, although we behold it in the ayre; &s;o the &s;oule &s;prings from eternall light, although &s;hee &s;hew her powers in the body; and as the Sunne in diver&s;e places worketh diver&s;e effects, here Harve&s;t, there Spring; here Evening, there Morning: &s;o doth the &s;oule in our little world worke diver&s;ely, upon diver&s;e objects, here &s;hee attracts, there &s;hee decocts, here &s;hee quic|kens, there &s;hee makes to grow; the light &s;hines by it &s;elfe, without the ayre, but not the ayre without the light: &s;o the &s;oule lives by it &s;elfe, but the body cannot live without the &s;oule. But as in all compari&s;ons there is &s;ome di&s;&s;imilitude, &s;o it is here; for the light is but a qualitie, but the Soule is a &s;ub&s;tance, the light comes from the &s;ub&s;tance of the Sunne, but the Soule is not of the E&s;&s;ence of God. This conjunction betwixt the &s;oule and the body is &s;o neere, that it makes up one Per&s;on, and this is the rea&s;on, why <HI>the &s;oules long for the bodies. Revel.</HI> 6.10. <HI>to bee joyned againe to them in the re&s;urrection.</HI></P>
<P>The &s;oule was joyned to the body to make up one Per&s;on,
<MILESTONE UNIT="Con&s;equence."> and to dwell perpetually in the body, but &s;ince the fall, the &s;oule is from home in the body, <HI>and ab&s;ent from the Lord,</HI>
<MILESTONE UNIT="Prop."> 2. <HI>Cor.</HI> 6.</P>
<P>The Soule is appointed onely to animate one Bo|dy.
<MILESTONE UNIT="Illu&s;t."> </P>
<P>The body of a flee mu&s;t onely have the life of a flee in it,
<NOTE PLACE="marg">Anima non e&s;t unibilis omni corpori&s;ed orga|nino, &amp; naturall ad &s;u&s;|ceptionem corporis apto.</NOTE> the Soule of a man cannot animate the body of an o|ther Man, or an Elephant, <HI>Materiae individuales eju&s;dem &s;peciei &s;unt ita determinatae; ut nullam aliam formam e|ju&s;dem &s;peciei recipere po&s;&s;unt,</HI> that is, <HI>Every body of that &s;ame kinde is &s;o determinate, that it cannot receive any other forme of the &s;ame kind, but the owne.</HI></P>
<PB N="55" REF="42">
<P>The &s;oule can animate no body but the owne body of it:
<MILESTONE UNIT="Con&s;equence."> therefore they erre who thinke that the Soule of Man may enter into the body of a bea&s;t and animate it, 2. The <HI>Pythagareans</HI> and the <HI>Iewes</HI> erre, who held that the &s;oules went from one body to another. <HI>Marke</HI> 6.16.</P>
<P>The &s;oule was placed in the body,
<MILESTONE UNIT="Prop."> to animate and to rule it.</P>
<P>There are two things required in a forme. Fir&s;t,
<MILESTONE N="1" UNIT="Illu&s;t."> that it give a being to the matter. Secondly, that the forme and matter make up one thing; &s;o doth the Soule of man give being to the body, and makes up one Per&s;on with the body.</P>
<P><HI>Object.</HI> But &s;eeing the &s;oule is a &s;pirituall thing, and the body corporall of two different natures, how can they make up one per&s;on?</P>
<P><HI>An&s;w.</HI> 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 &s;oule of man joyned with his body makes a more &s;tricter conjunction then the life of the bea&s;t joyned with his body. But if the body were of the &s;ame nature with the &s;oule, it &s;hould not make up one per&s;on, as the life of the bea&s;t joyned with the body makes not up one Per&s;on, becau&s;e of the ba&s;e|ne&s;&s;e of the forme which is onely drawne out of the mat|ter.</P>
<P>Wee beleeve that Chri&s;t tooke upon him the nature of Man, and therefore a &s;oule:
<MILESTONE N="2" UNIT="Illu&s;t."> which would not follow, if the &s;oule were not an e&s;&s;entiall part of man, but onely a ruler of the body. Chri&s;ts Divi|nity might have ruled his humanity; But <HI>Apollinaris</HI> was condemned for taking away of Chri&s;ts Soule, and putting onely his Divinity in place of a &s;oule to rule the body.</P>
<P>There are &s;ome formes which rule onely the body,
<PB N="56" REF="43">but doe not animate them, as the Angels, when they tooke bodies upon them; <HI>Angelorum operationes in cor|poribus non fuerunt vitales, Tho&s;e things which the An|gels did in the Bodies were not vitall;</HI> They ruled the bo|dies, but they informed them not; and they onely mo|ved the bodies. Secondly, there are &s;ome formes that in|forme things, but doe not rule them, as the formes of things without life. Thirdly, there are formes which in|forme and rule, as the Soule of man in the body.</P>
<P><HI>Object.</HI> It is &s;aid that the Angels did eate and drinke, <HI>Gen.</HI> 18. Therefore they have exerci&s;ed the&s;e vitall fun|ctions in the body.</P>
<P><HI>An&s;w. Theodoret</HI> an&s;wers, <HI>Metaphorice non propri&egrave; dicuntur edere:</HI>
<NOTE PLACE="marg"><HI>Ati&s;tot.</HI> 2. <HI>de anim.</HI></NOTE> They are &s;aid to eate by way of meta|phor, but not properly, becau&s;e of the manner of the true eating: and the Philo&s;opher &s;aith, that, <HI>Vox e&s;t actus animati corporis,</HI> The voyce is the act of the living crea|ture: but when a Lute giveth a &s;ound, it is but meta|phorically a voyce (&s;aith hee:) So the eating of the An|gels was but metaphorically a eating, for they eate not to dige&s;t, or to nouri&s;h their bodies.</P>
<P>In this that the Soule is joyned to the body as the forme,
<MILESTONE UNIT="Con&s;equence."> wee may admire the mervailous worke of God, for if <HI>David</HI> wondered at the mervailous fa&s;hioning of the body in his mothers wombe, <HI>P&s;al.</HI> 139. much more may wee admire the mervailous conjunction of the Soule with the body, for we may ob&s;erve that the high|e&s;t of the lowe&s;t kind, is joyned alwaies to the lowe&s;t of the highe&s;t kind, as the lowe&s;t of living creatures (which have life) is the &s;hell-fi&s;h; as the Oy&s;ter diffe|reth little from the life of the plant, is comes nearer in order to the bea&s;t then the plant doth, becau&s;e it feeles; therefore it is well &s;aid by one,
<NOTE PLACE="marg">Tho. Aquin. contragent.</NOTE> <HI>Sapientia Dei conjungit fines &s;uperiorum principijs inferiorum; the wi&s;edom of God hath conjoyned the ends of the &s;uperiour with the begin|ning
<PB N="57" REF="43">of the inferiour;</HI> as the &s;hel-fi&s;h to bee the ba&s;e&s;t a|mong&s;t the &s;en&s;itive, and more noble then the vegeta|tive. So the body of man is the mo&s;t excellent and high|e&s;t in degree of the inferiour creatures; the &s;oule (againe) of man is the lowe&s;t of intellectual Spirits; marke the~ how the&s;e two are joyned together. Therfore fitly the &s;oule of man hath beene compared by &s;ome to the horizon for as the horizon &s;eparates the upper parts of the world from the nether, to our &s;ight, and yet the &s;phere is one; &s;o doth the &s;oule &s;eparate the intellectuall &s;ub&s;tances from the earthly bodies: and yet is one with them both And as <HI>Hercules</HI> was &s;aid to be <HI>Partim apud &s;uperos, par|tim apud inferos;</HI> &s;o is the Soule, partly with the Spirits above, and partly with the bodies below.</P>
<P>The body joyned to the &s;oule,
<MILESTONE UNIT="Prop."> maketh the &s;oule a compleate &s;pirit.</P>
<P>The Angels without bodies are <HI>&s;piritus completi;</HI>
<MILESTONE UNIT="Illu&s;t."> but our &s;oules without the bodies are incompleate &s;pirits. The Angels when they a&s;&s;umed bodies, it was not to their perfection, but for their mini&s;tery, <HI>Non quibus ju|ventur, &s;ed quibus invent:</HI> Not that they were helped by the&s;e bodies, but that they might helpe us. They have a double action, one of contemplation, another of mi|ni&s;tery; for contemplation, to behold the face of God continually, <HI>Matth.</HI> 18.10. They tooke not bo|dies upon them; but onely for the mini&s;try to us; but the &s;oule of man is an incompleate Spirit, without the bodie.</P>
<P>The &s;oule was joyned to the body,
<MILESTONE UNIT="Prop."> to goe upward to God, and not to be depre&s;&s;ed by the body.</P>
<P>When water and oyle are put together,
<MILESTONE UNIT="Illu&s;t,"> the oyle be|ing more aeriall goeth above, and the water being heavie goeth under; &s;o the &s;oule being more cele&s;tiall went upward, and was not drawne by the body, when man &s;tood in innocency.</P>
<PB N="58" REF="44">
<P>The Soule hath &s;undry operations in the body.
<MILESTONE UNIT="Prop."> </P>
<P>When it groweth;
<MILESTONE UNIT="Illu&s;t."> it is called <HI>anima;</HI> when it con|templates,
<NOTE PLACE="marg">Anima e&s;t &s;implex in e&s;&s;entis &amp; multiplex in potentia.</NOTE> it is called <HI>a &s;pirit;</HI> when it &s;eeth and heareth, it is called <HI>&s;en&s;e;</HI> when it is wi&s;e, it is called <HI>animus;</HI> when it di&s;cernes, it is called <HI>rea&s;on;</HI> when it remembers, it is called <HI>memory;</HI> when it a&s;&s;ents lightly, it is called <HI>opinion:</HI> when &s;he defineth a truth by certaine principles, then it is called <HI>judgement.</HI></P>
<P>God hath wi&s;ely placed the faculties of the Soule and the Body.
<MILESTONE UNIT="Prop."> </P>
<P>Hee hath placed the <HI>intellectuall facultie</HI> in the <HI>Braine,</HI>
<MILESTONE UNIT="Illu&s;t."> as highe&s;t: the <HI>affections</HI> in the <HI>Heart,</HI> the <HI>naturall part</HI> in the <HI>Liver</HI> and <HI>Stomacke:</HI> hee hath placed the <HI>under|&s;tanding</HI> in the <HI>Head,</HI> as in the throane; in the <HI>Heart</HI> as in the chamber: but the re&s;t of the <HI>inferior faculties</HI> hee hath placed below, as it were in the Kitchen: and as it were an un&s;eemely thing for a Prince to be &s;itting in the Kitchen, and never to minde matters of e&s;tate: &s;o it is a ba&s;e thing for the &s;oule to have minde of nothing but of eating and drinking, and to choo&s;e <HI>Martha</HI> her part, but never <HI>Maries, Luke</HI> 10.42.</P>
<P>Man before his fall lived the life of God,
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> but &s;ince the fall hee lives onely the naturall life, and few live the life of grace. There is &s;o little life in the &s;hell-fi&s;h, that wee cannot tell whether they live the life of the plant or the &s;en&s;itive life. So the life of God is &s;o weake in many men, that we cannot tell whether it be the na|turall life or the &s;pirituall life which they live. <HI>Zeuzes</HI> the Painter painted grapes &s;o lively, that hee deceived the birds, and made them come fleeing to them. <HI>Deda|lus</HI> made <GAP DESC="foreign">, images mooving by them&s;elves, hee made men beleeve that they were living; but <HI>Pygma|leon</HI> made an image &s;o lively, that he fell in love with it him&s;elfe. So hypocrites which live onely the life of Nature, they will &s;o counterfeit the actions of the faith|full,
<PB N="59" REF="44">that they make men beleeve indeed that they live the life of God; and &s;ome times they deceive them&s;elves, thinking that they are living when they indeede are dead: the quickning power of the &s;oule de&s;ires one|ly <HI>being,</HI> and &s;o it re&s;ts: the &s;en&s;e would not onely <HI>bee,</HI> but al&s;o <HI>bee well:</HI> but the under&s;tanding a&s;pires above all the&s;e to eternall bli&s;&s;e: the&s;e three powers make three &s;orts of men, for &s;ome like plants doe fill their veines onely, &s;ome againe doe take their &s;en&s;es plea&s;ure like bea&s;ts onely, and &s;ome doe contemplate like An|gels: therefore the Poets in their fables doe faine, that &s;ome were turned into flowers, others into bea&s;ts, and o|thers, into gods.</P>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IIII. <HI>Of the end of Mans Creation.</HI></HEAD>
<P>MAn was created to &s;erve God.</P>
<P>A circle is more perfect than a line,
<MILESTONE UNIT="Prol."> for a cir|cle returnes backe to the point whence it began:
<MILESTONE N="1" UNIT="Illu&s;t."> but a line is more imperfect,
<NOTE PLACE="marg">Duplex e&s;t motus, rectus &amp; circularis.</NOTE> never returning to the place from whence it began. Man and Angels returne backe to God who made them, like a circle, but the bea&s;ts are like a line going &s;traite forward, never looking backe to God againe, who made them. It is true, &s;ome make the circle of a &s;mall circumference, and returne to God &s;oone after they came forth from him; others againe make it as large as the world, and run through all things, &s;eeking ble&s;&s;edne&s;&s;e, but finding none, after a large and weari&s;ome compa&s;&s;e, they returne to their maker at la&s;t, as <HI>Salomon</HI> did when he had proved all vanities. But the mo&s;t part are like the bea&s;ts, comming from God as a
<PB N="60" REF="45">&s;treight line, but never returne backe to him againe, and therefore are mi&s;erable eternally. The bea&s;ts content them&s;elves with their owne proper objects, never loo|king to God.</P>
<P>Therefore when bea&s;ts in the Scriptures are brought in pray&s;ing God,
<MILESTONE UNIT="Con&s;equence."> <HI>P&s;al</HI> 148. It is onely to &s;tirre up man that he may prai&s;e God.</P>
<P>All the creatures in &s;ome &s;ort returne to God,
<MILESTONE N="2" UNIT="Illu&s;t."> in &s;o farre as they re&s;emble him in their being, but becau&s;e God is a mo&s;t wi&s;e and under&s;tanding Spirit, it was ne|ce&s;&s;ary that a vi&s;ible Creature &s;hould bee made like to him in under&s;tanding, who &s;hould turne about againe, to prai&s;e and honour him: and not onely to bee an occa|&s;ion of his prai&s;e (as the bea&s;ts are,) but &s;hould directly prai&s;e him.</P>
<P>Man before his fall was directly carried to the right end;
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> but &s;ince the fall other vi&s;ible creatures are carri|ed to their proper ends: but man now neglecteth his proper end, wherefore hee was created, and is led for|ward by the inventions of his owne heart.</P>
<P>So much of the Soule and body of man, and their threefold e&s;tate, in Creation, Fall, and Re&s;tauration: wee come to the Image of God, by which hee comes to be participant of the nature of God.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<HEAD>CHAP. X. <HI>Of the Image of God in Man.</HI></HEAD>
<P>MAn in his Creation was made in holine&s;&s;e,
<MILESTONE UNIT="Prop."> to the <HI>Image</HI> of God, and to beare rule over the re&s;t of the vi&s;ible creatures.</P>
<P>God hath an <HI>e&s;&s;entiall Image,</HI>
<MILESTONE N="1" UNIT="Illu&s;t."> and a <HI>per&s;onall Image;</HI> his <HI>e&s;&s;entiall Image</HI> is holine&s;&s;e and righteou&s;nes, common to all the three per&s;ons; his <HI>per&s;onall Image,</HI> is Ie&s;us Chri&s;t:
<PB N="61" REF="45">When Man is &s;aid to be made to the <HI>Image</HI> of God,
<NOTE PLACE="marg">Duplex imago, e&s;&s;entia|lis, &amp; per&s;enalis.</NOTE> hee is to be under&s;tood to be made according to the <HI>e&s;&s;en|tiall Image,</HI> and not to his <HI>Per&s;onall Image:</HI> for if it were meant of his <HI>Per&s;onall Image,</HI> then as <HI>Augu&s;tine</HI> markes well, he would have &s;aid, <HI>Let us make Man to my Image and not to our Image;</HI> But Man being re&s;tored to the Image of God againe, is re&s;tored both to the e&s;&s;entiall Image, and is confirmed to the Image of his Sonne Chri&s;t Ie&s;us, <HI>Rom.</HI> 8. <HI>Tho&s;e whom he foreknew, he prede&s;ti|nated to be made like to the Image of his Sonne.</HI></P>
<P>The &s;imilitude of one thing is found in another two manner of wayes. Fir&s;t,
<MILESTONE N="2" UNIT="Illu&s;t.">
<NOTE PLACE="marg">Duplex e&s;t &s;imilitudo, &s;ecundum naturam &amp; in cognitione.</NOTE> when one thing is like to ano|ther in nature; as when the fire burnes the wood, the heate in the wood is like in e&s;&s;ence with the heate in the fire. Secondly, one thing is like to another in knowledge and under&s;tanding, as when we feele or &s;ee the fire bur|ning. Now the goodnes of God is communicated to his creatures, not onely by the giving them <HI>being,</HI> but al&s;o in giving them <HI>holy knowledge</HI> in &s;ome mea&s;ure like unto him&s;elfe, &amp; in this principally con&s;i&s;ts the image of God.</P>
<P>There is a twofold <HI>&s;imilitude;</HI> the fir&s;t is <HI>naturall,</HI>
<MILESTONE N="3" UNIT="Illu&s;t."> the &s;econd by <HI>repre&s;entation;</HI>
<NOTE PLACE="marg"><P>Duplex e&s;t &s;imilitudo, naturalis, &amp; reprae&s;en a|tiv<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</P>
<P>Duplex e&s;t &s;imilitudo naturalis perfecta aut imperfecta &s;eu analogica.</P></NOTE> the <HI>naturall &s;imilitude</HI> is when one thing is like to another by nature, as one egge is like another: and this is twofold; eyther <HI>perfect</HI> or <HI>imperfect; perfect</HI> as betwixt the&s;e things that are of the &s;ame kind, as the Sonne is the perfect Image of the Father, 2 <HI>Cor.</HI> 4.4. <HI>Imperfect</HI> is that which is &s;ome|what like in nature, &amp; by way of <HI>Analogie</HI> to that which is <HI>perfect,</HI> as created wi&s;edome in Man hath &s;ome <HI>Analogie</HI> with the increated wi&s;edome in God, <HI>Colo&s;&s;.</HI>
<NOTE PLACE="marg">Duplex &s;imilitudo, re|prae&s;entativa, objectiva, &amp; formalis.</NOTE> 3.10. A <HI>&s;imilitude</HI> by <HI>repre&s;entation,</HI> is when things are repre&s;ented to the minde, and this <HI>repre&s;entati|on</HI> is eyther <HI>objective</HI> or <HI>formall. Objective</HI> when one maketh a &s;imilitude, according to the patterne which he hath before his eyes; and this is &s;eene in artificiall
<PB N="62" REF="46">things, as when <HI>Ahaz,</HI> 2 <HI>King.</HI> 16. made an Altar, ac|cording to the patterne of the Altar which hee &s;aw at <HI>Dama&s;cus. A formall repre&s;entation</HI> of a <HI>&s;imilitude</HI> is, when the minde formes the <HI>&s;imilitude</HI> of a thing; and this kinde of <HI>&s;imilitude</HI> in the minde, is more ab&s;tractive and perfect then the former; and the <HI>objective</HI> depen|deth upon this, for every externall <HI>repre&s;entation,</HI> pro|ceeds from a formall and inward repre&s;entation in the minde, as when they made the golden Calfe, <HI>Exod.</HI> 32. Fir&s;t, they carried the <HI>formall repre&s;entation</HI> of this Calfe with them out of <HI>Egypt;</HI> and they made the <HI>objective &s;imi|litude</HI> of it in the wilderne&s;&s;e. So when <HI>Mo&s;es</HI> recei|ved the patterne of the Tabernacle from God on the mount hee kept the <HI>formall repre&s;entation</HI> of it in his minde: but when hee erected it and &s;et it up according to the patterne, <HI>Exod.</HI> 39.42. this was the <HI>objective re|pre&s;entation.</HI> Now when it is &s;ayd, <HI>that man was made according to the Image of God, Gen.</HI> 2. It is not to bee under&s;tood that hee was made according to the <HI>perfect Image</HI> of God, for Chri&s;t is onely the <HI>perfect naturall Image of the Father, Heb.</HI> 1. but he was made to his Image by way of <HI>Analogie,</HI> not expre&s;&s;ing his <HI>Image</HI> fully and naturally. Man was not made to the Image of God <HI>ob|jective,</HI> becau&s;e God had no patterne without him&s;elfe to make him by; he was made to the <HI>Image</HI> of God <HI>for|mally,</HI> when hee was made to the <HI>exemplar</HI> that was in the minde of God.</P>
<P>A <HI>&s;imilitude</HI> differeth much from an <HI>Image.</HI>
<MILESTONE UNIT="Prop."> </P>
<P>An egge is like to another egge,
<MILESTONE N="1" UNIT="Illu&s;t."> yet it is not the image of another egge; for the one is not of the other, neither can wee know in particular this egge from that egge:
<NOTE PLACE="marg"><HI>Vt aliquid fit imago rei tria requiruntur,</HI> 1. <HI>ut &s;it &s;imile,</HI> 1. <HI>ut procedat inde aut naturaliter aut artificialiter.</HI></NOTE> for that which is the <HI>Image</HI> of a thing; fir&s;t, it mu&s;t bee like it; &s;econdly, it mu&s;t bee from it, either <HI>naturally,</HI> as the reflex of the countenance in the gla&s;&s;e; or <HI>arti|ficially,</HI> as the &s;eale in the waxe from the &s;eale it &s;elfe.
<PB N="63" REF="46">When it is the image of a thing made by <HI>Art,</HI>
<NOTE PLACE="marg">3. <HI>ut illud ip&s;um ad vi|vum repre&s;entet. In imagine &s;unt exem|plar &amp; exemplatum,</HI> 2. <HI>naturaliter repre&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ntat,</HI> 3. <HI>particulariter.</HI></NOTE> it repre|&s;enteth not the thing <HI>artificially,</HI> but <HI>naturally;</HI> for the image of <HI>Cae&s;ar</HI> is not <HI>ex in&s;tituto,</HI> the image of <HI>Cae&s;ar,</HI> at the appointment or plea&s;ure of the Painter; for then any &s;igne which the Painter &s;hould make; &s;hould bee the image of <HI>Cae&s;ar;</HI> but <HI>Art</HI> mu&s;t imitate <HI>nature</HI> as neare as &s;hee can: &s;o that the image is the image in &s;o farre, as it naturally repre&s;ents. Thirdly, it mu&s;t repre|&s;ent in particular the thing it &s;elfe.</P>
<P>There are foure wayes to take up the Image of God in man. Fir&s;t, we know a man <HI>in ve&s;tigio,</HI>
<MILESTONE N="2" UNIT="Illu&s;t.">
<NOTE PLACE="marg"><HI>Quatuor modis, deum cogno&s;cimus,</HI> 1 <HI>In ve&s;ti|gio</HI> 2. <HI>in umbra,</HI> 3. <HI>in &s;pe|culo,</HI> 4. <HI>in filio.</HI></NOTE> by the print of his foote; Secondly, we know him, <HI>in umbra,</HI> by his &s;hadow; Thirdly, wee know, <HI>in &s;peculo,</HI> in a gla&s;&s;e; Fourthly, wee know him, <HI>in filio,</HI> in his Sonne. Wee know a man <HI>in ve&s;tigio,</HI> by the print of his foote, <HI>Speci|em hic cogno&s;cimus &s;ed non individuum.</HI> Wee know that a man hath beene there and not a bea&s;t, but wee know not this or that man by the print of the foote. Wee know a man, <HI>in umbra,</HI> by his &s;hadow; here we take up &s;omewhat more of man then hee did by the print of his foote, as wee know it is the &s;hadow of a man, and be&s;ides this, his qualitie how tall hee is, but wee know not in particular by the &s;hadow this or that man. The creatures they are but the &s;hadow of God, they demon&s;trate to us that there is a God, and they &s;hew to us his greatne&s;&s;e and power but no more. Wee know a man <HI>in &s;peculo,</HI> in a gla&s;&s;e, when wee &s;ee the image of his face in a gla&s;&s;e, here wee di&s;cerne and know him more particularly. Man in his fir&s;t Creation was like to this image: When wee &s;ee a mans &s;onne that is be|gotten of his Father, that is the mo&s;t lively repre&s;enta|tion of a man, when he pre&s;ents his per&s;on, manners and all, and &s;o Chri&s;t is the per&s;onall and naturall image of the Father: and man renewed, is the image of Chri&s;t.</P>
<PB N="64" REF="47" MS="y">
<P>Man was made in holine&s;&s;e to the Image of God;
<MILESTONE N="1" UNIT="Con&s;eq."> therefore the <HI>Anthropomorphitae</HI> (who thought man was made to the Image of God according to his Body,
<NOTE PLACE="marg"><HI>Epith. haere&s;.</HI> 70.</NOTE> thinking that God had had al&s;o a Body) were in a gro&s;&s;e error; for when as in the Scripture there are feete, hands, and eyes, attributed to God, it is but by way of metaphore or borrowed &s;peech; otherwayes as <HI>Theodoret</HI> marketh well, we &s;hould bee forced to a&s;|cribe a mon&s;trous body to God becau&s;e hee is &s;aid to have wings, to have pennes, <HI>P&s;al.</HI> 18. and <HI>to have &s;eaven eyes, Zach.</HI> 4.</P>
<P>The Image of God is not properly in the body but by reflex,
<MILESTONE N="2" UNIT="Con&s;eq.">
<NOTE PLACE="marg"><HI>Hieron. Olea&s;ter. in Gen.</HI> 1.</NOTE> therefore the&s;e al&s;o are mi&s;taken who thinke that God in the Creation tooke upon him the vi&s;ible &s;hape of a Man, and according to that &s;hape made Man, for man was made according to the image of God in the Soule, and not according to the &s;hape of his Body.</P>
<P>The&s;e who thinke that man was made to the image of God (that is,
<MILESTONE N="3" UNIT="Con&s;eq."> according to the humane nature of Chri&s;t which he was to a&s;&s;ume of the <HI>Virgin Mary</HI>) erre al&s;o, for God &s;aith not, <HI>Let us make man to thy Image,</HI> but, <HI>to our Image.</HI> Secondly the Sonne of God according to his humane nature, is &s;aid rather to be made according to the likene&s;&s;e of other men, <HI>Phil.</HI> 2.7. It is true that by grace <HI>the&s;e whom he foreknew he predi&s;tinate to be like the Image of his Sonne, Rom.</HI> 8.</P>
<P><HI>Adam</HI> when hee was made to the Image of God in his fir&s;t Creation,
<NOTE PLACE="marg">A collation betvvixt the innocent, old, and renu|ed <HI>Adam.</HI></NOTE> was like to the Moone in the full; Man fallen, before regeneration is like the Moone in the con|junction, altogether ob&s;cured by the Sunne, the Image of God then is defaced and blotted out in man by &s;inne: the image of God in Man re&s;tored, is like the Moone wax|ing and growing by degrees till &s;hee come to her per|fection. But as in every &s;imilitude there is &s;ome di&s;&s;imi|litude, &s;o it is here, for when the Moone is in the
<PB N="65" REF="47">conjunction &s;hee is neare&s;t to the Sunne, her light and life, and is more illuminate by his beames, than in the oppo&s;ition, although it &s;eeme not &s;o to us; and there|fore the Church is well compared in her perfection, to the Moone in her conjunction. Againe, the di&s;&s;imili|tude would be marked, becau&s;e the Moone in her ful|ne&s;&s;e is in oppo&s;ition, furthe&s;t from the Sunne; but the Church in her <HI>Plenilunio</HI> of grace, &s;hee is neare&s;t the Sunne of righteou&s;ne&s;&s;e. The Moone in her conjunction is neare&s;t to the Sunne; but the Church in her conjuncti|on being darkened by &s;inne, is farthe&s;t from her Spou&s;e the Sonne of righteou&s;ne&s;&s;e.</P>
<P><HI>The fir&s;t Adam was made a living Soule,
<NOTE PLACE="marg">A collation betwixt the Innocent and &s;e|cond <HI>Adam.</HI></NOTE> but the &s;e|cond Adam was made a quickning &s;pirit,</HI> 1 <HI>Cor.</HI> 15. that is, the <HI>fir&s;t Adam</HI> in his Creation could have begotten children to his owne image, in holine&s;&s;e and righte|ou&s;ne&s;&s;e; but could not have given them per&s;everance, and continuance in grace; but the <HI>&s;econd Adam, that quickning &s;pirit;</HI> as hee begets children to his owne image, &s;o he gives them per&s;everance in grace, that they fall not away againe.</P>
<P>Of this we may gather, if <HI>Adam</HI> had not &s;inned,
<MILESTONE UNIT="Con&s;equence."> his children might have &s;inned; for his po&s;terity by ge|neration, could have gotten nothing from him, but that which hee had him&s;elfe: but <HI>Adam</HI> had not this gift of confirmation to continue; therefore he could not pro|pagate this to his children, <HI>Effectus non pote&s;t e&s;&s;e per|fectior cau&s;a,</HI> For the effect cannot be more perfect than the cau&s;e.</P>
<P>The Image of God con&s;i&s;ted in perfect holine&s;&s;e and knowledge.
<MILESTONE UNIT="Prop."> </P>
<P>Man was not to grow in holine&s;&s;e, as he was to grow in knowledge; for hee was fully holy,
<MILESTONE UNIT="Illu&s;t."> and had all the perfection of it, which was requi&s;ite in a Man.
<NOTE PLACE="marg">A collation betwixt the innocent, &s;econd, and renewed <HI>Adam.</HI></NOTE></P>
<P>The fir&s;t, <HI>Adam</HI> was holy, <GAP DESC="foreign">, fully; but not <GAP DESC="foreign">,
<PB N="66" REF="48">hee had not the gift of confirmation in holine&s;&s;e, to make him continue to the end. Ie&s;us Chri&s;t the &s;econd <HI>Adam</HI> was holy <GAP DESC="foreign">, hee was full of grace and holine&s;&s;e, and could not fall from his holine&s;&s;e: but the renewed <HI>Adam</HI> is holy, <GAP DESC="foreign">, hee is but renewed in holine&s;&s;e in part, and through Chri&s;t hee cannot fall from his holine&s;&s;e.</P>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. XI. <HI>Of the knowledge of Adam in his first creation.</HI></HEAD>
<P>THis Image of God made <HI>Adam</HI> to have perfect knowledge both of God and his creatures.
<MILESTONE UNIT="Prop."> </P>
<P>There is a perfection in parts,
<MILESTONE N="1" UNIT="Illu&s;t."> and a perfection in de|grees: hee had all perfection in parts of knowledge be|fore his fall, but hee had not then attained to the per|fection of degrees in his knowledge, becau&s;e he was not confirmed in grace.</P>
<P>His knowledge was ob&s;cure,
<MILESTONE N="2" UNIT="Illu&s;t."> comparing it with the light which &s;hould afterward have beene revealed to him; for the&s;e principles of knowledge which he had; were both common and imperfect: if they had beene &s;ingular, they had not beene principles but conclu&s;ions; if they had beene cleare, they had not beene principles but meanes.</P>
<P>The Image of God in <HI>Adam</HI> was either inward or outward, his inward Image was either in his under|&s;tanding, will, and affections or pa&s;&s;ions. His outward Image was in his dominion over the creatures (&s;poken of in the &s;econd part.) In his under&s;tanding con&s;i&s;ted his knowledge.</P>
<P><HI>Adam</HI> had knowledge both of God, and of his crea|tures; his knowledge of God was either his inbred
<PB N="67" REF="48">knowledge which was naturall, or his acquired know|ledge, by the creature; or his revealed knowledge, ei|ther of God or of his creatures: of every one of the&s;e in order, and fir&s;t of <HI>Adams</HI> inbred knowledge.</P>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CHAP. XII. <HI>Of Adams inbred knowledge of God.</HI></HEAD>
<P>MAn before his fall,
<MILESTONE UNIT="Prop."> had an inbred knowledge of God, before he knew him by his creatures, or any other teacher.</P>
<P>As light is the fir&s;t object of the eye, and not the light of the Sunne or Candle.
<MILESTONE N="1" UNIT="Illu&s;t."> So God is the fir&s;t object of the mind, but not this or that way revealed, by his crea|tures, or by his word.</P>
<P>The principles of things,
<NOTE PLACE="marg">Principia de deo vel&s;unt per &s;e nota vel &s;ecun|dum nos.</NOTE> are either manife&s;t in them|&s;elves onely, or, they are manife&s;t to us; that <HI>there is a God,</HI> is a principle manife&s;t in it &s;elfe, becau&s;e there is no neede of a middle to proove it. But it is not a prin|ciple knowne in it &s;elfe to us, becau&s;e we mu&s;t u&s;e mid|dles, that this principles may be &s;tirred up in us.</P>
<P>The fir&s;t principles which we have of God, are na|turally inbred within us;
<MILESTONE N="2" UNIT="Illu&s;t."> but the fir&s;t principles of o|ther &s;ciences ari&s;e without from the &s;en&s;es. <HI>Principia de Deo, &amp; principia &s;cientiarum ex oppo&s;ito differunt; cog|no&s;cimus deum per extromi&s;sionem, cogno&s;cimus &s;cientias per intromi&s;sionem.</HI> The knowledge of God wee have it by extromi&s;&s;ion; but the knowledge of the fir&s;t principles wee have by intermi&s;&s;ion. The un|der&s;tanding at the fir&s;t is voide of all formes, yet it is capable of all formes; as the eye being void of all co|lours, yet is capable of all colours;
<NOTE PLACE="marg">Duplex e&s;t intellectus, agens, &amp; po&s;&s;bilis.</NOTE> the way how the under&s;tanding receives the&s;e formes into it is thus, the
<PB N="68" REF="49">&s;en&s;e lets in the particular objects to the imagination where they are more refined, than they were in the &s;en&s;e; and by the light of the intellectuall agent, the po&s;&s;ible faculty now actually under&s;tands. As the wo|man in the Go&s;pel who lo&s;t her groat, could not have found it againe untill the candle was lighted: &s;o this po&s;&s;ble power in the under&s;tanding, could receive no objects from the imagination, unle&s;&s;e this light inter|vened, and thus the fir&s;t principles of &s;ciences are bred in the minde; For if I had never &s;eene with my eyes, <HI>totum, the whole,</HI> I could never lay up this fir&s;t principle in my minde, that, <HI>the whole is more than the parts.</HI> So that all this knowledge comes from the &s;en&s;e fir&s;t, and that maxime holds true, <HI>Quicquide&s;t in intellectu, pri|us fuerat in &s;en&s;u.</HI></P>
<P><HI>Object.</HI>
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> If all our knowledge comes from the &s;en&s;es, how are the&s;e principles &s;aid to be naturally in man.</P>
<P><HI>An&s;w.</HI> They are &s;aid to be naturally in him, becau&s;e they are framed in the minde, without any rea&s;oning or di&s;cour&s;e; but the conclu&s;ions drawne from the&s;e, are made up by di&s;cour&s;e, and are not alike among&s;t all men, as the fir&s;t principles are.</P>
<P><HI>Ob.</HI> If all our knowledge of things come by the &s;en&s;e, how is it then that the man in the Go&s;pel, who was borne blind, when he began to &s;ee, &s;aid that, <HI>he &s;aw men walking a farre off like trees, Matth.</HI> 8.24. If hee had not had &s;ome notion of trees in his minde without helpe of the &s;en&s;es, how could hee compare men to trees?</P>
<P><HI>An&s;w.</HI> This notion which he had of trees was by other &s;en&s;es, as by feeling and hearing; but if hee had beene both deafe and blind, &amp;c. He could have had no notion of trees, as no blind man can judge of colours.</P>
<P>The principles of &s;ciences,
<MILESTONE UNIT="Con&s;equence."> are not naturally inbred in us, therefore <HI>Plato, Origen,</HI> and <HI>Averrois,</HI> erred who
<PB N="69" REF="49">held that the &s;oules were from eternall, and the prin|ciples of all &s;ciences, were from all eternitie, inbred with them; and <HI>to learne</HI> was onely <HI>to remember,</HI> and an actuall knowledge of tho&s;e imprinted notions. This compari&s;on then, cleares not the purpo&s;e well, if a ma|&s;ter were to &s;eeke his fugitive &s;ervant in a multitude, it were in vaine for him to &s;eeke him, unle&s;&s;e he had &s;ome pre-notions of him, in his &s;hape and favour; or carried &s;ome picture drawne by others. So unle&s;&s;e &s;omething were drawne within us, wee could never take up tho&s;e things without; but there is no &s;uch principles drawen in our minde at the fir&s;t, untill they be formed out of the imagination, and laid up in the minde; and by the&s;e we may enquire, after that which we under&s;tand not.
<MILESTONE N="2" UNIT="Con&s;eq."> </P>
<P>Wee under&s;tand nothing by intromi&s;&s;ion through the &s;en&s;es to the under&s;tanding; then <HI>Adams</HI> know|ledge which he had of all the creatures when he awaked out of his &s;leepe, was an extraordinary infu&s;ed know|ledge, and was not naturall to him: But the fir&s;t know|ledge of God, is inbred with us, and is inlightened with that fir&s;t light, <HI>which enlightens all men comming in to the world, Ioh.</HI> 1.9.</P>
<P>This inbred knowledge,
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> which man had of God be|fore the fall, is mo&s;t ob&s;cure now &s;ince the fall; as hee who writes with the juyce of an onyon, the letters can not be read at the fir&s;t, unle&s;&s;e the paper be holden to the fire to dry the letters, and then they appeare legible. So this is written with the point of a diamont (as it were) in the hearts of all men,
<NOTE PLACE="marg">Rom. 1.20. <HI>deum nega|runt, non ex habitu na|turae, &s;ed ex affectu malitiae.</HI></NOTE> that <HI>(there is God)</HI> although they cannot reade it at the fir&s;t, untill they begin to con&s;ider the creatures more nearely, and to waken that which is lurking within them; The Poets &s;ay, that <HI>Oedipus</HI> knew that hee had a father, but hee knew not, that <HI>Laius</HI> was his father; So man by nature
<PB N="70" REF="50">knoweth that there is a God, but he knoweth not the true God.</P>
<P><HI>Que&s;t.</HI> Whether is this imbred knowledge which we have of God; or the knowledge which he have of him by the creatures more cleare?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex e&s;t univer&s;ale, confu&s;um &amp; ab&s;tractum</NOTE> This inbred knowledge is more ob&s;cure, than the knowledge which wee get by creatures. The fir&s;t &s;ort of knowledge which we have of God now, is <HI>uni|ver&s;ale confu&s;um. Example,</HI> when we behold a man a farre off: fir&s;t, we take him up to be a creature, then wee take him up to be a living creature, and then to be a man, and at la&s;t to be <HI>Peter</HI> or <HI>Iohn:</HI> here wee proceed, from the univer&s;all to the particular, from that which is confu&s;ed, to that which is more cleare and di&s;tinct. So the fir&s;t &s;ight, which our minde doth get of God now, is but an ob&s;cure and confu&s;ed fight, as that which the <HI>Athenians had of God, Act.</HI> 17. <HI>When they wor&s;hipped the unknowne God;</HI> &s;o that of the <HI>Samaritans, Ioh.</HI>
<NOTE PLACE="marg">Coguo&s;cimus particularia per &s;en&s;um, ut univer&s;a|lia per intellectum.</NOTE> 4. <HI>They wor&s;hipped they knew not what.</HI> Then we are led by the creatures &s;ome what more clearely to take them up, which is called <HI>univer&s;ale ab&s;tractum.</HI> So fir&s;t we learne particular things by &s;en&s;e, and then uni|ver&s;all things by our under&s;tanding; The Philo&s;o|phers found out a &s;ort of rea&s;oning by induction, a&s;cen|ding from the particulars to the generall, as <HI>Socrates</HI> is a living creature; therefore all men are living creatures; <HI>Plato</HI> is a living creature, therefore all men are living creatures. Here we goe from the particular to the gene|rall,
<NOTE PLACE="marg">Duplex ordo, inventio|nis, &amp; au&s;cultattonis.</NOTE> and &s;o we proceede thus from the creatures to take up what God is. There is a twofold order in di&s;ci|pline; fir&s;t, the <HI>order of invention,</HI> as tho&s;e who finde out Arts, begin at tho&s;e things that are mo&s;t knowne to our &s;en&s;e, and mo&s;t familiar to them; the &s;e|cond is the <HI>order of hearing,</HI>
<NOTE PLACE="marg"><HI>Fon&s;eca. lib.</HI> 2 <HI>q</HI> 2 <HI>S.</HI> 8.</NOTE> as when a ma&s;ter proceeds in teaching his &s;chollers from the cau&s;e
<PB N="71" REF="50">to the effect. In the fir&s;t,
<NOTE PLACE="marg">Ordo compo&s;itionis &amp; re&s;olutionis, &s;eu ab uni|ver&s;ali, ad particulare, &amp; contra.</NOTE> wee proceed from the <HI>com|pounds</HI> to the <HI>&s;imple,</HI> from the <HI>particulars</HI> to the <HI>generall;</HI> but in the la&s;t, we proceede from the <HI>&s;imple</HI> to the <HI>com|pound,</HI> and from the univer&s;all to the particular; in the fir&s;t wee compound, in the &s;econd we divide. When we learne by the creatures to take up God, it is <HI>ordo in|ventionis;</HI> but when God teacheth us in his &s;choole, and in&s;tructs us by the eare, this is a more perfect kinde of learning, this is called <HI>ordo au&s;cultationis.</HI></P>
<P>Man by nature,
<MILESTONE UNIT="Prop."> hath &s;ought out and poli&s;hed all other &s;orts of Arts and Sciences &s;ince the fall; but the know|ledge of God, they have detained captive, and more and more ob&s;cured it, <HI>Rom.</HI> 1.18.</P>
<P>Fir&s;t, they found out <HI>Phy&s;icke,</HI>
<MILESTONE N="1" UNIT="Illu&s;t."> and <HI>nece&s;sitie</HI> bred this; then they found out <HI>morall Philo&s;ophy,
<NOTE PLACE="marg">Nece&s;&s;itas peperit Phy|&s;icam, civilitas, mora|lem philo&s;ophiam; de|lectatio, mythologiam. Triplex mythologia, phy|&s;ica, moralis, &amp; theolo|gica.</NOTE> civilitie</HI> bred this; then they found out <HI>Mythologie</HI> or fabulous theologie, and <HI>delight</HI> bred this. This <HI>Mythologie</HI> againe, they divided three manner of wayes, fir&s;t, <HI>Phy&s;ically,</HI> as <HI>Homer</HI> brings in the gods fighting, thereby hee meant the fighting of the Elements, winds and raine. Second|ly, morally when they placed, <HI>Virgo Iu&s;titia</HI> the daugh|ter of <HI>Iupiter</HI> betwixt <HI>Leo</HI> and <HI>libra;</HI> they &s;ignified that Iu&s;tice had a hand both in fortitude and equitie. Third|ly, <HI>Theologically,</HI> as <HI>Iupiter</HI> begat <HI>Venus</HI> upon the froth of the Sea; whereby they &s;ignified, when the gods be|gat any good motions in the hearts of men, there is no|thing but vacuitie and froth in them, no preparation nor di&s;po&s;ition to goodne&s;&s;e; but the knowledge of God is more and more ob&s;cured in Man &s;ince the fall.</P>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<PB N="72" REF="51">
<HEAD>CHAP. XIII <HI>Of Adams acquired knowledge of God by the creatures.</HI></HEAD>
<P>Man before his fall,
<MILESTONE UNIT="Prop."> knew God by the creatures. We are led to take up God &s;undry wayes. Fir&s;t, <HI>Per viam negationis,</HI>
<MILESTONE N="2" UNIT="Illu&s;t."> as God is not this, nor this; there|fore he is this;
<NOTE PLACE="marg"><HI>Tribus modis pervenitur ad cognitionem Dei.</HI> 1. <HI>per viam negationis.</HI></NOTE> the Scriptures proceede thus in di&s;cri|bing God, as, <HI>God cannot denie him&s;elfe,</HI> 2 <HI>Tim.</HI> 2.13. <HI>God dwels not in hou&s;es made with hands, Act.</HI> 17. <HI>God neither &s;leepes nor &s;lumbers, P&s;a.</HI> 121.4. Here we proceede as the carver of an image doth, he cuts off this and this, to make it thus: and for this purpo&s;e they apply that of <HI>Seneca, Deus est id quod vides, &amp; quod uon vides; God is that which thou &s;ee&s;t, and which thou &s;ee&s;t not;</HI> by affir|mation we know what a thing is, and how it is di&s;tin|gui&s;hed from other things; but when we proceed by way of deniall, we di&s;tingui&s;h a thing from other things, but know not what it is. <HI>An&s;elmus</HI> &s;heweth this way of negation very excellently; <HI>Circum&s;picit anima mea, &amp; non videt pulchritudinem tuam; au&s;cultat &amp; non audit harmoniam tuam; olfacit &amp; non percipit ordorem tuum, pal|pat &amp; non &s;entit levitatem tuam, habes enim haec in te do|mine Deus, modo ineffabili:</HI> that is, <HI>My &s;oule looketh round about and &s;eeth not thy beauty, it hearkneth, and heares not thy harmony, it &s;mels but &s;mels not thy &s;avour, it &s;eeles but feeles not thy lightne&s;&s;e, for thou ha&s;t the&s;e things in thee O Lord after an in&s;peakeable manner.</HI></P>
<P>But here wee mu&s;t marke that wee mu&s;t not &s;till proceede in deniall, for then our mindes would evani&s;h to nothing; but at la&s;t wee mu&s;t re&s;t in &s;ome po&s;itive thing, which carrieth &s;ome re&s;emblance of God; he is not a body, becau&s;e a body is com|po&s;ed, hee is not like to other Spirits mutable: but
<PB N="73" REF="51">a Spirit immutable, mo&s;t &s;imple, and of him|&s;elfe.
<NOTE PLACE="marg">2. <HI>perviam eminentiae.</HI></NOTE></P>
<P>Secondly, we proceed, <HI>per viam eminentiae,</HI> good and evill are &s;aid to be comparatively with that which is be&s;t; among&s;t the creatures a Body is good, a Spirit is better, which notwith&s;tanding hath not his good|ne&s;&s;e of him&s;elfe; therefore hee mu&s;t have it of him, who is ab&s;olutely good; The Scriptures teach us how to take up God thus, the excellent things, it calles them Gods things or belonging to God; as high moun|taines it calls them <HI>Gods mountaines, Num.</HI> 10.33. tall Cedars it calles them, <HI>Gods Cedars, P&s;al.</HI> 80.11. great wre&s;tlings it calls them <HI>Gods wre&s;tlings, Gen.</HI> 30.8. So it is &s;aid, <HI>Ninive was great to God,</HI> that is, very great. <HI>Ionas</HI> 3.3. So, <HI>Mo&s;es was faire to God;</HI> that is, very faire, <HI>Act.</HI> 7.20. So when the Scripture will expre&s;&s;e great things, it compounds them with the name of God, <HI>Iah,</HI> &s;o with the name of God, <HI>El,</HI> 2 <HI>Sam.</HI> 23.20. <HI>Arriel,</HI> that is, as yee would &s;ay, <HI>A very &s;trong Lyon,</HI> to teach us that when we &s;ee any excellent thing in the creatures, wee &s;hould elevate our mindes to the infinite beauty and greatne&s;&s;e which is in God, <HI>Gen.</HI> 33.10. therefore <HI>Iacob</HI> when hee &s;aw <HI>E&s;aus</HI> loving countenance, it was as though he had &s;eene the face of God.
<NOTE PLACE="marg"><HI>Cant.</HI> 8.6. <HI>Flamma Iah.</HI></NOTE></P>
<P>When the beames of the Sunne &s;trike upon a watry cloude, the beames are reflected backe againe to the Sunne, and leave behind them in appearance to our &s;ight imaginary colours, which is the Rainebow. All the creatures &s;hould be reflexed backe againe to God; the beauty in the creatures is but a &s;hadow, untill we come backe to the beauty in God; and as we count little chil|dren fooli&s;h, who come to catch the Rainbow by the two ends, &s;o are they fooli&s;h who are bewitched with the beauty in the creatures, and a&s;cend not to the beauty in God.</P>
<PB N="74" REF="52">
<P>Thirdly,
<NOTE PLACE="marg">3. <HI>Per viam cau&s;ationis.</HI></NOTE> we proceede to take up God, <HI>Per viam cau|&s;ationis,</HI> from the effects to take up the cau&s;e; as fir&s;t, to that fir&s;t matter, which the Philo&s;ophers call <HI>Materia prima,</HI> or that <HI>Tohu vabohu,</HI> voide of all forme, <HI>Gen.</HI> 1. Secondly to the Elements; thirdly, to that which is compo&s;ed of two of the Elements, as the vapours of Water and Ayre, the exhalations of Aire and Fire. Fourthly, to tho&s;e that are made of three Elements, as the meteors. Fiftly, to tho&s;e that are made of all the Elements, as the inferior creatures. Sixtly, to tho&s;e that have vegetative life onely, as Plants and Hearbs. Seventhly, to tho&s;e that have &s;en&s;e, as the Bea&s;ts. Eight|ly, to tho&s;e who have rea&s;on, as men. Ninthly, to tho&s;e that are intellectuall Spirits, as the Angels. La&s;tly, to God him&s;elfe. Thus we proceed from the lower &s;teppe of <HI>Iacobs</HI> ladder, <HI>Gen.</HI> 28.12. and a&s;cend up to God him|&s;elfe.</P>
<P>There are three &s;orts of cau&s;es,
<MILESTONE N="2" UNIT="Illu&s;t."> the particular cau&s;e, the univer&s;all cau&s;e,
<NOTE PLACE="marg">Triplex cau&s;a, particu|laris, univer&s;alis, &amp; &s;u|pereminens.</NOTE> and the &s;upereminent cau&s;e. <HI>Adam</HI> could not be led by the effect, to take up the particu|lar cau&s;e; as here is an Image; therefore <HI>Polycletus</HI> made it; here is a Picture; therefore <HI>Apelles</HI> painted it. Secondly, from the effect, he could not be led, to take up the univer&s;all cau&s;e alone; as, here is a man, therefore the Sunne hath begotten him; but this, here is a man, therefore the Sunne hath furthered his ge|neration; <HI>Nam &s;ol &amp; homo generant hominem; the Sunne and a Man beget a Man;</HI> But from the effect he was led to take up the &s;upereminent cau&s;e, as here is a world, therefore God hath made it.</P>
<P>Man before the fall,
<NOTE PLACE="marg">A collation betwixt the Innocent and old <HI>Adam.</HI></NOTE> could clearely make up this con|clu&s;ion; here is a world, therefore God hath made it, but &s;ince the fall he maketh not this conclu&s;ion clearely, for the greate&s;t Philo&s;ophers thought the world to be eter|nall with God, and here they &s;tucke as mice in pitch.</P>
<PB N="75" REF="52">
<P>There is a twofold di&s;po&s;ition of the cau&s;es of all things in their operations; <HI>Series cau&s;arum,</HI>
<NOTE PLACE="marg">Duplex proce&s;&s;us cau&s;a|rum, in&s;erie, &amp; in cir|culo.</NOTE> an order of cau&s;es, and <HI>circulus cau&s;arum,</HI> a circle of cau&s;es, <HI>Ho&s;.</HI> 2.21. <HI>I will heare the Heavens, and the heavens &s;hall heare the earth, and the earth &s;hall heare the corne and the wine, and they &s;hall heare I&s;rael,</HI> this is <HI>&s;eries cau&s;arum.</HI> Second|ly, this is the circle of cau&s;es, as dew breeds cloudes, cloudes breedes raine, raine breeds deaw, and &s;o about againe, 2 <HI>Pet.</HI> 4.4. <HI>This yeare as the la&s;t yeare, all things continue alike &s;ince the beginning:</HI> from the effects here we may be led to take up the fir&s;t cau&s;e, and &s;o a&s;cend to God.</P>
<P>Man before the fall went by the order of cau&s;es,
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> ei|ther from the cau&s;e to the effect, or from the effect to the cau&s;e. From the cau&s;e to the effect; God mu&s;t heare the Heavens, that the Heavens may heare the Faith, and the Earth mu&s;t heare the Corne and Wine, that they may heare <HI>I&s;rael.</HI>
<NOTE PLACE="marg"><HI>Duplex ordo in cogniti|one rerum;</HI> <GAP DESC="foreign"> &amp; <GAP DESC="foreign">.</NOTE> From the effects to the cau&s;e, as the Wine and the Corne heare <HI>I&s;rael,</HI> there|fore the Earth hath heard the Corne and Wine, and the Heavens have heard the Earth, and God hath heard the Heavens. But Man after his fall goeth like a blind hor&s;e in the milne, round about in the circle of &s;econd cau&s;es, <HI>P&s;al.</HI> 12.9. <HI>Impij ambulant in circuitu,</HI> and never elevate their minde to the fir&s;t cau&s;e God.</P>
<P><HI>Adam</HI> before his fall,
<MILESTONE UNIT="Prop."> &s;aw God clearely in the crea|tures as in a gla&s;&s;e.</P>
<P>We &s;ee three wayes. Fir&s;t, <GAP DESC="foreign">,
<MILESTONE UNIT="Illu&s;t."> &s;treight out thirty or forty miles. Secondly, when we &s;ee <GAP DESC="foreign"> &s;treight up, then we &s;ee &s;o many thou&s;and miles up to the Stars. Thirdly, if we looke <GAP DESC="foreign">, downeward, then we &s;ee but hard before us.</P>
<P>Man before the fall &s;aw &s;treight out,
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> beholding God; but now hee lookes downeward onely; now hee is <GAP DESC="foreign">, 2 <HI>Pet. Chap.</HI> 1. <HI>Ver&s;.</HI> 9. <HI>A pur-blind Man</HI>
<PB N="76" REF="53">&s;eeth nothing but that which is hard before him.</P>
<P><HI>Object.</HI> The effects cannot demon&s;trate the cau&s;e, unle&s;&s;e they be proportioned to the cau&s;e, but there is no proportion betwixt the creatures and God; there|fore no creature can &s;hew that there is a God.</P>
<P><HI>An&s;w.</HI> We may demon&s;trate that there is a God by his creatures, although we cannot have a perfect know|ledge of him by them.</P>
<P>Wee a&s;cend by degrees to the knowledge of God.
<MILESTONE UNIT="Prop.">
<MILESTONE UNIT="Illu&s;t."> </P>
<P>Fir&s;t,
<NOTE PLACE="marg"><HI>Gradus perveniendi ad vi&s;ionem Dei &s;unt hi.</HI> 1. <HI>in creaturis</HI> 2. <HI>vifibili &s;igno</HI> 3. <HI>in umbris</HI> 4. <HI>in carne</HI> 5. <HI>per fidem</HI> 6. <HI>in gloria.</HI></NOTE> wee &s;ee him in his creatures: Secondly, by &s;ome vifible &s;igne; as <HI>E&s;ay</HI> &s;aw him, <HI>E&s;a.</HI> 6. <HI>In creata glo|ria?</HI> Thirdly, <HI>in umbris,</HI> as the Iewes &s;aw him: Fourth|ly, <HI>in carne,</HI> as the Apo&s;tle &s;aw him: Fifthly, <HI>per fidem,</HI> as the beleevers &s;ee him: Sixtly, <HI>in gloria,</HI> as the glorifi|ed &s;ee him. <HI>A dam</HI> had a more cleare &s;ight of God than that which hee had by the creatures; he had a more cleere &s;ight than that which <HI>E&s;ay</HI> had; hee had a more cleare &s;ight than that which the Iewes had, he had a more cleare &s;ight than that which is by Faith: but he had not &s;o cleare a &s;ight, as the glorified have in heaven of God.</P>
<P>The knowledge which man hath by the creatures &s;hall evani&s;h in the life to come.
<MILESTONE UNIT="Prop."> </P>
<P>1 <HI>Cor.</HI> 13.10.
<MILESTONE N="1" UNIT="Illu&s;t."> <HI>Prophe&s;ie and knowledge &s;hall be aboli&s;hed in the life to come;</HI> becau&s;e of their imperfection; this imperfection the Apo&s;tle noted in the&s;e words, 1 <HI>Cor.</HI> 12.9. <HI>We know in part, and we prophecy in part,</HI> we know in part by the creatures, and &s;o wee apprehend. So we know imperfectly by prophecie, 1 <HI>Cor.</HI> 13. by <GAP DESC="foreign"> here the Apo&s;tle under&s;tands that knowledge which we have of God by the creatures, <HI>Rom. hap.</HI> 1. <HI>Ver&s;e</HI> 19. <GAP DESC="foreign">, that is, which wee naturally know of God by the creatures: and by <HI>prophecy</HI> here, he meanes, not onely the foretelling of things to come,
<PB N="77" REF="53">but al&s;o the interpretation of the Scriptures, 1 <HI>Cor.</HI> 14. but when that which is perfect &s;hall come, both the&s;e &s;orts of imperfect knowledge &s;hall be aboli&s;hed; this the Apo&s;tle declares by the example of little children, 1 <HI>Cor.</HI> 13.11. who&s;e knowledge groweth daily by ex|perience, then their former weake knowledge is abo|li&s;hed. So he declares this by the &s;imilitude of a gla&s;&s;e,
<NOTE PLACE="marg">Duplex &s;peculum, &s;crip|turarum, &amp; naturae.</NOTE> and of a darke &s;peech, <HI>Ver&s;.</HI> 12. There is a twofold gla&s;&s;e by the which we know God; the fir&s;t, is the Scriptures; the &s;econd, is the booke of nature; but by both the&s;e we get but an ob&s;cure &s;ort of knowledge of God; and as in an enigmaticall or darke &s;peech we apprehend certaine &s;ignes, but wee come not to the full meaning of the things &s;ignified, as <HI>Samp&s;on</HI> propo&s;ed to the <HI>Phili&s;tims</HI> this Riddle, <HI>Out of the eater came meate, and out of the bitter came &s;weet, Iudg.</HI> 14.15. The <HI>Phili&s;tims</HI> could un|der&s;tand, what was bitter, and what was &s;weet; but they could not under&s;tand the meaning of the Riddle. So it is but an ob&s;cure &s;ight we get here and enigmaticall, comparing it with the &s;ight which we &s;hall have of God, in the life to come.</P>
<P>A greater light ob&s;cures alwayes the le&s;&s;er,
<MILESTONE N="2" UNIT="Illu&s;t."> as the <HI>Moone</HI> giveth no &s;haddow when the <HI>Sunne</HI> &s;hineth; but &s;hee ca&s;teth a &s;hadow when the <HI>Sunne</HI> &s;hineth not; So the Planet <HI>Venus</HI> ca&s;teth no &s;ha|dow when the <HI>Moone</HI> &s;hineth, but &s;hee ca&s;teth a &s;hadow when the <HI>Moone</HI> &s;hineth not; Here the greater light, ob&s;cureth alwayes the le&s;&s;er. So in the life to come, the glory that &s;hall be there, &s;hall ob&s;cure all the light that wee get by the crea|tures now; for if it &s;hall aboli&s;h the preaching of the Law and the Go&s;pel, and the knowledge that wee get thereby, 1 <HI>Corin. Then hee &s;hall give up the Kingdome to the Father;</HI> What Kingdome? his per&s;onall Kingdome (preaching of the Word, ad|mini&s;tring
<PB N="78" REF="54">of the Sacraments &s;uch;) if that know|ledge &s;hall cea&s;e in the life to come, why &s;hall not the knowledge which wee get by the creatures cea&s;e.</P>
<P>In a dimme light wee can perceive a thing which a greater light doth ob&s;cure,
<MILESTONE N="3" UNIT="Illu&s;t."> as the light of the Starres ob&s;cures not the light of a Glow-worme; but yet the light of the Sunne ob&s;cures both. So the knowledge which <HI>Adam</HI> had by the voyce of God, and that <GAP DESC="foreign">, the &s;ight of God which he &s;aw, ob&s;cured not the know|ledge which he had by the creatures. But in the life to come, the bright light in glory &s;hall ob&s;cure both.</P>
<P>The &s;ight which we have now of God,
<MILESTONE UNIT="Prop."> farre differeth from the &s;ight which <HI>Adam</HI> had in his e&s;tate of inno|cencie.</P>
<P>When we looke upon a thing by two <HI>media</HI> middles,
<MILESTONE UNIT="Illu&s;t."> if the neare&s;t middle be per&s;picuous and more cleare,
<NOTE PLACE="marg">Duo &s;unt media, propin|quius, &amp; remotius ea|que vel ob&s;cura vet clara.</NOTE> and the furthe&s;t or remote&s;t middle, be thicker or more ob&s;cure, then things appeare more cleare and evident unto us; but if the neare&s;t middle be ob&s;cure and gro&s;&s;e, and the remote&s;t clearer, then things appeare le&s;&s;e to us. A man when hee beholds a Fi&s;h in the water, he &s;eeth her by two middles. Fir&s;t, by the Aire the clearer middle, therefore the Fi&s;h &s;eemeth greater to him and nearer: but the Fi&s;h being in the water, and beholding a man upon the banke: (fir&s;t through the water the gro&s;&s;er middle, and then through the aire the clearer middle) the man &s;tanding upon the banke &s;eemeth but little, and a farre off to the Fi&s;h. So we &s;ee the Starres by two middles; fir&s;t, by the Aire which is the gro&s;&s;e&s;t middle, then by the heaven, which is the purer and remoter; therefore the Starres &s;eeme but little to us and a farre off.</P>
<P>Man before his fall did looke upon the clearer and more per&s;picuous middle,
<NOTE PLACE="marg">A collation bet wixt the innocent and old <HI>Adam.</HI></NOTE> hearing Gods voyce, and
<PB N="79" REF="54">&s;aw that <GAP DESC="foreign">, the &s;ight of God: then he looked up|on the more ob&s;cure middle, which is the creatures; therefore hee got a more cleare &s;ight of God and nea|rer. But after his fall he lookes fir&s;t upon the creatures, and then hee heares his word; therefore the &s;ight which hee gets of God here, is more ob&s;cure and re|mote.</P>
<P>The diver&s;itie of the &s;ight ari&s;ing three manner of wayes. Fir&s;t, from the object. Secondly,
<MILESTONE N="2" UNIT="Illu&s;t."> from the or|gane. Thirdly, from the middle. Fir&s;t,
<NOTE PLACE="marg">Tria requiruntur ad vi|dendum, objectum, or|ganum, &amp; medium.</NOTE> if the object be clearer or ob&s;curer, then the &s;ight differeth. Se|condly, if the middle be clearer or ob&s;curer, then the light differeth; as if a Chri&s;tall gla&s;&s;e be interpo|&s;ed, the &s;ight is clearer; but if a greene gla&s;&s;e be inter|po&s;ed, the &s;ight is ob&s;cured. Thirdly, if the organ be hurt, or when the &s;pirits of the Eye are di&s;turbed, as we &s;ee in drunken and mad men, to whom one thing ap|peares two, and in the&s;e who runne till their heads be giddy.</P>
<P>The diver&s;itie which wee have of the &s;ight of God in the life to come, and in this life,
<NOTE PLACE="marg">A collation betwixt the innocent, old, re|nued and glorified <HI>A|dam.</HI></NOTE> ari&s;ing not in re&s;pect of the object <HI>God,</HI> for he remaines <HI>One</HI> &s;till to all; the diver&s;itie then ari&s;eth, partly from the diver&s;ity of the meanes, for God doth not manife&s;t him&s;elfe, by the like meanes to all, and partly from the diver&s;ity of our ap|prehen&s;ion, for all apprehend him not in a like man|ner, but in the life to come the diver&s;itie &s;hall not ari&s;e from the diver&s;itie of the meanes, being to &s;ome clearer, and to &s;ome ob&s;curer; but onely accor|ding to the diver&s;itie of our capacitie, as a pint cannot containe a pottle, and this &s;hall make the degrees in glo|ry, 1 <HI>Cor.</HI> 15.</P>
<P>A collation betwixt the <HI>fir&s;t Adams</HI> knowledge and the <HI>&s;econd Adam</HI> Ie&s;us Chri&s;t.
<NOTE PLACE="marg">A collation betwixt the innocent and &s;econd <HI>Adam.</HI></NOTE></P>
<P>Fir&s;t, the <HI>fulne&s;&s;e of knowledge</HI> is of two &s;orts. Fir&s;t,
<PB N="80" REF="55">in re&s;pect of <HI>knowledge</HI> it &s;elfe.
<NOTE PLACE="marg"><HI>Duplex e&s;t plenitudo &s;cientiae.</HI> 1. <HI>re&s;pectu &s;ci|entiae.</HI> 2. <HI>re&s;pectu ejus in quo e&s;t.</HI></NOTE> Secondly, in re&s;pect of him that hath the <HI>fulfulne&s;&s;e of knowledge,</HI> The <HI>fulne&s;&s;e, of knowledge,</HI> in re&s;pect of <HI>knowledge</HI> it &s;elfe, is then, when one attained to the highe&s;t and uttermo&s;t of <HI>know|ledge,</HI> both <HI>Quoad e&s;&s;entiam, &amp; virtutem inten&s;iv&egrave;, &amp; exten&s;iv&egrave;,</HI> that is, when hee hath it &s;o farre forth, as it may be had, and to all the effects and purpo&s;es, whereunto <HI>knowledge</HI> doth or can extend it &s;elfe; this kinde of <HI>fulne&s;&s;e of knowledge</HI> was proper to the &s;econd <HI>Adam</HI> Chri&s;t, <HI>of who&s;e fulne&s;&s;e we receive, Ioh.</HI> 1.16. The <HI>fir&s;t Adam</HI> had <HI>fulne&s;&s;e of knowledge,</HI>
<NOTE PLACE="marg">Duplex plenitudo &s;cien|tiae re&s;pectu obiecti, in|ten&s;ive, &amp; exten&s;ive.</NOTE> in re&s;pect of the &s;ub|ject or him that had it, according to his e&s;tate or condi|tion, both <HI>inten&s;ively</HI> to the utter-mo&s;t bounds that God had prefixed, and <HI>exten&s;ively</HI> in the vertue of it, in that it extended to the performing of the&s;e things, that hee was to performe in that place and condition that God had &s;et him in.</P>
<P>Secondly,
<NOTE PLACE="marg">The &s;econd collation betwixt the fir&s;t <HI>Adams</HI> knowledge, and Chri&s;ts. <HI>Thom part.</HI> 3. <HI>q.</HI> 5. <HI>art.</HI> 10. <HI>Chri&s;tus con&s;ideratur, ut viator, &amp; ut compre|hen&s;or.</HI></NOTE> Chri&s;t the &s;econd <HI>Adam</HI> was both <HI>viator</HI> and <HI>comprehen&s;or,</HI> (the Apo&s;tle toucheth both the&s;e e&s;tates, <HI>Phil.</HI> 3. <HI>So runne that yee may comprehend:</HI>) Chri&s;t when hee was <HI>viator</HI> ta&s;ted of all our three e&s;tates; for fir&s;t, he was free from &s;inne, that was our e&s;tate in in|nocency; &s;econdly, hee felt the puni&s;hment of our &s;innes, which is the condition of man fallen; thirdly, he &s;aw God face to face, when he was here <HI>viator</HI> upon the earth, which &s;hall be our e&s;tate in glory. So Chri&s;t being both <HI>viator</HI> and <HI>comprehen&s;or,</HI> his know|ledge differed farre from the fir&s;t <HI>Adams;</HI> for as hee was <HI>comprehen&s;or,</HI>
<NOTE PLACE="marg">Quadruplex cognitio fuit in Chri&s;to, divina, faciatis, infu&s;a, &amp; expe|rimentatis. Duplex con&s;ider atio Chri&s;ti, ut Deus, vel ut homo.</NOTE> he had befide his divine <HI>knowledge,</HI> his ble&s;&s;ed <HI>knowledge,</HI> which they call <HI>facialem cognitio|nem;</HI> and be&s;ides that he had <HI>inditam</HI> or <HI>infu&s;am cogniti|onem;</HI> and thirdly, <HI>acquired</HI> or <HI>experimentall know|ledge.</HI> Chri&s;ts <HI>knowledge</HI> then was either as hee was God, or as hee was Man: as hee was Man hee was either <HI>comprehen&s;or</HI> or <HI>viator;</HI> as hee was
<PB N="81" REF="55"><HI>comprehen&s;or</HI> he had that <HI>ble&s;&s;ed knowledge,</HI> called <HI>facialis;</HI> as hee was <HI>viator,</HI> his <HI>knowledge</HI> was either <HI>infu&s;ed,</HI> or <HI>ex|perimentall;</HI> his <HI>infu&s;ed knowledge,</HI> was either <HI>knowledge</HI> of naturall things, in which hee excelled <HI>Adam</HI> in his fi&s;t e|&s;tate; or his <HI>knowledge</HI> in &s;pirituall things, and herein hee excelled the Apo&s;tles and Angels them&s;elves, in the knowledge of the my&s;teries of our &s;alvation. His <HI>experi|mentall knowledge,</HI> was that whereby hee learned things by <HI>experience</HI> as we doe. In his <HI>infu&s;ed knowledge</HI> he grew in the <HI>habites.</HI> In his <HI>experimentall knowledge</HI> hee grew from the <HI>privation</HI> to the <HI>habite,</HI> as he was comprehen&s;or hee grew not in the <HI>habite,</HI> as hee was <HI>viator,</HI> hee grew in the <HI>habites</HI> of things which were infu&s;ed into him; as he was <HI>viator</HI> hee grew from the <HI>privation</HI> to the <HI>habite,</HI> in the&s;e things which he learned by <HI>experience.</HI></P>
<P>Chri&s;ts <HI>infu&s;ed knowledge</HI> differed from his <HI>ble&s;&s;ed knowledge;</HI>
<NOTE PLACE="marg">Differentia inter Chri&s;ti infu&s;am, &amp; beatam cog|nitionem.</NOTE> for by his <HI>ble&s;&s;ed knowledge</HI> he &s;aw things in <HI>verbo</HI> in the word, but by his <HI>infu&s;ed knowledge</HI> hee knew things <HI>in genere proprio, &amp; per &s;pecies rerum;</HI> by the formes of things as they are here below. Secondly,
<NOTE PLACE="marg">Duplex cognitio, babitu|alis, &amp; actualis.</NOTE> his <HI>ble&s;&s;ed knowledge, &s;emper e&s;t in actu,</HI> it is ever in act; but by his <HI>infu&s;ed knowledge,</HI> hee goeth from the <HI>habite</HI> to the <HI>act,</HI> turning him&s;elfe to the view of things here below actually: as when Chri&s;t a&s;|ked of <HI>Peter, Matt.</HI> 17.25. <HI>Whether or no doe the Kings Children pay tribute;</HI> Chri&s;t had the <HI>habite</HI> here, and knew well enough that the Kings &s;onnes pay no tribute; now hee turnes this <HI>habite</HI> to the <HI>act,</HI> when hee propounds this que&s;tion to <HI>Peter.</HI> Againe,
<NOTE PLACE="marg">Cognitio duplex, ab|&s;tractiva &amp; intuitiva.</NOTE> there is a twofold <HI>knowledge, ab&s;tractive,</HI> and <HI>intuitive:</HI> I have the <HI>ab&s;tractive knowledge</HI> of a ro&s;e in winter in my minde; I have the <HI>intuitive knowledge</HI> in my minde whe~ I &s;ee the ro&s;e grow in <HI>Iune.</HI> Chri&s;ts <HI>ab&s;tractive know|ledge</HI> is the <HI>habite;</HI> and his <HI>intuitive knowledge</HI> is the <HI>act.</HI> Chri&s;t he excelled the Angels, in this <HI>infu&s;ed knowledge,</HI>
<PB N="82" REF="56">for although they have <HI>&s;pecies connatas rerum,</HI> naturally bred with them, yet this <HI>infu&s;ed knowledge</HI> farre &s;urpa&s;|&s;ed theirs; &s;o it farre &s;urpa&s;&s;ed the knowledge of all the Prophets, for his Body and Soule being <HI>hypo&s;tatically</HI> uni|ted to the God-head, he mu&s;t have a more perfect <HI>know|ledge</HI> than any other man could have infu&s;ed in him. Thirdly, he had <HI>experimentall knowledge,</HI> and herein hee grew from the <HI>privation</HI> to the <HI>habite;</HI> as in his <HI>infu&s;ed knowledge</HI> he grew but from the <HI>habite</HI> to the <HI>act.</HI> When a Doctor goeth to the Schooles to teach, he proceedes from the <HI>habite</HI> to the <HI>act,</HI> and hee growes in the <HI>habite:</HI> Chri&s;t grew thus in his <HI>infu&s;ed knowledge,</HI> but hee grew not &s;o in his <HI>ble&s;&s;ed knowledge.</HI> When a boy goeth to the Schooles to learne, he goeth from the <HI>privation</HI> to the <HI>habite,</HI> and &s;o did our Saviour Chri&s;t, in this third &s;ort of knowledge <HI>experimen|tall;</HI> and hee knew more when hee was <HI>thirty yeeres</HI> old, than when hee was <HI>twelve;</HI> hee could not tell what woman touched him in the multitude (when they crowded about him,) untill the woman with the bloody-flix, fell downe before him and acknow|ledged it was &s;hee, <HI>Luk.</HI> 8.45. So he could not tell whether there were figges upon the figge-tree by this &s;ort of knowledge, <HI>Marke</HI> 11.13. and in this &s;en&s;e hee was ignorant of the day of judgement, <HI>Math.</HI> 24.36. this ignorance in Chri&s;t was not &s;infull ignorance, it was <HI>ignorantia purae negationis,</HI> but not <HI>pravae di&s;po&s;itionis,</HI> for hee was ignorant of nothing of that which hee was bound to know; when hee was here upon the earth hee was ignorant of this day of judgement as Man, <HI>Matth.</HI> 24.36.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> both in his <HI>infa&s;ed</HI> and <HI>experimentall knowledge;</HI> fir&s;t, in his <HI>infu&s;ed knowledge,</HI> for all <HI>infu&s;ed knowledge</HI> proceedes from the <HI>habite</HI> to the <HI>act,</HI> for by exerci&s;ing the <HI>habite</HI> wee come to the <HI>act,</HI> but Chri&s;t by his <HI>in|fu&s;ed knowledge</HI> could not come to the <HI>act,</HI> to know
<PB N="83" REF="56">of this day in particular. Hee knew that God &s;hould judge the world, and that he &s;hould judge it on a cer|taine day, here he proceeded from the <HI>habite</HI> to the <HI>act;</HI> but from the <HI>habite</HI> hee could not proceede to this par|ticular day, for this is, <HI>&s;uperioris &s;cientiae;</HI> farre le&s;&s;e could he know this particular day, by his <HI>experimentall knowledge.</HI> But now being in glory and having received all power, and being appointed judge of the Church, it is mo&s;t probable that now as man hee knoweth this day.
<NOTE PLACE="marg"><HI>Origen in tract.</HI> 3. <HI>in Matth.</HI></NOTE></P>
<P>In his <HI>experimentall knowledge</HI> hee farre excelled <HI>A|dam;</HI> for <HI>Adam non pernoctavit in honore</HI> (as the Iewes &s;ay) <HI>P&s;al.</HI> 49.3. Hee lodged not one night in honour; they gather hence that <HI>Adam</HI> fell in the day of his Creation; and con&s;equently could not have &s;uch <HI>experimentall knowledge</HI> of things as Chri&s;t had. This his experimentall knowledge, hee learned it not of any teacher as we doe, neither from any Angel: hee was taught by no man, for when he was <HI>twelve yeeres</HI> of age he could rea&s;on with the Doctors, <HI>Luke.</HI> 2. So <HI>Iohn</HI> 7. <HI>they marvailed whence he had &s;uch learning,</HI> &s;eeing he was not taught. Secondly, hee had it not from an Angel; an Angel in his agony came and comforted him, <HI>Luke</HI> 22. that it might evidently appeare that hee was Man, and &s;tood in neede of comfort; but they never came to in&s;truct him.</P>
<P>We and the Church of <HI>Rome</HI> differ about this igno|rance of Chri&s;t,
<NOTE PLACE="marg">A collation betwix the church of Rome and us, concerning Chri&s;ts knowledge and igno|rance.</NOTE> for they hold that Chri&s;t is &s;aid to be ignorant of the day of judgement, becau&s;e he would not reveile it to others; the Scriptures &s;ay hee grew in knowledge as hee grew in &s;tature, <HI>Luke</HI> 2. but he truely grew in &s;tature: therefore hee truely grew in know|ledge. Secondly, the Scriptures &s;ay, <HI>Luke</HI> 2. that <HI>hee grew in grace with God and Man;</HI> but hee cannot be &s;aid to &s;eeme to grow in grace with God; therefore
<PB N="84" REF="57">hee cannot bee &s;aid to &s;eeme to grow in grace with Men, but verily and truely to grow. There is in an Infant, the <HI>fir&s;t act</HI> of <HI>rea&s;on,</HI> when hee beginneth to &s;peake; and the <HI>&s;econd act,</HI> when hee beginneth to learne; and the <HI>fir&s;t act</HI> of <HI>knowledge,</HI>
<NOTE PLACE="marg">Duplex actus rationis primus, &amp; &s;ecundus: ita &amp; duplex actus &s;cientiae, primus &amp; &s;ecundus.</NOTE> is the <HI>&s;econd act</HI> of <HI>rea&s;on;</HI> an Infant hath the <HI>fir&s;t act</HI> of <HI>Rea&s;on,</HI> but not the <HI>&s;econd.</HI> A learned Man when he is &s;leeping hath the <HI>first act</HI> of <HI>knowledge,</HI> but not the <HI>&s;econd.</HI></P>
<P>The Ie&s;uites will have Chri&s;t, when hee was an In|fant, to have the <HI>fir&s;t act</HI> of <HI>knowledge,</HI> as the learned man when hee is &s;leeping: and they make him onely to proceede from the <HI>habite</HI> to the <HI>act</HI> in <HI>knowledge.</HI> But we hold that in his <HI>experimentall knowledge,</HI> hee was like other children, who have onely the <HI>act</HI> of <HI>rea&s;on,</HI> and proceeded from the <HI>privation</HI> to the <HI>habite.</HI></P>
<P>A collation betwixt the <HI>knowledge</HI> of the <HI>fir&s;t Adam,</HI>
<NOTE PLACE="marg">A collation betwixt the knowledge of Adam and the Angels.</NOTE> and the knowledge of the <HI>Angels.</HI></P>
<P>Fir&s;t, the <HI>Angels</HI> take up things by <HI>one act,</HI> they neither di&s;cover nor rea&s;on; they learne not <HI>hoc ex hoc: &s;ed hoc po&s;t hoc; this of this, but, this after this;</HI> they proceed not by way of <HI>Syllogi&s;me, enthymeme,</HI> or <HI>induction</HI> as wee doe; they are <HI>intelligentes creaturae,</HI> but not <HI>ratio|cinantes,</HI> under&s;tanding creatures, but not rea&s;on|ing; &s;o &s;hall the knowledge of Man, which hee &s;hall have of God in the life to come, bee intellectu|all and not by di&s;cour&s;e; the Apo&s;tle <HI>Ephe&s;.</HI> 3.10. &s;aith <HI>The Angells learne by the Church,</HI> they take up in an in&s;tant the cau&s;e with the effect; but Man before the fall tooke up the cau&s;e by the effect in time: in thunder there is lightning and the cracke, the&s;e two goe in an in&s;tant together: and thus the Angels take up the knowledge of things; but Man cannot in an in|&s;tant take them up together becau&s;e of the organs of the body.</P>
<P><HI>Object.</HI> But it may &s;eeme that they goe from the
<PB N="85" REF="57">&s;igne to the thing &s;ignified, <HI>Exo.</HI> 12. <HI>the blood was &s;prink|led upon the lintels of the doores, that the Angel might not destroy their hou&s;es.</HI></P>
<P><HI>An&s;w.</HI> The Angel rea&s;oned not thus as we doe; here is the &s;igne, therefore here is the hou&s;e; but this blood was &s;prinkled upon the lintels of the doores, to confirme and a&s;&s;ure the doubting I&s;raelites, that the Angel &s;hould not de&s;troy them.</P>
<P>The Sacraments are not in&s;tituted for Angels,
<MILESTONE UNIT="Con&s;equence."> or for men angelicall like unto Angels, but for poore and doubting &s;inners.</P>
<P><HI>Adams experimentall knowledge,</HI>
<NOTE PLACE="marg">The &s;econd collation betwixt the fir&s;t Adams knowledge and the Ang<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">Is.</NOTE> was gotten from formes drawne from their &s;ingular objects, as the face in the gla&s;&s;e, differeth from the face it &s;elfe, and the print in the waxe from the &s;eale; &s;o that which <HI>Adam</HI> ab&s;tracted from the creature,
<NOTE PLACE="marg">Scientia e&s;t ab&s;oluta &amp; e&s;&s;entialis in Deo, in men|te humana e&s;t ab&s;tractiva &s;pecies, in phanta&s;ia hu|mana e&s;t concreta, &s;ed angeli intuentur ip&s;as e&s;&s;entias.</NOTE> differed from the crea|tures them&s;elves; but the <HI>knowledge</HI> of the An|gels is not <HI>ab&s;tractive,</HI> they behold the e&s;&s;ence of things, and take them up. The Angels have three &s;orts of <HI>knowledge.</HI> Fir&s;t, their <HI>morning knowledge,</HI> which is the <HI>knowledge</HI> they have of the my&s;tery of the incar|nation, 1. <HI>Pet.</HI> 2. <HI>They de&s;ire to looke into this my&s;tery.</HI>
<MILESTONE N="3" UNIT="Coll.">
<NOTE PLACE="marg">Triplex angelorum cog|nitio, matutina, meridiana, Ve&s;pertina.</NOTE> Secondly, their <HI>midday knowledge,</HI> which is the knowledge they have in beholding the God-head. Thirdly, their <HI>evening knowledge,</HI> which is the <HI>know|ledge</HI> they have in beholding the creatures below here. <HI>Adam</HI> before his fall, had not this their <HI>morning know|ledge,</HI> nor their <HI>midday knowledge,</HI> but he had their <HI>eve|ning knowledge.</HI></P>
<P><HI>Que&s;t.</HI> How &s;hould <HI>Adams</HI> children have come to his knowledge if he had &s;tood in innocency?</P>
<P><HI>An&s;w.</HI> Some thinke they &s;hould have had the v&s;e of rea&s;on, and perfect <HI>knowledge</HI> at the very fir&s;t; and that they &s;hould afterward have growne to more <HI>ex|perimentall knowledge.</HI> Secondly, others hold that &s;o
<PB N="86" REF="58">&s;oone as they had beene borne, they &s;hould have had the u&s;e of rea&s;on, &s;o farre foorth as to di&s;cerne outward things good or evill; as the little Lambes by natures in|&s;tinct, doe know the Wolfe, and flee from him, and &s;eeke the dugge of their dammes,) but not to di&s;cerne things concerning morrall vertue and the wor&s;hip of God&punc; Thirdly, others hold that they &s;hould have had no u&s;e of rea&s;on at the fir&s;t, and this &s;eemeth to be the &s;ounde&s;t;
<NOTE PLACE="marg"><HI>Duplicia dona,</HI> 1. <HI>re|&s;pectu naturae,</HI> 2. <HI>re&s;pectu per&s;onae.</HI></NOTE> for the gifts be&s;towed upon <HI>Adam</HI> were of two &s;orts. Fir&s;t, the gifts that were be&s;towed upon him, <HI>&s;ecundum naturam &s;pecificam,</HI> as hee was the roote, out of which all mankind proceeded, and the&s;e gifts all his children &s;hould have beene partakers of. Secondly, the gifts which were be&s;towed upon him <HI>per&s;onally;</HI> &s;uch were the&s;e, pre&s;ently to know after his Creation, and to be immediately created of God, and to be created a perfect Man in full &s;tature; the&s;e he was not to com|municate to his po&s;terity: they &s;hould not &s;o ea&s;ily have come to this knowledge as <HI>Adam</HI> did, to whom he could not propagate his <HI>actuall knowledge,</HI>
<NOTE PLACE="marg">Duplex cognitio actua|tis &amp; potentialis.</NOTE> but his <HI>po|tentiall;</HI> for they were to be borne, as in weakene&s;&s;e of body, &s;o without <HI>actuall knowledge;</HI> &s;o not having uni|ver&s;all notions in their mindes, but being appointed by God to &s;eeke for <HI>knowledge,</HI> by inward light and out|ward meanes: yet they &s;hould have farre more ea&s;ily attained to the meanes than wee doe now and more certainely. For the Soule of man is like a Prince that u&s;eth &s;pies: if they bring no newes hee knoweth nothing; if they adverti&s;e lyes, then the coun&s;ell goeth awry. So if a man bee blinde and deafe, then hath hee no under&s;tanding. So if phren&s;ies po&s;&s;e&s;&s;e the braine, it blots the formes of things, and the phanta&s;ie prooves vaine and brings no true relation to the Soule: But <HI>Adams</HI> &s;en&s;es ari&s;ing of the exact temperature of the Body, gave full information to the
<PB N="87" REF="58">phanta&s;ie, and &s;o it &s;hould have beene in his po&s;terity, as they grew in time, they &s;hould have received without any errour, the impre&s;&s;ion of any object. Thus &s;hould they have attained to the knowledge of humane things and &s;o much the more ea&s;ily &s;hould they have come to the <HI>knowledge</HI> of God, than man doth know.</P>
<P>Man before his fall tooke up God by way of Analo|gie, or proportion, and not fully as he is.
<MILESTONE UNIT="Prop."> </P>
<P>There is a full taking up of God whereby onely hee taketh up him&s;elfe,
<MILESTONE N="1" UNIT="Illu&s;t.">
<NOTE PLACE="marg">Triplex conceptus dei, adaequatus, analogi|cus, &amp; fal&s;us.</NOTE> neither Man nor Angel can thus conceive him. Secondly, there is a conception, and ta|king up of God by way of Analogie, as <HI>Adam</HI> &s;eeing &s;uch goodne&s;&s;e and beautie in the Creatures, gathered by way of Analogie, what goodne&s;&s;e and beauty mu&s;t be in God. The creatures are not like God <HI>vnivoc&egrave;,</HI>
<NOTE PLACE="marg">Analogia realis, e&s;t pri|mam in deo, &s;ed &s;ecun|dum rationem nominis e&s;t prius in nobis.</NOTE> that is, &s;imply like unto God, neither <HI>aequivoc&egrave;,</HI> having onely a re&s;emblance in name to him: but they are like to him by way of Analogie. Thirdly, there is a fal&s;e conception of God when we take him up fal&s;ely.</P>
<P>There is an <HI>Analogie</HI> of <HI>&s;imilitude,</HI> and an <HI>Analogie</HI> of <HI>proportion. Analogie</HI> of <HI>&s;imilitude,</HI> as when it is &s;aid, <HI>Be ye holy as I am holy, Levit.</HI> 19.2.
<MILESTONE N="2" UNIT="Illu&s;t."> but there is no <HI>Analogie of proportion</HI> betwixt God and man, <HI>E&s;ay.</HI> 40.18.
<NOTE PLACE="marg">Duplex anologia, &s;imi|litudinis &amp; proportionis.</NOTE> <HI>Adam</HI> tooke up God by <HI>Analogie of &s;imilitude,</HI> but not by way of <HI>proportion.</HI></P>
<P>Man tooke up God by way of <HI>Analogie,</HI>
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> but &s;ince the fall he hath a fal&s;e conception of God: as when the Iewes re&s;embled him to a Calfe eating hay; and the Papi&s;ts paint him like an old Man: So they conceive not God by <HI>Analogie of &s;imilitude,</HI> when they re&s;emble him by an Idoll.</P>
<P><HI>Object.</HI> Seeing Gods attributes and e&s;&s;ence are one in them&s;elves, how can we take them up as di&s;tingui&s;hed without errour? Makes not this a fal&s;e conception in our under&s;tanding?</P>
<PB N="88" REF="59">
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Attributa vniuntur in Deo, di&s;perguntur in cre|aturis, ut radij &s;olis.</NOTE> Although the&s;e attributes bee one in God, yet in operation towards us, they are di&s;tingui&s;hed when our under&s;tanding conceives them, <HI>E&s;t inadaequatus con|ceptus &s;ed non fal&s;us,</HI> it is an unequall conception but not fal&s;e. The matter may bee cleared by the&s;e ex|amples.</P>
<P>Fir&s;t, the powers of the Soule which are di&s;per&s;ed in the organs of the Body, (in the Eye it is &s;eeing, in the Eare it is hearing,) yet in the Soule it &s;elfe they are united, <HI>pur&egrave; &amp; eminenter,</HI> &s;imply and eminently. So al|though ju&s;tice and mercy bee divers in operation to|ward us, (for he puni&s;heth not by his mercy, nor &s;hew|eth mercy by his ju&s;tice) yet in God they are one, <HI>pur&egrave; &amp; eminenter.</HI></P>
<P>Secondly, the thunder when it breakes upon a tree, it bores the hard, it burnes the dry, it &s;catters the leaves, and peeles the barke, yet the thunder is one in it &s;elfe. So the attributes of God, although they have divers o|perations upon the creatures, yet they are one in them|&s;elves; when I conceive the&s;e operations di&s;tinctly in my under&s;tanding, this is not error in my conception of God.</P>
<P>Thirdly, the light is one in it &s;elfe, yet as this light is reflext upon the creatures, we take it up diver&s;ly. So the attributes of God being one in him, yet when they are di&s;per&s;ed among&s;t the creatures, wee take them up di&s;|tinctly.</P>
<P>Man before his fall could not take up that fully,
<NOTE PLACE="marg">A collation betwixt the innocent &amp; old Adam.</NOTE> which was in God; this was no &s;inne in him, for it was but a <HI>negative conception:</HI>
<NOTE PLACE="marg">Duplex conceptio, nega|tiva &amp; privativa.</NOTE> it was more than his nature could reach unto. But Man after his fall conceives of God <HI>pri|vatively,</HI> that is, hee takes up le&s;&s;e of him than hee is bound to take up.
<NOTE PLACE="marg">Tria impedimenta in con|ceptu, &s;umma formo&s;itas &s;umma deformitas, &amp; &s;umma informitas.</NOTE></P>
<P>There are three things that hinder us to take up a thing. Fir&s;t, <HI>&s;umma for mo&s;itas,</HI> the great beauty in it. Se|condly,
<PB N="89" REF="59"><HI>&s;umma informitas,</HI> the great informitie in it. Thirdly, <HI>&s;umma deformitas,</HI> the great deformitie in it. Wee cannot take up God for the great beauty that is in him; hence is that &s;aying, <HI>Wee have &s;eene God, therefore wee &s;hall die, Iudg.</HI> 13.22. Wee cannot take up the fir&s;t dayes worke, for the great informity in it, being with|out all fa&s;hion or &s;hape. We cannot take up &s;inne for the great deformitie that is in it.</P>
<P><HI>Que&s;t.</HI> What &s;hould a man doe, &s;eeing he cannot be|hold the glory of God, or take him up?</P>
<P><HI>An&s;w.</HI> Wee mu&s;t looke upon the Man Chri&s;t, for, <HI>be who &s;eeth the Sonne, &s;eeth the Father, Ioh.</HI> 14.9. A Man cannot behold the Sunne in the Eclip&s;e, it &s;o dazeleth his eyes; what doth hee then? hee &s;ets downe a ba&s;en full of water; and &s;eeth the Image of the Sun Eclip&s;ed in the water. So, &s;eeing we cannot behold the infinite God, nor comprehend him; wee mu&s;t then ca&s;t the eyes of our Faith upon his Image Chri&s;t; when wee looke into a cleare gla&s;&s;e it ca&s;teth no &s;hadow to us, but put &s;teele upon the backe, then it ca&s;teth a reflex: So when wee cannot &s;ee God him&s;elfe, wee mu&s;t put the Man|hood of our Lord Ie&s;us Chri&s;t, (as it were a backe to his Godhead,) and then hee will ca&s;t a comfortable reflex to us.</P>
<P><HI>Que&s;t.</HI> Shall wee comprehend God in the life to come?</P>
<P><HI>An&s;wer.</HI> Wee &s;hall not &s;imply be <HI>comprehen&s;ores,</HI> but, rather <HI>apprehen&s;ores;</HI> that is, our under&s;tanding cannot comprehend him, but it &s;hall take hold of him.</P>
<P><HI>Object.</HI> But the Apo&s;tle &s;aith; 1. <HI>Cor.</HI> 9.24. <HI>So run that yee may comprehend;</HI> &s;o, <HI>Philip.</HI> 3.12. then it may &s;eeme that wee &s;hall bee comprehenders of God in the life to come.
<NOTE PLACE="marg">Duplex comprehen&s;io, vi&s;u, &amp; manu.</NOTE></P>
<P><HI>An&s;w.</HI> There is a double &s;ort of comprehending
<PB N="90" REF="60">the fir&s;t is <HI>vi&s;u,</HI> in the vi&s;ion; the &s;econd, <HI>manu:</HI> in the life to come we &s;hall comprehend him and lay hold on him: but wee &s;hall not &s;ee him totally and fully: and &s;o wee &s;hall apprehend rather than comprehend in the life to come.</P>
<P><HI>Object.</HI> If wee comprehend him not infinitelie in the life to come, it may &s;eeme that we cannot bee ble&s;&s;ed then; for no finite thing can make a man ble&s;&s;ed.</P>
<P><HI>An&s;w. Apprehendimus infinitum &s;ub ratione infiniti, &s;ed non infinit&egrave;; We apprehend an infinite thing, as being in|finite, but not by an infinite apprehen&s;ion,</HI> for wee appre|hend him who is infinite, but finitely: and it is a true ax|iome, <HI>Omne receptum e&s;t in recipiente, non per modum re|cepti, &s;ed per modum recipientis;</HI> that is, every thing is re|ceived by the receiver, not according to the thing recei|ved, but according to the mea&s;ure of the receiver.</P>
<P><HI>Que&s;t.</HI> Is not our apprehen&s;ion infinite then?</P>
<P><HI>An&s;w.</HI> It followeth not; the thing is infinite <HI>extrin|&s;ec&egrave;,</HI> in it &s;elfe; but not <HI>intrin&s;ec&egrave; &amp; formaliter,</HI> in the intellect. So wee &s;ay, &s;in is infinite <HI>objectiv&egrave;,</HI> becau&s;e it is committed again&s;t the infinite God, and not <HI>intrin|&s;ec&egrave;,</HI> re&s;pecting the forme of it. But that which we ap|prehend of God is <HI>extrin&s;ec&ecirc; finitum,</HI> but <HI>intrin&s;ec&egrave; &amp; formaliter infinitum.</HI></P>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>CHAP. XIIII. <HI>Of Adams revealed knowledge of God.</HI></HEAD>
<P>MAn in his e&s;tate of innocencie knew the true God in his attributes,
<MILESTONE UNIT="Prop."> naturally, but he knew not that there was a trinity of per&s;ons in one true God but by re|velation.</P>
<P><HI>Que&s;t.</HI> Whether beleeved <HI>Adam</HI> before his fall the in|carnation,
<PB N="91" REF="60">as hee beleeved the trinitie of per&s;ons?</P>
<P><HI>An&s;w.</HI> Hee could not beleeve the incarnation, for then hee &s;hould have under&s;tood of his owne fall, and con&s;equently, hee would have beene in a perpetuall feare before the fall.</P>
<P><HI>Object.</HI> But it may bee &s;aid, that <HI>Adam</HI> might have knowne the end not knowing the meanes, as <HI>Io&s;eph</HI> knew that he &s;hould bee ruler over his brethren, but hee knew not the meanes how that &s;hould bee effected, as that hee &s;hould bee &s;old to the <HI>Madianites,</HI> and be a &s;lave in <HI>Egypt;</HI> So <HI>Adam</HI> before his fall might have knowne of Chri&s;ts incarnation, and yet not know his owne fall.</P>
<P><HI>An&s;w. Io&s;eph</HI> knew by revelation that hee &s;hould bee Lord over his brethren; but <HI>Adam</HI> before his fall (for ought we finde,) had no &s;uch revelation, and therefore could not know Chri&s;ts incarnation, for it was not knowne till God revealed it to him after his fall: <HI>That the &s;eede of the Woman &s;hould tread downe the head of the Serpent, Gen.</HI> 3.</P>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. XV. <HI>Of the knowledge which Adam had of the Creatures.</HI></HEAD>
<P>MAn in his fir&s;t e&s;tate had the fir&s;t principles,
<MILESTONE UNIT="Prop."> crea|ted in him of all &s;ciences and liberall arts, where|by he might under&s;tand the nature of the creatures here below, and &s;o learne by them.
<MILESTONE UNIT="Illu&s;t."> </P>
<P>As hee was <HI>Pater viventium,</HI> the Father of all living, &s;o he was <HI>Pater &s;cientium;</HI>
<NOTE PLACE="marg">A collation betwix the innocent, old, and re|newed Adam.</NOTE> for as hee was able to beget children, &s;o hee was able to teach his po&s;terity.</P>
<P><HI>Adams knowledge,</HI> the Angels and ours, differ foure manner of waies. Fir&s;t, hee had his knowledge <HI>per &s;pe|cies infu&s;as,</HI> and not <HI>per &s;pecies connatas</HI> as the Angels
<PB N="92" REF="61">have;
<NOTE PLACE="marg">Scientia vele&s;t infu&s;a, connata, acqui&s;ita, vel experimentalis.</NOTE> we have our <HI>knowledge</HI> now, <HI>per &s;pecies acqui&s;itas,</HI> he had not his <HI>knowledge</HI> by experience as we have, yet he &s;hould have had his <HI>experimentall knowledge</HI> of &s;cien|ces and arts if he had &s;tood.</P>
<P><HI>Que&s;t.</HI> Whether was his <HI>knowledge</HI> one &s;ort of <HI>know|ledge</HI> with ours, or different?</P>
<P><HI>An&s;w.</HI> It was not a different &s;ort of knowledge from ours, although his was <HI>infu&s;ed,</HI> and ours <HI>acquired.</HI> The &s;ight which we have naturally, and that which was mi|raculou&s;ly re&s;tored by Chri&s;t to the blinde, was one &s;ort of &s;ight, though the one was <HI>&s;upernaturall,</HI> and the o|ther <HI>naturall:</HI> &s;o although <HI>Adams knowledge</HI> was <HI>infu|&s;ed</HI> and ours acquired, yet it is one &s;ort of <HI>knowledge,</HI> be|cau&s;e they are both &s;et upon the &s;ame objects.</P>
<P>Secondly, <HI>Adams knowledge</HI> and ours differed in ex|tent of <HI>knowledge,</HI>
<NOTE PLACE="marg">In amplitudine &s;cientiae.</NOTE> for hee had the <HI>knowledge</HI> of all things which might bee knowne; that befalls to no man now, for he knoweth not that which he &s;hould know.</P>
<P>Thirdly, his knowledge and ours differed, for he knew the cau&s;e of every thing, wee for the mo&s;t part take up onely the effects of nothing,
<NOTE PLACE="marg"><HI>He knew</HI> <GAP DESC="foreign">, <HI>we know</HI> <GAP DESC="foreign">.</NOTE> but know not the cau&s;es. The load-&s;tone draweth the yron to it, yet being rub'd with garlike it cannot draw the yron to it; here he could under&s;tand the cau&s;e, but we perceive onely the effect, that the yron is drawne up, but know not the cau&s;e; <HI>Tripolium, tripoli</HI> or <HI>turbet,</HI> changeth the colour of it three times in a day; for in the morning it is white, at the middle of the day it is of a purple colour; and in the evening it is light,
<NOTE PLACE="marg">Peucer. de divin.</NOTE> red, of a &s;carlet colour; hee knew the rea&s;on of it,
<NOTE PLACE="marg">Cognitio triplex, &s;upere|minens, adaequata, &amp; deficiens.</NOTE> wee know onely the effects. God knoweth the cau&s;e and the effects of things more excellently then they are in them&s;elves; <HI>Adam</HI> knew as much as was in the creatures, but we know le&s;&s;e than is in them. There are &s;ome colours
<PB N="93" REF="61"><HI>quae exaequant vi&s;um,</HI> as the greene colour is equall with our &s;ight; there are &s;ome colours <HI>quae &s;uperant vi&s;um,</HI> that exceede our &s;ight, as the &s;now &s;catters our &s;ight; there are &s;ome colours that are deficient and le&s;&s;e than our &s;ight, as the tawnie colour: the&s;e colours which &s;catter the &s;ight, the Greekes call <GAP DESC="foreign">, the&s;e which gather the &s;ight, they call <GAP DESC="foreign">, the creatures they are le&s;&s;e than Gods knowledge, they are equall with <HI>Adams</HI> knowledge, but they exceede our know|ledge now. The knowledge that man had before the fall of the creaturs and &s;ince is illu&s;trate by this Apologe, the Wolfe de&s;ired the Crane upon a time to &s;uppe with her, and powred thinne pottage upon a table which the Crane could not picke up becau&s;e they were &s;o thinne; the next night the Crane de&s;ired the Wolfe to &s;upper, and brought a long narrow gla&s;&s;e with pot|tage in it, which &s;hee could ea&s;ily put her beake into and eate of it, but the Wolfe could not put his head into it, but lickt onely the gla&s;&s;e without. Man before his fall was like the Crane, who could dive ea&s;ily in|to the gla&s;&s;e, hee could ea&s;ily take up the nature of the creatures; but &s;ince the fall hee is like to the Wolfe, licking without the gla&s;&s;e, never putting his head within, to attaine to the &s;ecrets of nature; there|fore it was that antiquity fained veritie to bee hid in a deepe well.</P>
<P>Fourthly,
<NOTE PLACE="marg">Differnut retentione.</NOTE> his knowledge and ours differed in the &s;ure retaining, for man in his whole e&s;tate could not forget things taught him; but man now doth forget the things that are taught him: wee are now like to the houre gla&s;&s;e, for that which wee receive in at the one eare go|eth out at the other; or like to a &s;ieve, which keepeth the branne and letteth the floure goe: &s;o now wee forget the good, and retaine the bad.
<NOTE PLACE="marg">A collation betwixt Salomons knowledge and Adam in innocency</NOTE></P>
<P>A collation betwixt that knowledge which <HI>Salomon</HI>
<PB N="94" REF="62">had of naturall things, and that which <HI>Adam</HI> had be|fore his fall. Man in his innocent e&s;tate excelled all that ever were in the knowledge of naturall things.</P>
<P>But it may be &s;ayd, 1. <HI>King.</HI> 3.12. that, <HI>there was ne|ver none like Salomon,</HI> in knowledge, <HI>before him, or &s;hall be after him,</HI> therefore <HI>Salomon</HI> excelled <HI>Adam</HI> in <HI>know|ledge.</HI> Some an&s;wer, that the compari&s;on is here onely of Kings; there was never &s;uch a King in <HI>I&s;rael,</HI> that had &s;uch wi&s;edome as <HI>Salomon;</HI> but in divine things <HI>Adam</HI> excelled him. But we mu&s;t not grant this, for in the knowledge of naturall things <HI>Adam</HI> excelled all; then the compari&s;on mu&s;t onely be betweene <HI>Salomon</HI> and o|ther &s;infull men &s;ince the fall, hee excelled all &s;in|full men in <HI>knowledge,</HI> but not <HI>Adam</HI> in his innocent e&s;tate.</P>
<P><HI>Que&s;t.</HI> How did <HI>Adam</HI> under&s;tand all &s;orts of trades and &s;ciences before the fall, &s;eeing his po&s;terity is &s;aid to finde out many after the fall, <HI>Gen.</HI> 4. As &s;ome of <HI>Cains</HI> po&s;teritie found out the Art to worke in bra&s;&s;e, &s;ome to make tents; &s;o <HI>Noah</HI> after he came out of the Arke plan|ted the fir&s;t vineyard, <HI>Gen.</HI> 9.20.</P>
<P><HI>An&s;w.</HI> He had the knowledge of all the liberall &s;ci|ences before the fall, but the mechanicke and &s;ervile trades that &s;erve for mans u&s;e after the fall he knew them not, for he was not <HI>to eate bread by the &s;weat of his face:</HI> his worke &s;hould have onely beene a recreation to him.</P>
<P>The fir&s;t <HI>Adam</HI> had knowledge of the liberall &s;ciences,
<NOTE PLACE="marg">A collation betwixt the innocent and old Adam</NOTE> but &s;ince the fall hee poreth onely in the earth; and delights onely his &s;en&s;es, as the finding out of mu&s;icke; and for his profit, as folding of cattle, <HI>Gen.</HI> 4. But be|fore the fall hee had his mind elevated higher to God, and to the knowledge of the liberall &s;ciences; and as the &s;ciences followed <HI>Adam</HI> (the Divine;) &s;o when the Go&s;pell was re&s;tored, all liberall &s;ciences follow
<PB N="95" REF="62">it, as the &s;hadow doth the body, and was re&s;tored with it.</P>
<P><HI>Adam</HI> knew all Arts and &s;ciences before his fall,
<MILESTONE UNIT="Con&s;equence."> therefore Philo&s;ophy is not an invention of the hea|then, for it came fir&s;t from <HI>Adam</HI> to the Patriarches, and &s;o hath continued &s;till; the anciente&s;t of the Philo|&s;ophers are but of late,
<NOTE PLACE="marg">Daplex Philo&s;ophia ex|emplaris &amp; exemplata.</NOTE> and they did learne the mo&s;t of it out of <HI>Egypt;</HI> the exemplar of Philo&s;ophy was from God; that which was framed to the exemplar was from man.</P>
<P><HI>Que&s;t.</HI> Whence commeth it that &s;ome men excell o|thers &s;o farre now in Arts and liberall &s;ciences?</P>
<P><HI>An&s;w.</HI> It comes from a new gift of God; it is a new gift of God to excell even in the&s;e mechanike things and liberall &s;ciences: as the Lord gave to <HI>Bezaliel</HI> and <HI>Aho|hab</HI> a &s;peciall gift to worke in gold and &s;ilver, curious worke for the Tabernacle <HI>Exod.</HI> 34.1. <HI>E&s;a.</HI> 28.26. <HI>For his God doth in&s;truct him to di&s;cretion, and doth teach him.</HI> God giveth a new gift to the husbandman to excell in husbandry. It is true that after the fall Man lo&s;t not alto|gether this naturall knowledge; <HI>Vulneratus e&s;t in natu|ralibus, &amp; &s;poliatus e&s;t in &s;piritualibus;</HI> that is, <HI>hee was wounded in his naturall knowledge, and &s;poyled of his &s;uper|naturall,</HI> for if he had altogether lo&s;t this naturall know|ledge, the life of man could not haue beene entertained; but to excell in this <HI>knowledge,</HI> this mu&s;t bee a <HI>&s;upernatu|rall gift.</HI></P>
<P>So much of <HI>Adams</HI> under&s;tanding wherein his know|ledge con&s;i&s;ted, both inbred and acquired. Wee come now to his Will, wherein chiefely con&s;i&s;teth the con|&s;ent to the&s;e things which his under&s;tanding hath di&s;cer|ned, and here &s;tandeth the power that the Will hath o|ver all the actions of men.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<PB N="96" REF="63">
<HEAD>CHAP. XVI. <HI>Of the Will of Man.</HI></HEAD>
<P>THere are two <HI>principall faculties</HI> in the &s;oule; the <HI>under&s;tanding</HI> and the will, which continually accompany it, both in the body, and out of the body.</P>
<P>The under&s;tanding,
<MILESTONE UNIT="Prop."> <HI>is an e&s;&s;entiall facultie in the Soule, whereby it knoweth, judgeth, and di&s;cerneth naturally truth from fal&s;ehood.</HI></P>
<P>The will,
<MILESTONE UNIT="Illu&s;t."> <HI>is an e&s;&s;entiall facultie in the Soule working freely, having liberty to chu&s;e, refu&s;e, or &s;u&s;pend, not deter|minate to one thing.</HI></P>
<P>It is called a <HI>facultie,</HI> and not a <HI>habite;</HI> becau&s;e a <HI>ha|bite</HI> is determinate to one thing; but a <HI>facultie</HI> may make choyce of moe. Secondly it is &s;aid; <HI>to worke freely,</HI> to put a difference betwixt it and naturall agents, which &s;till worke after the &s;ame manner, and are alwaies car|ried to the &s;ame object: as the Sunne naturally cannot but heate, and it is but by accident if it breede cold: againe, it is &s;aid, <HI>to worke freely,</HI> to put a difference be|tweene it and the actions of the bea&s;ts, which are but <HI>&s;emiliberae actiones,</HI> for the bea&s;ts cannot but chu&s;e &s;till the &s;elfe &s;ame thing, being alike affected; as be|ing hungry they cannot chu&s;e but eate, as the &s;tone be|ing heavy cannot but goe to the center. Creatures with|out life, have neither <HI>liberum motum,</HI> a free motion, (be|cau&s;e they are moved by another) neither have they <HI>libe|rum judicium,</HI> free judgement, becau&s;e they are not mo|ved by rea&s;on:
<NOTE PLACE="marg">Agens naturale move|tur ad finem, agens per intellectum movetur in finem.</NOTE> the bea&s;ts have a <HI>free motion,</HI> becau&s;e they move them&s;elves, according to the natural in&s;tinct which God hath indued them with; but they have not a <HI>free judgement,</HI> for they are not directed by rea&s;on. Man hath
<PB N="97" REF="63">both <HI>free motion,</HI> and <HI>free judgement;</HI> whereby he work|eth <HI>freely. Naturall agents</HI> determinate no end to them|&s;elves; but rea&s;onable creatures propound and determi|nate an end to them&s;elves: therefore no <HI>naturall agent</HI> hath <HI>freedome,</HI> but <HI>in&s;tinct.</HI></P>
<P>There are three properties of the <HI>Will.</HI> Fir&s;t,
<NOTE PLACE="marg">Tres Proprietates volun|tatis, conformitas, liber|tas &amp; pote&s;tas.</NOTE> the <HI>con|formity</HI> of the <HI>will</HI> with the <HI>under&s;tanding.</HI> Secondly, the <HI>liberty</HI> of the <HI>will;</HI> for when it followeth the <HI>last judgement</HI> of the <HI>under&s;tanding,</HI> it followes it freely. Thirdly, the <HI>power</HI> of the <HI>will,</HI> whereby the <HI>will</HI> after the election, (which now it hath gotten by the direction of the <HI>under&s;tanding</HI>) applieth it &s;elfe to the attaining of the object.</P>
<P>The fir&s;t property of the <HI>will</HI> is,
<NOTE PLACE="marg">The fir&s;t property of the will.</NOTE> that in the operation it dependeth upon the <HI>under&s;tanding,</HI> and followeth the direction of the mind.</P>
<P>The <HI>will</HI> followes the direction of the <HI>under&s;tanding,</HI>
<MILESTONE N="1" UNIT="Illu&s;t."> either in <HI>choo&s;ing, &s;u&s;pending,</HI> or <HI>refu&s;ing;</HI> this is called, <HI>&s;equacitas voluntatis;</HI> the <HI>will</HI> of it &s;elfe is but <HI>caeca poten|tia,</HI> and hath nothing but a <HI>de&s;ire;</HI> which yet hath not de|&s;ire to any particular object, except it be led by the light of the mind: hence come the&s;e &s;ayings, <HI>nihil in volunta|te quod non prius fuerat in intellectu; error in notitia parit errorem in voluntate, quod intellectus male judicat, volun|tas male appetit; &amp; tantum diligimus quantum cogno&s;ci|mus;</HI> that is, <HI>there is nothing in the will which was not fir&s;t in the under&s;tanding:</HI> So, <HI>error, in knowledge breeds error in the will:</HI> &s;o <HI>a fal&s;e judging of a thing, breeds a fal&s;e de&s;ire of a thing:</HI> &s;o, <HI>the more wee love, the more wee know.</HI></P>
<P>There is in the <HI>under&s;tanding, intellection,</HI>
<NOTE PLACE="marg">Duplex inteilectus, &s;pe|culativus, &amp; practicus in intellectu practico du|plex ratio, precedens &amp; &s;ub&s;equens. Voluntas &s;e|quitur ultimum iudici|um practici intellectus.</NOTE> or <HI>ratio &s;pe|culativa,</HI> which is of things to be knowen by Man; and <HI>intellectus,</HI> or <HI>ratio practica;</HI> of things u&s;ed to be done by Man, and fall under his election. Againe in Mans <HI>practicall rea&s;on,</HI> there is <HI>rea&s;on</HI> going before, &s;ay|ing,
<PB N="98" REF="64"><HI>this may be done;</HI> and another following the <HI>practicall under&s;tanding,</HI> &s;aying, <HI>this &s;hall be done;</HI> and this <HI>la&s;t judgement,</HI> of <HI>practicall under&s;tanding,</HI> the <HI>Will</HI> follow|eth, and &s;aith, <HI>this will I doe,</HI> &s;he is in &s;u&s;pence before &s;hee heare this la&s;t conclu&s;ion.</P>
<P><HI>Que&s;t.</HI> What is the rea&s;on that the <HI>will</HI> doth not al|way follow the la&s;t <HI>judgement</HI> of the <HI>under&s;tanding?</HI> for oftentimes it goeth a plaine contrary cour&s;e in that which the under&s;tanding hath di&s;cerned, as <HI>Medea</HI> &s;aid, <HI>Video meliora proboque, deteriora &s;equor; I &s;ee the good, but I follow the bad.</HI></P>
<P><HI>An&s;w.</HI> The ground of this proceeds from the <HI>un|der&s;tanding:</HI> for the <HI>under&s;tanding</HI> having di&s;cerned a thing to be good, the <HI>affections</HI> draw the minde to a new re&s;olution, as wee &s;ee in that complaint of the A|po&s;tle, <HI>Rom.</HI> 7. <HI>The good that I would doe, that I doe not; and the evill that I would not doe, that I doe;</HI> but &s;till the <HI>Will</HI> followeth the <HI>la&s;t re&s;olution</HI> of the <HI>under|&s;tanding;</HI> otherwi&s;e of it &s;elfe it is but <HI>caecapoten|tia.</HI></P>
<P>The <HI>under&s;tanding</HI> hath a mutuall dependance from the <HI>Will,</HI>
<MILESTONE UNIT="Prop."> and is &s;et on worke by it.</P>
<P>The <HI>Will,</HI>
<MILESTONE UNIT="Illu&s;t."> wils the end without any deliberation, <HI>appetitu innato;</HI> and before any deliberation, there go|eth an act of the <HI>Will</HI> &s;till, whereby wee <HI>will</HI> deliberate upon &s;uch a purpo&s;e, and it &s;aith <HI>volo diliberere,</HI> be|fore the <HI>minde</HI> enter in deliberation: when the <HI>will</HI> is &s;et earne&s;tly upon a thing, it &s;tirreth up the <HI>minde</HI> to thinke upon it, and upon the meanes whereby it may attaine unto it, that it may have the appetite &s;atisfied; therefore the under&s;tanding cannot di&s;cerne a thing to be true or fal&s;e, before the will appoint the end, and &s;o &s;et the minde on worke.</P>
<P>There is a reciprocall dependance then betwixt the&s;e two, the <HI>Will</HI> dependeth upon the deliberation
<PB N="99" REF="64">of the <HI>minde;</HI> both particularly &s;etting downe the ob|ject, and how it &s;hould exerci&s;e it &s;elfe about the object;
<NOTE PLACE="marg"><P>Duplex actus intellectus &s;pecificationis &amp; exer|citij.</P>
<P>Voluntas &s;equitur intel|lectum quoad &s;pecifica|tionem &amp; exercitium actus; intellectus &s;equitur voluntatem quoad exer|citium actus tantum.</P></NOTE> but the mind dependeth upon the will, <HI>quoad exerciti|um,</HI> but not, <HI>quoad &s;pecificationem,</HI> for when the minde hath given out her la&s;t determination concerning any particular object, the will mu&s;t chu&s;e that particular and not another, and neither refu&s;e it nor &s;u&s;pend it; and it mu&s;t chu&s;e it in that mea&s;ure of earne&s;tne&s;&s;e, as it is knowne to be good; <HI>tantum qui&s;que vult quantum in|telligit &s;e velle debere, every man de&s;ireth &s;o much as he un|der&s;tands.</HI> But upon the other &s;ide the <HI>will</HI> &s;ets onely the <HI>minde</HI> on worke, and conveneth the councell to delibe|rate, but telleth them not what to conclude, and at|tendeth their deliberation, and promi&s;eth to follow their conclu&s;ion. <HI>Example,</HI> when a controver&s;ie ari&s;eth in the Church the &s;upreame magi&s;trate conveneth a <HI>Sy|node,</HI> and commandeth them to give out their deter|mination and Canon; but commandeth them not to en|cline more to one &s;ide than to the other; here he com|mands <HI>exercitium,</HI> and leaves <HI>&s;pecificationem</HI> free: but when hee hath heard their determination, accor|ding the Word of God, hee taketh him to that &s;ide which they conclude to be be&s;t, without either &s;u&s;pen|ding or refu&s;ing; and &s;o followeth them both, <HI>quoad exercitium &amp; &s;pecificationem:</HI> Yet in this &s;imilitude there is &s;ome di&s;&s;imilitude; for the magi&s;trate, yea every private man hath <HI>judicium di&s;cretionis;</HI> but the will hath no judgement in it &s;elfe, for it meerely depends upon the judgement of the minde, which maketh the nece&s;|&s;itie of the dependance of the will upon the minde, to be greater than the dependance of the King upon his Councell, or of any private man, upon a <HI>Synods</HI> deter|mination.</P>
<P>This naturall reciprocation of the <HI>minde</HI> and the <HI>Will,</HI> is &s;en&s;ibly perceived, by the in&s;truments of the
<PB N="100" REF="65"><HI>under&s;tanding</HI> and the <HI>will</HI> in the body, whereby they exerci&s;e their functions, to wit, the heart and the braine: the &s;pirits are carried from the heart to the braine, and when the heart waxeth hoate with an earne&s;t de&s;ire of the <HI>will,</HI> then the braine is more bu&s;ied, and intended to finde out the way how the heart may be &s;atisfied; and againe when there is a cleare and a full knowledge in the braine, then the &s;pirits runne from the braine to the heart, and &s;tirre up the heart to pur&s;ue for the obtaining of the knowen good) which reciprocation bringeth foorth a happy worke when the unruly affections, and &s;inful appetites, mixe not them&s;elves with the bu&s;ine&s;&s;e to marre all.</P>
<P><HI>Que&s;t.</HI> Whether <HI>will</HI> we a thing fir&s;t, or <HI>under&s;tand</HI> we it fir&s;t, and then <HI>will</HI> it?</P>
<P><HI>An&s;w.</HI> We <HI>will</HI> a thing before wee <HI>under&s;tand</HI> it, by an inbred de&s;ire and blinde appetite, but we cannot <HI>will</HI> a thing in re&s;pect of the meanes, untill the <HI>under&s;tanding</HI> give light fir&s;t.
<NOTE PLACE="marg">Quatuor &s;unt activa principia, res apprehen|&s;e, apprehen&s;iva vis, vo|luntas, &amp; vis executiva.</NOTE> In all our actions there concurre foure things. Fir&s;t, the <HI>Object</HI> which is the thing we appre|hend. Secondly, the <HI>apprehending power</HI> or the <HI>under|&s;tanding,</HI> judging this to be good or evill. Thirdly, the <HI>will</HI> which is mooved by the <HI>under&s;tanding.</HI> Fourthly, the <HI>members</HI> mooved by the <HI>will;</HI> here the <HI>under|&s;tanding</HI> con&s;idering the object giveth light to the <HI>will.</HI></P>
<P><HI>Que&s;t.</HI> Where begins &s;inne fir&s;t, whether in the <HI>will,</HI> or in the <HI>under&s;tanding?</HI></P>
<P><HI>An&s;w.</HI> The <HI>habite</HI> of &s;inne is fir&s;t in the <HI>under&s;tan|ding,</HI> becau&s;e all &s;inne comes from error which is in the <HI>under&s;tanding.</HI> Againe, when the <HI>under&s;tanding</HI> is con|&s;idered by it &s;elfe without any operation,
<NOTE PLACE="marg">In actu ab&s;oluto pecta|tune e&s;t prius in intelle|ctu, in actu compe&s;ito &amp; prius in voluntate.</NOTE> then &s;inne is fir&s;t, in it; but when the <HI>under&s;tanding</HI> and the <HI>will</HI> worke together, then &s;inne is fir&s;t in the <HI>will.</HI></P>
<P>Here wee may gather that the &s;inne in the <HI>will</HI> is
<PB N="101" REF="65">greater than the &s;inne in the <HI>under&s;tanding,</HI>
<NOTE PLACE="marg">Pec catum e&s;t in obiecto occa &s;ionaliter, in intel|lectu er iginaliter, in voluntate formaliter, in membris qua odu&s;um.</NOTE> becau&s;e in the under&s;tanding there is onely a habite of &s;inne, but in the will there is both the <HI>habite</HI> and the <HI>Act</HI> of &s;inne, and therfore we &s;ee that the <HI>Will</HI> is puni&s;hed with grea|ter rebellion than the <HI>under&s;tanding</HI> is with darkene&s;&s;e; <HI>Pharaohs</HI> heart was hardned, he knew the judgements of God, but yet his <HI>Will</HI> continually rebelled.</P>
<P><HI>Que&s;t.</HI> Whether is there a &s;inne in the will without errour in the under&s;tanding or no?</P>
<P><HI>An&s;w.</HI> Sinne is in the <HI>under&s;tanding</HI> two wayes. Fir&s;t,
<NOTE PLACE="marg">Duplex ignor antia, ori|ginalis, &amp; interpreta|tiva.</NOTE> <HI>originally</HI> when the <HI>under&s;tanding</HI> is &s;o blinded, that it can give no direction to the <HI>Will.</HI> Secondly, <HI>interpre|tatively,</HI> when the <HI>under&s;tanding</HI> hath &s;hewen the truth to the <HI>will,</HI> and the &s;inne is committed fir&s;t by the <HI>Will;</HI> yet for lacke of con&s;ideration, the <HI>under&s;tanding</HI> appro|veth the act of the <HI>Will,</HI> and &s;o followeth it in the &s;ame &s;inne, which is by rea&s;on of the dependance of the <HI>un|der&s;tanding</HI> from the <HI>will:</HI> as a man going to murther, the <HI>Will</HI> &s;ets downe the wicked end that the <HI>under&s;tanding</HI> may devi&s;e the cruell meanes: yet the <HI>under&s;tanding</HI> had &s;howen the truth to the <HI>will</HI> before, that it was good not to murther.</P>
<P><HI>Quest.</HI> Whether doth <HI>ignorance</HI> in the <HI>under|&s;tanding</HI> make the <HI>will,</HI> willing or not willing in the actions?</P>
<P><HI>An&s;w.</HI> There is a threefold <HI>ignorance.</HI>
<NOTE PLACE="marg">Triplex ignorantia, an|tecedens, cancomitant, con&s;equens.</NOTE> The fir&s;t is called <HI>ignorantia antecedens,</HI> when a man is ignorant of that which hee is not bound to know, nor could not know, which if he had knowne he would not have done it; here, <HI>ignorance</HI> is the cau&s;e of the fact; as a man cut|ting wood his axe head flees off and killes a man igno|rantly, he doth the thing ignorantly; which if hee had knowne he would not have done; here the <HI>ignorance</HI> in the <HI>under&s;tanding,</HI> makes not the <HI>will,</HI> willing, becau&s;e he &s;innes <HI>ex ignorantia.</HI></P>
<PB N="102" REF="66">
<P>The &s;econd is <HI>called ignorantia concomitans</HI> when a man doth that thing ignorantly, which if hee had knowen hee would not have done, but would have done another thing as bad, and is &s;orry that hee hath not done it. A man conceives a hatred again&s;t &s;uch a man, he mi&s;taking the man, kil les another in place of him ignorantly; when this is told him, hee is &s;orry that he hath not killed his enemy; when hee killes the other man, his <HI>ignorance</HI> is not <HI>willing ignorance,</HI> neither is it <HI>unwilling ignorance:</HI>
<NOTE PLACE="marg">Triplex ignorantia, vo|lens, nolens, non volens.</NOTE> It is not <HI>willing ignorance;</HI> be|cau&s;e he would not have killed the man whom he kil|led; it is not <HI>unwilling ignorance,</HI> becau&s;e hee would have killed his enemy, and was &s;orry that he killed him not, &s;o that his ignorance was partly willing, and partly not willing;
<NOTE PLACE="marg">Al quis pecoat duplici|ter, ex ignorantia, &amp; ignorater.</NOTE> here he &s;innes <HI>ignoranter,</HI> but not <HI>ex igno|rantia:</HI> Ignorantly he killed the man, although igno|rance was not the cau&s;e, for hee did it of &s;et pur|po&s;e.</P>
<P>The third is called <HI>ignorantia con&s;equens,</HI> when a man is wilfully ignorant, and drawes on the ignorance upon him&s;elfe, and then excu&s;eth his &s;inne; a man in his drun|kenne&s;&s;e, killes a child ignorantly, this ignorance, is a willing ignorance, becau&s;e the man willingly was drunk, and contracted this ignorance; and therefore he &s;hould be puni&s;hed both for his drunkenne&s;&s;e, and for his mur|ther; this is called an <HI>affectate ignorance</HI> and willing.</P>
<P>The &s;econd propertie of the <HI>will,</HI>
<MILESTONE UNIT="Prop."> is the liberty of the <HI>will,</HI> whereby it chu&s;eth freely.</P>
<P>Some of the <HI>Schoolemen</HI> hold that <HI>freedome</HI> is <HI>originally</HI> in the <HI>under&s;tanding,</HI>
<NOTE PLACE="marg">The &s;econd propertie of the will.</NOTE> and <HI>formally</HI> in the <HI>will,</HI> as <HI>Aquinas:</HI> others hold that this <HI>freedome</HI> is formally both in the <HI>under&s;tanding,</HI>
<NOTE PLACE="marg">Duplex libertas, origi|nalis &amp; formalis.</NOTE> and the <HI>will;</HI> but fir&s;t in the <HI>under&s;tan|ding,</HI> and then in the <HI>will,</HI> as <HI>Durandus;</HI> but we hold that freedome is onely in the <HI>will.</HI>
<NOTE PLACE="marg">That freedome is not originally in the under|&s;tanding.</NOTE></P>
<P>Wee will &s;how that this freedome cannot be <HI>origi|nally</HI>
<PB N="103" REF="66">in the <HI>under&s;tanding,</HI> by the&s;e two rea&s;ons.</P>
<P>Fir&s;t, the <HI>under&s;tanding</HI> is neither free from <HI>coaction,</HI>
<MILESTONE N="1" UNIT="Rea&s;on."> nor naturall nece&s;&s;itie: it is not free from coaction; for the <HI>under&s;tanding</HI> is forced to know a thing which it would not know, <HI>contra inclinationem totius &s;uppo&s;iti,</HI> contrary to the inclination of the whole per&s;on,
<NOTE PLACE="marg">Voluntas &s;equitur rati|onem, ut indicativum, non ut impulfivum.</NOTE> as the Devils are forced to beleeve that there is a God; &s;o, a man that is &s;icke unto death is forced to beleeve that he &s;hall die, contrary to the inclination of the whole man who would live; but the <HI>will</HI> can no wayes be thus inforced to <HI>will.</HI> Againe, the <HI>understanding</HI> is not free from <HI>naturall nece&s;&s;itie;</HI> for if arguments which nece&s;|&s;arily conclude be propo&s;ed to it, it cannot chu&s;e but beleeve them: if probable arguments be propo&s;ed to it, then it hath but a conceipt or opinion, with a feare to the contrary: but if arguments of like probabilitie on both &s;ides be propo&s;ed to it, here it is <HI>nece&s;&s;itate</HI> to doubt, unle&s;&s;e the inclination of the <HI>will,</HI> come in, to in|cline it rather the one way than the other? we may ima|gine any thing that we plea&s;e, but we cannot give our lighte&s;t a&s;&s;ent unto a thing, unle&s;&s;e there be &s;ome colour of rea&s;on at lea&s;t to induce.</P>
<P>All the powers of the Soule,
<MILESTONE N="2" UNIT="Rea&s;on."> are determinate by the <HI>will</HI> in their actions, and that nece&s;&s;arily, without any <HI>freedome</HI> in them; as the &s;eeing eye, cannot but nece&s;&s;a|rily &s;ee colours, if they be laid before it, &s;o the <HI>un|der&s;tanding</HI> is forced to <HI>under&s;tand,</HI> when truth is laid before it; but the will although it be determinate by the <HI>under&s;tanding,</HI> yet this determination takes not a|way the <HI>liberty</HI> of the <HI>will</HI> and places it in the <HI>under&s;tan|ding originally;</HI> againe, the <HI>dnder&s;tanding</HI> is determiate by the object, <HI>nece&s;&s;arily</HI> and <HI>naturally:</HI> but the <HI>will</HI> is determinate by the <HI>under&s;tanding, nece&s;&s;arily</HI> yet <HI>freely.</HI></P>
<P><HI>Freedome</HI> is <HI>radically</HI> and <HI>originally</HI> in the <HI>will;</HI>
<MILESTONE UNIT="Con&s;eq."> there|fore
<PB N="104" REF="67"><HI>Bellarmine</HI> halts here, both contrary to him&s;elfe and to others of his owne coate; he is plainely contra|ry to him&s;elfe, as <HI>Benius</HI> the <HI>Ie&s;uite</HI> markes well; for fir&s;t (&s;aith <HI>Benius</HI>) he placeth libertie <HI>radically</HI> in the <HI>under&s;tanding,</HI> whereby the <HI>will</HI> is determinate by <HI>the la&s;t judgement of rea&s;on;</HI> and yet in the third Booke and eight Chapter, of <HI>freewill and grace, Bellarmine</HI> &s;aith, <HI>Volunt as in eligendo libera e&s;t, non quod non determinetur nece&s;&s;ari&ograve; a judicio ultimo &amp; practico rationis; &s;ed quod i&s;tud ip&s;um ultimum &amp; practicum judicium rationis in po|te&s;tate voluntatis e&s;t,</HI> that is, <HI>The will is free in chu&s;ing, not that it is determinate nece&s;&s;arily by the la&s;t judgement of rea&s;on, but becau&s;e this &s;ame la&s;t judgement of rea&s;on, is in the power of the will. Benius</HI> &s;aith, that he cannot &s;ee how the&s;e two can &s;tand together, that the <HI>understan|ding</HI> in the <HI>la&s;t Iudgement</HI> &s;hould determinate the <HI>will,</HI> and that the &s;ame <HI>la&s;t Iudgement of rea&s;on</HI> &s;houd be in the power of the <HI>will:</HI> &s;o that the patrons of free <HI>will</HI> in Man, doe not agree among them&s;elves concerning the originall of <HI>freedome,</HI> &s;ometimes placing it in the <HI>under|&s;tanding,</HI> and &s;ometimes in the <HI>will.</HI> Here we con|clude, that freedome is originally in the <HI>will,</HI> for when the <HI>under&s;tanding,</HI> hath demon&s;trate the truth un|to the <HI>will:</HI> although the <HI>under&s;tanding nece&s;sitate</HI> the <HI>wil</HI> to chu&s;e; yet it doth not <HI>inforce</HI> it; but it chu&s;eth that which it chu&s;eth <HI>freely.</HI></P>
<P>Secondly,
<NOTE PLACE="marg">That free dome is not formally both in the under&s;tanding and the will.</NOTE> we will &s;hew that this <HI>libertie</HI> is not both in the under&s;tanding and the <HI>will, formally;</HI> for if it were <HI>formally</HI> in both, then it &s;hould follow that there were two <HI>free wills</HI> in man, one in the <HI>under&s;tanding,</HI> and another in the <HI>will;</HI> and con&s;equently a double election, and a double cau&s;e of &s;inne; but the formall cau&s;e of &s;inne is in the <HI>will;</HI> therefore <HI>Bernard</HI> &s;aith <HI>Ce&s;&s;et voluntas propria, &amp; infernus non crit,</HI> that is, Let the <HI>will</HI> cea&s;e from &s;inning, and there &s;hall not be
<PB N="105" REF="67">a hell, therefore there cannot be a formall cau&s;e of <HI>free|dome</HI> in the <HI>under&s;tanding.</HI></P>
<P>It re&s;ts then that <HI>freedome</HI> is both <HI>originally</HI> and <HI>formally</HI> in the <HI>will.</HI> Wee mu&s;t not thinke this an idle &s;choole di&s;tinction, and &s;o let it pa&s;&s;e; for covertly under this, (that they make the <HI>under&s;tanding</HI> to be radically and <HI>originally free,</HI>) they cover their poy&s;on of <HI>free-will,</HI> and &s;o vent it to the world: for <HI>freedome</HI> being originally in the <HI>under&s;tanding</HI> &s;ince the fall (unto good;) it directs the <HI>will</HI> in every action; and the <HI>will</HI> being determinate by the <HI>un|derstanding,</HI> then there mu&s;t be yet <HI>free-will</HI> in Man &s;ince the fall, naturally to embrace good, as well as evill.</P>
<P><HI>Que&s;t.</HI> What is the <HI>under&s;tanding</HI> to the <HI>will</HI> then, when the <HI>will</HI> chu&s;eth, &s;eeing it is not the originall of the liberty thereof?
<NOTE PLACE="marg">Intellectus e&s;t cau&s;a de|termination is, non liber|tatis.</NOTE></P>
<P><HI>An&s;w.</HI> It is the <HI>cau&s;e</HI> of the <HI>determination</HI> of the will, but not of the <HI>liberty</HI> thereof: It cannot be the <HI>efficient cau&s;e</HI> of the <HI>liberty</HI> of the <HI>will</HI> although it might &s;eeme &s;o to be; as for example: remi&s;&s;ion of &s;innes is pro|mi&s;ed and given, if <HI>we forgive men their tre&s;pa&s;&s;es:</HI> yet our forgiving of men their tre&s;pa&s;&s;es, is not the <HI>cau&s;e</HI> why God remits our &s;innes, but a <HI>condition;</HI> &s;o, the fire heateth not, unle&s;&s;e there be a mutuall touch betwixt the <HI>agent</HI> and the <HI>patient,</HI> but yet this mutuall touch of the agent and the patient, is not the cau&s;e why the fire burneth but a <HI>condition;</HI> So, although the <HI>will</HI> chu&s;e not without the light of the <HI>under&s;tanding,</HI> yet the <HI>under&s;tanding</HI> is not the <HI>cau&s;e,</HI> why the will chu&s;eth <HI>freely,</HI>
<NOTE PLACE="marg">Aliud e&s;t conditio, aliud cau&s;a.</NOTE> but a <HI>condition</HI> without which it could not chu&s;e; the <HI>cau&s;e</HI> is one thing, but the <HI>condition</HI> is an|other.</P>
<P><HI>Object.</HI> A <HI>condition</HI> never precedeth an effect;
<NOTE PLACE="marg">Bellarm. de grat. &amp; lib. arbit.</NOTE> as ye cannot &s;ee unle&s;&s;e the window be opened, and yet
<PB N="106" REF="68">it will not follow, that if the window be opened (which is the <HI>condition</HI>) that yee will &s;treight &s;ee, unle&s;&s;e the light come in; (which is the cau&s;e why wee &s;ee:) but when the <HI>under&s;tanding</HI> &s;howeth the light to the <HI>will,</HI> it is not as <HI>condition,</HI> but a <HI>cau&s;e,</HI> why the <HI>will</HI> chu&s;eth this thing, and not that; as the light makes the coloures actu|ally vi&s;ible, which were but potentially vi&s;ible, before the light did &s;hine.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Conditio duplex, cau|&s;alis, &amp; conditionalis.</NOTE> There is a twofold condition. Fir&s;t, when the condition includes a cau&s;e: as <HI>if a man breath, hee hath lungs;</HI> here the <HI>condition</HI> of <HI>breathing</HI> is his <HI>lungs;</HI> which is al&s;o the <HI>cau&s;e</HI> of his <HI>breathing.</HI> Secondly, there is <HI>con|dition,</HI> which is onely a <HI>condition,</HI> and includeth no <HI>cau&s;e</HI> in it; as the opening of the window is the <HI>condition</HI> with|out which we cannot &s;ee: if the window be not opened, the light cannot come in; and yet the opening of the window is not the cau&s;e of the light, for the cau&s;e is in the light it &s;eife, why the object is vi&s;ible. Againe, the light &s;hining upon the object is not the <HI>cau&s;e</HI> of our &s;ee|ing the object, for the cau&s;e is the eye, and the light is the condition without which we cannot &s;ee the object. So, the <HI>under&s;tanding</HI> is onely but a <HI>condition</HI> to the <HI>will,</HI> and not a <HI>cau&s;e,</HI> why it chu&s;eth freely, becau&s;e the <HI>freedome</HI> of the <HI>will,</HI> is onely in it &s;elfe, embracing the object <HI>freely,</HI> without any externall cau&s;e moo|ving it.</P>
<P>The will of God neither turnes nor returnes;
<NOTE PLACE="marg">A collation betweene the will of the Angels, God and man.</NOTE> it is like the pole which &s;tands immoveably in the firma|ment: the will of the Angell turnes, but returnes not; it is like the winde, which being &s;etled in one ayrth &s;tands &s;till there: but the will of man both turnes and re|turnes;
<MILESTONE N="2" UNIT="Coll."> it is like the winde, &s;ometimes in this ayrth, and &s;ometimes in that.</P>
<P>In the Angels there was <HI>primum in&s;tans,
<NOTE PLACE="marg">Betwixt the will of the Angels, in nocent, &s;e|cond, old, and renewed <HI>Adam.</HI></NOTE> &amp; &s;ecun|dum in&s;tans;</HI> the Angels, <HI>in primo in&s;tanti,</HI> were <HI>in|complet&egrave;
<PB N="107" REF="68">liberi,</HI> they were then but <HI>viatores;</HI> for al|though they did at the fir&s;t onely actually chu&s;e good, in the fir&s;t moment of their creation, yet they were not confirmed in good, <HI>Iob</HI> 4.18.
<NOTE PLACE="marg">Duplex in&s;tans ange|lorum, primus, &amp; &s;e|cundus.</NOTE> <HI>he found not con&s;tancy in his Angels:</HI> but in the &s;econd in&s;tant, the good Angels, were <HI>complet&egrave; liberi</HI> and confirmed in good; as the bad An|gels were &s;etled in evill, the good Angels confirmed in good, were <HI>comprehen&s;ores,</HI> but not <HI>viatores;</HI> and the bad were confirmed onely in evill, and are continually <HI>viatores.</HI> So the fir&s;t <HI>Adam</HI> was <HI>incomplet&egrave; liber</HI> and <HI>vi|ator,</HI> and therefore might chu&s;e either good or evill; &s;o the renewed <HI>Adam</HI> is <HI>incomplet&egrave; liber &amp; viator,</HI> be|cau&s;e naturally he chu&s;eth evill, and by grace he may chu&s;e good; but, the <HI>&s;econd Adam</HI> Ie&s;us Chri&s;t, being both <HI>comprehen&s;or</HI> and <HI>viator</HI> is <HI>complet&egrave; liber</HI> and can|not chu&s;e evill; the <HI>old Adam</HI> is <HI>viator</HI> onely, and chu|&s;eth onely evill.</P>
<P>When the Divels and wicked men are &s;aid to be de|terminate to evill, it is not &s;o to be under&s;tood that they are determinate to one &s;ort of evill onely, for they may goe from one &s;ort of evill to another; as the Di|vell inticed the <HI>Iewes</HI> to kill Chri&s;t, and yet he inticed <HI>Peter</HI> to di&s;&s;wade Chri&s;t from going to <HI>Ieru&s;alem,</HI> that he might be &s;aved; and yet they are &s;til determinate to evil.</P>
<P>An Angell differeth from the Soule of Man foure wayes. Fir&s;t, <HI>naturally,</HI>
<MILESTONE N="3" UNIT="Coll.">
<NOTE PLACE="marg">Betwixt the Angels and Man. <HI>Quatuor modis differt angelus ab homine,</HI> 1. <HI>na|turaliter,</HI> 2. <HI>logice,</HI> 3. <HI>metaphy&s;ice,</HI> 4. <HI>theolo|gice.</HI></NOTE> for the Soule doth animate the Body, but an Angell animates not a Body Secondly, they differ in their <HI>definition,</HI> for the Soule is a rea&s;ona|ble creature, but an Angell is an intellectuall creature. Thirdly, the Soule may be moved by the inferior fa|culties, but the Angell is onely mooved by God. Fourthly, the Soule makes choice either of good or evill, but an Angell of good onely, or of evill onely.</P>
<P>Willingne&s;&s;e is the mo&s;t ab&s;olute perfection of the will, and therefore when the Saints ayme at this,
<MILESTONE UNIT="Con&s;eq."> it
<PB N="128" REF="69">is noted as one of the highe&s;t degrees of perfection in this life to be willing to doe good, <HI>P&s;al.</HI> 110. <HI>My peo|ple are a willing people.</HI></P>
<P>The <HI>liberty</HI> of the <HI>will</HI> is twofold,
<NOTE PLACE="marg">Duplex libertas volunta. <GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">is, contrarietatis &amp; contradictionis.</NOTE> the <HI>liberty of contra|riety</HI> and the <HI>liberty of contradiction:</HI> Man had <HI>liberty of contrariety</HI> before his fall to chu&s;e good or evill, and <HI>li|berty of contradiction,</HI> to doe, or not to doe: the&s;e two &s;orts of <HI>liberties</HI> are not the perfecte&s;t e&s;tate of the <HI>will,</HI> for when it hath power to chu&s;e or not to chu&s;e, it im|ports a weakene&s;&s;e in it, but when it is determinate to the good, then it is fully &s;atisfied, this is re&s;erved for Man in glory. The Apo&s;tle, <HI>Rom.</HI> 6.18. u&s;ed this word <HI>liberty,</HI> more improperly, when hee &s;aith, <HI>free from Iu&s;tice, and &s;ervant to &s;inne;</HI> when hee calleth this <HI>freedome,</HI> it is mo&s;t improperly <HI>freedome;</HI> for, <HI>if the Sonne make us free, then wee are free, Ioh.</HI> 8.36. &s;o wee &s;ay <HI>to &s;erve God,</HI> this &s;ervice is not properly &s;ervice, but <HI>freedome.</HI></P>
<P>The e&s;&s;entiall property of the <HI>will,</HI>
<NOTE PLACE="marg">The &s;econd property of the will.</NOTE> is <HI>freedome,</HI> that it cannot be compelled by no externall agent in the free chu&s;ing; although in the externall action thereof it may be forced.</P>
<P>God worketh diver&s;ly upon the <HI>will;</HI> &s;ometimes hee changeth the <HI>will,</HI> and converts it; as when hee chan|ged and converted the <HI>will</HI> of <HI>Saul,</HI> and made him an Apo&s;tle. Secondly, &s;ometimes he changeth the <HI>will,</HI> but converts it not; as when <HI>E&s;au</HI> came again&s;t his brother <HI>Iacob,</HI> hee changed his will, and made him <HI>fall upon his necke and weepe, Gen.</HI> 33.4. But yet converted him not; &s;o when <HI>Alexander the great,</HI> came again&s;t <HI>Ieru&s;alem,</HI> minding to de&s;troy it, the Lord changed his minde, and made him courteous to the Iewes, by gran|ting them &s;undry priviledges, and be&s;towing gifts upon them; here his minde was changed, but not converted. Thirdly, &s;ometimes God nei|ther
<PB N="109" REF="69">changeth nor converts the <HI>will,</HI> but re&s;traineth it; as the will of <HI>Laban</HI> when hee came again&s;t <HI>Iacob, Gen.</HI> 31.24. and <HI>Attila</HI> when he came again&s;t <HI>Rome.</HI> Fourth|ly, &s;ometimes God neither changeth, nor converteth, nor re&s;traines the will, but he over-rules it, as he did the will of the Iewes who crucified Chri&s;t: all the&s;e wayes God workes upon the will, but he never com|pels it.</P>
<P>Although the <HI>will</HI> cannot be compelled <HI>in actu elici|to,</HI> in the owne free choyce; yet <HI>in actu imperato,</HI>
<NOTE PLACE="marg">Duplex actus, e icitus &amp; imperatus.</NOTE> in the commanding act, it may be compelled; as when they drew the Martyrs again&s;t their <HI>will</HI> before their idols, putting frankincence in their hands to burne it before them: So <HI>Ioh.</HI> 21. Chri&s;t &s;aith to <HI>Peter, they &s;hall draw thee whether thou would'&s;t not.</HI></P>
<P>As the <HI>will,</HI> in the <HI>commanding act</HI> may be <HI>compelled;</HI>
<MILESTONE UNIT="Prop."> &s;o the <HI>will</HI> in the <HI>free chu&s;ing act</HI> may be <HI>nece&s;sitate.</HI>
<MILESTONE UNIT="Illu&s;t."> </P>
<P>There is a threefold <HI>nece&s;&s;itie.</HI>
<NOTE PLACE="marg">Triplex nece&s;&s;itas, ab intrin&s;eco, ab extrin&s;eco, &amp; ratione finis.</NOTE> Fir&s;t when the <HI>nece&s;si|tie</HI> ari&s;eth from <HI>within;</HI> this is called, <HI>nece&s;sitas ab in|trin&s;eco,</HI> as the ble&s;&s;ed in heaven are mooved, by the proper inclination of their <HI>will</HI> to love God nece&s;|&s;arily, Secondly, when the <HI>nece&s;sity</HI> ari&s;eth from with|out; as when the will is indifferent in it &s;elfe, to doe or not to doe, to goe this way or that way. When <HI>Nebuchadnezzar</HI> &s;tood in the parting of two wayes, <HI>Ezech.</HI> 21. doubtfull whither to goe, towards <HI>Ieru&s;a|lem</HI> or <HI>Rabbath;</HI> the Lord determinates his will to goe towards <HI>Ieru&s;alem.</HI> Thirdly, in re&s;pect, of the <HI>end;</HI> as a man is to pa&s;&s;e over a water, but he cannot goe to the other &s;ide without a boate. The&s;e three &s;orts of <HI>nece&s;&s;ities</HI> take not away the liberty of the will, although they nece&s;&s;itate it; the fir&s;t &s;ort of <HI>nece&s;&s;ity</HI> takes not a|way the <HI>liberty</HI> of the will, although it <HI>nece&s;sitate</HI> it; for this <HI>will</HI> is <HI>internum principium &s;ui motus,</HI> and this <HI>liber|tie</HI> cannot be taken from it, unle&s;&s;e it be de&s;trayed:
<PB N="110" REF="70">the &s;econd &s;ort of <HI>nece&s;sity</HI> takes not away the <HI>freedome</HI> from it; for the will cannot be both <HI>inforced,</HI> and yet <HI>free;</HI> as heate cannot be made cold: but yet the <HI>will</HI> may be nece&s;&s;itate; for as the water which is cold may be made hoate, &s;o the will which is <HI>free</HI> may be <HI>nece&s;&s;itate:</HI> and the third &s;ort of nece&s;&s;itie e&s;tabli&s;heth the freedome of the will.</P>
<P>Man in his fir&s;t e&s;tate had free choyce of good or e|vill,
<NOTE PLACE="marg">The fir&s;t collation be|twixt the innocent, re|newed, old, and glorifi|ed <HI>Adam.</HI></NOTE> but was <HI>nece&s;sitate</HI> to neither of them: in his &s;econd e&s;tate, he is a &s;ervant to &s;inne and <HI>nece&s;sitate</HI> to it; in his third e&s;tate, hee is free from the &s;ervitude of &s;inne, but not from the <HI>nece&s;sitie</HI> of it: in his fourth e&s;tate hee is voluntarily good, and nece&s;&s;arily good, but hee is not free <HI>libertate indifferentiae;</HI> as man was before the fall, for that includes a weakene&s;&s;e in it.</P>
<P>In <HI>Adam's</HI> fir&s;t e&s;tate his will was <HI>free</HI> from &s;inne,
<MILESTONE N="1" UNIT="Coll."> and nece&s;&s;ity of &s;inne, becau&s;e he had neither <HI>internum,</HI> nor <HI>externum principium,</HI> to move him to &s;inne; &s;o he was <HI>free</HI> from mi&s;ery but not from mutability. In his &s;econd e&s;tate he is &s;ubject to the <HI>nece&s;sity</HI> of &s;inning to mi&s;ery, and to the &s;ervitude of &s;inne; but free from coaction. In his third e&s;tate, hee is free from the dominion of &s;inne, from the &s;ervitude of &s;inne, and from compul&s;ion, but not from the nece&s;&s;itie of &s;inning. In his fourth he &s;hall be free from mi&s;ery, &s;ervitude mutability, and nece&s;&s;ity of &s;inning; but not from nece&s;&s;ity and willingne&s;&s;e to love God. In his fir&s;t e&s;tate he was <HI>liber,</HI> free; in his &s;e|cond e&s;tate he was <HI>&s;ervus,</HI> a &s;ervant to &s;inne; In his third e&s;tate hee is <HI>liberatus,</HI> free from &s;inne; but in his fourth e&s;tate hee &s;hall be <HI>liberrimus,</HI> mo&s;t freed from finne.</P>
<P>The <HI>will</HI> working <HI>freely,</HI>
<MILESTONE UNIT="Prop."> hath power to determinate it &s;elfe as it is directed by the <HI>under&s;tanding,</HI> in civill and morall actions, and in indifferent things; but in actions &s;pirituall it is onely determinate by God.</P>
<PB N="111" REF="70">
<P>The <HI>will</HI> hath power by the light of the under&s;tanding to determinate it &s;elfe, in civill, and morall actions;
<MILESTONE UNIT="Illu&s;t."> and God in the&s;e likewi&s;e doth determinate the will, <HI>Prov.</HI> 21.1. <HI>The Kings heart is in the hands of the Lord, and hee turnes it as the rivers of water;</HI> when the King determi|nates his owne heart, the Lord al&s;o determinates it; for every particular agent, determinates his owne in|&s;trument to his worke;
<NOTE PLACE="marg">Sola increata voluntas e&s;t independens.</NOTE> but the will is the in&s;tru|ment of God, (for onely the uncreated will hath an independant power) therefore the <HI>will</HI> being but a &s;e|cond cau&s;e, is determinate by God. When God deter|minates the will in civill things, he doth it by changing, re&s;training, or over-ruling it, but when he determinates the will (which cannot determinate it &s;elfe) in &s;pirituall things, then he converts the will and inclines it, and here he is the &s;ole and onely cau&s;e.</P>
<P><HI>Object.</HI> That which is moved from a cau&s;e without it &s;elfe, is &s;aid to be <HI>compelled;</HI> but the will cannot be <HI>com|pelled,</HI> therefore it may &s;eeme that it cannot be determi|nate by God.</P>
<P><HI>An&s;w.</HI> That which is moved by an <HI>externall cau&s;e,</HI> is &s;aid to be <HI>compelled,</HI> if the <HI>externall cau&s;e</HI> take a|way the proper inclination of the <HI>&s;econd cau&s;e;</HI> but if it leave the <HI>&s;econd cau&s;e</HI> to the owne proper inclination, then it is not &s;aid to be <HI>compelled,</HI> but to worke <HI>freely.</HI></P>
<P><HI>Object.</HI> But the motion is rather a&s;cribed to him who mooves, than to that which is mooved, as wee &s;ay not that the &s;tone killed the man, but the man who threw the &s;tone; if God then moove the <HI>will,</HI> it might &s;eeme that the will were free and not to be blamed in the action.</P>
<P><HI>An&s;w.</HI> If the <HI>will</HI> were &s;o mooved by God that it mooved not it &s;elfe, then the <HI>will</HI> were neither to be prai&s;ed nor to be blamed: but &s;eeing it is
<PB N="112" REF="71">both mooved and moves it &s;elfe, and is not like a &s;tone in a mans hand, which is moved and moves not it &s;elfe; therefore it is to be blamed in the &s;infull action.</P>
<P>The <HI>Will,</HI> in morall and civill actions, is not determi|nate, in the meanes, which leade to the end: (for that the under&s;tanding doth onely) but re&s;pecting the end, it, both determinates it &s;elfe <HI>naturally,</HI> and is deter|minate by God; but in &s;pirituall things, it is onely determinate by God, both in the means and in the end, <HI>Philip.</HI> 2.13. <HI>It is God who worketh both the will and the deed in us.</HI></P>
<P>The grace of God determinates the <HI>will</HI> onely to good:
<MILESTONE UNIT="Con&s;equence."> therefore the&s;e extenuate mightily the grace of God, who grant, that God in the <HI>conver&s;ion</HI> of Man doth powre in a <HI>&s;upernaturall grace</HI> in his heart; but yet this grace doth not determinate the heart of man,
<NOTE PLACE="marg"><HI>Corvinus c.</HI> 43. <HI>pag.</HI> 642. <HI>&s;o Fon&s;eca.</HI></NOTE> for that the <HI>will</HI> doth <HI>naturally</HI> and <HI>freely;</HI> and to draw out the act of Faith (&s;ay they) there needs no concur|rance of the grace of God, but only moral per&s;wa&s;ions. So <HI>Fon&s;eca,</HI> who holds that God onely &s;ets the will on worke, but leaves the will to worke by it &s;elfe, he deter|minates (&s;aith he) onely <HI>in &s;pecificatione,</HI> but not <HI>in exercitio;</HI> in inclining the will to embrace &s;uch an ob|ject, but the operation about that object is left free un|to the <HI>will</HI> it &s;elfe, this it may performe freely without Gods grace.</P>
<P><HI>Object.</HI> But it may &s;eeme that God determinates the &s;infull actions of men as well as their morall, both in the meanes and in the end, and is the cau&s;e of the one as well as of the other, as God knoweth certainely that the <HI>Antichri&s;t</HI> will &s;inne, therefore the <HI>will</HI> of the <HI>Antichri&s;t</HI> is determinate to &s;inne, by the decree of God.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Eternum decretum<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> Dei ponit infallibilitatem con&s;equentis, &s;ed non con|&s;equentiae.</NOTE> This followeth not, becau&s;e putting the decree of God, the <HI>Antichri&s;t</HI> will &s;inne; the&s;e two go not to|gether as the cau&s;e and the effect, for Gods decree is
<PB N="113" REF="71">not the cau&s;e why the <HI>Antichri&s;t</HI> &s;innes; but it onely followes Gods foreknowledge and is not an effect of it, for there is a twofold connexion of things; fir&s;t, of the <HI>cau&s;e</HI> with the <HI>effect,</HI> and &s;o the <HI>effect</HI> nece&s;&s;arily follow|eth the <HI>cau&s;e.</HI> Secondly,
<NOTE PLACE="marg"><HI>Duplex connexiorcrum,</HI> 1. <HI>cau&s;a cum effectu,</HI> 2. <HI>ante cedentis cum con&s;e quente.</HI></NOTE> of the <HI>antecedent</HI> with the <HI>con&s;e|quent:</HI> the finne of the Antichri&s;t is the con&s;equent of Gods decree infallibly, but not productively, becau&s;e the decree is not the cau&s;e of it.</P>
<P><HI>Object.</HI> But it may &s;eeme that Gods decree is the cau&s;e of &s;inne, <HI>Ioh.</HI> 12.39. <HI>They could not beleeve, for E&s;ay &s;aid, he blinded their eyes, and hardened their hearts.</HI> Here it night &s;eeme that the Prophets prediction was the cau&s;e of the hardning of their hearts, and not the antecedent of it onely.</P>
<P><HI>An&s;w.</HI> The&s;e evill things God fore&s;eeth to fall out, becau&s;e they are to fall out; and they fall not out be|cau&s;e hee fore&s;eeth them to fall out: when I &s;ee a man writing, he writes not becau&s;e I &s;ee him writing, but be|cau&s;e he is writing therfore I &s;ee him write; &s;o, the <HI>Anti|chri&s;t</HI> &s;inneth not becau&s;e God fore&s;aw him to &s;inne, but becau&s;e the <HI>Antichri&s;t</HI> was to &s;inne therefore God fore&s;aw him to &s;inne. God fore&s;eeth other waies good actions, for he decreeth them, and they fall out as ef|fects of his decree: but it is farre otherwaies in mans &s;infull actions, for they are not the effects of Gods de|cree, but a nece&s;&s;ary con&s;equent of it.</P>
<P>The e&s;&s;entiall property of the <HI>Will</HI> (which is <HI>libertie</HI>) cannot be changed, but the equalitie of the <HI>Will</HI> (which is good or evill) may be changed.</P>
<P>There are two things to be con&s;idered in the <HI>will.</HI> Fir&s;t, <GAP DESC="foreign"> or the <HI>e&s;&s;ence</HI> of it. Secondly, <GAP DESC="foreign"> or the opera|tion of the <HI>Will:</HI> the <HI>e&s;&s;ence</HI> of the <HI>Will</HI> cannot be changed but the operation may bee changed: it may lo&s;e holi|ne&s;&s;e and &s;anctification in the choyce, but not the <HI>e&s;&s;ence</HI>
<PB N="114" REF="72">of it: a clocke when it is out of frame &s;heweth the time but not the true time of the day, and as the &s;aylers com|pa&s;&s;e &s;triken with thunder, the point of the needle &s;tands alwayes at &s;ome ayrth, but not at the right ayrth; and &s;o when Wine is turned into Vinegar it keepeth &s;till the colour and quantitie, but it hath lo&s;t the right reli&s;h: &s;o the <HI>Will</HI> of man after the fall, <HI>freely chu&s;eth</HI> that which it chu&s;eth, <HI>Non corrumpitur quoad agendi radicem &s;ed terminum.</HI>
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE></P>
<P>Man in his fir&s;t e&s;tate~, <HI>willed</HI> onely good, both in the <HI>end,</HI> and in the <HI>meanes:</HI> but man in his corrupt e&s;tate <HI>wils</HI> the <HI>end,</HI> either as good or apparant good; but he maketh choy&s;e of the <HI>meanes</HI> often as evill: the will re&s;pects the end, and election the meanes; no man wils the end as it is evill; but the meanes leading to this end are oftentimes cho&s;en as evill. The adulterer and the theefe,
<NOTE PLACE="marg"><GAP DESC="foreign">; <HI>&s;ed media eleguntur plerunque ut mala, ut finem a&s;&s;equa|mur.</HI></NOTE> they will the proper <HI>ends</HI> of their adultery and theft (which are plea&s;ure and gaine) as good or at the lea&s;t good in &s;how; but the meanes they know are of|tentimes evill, and chu&s;e them as <HI>evill</HI> that they may at|taine to their <HI>ends.</HI> Againe, the unregenerate man &s;ome|times <HI>wils</HI> the end but not the meanes, <HI>Prov.</HI> 13.4. <HI>The &s;luggard wils, and he wils not;</HI> he <HI>wils</HI> the <HI>end</HI> becau&s;e it is good; but he <HI>wils</HI> not the <HI>meanes</HI> becau&s;e they are pain|full and laborious; &s;o <HI>Ho&s;.</HI> 10.11. <HI>Ephraim as an oxe de|lighted in thre&s;hing but not in plowing;</HI> hee delighted in thre&s;hing, becau&s;e the oxe might not bee muzled when hee did thre&s;h; <HI>Deut.</HI> 25.4. but hee delighted not in plowing; that is, to take the paines to plow up his heart, and mortifie his &s;innes; <HI>Balaam</HI> wi&s;hed, <HI>that he might die the death of the righteous, Numb.</HI> 23.14. but hee endeavoured not to live the life of the righteous.</P>
<P>Man after his fall had <HI>liberty</HI> in civill and morall acti|ons.
<MILESTONE UNIT="Prop."> </P>
<PB N="115" REF="72">
<P>This <HI>libertie</HI> which man hath now in his corrupt e|&s;tate,
<MILESTONE UNIT="Illu&s;t."> unto any good hath &s;undry impediments both outward and inward;
<NOTE PLACE="marg">Impedimenta libertatis humana &s;unt, vel extra &s;e, vel in<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;e.</NOTE> and although our election be <HI>free</HI> yet the execution thereof is not in our hands. There be three externall impediments in our <HI>libertie;</HI> fir&s;t, Gods overuling of the <HI>will</HI> of Man, who although hee take not away the libertie of the will from us,
<NOTE PLACE="marg">Impedimenta externa &s;unt deus, diabolus, &amp; externa obiecta.</NOTE> yet he of|tentimes furthers us in good, and hinders us in evill; and bridles &s;o the fury of the wicked that they cannot come to the ends which they ayme at; as wee &s;ee in <HI>Ieroboam,</HI> 1 <HI>King.</HI> 13.5. and <HI>Sennacherib, E&s;a.</HI> 37.29. For the wayes of man are not in his owne power, <HI>Pro.</HI> 16.9. The &s;e|cond inpediment of our libertie is <HI>Sathans &s;educing,</HI> who oftentimes &s;educeth the will when it is inclyned to good and per&s;wades it to evill, <HI>Ephe.</HI> 2.2. which per|&s;wa&s;ion is effectuall in the &s;onnes of infidelitie: &s;ome|times Sathan hindreth the children of God, as hee hindered the Apo&s;tle that hee &s;hould not come to the <HI>The&s;&s;alonians,</HI> 1 <HI>The&s;&s;.</HI> 4.17.18. The third outward impe~|diment is, the <HI>multitude of objects</HI> laid before us, which partly allure the minde if they be plea&s;ant, and terrifie the minde in they be fearefull.
<NOTE PLACE="marg">Impedimenta interna &s;unt, de&s;titutio imaginis Dei, caecitas intellectus, infirmitas, vio|luntatis, naturalis vio|lentia, pronitas ad malu~ &amp; vehementia affectio|num.</NOTE></P>
<P>The inward impediments which hinder the <HI>wills liber|tie,</HI> are. Fir&s;t, the <HI>want of Gods image.</HI> Secondly, the <HI>blindne&s;&s;e of the under&s;tanding.</HI> Thirdly, <HI>the infirmitie of the will.</HI> Fourthly, a <HI>naturall violence;</HI> Fifthly, a <HI>pronene&s;&s;e to evill.</HI> Sixtly, <HI>the vehemencie of the affecti|ons,</HI> which draw the <HI>will</HI> after them, and trouble the <HI>Iudgement.</HI></P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<PB N="116" REF="73">
<HEAD>CHAP. XVII. <HI>Of Mans Will in his conver&s;ion.</HI></HEAD>
<P>IN the fir&s;t point of Mans <HI>Conver&s;ion,</HI>
<MILESTONE UNIT="Prop."> God in fufeth a new habite of grace.</P>
<P>The <HI>conver&s;ion</HI> of Man is not wrought,
<NOTE PLACE="marg">The third property of the Will.</NOTE> fir&s;t by &s;tirring up of his <HI>Will,</HI>
<MILESTONE UNIT="Illu&s;t."> or by alluring or per&s;wading him, but by powring grace into the heart. <HI>Socrates</HI> &s;aid that hee was but to his &s;chollers like a midwife; for a midwife doth nothing but helpeth forth the birth already conceived: &s;o he &s;aid, that he onely but drew forth the wit, which was naturally within the &s;chollers. But it is not &s;o in the fir&s;t point of a man conver&s;ion, for the Preacher doth not helpe forth the graces in a man; but he is like a father, <HI>begetting him a new a gaine through the Go&s;pel,</HI> 1. <HI>Cor.</HI> 4.15.</P>
<P>Man before his <HI>conver&s;ion</HI> to grace is <HI>pa&s;sive.</HI>
<MILESTONE UNIT="Illu&s;t."> </P>
<P>There is in &s;ome <HI>patient</HI> a <HI>neere power,</HI>
<NOTE PLACE="marg">Potentia, vel est pro|pinqua, vel remoto, pa&s;|&s;iva, vel mere pa&s;&s;iva.</NOTE> as when powder is laid to the fire it hath a <HI>neere power</HI> to bee kindled by the fire. Secondly, there is in &s;ome <HI>patient a remote power</HI> as when greene wood is laid to the fire, it may bee kind|led although it be long ere it burne. Thirdly, there is in a <HI>patient</HI> a <HI>pa&s;sive</HI> or <HI>obedientiall power,</HI> or that which they <HI>cal potentia</HI> <GAP DESC="foreign">, or <HI>&s;u&s;ceptiva,</HI> as when the potter makes a ve&s;&s;ell of clay. Fourthly, there is a <HI>meere pa&s;sive power;</HI> as a &s;tone hath no aptnes to bee made a <HI>living creature.</HI> Man before his <HI>conver&s;ion,</HI> is not like powder, which had a <HI>neere power</HI> to take fire; he is not like greene wood w^c^h. hath a <HI>remote power</HI> to take fire; he is not like the &s;tone that is <HI>meere pa&s;sive;</HI> but he is like the clay in the potters hand that is pa&s;&s;ive and capable to bee formed according to the will of the potter; and in this fen&s;e is that of <HI>Au|gu&s;tine</HI> to be under&s;tood, <HI>Velle credere e&s;t gratiae, &s;ed po&s;|&s;e credere e&s;t naturae, to be willing to beleeve is of grace, but to be able to beleeve is of nature;</HI> w^c^h <HI>Cajetan</HI> expounds wel, <HI>po&s;&s;e credere</HI> is meant of the <HI>potential</HI> or <HI>obediential power.</HI>
<PB N="117" REF="73">God hath three &s;orts of workes which hee workes in our <HI>ju&s;tification.</HI> Fir&s;t,
<MILESTONE N="2" UNIT="Jllu&s;t.">
<NOTE PLACE="marg">Tria genera operam Deus operatur in no&s;tra ju&s;tificatione.</NOTE> &s;uch workes as are onely proper to God, as to &s;tand at the doore and knocke, <HI>Revel.</HI> 3.<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">0. to open the heart, and to in&s;pire, &amp;c. In which our will, giveth neither concour&s;e nor co-opera|tion; therefore in the&s;e we are onely pa&s;&s;ive; and the will is <HI>actived,</HI> not being as yet <HI>active</HI> it &s;elfe; <HI>Non habet activum concur &s;um hic, &s;ed &s;olum modo recipit,</HI> the will hath no active concour&s;e unto grace here, it hath onely an aptne&s;&s;e to receive, faith being wrought in it. Second|ly, the begetting of new qualities in the habite: as Faith, Hope, and Charity, for to the bringing forth of &s;uch ex|cellent qualities, nature can doe nothing; Man here al|&s;o is pa&s;&s;ive, as the ayre when it is illuminate by the light. Thirdly, &s;uch workes in the act, as to beleeve, re|pent, &amp;c. which God workes not in us without us; unto which purpo&s;e is applied that of <HI>Paul,</HI> 1 <HI>Cor.</HI> 15. <HI>The grace of God with me;</HI> and that of <HI>Augu&s;tine, cooperando perficit, quod operando incepit;</HI> &s;o the will of man, by this concurring grace is made, <HI>pedi&s;&s;equa,</HI> and a &s;ubordi|nate agent unto grace, grace being <HI>comes</HI> and <HI>dux;</HI>
<NOTE PLACE="marg"><HI>Augu&s;t. Epi&s;t.</HI> 406.</NOTE> and the will being <HI>pedi&s;&s;equa, &s;ed non praevia,</HI> attending grace, but no wayes going before.
<MILESTONE UNIT="Prop."> </P>
<P>In the point of Mans <HI>conver&s;ion</HI> the will being mo|ved, afterwards moves it &s;elfe.
<MILESTONE UNIT="Illu&s;t."> </P>
<P>This action of the will is, fir&s;t from <HI>grace;</HI> and &s;econd|ly from the will it &s;elfe; in both the&s;e acts God con|curres as the fir&s;t agent, and the will as the &s;econdary In the &s;tate of corruption, the <HI>Will</HI> is the true <HI>efficient cau&s;e</HI> of &s;inne, in the e&s;tate of <HI>ju&s;tification,</HI> the <HI>will</HI> is true|ly indued with grace; but in both the&s;e e&s;tates the <HI>Will</HI> is a true <HI>efficient,</HI> but differently: for in the &s;infull e|&s;tate the will is the <HI>principall efficient;</HI> but in the e&s;tate of grace it is &s;ubordinate to the grace of God, and not collaterall; the holy Gho&s;t quickning it and revi|ving
<PB N="118" REF="74">it to worke, and &s;o by the grace of God wee are that we are, 1 <HI>Cor.</HI> 15.10.</P>
<P><HI>Que&s;t.</HI> Whether is the <HI>conver&s;ion</HI> of man, with his <HI>Will,</HI> or again&s;t his <HI>Will?</HI></P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Voluntas confideratur ut e&s;t natura quaedam, &amp; ut e&s;t principium &s;u|arum actionum.</NOTE> The <HI>Will</HI> is con&s;idered two wayes. Fir&s;t, <HI>Vt e&s;t natura quaedam,</HI> as it is a creature ready to obey God, who rules the univer&s;e. Secondly, <HI>Vte&s;t principium &s;ua|rum actionum,</HI> whereby it <HI>freely wills,</HI> or <HI>nils;</HI> in the fir&s;t &s;ence it is not again&s;t the <HI>will</HI> that it is converted; in the &s;econd &s;ence, as it is corrupted, <HI>willing &s;inne freely,</HI> (before &s;inne be expelled) it is again&s;t the <HI>Will.</HI> The water hath the proper inclination to goe downe|ward to the center, yet when it a&s;cends upward and keepes another cour&s;e, <HI>ne detur vacuum,</HI> le&s;t there &s;hould be any emptine&s;&s;e in nature, it runnes a cour&s;e contrary to the own proper inclination: &s;o when the <HI>will</HI> obeyeth God (in the <HI>fir&s;t act</HI> of mans <HI>conver&s;ion,</HI>) it is not again&s;t the <HI>Will,</HI> if ye re&s;pect the <HI>will</HI> as it followeth the dire|ction of God; but if yee re&s;pect the <HI>will,</HI> as it is corrupt and &s;infull, it is again&s;t the will to obey God.</P>
<P><HI>Que&s;t.</HI>
<NOTE PLACE="marg">Thom. cont. gentil. de miraculis.</NOTE> Whether is the <HI>conver&s;ion</HI> of man, a <HI>miracle,</HI> or not?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg"><HI>Dua conditiones requi|runtur ut aliquid fit miraculum,</HI> 1 <HI><GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">e cau&s;a fit occulta,</HI> 2. <HI>ut &s;it in re, unde aliter videatur debere evenire.</HI></NOTE> We cannot call it a <HI>miracle;</HI> for there are two conditions required in a <HI>miracle.</HI> Fir&s;t, that the cau&s;e which produceth the effect, be altogether unknowne to any creature; for if it be knowne to &s;ome, and not to others, it is not a <HI>miracle;</HI> the eclip&s;e of the Sunne, &s;eemes to the country man a <HI>miracle,</HI> yet a <HI>Mathematician</HI> know|eth the rea&s;on of it, therefore it is not a miracle. The &s;e|cond condition required in a <HI>maracle</HI> is, that it be wrought in a thing which had an inclination to the con|trary effect: as when God rai&s;eth the dead by his power, this is a <HI>miracle,</HI> becau&s;e it is not according to the nature of the dead that ever they &s;hould ri&s;e againe: So when Chri&s;t cured the blind, this was a <HI>miracle,</HI> for nature
<PB N="119" REF="74">would never make a blinde man to &s;ee; &s;o when Chri&s;t cured <HI>Peters</HI> mother in law of a feaver on a &s;udden, this was a <HI>miracle,</HI> for nature could not doe this in an in|&s;tant. If any of the&s;e two former conditions be lacke|ing it is not a <HI>Miracle.</HI> Therefore in the defect of the &s;econd condition, the creation of the world is not a <HI>miracle,</HI> becau&s;e &s;uch a great effect is proper to the na|ture of &s;o glorious a cau&s;e: but if Man or Angel could create, it were a <HI>miracle,</HI> for it is contrary to their finite nature to produce &s;uch an infinite effect. So, the creation of the Soule is not a <HI>miracle,</HI> becau&s;e God worketh ordinarily here, nature preparing the body, then God infu&s;eth the Soule. But if God &s;hould create a Soule without this preparation of nature, this &s;hould bee a <HI>miracle</HI> in re&s;pect of the &s;econd condition: as when he created <HI>Eve</HI> without the helpe of <HI>Adam,</HI> and Chri&s;ts manhood in the wombe of the Virgin,
<NOTE PLACE="marg">Creatio e&s;t opus mag|num, &s;ed non miraculum.</NOTE> without the Virgine. So the conver&s;ion of Man is not a <HI>miracle,</HI> becau&s;e the rea&s;onable Soule was once created to the Image of God, and is againe capable of the grace of God. When wee heate cold water by fire, although it be contrary to the inclination of the forme of the water to bee hote, yet it may receive heate, and when it re|ceives heate it is not a <HI>miracle.</HI> But improperly the <HI>con|ver&s;ion</HI> of Man may be &s;aid to bee a <HI>miracle,</HI> in re&s;pect of the fir&s;t condition required in a <HI>miracle,</HI> becau&s;e it is done by God who is an unknowne cau&s;e to us, and al|though it bee not properly a <HI>miracle,</HI> becau&s;e the &s;econd condition is deficient, yet it is a greater worke than a <HI>miracle, Nam aliquid e&s;t majus opus, &s;ed minus miraculum, ut creatio.</HI></P>
<P>In Mans <HI>conver&s;ion</HI> we mu&s;t not take from grace,
<MILESTONE UNIT="Prop."> and give to nature.</P>
<P>It was a <HI>maxime</HI> received among&s;t the Iewes,
<MILESTONE UNIT="Illu&s;t."> <HI>Satius e&s;t addere de profano ad &s;acrum, qu&agrave;m demere de &s;acro
<PB N="120" REF="75">&amp; addere ad profanum;</HI> they had rather take from the prophane day, and adde to the Sabbath, than to take from the holy Sabbath, and adde to the prophane day: but men now had rather take from grace and give to na|ture, than take from nature and give to grace.</P>
<P>When the Fathers laboured to overthrow one error, they fell in another: as a gardner when hee goeth to make &s;traight a crooked &s;prigge, he bends it &s;ome times too farre the other way: &s;o they, that they might ab&s;o|lutely defend the grace of God again&s;t the maintainers of <HI>freewill,</HI> they rooted out <HI>freewill,</HI> and gave man <HI>free|dome</HI> in no actions, but concluded all under the nece&s;&s;ity of Gods prede&s;tination as did the <HI>Stoickes</HI> among the heathen. But wee mu&s;t not &s;o &s;tand in the defence of grace that we overthrow <HI>free-will,</HI> neither mu&s;t wee a|&s;cribe that to <HI>free-will,</HI> which is due to grace onely.</P>
<P>The <HI>Ie&s;uites</HI> that they may pleade for <HI>free-will</HI> in man, have found out a new platforme of mans &s;alvation; for fir&s;t, they e&s;tabli&s;h a <HI>middle &s;ort of knowledg in God;</HI> by which hee knoweth things that are to come,
<NOTE PLACE="marg"><HI>Ie&s;uitae triplicem &s;cien|tiam &s;tatuunt in Deo,</HI> 1 <HI>&s;implicis intelligentiae,</HI> 2. <HI>vi&s;ionis,</HI> 3. <HI>media.</HI></NOTE> (not ab&s;o|lutely but conditionally) what man or Angell may bee able to doe by the freedome of their wills, no decree of God going before,) con&s;idering them in &s;uch or &s;uch a condition, with &s;uch or &s;uch circum&s;tances. But there is no &s;uch <HI>middle &s;ort of knowledge</HI> in God, for <HI>God knoweth all his workes from the beginning, Acts</HI> 15.18. God knoweth all the&s;e things that are conditionall, although they never take effect, ab&s;olutely and per|fectly: as for example, he fore&s;aw that <HI>Abimelech</HI> the King of <HI>Gerer</HI> would have defiled <HI>Abrahams</HI> wife, ne|verthele&s;&s;e he hindred him that he finned not with her by his re&s;training grace, <HI>Gen.</HI> 20.6. <HI>I know that thou did&s;t this in the &s;implicity of thine heart, therefore I have kept thee that thou &s;houlde&s;t not &s;inne again&s;t me, neither touch her.</HI> So, <HI>Exod,</HI> 13.17. <HI>God would not bring the
<PB N="121" REF="75">I&s;raelites directly to the land of Canaan, but bee led them about by a large circuite, le&s;t perhaps</HI> (&s;aith God) <HI>it fore|thinke them, when they &s;ee the enemy come again&s;t them, and they returne backe to Egypt;</HI> this word <HI>perhaps</HI> is not a doubting in God, or a middle &s;ort of knowledge, but certainely hee fore&s;aw it would have come to pa&s;&s;e, therefore he prevented it by a &s;ure remedy.
<NOTE PLACE="marg">Duplex &s;cientiae in Deo &s;implicis intelligentiae vi&s;ionis.</NOTE> There is no &s;ort of <HI>knowledge</HI> in God, but either, <HI>&s;implicis intelligen|tiae,</HI> or <HI>vi&s;tonis; &s;implicis intelligentiae,</HI> is of things po&s;|&s;ible, <HI>&s;cientia vi&s;ionis</HI> is of things that certainely come to pa&s;&s;e.</P>
<P><HI>Object.</HI> But they alledge that place, 1 <HI>Sam.</HI> 23.11.12. when <HI>David</HI> con&s;ults with God, what would become of him if hee &s;tayed at <HI>Keilah,</HI> whether the <HI>Keilites</HI> would deliver him into the hands of <HI>Saul</HI> or not: it was an&s;wered conditionally in this &s;ence, <HI>if ye &s;tay, Saul will come, &amp; if he come, the Keilites will deliver you up into his hands:</HI> hence they rea&s;on thus: God foretold this future condition: therfore he foreknew it. But hee foreknew it. not by the fir&s;t &s;ort of <HI>knowledge,</HI> becau&s;e that is of things po&s;&s;ible, which may come to pa&s;&s;e, or not come to pa&s;&s;e; neither doth God foreknow this by the &s;econd &s;ort of <HI>knowledge,</HI> becau&s;e that is of things that will cer|tainely come to pa&s;&s;e; but it is a third &s;ort of <HI>knowledge</HI> of things that may come to pa&s;&s;e conditionally. Therefore &s;ay they, there is <HI>a middle &s;ort of knowledge</HI> in God.</P>
<P><HI>An&s;w.</HI> This &s;ort of <HI>Knowledge,</HI>
<NOTE PLACE="marg">Hypothetica propo&s;itio, pote&s;t e&s;&s;e vera in con|nexione, &amp; fal&s;a in partibus.</NOTE> that is propo&s;ed con|ditionally, is ab&s;olute in God, and depends not vpon the uncertainetie of the condition, for an hipotheticall or conditionall propo&s;ition may be true in the connexi|on, and yet in the parts it may bee fal&s;e; and &s;o God knoweth it to be fal&s;e. The Apo&s;tle &s;aith, <HI>If an Angell come from heaven and teach another Go&s;pel than that which we have taught, let him be accur&s;ed, Gal.</HI> 1.8. But an An|gel cannot come from heaven to teach another Go&s;pel,
<PB N="122" REF="76">So, 1 <HI>Kings</HI> 22.28. <HI>If thou returne againe in peace, the Lord hath not &s;poken by me.</HI> But the Lord &s;pake by the Prophet <HI>Micajah,</HI> and the King was never to returne in peace. Although the&s;e &s;peeches bee conditionally &s;et downe, yet God knowes them ab&s;olutely that they &s;hal either come to pa&s;&s;e, or not come to pa&s;&s;e: and &s;o there is not a middle &s;ort of knowledge in God.</P>
<P><HI>Que&s;t.</HI> How did God force <HI>Dauids</HI> betraying by the <HI>Keilits</HI> unto <HI>Saul,</HI> whether <HI>contingently</HI> or <HI>nece&s;&s;arily?</HI></P>
<P><HI>An&s;.</HI> When God lookes <HI>ad oppo&s;ita,</HI> hee produceth his effects freely, and contingently, becau&s;e it mu&s;t either be or not be; as the <HI>Keilites</HI> might have delive|red or not delivered, <HI>David</HI> into the hands of <HI>Saul;</HI> but when God determinates him&s;elfe to one of the oppo|&s;ites, then he ab&s;olutely and nece&s;&s;arily foreknowes it; as hee knew ab&s;olutely that <HI>David</HI> &s;hould flee and not be betrayed: That which is contingent conditionally in the cau&s;e, may be infallibly nece&s;&s;ary in the effect, as, if <HI>Peter runne, hee mooves;</HI> here hee mooves nece&s;&s;ari|ly becau&s;e hee runnes, and yet hee runnes not nece&s;&s;ari|ly; for hee may either runne or not runne: &s;o this be|traying of <HI>David</HI> was nece&s;&s;ary in the effect if hee had &s;tayed at <HI>Keilah,</HI> but it was contingent in the cau&s;e, for he might either have &s;tayed there or not &s;tayed.
<NOTE PLACE="marg">Conditionale in cau&s;a, pote&s;t e&s;&s;e nece&s;&s;arium in effectu.</NOTE> <HI>Act.</HI> 28. <HI>Paul</HI> &s;aith <HI>If any of you goe out of the &s;hippe ye &s;hall all peri&s;h;</HI> but if yee &s;tay in the &s;hippe yee &s;hall all bee &s;a|ved: they might have &s;tayed in the &s;hippe or gone out of her, but re&s;pecting the event, they behooved to &s;tay in the &s;hippe and bee &s;aved: So that, contingent things fall vnder the prouidence of God, and Gods pro|vidence takes not away their contingency, no more then it did alter the nature of the bones of Chri&s;t, when hee fore&s;aw that a bone of him &s;hould not be broken, <HI>Ioh.</HI> 19.36. but nece&s;&s;arily the events of them follow and are fore&s;eene of God. When God wils a thing it comes
<PB N="123" REF="76">not nece&s;&s;arily to pa&s;&s;e; but when God wils a thing ne|ce&s;&s;arily, then it mu&s;t come to pa&s;&s;e: God wils the ec|clip&s;e of the Sunne, he wills but this contingently, be|cau&s;e it may either be or not be; but when he wills the eclip&s;e nece&s;&s;arily, then it mu&s;t come to pa&s;&s;e; <HI>in &s;en&s;u conjuncto,</HI> that which he wills it mu&s;t come to pa&s;&s;e; but <HI>in &s;en&s;u divi&s;o,</HI> that which hee will, may not come to pa&s;&s;e; for hee needed not to have willed it: for as <HI>Tho|mas</HI> in his Booke, <HI>contra gentiles</HI> &s;aith, <HI>Quaedam eveni|unt ex nece&s;&s;itate &s;uppo&s;itionis &amp; immutabilitatis, eo modo quo provi&s;a &s;unt, &s;ciz contingenter &amp; liber&egrave;; ea quae Deus determinavit liber&egrave; &amp; contingenter eventura, ea contin|genter evenient; &amp; nece&s;&s;ari&ograve; quae determinavit nece&s;&s;a|n&ograve;.</HI> That is, <HI>&s;ome things fall out by nece&s;&s;itie of &s;up|po&s;ition and immutabilitie, that &s;ame way whereby they are fore&s;eene:</HI> to wit, <HI>contingently and freely; but tho&s;e things which God hath determinated to fall out contin|gently and freely, they &s;hall fall out contingently; and tho&s;e things that he hath determinate nece&s;&s;arily to come to pa&s;&s;e, &s;hall of nece&s;&s;etie be.</HI></P>
<P><HI>Que&s;t.</HI> Seeing the purpo&s;es of God are but ab&s;olute, why are his promi&s;es and threatnings &s;et downe condi|tionally?</P>
<P><HI>An&s;w.</HI> He &s;ets them downe conditionally to move &s;in|ners more earne&s;tly to repent, <HI>Ion.</HI> 3.5. <HI>Yet fortie dayes and Ninive &s;hall be de&s;troyed.</HI> But hee keepes up the condition here, to move the <HI>Ninivites</HI> the more ear|ne&s;tly to repentance; and the event &s;heweth, that this was Gods purpo&s;e not to de&s;troy the <HI>Ninivites,</HI> becau&s;e they repented here by degrees he manife&s;ts his coun&s;ell unto them.</P>
<P><HI>Example,</HI> when a towne is beleaguered, the Coun&s;aile of warre ordaines that who&s;oever goes upon the walles &s;hall die the death, this is to terrifie &s;ouldiers, that they goe not upon the wals; the enemie make a &s;udden a&s;&s;ault
<PB N="124" REF="77">in the night, a &s;ouldier runnes up upon the walles, and repells the enemy; whether &s;hall this man die for it or not? the Coun&s;ell of warre explaines them&s;elves, and that which they &s;et out ab&s;olutely before, they interpret it now this way; our meaning was that no &s;ouldier &s;hould goe up upon the walles that hee might not give intelligence to the enemy: but this &s;ouldier hath repelled the enemy; therefore hee hath not violated our Law, neither is he culpable of death. See the example of <HI>Iona|than,</HI> 1 <HI>Sam.</HI> 13. So when God &s;aith fortie dayes, and <HI>Ninive</HI> &s;hall be de&s;troyed, keeping up the condition, <HI>if they repented not;</HI> when they repent, he explaines his former &s;entence, and &s;hewes that it was not ab&s;olutely his meaning they &s;hould die, but onely to terrifie them, and to moove them to repentance.</P>
<P>The <HI>Ie&s;uites,</HI> when they &s;ubordinate the <HI>Will</HI> of man, to the conditionall knowledge of God; they leave mans <HI>will</HI> indifferent here, to chu&s;e or not to chu&s;e; and upon this <HI>freedome</HI> of mans <HI>will,</HI> they ground the decree of God, to prede&s;tinate this man, and to reject that man. But if this platforme hold, then it will follow, that when the <HI>will</HI> of this man imbraceth grace,
<NOTE PLACE="marg">Voluntas neque e&s;t cau&s;a neque conditio predesti|nationis ut Ie&s;uitae &s;ta|tuunt.</NOTE> and the <HI>will</HI> of that refu&s;eth it, it mu&s;t either be the <HI>cau&s;e</HI> of prede&s;tination or the <HI>condition;</HI> but no Chri&s;tian ever &s;aid that the <HI>will</HI> of man was the <HI>cau&s;e</HI> of prede&s;tination, except the <HI>Pela|gians</HI> and their followers; if they make this act of the <HI>will</HI> the condition of mans election, then they jumpe with the <HI>Arminians,</HI> who mea&s;ure the efficacie of grace from the event of the <HI>will,</HI> which notwith&s;tanding &s;ome of the <HI>Ie&s;uits</HI> &s;trongly denie?</P>
<P><HI>Que&s;t.</HI> If the <HI>will</HI> be neither the <HI>cau&s;e</HI> nor <HI>condition</HI> of our prede&s;tination, which is it then?</P>
<P><HI>An&s;.</HI> It is but a meane, for the fulfilling of mans prede|&s;tination; for a mans name is not written in the Booke of life becau&s;e hee a&s;&s;ents willingly, to the promi&s;es
<PB N="125" REF="77">of the Go&s;pel, and beleeves them: but becau&s;e his name is written in the booke of life, therefore hee be|leeves, <HI>Act.</HI> 13.48. <HI>As many as were ordained unto eternall life beleeved.</HI> If a King &s;hould di&s;cerne that none &s;hould be courtiers with him, unle&s;&s;e they were trained fir&s;t up in the warres; this trianing up in the warres is neither the <HI>cau&s;e</HI> not yet the <HI>condition,</HI> which mooves the King to make choi&s;e of them; it is a meane whereby they are received into the Court, but no motive which mooved the King. So, Faith whereby a man is adopted to be the Sonne of God, is neither the <HI>cau&s;e</HI> nor yet the <HI>condition</HI> which mooves God to elect Man, but whom he electeth freely, them he gives to beleeve.</P>
<P>If it be asked of <HI>Bellermine,</HI> wherfore this man is &s;aved and not that man? hee will an&s;were that there is no o|ther cau&s;e but the good plea&s;ure and <HI>will</HI> of God.</P>
<P>Secondly, if it bee asked of him; why he gives this man <HI>gratiam congruam,</HI> or fitting grace, and not that man? hee will an&s;wer: becau&s;e his will is to &s;ave this man, and not that man.</P>
<P>Thirdly, if it be asked of him, wherefore this man re|ceives grace and not that man? he will an&s;were: becau&s;e grace is fitting for this man and not for that man: hee calles this <HI>fitting grace,</HI> not when the will is determinate by grace (as wee hold,) <HI>Phy&s;ica determinatione,</HI>
<NOTE PLACE="marg">Triplex determinatio, phy&s;ica, eventu, &amp; moralis.</NOTE> or <HI>Hy|perphy&s;ica</HI> rather; neither will he make it to depend <HI>ab eventu,</HI> as the <HI>Arminians</HI> doe from the <HI>Will</HI> of man; but hee findes out a middle betwixt the&s;e two, placing it onely <HI>in morall per&s;wa&s;ions,</HI> and the efficacy of the willes determination to depend upon Gods grace: for God (&s;aith hee) fore&s;eeth,
<NOTE PLACE="marg">Duplex &s;en&s;us, divi&s;us &amp; compo&s;itus.</NOTE> that the will cannot re|fu&s;e, becau&s;e hee hath fitted it &s;o to the will, at this time and in this place; &s;o that he cannot now <HI>ab&s;olutely</HI> reject the grace of God, but <HI>conditionally:</HI> and he &s;aith <HI>in &s;en|&s;u divi&s;o</HI> hee may reject the grace of God; but not <HI>in
<PB N="126" REF="78">&s;en&s;u compo&s;ito. Example,</HI> when I &s;ee a man writing, he cannot but write; and yet con&s;idering this act of wri|ting by it &s;elfe, he writes freely; &s;o joyning Mans <HI>Will</HI> with Gods Decree, a man cannot but <HI>Will;</HI> and yet re|&s;pecting the <HI>Will</HI> in it &s;elfe, he may <HI>Will</HI> grace or not <HI>Will</HI> it when it is offered to him, becau&s;e grace doth deter|minate his <HI>Will</HI> (&s;aith he) here he <HI>wills infallibiliter, &s;ed non nece&s;&s;ari&ograve;.</HI>
<NOTE PLACE="marg">Dupliciter aliquis vult, infallibiliter, &amp; nece&s;|&s;ario.</NOTE></P>
<P>But the <HI>Arminians</HI> hold that the <HI>conver&s;ion</HI> of man altogether depends from his <HI>Will,</HI> and that there is no other cau&s;e why this man chu&s;eth and that man refu&s;eth grace, but onely the <HI>will.</HI></P>
<P>Fourthly, if it be asked, whether or no this man may re&s;i&s;t the grace of God or not? he will an&s;wer; by the <HI>ab&s;olute freedome</HI> of his <HI>will,</HI> hee may re&s;i&s;t it; by this it followeth that they will e&s;tabli&s;h a reall act in the <HI>will,</HI> which is neither &s;ubject to Gods providence, nor pre|de&s;tination; but if they acknowledged the con&s;ent of the will, to be a meane for the fulfilling of prede&s;tination, in this we would agree with them.</P>
<P>Secondly,
<NOTE PLACE="marg">Triplex gratia, &s;ufficiens abundans, &amp; efficax.</NOTE> the <HI>Ie&s;uites</HI> that they may pleade for free will make three &s;orts of <HI>grace, &s;ufficient, abundant,</HI> and <HI>effectuall grace,</HI> and they make <HI>abundant grace</HI> a higher degree than <HI>&s;ufficient grace;</HI> as that <HI>grace</HI> which was of|fered to <HI>Corazin</HI> and <HI>Beth&s;aida, Matth.</HI> 11. becau&s;e they had a more effectuall calling than <HI>Tyre</HI> and <HI>Sidon:</HI> they make that effectuall grace, when one actually receiveth the grace offered, and applyeth it to him&s;elfe.</P>
<P>But this di&s;tinction of <HI>grace</HI> cannot hold, for how can that be <HI>&s;ufficient grace,</HI> which never taketh effect, &s;eeing none was ever &s;aved, or ever &s;hall be &s;aved, by this <HI>&s;uffi|cient grace,</HI> which is not effectuall; <HI>&s;ufficient grace</HI> hath ever the owne effect, for whom God will have conver|ted, they cannot but be converted, <HI>Rom.</HI> 9.19. <HI>VVho can re&s;i&s;t the will of God?</HI> Againe tho&s;e that are not
<PB N="127" REF="78">converted, they of them&s;elves cannot be converted, God gives them neither willingne&s;&s;e nor <HI>&s;ufficient grace</HI> (to whom is he debter?) for if God gave them this willing|ne&s;&s;e, then it &s;hould be both <HI>&s;ufficient</HI> and <HI>effectuall grace</HI> to them.</P>
<P>But we hold that both <HI>&s;ufficient</HI> and <HI>effectuall grace</HI> are the free gifts of God, becau&s;e, <HI>without me</HI> (&s;aith Chri&s;t) <HI>ye can do nothing, Ioh.</HI> 15.5. Neither in <HI>&s;ufficient,</HI> nor in <HI>effe|ctuall grace.</HI> Againe, we hold that <HI>abundant</HI> and <HI>effectuall grace,</HI> are onely offered to the Elect; and that which was offered to <HI>Cherazin</HI> and <HI>Beth&s;aida</HI> was onely &s;ufficient to leave them inexcu&s;able and not to convert them.</P>
<P>Thirdly, the <HI>Ie&s;uites</HI> plead for nature, holding that God concurres generally onely with the &s;econd cau&s;es, in giving them a naturall power to worke; but not by mooving and applying them to their operations, as the Carpenter applyeth his axe to cut. Neither (&s;ay they) hath hee any influence in the action it &s;elfe; a&s;cri|bing nothing to God, but the con&s;ervation of the &s;econd cau&s;es; and if hee worke with the &s;econd cau&s;es,
<NOTE PLACE="marg">Becan. tract. de deo.</NOTE> they make not man &s;ubordinate to God, but as two cau&s;es working together, as a weake and a &s;trong man carrying a loade.</P>
<P>But we hold, that God not onely concurres generally with the &s;econd cau&s;es, but applyes and mooves the &s;e|cond cau&s;e to worke; not as the &s;econd cau&s;es are <HI>co-or|dinate</HI> with God, but as <HI>&s;ubordinate;</HI> &s;o that when God works upon his <HI>Will,</HI> he giveth not only a generall influ|ence, whereby he &s;u&s;taines the <HI>Will;</HI> but al&s;o he hath a particular influence into it: neither is the will his fellow helper in the action, but &s;ubordinate to him, for in pro|ducing of the effect God likewi&s;e concurs particularly.</P>
<P>To conclude this point, that the will of man &s;eparates not it &s;elfe, 1 <HI>Cor.</HI> 4.7. it is manife&s;t thus; if equall grace he offered to two, and an inequall effect follow, the
<PB N="128" REF="79">one of them embracing grace, and the other of them re|fu&s;ing; one of the&s;e two ab&s;urdities mu&s;t nece&s;&s;arily follow, either that the grace of God was not an equall remedy for both, becau&s;e it cured them not both, which is bla&s;phemy; or el&s;e that there was not a like corruption in both, which is flat <HI>Pelagiani&s;me;</HI> If mans will make the &s;eparation, then the Apo&s;tles que&s;tion, 1. <HI>Cor.</HI> 4.7. <HI>(who hath &s;eparated thee)</HI> is ea&s;ily an&s;wered; and man then &s;hould have wherein to boa&s;t, <HI>Rom.</HI> 11.18.</P>
<P>God is onely the effectuall <HI>cau&s;e</HI> of mans <HI>conver&s;ion.</HI>
<MILESTONE UNIT="Prop."> </P>
<P>There are three &s;orts of <HI>cau&s;es.</HI>
<MILESTONE UNIT="Illu&s;t."> Fir&s;t, a <HI>Phy&s;icall cau&s;e</HI> Secondly,
<NOTE PLACE="marg">Triplex cau&s;a, Phy&s;ica, moralis, &amp; miraculo&s;a.</NOTE> a <HI>morall cau&s;e.</HI> Thirdly, a <HI>miraculous cau&s;e.</HI> A <HI>Phy&s;icall cau&s;e,</HI> is that which really and truly produ|ceth the effect, and is called an <HI>effectuall cau&s;e</HI> in the Schooles. A <HI>morall cau&s;e,</HI> is improperly and metapho|rically a <HI>cau&s;e,</HI> becau&s;e it produceth not properly an effect, onely it propo&s;eth arguments to induce or to per|&s;wade. A miraculous cau&s;e is that which worketh a|bove the cour&s;e of nature.</P>
<P>God in mans conver&s;ion, is not only the morall cau&s;e; becau&s;e morall per&s;wa&s;ions &s;uffice not to produce a &s;u|pernaturall effect, it onely propo&s;eth arguments, coun|&s;els, and commands, but cannot incline the heart direct|ly. When a Father holds up an apple to his child; or when the ma&s;ter of the game, &s;ets up <GAP DESC="foreign">, <HI>a reward</HI> to the runners; hee doth nothing but allure or per&s;wade them, he makes them not able to runne.</P>
<P>Secondly, God is not onely the <HI>morall cau&s;e</HI> of mans <HI>conver&s;ion;</HI> for then hee &s;hould have no greater &s;troke in mans <HI>conver&s;ion,</HI> than the Divell hath, in perverting the children of di&s;obedience, to their de&s;truction: for the Devill in mans de&s;truction, onely inticeth, allureth, and &s;educeth, but hee changeth not his <HI>Will;</HI> and worketh onely <HI>per illicium,</HI> inticing him onely to &s;inne;
<PB N="129" REF="79">but the man him&s;elfe changeth not his <HI>will:</HI> God doth not onely worke upon our <HI>wills</HI> by <HI>morall per&s;wa&s;ions,</HI> propo&s;ing rewards to us, exhorting and commanding us; but changeth and directly workes upon the will, therefore the Apo&s;tle &s;aith, <HI>Philip.</HI> 2.13. <HI>Both the will and the deed are from him.</HI></P>
<P>God is the <HI>Phy&s;icall cau&s;e</HI> of mans conver&s;ion,
<NOTE PLACE="marg">Deus non tantum e&s;t cau&s;a moralis aut mira|culo&s;a conver&s;ionis hu|manae; phy&s;ica, aut qua|&s;i phy&s;ica.</NOTE> or ra|ther like a <HI>Phy&s;icall cau&s;e,</HI> by drawing, inclining, and mooving the heart. A man is put in the fetters, one gets him out of the fetters by one of two meanes. Fir&s;t, he u&s;eth <HI>morall per&s;wa&s;ions</HI> to him to come foorth, then hee comes as a <HI>Phy&s;icall cau&s;e</HI> by breaking his bolts and taking him foorth: if God did nothing in mans conver|&s;ion, but by <HI>morall per&s;wa&s;ions,</HI> then hee &s;hould never come out of the fetters; for by nature he is like the deafe Adder that &s;toppeth his eare at the voyce of the en|chanter, <HI>P&s;a.</HI> 58. God is not the <HI>miraculous cau&s;e</HI> of mans <HI>conver&s;ion;</HI> becau&s;e the <HI>conver&s;ion</HI> of man is not a mira|cle, as we have &s;howen before.</P>
<P>When God converts a man to grace; fir&s;t,
<MILESTONE UNIT="Prop."> he opens the heart, and then he enters; the heart all this time be|ing dead, untill God awake it.</P>
<P>In order of cau&s;es, God fir&s;t he opens the heart,
<MILESTONE UNIT="Illu&s;t."> and then he enters; but in order of time, when he opens, he enters, The <HI>Ie&s;uites</HI> make God when he enters, the <HI>effi|cient cau&s;e</HI> of mans <HI>conver&s;ion;</HI>
<NOTE PLACE="marg"><HI>Greg. de Valen. di&s;.</HI> 8. <HI>g.</HI> 3. <HI>p.</HI> 4.</NOTE> and they make the heart when it opens, the <HI>materiall,</HI> or <HI>di&s;po&s;itive cau&s;e</HI> of mans <HI>conver&s;ion;</HI> and one of them goeth about to cleare the matter by this compari&s;on out of <HI>Dominicus a Soto,</HI> thus.
<NOTE PLACE="marg">Duplex cau&s;a; efficicus, &amp; di&s;po&s;itiva.</NOTE> When the winde beates upon a window, by entring in, it opens the window, and by opening the window it en|ters in; in re&s;pect of the <HI>efficient cau&s;e</HI> it enters in by motion, but in re&s;pect of the di&s;po&s;itive cau&s;e, it fir&s;t o|pens, and then enters.</P>
<P>But his compari&s;on is fal&s;e, for God mu&s;t fir&s;t open
<PB N="130" REF="80">the heart, and enter; before ever the heart open and we receive grace; &s;o that the &s;econd act of God, and our opening, are <HI>&s;imul tempore;</HI> for when we receive, he o|pens; and when hee hath entred, and opened, wee re|ceive; although Gods opening goe before in order of cau&s;es, yet in time it goeth with our receiving, as the fi&s;h takes the hooke, and the hooke the fi&s;h, at the &s;ame time; but in order of cau&s;es, the hooke is pre&s;ented fir&s;t to the fi&s;h.</P>
<P><HI>Bellarmine,</HI> in his <HI>&s;ixt Book, of Free-will and Grace, Chap.</HI> 15. &s;ummes up the co-working of the <HI>Grace</HI> of God with <HI>Free-will</HI> in man, in the&s;e conclu&s;ions following.</P>
<P>Man hath a <HI>remote power</HI> before hee get grace,
<MILESTONE N="1" UNIT="Conclu&s;."> to the workes of holine&s;&s;e.</P>
<P>Man hath not a <HI>remote power</HI> to do good as the greene wood hath a <HI>remote power</HI> to take fire,
<MILESTONE UNIT="Our di&s;&s;."> but only <HI>a pa&s;sive</HI> or <HI>obedientiall power,</HI> whereby grace makes him able, to the workes of holine&s;&s;e.</P>
<P>Man before his conver&s;ion,
<MILESTONE N="2" UNIT="Conclu&s;."> hath not <HI>a neere</HI> and <HI>a per|fect power,</HI> (before grace be offered,) to the workes of holine&s;&s;e: and therefore in the workes of pietie he can doe nothing of him&s;elfe.</P>
<P>This propo&s;ition we willingly grant, for mans will is not like powder ready pre&s;ently to take fire.
<MILESTONE UNIT="Our con&s;."> </P>
<P><HI>Stirring up grace,</HI>
<MILESTONE N="3" UNIT="Conclu&s;."> mu&s;t nece&s;&s;arily goe before mans conver&s;ion, whether it be from infidelity to faith, or from &s;inne to righteou&s;ne&s;&s;e; neither is <HI>helping grace</HI> &s;ufficient to mans conver&s;ion.</P>
<P>This propo&s;ition might be granted,
<MILESTONE UNIT="Our con&s;."> fir&s;t again&s;t the <HI>Pelagians,</HI> who denied all grace, and again&s;t the <HI>&s;em-Pe|lagians,</HI> who acknowledged <HI>preventing grace,</HI> but not <HI>&s;tirring up grace;</HI> and we would grant to it, if by <HI>&s;tirring up grace,</HI> he meant <HI>infu&s;ed grace,</HI> which after that it is in|fu&s;ed into the heart of man it &s;tirs him up to do good.</P>
<P>This <HI>&s;tirring up grace,</HI>
<MILESTONE N="4" UNIT="Conclu&s;."> is given to man without any pre|paration to grace.</P>
<PB N="131" REF="80">
<P>Wee agree to this propo&s;ition, if by <HI>&s;tirring up grace,</HI>
<MILESTONE UNIT="Our con&s;."> he meant <HI>infu&s;ed grace.</HI></P>
<P><HI>Stirring up grace</HI> is not granted to man, without his working, although it be given to him without the <HI>co-o|peration</HI> of <HI>free-will:</HI> this propo&s;ition he goeth about to cleare thus;
<MILESTONE N="5" UNIT="Conclu&s;."> <HI>&s;tirring up grace</HI> (&s;aith he) comprehends two things in it. Fir&s;t, <HI>initium bonae cogitationis.</HI> Secondly, <HI>initium boni de&s;iderij;</HI> but, <HI>to thinke,</HI> and <HI>de&s;ire,</HI> are the actions of the <HI>mind</HI> and <HI>will;</HI> wherefore a man cannot <HI>de&s;ire</HI> and <HI>thinke</HI> any thing, without his owne action. Yet becau&s;e there are &s;ome &s;udden motions, which an|tevert all deliberation of rea&s;on; therefore they cannot be the acts of <HI>free-will,</HI> &s;uch are the&s;e impure thoughts, that are ca&s;t into the heart by the Divell, again&s;t our <HI>wil</HI> the&s;e are the free motions of the <HI>will;</HI> therefore the A|po&s;tle, <HI>Rom.</HI> 7. &s;aith, <HI>I doe not the&s;e things, but &s;inne that dwels in me;</HI> &s;o it may be &s;aid of the&s;e fir&s;t good thoughts becau&s;e they proceed not from the <HI>will,</HI> I doe not the&s;e,
<MILESTONE UNIT="Our di&s;&s;."> but the grace of God which prevents me.</P>
<P>The&s;e <HI>primoprimi motus,</HI> which antevert the u&s;e of rea&s;on, are partly with the <HI>will;</HI> and partly again&s;t the <HI>will;</HI> they are not with the <HI>wil,</HI> becau&s;e they ari&s;e before the con&s;ent of the <HI>will;</HI> neither are they again&s;t the <HI>will,</HI> for then the heart &s;hould not delight it &s;elfe in them when then ari&s;e. So the fir&s;t motions of the &s;pirit in the heart, are not altogether with the <HI>will,</HI> becau&s;e it is &s;in|full; neither altogether again&s;t the <HI>will,</HI> becau&s;e the <HI>will</HI> is &s;ubordinate to God, and begins to take &s;ome delight in them.
<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> Wee mu&s;t di&s;tingui&s;h the&s;e three motions of the <HI>will, involuntarium, voluntarium, non voluntarium: involuntarium,</HI> when the <HI>will</HI> no wayes wils a thing; <HI>vo|luntarium</HI> when the <HI>will</HI> wils it altogether; <HI>non volun|tarium,</HI> when it partly wils it, and partly wils it not: in this la&s;t &s;en&s;e it is, that our will con&s;ents to the working of Gods Spirit in our conver&s;ion.</P>
<PB N="132" REF="81">
<P>That we may a&s;&s;ent to <HI>&s;tirring up grace,</HI>
<MILESTONE N="6" UNIT="Conclu&s;."> or to Gods internall calling, <HI>helping grace</HI> is nece&s;&s;ary.</P>
<P>Wee agree to this propo&s;ition,
<MILESTONE UNIT="Our con&s;."> if this grace be taken for <HI>infu&s;ed grace.</HI></P>
<P>Neither <HI>&s;tirring up grace,</HI>
<MILESTONE N="7" UNIT="Conclu&s;."> nor <HI>helping grace,</HI> impo&s;e a|ny nece&s;&s;ity to man, but that he may either chuse or re|fu&s;e Gods calling.</P>
<P>Wee hold that after <HI>grace</HI> is infu&s;ed in the heart,
<MILESTONE UNIT="Our di&s;&s;."> al|though it compell not the <HI>will</HI> to doe good, yet it <HI>ne|ce&s;&s;itates</HI> it.</P>
<P>It may be that two having the &s;ame internall motion,
<MILESTONE N="8" UNIT="Conclu&s;."> the one may be called and not the other.</P>
<P>Wee hold,
<MILESTONE UNIT="Our di&s;&s;."> that the <HI>will</HI> of the man called inwardly, is &s;o determinate by grace, that he cannot but chu&s;e his conver&s;ion; but the <HI>will</HI> of the other not being deter|minate by grace cannot chu&s;e it.</P>
<P>The conver&s;ion of man to God,
<MILESTONE N="9" UNIT="Conclu&s;."> as it is <HI>a worke,</HI> it pro|ceeds from <HI>free will</HI> onely, and Gods generall helpe a&s;&s;i&s;ting; as it is <HI>good,</HI> it is onely from grace; as it is <HI>a good worke,</HI> it is partly from the <HI>will</HI> and partly from grace; and hee goeth about to proove this; becau&s;e (&s;aith he) the efficient cau&s;e of humane actions (as they are <HI>acti|ons</HI>) is the <HI>will</HI> of man; and as they are <HI>free-actions,</HI> they proceed from the <HI>freedome</HI> of the <HI>will;</HI> and as they are <HI>godly actions,</HI> they proceed of grace; therefore grace makes the action good and &s;upernaturall.</P>
<P>Wee hold that the action,
<MILESTONE UNIT="Our di&s;&s;."> not onely con&s;idering it, as it is <HI>good,</HI> but con&s;idering it, as it is <HI>an action</HI> proceeding from the <HI>will,</HI> is <HI>nece&s;sitate</HI> by God.</P>
<P>The&s;e actions which a man doth after his conver&s;ion,
<MILESTONE N="10" UNIT="Conclu&s;."> he needes not to the&s;e actions a new grace, but onely a continuall direction, protecting and keeping the &s;eed al|ready &s;owen in the heart.</P>
<P>Man after his conver&s;ion hath neede of a continuall influence of grace,
<MILESTONE UNIT="Our di&s;&s;."> as the Organs have neede conti|nurally
<PB N="133" REF="81">of one to blow them, otherwi&s;e they will make no &s;ound; they would make the grace of God in man (being once infu&s;ed,) to be like a clocke, if the pe&s;es be drawne up in the morning, it will goe right all the day.</P>
<P>The habite of grace is infu&s;ed into the heart,
<MILESTONE N="11" UNIT="Concl."> but not without the preparation of mans owne will.
<MILESTONE UNIT="Our di&s;&s;."> </P>
<P>Wee hold that before grace be infu&s;ed in the heart, there is no preparation in man. And thus farre <HI>Bellar|mine</HI> goeth about to prove that there is <HI>free-will</HI> in man naturally yet unto good, and would extenuate the grace of God.</P>
<P>The <HI>efficatious grace</HI> of God, being offered to man,
<MILESTONE UNIT="Prop."> he cannot re&s;i&s;t it.</P>
<P>We are to marke,
<MILESTONE UNIT="Illust."> what the <HI>will</HI> of man can doe be|fore his conver&s;ion to God; &s;econdly,
<NOTE PLACE="marg">Triplex con&s;ideratio voluntatis, ante conver|&s;ionem; in primo puncto conver&s;ionis; &amp; po&s;t conver&s;ionem.</NOTE> what it can doe in the fir&s;t point of his conver&s;ion: thirdly, what hee doth after his conver&s;ion. And there is a threefold grace an&s;werable to the&s;e three e&s;tates: fir&s;t, there is <HI>vocans,</HI> an <HI>externall calling:</HI> &s;econdly,
<NOTE PLACE="marg">Triplex con&s;ideratio gratiae, in vocaendo, in operando, &amp; in co-ope|rando.</NOTE> <HI>working grace</HI> in|ternally, an&s;wering to the third e&s;tate. The fir&s;t grace is oftentimes re&s;i&s;ted; <HI>Ier.</HI> 7.13. <HI>When J call upon you ear|ly in the morning, yee an&s;wer mee not, P&s;al.</HI> 81.14. <HI>Oh that my people had hearkned unto me.</HI> So <HI>Matth.</HI> 23.37. <HI>How often would I have gathered thee under my wings, but thou would'&s;t not.</HI> The <HI>working grace</HI> an&s;wering to our third e&s;tate, may be &s;aid to be re&s;i&s;ted, not &s;imply,
<NOTE PLACE="marg">Duplex re&s;i&s;tentia, &s;im|plex, &amp; &s;ecundum quid.</NOTE> but <HI>&s;ecundum quid;</HI> for this re&s;i&s;tance is not betwixt the <HI>will</HI> and the grace of God, but <HI>betwixt the fle&s;h and the &s;pirit, Rom.</HI> 7. The working grace an&s;wering to our &s;econd e&s;tate, cannot be re&s;i&s;ted in the fir&s;t point of mans conver&s;ion: when God gives a man a <HI>will</HI> to con|vert, he mu&s;t fir&s;t take away the re&s;i&s;tance that hindred his conver&s;ion, before that ever he give him the will to convert; if hee fir&s;t take not away the impediments he cannot convert: God gives not <HI>grace</HI> to a man that
<PB N="134" REF="82">re&s;i&s;t in the <HI>compound &s;en&s;e</HI> (as they &s;peake in the &s;chooles,
<NOTE PLACE="marg">Duplex &s;en&s;us gratiae &amp; re&s;i&s;tentiae, divi&s;us, &amp; compo&s;<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tus.</NOTE>) that is, &s;o long as he remaines unwilling hee gives him not grace, but in a <HI>divided &s;en&s;e,</HI> when he gets grace, re&s;i&s;tance is taken from him.</P>
<P><HI>Re&s;istance</HI> is, <HI>when two &s;trive together:</HI> if they be of e|quall &s;trength, then the one of them prevailes not a|gain&s;t the other,
<MILESTONE N="2" UNIT="Illu&s;t."> if they be not of equall &s;trength, then the weaker &s;uccumbs, and the &s;tronger prevailes; if the agent be hindred by the patient, and yet prevaile at the la&s;t, it is called <HI>incompleta re&s;i&s;tentia,</HI> an imperfect re&s;i|&s;tance, but if the patient be of &s;uch &s;trength, that is fru|&s;trates the agent of his purpo&s;e, then it is called <HI>completa re&s;i&s;tentia,</HI>
<NOTE PLACE="marg">Triplex re&s;i&s;tenti; aequa|lis, completa, &amp; incom|pleta.</NOTE> a perfect re&s;i&s;tance. When <HI>Michael</HI> the arch|angell, and the devill, &s;trove about the body of <HI>Mo&s;es, Iude</HI> 9. if the devill had gotten the body of <HI>Mo&s;es,</HI> and had &s;et it up and made an Idoll of it, then it had beene a perfit re&s;i&s;tance; but <HI>Michael</HI> prevailing again&s;t the devil it was an imperfect re&s;i&s;tance. So when the <HI>will</HI> of man &s;triveth again&s;t the <HI>grace</HI> of God; if the&s;e two were of equall force, then the one of them &s;hould not prevaile again&s;t the other; but becau&s;e they are not of equall force, although the <HI>will</HI> re&s;i&s;t for a time, yet he yeeldes to the &s;tronger, the grace of God: and &s;o it is but an im|perfect re&s;i&s;tance, for at la&s;t it yelds to the grace of God.</P>
<P>Man in his conver&s;ion cannot re&s;i&s;t the grace of God;
<MILESTONE UNIT="Con&s;equence."> therefore that divi&s;ion of <HI>Bellarmines</HI> is fal&s;e.
<NOTE PLACE="marg"><HI>Lib.</HI> 6. <HI>degrat. &amp; l. arb. Quidam dei gratiam reijciunt; quidam neque recipiunt neque reijci|unt; quidam ne&abque; reijci|unt, neque recipiunt &s;ed delectanturan ea: qui|dam apperiunt corda ut gratiam recipiant.</HI></NOTE> Fir&s;t, he &s;aith, that &s;ome who are called inwardly by the &s;pirit, may reject the calling together. Secondly, &s;ome nei|ther receive the grace of God nor reject it, but &s;uffer God to knocke at the heart, and is no wayes moved by it to open. Thirdly, &s;ome neither receive nor reject grace, but they begin to be delighted with it. Fourth|ly, &s;ome open their hearts, and &s;uffer them&s;elves to be drawne by the grace of God: this is fal&s;e, for it is the Lord only, that hath the key of the heart to open or &s;hut.</P>
<PB N="135" REF="82">
<P>Man in his fir&s;t e&s;tate,
<NOTE PLACE="marg">A collation betwixt the innocent, and re|nued <HI>Adam.</HI></NOTE> had not neede of <HI>preventing grace,</HI> yet he had neede of <HI>&s;tirring up,</HI> or <HI>preparing grace,</HI> to &s;tirre him up not from &s;inne or &s;luggi&s;hne&s;&s;e, but from the intermi&s;&s;ion of his action: but man regenerate hath neede of <HI>preventing grace, preparing grace, working grace,</HI> and <HI>perfecting grace;</HI> and as the Lord promi&s;ed, <HI>Deut.</HI> 11.12. <HI>Mine eye &s;hall be upon this land from the beginning of the yeare to the end:</HI> &s;o unle&s;&s;e God looke upon man, from the beginning to the end of his conver&s;ion, all is in vaine. Wee &s;ee, <HI>Numb.</HI> 17. when <HI>Aarons</HI> rod was laid before the Lord. Fir&s;t, he made it to bud, although it had no roote. Secondly, to blo&s;&s;ome. Thirdly, to bring forth ripe almonds: So although there be no grace in us, yet the Lord &s;tirres up good motions in our hearts; then he &s;econds the&s;e with new de&s;ires, then at la&s;t he make us to bring forth good fruite: &s;o that the begin|ning, progre&s;&s;e and end of all good workes come of God; when wee acknowledge this from our heart, then we offer a burnt offering to the Lord.</P>
<P>But it is &s;aid in <HI>Mark.</HI> 4.26. that the Kingdome of God is like a husbandman, who when hee had &s;owen his &s;eede, hee lyes downe and &s;leepes; and in the meane time it growes and &s;hoots forth into the blade, and then to the eare; therefore it may &s;eeme; that when God hath once &s;owne the &s;eede of grace, hee addes not a new influence of grace to it.</P>
<P><HI>An&s;w.</HI> That parable is onely meant of the Prea|cher, who after hee hath &s;owne the &s;eede, can doe no more, but commits the event to God; but the para|ble can no wayes be applied to God; for after that the &s;eed is &s;owne by God, hee mu&s;t give both the fir&s;t and the latter raine, or el&s;e it will not fructifie: The Schoolemen &s;ay well, <HI>ad &s;ingulos actus de&s;ideratur gra|tia,</HI> unto every action that a man doth grace is requi|red.</P>
<PB N="136" REF="83">
<P>Man in his re&s;titution receiving the grace of God,
<MILESTONE UNIT="Prop."> cannot lo&s;e it againe.</P>
<P>The certainety of the per&s;everance of the Saints in grace,
<MILESTONE N="1" UNIT="Illu&s;t.">
<NOTE PLACE="marg">Gratia &s;aemel recepta non pote&s;t amitti, re&s;pe|ctu patris, filii &amp; &s;piri|tus &s;ancti.</NOTE> is proved. Fir&s;t, in re&s;pect of God the Father. Secondly, in re&s;pect of God the Sonne. Thirdly, in re|&s;pect of God the holy Gho&s;t. Fir&s;t, in re&s;pect of God the Father, with whom there is no &s;hadow of change; <HI>and none can pull his &s;heepe out of his hands, Ioh.</HI> 10.29. Secondly, in re&s;pect of God the Sonne, the Apo&s;tle &s;aith, 1 <HI>Cor.</HI> 6. that, <HI>his members agglutinantur Chri&s;to;</HI> they are glewed to him. Thirdly, in re&s;pect of the ho|ly Gho&s;t, he is called <HI>the earne&s;t penny of our &s;alvation,</HI> 2 <HI>Cor.</HI> 5. he is not called the pledge of our &s;alvation; for a pledge may be laid in pane, and may be taken up againe; but an earne&s;t penny is a part of the bargaine and cannot be taken up againe.</P>
<P>There is a mutuall obligation betwixt God and man,
<MILESTONE N="2" UNIT="Illu&s;t."> which &s;heweth the per&s;everance of the Saints. We give a pledge to God, 2 <HI>Tim.</HI> 1.12. <HI>I know whom I have be|leeved, and I am per&s;waded that hee is able to keepe that which I have committed unto him,</HI> &s;o, God giveth the ear|ne&s;t penny of his Spirit to us; <HI>Ephe&s;.</HI> 1.13. <HI>In whom al|&s;o after that ye were &s;ealed with the holy Spirit of promi&s;e, which is the earne&s;t of our inheritance;</HI> although we have the po&s;&s;e&s;&s;ion of both, yet the keeping of both is com|mitted to God who is a faithfull keeper, &s;o that now the child of God, cannot fall away againe, not onely in re&s;pect of the event, but al&s;o for the continuance of their Faith.</P>
<P><HI>Que&s;t.</HI> When a man falls into any notorious &s;inne, as murther, or adultery; whether is his faith lo&s;t or not?</P>
<P><HI>An&s;w.</HI> Not, for he fals not from his univer&s;all and fir&s;t ju&s;tification, whereby all his former &s;ins were remit|ted to him, he fals only from the particular ju&s;tification
<PB N="137" REF="83">of that fact; this guilt of that fact which is particular, takes not away the fir&s;t ju&s;tification: here,
<NOTE PLACE="marg">Duplex iustificatio, uni|ver&s;alis &amp; particularis.</NOTE> <HI>amittit jus ad rem, &s;ed non jus in re;</HI> hee lo&s;eth not the right of his for|mer ju&s;tification, but onely the u&s;e of it for the time; and when hee repents of that particular fact, hee gets not a new right to his fir&s;t ju&s;tification, but is re&s;tored againe to the u&s;e of it. When <HI>Nebuchadnezzar</HI> became madde, hee was ca&s;t out of his Kingdome and lived a|mong&s;t the bea&s;ts; when he became &s;ober againe and under&s;tanding, hee got not a new right againe to his Kingdome, but onely was re&s;tord to his po&s;&s;e&s;&s;ion: &s;o when a man fals by &s;inne from God, when he repents hee gets not a new right to his ju&s;tification, but onely he gets the right u&s;e of his former ju&s;tification.</P>
<P><HI>Que&s;t.</HI> Whether is the child of God, quite cut off from Chri&s;t, when he commits any great &s;inne?</P>
<P><HI>An&s;w.</HI> If we re&s;pect Gods part, hee is not cut off: for ju&s;tification upon Gods part, implieth not any qua|litie in man, but his free favour in pardoning; &s;o that the que&s;tion is not, what man de&s;erved? but, what God doth inju&s;tifying man? <HI>It is he who ju&s;tifieth the ungodly, Rom.</HI> 4.5. But if we re&s;pect mans part in &s;inning, and accor|ding to his feeling before he repent, hee is cut off; but not re&s;pecting Gods fir&s;t ju&s;tification. A woman com|mits adultery, &s;hee de&s;erves to be repudiate from her husband, yet the marriage is never di&s;&s;olved upon her husbands part, untill he give her the bill of divorce. So the &s;inner when he falls into any great &s;inne, upon his part he de&s;erves fully to be ca&s;t off; and yet hee is not ca&s;t off by God, becau&s;e he hath not given him the bill of divorce; <HI>demeritori&egrave; incurrit iram Dei, licet non effe|ctiv&egrave;,</HI> he de&s;erves the wrath of God, although the Lord powre not out his wrath upon him.</P>
<P><HI>Que&s;t.</HI> What lo&s;eth he then by his fall?
<NOTE PLACE="marg">Be ccatorneque amittit habitu m<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">neque actum fidei, &s;ed act us pro tom po<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">re &s;u&s;penditur.</NOTE></P>
<P><HI>An&s;w.</HI> Hee lo&s;eth not the habite of his faith, nei|ther
<PB N="138" REF="84">the act of his faith, but onely this act of his faith is &s;u&s;pended for the time, <HI>Act.</HI> 20.9. When <HI>Eutyches</HI> fell downe out of an upper loft, all that beheld him thought he had beene dead; yet when <HI>Paul</HI> embraced him in his armes, he &s;aid, <HI>he is not dead;</HI> the act of life was not ex|tingui&s;hed here, but &s;u&s;pended. So when the child of God falleth into any notorious &s;inne, grace is not quite gone out of him. The ince&s;tuous <HI>Corinthian</HI> who had laine with his fathers wife, 1 <HI>Cor.</HI> 5.1. was to be excom|municated and cut off from the Church, <HI>That his &s;pirit might be &s;aved, and the fle&s;h de&s;troyed;</HI> he had the &s;pirit all this time in him when he had fallen into this great &s;inne, and had not quite lo&s;t the grace of God: &s;o that the child of God &s;eemeth to be cut off for the time, and the holy &s;pirit &s;eemeth to be quenched in him, yet grace commeth in and bloweth up the &s;parkles, that were lurking all this time under the a&s;hes of &s;inne: ex|ample of this we may &s;ee in <HI>David,</HI> lying &s;o long both in murther and adultery.</P>
<P>Therefore the&s;e who hold that a man may lo&s;e his ju&s;tifying faith,
<MILESTONE UNIT="Con&s;equence."> either altogether or for a time; and then by the grace of God working repentance in the heart of man, if may be re&s;tored to him againe; they mi&s;take the nature of true faith, for that which is ju&s;tifying faith, is a <HI>fountaine of living water &s;pringing up unto eternall life in man, Ioh.</HI> 4. Neither can it be totally taken from a man, and re&s;tored againe, for <HI>Iude ver.</HI> 3. &s;aith, <HI>that faith is but once given to the Saints. Peter</HI> after his fall, <HI>went out and wept bitterly, Math.</HI> 26. <HI>Deus hic non infudit no|vum habitum, &s;ed &s;u&s;citavit,</HI> God infu&s;ed not a new ha|bite in <HI>Peter,</HI> but wakened up the habite that was &s;lee|ping in him; for <HI>his &s;eede remained &s;till in him,</HI> 1 <HI>Ioh.</HI> 3.</P>
<TRAILER>FINIS.</TRAILER>
</DIV2>
</DIV1>
<DIV1 N="2" TYPE="part">
<PB N="139" REF="84">
<HEAD>THE SECOND PART OF THE IMAGE of GOD in Man, in his Creation, Re&s;tauration, and Glorification.</HEAD>
<DIV2 N="1" TYPE="chapter">
<HEAD>CHAP. I. <HI>Of the Pa&s;sions of man in generall.</HI></HEAD>
<P>_A <HI>Pa&s;&s;ion,
<MILESTONE UNIT="Prop."> is a motion of the &s;en|&s;itive appetite, &s;tirred up by the apprehen&s;ion, either of good or evill in the imagination, which worketh &s;ome outward change in the body.</HI></P>
<P>They are called <HI>pa&s;&s;ions,</HI>
<MILESTONE UNIT="Illu&s;t."> to put a difference betwixt them and the <HI>faculties</HI> of the Soule,
<NOTE PLACE="marg">Tria in&s;unt animae po|tentia, habitus, &amp; pa&s;|&s;iones.</NOTE> which are naturally inbred in it; and betwixt the <HI>habits</HI> which are infu&s;ed and acquired; but the <HI>Pa&s;&s;ions,</HI> although they be naturally inbred in the &s;oule, yet they mu&s;t be &s;tirred up by out|ward objects. They are not like <HI>habits,</HI> which are al|wayes alike and permanent, neither are they like bare <HI>imaginations</HI> and <HI>phanta&s;ies</HI> drawne from the objects, and re&s;erved in the memory: but they ari&s;e from a knowne
<PB N="140" REF="85">object laid up in the <HI>imagination,</HI> appearing to us either plea&s;ant or hurtfull. They are wrought by an apprehen|&s;ion in the <HI>imagination,</HI> becau&s;e the <HI>imagination</HI> &s;tirreth up immediatly the <HI>&s;en&s;es,</HI> then the <HI>under&s;tanding faculty</HI> judgeth them to be true or fal&s;e, and the <HI>will</HI> con&s;idereth them as good or evill. As the <HI>understanding</HI> judgeth them to be true or fal&s;e, it &s;tirreth not up the <HI>appetite,</HI> but as the <HI>will</HI> judgeth them to be good or evill; yet not ab|&s;olutely, but as good or evill to us, or ours: and the&s;e <HI>fa|culties</HI> are rightly joyned together, for the <HI>&s;en&s;itive fa|cultie</HI> of it &s;elfe is blind, neither could it follow or de|cline any thing unle&s;&s;e the <HI>under&s;tanding faculty</HI> directed it: &s;o the <HI>understanding faculty</HI> were needele&s;&s;e, unle&s;&s;e it had the&s;e <HI>pa&s;&s;ions</HI> joyned with it, to pro&s;ecute the truth, and to &s;hun the fal&s;ehood.</P>
<P><HI>Que&s;t.</HI> Whether are the&s;e <HI>pa&s;&s;ions</HI> placed in the &s;en&s;i|tive part, or in the rea&s;onable?</P>
<P><HI>An&s;w.</HI> They are placed in the &s;en&s;itive part, and not in the rea&s;onable, becau&s;e the rea&s;onable doth not im|ploy any corporall organs in her actions, for when wee rea&s;on, there is no alteration in the body. But the <HI>pa&s;si|ons</HI> appeare in the blood, by changing and altering of our countenance, and they are a middle betwixt the bo|dy and the minde, and have corre&s;pondency with both; Hence it was that God commanded his people, <HI>to ab|&s;taine from bloud, Gen.</HI> 9.4. and that they &s;hould <HI>offer bloud in their &s;acrifices, Heb.</HI> 9.22. that &s;o the &s;oule <HI>might an&s;wer for the &s;oul which &s;inned, Levit.</HI> 17.11.12.</P>
<P>Although the&s;e pa&s;&s;ions be in the <HI>&s;en&s;itive part,</HI> as in the &s;ubject, yet the <HI>under&s;tanding</HI> is the principall cau&s;e which moveth them. If there were a commotion a|mong&s;t the common people, moved by &s;ome crafty <HI>A|chitophel,</HI> the commotion is properly in the people as in the &s;ubject, but it is in the craftie <HI>Achitophels</HI> head as in the cau&s;e, who moveth the &s;edition. So the&s;e <HI>pa&s;&s;ions</HI>
<PB N="141" REF="85">are in the <HI>will</HI> and <HI>under&s;tanding,</HI> as commanding and ruling them; but in the <HI>&s;en&s;itive part,</HI> as in the proper &s;ubject. In bea&s;ts the <HI>phanta&s;ie</HI> &s;ets the <HI>&s;en&s;itive appe|tite</HI> on worke, but in man the <HI>phanta&s;ie</HI> apprehen|ding the object, pre&s;ents it to the <HI>understanding,</HI> which con&s;iders it either as true or fal&s;e, and the <HI>understan|ding</HI> pre&s;ents it to the <HI>will,</HI> and thence ari&s;eth the pro|&s;ecution of the good; or &s;hunning of the evill in the &s;en&s;itive appetite, with an alteration of the &s;pirits in the body.</P>
<P>The <HI>pa&s;sions</HI> of man ruled by rea&s;on.
<MILESTONE UNIT="Prop."> </P>
<P>Wee &s;ee by experience that the&s;e <HI>pa&s;sions</HI> that draw nere&s;t to rea&s;on, are &s;oone&s;t &s;ubdued;
<MILESTONE UNIT="Illu&s;t."> and the&s;e <HI>pa&s;sions</HI> that are furthe&s;t from rea&s;on, are more hardly &s;ubdued. A man will &s;ooner &s;ubdue his pa&s;&s;ions than a woman or a childe, becau&s;e he hath more rea&s;on, and a man will &s;ooner quite his anger, than his fle&s;hly lu&s;ts; becau&s;e they are all further from rea&s;on; and the Philo&s;ophers &s;hew this by the example of a Hor&s;e or a Bull, they are &s;ooner tamed, becau&s;e they draw nearer to rea&s;on, but the fi&s;hes cannot be tamed, becau&s;e they have no re|&s;emblance of rea&s;on.</P>
<P>Whether are the <HI>pa&s;sions</HI> that antevert the <HI>will</HI> ru|led by rea&s;on or not? <HI>An&s;.</HI>
<MILESTONE UNIT="Que&s;t."> The <HI>pa&s;sions</HI> which antevert the <HI>will</HI> are not from the <HI>will</HI> and rea&s;on, neither are they altogether again&s;t the <HI>will</HI> and rea&s;on, but partly with the <HI>will</HI> and partly again&s;t the <HI>will.</HI> The&s;e <HI>pa&s;sions</HI> which antevert the <HI>will,</HI> doe not excu&s;e but extenuate the fact, <HI>in tanto, &s;ed non in toto,</HI> they excu&s;e the fact in a part, but not fully.</P>
<P>The&s;e <HI>pa&s;sions</HI> excu&s;e &s;inne, <HI>in tanto, &s;ed non in toto;</HI>
<MILESTONE UNIT="Con&s;eq."> therefore it is a fal&s;e divi&s;ion which the Church of <HI>Rome</HI> maketh of the pa&s;&s;ions of the &s;oule.
<NOTE PLACE="marg">Triplices motus in ani|ma, primo primi motus, &s;ecundi primo-motus, &s;ecundi motus.</NOTE> They &s;ay there are fir&s;t <HI>primo-primi motus</HI> in the &s;oule, which ari&s;e &s;odainly before rea&s;on thinke of them; the&s;e thoughts the <HI>will</HI>
<PB N="142" REF="86">cannot repre&s;&s;e, becau&s;e they proceed from our naturall inclination; and are neither mortall nor veniall. Second|ly, they &s;ay that there are <HI>&s;ecundo primi motus,</HI> which ari&s;e &s;odainely after the fir&s;t motions, the&s;e the <HI>will</HI> may repre&s;&s;e (they &s;ay) if &s;hee take diligent heede to them: the&s;e they make veniall &s;innes. Thirdly, (&s;ay they) there are in the &s;oule <HI>&s;ecundi motus,</HI> when the will gives the full con&s;ent: they make the&s;e mortall &s;innes. But the fir&s;t motions of all without con&s;ent are &s;inne, and damned in the la&s;t Commandement; and the moti|ons which ari&s;e with con&s;ent, are damned in the &s;eventh commandement by Chri&s;t, <HI>Mat.</HI> 5.28. <HI>Hee that lu&s;teth after a woman hath committed adultery with her already in his heart;</HI> then the motions which ari&s;e without con|&s;ent, are damned in the la&s;t commandement.</P>
<P>The&s;e perturbations doe not extenuate &s;inne &s;o farre as ignorance doth.
<MILESTONE UNIT="Prop."> </P>
<P>The perturbations are ruled by prudencie,
<MILESTONE UNIT="Illu&s;t."> but be|cau&s;e the&s;e perturbations follow not the light of rea|&s;on, their &s;inne is greater than the &s;inne of ignorance, which is want of knowledge in the under&s;tanding: <HI>The &s;ervant that knoweth his Ma&s;ters will and doth it not, &s;hall be beaten with many &s;tripes, Luke</HI> 12.47.</P>
</DIV2>
<DIV2 N="2" TYPE="chapter">
<HEAD>CHAP. II. <HI>Of the divi&s;ion of the Pa&s;sions.</HI></HEAD>
<P>ALl the <HI>pa&s;&s;ions</HI> may be reduced fir&s;t,
<NOTE PLACE="marg"><GAP DESC="foreign">. Of the pa&s;&s;ions in the concupi&s;cible appetite.</NOTE> to the <HI>concupi&s;|cible</HI> and <HI>ira&s;cible faculties</HI> of the Soule. Second|ly, there are as many <HI>pa&s;&s;ions</HI> in the &s;oule as there are di|vers con&s;iderations of <HI>good</HI> and <HI>evill.</HI> Fir&s;t, <HI>good</HI> and <HI>evill</HI> are con&s;idered ab&s;olutely; then <HI>love</HI> and <HI>hatred</HI>
<PB N="143" REF="86">have re&s;pect to the&s;e. Secondly,
<NOTE PLACE="marg">Pa&s;sio amoris abono, &amp; pa&s;sio odij a malo.</NOTE> <HI>good</HI> and <HI>evill</HI> are con|&s;idered, in the <HI>good</HI> which may be obtained; and in the <HI>will</HI> which is imminent; the <HI>good</HI> which is looked for and may be obtained, that wee de&s;ire,
<NOTE PLACE="marg">Pa&s;sio de&s;iderii &amp; abe|minationis.</NOTE> and it is called <HI>de&s;iderium.</HI> The <HI>evill</HI> if it be imminent hath no proper name, but is called abu&s;ively <HI>abomination, &s;eu fugamali.</HI> Thirdly, when either the <HI>good</HI> is obtained or the <HI>evill</HI> pre&s;ent; if the <HI>good</HI> be obtained,
<NOTE PLACE="marg">Pa&s;sio gaudij &amp; tri&s;ti|tiae.</NOTE> then it is called <HI>gaudi|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">m,</HI> joy: if the <HI>evill</HI> be pre&s;ent, then it is called <HI>tri|&s;titia, &s;adne&s;&s;e:</HI> &s;o that there are &s;ixe pa&s;&s;ions in the <HI>con|pi&s;cible.</HI></P>
<P>In the <HI>ira&s;cible appetite</HI> there are five If the <HI>good</HI> be to come, and not obtained;
<NOTE PLACE="marg">Of the pa&s;&s;ions in the ira&s;cible appetite.</NOTE> either it is po&s;&s;ible to obtaine it, or impo&s;&s;ible; if it be po&s;&s;ible to obtaine it, it &s;tirres up two affections in the <HI>ira&s;cible:</HI> fir&s;t, <HI>hope,</HI>
<NOTE PLACE="marg">Pa&s;sio &s;pei &amp; audatiae.</NOTE> which expecteth <HI>bonum difficile,</HI> that is, when goodne&s;&s;e can hardly be obtained. It hath an eye to <HI>good;</HI> which di&s;tingui&s;heth it from <HI>feare;</HI> it hath an eye to future <HI>good,</HI> which di&s;tingui&s;heth it from <HI>joy,</HI> that enjoyeth the <HI>pre&s;ent good. Hope</HI> lookes to <HI>good</HI> hardly to be ob|tained, which di&s;tingui&s;hed it from <HI>de&s;ire,</HI> that is, of things ea&s;ily to be obtained. If the <HI>good</HI> may be ea&s;ily obtained, it &s;tirres up <HI>audaciam boldne&s;&s;e,</HI> this re&s;pects <HI>e|vill;</HI> but yet &s;uch <HI>evill</HI> which it thinkes it may overcome and it pro&s;ecuteth the meanes which tend to the attai|ning of the <HI>good;</HI> it re&s;pects <HI>evill</HI> by accident, hoping to &s;hunne it. Secondly, if the <HI>good</HI> be thought impo&s;&s;ible to be attained, then it workes <HI>de&s;peration:</HI>
<NOTE PLACE="marg">Pa&s;sio de&s;perationis &amp; timoris.</NOTE> this pa&s;&s;ion hath not an eye to <HI>evill</HI> as <HI>evill</HI> but by accident, be|cau&s;e it &s;eeth the <HI>good</HI> impo&s;&s;ible to be attained. If the <HI>evill</HI> be imminent and not pre&s;ent, then it workes <HI>feare:</HI> If the <HI>evill</HI> be pre&s;ent and impo&s;&s;ible to be e&s;chewed, then it worketh <HI>anger,</HI> which hath no contra|tie. Some of the Morali&s;ts reduce all the&s;e <HI>pa&s;sions</HI> to two, <HI>love</HI> and <HI>de&s;ire;</HI>
<NOTE PLACE="marg">Pa&s;sioirae.</NOTE> for what&s;oever thing that is good
<PB N="144" REF="87">is either in our pre&s;ent po&s;&s;e&s;&s;ion, and this we <HI>love;</HI> or is ab&s;ent and wi&s;hed for, and this we <HI>de&s;ire;</HI> &s;o that every good thing, we either po&s;&s;e&s;&s;e it, or <HI>de&s;ire</HI> to po&s;&s;e&s;&s;e it. Againe, the&s;e <HI>pa&s;sions</HI> may be reduced to foure princi|pall; for every <HI>pa&s;sion</HI> is a motion to <HI>good;</HI> and in this kind <HI>hope</HI> is the la&s;t; or a motion and turning from <HI>evill,</HI> and in this kinde <HI>feare</HI> is the la&s;t; or it is a re&s;t and en|joying the good, and in this kinde <HI>delight</HI> is the la&s;t; or a re&s;t le&s;ne&s;&s;e in the object, and in this kinde <HI>&s;adne&s;&s;e</HI> is the la&s;t.</P>
<P>Tho&s;e who write of the <HI>winds,</HI>
<NOTE PLACE="marg">Tri&s;titia dividiturin mi&s;ericordiam invidi|am angu&s;tiam poeniten|tiam, &amp; zelum.</NOTE> &s;ome make foure of them, &s;ome eight, &s;ome &s;ixteene, &s;ome thirtie two; &s;o the&s;e who write of the <HI>pa&s;sions,</HI> &s;ome make more and &s;ome make le&s;&s;e. Every one of the&s;e <HI>pa&s;sions</HI> may be branched out againe into &s;everall branches; as <HI>&s;adne&s;&s;e</HI> hath under it; fir&s;t <HI>pittie,</HI> which is a <HI>griefe</HI> of the evill which befalls others, as if it befell our &s;elves. Secondly, <HI>envie</HI> which is a <HI>&s;adne&s;&s;e</HI> that we conceive, for the good that be falleth others, wi&s;hing that it were our owne. Thirdly, <HI>heavine&s;&s;e,</HI> which grieves the minde when it &s;eeth no way to e&s;cape.
<NOTE PLACE="marg">Timor e&s;t erube&s;centie verecundie, &s;tuporis aut agoniae.</NOTE> Fourthly, <HI>repentance,</HI> which is a <HI>&s;adne&s;&s;e</HI> for by-pa&s;t &s;innes. Fifthly, <HI>zeale,</HI> which is a <HI>&s;adne&s;&s;e</HI> ari&s;ing from the di&s;honour of that which wee love mo&s;t. So the daughters of <HI>feare</HI> are; fir&s;t <HI>blu&s;hing</HI> which is a <HI>feare</HI> ari&s;ing from the lo&s;&s;e of our good name, for &s;ome filthy thing pre&s;ently done. Secondly, <HI>&s;hame|fa&s;tne&s;&s;e,</HI> which is a <HI>feare</HI> ari&s;ing for &s;ome evill to be committed. Thirdly, <HI>a&s;toni&s;hment,</HI> which is the feare of &s;ome evill that &s;uddenly befals us not looked for. Fourthly, <HI>agonie,</HI> when we <HI>feare</HI> that which we no waies can e&s;chew; and &s;o may the re&s;t of the <HI>pa&s;sions</HI> be bran|ched forth.</P>
<P>The <HI>pa&s;sions</HI> which are disper&s;ed in the <HI>inferiour fa|culties,</HI>
<MILESTONE UNIT="Prop."> are united after a more excellent manner in the <HI>&s;uperiour.</HI></P>
<PB N="145" REF="87">
<P>As <HI>&s;eeing, hearing and &s;melling,</HI>
<MILESTONE UNIT="Illu&s;t."> are different in the or|gans of the body, and yet in the &s;oule are united <HI>eminen ter.</HI> So the <HI>pai&s;sons</HI> in the <HI>&s;en&s;itive part,</HI> are di&s;tingui&s;hed into the <HI>ira&s;cible</HI> and <HI>concupi&s;cibile faculties,</HI> and upon divers con&s;iderations ari&s;e divers <HI>pa&s;sions,</HI> &s;ixe in the one and five in the other, but in the will they are united <HI>eminenter,</HI> and have onely but two con&s;iderations ei|ther of <HI>good</HI> or <HI>evill.</HI></P>
<P>The <HI>fir&s;t Adam</HI> had the&s;e <HI>pa&s;sions</HI> as they are <HI>eminenter in voluntate,</HI> for he had <HI>pro&s;ecutionem boni,
<NOTE PLACE="marg">A collation betwixt the innocent <HI>Adam</HI> and &s;econd <HI>Adam</HI> and the Angels.</NOTE> &amp; aver&s;ionem amalo, pur&s;uite of good, and a turning from evill:</HI> but he had not as yet di&s;tinct objects for them to work upon. Chri&s;t the <HI>&s;econd Adam</HI> had di&s;tinct objects to exerci&s;e his pa&s;&s;ions upon, by takeing the puni&s;hment of our &s;innes upon him: but <HI>Adam</HI> had not <HI>&s;adne&s;&s;e, anger,</HI> and &s;uch <HI>actually,</HI> but <HI>potentially.</HI> The Angels have <HI>joy, love</HI> and that <HI>filial reverence,</HI> whereby they offend not God but they have not <HI>greefe, &s;orrow, feare of puni&s;hment,</HI> and &s;uch pa&s;&s;ions. <HI>Adam</HI> had his pa&s;&s;ions without per|turbation or turbation. Chri&s;t had his <HI>pa&s;sions</HI> with <HI>turbation,</HI> but not with <HI>perturbation Ioh</HI> 11.33. <HI>hee was mightily troubled in the &s;pirit and was troubled in him&s;elfe&punc;</HI> But we have our pa&s;&s;ions with perturbati|on.</P>
<P>Chri&s;t took our <HI>pa&s;sions</HI> upon him as he tooke our na|ture.
<MILESTONE UNIT="Prop."> </P>
<P>As hee was <HI>Ben adam; the &s;on of a man</HI> for us;
<MILESTONE UNIT="Illu&s;t."> &s;o he was <HI>Ben-eno&s;h the &s;onne of a fraile man, P&s;al.</HI> 8.5. &s;ubject to pa&s;&s;ions and mi&s;eries, he tooke our <HI>mi&s;erabiles pa&s;si|ones,</HI> but not <HI>dete&s;tabiles;</HI> he tooke not our &s;infull pa&s;&s;i|ons upon him, as <HI>de&s;paire</HI> or <HI>boldne&s;&s;e;</HI> but he tooke all the re&s;t; as in the <HI>concupi&s;cible appetite;</HI> hee tooke our <HI>love</HI> upon him, our <HI>de&s;ire,</HI> our <HI>hatred of evill,</HI> our <HI>abomination</HI> or <HI>abhorring of &s;inne,</HI> our <HI>joy,</HI> our &s;adne&s;&s;e. Againe in the ira&s;cible faculty, hee tooke
<PB N="146" REF="88">our <HI>anger</HI> and <HI>feare</HI> upon him: but he tooke not <HI>de&s;paire</HI> upon him, becau&s;e he thought not the evill of puni&s;h|ment layde before him impo&s;&s;ible to be overcome: he tooke not <HI>audaciam</HI> upon him, becau&s;e it lookes to evill po&s;&s;ibly to be e&s;chewed: it lookes directly to <HI>good,</HI> yet becau&s;e it lookes accidentally to <HI>evill,</HI> he could not take it upon him.</P>
<P>Chri&s;t when hee became man,
<MILESTONE N="2" UNIT="Illu&s;t."> was not <GAP DESC="foreign">, <HI>with|out all affections,</HI> hee was not <GAP DESC="foreign">, <HI>impatiens affectio|nis,</HI> he was not <GAP DESC="foreign">, for his affections were not pro|per to him&s;elfe, but he was <GAP DESC="foreign">, having his affections well ordered; he was <GAP DESC="foreign">, having his affections like ours; hee was <GAP DESC="foreign">, for hee had a fellow-feeling of our infirmities; hee was <GAP DESC="foreign">, <HI>Heb.</HI> 4.15. for hee had &s;uch a fellow-feeling, that hee can mea&s;ure out to every one of his members, that which is fit for them to &s;uffer.</P>
<P><HI>Que&s;t.</HI> How could Chri&s;t take our <HI>pa&s;sions</HI> upon him, as our <HI>feare</HI> and <HI>&s;adne&s;&s;e,</HI> &s;eeing he was <HI>comprehen&s;or,</HI> and beheld the glory of God in the highe&s;t mea&s;ure of hap|pine&s;&s;e?</P>
<P><HI>An&s;w.</HI> By the fingular di&s;pen&s;ation and wi&s;edome of God; for this happine&s;&s;e and glory was kept up, with|in the clo&s;et of the mind of Chri&s;t, that it came neither to his body nor &s;en&s;uall part, and &s;o hee might be fully happy and glorified in the <HI>&s;uperior facultie</HI> of the Soule, and yet this glory not to &s;hew it &s;elfe in his body, and <HI>inferior faculties,</HI> as it doth now in glory.</P>
<P>Chri&s;ts <HI>pa&s;&s;ions</HI> when he lived here,
<NOTE PLACE="marg">A collation betwixt the &s;econd and old <HI>Adam.</HI></NOTE> did not ari&s;e in him before rea&s;on directed them, they ro&s;e not <HI>contra ratio|nem, aut praeter rationem; contrary or be&s;ides rea&s;on;</HI> wher|fore, <HI>Ioh.</HI> 11.33. it is &s;aid <HI>that Ie&s;us</HI> <GAP DESC="foreign">, <HI>trou|bled or moved him&s;elfe,</HI> at the death of <HI>Lazarus;</HI> for his <HI>rea&s;on</HI> commanded his <HI>&s;adne&s;&s;e, Math.</HI> 26. <HI>coepit tri&s;tari, hee began to bee &s;ad. Hierome</HI> &s;aith well, <HI>Pa&s;siones
<PB N="147" REF="88">Chri&s;ti re&s;pectu principij &s;emper &s;equuntur rationem, they alwaies follow rea&s;on when they ari&s;e,</HI> and as the <HI>Centu|rion,</HI> if hee had &s;aid to one of his &s;ouldiers; <HI>Goe, and hee goeth and to another come and he commeth; and to the third doe this, and hee doeth it, Math.</HI> 8.9. <HI>So</HI> Chri&s;ts <HI>affections</HI> were directed by his <HI>rea&s;on,</HI> to goe and come at the commandement thereof. In his <HI>agonie</HI> they never di&s;turbed his <HI>rea&s;on,</HI> for in his agony they were like a gla&s;&s;e; which hath pure and cleane water in it, &s;tirre the gla&s;&s;e and there ari&s;eth no mudde in it; but our <HI>pa&s;sions</HI> antevert <HI>rea&s;on,</HI> they trouble and blind <HI>rea|&s;on,</HI> they are like the foule gla&s;&s;e, when we &s;tirre it, pre&s;ently it groweth dimme and the mudde ari&s;eth. The flowers of <HI>Egypt,</HI> that are continually watered by the waters of <HI>Nilus,</HI> (which are gro&s;&s;e) yeeld not &s;uch plea&s;ant &s;melles as other flowers doe: So our &s;infull pa&s;&s;ions are not &s;o pure and cleare, for the vapours and exhalations that ari&s;e out of them from originall &s;inne. Our <HI>pa&s;sions</HI> are like the beardle&s;&s;e Coun&s;ellors of <HI>Re|hoboam,</HI> who drew away the King to his de&s;truction, 1 <HI>King.</HI> 12.8 Secondly, the <HI>pa&s;sions</HI> in Chri&s;t differed from ours, <HI>quoad gradus,</HI> for when once his rea&s;on com+manded them to retreate and &s;tay, they did proceed no further; therefore in Chri&s;t they might have rather beene called <HI>propa&s;siones</HI> than <HI>pa&s;siones,</HI> becau&s;e they were the forerunners and beginners of <HI>pa&s;sions,</HI> and might be &s;tayed at plea&s;ure, and had no power to tran&s;|port his <HI>rea&s;on.</HI></P>
<P>Some things are neither to bee pray&s;ed, <HI>in ortu nec progre&s;&s;u,</HI> in their ri&s;ing nor proceeding, as hunger and thir&s;t, which are not &s;ubject to rea&s;on. Some againe are to bee pray&s;ed <HI>in ortu,</HI> but not <HI>in progre&s;&s;u,</HI> as ju&s;t anger in man &s;ince the fall: hence the Apo&s;tle, <HI>Ephe&s;.</HI> 4.25. &s;aith, <HI>be angry but &s;inne not,</HI> that is, take heed that your anger continue not, for if it doe, it wil turn to
<PB N="148" REF="89">&s;inne; it is like good Wine which is &s;oone turned into Vinegar. Some pa&s;&s;ions are to be prai&s;ed, both <HI>in ortu et progre&s;&s;u,</HI> and the&s;e were proper unto Chri&s;t.</P>
<P>There was no contrariety and contradiction among&s;t Chri&s;ts pa&s;&s;ions.
<NOTE PLACE="marg">Inter Chri&s;ti pa&s;&s;iones nulla fuit contrarietas, in&s;tabilitas, aut impor|tunitas.</NOTE> Secondly, there was no in&s;tability in them. Thirdly, there was no importunity in them. But &s;ince the fall, there is a great contrariety and con|tradiction among&s;t our pa&s;&s;ions, and great in&s;tabilitie, and great importunitie. <HI>In Chri&s;to fuerunt poenales &s;ed non culpabiles, in nobis &s;unt poenales &s;ed et culpabiles: In Chri&s;t the pa&s;sions were a puni&s;hment, but not a &s;inne; but in us they are both a puni&s;hment and &s;inne.</HI> Fir&s;t, in their con|trariety or contradiction; it is written in the life of <HI>An &s;elme,</HI> when he walked in the field hee &s;aw a &s;hepheards boy, who had taken a bird and had tyed a &s;tone to her legge, and as the bird mounted up, the &s;tone drew her downe againe; which moved <HI>An&s;elme</HI> to weepe, lamen|ting how men indeavoured to flee up to heaven, and yet are &s;till borne downe to the earth by &s;inne. Mens pa&s;|&s;ions now are like contrary winds or tides; covetous man that is given to adultery, is drawne by two wilde hor&s;es contrary-wayes; for his covetou&s;ne&s;&s;e bids him hold in, but his adultery bids him &s;pend. Secondly, now our affections are in&s;table, like the winds changing from this coa&s;t to that, like <HI>Amnon</HI> who now hated <HI>Thamar</HI> more than ever hee loved her before. Thirdly, now the affections importunate us, for &s;ometimes they lie &s;icke as <HI>Ahab</HI> did, if they get not <HI>Naboths</HI> Vineyard, 1 <HI>King.</HI> 21. or like <HI>Rachel</HI> who cried to <HI>Iacob, Give mee chil|dren or el&s;e I die, Gen.</HI> 30. or like the hor&s;eleech which hath two daughters, <HI>that cry continually, Give, give, Prov.</HI> 30.15.</P>
<P>The <HI>regenerate man,</HI>
<NOTE PLACE="marg">A collation betwixt the old and renewed <HI>Adam.</HI></NOTE> is renewed in all his pa&s;&s;ions, as we may &s;ee in <HI>Davids love, P&s;al.</HI> 119 97. <HI>How doe I love thy law:</HI> In his <HI>hatred, I hate thy enemies with a per|fect
<PB N="149" REF="89">hatred, P&s;al.</HI> 130.22 In his <HI>de&s;ire, mine eyes are dimme for waiting how doe I long for thy &s;alvation, P&s;al.</HI> 35.9. In his <HI>feare, his judgements are terrible I tremble and quake. P&s;al.</HI> 119.120. In his <HI>delight, thy te&s;timonies are my de|light, P&s;al</HI> 119.16. <HI>I rejoyce more in them, then in a rich &s;poile, P&s;al.</HI> 119.192 In his <HI>&s;orrow, mine eyes gu&s;h out with rivers of water, P&s;al.</HI> 119.136, But the unregene|rate, are renewed in none of the&s;e pa&s;&s;ions.</P>
<P>The affections of man &s;ince the fall are fearefull tor|menters of him.
<MILESTONE UNIT="Prop."> </P>
<P>It is a greater iudgement to be given over to them,
<MILESTONE UNIT="Illu&s;t."> than when the people were given up to be &s;laine by Ly|ons, 2. <HI>King.</HI> 17.25. and it may &s;eeme a greater judge|ment to be given over to the&s;e pa&s;&s;ions, than to bee ex|communicate and given over to Sathan, for &s;undry that have been excommunicate haue beene reclaimed and called backe againe, 1. <HI>Cor.</HI> 5. but very few of the&s;e who are given over to the&s;e pa&s;&s;ions are reclaimed.</P>
<P>It is a mercy of God when a man fals,
<MILESTONE UNIT="Con&s;eq."> that God hath not given him over to his finfull appetite wholly, but haue &s;ome &s;eed of grace working within him, which re|&s;traines him, that heworke not &s;in with greedine&s;&s;e, and makes him long to bee at his fir&s;t e&s;tate againe; as wee &s;ee in that ince&s;tuous <HI>Corinthian,</HI> 1. <HI>Cor.</HI> 5. when he had committed that bea&s;tly &s;inne in lying with his fathers wife, yet the Spirit that was lurking within him, &s;tirred him up to repentance, and made him to long to be at his fir&s;t e&s;tate of grace againe.</P>
<P>There is a notable apologue &s;erving for this purpo&s;e, when <HI>Vly&s;&s;es</HI> in his travailes had left his men with <HI>Circe</HI> that Witch, &s;he changed them all into divers &s;orts of bea&s;ts: as into dogges, &s;wine, Lyons, Tigers, Elephants. <HI>Vly&s;&s;es</HI> when he returned, complained that <HI>Circe</HI> had done him wrong in turning his men into bea&s;ts, <HI>Circe</HI> replied that the benefite of &s;peech was left unto
<PB N="150" REF="90">them all, and &s;o hee might demand of them, whether they would be changed into men againe. Hee began fir&s;t with the Hogge, and demanded of him whether he would be a Man againe or not, he an&s;wered, that he was more contented with that &s;ort of life then he was before; for when he was a man he was troubled with a thou&s;and cares, and one griefe came continually after another; but now he had care for to fill the belly, and to lye downe in the dunghill and &s;leepe: and &s;o hee demanded of all the re&s;t about: but all of them refu&s;ed to turne men againe, untill he came to the Elephant, who in his fir&s;t e&s;tate had beene a Philo&s;opher; he de|manded of him, whether or not he would be a man a|gaine; he an&s;wered that he would with all his heart, be|cau&s;e he knew what was the difference betwixt a bru|ti&s;h and a rea&s;onable life. The application of the apo|logue is this. The&s;e bea&s;tly creatures given over to their &s;en&s;uall appetites, transformed and changed by Sathan into bea&s;ts, in their hearts they de&s;ire never to returne to a better e&s;tate, but to live &s;till in their &s;wini&s;h plea&s;ures, and to follow their &s;en&s;uall appetites.</P>
<P>But the&s;e who have the Spirit of Grace in them, and are fallen into &s;ome haynous &s;in, having ta&s;ted of both the e&s;tates, like the Elephant they de&s;ire to be backe at their fir&s;t e&s;tate againe.</P>
<P><HI>Divinitie</HI> and <HI>morall Philo&s;ophy</HI> differ farre in &s;hew|ing Man his &s;infull pa&s;&s;ions;
<NOTE PLACE="marg">Theologia, &amp; moralis Philo&s;ophia differunt.</NOTE> the <HI>morali&s;ts</HI> &s;hew no|thing but the out-&s;ide of the&s;e &s;infull <HI>pa&s;sions:</HI> they leave them without, <HI>like painted Sepulchers, but within full of rottenne&s;&s;e and dead mens bones, Math.</HI> 23.27. They hold up <GAP DESC="foreign">, <HI>a counterfeit gla&s;&s;e,</HI> which maketh her finfull <HI>pa&s;sions</HI> looke a great deale better than they are.</P>
<P>This counterfeit cure of the <HI>morali&s;ts</HI> curing the <HI>pa&s;|&s;ions</HI> is not unfitly compared to a Barber; for a Barber
<PB N="151" REF="90">doth nothing to a Man but trimmes him, wa&s;hes him, and &s;haves him; he goeth not like a skilfull Phy&s;itian to finde out the cau&s;e of his di&s;ea&s;e, but onely out|wardly layes a play&s;ter to the &s;ore, and the pa&s;&s;ions, <HI>mendaciter &s;ubijciunt &s;e tant&ugrave;m rationi;</HI> they neither &s;hew the beginning, progre&s;&s;e nor remnant of their &s;inne. But <HI>Divinitie</HI> &s;heweth this fir&s;t as in a cleare gla&s;&s;e, the ground of all our &s;innefull pa&s;&s;ions. Fir&s;t, it lets us &s;ee in the bottome originall &s;inne the foun|taine of all the re&s;t, which the <HI>morali&s;t</HI> knoweth not. Secondly, it lets us &s;ee the fir&s;t motions of the heart (which are without con&s;ent) to be &s;in: and as in a cleare &s;un-&s;hine wee &s;ee atomos, the little motes which are the lea&s;t thing, that the eye of man can perceive: So the Law of God lets us &s;ee the fir&s;t motions, ary&s;ing from originall &s;inne, to be finne before God. Thirdly, <HI>Divinitie</HI> lets us &s;ee, that unadvi&s;ed anger is a &s;inne before God. Fourthly, it lets us &s;ee, that, <HI>Hee who cals his brother raca, is to be puni&s;hed by the Councell, Mat.</HI> 5.22. Fiftly, it lets us &s;ee what a &s;inne the fact it &s;elfe is. Sixtly, it lets us &s;ee that when the revenge is pardo|ned, yet remaine &s;ome dregges behind, that we re|member not; therefore the Law &s;aith, <HI>Levit.</HI> 19.18. <HI>Yee &s;hall neither revenge nor remember.</HI> This the morali&s;t cannot doe.</P>
</DIV2>
<DIV2 N="3" TYPE="chapter">
<PB N="152" REF="91">
<HEAD>CHAP. III. <HI>How the pa&s;sions are cured by the morall vertues.</HI></HEAD>
<P>THe <HI>morall Philo&s;ophers</HI> cure the <HI>Pa&s;sions</HI> by <HI>morall vertues</HI> onely.
<MILESTONE UNIT="Prop.">
<MILESTONE UNIT="Illu&s;t."> </P>
<P>There are eleven <HI>morall vertues,</HI> that cure the&s;e <HI>pa&s;|&s;ions;</HI> which <HI>vertues</HI> attend them, as Paedagogues waite upon their pupilles, and they fing unto them as nur&s;es do to their babes, <GAP DESC="foreign"> <HI>ha&s;t not, bur&s;t not forth;</HI> The&s;e <HI>pa&s;sions</HI> have their beginning in the <HI>appetite,</HI> and end in rea&s;on, but the <HI>vertues</HI> have their beginning in rea&s;on, and end in the <HI>&s;en&s;itive appetite;</HI> therefore they may fitly rule the <HI>pa&s;sions.</HI></P>
<P>The eleven vertues, are <HI>Liberality, Temperance, Magnificence, Magnanimity, modesty, Fortitude, Iu&s;tice, meeknes, affability, urbanity</HI> or <HI>Courte&s;ie;</HI> and <HI>Verity:</HI> and as the eleven <HI>pa&s;sions</HI> are reduced to foure, &s;o are the eleven <HI>vertues</HI> reduced to foure, which are called the foure <HI>cardinall vertues: Prudency, Temperance, Fortitude,</HI> and <HI>Iu&s;tice.</HI></P>
<P>The&s;e <HI>vertues</HI> cure the <HI>perturbations</HI> or <HI>pa&s;sions,</HI>
<MILESTONE UNIT="Prop."> when they are either in exce&s;&s;e or defect, by drawing them to a mediocrity; and at la&s;t they attaine to their la&s;t hap|pine&s;&s;e, being ruled by the <HI>heroicke vertues.</HI></P>
<P>The <HI>morali&s;t</HI> maketh a double middle.
<MILESTONE UNIT="Illu&s;t."> Fir&s;t, when <HI>vertue</HI> is oppo&s;ite to <HI>vice,</HI> and then the <HI>vice</HI> is to bee corrected by the <HI>vertue;</HI> here the one extreame is the meane,
<NOTE PLACE="marg">Virtus media, in extre|mo aut in medio.</NOTE> which mu&s;t rectifie the other extreame. Second|ly, when the <HI>vertue</HI> is interpo&s;ed betwixt <HI>two vices,</HI> then the <HI>vertue</HI> mu&s;t mediate betwixt them.</P>
<P>Here we may ob&s;erve,
<MILESTONE UNIT="Doctrine."> that there is a greater difference betwixt the <HI>vertue</HI> and <HI>vice,</HI> than betwixt two vices; for there cannot be a middle betwixt <HI>vertue</HI> and <HI>vice,</HI> but there is middle betwixt <HI>two vices;</HI> this the Scripture
<PB N="153" REF="91">&s;heweth us, <HI>Revel.</HI> 3.15. <HI>I would yee were either hote or cold, but becau&s;e yee are luke-warme, therefore I will &s;pew you out of my mouth;</HI> God will have no middle here be|twixt truth and fal&s;ehood, therefore he abhorres more luke-warmene&s;&s;e than coldne&s;&s;e: coldne&s;&s;e is not to be corrected by luke-warmene&s;&s;e as the middle, but it mu&s;t bee reduced to hotne&s;&s;e.</P>
<P>But there is a middle betwixt <HI>vice</HI> and <HI>vice,</HI> and the&s;e two are corrected by the <HI>vertue</HI> in the middle.</P>
<P>Example in the <HI>concupi&s;cible appetite,</HI> there are the <HI>vices</HI> of <HI>Prodigalitie</HI> in exce&s;&s;e, and the <HI>vice</HI> in defect is <HI>avarice;</HI> the&s;e two are to bee reduced to the middle <HI>li|beralitie</HI> the <HI>vertue.</HI> So again in the <HI>concupi&s;cible appetite</HI> there is <HI>Morologia, &s;currility; Ho&s;.</HI> 7.3. <HI>They make the Kings heart merry with their lies;</HI> &s;uch was the je&s;ting of the boyes at <HI>Eli&s;ha,</HI> 2 <HI>King.</HI> 2 24. The other extremitie is <HI>ru&s;ticitie</HI> or <HI>&s;ullenne&s;&s;e,</HI> &s;uch was that clowne <HI>Nabal,</HI> and the&s;e can abide no mirth. The&s;e two extremities are to be corrected, by <GAP DESC="foreign">
<NOTE N="*" PLACE="marg"><HI>E&s;t nomen,</HI> <GAP DESC="foreign">.</NOTE> which is when a man &s;heweth him&s;elfe plea&s;ant without ju&s;t offence to his neighbour; as when <HI>Elias</HI> jea&s;ted at the <HI>Idol Baal,</HI> 1 <HI>Kin.</HI> 18.27. So for a man to have too great a de&s;ire of <HI>honour,</HI> this is called <HI>pride.</HI> The other extremitie is, to be alto|gether aver&s;e from <HI>honour,</HI> this is called <HI>pu&s;illanimitie</HI> or ba&s;ene&s;&s;e of minde; the&s;e mu&s;t be moderated by the <HI>vertue</HI> <GAP DESC="foreign">, a moderate love of <HI>honour.</HI></P>
<P>Example, 1 <HI>Tim.</HI> 3.1. <HI>Hee who de&s;ireth a Bi&s;hopricke de&s;ireth a good worke,</HI> this is the middle; but when <HI>Amo|nius</HI> the Monke cut off his right eare, that they &s;hould not make choyce of him to the mini&s;try, this was the extremitie in defect. The other extremitie is, when pre|&s;umptuou&s;ly, men &s;eeke this calling, as when the high Prie&s;ts &s;ought the Prie&s;thood by bribes.</P>
<P><HI>Que&s;t.</HI> What &s;ort of middle is this, when <HI>vertue</HI> mo|derates betwixt two <HI>vices?</HI></P>
<PB N="154" REF="92">
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex medium, arith|meticum &s;eu medium rei, et geometricum &s;cu medium per&s;onae.</NOTE> There is a twofold middle; the fir&s;t is called an <HI>Arith meticall middle,</HI> the &s;econd is called a <HI>Geome|tricall middle;</HI> the fir&s;t is called, <HI>medium rei,</HI> the &s;econd is called <HI>medium per&s;onae &s;eu rationis.</HI></P>
<P><HI>Medium arithmeticum,</HI> or <HI>medium rei,</HI> keepeth always an equall proportion betwixt the two extremes; as when the <HI>I&s;raelites</HI> gathered their Manna, they put it all in one heape, then every man got his <HI>Gomer</HI> mea&s;ured out unto him, for they gote all alike <HI>Exod</HI> 16.19. 2 <HI>Cor.</HI> 8.15. But <HI>medium geometricum, &s;eu per&s;onae, vel rationis,</HI> draweth neerer the one extreme than the other, and giveth to the per&s;ons according to their conditions and e&s;tate, as it giveth &s;trong meate to tho&s;e that are &s;trong, and milke to babes, <HI>Heb.</HI> 5.13. So the <HI>vertue</HI> that is pla|ced betwixt two <HI>vices,</HI> it keepes <HI>Geometricall middle,</HI> and &s;tands not equally betwixt the two extremes, for <HI>prodigalitie</HI> commeth neerer to <HI>liberality</HI> than <HI>avarice</HI> doth.</P>
<P>Marke a difference betwixt <HI>morall vertues</HI> and <HI>theoli|gical;</HI>
<NOTE PLACE="marg">Differunt virtutes mo|rales et theologicae.</NOTE> the <HI>moral vertues</HI> are the middle betwixt the two extremes; but in <HI>Divinitie</HI> if ye &s;hall con&s;ider the <HI>theolo|gicall vertues</HI> as they haue a re&s;pect to God, (and that infinite good) they cannot be a middle, for the&s;e which have a middle, faile either when they come &s;hort or ex|ceede the middle: but wee cannot exceede, when wee looke to God who is infinite, for wee may come &s;hort there.</P>
<P><HI>Object.</HI> But hope &s;eemeth to bee a middle betwixt <HI>pre&s;umption</HI> and <HI>de&s;paire,</HI> then in the <HI>theologicall vertues</HI> there may be a middle.</P>
<P><HI>An&s;w.</HI> There is a double middle; the fir&s;t is called <HI>me|dium formale,</HI>
<NOTE PLACE="marg"><HI>Duplex medium,</HI> 1 <HI>for|male vel quantitatis ab|&s;olutae.</HI> 2. <HI>materiale vel proportionis.</HI></NOTE> a form all middle; or, the middle of <HI>quan|titie:</HI> and this re&s;pects the inward e&s;&s;ence of the <HI>vertue,</HI> here no <HI>middle</HI> is found: the &s;econd is called a <HI>material midle,</HI> or a <HI>midle of proportion,</HI> and in this we may either
<PB N="155" REF="92">exceed or come &s;hort, becau&s;e of the eight circum|&s;tances that accompany every action; which are com|prehended under this technicall Ver&s;e.</P>
<Q><L><HI>Quis? quid? vbi? quibus? &amp; cur? quomodo? quando? quibu&s;cum;</HI></L>
<L>That is, every action is tried by the&s;e circum&s;tances:</L>
<L><HI>Who? what? and why? by what meanes? and by who&s;e?</HI></L>
<L><HI>How? when? and where? doe many things di&s;clo&s;e.</HI></L></Q>
<P>As, who doth it; what he doth; where he doth it; and by what in&s;trument, &amp;c. If we re&s;pect the&s;e circum|&s;tances, then a man may exceed or come &s;hort of religi|on.</P>
<P>Example, <GAP DESC="foreign">, <HI>true wor&s;hip</HI> is the middle; <GAP DESC="foreign">, and <GAP DESC="foreign"> <HI>athei&s;me</HI> and <HI>&s;uper&s;tition</HI> are the two ex|tremities; if we re&s;pect religion in it &s;elfe <HI>&s;ecund&uacute;m for|male,</HI> as it is <HI>me dium quantitatis ab&s;olutae,</HI> here we cannot exceed and be too religious, for religion it &s;elfe is op|po&s;ite to all defects of religion So <HI>hope,</HI> in re&s;pect of the inward forme of it, looking directly towards God, wee cannot exceede here, although we come &s;hort; but re&s;pecting the matter of it, and weighing all circum|&s;tances in <HI>hope,</HI> a man may <HI>pre&s;ume</HI> or <HI>de&s;paire;</HI> as who hopeth; what he hopeth for? when hee hopeth? and &s;uch.</P>
<P>The matter may be cleared by another example when we con&s;ider <HI>Iu&s;tice</HI> as <HI>Iu&s;tice,</HI> we cannot exceed in <HI>Iu|&s;tice,</HI> or be too ju&s;t; but con&s;idering <HI>Iu&s;tice</HI> in re&s;pect of circum&s;tances, a Iudge may be either too ju&s;t, <HI>Eccle&s;,</HI> 7.16. <HI>noli e&s;&s;e nimi&ugrave;m ju&s;tus; be not too just;</HI> and &s;o exceede the middle: or he may be deficient in <HI>Iu&s;tice,</HI> having no re&s;pect of the poore in judgement, <HI>the&s;e two are equally abomination before the Lord, Prov.</HI> 17.15. <HI>to let the wicked goe, and condemne the innocent;</HI> the one in exce&s;&s;e; and the other in defect. So, <HI>Exod.</HI> 23.4. <HI>Yee &s;hall not have pittie vpon the poore for his poverty.</HI></P>
<PB N="156" REF="93">
<P>As the&s;e <HI>pa&s;&s;ions</HI> are cured by drawing them to the <HI>vertues,</HI> the mediocritie: &s;o they are cured when all the&s;e vertues are joyned together, and ruled by the <HI>He|roicke vertues;</HI> and then the <HI>morali&s;ts</HI> hold that a man may attaine, <HI>ad ultimum finem,</HI> to true happine&s;&s;e it &s;elfe without any helpe of Gods grace, onely through the remnants of the Image of God remaining &s;till in them yet after the fall.</P>
<P>When all the&s;e <HI>pa&s;sions</HI> are cured by the vertues, the <HI>morali&s;ts</HI> make up a perfect Lady whom they paint forth to us after this &s;ort, they &s;ay her forerunners are, <HI>obedience, continencie</HI> and <HI>patience;</HI> her attendants which attend her are many, as <HI>&s;ecurity, hope, tranquillitie, joy, reverence, clemency, mode&s;ty,</HI> and <HI>mercy:</HI> they de&s;cribe her &s;elfe this way; her head is <HI>wi&s;edome,</HI> her eyes <HI>pruden|cie,</HI> her heart <HI>love,</HI> her &s;pirits <HI>charity,</HI> her hand <HI>liberality,</HI> her brea&s;t <HI>religion,</HI> her thighes <HI>ju&s;tice,</HI> her health <HI>tempe|rance,</HI> and <HI>fortitude</HI> her &s;trength.</P>
<P>But this Lady trimmed thus, is but a farded <HI>Helena,</HI> untill grace come in and &s;anctifie her. Wee &s;ee this be|twixt <HI>Diogenes</HI> &amp; <HI>Plato,</HI> &amp; betwixt <HI>Ari&s;tippus</HI> and <HI>Dioge|nes,</HI> how every one of them di&s;covered, that their <HI>ver|tues</HI> were but &s;hewes of <HI>vertues.</HI> When <HI>Diogenes</HI> &s;aw <HI>Plato</HI> delight in neatne&s;&s;e and cleanne&s;&s;e, and to have his beds well dre&s;&s;ed, he went and trod upon his beds, and he &s;aid <HI>calco Platonis Fa&s;tum,</HI> I tread upon <HI>Plato's</HI> pride <HI>Plato</HI> replyed, <HI>&s;ed majori Fa&s;tu, with a greater pride.</HI> A|gaine, when <HI>Plato</HI> &s;aw <HI>Diogenes</HI> goe with an old cloake full of holes, he &s;aid he &s;aw his pride through the holes of his cloake When <HI>Diogenes</HI> was dre&s;&s;ing rootes for his dinner, <HI>Ari&s;tippus</HI> came in; <HI>Diogenes</HI> &s;aid unto him <HI>if Ari&s;tippus mere content with &s;uch a dinner, he needed not to fawne upon Kings &amp; flatter them. Ari&s;tippus</HI> replied, <HI>If Diogenes could u&s;e Kings, he needed not to eate of &s;uch rootes;</HI> thus we &s;ee how <HI>Diogenes</HI> taxed <HI>Ari&s;tippus</HI> pride
<PB N="157" REF="93">and <HI>Ari&s;tippus</HI> againe <HI>Diogenes</HI> his counterfeit humi|litie.</P>
<P>So wee &s;ee likewi&s;e their <HI>vertues</HI> to bee counterfeit <HI>vertues;</HI> for they counted this an <HI>Heroicke vertue</HI> to kill them&s;elves, either for feare of &s;hame as <HI>Luerecia</HI> did, and <HI>Cleopatra;</HI> or for vaine-glory, as when <HI>M. Curtius</HI> leapt into the gulfe at <HI>Rome,</HI> in the time of a great pe&s;tilence, thinking there was no other remedy to take it away.</P>
<P><HI>Que&s;t.</HI> What are we to thinke of the&s;e pa&s;&s;ions <HI>ru|led</HI> by the <HI>morall vertues</HI> in the heathen, whether were they &s;inne or not?</P>
<P><HI>An&s;w.</HI> God liketh the workes of men two wayes.
<NOTE PLACE="marg"><HI>Complace~tia Dei duplex</HI> <GAP DESC="foreign">.</NOTE> Fir&s;t, by a generall liking of them, becau&s;e they proceed from the reliques of intire nature yet left in man, <HI>Rom.</HI> 2.14. <HI>for by nature they did the things of the Law,</HI> 1 <HI>Cor.</HI> 11.14. <HI>doth not nature it &s;elfe teach you?</HI></P>
<P>Secondly, he liketh them according to his good plea|&s;ure, when he loved them as renewed in Chri&s;t. The workes of the Heathen which proceeded from the rem|nant light of nature were not done by them as renued men; neither did they proceed from the corruption of nature, as when a man &s;innes; but from the &s;parkle of naturall light, which he left in them. So if wee re&s;pect the worke it &s;elfe, the good workes of the Gentiles are not &s;innes, and in this &s;en&s;e it is &s;aid, 2 <HI>King.</HI> 10.30. <HI>Iehu did that which was good in the &s;ight of the Lord.</HI> So, <HI>Gen.</HI> 20.26 <HI>thou did&s;t this in the integritie of thy heart.</HI></P>
<P>But if wee con&s;ider the&s;e vertues according to the Go&s;pell, then we mu&s;t call them &s;innes,
<NOTE PLACE="marg">Opera gentilium &s;ine fi|de, pecca &s;unt,</NOTE> becau&s;e they proceeded not from faith; <HI>For without faith it is im|pi&s;sible to plea&s;e God, Heb.</HI> 11.</P>
<P>Secondly, if we re&s;pect the end of their workes,
<NOTE PLACE="marg">Opera gentilium re&s;pe|ctu finis &s;unt peccata.</NOTE> they are &s;innes, becau&s;e they did them not for the glory of God, but for their owne pray&s;e.</P>
<P>Thirdly, in re&s;pect of the &s;ubject of their good works,
<PB N="158" REF="94">becau&s;e the per&s;ons were not renued who did them. If the per&s;on be not renued, his workes cannot be accep|ted before God. <HI>Aurichalcum, latten</HI> or <HI>copper,</HI> is called a fal&s;e mettall, not becau&s;e it is a fal&s;e &s;ub&s;tance, but be|cau&s;e it is fal&s;e gold. So the&s;e workes of the heathen, are fal&s;e <HI>vertues,</HI> becau&s;e they proceed not from faith; but they are not &s;imply fal&s;e.</P>
</DIV2>
<DIV2 N="4" TYPE="chapter">
<HEAD>CHAP. IIII. <HI>How the Stoickes cure the Pa&s;sions.</HI></HEAD>
<P>THe <HI>Stoickes</HI> take another cour&s;e to cure the&s;e <HI>pa&s;si|ons;</HI> for they would root them out of the nature of man, as altogether &s;infull. A man having the gout, one layeth a plai&s;ter to his feet, which &s;o benummed them that he can walke no more, here the phy&s;icke is wor&s;e than the di&s;ea&s;e. So the <HI>Stoicks</HI> when they feele pertur|bations in the <HI>pa&s;sions,</HI> they would pull them out; here the remedy is wor&s;e than the di&s;ea&s;e. As at the fir&s;t, in <HI>Athens</HI> the thirtie tyrants cau&s;ed to bee put to death &s;ome wicked man; but afterward they began to kill good citizens; &s;o the <HI>Stoickes</HI> at the fir&s;t &s;et them&s;elves again&s;t the &s;infull <HI>pa&s;sions,</HI> and at la&s;t again&s;t the good Citizens, the be&s;t <HI>pa&s;sions:</HI> for they would roote out of man the chiefe helpes, which God hath placed in the &s;oule, for the pro&s;ecuting of good, and declyning of e|vill: if there were not <HI>pa&s;sions</HI> in the &s;oule, then there &s;hould be no <HI>vertues</HI> to moderate them; for take away <HI>feare</HI> and <HI>hardne&s;&s;e</HI> from <HI>fortitude,</HI> then <HI>fortitude</HI> were no more a vertue.</P>
<P>The pa&s;&s;ions are a&s;cribed both to Chri&s;t and God, and therefore are not to be rooted out.</P>
<P>Chri&s;t him&s;elfe tooke the&s;e <HI>pa&s;sions</HI> upon him, there|fore
<PB N="159" REF="94">they cannot bee &s;inne, <HI>Luke</HI> 10.21. Hee was <HI>an|grie, Marke</HI> 3.5. He was <HI>&s;ad, Math.</HI> 26.38. and <HI>rejoy|ced, Luke</HI> 10.21. They are &s;anctified by regeneration. The Apo&s;tle, <HI>Rom.</HI> 1.30. condemnes the want of na|turall affection, hee calls them <GAP DESC="foreign">, <HI>without naturall affection.</HI></P>
<P>They are a&s;cribed to God <GAP DESC="foreign">, therefore they cannot be &s;in. If the <HI>Stoicks</HI> &s;hould reade that there are Ilands and Countreys, as <HI>Delos</HI> and <HI>Egypt,</HI> which had never felt the violence of earthquakes, and which had continued immoveable, when all other parts of the world had beene &s;haken, would they beleeve it? Why &s;hould they then beleeve that there are men to be found voyd of all pa&s;&s;ions? They grant us this power, to tame Elephants, Tygers and Lyons; (and yet not to de&s;troy them) why will they not allow us this power then, to &s;uppre&s;&s;e the&s;e <HI>pa&s;sions,</HI> when they ri&s;e again&s;t rea&s;on? They mu&s;t not then be rooted out but moderated: we mu&s;t not take away diver&s;itie of tunes in Mu|&s;icke, but reduce them to good order, and &s;o make up a harmonie.</P>
</DIV2>
<DIV2 N="5" TYPE="chapter">
<HEAD>CHAP. V. <HI>How Chri&s;t cureth the Pa&s;sions.</HI></HEAD>
<P>CHri&s;t taking our nature and <HI>pa&s;sions</HI> upon him,
<MILESTONE UNIT="Prop."> it is hee that onely reduceth them to right or|der.</P>
<P>Chri&s;t rectifieth the <HI>pa&s;sions,</HI> foure manner of wayes.
<MILESTONE N="1" UNIT="Illu&s;t."> Fir&s;t, he &s;ubdueth the <HI>pa&s;sions</HI> that they ari&s;e not inor|dinately;
<NOTE PLACE="marg"><HI>Chri&s;tus quatuor modis moderatur pa&s;&s;iones,</HI> 1. <HI>&s;ubjugando.</HI></NOTE> <HI>E&s;ay.</HI> 11.5. it is &s;aid, <HI>Iu&s;tice &s;hall be the girdle of his loynes,</HI> to &s;ignifie that by ju&s;tice all his &s;en&s;uall af|fections
<PB N="160" REF="95">are &s;uppre&s;&s;ed.
<NOTE PLACE="marg"><HI>Duplex cingendi mo|dus:</HI> 1. <HI>&s;ur&s;um ver&s;us ad mammillas,</HI> 2. <HI>deor|&s;um ver&s;us ad lumbos &amp; renes.</HI></NOTE> Againe, <HI>Revel.</HI> 1.13. Chri&s;t is brought in, <HI>with his girdle about his paps;</HI> to &s;ignifie that Ie&s;us Chri&s;t &s;ubdued, not onely his <HI>&s;en&s;itive faculties</HI> but al&s;o the <HI>intellectuall,</HI> in his <HI>will,</HI> and <HI>under&s;tanding;</HI> and it was for this that the High Prie&s;t under the law was forbidden to we are his girdle, <HI>about his &s;weating places, Ezek.</HI> 44.18. that is, about his middle, as the <HI>Chal. de Paraphra&s;e</HI> interpreteth it, not beneath, but about his pappes; to &s;ignifie the moderation of all his <HI>pa&s;sions;</HI> It is a true axiome; <HI>quod operatur Chri&s;tus pro nobis, oper atur in nobis; that which Chri&s;t doth for us, he doth in us:</HI> He &s;ubdu|eth his owne pa&s;&s;ions,
<NOTE PLACE="marg">Reconciliando.</NOTE> that He may &s;ubdue our <HI>pa&s;sions.</HI></P>
<P>Secondly, Chri&s;t reconciles the <HI>pa&s;sions,</HI> which &s;trive &s;o one again&s;t another: <HI>Iudg.</HI> 17.6. <HI>when there was no King in I&s;rael, every man might doe what hee plea&s;ed;</HI> &s;o the&s;e pa&s;&s;ions doe what they plea&s;e, contradicting one another, till Chri&s;t come in to reconcile them. <HI>Mo&s;es</HI> when he &s;aw two Hebrewes &s;triving together, he &s;ayd, <HI>ye are brethren, why doe ye &s;trive? Exod.</HI> 2.13. So when Chri&s;t &s;eeth the <HI>pa&s;sions</HI> &s;triving one with another, Hee &s;aith, <HI>Yee are brethren, why doe yee &s;trive? Acts</HI> 7.24.</P>
<P>Thirdly,
<NOTE PLACE="marg">Rectificando.</NOTE> Chri&s;t &s;ets the <HI>pa&s;sions</HI> upon their right ob|jects, whereas before they were &s;et upon the wrong objects, and he turnes the&s;e inordinate de&s;ires the right way. A man takes a bleeding at the no&s;e, the way to &s;tay the bloud is to divert the cour&s;e of it, and open a veine in the arme. So the Lord draweth the pa&s;&s;ions from their wrong objects, and turnes them to another. <HI>Mary Magdalen</HI> was given to uncleane lu&s;t, the Lord diverted this &s;infull pa&s;&s;ion, and &s;he became penitent, and thir&s;ted after grace, <HI>Luk.</HI> 8.2. So hee turned the pa&s;&s;ions of <HI>Saul</HI> when he was a bloudy murtherer, to thir&s;t for grace, <HI>Act.</HI> 9. We know a womans appetite to be a fal&s;e appetite, when &s;hee de&s;ireth to eate raw
<PB N="161" REF="95">fle&s;h, or coales, or &s;uch tra&s;h: and that &s;hee is mending againe when her appetite is &s;et upon whol&s;ome meates. So when the pa&s;&s;ions are &s;et upon wrong objects, then a man is in the e&s;tate of &s;inne: but when the <HI>pa&s;sions</HI> are turned to the right objects, then a man becomes the child of God.</P>
<P>Fourthly,
<MILESTONE N="4"> when Chri&s;t hath &s;ent the&s;e pa&s;&s;ions up|on the right object,
<NOTE PLACE="marg">Immobiliter perma|nendo.</NOTE> hee &s;ettles them that they cannot bee mooved; for as the needle in the compa&s;&s;e trem|bleth &s;till, till it bee directly &s;etled towards the North pole; then it &s;tands. So the affections are never &s;etled, till they bee &s;et upon the right object, and there he tyes them, that they &s;tart not away againe, <HI>P&s;alme</HI> 86.9. <HI>David</HI> prayeth, <HI>knit my heart to thee, O Lord.</HI> The bea&s;ts when they were brought to be made a &s;acrifice, were tyed with cords to the hornes of the Altar, <HI>P&s;alm.</HI> 118.27. that they might not &s;tart away againe: So the Lord mu&s;t tye the affe|ctions to the right objects that they &s;tart not away againe.</P>
<P>The pa&s;&s;ions are either in the <HI>concupi&s;cible</HI> or <HI>ira&s;ci|ble</HI> part of the Soule. There be &s;ix pa&s;&s;ions in the <HI>con|cupi&s;cible appetite; Love, hatred, de&s;ire, abomination, plea&s;ure, &s;adne&s;&s;e.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="chapter">
<HEAD>CHAP. VI. <HI>Of the Pa&s;sions in particular, in the concupi&s;cible appetite.</HI></HEAD>
<DIV3 TYPE="section">
<HEAD>Of Love.</HEAD>
<P><HI>LOve,
<NOTE PLACE="marg">Amor e&s;t voluntarius quidam affectus, qu&aacute;m coniuncti&s;&s;im&egrave; re quae bona judicatur, fruendi.</NOTE> is a pa&s;sion or affection in the concupi&s;ci|ble appetite, that it may enjoy the thing which is
<PB N="162" REF="96">e&s;teemed to be good as neere as it can.</HI></P>
<P>Man before the fall,
<MILESTONE UNIT="Prop."> loved God aboue all things and his neighbour as him&s;elfe.</P>
<P>God is the fir&s;t good cau&s;e and the la&s;t good end:
<MILESTONE UNIT="Illu&s;t."> he is the fir&s;t true cau&s;e, by giving knowledge to the under&s;tanding: he is the la&s;t good end, by rectifing the will; therefore the under&s;tanding never contents it &s;elfe, untill it know God, and the will never re&s;ts til it come to the la&s;t good end; God is A to the <HI>under&s;tanding,</HI> and &OHgr; to the <HI>will.</HI> He is mans chiefe good, therefore he is to be preferred to all things, both to our owne&s;elves, and to tho&s;e things we count mo&s;t of, be&s;ide our &s;elves wherefore, <HI>Luk.</HI> 14. he faith; <HI>He that loveth his life bet|ter than me, is not worthy of me.</HI> So <HI>Math.</HI> 10. <HI>He that lo|veth his father or mother better than me, is not worthy of me;</HI> &s;o hee that preferres his owne <HI>love</HI> before God; is not worthy of the love of God.</P>
<P>There are three &s;orts of <HI>love;
<MILESTONE N="2" UNIT="Illu&s;t."> emanans,</HI> or natural love; <HI>imperatus;</HI> or commanded love: <HI>elicitus,</HI> or love freely proceeding.
<NOTE PLACE="marg">Triplex amor, emanans, imperdius, &amp; elicitus.</NOTE></P>
<P><HI>Naturall love</HI> is that <HI>love,</HI> whereby every thing hath an inclination naturally to the like, as heavie things na|turally goe downe to the center of the earth: bea&s;ts are carried by &s;en&s;e and in&s;tinct to their objects, the Pi&s;|mire in Summer layeth up provi&s;ion again&s;t the Win|ter, <HI>Prov.</HI> 6.8. This naturall in&s;tinct the Greekes call <GAP DESC="foreign">. So man is carried to his object by <HI>love:</HI> &amp; becau&s;e he mu&s;t <HI>love</HI> &s;omething, what better object could hee chu&s;e to <HI>love</HI> than God?</P>
<P>Commanded love is that, whereby rea&s;on &s;heweth us &s;ome good thing to be <HI>loved,</HI> and then our will com|mandeth us to <HI>love</HI> the &s;ame. If wee had no more but rea&s;on, to &s;hew it to us, and the will to command us, the&s;e wee enough to moove the affections to <HI>love</HI> God.</P>
<PB N="163" REF="96">
<P><HI>Love,</HI> proceeding freely is that, when the affections make choyce of God freely; when as they con&s;ider his goodne&s;&s;e that breeds <HI>admiration</HI> in them: when they doe con&s;ider his beauty, that breeds love in them, and his &s;weetne&s;&s;e doth &s;atisfie their whole de&s;ires; &s;o that nothing is &s;o worthy an obiect to bee beloved as God, who hath all the&s;e properties in him.</P>
<P>God <HI>loved</HI> us fir&s;t, <HI>Ioh.</HI> 3.16. therefore we are bound to <HI>love</HI> him againe.</P>
<P>There are three &s;orts of <HI>love.</HI></P>
<P>Fir&s;t,
<NOTE PLACE="marg">Triplex <GAP DESC="illegible" RESP="UOM" EXTENT="1 word">, quaerens vtile, la&s;civus, &amp; pur<GAP DESC="illegible" RESP="UOM" EXTENT="2 letters">.</NOTE> the <HI>love</HI> that &s;eekes his owne profite one|ly; as when a &s;ubject loves his Prince onely for his goods: &s;uch was the <HI>love</HI> of <HI>Laban</HI> to <HI>Iacob;</HI> here the Prince is not bound to <HI>love</HI> his &s;ubject againe; neither was <HI>Iacob</HI> bound to <HI>love Laban</HI> for this &s;ort of <HI>love.</HI></P>
<P>Secondly, the <HI>love</HI> that lookes to filthine&s;&s;e and di&s;|hone&s;tie, &s;uch was the <HI>love</HI> which <HI>Putiphars</HI> wife car|ried to <HI>Io&s;eph Gen.</HI> 39.9. <HI>Io&s;eph</HI> was not bound to <HI>love Putiphars</HI> wife againe, in this &s;ort of <HI>love.</HI></P>
<P>The third &s;ort of <HI>love</HI> is mo&s;t pure and holy <HI>love,</HI> and in this love wee are bound to <HI>love</HI> backe againe. God <HI>loved</HI> us before wee <HI>loved</HI> him hee <HI>loved</HI> us freely and for no by-re&s;pect, there|fore wee are bound to <HI>love</HI> him fir&s;t and aboue all things.</P>
<P>The <HI>Part loves the being</HI> of the <HI>whole,</HI>
<MILESTONE N="3" UNIT="Illu&s;t."> better than it &s;elfe; this is &s;eene in the world the great man, and in man the little world: for the water in the great world a&s;cends, that there &s;hould not bee <HI>vacuum</HI> or a va&s;t|ne&s;&s;e in the univer&s;e (for the elements touch one another) as wee &s;ee when we poure water out of a narrow mouthed gla&s;&s;e, the water contrary to the nature of it, runneth up to the ayre, that there
<PB N="164" REF="97">may not bee a voyde place: it preferres the good of the whole, to the owne proper center: &s;o in the little world man, the hand ca&s;ts it &s;elfe up to pre&s;erve the head. So God being all in all to us, we &s;hould hazard all for him.</P>
<P>Man in innocencie <HI>loved</HI> God onely for him|&s;elfe.
<MILESTONE UNIT="Prop."> </P>
<P>Some things wee <HI>love</HI> for them&s;elves onely,
<MILESTONE N="1" UNIT="Illu&s;t."> &s;ome things we love not for them&s;elves,
<NOTE PLACE="marg">Amor propter &s;e, &amp; propter aliud.</NOTE> but for another end. A &s;icke man loves a bitter potion, not for it &s;elfe, but for another end, which is his health.</P>
<P>Some things we <HI>love</HI> both for them&s;elves and for a|nother end; as a man <HI>loves</HI> &s;weet wine for it &s;elfe, be|cau&s;e it is plea&s;ant to his ta&s;te, then he under&s;tands al&s;o that it is good for his health, here he <HI>loves</HI> it not onely for it &s;elfe, but for his healths &s;ake. But <HI>Adam</HI> in in|nocencie loved God onely for him&s;elfe.</P>
<P><HI>Que&s;t.</HI> Whether are we to love God more for the moe benefits he be&s;towes upon us or not?</P>
<P><HI>An&s;w.
<NOTE PLACE="marg">2.2. <HI>q.</HI> 24. <HI>art.</HI> 3.</NOTE> Thomas</HI> an&s;wers thus, God is to be <HI>beloved</HI> al|though hee &s;hould give nothing but correct us; as a good child loveth his father although he correct him: but when it is faid, we are to <HI>love</HI> God for his benefits: <HI>for,</HI>
<NOTE PLACE="marg"><HI>Super Iob. &s;erm.</HI> 3.</NOTE> notes not the finall cau&s;e here, but the motive: there|fore <HI>Augu&s;tine</HI> faith well, <HI>Non dilige ad praemium, &s;edip|&s;e Deus &s;it praemium tuum, love not for the rewards &s;ake, but let God bee thy reward;</HI> it is a good thing for a man to thinke upon Gods benefits, that he may bee &s;tirred up by them to <HI>love</HI> God, and <HI>love</HI> him onely for him|&s;elfe and for his benefits. <HI>Mo&s;es</HI> and <HI>Paul</HI> &s;o loved God that they cared not to bee eternally cur&s;ed, ra|ther than his glory &s;hould be blemi&s;hed, <HI>Exod.</HI> 32.33. <HI>Rom.</HI> 9.3.</P>
<P><HI>Object.</HI> But when God promi&s;ed, <HI>Gen.</HI> 15.1, 2. to be <HI>Abrahams great reward; Abraham</HI> &s;aid, <HI>What wilt
<PB N="165" REF="97">thou give me &s;eeing I goe childle&s;&s;e?</HI> then the father of the faithfull might &s;eeme to <HI>love</HI> God for his benefits, and not for him&s;elfe.</P>
<P><HI>An&s;w.</HI> The Text &s;hould not be read thus, <HI>I am thy ex|ceeding great reward,</HI> but, <HI>thy reward &s;hall be exceeding great,</HI> as if the Lord &s;hould &s;ay unto him; <HI>thou wa&s;t not inriched by the &s;poile of the Kings, but I &s;hall give thee a greater reward. Abraham</HI> replies, <HI>what reward is this thou can&s;t give me &s;eeing I goe childle&s;&s;e? Abraham</HI> had &s;owen righteou&s;ne&s;&s;e, and therefore &s;hould reape a <HI>faithfull re|ward, Prov.</HI> 11.18. though he were not inriched by the King of <HI>Sodome, Gen.</HI> 14.22. So that, <HI>Abraham</HI> loved God onely for him&s;elfe in the fir&s;t place; and he &s;eekes a reward (&s;ucce&s;&s;ion of children) in the &s;econd place, and by this his Faith is &s;trengthened, for he adheres to the promi&s;e of God, <HI>Gen.</HI> 13.15.16.</P>
<P>The fir&s;t <HI>Adam loved</HI> not the creatures for them&s;elves;
<NOTE PLACE="marg">A collation betwixt the innocent, and old <HI>Adam.</HI></NOTE> neither <HI>loved</HI> he God for another end, but for him&s;elfe; neither <HI>loved</HI> he God for him&s;elfe and for another end, but onely for him&s;elfe: therefore the Church, <HI>Cant.</HI> 1.4. is commended, <HI>quia amat in rectitudinibus;</HI> becau&s;e &s;he <HI>loveth</HI> God directly for him&s;elfe; But now men <HI>love</HI> the creatures onely for them&s;elves, and herein they are <HI>Epi|cures.</HI> Some againe <HI>love</HI> God for the creatures, and the&s;e are mercenaries; but the&s;e who <HI>love</HI> God for him&s;elfe, the&s;e are his true children; and herein <HI>Augu&s;tines</HI> &s;ay|ing is to be approved, who &s;aith, <HI>fruimur Deo, &amp; uti|mur alijs,</HI> we enjoy that which wee love for it &s;elfe, but we u&s;e that which wee u&s;e to another end. But the na|turall man would enjoy the creatures, and u&s;e God to another end.</P>
<P>Man in innocency <HI>loved</HI> God, <HI>judicio particulari,
<MILESTONE N="2" UNIT="Coll."> hic et nunc,</HI> above all things; that is,
<NOTE PLACE="marg"><HI>Duplex amor,</HI> 1. <HI>judicis particulari,</HI> 2 <HI>judicio univer&s;ali.</HI></NOTE> he knew <HI>Iehova</HI> to bee the true God, and &s;o <HI>loved</HI> him. But &s;ince the fall, he <HI>lo|veth</HI> him, above all things <HI>judicio univer&s;ali,</HI> for his
<PB N="166" REF="98">wil oftentimes followeth not his judgment: the~ he <HI>loved</HI> him&s;elfe for God, but now he <HI>loveth</HI> all things for him|&s;elfe; this inordinate love of a mans &s;elfe breeds con|tempt of God; but the ordinate <HI>love,</HI> in&s;pired by God, teacheth us fir&s;t to <HI>love</HI> God and then our &s;elues, 1. <HI>Ioh.</HI> 4.7. <HI>Let us love one another, becau&s;e love is of God,</HI> where he &s;heweth us, that the <HI>love</HI> of our neigbours mu&s;t proceed from God; therfore the love of our &s;elves mu&s;t begin al&s;o at God. It is true, <HI>Iohn</HI> &s;aith, 1 <HI>Ioh.</HI> 4.20. <HI>If we love not our brother whom we &s;ee, how can we love God whom we &s;ee not?</HI> not that the <HI>love</HI> of the regenerate be|gins fir&s;t at our neighbour, but this is the mo&s;t &s;en&s;ible note,
<NOTE PLACE="marg">Duplex amor, a po&s;teri|ori, et a priori.</NOTE> to know whether we love God or not: this <HI>love</HI> is <HI>a po&s;teriori,</HI> as the other is <HI>a priori.</HI></P>
<P><HI>Object.</HI> But it may &s;eeme that a man in corrupt nature, may <HI>love</HI> God better than him&s;elfe, becau&s;e &s;ome hea|then haue given their lives for their country, and &s;ome for their friends?</P>
<P><HI>An&s;w.</HI> This corrupt <HI>love,</HI> was but for them&s;elves and for their owne vaine glory, and in this they love them &s;elues better than any other thing.</P>
<P>We are bound &s;aith Saint <HI>Augu&s;tine,</HI>
<MILESTONE N="3" UNIT="Coll."> to <HI>love</HI> &s;ome|things <HI>&s;upra nos;</HI> &s;econdly, to <HI>love</HI> &s;ome thing, <HI>quod nos &s;umus;</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 1, <HI>de doct. Chri&s;t. cap.</HI> 5. <HI>Gradus amoris &s;unt,</HI> 1. <HI>amare &s;upra nos</HI> 2 <HI>quod nos &s;umus</HI> 3. <HI>juxta nos.</HI> 4. <HI>infra nos.</HI></NOTE> thirdly, to <HI>love,</HI> &s;ome things, <HI>juxta nos,</HI> fourthly to <HI>love</HI> &s;ome things, <HI>infra nos.</HI></P>
<P>Man in his fir&s;t e&s;tate, <HI>loved</HI> God above him&s;elfe; in the &s;econd roome, his owne Soule; in the third place his neighbours &s;oule; and la&s;t his owne Body. He was fir&s;t bound to <HI>love</HI> him&s;elfe, &amp; then his neighbour: his own &s;oule before his neighbours &s;oule; his owne body be|fore his neighbours body; for this is the rule under the Law, <HI>Thou &s;halt love thy neighbour as thy &s;elfe, Math.</HI> 22.39 The rule mu&s;t bee before the thing ruled. It is not &s;aid, <HI>Luk.</HI> 3.12. <HI>he that hath a coate let him giue it to him who wants a coate;</HI> but <HI>he who hath two
<PB N="167" REF="98">coates, let him give one to him who wants a coate;</HI> but un|der the Go&s;pell the rule of our love mu&s;t be, <HI>as Chri&s;t loved us, &s;o we mu&s;t love our neighbours, Ioh.</HI> 13.4. But man &s;ince the fall hath inverted this order mightily, he loves his owne body, better than his neighbours &s;oule, than his owne &s;oule, yea better than God; and often|times his hogges better than his owne &s;oule, yea than God him&s;elfe, as the <HI>Gerge&s;ites</HI> did, <HI>Math.</HI> 8.34.</P>
<P><HI>Que&s;t. Alexander Hales</HI> moves the que&s;tion, whether the Angels proceed thus in their manner of <HI>love;</HI> if God be he who is above them, whom they are bound to <HI>love</HI> above them&s;elves; and in the &s;econd roome them|&s;elves, <HI>&amp; juxta &s;e,</HI> other Angels: what place mu&s;t the &s;oule of man come into, in their con&s;ideration? whe|ther <HI>juxta,</HI> or <HI>infra,</HI> and what mu&s;t be the e&s;timation of the body of man in their <HI>love?</HI></P>
<P>Hee an&s;wers, that the Angels of God doe love the &s;oules of men now, <HI>infra&s;e,</HI> but when we &s;hal be <GAP DESC="foreign">, like unto the Angels of God, <HI>Math.</HI> 22.33. then wee &s;hall be loved of them in our &s;oules, <HI>juxta, &s;ed non in|fra&s;e.</HI>
<NOTE PLACE="marg">Duplex praemium ange|lorum; primum, &amp; &s;e|cundum.</NOTE> And as touching our bodies they are beloved of them <HI>infra&s;e,</HI> becau&s;e the Angels (&s;aith he) de&s;ire <HI>pri|mum praemium, &amp; &s;ecundum,</HI> their fir&s;t reward in God, the &s;econd reward for the keeping of man: they &s;hall bee rewarded for their mini&s;trie towards the bodyes and &s;oules of men, for keeping them, when they &s;hall give up their account and &s;ay, <HI>behold here are we, and the children whom thou ha&s;t given us, Ioh.</HI> 17.12.</P>
<P>Man before his fall <HI>loved</HI> God with all his heart.
<MILESTONE UNIT="Prop."> </P>
<P>He <HI>loved</HI> nothing <HI>&s;upra Deum</HI> he loved nothing in equall ballance with God,
<MILESTONE UNIT="Illu&s;t."> he loved nothing contrary to God, hee <HI>loved</HI> him with all his heart, &s;oule,
<NOTE PLACE="marg">Nihil amandum &s;upra, juxta, contra, aut aequa|le Deo.</NOTE> and &s;trength, and Chri&s;t addeth <GAP DESC="foreign">, with the effi|cacie of the minde and the will, <HI>Mat.</HI> 22.31. and the learned &s;cribe, <HI>Mark.</HI> 12.31. addeth a fit word <GAP DESC="foreign">,
<PB N="168" REF="99">with his whole under&s;tanding. By which diverfity of words God lets us &s;ee, that man when he was created, <HI>loved</HI> God unfainedly, and that all the Fountaines or Springs within his &s;oule prai&s;ed him, <HI>P&s;al.</HI> 87.7.</P>
<P>The <HI>fir&s;t Adam loved</HI> God with all his heart;
<NOTE PLACE="marg">A collation betwixt the innocent, and old <HI>Adam.</HI></NOTE> but &s;ince the fall he <HI>loves</HI> God <HI>divi&s;o corde, Ho&s;.</HI> 10.2. and he loves &s;omething better than God, contrary to God, and equall with God. The Church of <HI>Rome</HI> makes a double perfection, <HI>perfectio viae, &amp; perfectio patriae,</HI> or <HI>perfectio finis, &amp; perfectio ordinis;</HI> they &s;ay there is not <HI>perfectio patriae</HI> found here; but <HI>perfectione viae,</HI> we may love God with all our heart this way (&s;ay they.) But this is fal&s;e, for when we have done all things, wee mu&s;t call our &s;elves unprofitable &s;ervants, <HI>Luk.</HI> 17.10.</P>
<P>Wee are to <HI>love</HI> God more than the creatures,
<NOTE PLACE="marg">Duplex amor, inten&s;i|vus, &amp; appretiativus.</NOTE> yet it falleth out often, that wee <HI>love</HI> the creatures <HI>inten&s;iv&egrave;,</HI> more than God; but the child of God <HI>loves</HI> not the creatures more <HI>appretiativ&egrave;.</HI> A man may more lament the death of his &s;on, than the want of &s;pirituall grace; and yet in his e&s;timation and deliberation, he will be more &s;orry for the want of Gods grace, than for the want of his &s;onne.</P>
<P>The <HI>fir&s;t Adam loved</HI> God with all his heart,
<NOTE PLACE="marg">A collation betwixt the innocent, and re|newed <HI>Adam.</HI></NOTE> both in quantity and quality; but the <HI>renewed Adam</HI> is mea&s;ured by the &s;oundne&s;&s;e of the heart. <HI>Peter</HI> being asked of the mea&s;ure of his <HI>love, Ioh.</HI> 21.15. <HI>Love&s;t thou me more than the&s;e?</HI> he an&s;wered onely concerning the truth. For be|ing asked of the quantity, he an&s;wered onely of the qua|lity, <HI>Lord thou knowe&s;t I love thee;</HI> it is the quality thou delight'&s;t in, and not the quantity. Hence it is, when the Scriptures &s;peake of perfection, it is to bee under&s;tood of &s;inceritie: in one place they are &s;aid, to be <HI>of a perfect heart,</HI> and in another, <HI>of an upright heart.</HI> 1 <HI>Chron.</HI> 12.33.38.</P>
<P>The <HI>love</HI> which the renewed man beares to God now,
<PB N="169" REF="99">is but a &s;mall mea&s;ure of love,
<NOTE PLACE="marg">A collation betwixt the renned and glori|fied <HI>Adam.</HI></NOTE> in re&s;pect of that which wee &s;hall have to God in the life to come: in the life to come, <HI>our hope and faith &s;hall cea&s;e,</HI> 1 <HI>Cor.</HI> 13. Our faith and hope cea&s;ing, our <HI>love</HI> mu&s;t be doubled: for as when we &s;hut one of our eyes, the &s;ight mu&s;t be doubled in the other eye, <HI>vis gemina fortior;</HI> &s;o when <HI>faith</HI> and <HI>hope</HI> &s;hall be &s;hut up, our <HI>love</HI> &s;hall be doubled: <HI>Cum venerit quod perfectum e&s;t, abolebitur quod imperfectum est,</HI> 1 <HI>Cor</HI> 13. It is true, <HI>Gratia perficit Naturam,</HI> Grace perfits Nature; and &s;o doth Glory, <HI>quoad e&s;&s;entiam,</HI> as touching the e&s;&s;ence; <HI>&s;ed evacuat quoad imperfectiones,</HI> it takes away all imperfections. <HI>Faith</HI> and <HI>Hope</HI> are but imperfections in the &s;oule, comparing them with the e&s;tate in the life to come, they &s;hall be aboli&s;hed then, and onely <HI>love</HI> &s;hall remaine, 1 <HI>Cor.</HI> 13.8.</P>
<P>Man by naturall di&s;cour&s;e, &s;ince the Fal,
<MILESTONE UNIT="Prop."> may take up that God is to be <HI>beloved</HI> above all things, although he cannot love him above all things.</P>
<P>That which all men commend in the &s;econd roome is better than that which many commend in the fir&s;t roome.
<MILESTONE UNIT="Illu&s;t."> When the battaile was fought at <HI>Thermopylae</HI> again&s;t <HI>Xerxes</HI> King of <HI>Per&s;ia,</HI> if it had beene demanded of the Captaines &s;everally who was the cheife cau&s;e of the victorie, this Captaine would have &s;aid it was hee: and this Captaine would have &s;ayd it was hee: then if yee had asked them all in the &s;econd place, who fought next be&s;t to them, all of them, would haue an|&s;wered, <HI>Themi&s;tocles:</HI> therfore he won the field. So aske men &s;everally in their fir&s;t cogitations, why man &s;hould <HI>love</HI> God; &s;ome wil an&s;wer, becau&s;e he is good to them: others, becau&s;e he be&s;towes honours upon them: and &s;o their love is re&s;olved into worldly re&s;pects, and not into God. But &s;hew them the in&s;tabilitie of riches, the vanitie of Honour, and &s;uch like, then all of them in their &s;econd cogitations, will be forced to graunt, that God is to be <HI>beloved</HI> for him&s;elfe,</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="170" REF="100">
<HEAD>The Notes to know the love of God, &s;ince the Fall.</HEAD>
<P>The markes to know whether we <HI>love</HI> God, are,</P>
<P>Fir&s;t,
<MILESTONE N="1"> <HI>Love</HI> makes one &s;oule to live as it were in two bodies, <HI>Nam anima magis e&s;t ubi amat, quam ubi animat; The &s;oule is more where it loves, than where it animates:</HI> This made the Apo&s;tle to &s;ay, <HI>Gal.</HI> 2.20. <HI>I live not but Chri&s;t lives in me.</HI></P>
<P>The &s;econd note is;
<MILESTONE N="2"> that tho&s;e who <HI>love</HI> dearely, re|joyce together and are grieved together. <HI>Homer</HI> de&s;cri|bing <HI>Agamemnons</HI> affliction, when he was forced to &s;a|crifice his daughter <HI>Iphygenia,</HI> hee repre&s;ents all his friends accompanying him unto the &s;acrifice, with a mournfull countenance: and at <HI>Rome,</HI> when any man was called in que&s;tion, all his friends mourned with him. Therefore it was, that good <HI>Vriah</HI> would not take re&s;t upon his bed, <HI>when the Arke of the Lord was in the fields,</HI> 2. <HI>Sam.</HI> 11.9.</P>
<P>The third note is,
<MILESTONE N="3"> that the&s;e who <HI>love,</HI> would wi&s;h to be changed and transformed one into another, but be|cau&s;e this transformation cannot be without their de|&s;truction, they de&s;ire it as neere as they can. But our conjunction with God in Chri&s;t is more neere, without the de&s;truction of our per&s;ons, <HI>Ioh.</HI> 17.23. <HI>I in them, and they in me;</HI> and therefore we &s;hould <HI>love</HI> this conjun|ction, and mo&s;t earne&s;tly wi&s;h for it.</P>
<P>The fourth note is,
<MILESTONE N="4"> that the man which <HI>loveth</HI> ano|ther, not onely <HI>loves</HI> him&s;elfe, but al&s;o his image or pic|ture,
<NOTE PLACE="marg">Forma realis &amp; imagi|naria.</NOTE> and not onely his reall forme, but al&s;o his imagina|ry: they <HI>love</HI> them that are allyed, or are in kin to them, or like them in manners. So, hee who loveth God, hee <HI>loves</HI> his children al&s;o who are like him, and al&s;o their &s;pirituall kindred and affinitie.</P>
<PB N="171" REF="100">
<P>The fift note of the <HI>love</HI> of God is;
<MILESTONE N="5"> that tho&s;e who <HI>love</HI> conver&s;e together, and are as little ab&s;ent from o|ther as can be, they have the &s;ame delights and di&s;ta&s;ts. The pre&s;ence of the party <HI>beloved</HI> fils the heart of the lover with contentment. So the children of God, their whole delight is to walke with God as <HI>Enoch</HI> did, <HI>Gen.</HI> 5. to be &s;till in his pre&s;ence: and if hee withdraw him|&s;elfe but a little from them, they long wonderfully for his pre&s;ence againe.</P>
<P>The &s;ixt note is,
<MILESTONE N="6"> he that <HI>loveth</HI> tran&s;ports him&s;elfe of|ten to the place where hee was accu&s;tomed to &s;ee his friend, hee delights in reading of his letters, and in han|dling the gages and monuments he hath left behind him. So the child of God to te&s;tifie his <HI>love</HI> to God, tran&s;ports him&s;elfe often to the place where he may find God in his &s;anctuary, among&s;t his Saints; hee de|lights in reading of his letters, (the Scriptures:) he de|lights in eating and ta&s;ting the&s;e holy monuments and pledges (his Sacraments;) which the Lord hath left be|hind him, as tokens of his <HI>love</HI> untill he come againe.</P>
<P>The &s;eventh note is, when there is any thing,
<MILESTONE N="7"> that may &s;eeme to pre&s;erve the memory of <HI>love</HI> more liuely in our &s;oules, we embrace the invention here; where in <HI>Artemi&s;ia</HI> Queene of <HI>Caria,</HI> &s;hewed an act of wonder|full pa&s;&s;ion, towards her husband <HI>Mau&s;olus;</HI> for death having taken him away, &s;he not knowing how to pull the thornes of &s;orrow out of her foule, cau&s;ed his bo|dy to be reduced to a&s;hes, and mingled them in her drinke, meaning to make her body a living tombe, wherein the relickes of her husband might re&s;t, from whom &s;he could not endure to live &s;eparated. The child of God hath a comfortable and true conjunction with Chri&s;t, eating his fle&s;h and drinking his bloud, and the&s;e two can never be &s;eparated againe.</P>
</DIV3>
<DIV3 TYPE="section">
<PB N="172" REF="101">
<HEAD>Of Adams love to his neighbour.</HEAD>
<P>As <HI>Adam loved</HI> God with all his heart,
<MILESTONE UNIT="Prop."> &s;o he <HI>loved</HI> his neighbour as him&s;elfe.</P>
<P>He <HI>loved</HI> his owne &s;oule better than his neighbours &s;oule,
<MILESTONE UNIT="Illu&s;t."> he <HI>loved</HI> his owne body better then his neigh|bours body; but he <HI>loved</HI> his neighbours &s;oule better than his owne body. We are to love our neighbours as our &s;elves, we are to preferre the &s;afetie of the &s;oule to the &s;afetie of the body, therefore our &s;oule is called, <HI>our darling, P&s;alm.</HI> 22.15. which is mo&s;t to be belo|ved.</P>
<P>We may not follow the <HI>Phi&s;itians</HI> then, who pre|&s;cribe &s;ometimes phi&s;icke to their patients to be drunk,
<MILESTONE N="1" UNIT="Con&s;equence."> that they may recover their health. <HI>Navarrus</HI> holds that it is not a &s;in in the patient,
<NOTE PLACE="marg"><HI>Cap.</HI> 23. <HI>Num.</HI> 19.</NOTE> that hee drinke till he be drunke for the recovery of his health.</P>
<P>Although we are to preferre the &s;afetie of the &s;oule, to the &s;afety of the body;
<MILESTONE N="2" UNIT="Con&s;eq."> yet we are not for the good of the &s;oule to di&s;member the body, as <HI>Origen</HI> did: mi&s;|interpreting the&s;e words, <HI>Math.</HI> 19. <HI>Many are made Eunuches for the Kingdome of God,</HI> taking them lit|terally, when they are to bee under&s;tood metaphori|cally.</P>
<P>As we are not to di&s;member the body for the good of the &s;oule,
<MILESTONE N="3" UNIT="Con&s;eq."> &s;o we are not to whip the body for the good of the &s;oule.
<NOTE PLACE="marg"><HI>Thom.</HI> 2.2. <HI>quae&s;t.</HI> 66. <HI>art.</HI> 3.</NOTE> &s;o we are not to whip the body for the good of the &s;oule. A man cannot make a free choyce of that which is evill in it &s;elfe, as the <HI>Morali&s;ts</HI> prove again&s;t the <HI>Stocikes:</HI> who did chu&s;e povertie, although they knew it to bee evill in it &s;elfe: but for a man to whip him&s;elfe, it is evill in it &s;elfe, for in this he u&s;urps the magi&s;trates authoritie.</P>
<P>The magi&s;trates authoritie &s;tands in the&s;e foure things: to kill the body: to mutilate the body: <HI>Ex.</HI> 21.24.
<PB N="173" REF="101"><HI>Eye for eye, and tooth for tooth;</HI> to whip the body, <HI>Deut.</HI> 25.3. and to impri&s;on the body, <HI>Levit</HI> 24.12. <HI>killing of the body</HI> takes away the life it &s;elfe; <HI>cutting a member</HI> of the body takes away the perfection of the body; <HI>whip|ping of the body</HI> takes away the delight and re&s;t of the body: <HI>impri&s;oning of the body</HI> takes away the liberty of it. Now as we may not kill our &s;elves, cut a member from our &s;elves, impri&s;on our &s;elves, (for all the&s;e be|long to the Magi&s;trate) &s;o neither are wee to whip our &s;elves.</P>
<P>Againe, it is not lawfull for a man to weaken his body by fa&s;ting. 1 <HI>Tim.</HI> 5.33. it was not lawfull for <HI>Timothy</HI> to drinke water for the weakning of his body, therefore it is farre le&s;&s;e lawfull for a man to whip his body. We read of <HI>Baals</HI> Prie&s;ts who cut their fle&s;h 2 <HI>King.</HI> 18.28. but never of the Prie&s;ts of the Lord, <HI>Deut.</HI> 14. We haue a warrant moderately to fa&s;t &s;ometimes, that the body may bee more &s;ubject to the &s;oule, 1 <HI>Cor.</HI> 9.37. <HI>I cha&s;tice my body, and bring it under&s;ubjection.</HI> So, <HI>Colo&s;&s;.</HI> 3.5. <HI>mor|tifie your members;</HI> but never to whip it. We are not to exceed our &s;trength or to di&s;able our &s;elves, for Gods &s;ervice: for God doth not de&s;ire the hurt of his creature who is about his &s;ervice: hee will rather forbeare &s;ome part of his &s;ervice, than an oxe or an a&s;&s;e &s;hall want ne|ce&s;&s;ary food: much le&s;&s;e will he haue a man to indanger him&s;elfe, though it be in his &s;ervice.</P>
<P>We are to preferre our owne temporary life to our neighbours.
<MILESTONE UNIT="Prop."> </P>
<P>If our neighbour bee equall of degree with us,
<MILESTONE N="1" UNIT="Illu&s;t."> then wee &s;hould preferre our owne life to his life, or if he be our inferiour, we &s;hould likewi&s;e preferre our owne life to his. But if he be our Soveraigne, we are more bound to &s;ave his life than our owne: as for the &s;afetie of the Princes life, the &s;ubject is to give his life, 2 <HI>Sam.</HI> 19.43. &s;o for the &s;afetie of the common wealth.</P>
<PB N="174" REF="102">
<P>A man may hazard his life for the &s;afety of another mans life; who is in pri&s;on, perill of death, <HI>Majus enim bonum preximi praeferendum minori proprio, &s;ed non ae|quali;</HI> we are to preferre the greater good of our neigh|bour, to our owne good that is le&s;&s;e; but not where there is equall. When my neighbour is in a certaine danger of death, and I but in a hazard; it is a greater good to &s;ave my neighbours life, than not to hazard my owne.</P>
<P>Wee are bound more to &s;ave our owne lives,
<MILESTONE UNIT="Con&s;eq."> than the lives of our equals: therefore that friend&s;hip which is &s;o much commended by the heathen betwixt <HI>Pylades</HI> and <HI>Ore&s;tes,</HI> the one giving his life for the other, was not lawfull. So, of that betwixt <HI>Damon</HI> and <HI>Pythias,</HI> when the one would have given his life for the other.</P>
<P>As we are to preferre our owne life to our neighbours life,
<MILESTONE UNIT="Illu&s;t."> &s;o we are to preferre our &s;elves in temporary things belonging to this life, to our neighbour.</P>
<P>Temporary things &s;erve either for our <HI>nece&s;sity,</HI>
<MILESTONE UNIT="Prop."> or for our <HI>utility,</HI>
<NOTE PLACE="marg">Ad quatuor in &s;erviunt temporaria, propter ne|ce&s;&s;itatem, propter &s;uf|ficientiam, propter uti|litatem, &amp; propter &s;u|perfluitatem.</NOTE> or for our <HI>&s;ufficiency,</HI> or for our <HI>&s;uperflui|ty. For nece&s;sity,</HI> things &s;erve for the maintenance of our life; <HI>utility,</HI> for our vocation; <HI>&s;ufficiencie,</HI> for our de|lectation; <HI>&s;uperfluity,</HI> for wantonne&s;&s;e and exce&s;&s;e.</P>
<P>In wi&s;hing temporary things, we &s;hould put our &s;elves in the fir&s;t degree, and our neighbour in the &s;econd; that which is out of &s;uperfluity, I &s;hould wi&s;h for his &s;uf|ficiency; and out of my &s;ufficiency, I de&s;ire his utility, to further him in his calling; and out of my utility, I &s;hould further him in his nece&s;&s;ity, to pre&s;erve his life: that is, with things nece&s;&s;ary to my calling I ought to relieve his life. But men now will not give of their &s;u|perfluity, to entertaine their neighbours nece&s;&s;ity and life: as <HI>Nabal</HI> would not give to <HI>David,</HI> 1 <HI>Sam.</HI> 25.10. And the <HI>rich glutton</HI> to <HI>Lazarus, Luk.</HI> 16. out of their &s;uperfluity, to &s;upply their nece&s;&s;ity.</P>
<PB N="175" REF="102">
<P><HI>Que&s;t.</HI> Are wee bound to love all our neighbours alike?</P>
<P><HI>An&s;w.</HI> Some an&s;wer that we are bound to love them all alike, <HI>affectu, &s;ed non effectu,</HI> we are bound, &s;ay they, to love all alike in our internall affection, but we are not bound to helpe all alike; for wee are more bound to the&s;e who are neere&s;t to us, and to help them mo&s;t with our goods.</P>
<P>But <HI>Aquinas</HI> &s;heweth this to be fal&s;e, and &s;ets downe this as a true po&s;ition, that &s;ome of our neighbours are more to be <HI>loved</HI> than others, <HI>tum affectu, tum effectu.</HI>
<NOTE PLACE="marg">Amor e&s;t tum in affectu, tum in effectu.</NOTE> His rea&s;on is, becau&s;e the hatred of &s;ome of our neigh|bours, is a greater hatred, than the hatred of other of our neighbours; therefore we are more bound by the rule of charity, to love &s;ome of our neighbours (<HI>quoad affectum internum,</HI> in our internall affection) than other: as well as wee are bound more to helpe them <HI>externo effectu.</HI> This is cleare by the rule of contraries. The antecedent is proved, <HI>He that cur&s;eth his father or mother &s;hall die the death, Levit.</HI> 20. But the Law appoints no &s;uch death to him who cur&s;eth another of his neigh|bours; therefore it mu&s;t bee a greater &s;inne to cur&s;e their Parents than other of their neighbours, or to wi&s;h them evill. Therefore we are more bound to love them in our affection, as wee are more bound to helpe them than others?</P>
<P><HI>Que&s;t.</HI> Whether are we bound to love tho&s;e more,
<NOTE PLACE="marg">Amor objectivu<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> &amp; appretiarivus.</NOTE> in whom wee &s;ee more grace although they be &s;trangers to us: than tho&s;e of our kindred, in whom we &s;ee not &s;o great mea&s;ure of grace.</P>
<P><HI>An&s;w.</HI> Wee are to love tho&s;e mo&s;t, in whom we &s;ee mo&s;t grace <HI>objectiv&egrave;,</HI> that is; in re&s;pect of the ble&s;&s;ednes that is de&s;ired, becau&s;e they are neerer joyned to us in God. A center, out of which i&s;&s;ueth many Lines; the further they are extended from the Center, they are the
<PB N="176" REF="103">further di&s;-united among&s;t them&s;elves; and the neerer that they draw to the Center, they are the neerer united. So, tho&s;e who are neere&s;t to God, &s;hould be neere&s;t to us, and we &s;hould wi&s;h to them the greate&s;t mea&s;ure of happine&s;&s;e.</P>
<P>But tho&s;e who are neere&s;t to us in the fle&s;h, and in the Lord, <HI>Phil.</HI> 2.21. &s;hould be more deare to us <HI>appre|tiativ&egrave;,</HI> and in our e&s;timation, although they have not &s;uch mea&s;ure of grace. And &s;o Chri&s;t loved <HI>Iohn</HI> better than the re&s;t of his Di&s;ciples, <HI>Ioh.</HI> 13.23. becau&s;e he was both his cou&s;in german, and had more grace in him: but he wi&s;hed not a greater mea&s;ure of glory to him than to <HI>Paul,
<NOTE PLACE="marg">Duplex ratio amoris, objecti, &amp; originis.</NOTE> objectiv&egrave;; For he that doth mo&s;t his will, are his bro|ther and &s;i&s;ter, Math.</HI> 12.50.</P>
<P>So that we come under a threefold con&s;ideration of Chri&s;t here; for he is con&s;idered as God; as Media|tor God and man; and as man: Chri&s;t, as God, loved not <HI>Iohn</HI> better than the re&s;t; Chri&s;t, as Mediator, loved him not better; but Chri&s;t, as man, loved him better than the re&s;t.</P>
<P>We are more bound to love our Parents, than any o|ther of our neighbours, both in temporall and &s;pirituall things, 1 <HI>Tim.</HI> 5.4 <HI>If a widow have children, let them learn to requite their Parents:</HI> in the Syriacke it is, <HI>rependere faenus parentibus.</HI> A man divideth his goods into three parts: fir&s;t, &s;o much he &s;pends upon him&s;elfe, his wife, and &s;ervants: &s;econdly, &s;o much he gives to the poore: thirdly, &s;o much he lends to his children, looking for intere&s;t backe againe. Againe, we are more bound to them, than tho&s;e of whom we have received greate&s;t be|nefits; yea, than him that hath delivered us from death: <HI>Dijs &amp; parentibus non po&s;&s;unt reddi aequalia.</HI>
<NOTE PLACE="marg"><HI>Ari&s;t. lib.</HI> 8. <HI>Ethic.</HI></NOTE> This is <GAP DESC="foreign">, as the young Storkes uphold the old when they are flying. Hence comes <GAP DESC="foreign"> that is, as the fathers have &s;u&s;tained the children, &s;o &s;hould the chil|dren the fathers againe.</P>
<PB N="177" REF="103">
<P>The Hebrewes &s;ay, What is the honor that the chil|dren owe unto their parents? They owe to them main|tenance, and reverence; they &s;hould give them meat, drinke, and cloathing; they &s;hould leade them in, and leade them out. And they adde further, <HI>we reade, Ho|nour the Lord with thy &s;ub&s;tance,</HI> and, <HI>Honour thy father and mother:</HI> thou art to honour God with thy &s;ub&s;tance, if thou haue any &s;ub&s;tance; but thou art to honour thy parents, whether thou haue any &s;ub&s;tance, or not; for if thou have not, thou art bound to begge for thy parents: So &s;aith <HI>R. Salomon,</HI> in his Glo&s;&s;e upon <HI>Le|vit.</HI> 10.3.</P>
<P>Wee are to love our Parents more than our Children in giving them honor,
<NOTE PLACE="marg">Ari&s;t. lib. Ethic.</NOTE> for they are neerer to us than our Children, being the in&s;truments of our <HI>being.</HI></P>
<P>Wee are to &s;uccour our Parents, in ca&s;e of extreme nece&s;&s;ity, rather then our children: <HI>Filium &s;ubvenire pa|renti proprio, hone&s;tius e&s;t quam &s;ibi ip&s;i; It is a more hone&s;t thing to helpe the Parent, than a mans &s;elfe;</HI> and there is a greater conjunction betwixt the father and the &s;onne in <HI>e&s;&s;e ab&s;oluto,</HI> than betwixt us and our children: and therefore in that ca&s;e of nece&s;&s;ity, he is more bound to helpe his father than his child.</P>
<P>Where there is not &s;uch a ca&s;e of extreme nece&s;&s;ity, hee is more bound to helpe his Child than his Parent; <HI>The Children lay not up for the Parents, but the Parents for the Children,</HI> 2. <HI>Cor.</HI> 12.14. And the rea&s;on is, becau&s;e the father is ioyned with the &s;on, as the cau&s;e with the effect; <HI>Sed cau&s;a influit in effectum, The cau&s;e workes in the effect;</HI> &s;o &s;hould the Parent communicate with his child.</P>
<P>Secondly, the father is ioyned with the &s;onne as with a part of him&s;elfe, and comming from him&s;elfe: which cannot be &s;aid of the child to the father.</P>
<P>Thirdly, the love of the father towards the child is
<PB N="178" REF="104">elder, and continueth longer; for the fathers loue their children even from their Cradle: but the children love not their fathers, till they be come to the yeeres of di&s;|cretion; for the more old that love is, the more perfect it is</P>
<P>Wee are more bound to love our father than our mo|ther:
<MILESTONE UNIT="Prop.">
<NOTE PLACE="marg">How a man is to pre|ferre him&s;elfe to his neighbour in tempo|rall things.</NOTE> we are more bound to love our wives than our parents, becau&s;e the man and the wife are one fle&s;h; and, <HI>a man &s;hould leave his father and mother, and cleaue to his wife, Math.</HI> 19. For reverence and honour, hee is more to honour his parents than his wife, but otherwi&s;e he is to &s;upply her wants in temporary things before his fa|thers.</P>
<P>As we are to preferre our owne temporary life to our neighbours life, &s;o al&s;o we are to preferre our owne &s;pi|rituall life to the life of our &s;uperiors or equals.</P>
<P>Our temporary life, &s;hould not be &s;o deare to us as his &s;pirituall life, and wee ought to imitate Chri&s;t, who gave his life for the &s;pirituall life of his children, 1 <HI>Ioh.</HI> 3.16.</P>
<P><HI>Que&s;t.</HI> But what is the &s;pirituall nece&s;&s;ity of our neigh|bour, for the which we are bound to give our tempora|ry life?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Triplex nece&s;&s;itas, gra|vis, non gravis, et ex|trema.</NOTE> There is a threefold <HI>nece&s;sity:</HI> fir&s;t that which is <HI>not an urgent nece&s;sity:</HI> &s;econdly, that which is <HI>an ur|gent nece&s;sity:</HI> Thirdly, that which is an <HI>extreme nece&s;si|tie.</HI></P>
<P>Fir&s;t, when the nece&s;&s;ity is not great, and when my neighbour can provide for his &s;piritual life, without the hazard of my temporary life: in this ca&s;e I am not bound to give my temporary life for his &s;pirituall life.</P>
<P>Secondly, if the nece&s;&s;ity be &s;uch, that he cannot without great difficulty &s;ave his &s;piritual life, in this ca&s;e I ought to hazard my temporary life for his &s;piritual life</P>
<P>Thirdly, if his &s;pirituall life be in extreme nece&s;&s;ity;
<PB N="179" REF="104">for then I am to lay downe my temporary life for him.</P>
<P>Here we &s;ee that pa&s;tors who are the &s;hepheards of the &s;oules of the people,
<MILESTONE N="1" UNIT="Con&s;eq."> are bound to watch over their peo|ple committed to their charge, and with lo&s;&s;e of their owne lives to &s;uccour them in their ab&s;olute extremity, <HI>Ioh.</HI> 10.11. <HI>The good &s;hepheard giveth his life for the &s;heep, but the hireling fleeth.</HI></P>
<P>Wee are not to give our temporary life for the &s;piri|tuall life of our neighbour,
<MILESTONE N="2" UNIT="Con&s;eq."> but in ca&s;e of extreme nece&s;|&s;ity, therefore that ca&s;e which <HI>Navarrus</HI> propounds in his ca&s;es of popi&s;h con&s;cience, is not to be allowed. If a Chri&s;tian &s;hould have a child borne to him among&s;t the Pagans, and the child were neere death; whether or no were a Preacher bound to baptize that child althogh hee knew certainly that the Pagans would kil him? <HI>Na|varrus</HI> holds, that this child being in a &s;pirituall immi|nent danger of eternall death for want of bapti&s;me, the Preacher is bound to baptize him, although he knew it &s;hould co&s;t him his life.</P>
<P>But there is no &s;uch nece&s;&s;ity of bapti&s;me,
<MILESTONE UNIT="Prop."> that the want of it can bring eternall death to the child;
<NOTE PLACE="marg">How we are to pre|ferre our neighbour to our &s;elues in &s;pirituall things.</NOTE> but onely the contempt of it; therefore this ca&s;e of nece&s;&s;ity is but an imaginary nece&s;&s;ity, and if a man in this ca&s;e would ha|zard him&s;elfe, he were guilty of his owne death.
<MILESTONE UNIT="Illu&s;t."> </P>
<P>Although we are to preferre our owne &s;alvation to the &s;alvation of others, yet we may de&s;ire the deferring of it for a while for the good of others.</P>
<P><HI>Phil.</HI> 1.23.24. <HI>It is good for me to be di&s;&s;olved, but better for you that I remaine in this body:</HI> it was for this cau&s;e that <HI>Ezekias</HI> de&s;ired to live, that he might goe up to the hou&s;e of the Lord and &s;ee Gods glory &s;et up there, and the peoples &s;alvation &s;et forward, <HI>E&s;ay,</HI> 38. &s;o <HI>Martinus</HI> &s;aid, <HI>Si adhuc Domine&s;um populo tuo nece&s;&s;arius, non recu&s;o laborem: if I can be &s;teadable yet Lord to thy people, I refu&s;e not to undergoe any travell among&s;t them.</HI></P>
<PB N="188" REF="105">
<P>Although it be lawful for us to de&s;ire the deferring of our happine&s;&s;e for a time, for the good of others: yet it is not lawfull for a man to de&s;ire the perpetuall delay of his ble&s;&s;edne&s;&s;e for the good of others.</P>
<P><HI>Object.</HI> But <HI>Paul</HI> wi&s;hed, that he might be <HI>Anathem<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> for the people of God, <HI>Rom.</HI> 9.3. and &s;o <HI>Mo&s;es</HI> wi&s;hed that hee might bee ra&s;ed out of the Booke of life for the Iewes, 2 <HI>Exod.</HI> 32.32.</P>
<P><HI>An&s;w.</HI> It was for Gods glory that they wi&s;hed this, and not &s;imply for the Iewes, becau&s;e Gods glory was manife&s;ted in them.</P>
<P>In the &s;pirituall things which a man is bound to de&s;ire for him&s;elfe and his neighbour, he is more bound to de|&s;ire his owne &s;alvation,
<NOTE PLACE="marg">Aliquid amatur obje|ctiv&egrave;, et appretiativ&egrave;.</NOTE> <HI>appretiativ&egrave;;</HI> as if it were nece&s;|&s;arie either for mee or <HI>Peter</HI> to peri&s;h, I had rather <HI>Peter</HI> peri&s;hed: but the&s;e who are more holier than I am and have greater graces, they are more to be beloved <HI>obje|ctiv&egrave;,</HI> in re&s;pect of the good that is de&s;ired, and I am more bound to &s;eeke a higher degree of glory to him, than to my &s;elfe; and herein I follow the will of God, becau&s;e I &s;hould be content of that mea&s;ure that he hath be&s;towed upon me.</P>
<P>We are to preferre our owne &s;alvation to the &s;alvati|on of others: therefore it is not lawfull to commit a &s;in, for the &s;afety of our neighbour, <HI>Math</HI> 16. <HI>What availeth it a man to get the whole world, and he lo&s;e his owne &s;oule?</HI> &s;inne is the lo&s;&s;e of the &s;oule.</P>
<P>Man before his fall <HI>loved</HI> his neighbour as him&s;elfe:
<NOTE PLACE="marg">A collation betwixt the innocent, fir&s;t, and old <HI>Adam.</HI></NOTE> but the unregenerate now, they think it is <HI>love</HI> &s;ufficient if they hate not their neighbour. Others (as the <HI>Phari|&s;ies</HI>) thinke that their <HI>love</HI> is &s;ufficient, if they think well to their friend, and hate their enemies. There is a third &s;ort who will have compa&s;&s;ion upon their enemies if they &s;ubmit them&s;elves to them, but this may be found in generous bea&s;ts, as in the Lyon.</P>
<PB N="181" REF="105">
<P>The regenerate man loves his neighbour as him&s;elfe;
<NOTE PLACE="marg">A Collation betwixt the old and renewed <HI>Adam.</HI></NOTE> not onely him who is his next neighbour called <HI>vicinus</HI> or his doore neighbour, or him who is neere in friend|&s;hip or blood to him: but him who is neere in nature to him, being his owne fle&s;h: therefore the Apo&s;tle ex|pounding the&s;e words, <HI>Luk.</HI> 10.27, <HI>Thou &s;halt love thy neighbour:</HI> expounds <HI>thy neighbour,</HI> <GAP DESC="foreign">, <HI>Rom.</HI> 13.8. <HI>a|ny other man.</HI></P>
<P>But the love of the unregenerate, extends not it &s;elfe &s;o farre, for he loves his friend, and hates his enemy: but Chri&s;t extends this <HI>love</HI> of our neighbour to our e|nemies al&s;o, <HI>Mat.</HI> 5.44. and the Law expoundeth it &s;o likewi&s;e: for in <HI>Exo.</HI> 23.4. it is &s;aid, <HI>Thou &s;halt love thine enemy:</HI> but <HI>Deut.</HI> 22.1. the &s;ame law being repeated calls him, <HI>thy brother</HI> now neighbour &amp; brother in the &s;crip|ture are u&s;ed in one &s;en&s;e: and it is to bee marked that when the two Hebrews &s;trove together, <HI>Mo&s;es calleth them brethren. Act.</HI> 7.25. <HI>Ye are brethren, why doe you &s;trive?</HI> So that our enemies are our brethren as Chri&s;t &s;heweth in the parable of the <HI>Samaritane, Luke</HI> 10</P>
<P><HI>Que&s;t.</HI> How are we to <HI>love</HI> our enemies?</P>
<P><HI>An&s;w.</HI> Our enemies are con&s;idered, Fir&s;t, as our pri|vate enemies: or as Gods enemies, and to his Church Secondly, wee mu&s;t di&s;tingui&s;h betwixt our owne pri|vate cau&s;e, and Gods cau&s;e. Thirdly, we mu&s;t di&s;tin|gui&s;h betwixt the per&s;ons of evill men, and the actions of evill men.</P>
<P>Wee are to love our enemies, although they have wronged us, and &s;hould love their per&s;ons: we are to pray again&s;t their &s;innes, but not their per&s;ons, 2. <HI>Sam.</HI> 15.31. <HI>Act.</HI> 42.9. Wee are bound to wi&s;h to our private enemies, things temporary, unle&s;&s;e the&s;e things be hurt|full to them: but if they be enemies to the Church, we are not to &s;upply their wants, unle&s;&s;e we hope by the&s;e means to draw them to the Church.</P>
<PB N="182" REF="106">
<P>But if the per&s;ons &s;inne unto death, 1 <HI>Ioh.</HI> 5.19. then we are to pray, not onely again&s;t their actions, but al&s;o again&s;t their per&s;ons; and becau&s;e few have the &s;pirit to di&s;cerne the&s;e, wee &s;hould apply the&s;e imprecations u&s;ed in the P&s;almes, again&s;t the enemies of the Church in generall.</P>
<P><HI>Que&s;t.</HI> Whether is the <HI>love</HI> of God and of our neigh|bour, one &s;ort of <HI>love</HI> or not?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Objectum amoris vel e&s;t formale, vel materiale.</NOTE> It is one &s;ort of love; the formall object of our love in this life is God, becau&s;e all things are re|duced to God by love; the materiall object of our love is our neighbour,
<NOTE PLACE="marg">Vno habitu charitat is diligimus, deum &amp; proximum licet actu di&s;tinguantur.</NOTE> here they are not two &s;orts, but one <HI>love:</HI> and as there is but <HI>vnus &s;piritus &amp; varia dona,</HI> one Spirit and diver&s;ity of gifts, 1 <HI>Cor.</HI> 12. &s;o there are <HI>due praecepta &amp; unus amor;</HI> two praecepts and one love.</P>
<Q><HI>The remedies to cure &s;infull love &s;ince the fall.</HI></Q>
<P>That wee may cure our &s;infull <HI>love,</HI> and &s;et it upon the right object:</P>
<P>Fir&s;t, wee mu&s;t turne our &s;en&s;es, that they be not <HI>incentivum et &s;omentum amoris perver&s;i;</HI> that is, that our &s;en&s;es bee not the provokers and nouri&s;hment of per|ver&s;e love. It is memorable which <HI>Augu&s;tine</HI> markes, that the two fir&s;t corrupt loves began at the eye. Fir&s;t, the love of <HI>Eva</HI> beholding the forbidden fruit, which brought de&s;truction to the &s;oules of men. Secondly, when the Sonnes of God, &s;aw the daughters of man to be faire, they went in to them, <HI>Gen.</HI> 6.1. this fin brought on the deluge; it had beene a profitable le&s;&s;on then for them, <HI>If they had made a covenant with their eyes; Iob</HI> 31.1.</P>
<P>Secondly; it is a profitable helpe, to draw our affecti|ons from things beloved, to con&s;ider &s;eriou&s;ly, what ar|guments we may draw from the things which we <HI>love,</HI>
<PB N="183" REF="106">that wee may alienate our minds from them; and wee &s;hall find more hurt by the things we &s;et our <HI>love</HI> upon, than wee can find plea&s;ure in them. If <HI>David</HI> when he look't upon <HI>Beth&s;abe</HI> with an adulterous eye; had re|membred what fearefull con&s;equence would have fol|lowed: as the torment of con&s;cience, the defiling of his daughter <HI>Tamar,</HI> and of his concubines, and, <HI>that the &s;word &s;hould never depart from his hou&s;e,</HI> 2 <HI>Sam.</HI> 11.12. and a thou&s;and &s;uch inconveniences, hee would have &s;aid, this will be a deare bought &s;inne.</P>
<P>Thirdly, con&s;ider the hurts which this perver&s;e love breeds, <HI>He who loves &s;in hates his owne &s;oule, P&s;al.</HI> 10.5.</P>
<P>Fourthly, let thy minde be bu&s;ied upon lawfull ob|jects, and idlene&s;&s;e would bee e&s;chued, it was idlene&s;&s;e which brought the <HI>Sodomites</HI> to their &s;in, <HI>Qui otio vacant in rem negotio&s;i&s;simam incidunt;</HI> the&s;e who are given to idlene&s;&s;e fall into many trouble &s;ome bu&s;ine&s;&s;es.</P>
</DIV3>
</DIV2>
<DIV2 N="7" TYPE="chapter">
<HEAD>CHAP. VII. <HI>Of Hatred.</HI></HEAD>
<P><HI>HAtred is a turning of the concupi&s;cible appetite from that which is evill, or e&s;teemed evill.</HI>
<NOTE PLACE="marg"><P>Odiume&s;t quo volunt as re&s;ilit ab objecto di&s;con|venienti, vel ut di&s;con|venienti.</P>
<P>A collation betwixt the innocent, and old <HI>Adam.</HI></P></NOTE></P>
<P>Man in his fir&s;t e&s;tate loved God with all his heart: but &s;ince the fall, he is become, <HI>a hater of God, Rom.</HI> 1.30 and of his neighbour, 1 <HI>Ioh.</HI> 2.9. and of him&s;elfe, <HI>P&s;al.</HI> 10.5. How can God (who is ab&s;olutely good) be <HI>hated,</HI>
<MILESTONE UNIT="Que&s;t."> &s;eeing there is no evill in him?</P>
<P><HI>An&s;w.</HI> God cannot be directly the object of our <HI>ha|tred: bonum in univer&s;ali,</HI> cannot be hated; God is both truth and goodne&s;&s;e; therefore he cannot be hated. The under&s;tanding lookes to truth, and the will to good|ne&s;&s;e; God is both truth and goodne&s;&s;e; therefore hee
<PB N="184" REF="107">cannot be hated in him&s;elfe, but in &s;ome particular re|&s;pect; as men hate him, becau&s;e he inflicteth the evill of puni&s;hment upon them, or becau&s;e hee commandeth them &s;omething, which they thinke hard to doe; as re|&s;training them in their plea&s;ure or profit.</P>
<P>So the wicked they hate not the word as the word, but as it cro&s;&s;eth their lewd appetites, and curbes their de|&s;ires, <HI>Gal.</HI> 4.6. <HI>Am I become your enemie becau&s;e I tell you the truth?</HI> The &s;heepe hates not the Wolfe, as it is a li|ving creature; for then it &s;hould hate the Oxe al&s;o; but the Sheepe hates the Wolfe as hurtfull to it; and in this &s;en&s;e Men are &s;aid to be haters of God.</P>
<P>The&s;e who behold that infinite good, cannot hate him, but of nece&s;&s;ity love him; therefore the &s;in of the divels was, the turning away of their &s;ight from God, and the reflection of their under&s;tanding upon them|&s;elves, admiring their owne &s;ublimity, remembring their &s;ubordination to God; this grieved them, wherby they were drowned with the conceite of their owne pride; whereupon their <HI>delection, adoration,</HI> and <HI>imi|tation</HI> of God and goodne&s;&s;e were interrupted.
<NOTE PLACE="marg">Diabolus tria ami&s;it in lap&s;u, delectationem in pulchritudine Dei: a do|rationem maje&s;tat is: &amp; imitatiouem exemplar is bonitatis.</NOTE> So long as they beheld the Maje&s;ty of God, they had delectati|on in his beauty, <HI>adoration</HI> of his maje&s;ty, and <HI>imitation</HI> of his exemplary goodne&s;&s;e.</P>
<P><HI>Que&s;t.</HI> Whether is the <HI>hating</HI> of God, or the <HI>ignorance</HI> of God the greater &s;inne? it may &s;eeme that the <HI>hating</HI> of God is the greater &s;inne; <HI>Namcujus oppo&s;itum e&s;t me|lius;
<NOTE PLACE="marg"><HI>Ari&s;t. ethic.</HI> 8. <HI>c.</HI> 6.</NOTE> ip&s;um e&s;t pejus,</HI> for that who&s;e oppo&s;ite is be&s;t, it mu&s;t be wor&s;e it &s;elfe; but the <HI>love</HI> of God is better than the <HI>knowledge</HI> of God: therefore the <HI>hating</HI> of God is a greater &s;inne, than the <HI>ignorance</HI> of God.</P>
<P><HI>An&s;.</HI> The <HI>hatred</HI> of God, and the <HI>ignorance</HI> of God, are con&s;idered two wayes; either as <HI>hatred</HI> includes <HI>igno|rance,</HI> or as they are &s;everally con&s;idered. As <HI>hatred</HI> in|cludes <HI>ignorance,</HI> then <HI>hatred</HI> is a greater &s;inne than <HI>igno|rance,</HI>
<PB N="185" REF="107">becau&s;e he that <HI>hates</HI> God mu&s;t be <HI>ignorant</HI> of him.</P>
<P>But if we con&s;ider them &s;everally; then ignorance is to be di&s;tingui&s;hed into <HI>ignorantia purae negationis,</HI> and <HI>ig|norantia pravae di&s;po&s;itionis;</HI> and this latter <HI>ignorance,</HI> proceeding from a perver&s;e di&s;po&s;ition of the Soule which will not know God, as <HI>Pharaoh</HI> &s;ayd, <HI>Who is the Lord that I &s;hould know him, and obey his voyce? Exod.</HI> 5.2. mu&s;t be a greater &s;in than hatred, for &s;uch <HI>ignorance</HI> is the cau&s;e of <HI>hatred;</HI> and in vices the cau&s;e mu&s;t bee worfe then the effect: but <HI>perver&s;e ignorance</HI> is the cau&s;e of the <HI>hatred</HI> of God. Therefore this &s;ort of <HI>ignorance,</HI> is a greater &s;inne than the <HI>hating</HI> of God.</P>
<P>We mu&s;t not then under&s;tand the <HI>axiome</HI> according to the fir&s;t fence here; for there is no contrarietie be|twixt <HI>hatred</HI> and <HI>ignorance;</HI> becau&s;e the one includes the other. But where they are &s;everally confidered, then the rule holds in the&s;e oppo&s;itions which are op|po&s;ite in the &s;ame re&s;pect; as one contrary to another, one contradictory to another; if white bee the mo&s;t bright colour,
<NOTE PLACE="marg">Duplex oppo&s;itio, con|trarietatis &amp; contra|dictionis.</NOTE> then blacke mu&s;t be the mo&s;t darke co|lour: here the axiome holds, becau&s;e there is a direct oppo&s;ition in contrariety of the &s;ame kind. So, good is to be followed, good is not to be followed: this op|po&s;ition holds in contradiction of the &s;ame thing.</P>
<P>But this rule will not hold betwixt a contrary and a contradictory joyned together, <HI>&s;ecund&ugrave;m gradus perfectionis:</HI> as, <HI>love</HI> is a greater vertue than <HI>know|ledge,</HI> therefore <HI>not to love</HI> is a greater vice than <HI>hatred:</HI> this doth not follow; for <HI>hatred</HI> is a greater vice, than not to love.</P>
<P>Now, when the <HI>hatred</HI> of God, and the <HI>ignorance</HI> of God are compared together, with their oppo&s;ites <HI>love</HI> &amp; <HI>knowledge, &s;ecund&ugrave;m oppo&s;itionem et comparativ&egrave;, love</HI> and <HI>hatred</HI> are oppo&s;ed contrarily; but <HI>knowledge</HI> and
<PB N="186" REF="108"><HI>ignorance</HI> are oppo&s;ed privately and contradictory.</P>
<P>Now there is a greater oppo&s;ition betwixt two contra|dictories,
<NOTE PLACE="marg">Quae opponuntur pri|vativ&egrave; vel contradicto|ri&egrave; magis opponuntur qu&agrave;m quae contrari&egrave;; &s;ci|re &amp; ignorare contra|dictori&egrave; opponuntur a|mare &amp; odi&s;&s;e contra|ri&egrave;.</NOTE> than betwixt two contraries; therefore the <HI>ignorance</HI> of God mu&s;t be a greater &s;inne, then the ha|tred of God: and here the Axiome holds. The mi&s;ery of the damned (it is thought,) con&s;i&s;ts not &s;o much in the want of the <HI>love</HI> of God, as the want of the &s;ight of God.</P>
<P>The Lord Ie&s;us Chri&s;t his <HI>hatred</HI> was a perfect <HI>hatred</HI> of &s;inne,
<NOTE PLACE="marg">A collation betwixt the &s;econd and renued <HI>Adam.</HI></NOTE> both in <HI>parts</HI> and <HI>degrees:</HI> hee hated &s;inne to the full,
<NOTE PLACE="marg">Duplex perfectio, gra|duum &amp; partium.</NOTE> both <HI>inten&s;ively</HI> and <HI>exten&s;ively;</HI> as he loved God with all his heart, &s;trength and might, &s;o hee <HI>ha|ted</HI> &s;inne <HI>inten&s;ively</HI> to the full with all his &s;trength and might,
<NOTE PLACE="marg">Duplexodium, &s;ecun|d&ugrave;m inten&s;ionem et ex|ten&s;ionem.</NOTE> and al&s;o <HI>exten&s;ively;</HI> that is, hee hated all &s;orts of &s;inne with a perfect <HI>hatred,</HI> and cheifely tho&s;e &s;innes that were mo&s;t oppo&s;ite to the glory of God his father, as was <HI>idolatrie.</HI></P>
<P>But the regenerate, hate &s;inne with the <HI>perfection of parts,</HI> but not of <HI>degrees, P&s;al.</HI> 139.22. <HI>Doe I not hate them with a perfect hatred who hate thee:</HI> that is onely a <HI>perfection on parts,</HI> but not in <HI>degrees.</HI></P>
<P>Againe, they hate not &s;inne to the full <HI>inten&s;iv&egrave;:</HI> for, <HI>the good that they would doe, that they doe not, Rom.</HI> 7.15. neither doe they hate &s;inne to the full, <HI>exten&s;iv&egrave;. Da|vid</HI> hated Idolatry, but yet not to the full, when hee brought home the Arke of God from <HI>Iearimoth</HI> in the hou&s;e of <HI>Abinadab,</HI> and &s;et it up in the hou&s;e of <HI>Obed-Edom,</HI> 2 <HI>Sam.</HI> 2.10. he tooke away the <HI>Phili&s;tines</HI> golden Myce, and the Hemorrhoides, 1 <HI>Sam.</HI> 6.4. but yet hee &s;et the Arke upon a new cart which he made him&s;elfe (for the men of <HI>Beth&s;heme&s;h</HI> had cut the <HI>Phili|&s;tines</HI> cart, 1 <HI>Sam.</HI> 6.14.) which he ought not to have done: for the Arke &s;hould have beene carried upon the Prie&s;ts &s;houlders, <HI>Numb.</HI> 7.9, and not upon a cart: heer|in he followed the example of the <HI>Phili&s;tins:</HI> &s;o <HI>Iunius</HI> expounds it.</P>
<PB N="187" REF="108">
<P>Some of the good Kings of <HI>Iudah</HI> tooke away the I|dolles, <HI>but yet the high places were not removed,</HI> 2 <HI>King.</HI> 12.4. the rea&s;on of this is, becau&s;e, <HI>Idolatrie is a worke of the fle&s;h, Gal.</HI> 5.20. And we hate not the workes of the fle&s;h perfectly.
<NOTE PLACE="marg">A collation betwixt the renued and old <HI>Adam.</HI></NOTE></P>
<P>The hatred of the regenerate is a perfect hatred in parts again&s;t &s;inne, although not in degrees. But the <HI>ha|tred</HI> of the wicked is but a faint <HI>hatred</HI> again&s;t idolatry of this or that &s;ort.</P>
<P>The <HI>hatred</HI> of the wicked is not a perfect <HI>hatred</HI> again&s;t idolatry:
<MILESTONE UNIT="Con&s;eq."> therefore they labour to reconcile true &amp; falfe religion: &s;uch were the&s;e in <HI>Corinth,</HI> who were both partakers of the cuppe of the Lord, and the cuppe of Divels, 1 <HI>Cor.</HI> 10. and the&s;e who halted betwixt God and <HI>Baal,</HI> 1 <HI>King.</HI> 18.21. So the&s;e who would agree us and the Church of <HI>Rome,</HI> making no difference in the fundamentall points of our religion; but, <HI>what com|munion can there bee bttwixt light and darkene&s;&s;e:</HI> 2 <HI>Cor.</HI> 6.14.</P>
<P>There were &s;ome who &s;tudie to reconcile the <HI>Stoicks</HI> and <HI>Peripateticks:</HI> but <HI>Cicero</HI> &s;ayd, they cannot bee re|conciled, <HI>quia nonagitur definibus, &s;ed de ip&s;a haere ditate:</HI> we controvert not with the church of <HI>Rome</HI> about land|markes, but for the inheritance it &s;elfe.
<NOTE PLACE="marg">A collation betwixt the &s;econd and old <HI>A|dam.</HI></NOTE></P>
<P>In Chri&s;t there was a twofold <HI>hatred.</HI> Fir&s;t, the <HI>ha+tred of abhomination.</HI>
<NOTE PLACE="marg">Duplex odium, abomi nationis, &amp; inimicitiae.</NOTE> Secondly the <HI>hatred of enmitie</HI> the <HI>hatred of abhomination</HI> was when Chri&s;t di&s;ta&s;ted the evill done again&s;t his Father, him&s;elfe, or his mem|bers; hating this &s;inne as contrary to his goodne&s;&s;e, and as hurtfull to his members. The <HI>hatred of enmitie</HI> is when Chri&s;t willeth the puni&s;hment of the per&s;on be|cau&s;e of the evill he is defiled with: hee will have a man to be puni&s;hed as a wicked man, but not as a man. As by the fir&s;t &s;ort he hated the &s;inne, &s;o by the &s;econd hee hated the &s;inner.</P>
<PB N="188" REF="109">
<P>But the unregenerate, &s;ometimes doe hate the per&s;on, but not the &s;inne; <HI>Iudah</HI> bad bring foorth his daughter in law <HI>Thamar</HI> and burne her <HI>Gen.</HI> 38 24. when he was as guilty of the &s;in him&s;elfe; in this he was not regene|rate.</P>
<P>Some againe connive at the &s;inne, for the per&s;on; as <HI>Eli,</HI> who bore with the &s;innes of his children becau&s;e he loved them &s;o well, 1 <HI>Sam.</HI> 2.23.</P>
<P>Some againe hate the per&s;on for the good found in them; as, <HI>O di Michaiam, I hate him,</HI> 1 <HI>King.</HI> 22.8. Some care not, if both the &s;inne and the per&s;on peri&s;h toge|ther. <HI>Gobrias</HI> willed <HI>Darius</HI> to kill him and his enemy together; <HI>&s;ed non probamus illud, pereat amicus cum ini|mico,</HI> we approve not that, let a friend peri&s;h with a foe; but we &s;hould &s;ave the one, and kill the other. <HI>Levit.</HI> 19.17. <HI>Thou &s;halt not hate thy brother in thy heart, but reproue him;</HI> We &s;hould hate his &s;inne but loue the per&s;on.</P>
<P><HI>Hatred,
<NOTE PLACE="marg">Differunt, odium, ira, &amp; in vidia.</NOTE> Anger and Envy,</HI> differ; fir&s;t, <HI>anger</HI> is par|ticular, as we are <HI>angry</HI> with <HI>Peter</HI> or <HI>Iohn</HI> for &s;ome of|fence they have done us; but <HI>hatred</HI> is generall a|gain&s;t the &s;inne it &s;elfe.
<NOTE PLACE="marg">Irae&s;t circa, indiv idua, odium circa &s;peciem.</NOTE></P>
<P>Secondly, <HI>anger</HI> may bee cured by proce&s;&s;e of time, but <HI>hatred</HI> is incureable, for no time can cure it.</P>
<P>Thirdly, <HI>anger</HI> hath bounds, if one be angry at ano|ther, and &s;ee any calamity befall him, which exceedeth the limits of a common revenge, he hath pitie upon his enemy: but <HI>hatred</HI> is never &s;atisfied.</P>
<P>Againe, <HI>hatred</HI> differeth from <HI>envy;</HI> for <HI>hatred</HI> ari&s;eth upon the conceit of the wrong done to us or ours, or generally to all mankind; whereas <HI>envy</HI> hath for the obiect, the felicities or pro&s;perities of other men.</P>
<P>Secondly, <HI>hatred</HI> is al&s;o in bruite bea&s;ts; but <HI>envy</HI> is onely found in man.</P>
<DIV3 TYPE="section">
<PB N="189" REF="109">
<HEAD>The remedies to cure &s;infull hatred.</HEAD>
<P>The remedies to cure this &s;infull <HI>hatred</HI> are: fir&s;t, con&s;ider that the man whom thou hate&s;t mo&s;t, may be helpfull to thee againe. <HI>Io&s;eph</HI> once mo&s;t hated of his brethren, yet nece&s;&s;itie mooved them to love him a|gaine. So the Elders of <HI>Gilead</HI> who did hate <HI>Iephteh</HI> and expelled him out of his fathers hou&s;e, <HI>Iudg.</HI> 11.7. but when the time of tribulation came, he became their be|loved head and Captaine.</P>
<P>Secondly, if we would make good u&s;e of our <HI>hatred,</HI> we mu&s;t employ it again&s;t vice, and again&s;t the&s;e ob|jects, the love and pur&s;uite whereof may pollute the heart, and blemi&s;h the image of God which &s;hineth in our &s;oules.</P>
<P>Thirdly, if we &s;hould cure <HI>hatred,</HI> we mu&s;t repre&s;ent the mi&s;eries which doe commonly accompany the pur&s;uites of envy; we mu&s;t &s;et before our eyes the &s;hip|wrack of &s;o many famous per&s;ons, that have lo&s;t them|&s;elves upon this &s;helfe, and wee mu&s;t repre&s;ent to our &s;elves the cro&s;&s;es, paines, and torments which this wretched pa&s;&s;ion doth cau&s;e.</P>
</DIV3>
</DIV2>
<DIV2 N="8" TYPE="chapter">
<HEAD>CHAP. VIII. <HI>Of de&s;ire.</HI></HEAD>
<P>De&s;ire,
<NOTE PLACE="marg">De&s;iderium e&s;t volun|tarius affectus, ut res quae bona exi&s;timatur &amp; dee&s;t, vel exi&s;tat, vel po&s;&s;ideatur.</NOTE> <HI>is a pa&s;sion which we have to attaine to a good thing which we enjoy not, that wee imagine is fitting for us.</HI></P>
<P><HI>De&s;ire</HI> differeth from <HI>love</HI> and <HI>plea&s;ure;</HI> it differeth from <HI>love,</HI>
<NOTE PLACE="marg">Differt de&s;iderium, ab amore &amp; delectatione.</NOTE> for <HI>love</HI> is the fir&s;t <HI>pa&s;sion</HI> which wee have of any good thing, without re&s;pect whether
<PB N="190" REF="110">it be pre&s;ent or ab&s;ent: but <HI>de&s;ire</HI> is a pa&s;&s;ion for good that is ab&s;ent; and <HI>plea&s;ure</HI> is the contentment that wee have when we have gotten a thing.</P>
<P>Man in the fir&s;t e&s;tate,
<MILESTONE UNIT="Prop."> his <HI>de&s;ires</HI> were rightly &s;et and moderate.
<MILESTONE UNIT="Illu&s;t."> </P>
<P>His <HI>de&s;ires</HI> were either of <HI>&s;pirituall things,</HI>
<NOTE PLACE="marg">Duplex de&s;iderium; &s;pi|ritualis. &amp; naturalis boni.</NOTE> or <HI>naturall things.</HI> In <HI>&s;pirituali things,</HI> his <HI>de&s;ires</HI> were &s;peedily car|ried to the right object God: for as heavy things the neerer that they draw to the center, the more &s;peedily they are carried to the &s;ame, &s;o <HI>Adams de&s;ires</HI> being &s;o neere God the center, they were &s;peedily carried unto him; and <HI>in natur all things</HI> his <HI>de&s;ires</HI> were few and mo|derate; for even as the Children of God, the neerer they draw to their end, they have the fewer <HI>de&s;ires</HI> of worldly things: &s;o, <HI>Adam</HI> being &s;o neere that heavenly glory, few and moderate were his <HI>de&s;ires</HI> of worldly thigns.
<NOTE PLACE="marg">A collation betwixt the &s;econd and renu|ed <HI>Adam.</HI></NOTE></P>
<P>The <HI>de&s;ires</HI> of Chri&s;t were alwayes &s;ubordinate to the will of God his father: but the <HI>de&s;ires</HI> of the regenerate, they are many times not &s;ubordinate to the wil of God.</P>
<P><HI>Object.</HI> But it may be &s;ayd that Chri&s;ts <HI>de&s;ires</HI> were not alwayes &s;ubordinate to the will of his father, when as he <HI>de&s;ired</HI> the cup to pa&s;&s;e, which his father willed him to drinke, <HI>Math.</HI> 26.39.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Triplex e&s;t de&s;iderium, naturale, rationale, &amp; &s;pirituale.</NOTE> There is a three-fold <HI>de&s;ire:</HI> fir&s;t, <HI>a naturall de&s;ire:</HI> &s;econdly, <HI>a rea&s;onable de&s;ire:</HI> thirdly, <HI>a &s;piri|tuall de&s;ire:</HI> every one of tho&s;e by their order are &s;ub|ordinate to another, and there is no repugnancy a|mong&s;t them.</P>
<P>A man hath Saint <HI>Anthonies</HI> fire in his hand,
<NOTE PLACE="marg">Voluntas rationis du|plex e&s;t; rationis ut ra|tioe&s;t, &amp; rationis ut natura e&s;t.</NOTE> a Chi|rurgian comes to cut it off; the naturall <HI>de&s;ire</HI> &s;hrinkes and puls backe the hand, becau&s;e nature &s;eekes the pre|&s;ervation of it &s;elfe: but the rea&s;onable <HI>de&s;ire</HI> &s;aith, ra|ther than the whole body &s;hall be con&s;umed, hee will command the Chirurgian to cut off the hand; here is no
<PB N="191" REF="110">repugnancy betwixt the <HI>naturall</HI> and <HI>rea&s;onable de&s;ire,</HI> but a &s;ubordination. In Feavers, wee <HI>de&s;ire</HI> to drinke, and yet we will not; and &s;o in Apoplexies to &s;leepe, and yet we will not.</P>
<P>This will of rea&s;on made <HI>Scevola</HI> to hold his hand in the fire untill it burnt. A Martyr is carried to the &s;take to bee burnt, the <HI>naturall de&s;ire</HI> &s;hrinkes, &s;eeking the pre&s;ervation of it &s;elfe; but yet it &s;ubmits it &s;elfe, to the <HI>&s;pirituall de&s;ire,</HI> which commeth on, and &s;aith: ra|ther than thou di&s;honour God, goe to the fire and be burnt; this <HI>&s;pirituall de&s;ire</HI> made <HI>Cranmer</HI> to hold his hand in the fire till it burnt.</P>
<P>In Chri&s;t there are three <HI>de&s;ires</HI> or <HI>wils;</HI>
<NOTE PLACE="marg">In Chri&s;to tres fuerunt voluntates, diviina, ra|tionalis, &amp; naturalis. Voluntates non fuerunt contrariae, lic&egrave;t volita fue runt contraria.</NOTE> his <HI>divine will;</HI> his <HI>rea&s;onable will,</HI> and his <HI>naturall will.</HI> There was no repugnancy among&s;t the&s;e <HI>wils,</HI> for his <HI>rea&s;ona|ble will,</HI> ab&s;olutely willed that, which his <HI>divine will</HI> willed; and although his <HI>naturall will</HI> was different from his other two <HI>wils,</HI> declining the evill of puni&s;h|ment, and &s;eeking the pre&s;ervation of it &s;elfe: yet there was no contrarietie here, for the&s;e which are contrarie, mu&s;t be contrary <HI>&s;ecund&ugrave;m idem, et circaidem,</HI> according to the &s;ame object, and in the &s;ame re&s;pect; but, his <HI>natu|rall will,</HI> and his <HI>divine will</HI> the one willing that the cup &s;hould pa&s;&s;e, and the other willing it &s;hould not pa&s;&s;e, were in divers re&s;pects; for God willed Chri&s;t to die for the purging of the &s;ins of men; but Chri&s;t as man willed the cup to pa&s;&s;e; &s;eeking the pre&s;ervation of nature only.</P>
<P>Chri&s;ts humane will was conforme to the will of the Godhead, in the thing willed formally; that is,
<NOTE PLACE="marg">Duplex est velle, for|male, &amp; materiale.</NOTE> when hee beheld this cup, as the middle to purcha&s;e mans &s;alvation; but it was divers from it, con&s;idering the cup materially in it &s;elfe, as it was a bitter cup.</P>
<P>Example when a Iudge wils a theefe to bee hanged, and the wife of this theefe wils him not to bee hanged, for her owne private weale; here is no contrarietie be|twixt
<PB N="192" REF="111">the two wils. But if the wife of the theefe, &s;hould will her husband to live, as an enemy to the common|wealth, then her will &s;hould be contrary to the Iudges will.</P>
<P>This <HI>naturall will</HI> in Chri&s;t hindred not his divine and rea&s;onable will; and it willed nothing but that which the&s;e <HI>wils</HI> willed it to <HI>will,</HI> for they had the ab&s;olute commandement over it: neither was there any &s;trife be|twixt them, as betwixt the fle&s;h and the &s;pirit in the re|generate, <HI>Gal.</HI> 5. but &s;till a &s;ubordination.</P>
<P>The &s;ubordination of the wils in Chri&s;t,
<MILESTONE UNIT="Illu&s;t."> may be il|lu&s;trated by this compari&s;on. Although the inferior &s;pheares of the heavens, be carried another cour&s;e than the highe&s;t &s;pheres are, yet notwith&s;tanding they hin|der not the cour&s;e of the highe&s;t &s;phere, but all their motions are moderate and temperate, by the motion of the highe&s;t &s;phere. So although this <HI>naturall will</HI> in Chri&s;t &s;eemed to goe a divers cour&s;e, from his <HI>rea&s;ona|ble</HI> and <HI>divine will;</HI> yet it was moderate by his <HI>&s;uperior wils,</HI> and did nothing but that which his <HI>&s;uperior wils</HI> willed it to <HI>will, E&s;ay</HI> 53. <HI>He offered him&s;elfe becau&s;e hee would, Ioh.</HI> 10. <HI>I lay downe my life:</HI> &s;o that every <HI>will</HI> kept that which was proper to it &s;elfe. <HI>Voluntas divina, ju&s;titiam; voluntas rationis, obedientiam; voluntas carnis, naturam volebat:</HI> that is, <HI>his divine will, willed ju&s;tice; his rea&s;onable will, willed obedience; and the wil of his fle&s;h, willed the pre&s;ervation of his nature.</HI></P>
<P><HI>An&s;w.</HI> How &s;aith <HI>Luke</HI> 22.44. that <HI>he being in his ago|nie hee prayed a long &s;pace that the cuppe might pa&s;&s;e,</HI> then it might &s;eeme, that there was a contrarietie betwixt his wils?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Nulla erat contrar&igrave;et as inter voluntates Chri|&s;ti, &s;ed inter voluntat es &amp; mortem.</NOTE> This &s;trife was not properly betwixt his <HI>two wills,</HI> but betwixt his <HI>naturall will</HI> and <HI>death,</HI> which na|ture &s;hunned as contrary to it: this fight wee &s;ee in children and in brute bea&s;ts; in children who have not
<PB N="193" REF="111">the act of rea&s;on; this is no other thing then the feare of imminent evill.</P>
<P>Chri&s;t <HI>de&s;ired</HI> this cup to pa&s;&s;e.
<NOTE PLACE="marg">Duplex voluntas, ab|&s;oluta &amp; conditionalis.</NOTE> There is a double de|&s;ire or willing in the <HI>will:</HI> either an <HI>ab&s;olute will,</HI> or a <HI>con|ditionall will: ab&s;olute,</HI> as when I wi&s;h a thing without any condition: as, happines. <HI>Conditionall,</HI> when I will it with a condition: as, a man would not give his pur&s;e to the robbers, if he could e&s;cape death; hee wils this conditionally onely to e&s;cape the danger. So our Lord willed not ab&s;olutely to drinke this cuppe, but &s;eeing that God his Father had determinate this way, that mans &s;alvation &s;hould bee purcha&s;ed, Chri&s;t would drinke this cup.</P>
<P>In Chri&s;ts <HI>de&s;ires</HI> there was no reluctation,
<NOTE PLACE="marg">A collation betwixt the &s;econd, renned and old <HI>Adam.</HI></NOTE> but &s;ub|ordination: but in the regenerate, their de&s;ires are with &s;ome reluctation, and they are not fully &s;ubordi|nate. When Chri&s;t &s;ayd to <HI>Peter, They &s;hall carry thee whither thou woulde&s;t not, Ioh.</HI> 21.18. meaning what death he &s;hould die; there was &s;ome &s;infull reluctation here, betwixt <HI>Peters &s;pirituall de&s;ire;</HI> and his <HI>naturall de&s;ire;</HI> although hee gave his life in the end for the truth.</P>
<P>But the <HI>wils</HI> of the unregenerate, are no wayes &s;ubor|dinate to the will of God. When Chri&s;t &s;aith,
<NOTE PLACE="marg">Volunt as indiger, expli|catione, &amp; &s;ubjections.</NOTE> <HI>Let this cuppe pa&s;&s;e yet not my will be done but thine, Luk.</HI> 22.42. here is not a <HI>correction</HI> of Chri&s;ts <HI>de&s;ire,</HI> but onely an <HI>ex|plication</HI> of it. But when <HI>Peter</HI> gave his life for the truth there needed a <HI>correction</HI> of his <HI>de&s;ire,</HI> becau&s;e there was &s;ome unwillingnes in him.</P>
<P>But the wicked their <HI>de&s;ires</HI> have need of <HI>&s;ubjection</HI> to the will of God.
<MILESTONE N="1" UNIT="Con&s;eq."> </P>
<P>Chri&s;ts <HI>natural will</HI> &s;ought the pre&s;ervation of it &s;elfe, which his <HI>divine wil</HI> would not: hence it followeth that a man may <HI>naturally</HI> will that without &s;inne, which his <HI>&s;pirituall will</HI> wils not.</P>
<PB N="194" REF="112">
<P>We &s;hould learne by Chri&s;ts example to &s;ubiect our wils to the <HI>will</HI> of God,
<MILESTONE N="2" UNIT="Con&s;eq."> and to &s;eek the things of this life, but with condition.</P>
<P>If Chri&s;t &s;ubmitted his naturall will, to the <HI>will</HI> of the Father which was not &s;infull,
<MILESTONE N="3" UNIT="Con&s;eq"> much more mu&s;t wee learne to &s;ubmit our <HI>&s;infull de&s;ires</HI> to his <HI>will.</HI></P>
<P>The <HI>de&s;ires</HI> of the <HI>regenerate</HI> are moderate;
<NOTE PLACE="marg">Acollation betwixt the renowed and old <HI>Adam.</HI></NOTE> the <HI>de&s;ire</HI> of the <HI>unregenerate</HI> are immoderate. <HI>Agur</HI> prayeth, <HI>Prov.</HI> 30. <HI>Da mihi lechem chukki, panem dimen&s;i mei,</HI> as the <HI>I&s;raelites,</HI> had their <HI>Manna</HI> mea&s;ured out to them in a gomer: <HI>Exod.</HI> 16. &s;o <HI>Agur</HI> de&s;ires that God would give him the mea&s;ure that is fit for him. They are con|tent with that <GAP DESC="foreign">, <HI>Luk.</HI> 12.42. which &s;ignifyeth a mans &s;tint: where he alludeth to the care of gover|nours of families or &s;tewards, who doe allow to every one in the hou&s;e their portions <HI>&s;ee Iames</HI> 2.15. <HI>They ha|ving meate and cloth they are content,</HI> 1 <HI>Tim.</HI> 6.8. nature taught &s;ome men to be content with little, grace can teach them to be content with le&s;&s;e.</P>
<P>The Prophet <HI>E&s;ay</HI> in his fourteenth chapter and fourth ver&s;e, noting the in&s;atiable de&s;ire which men have to riches cals <HI>Babel gold-thir&s;ty Babel:</HI> and <HI>Habac|cuk</HI> 2.6. &s;aith, <HI>Woe be to you who load your &s;elfe with thick clay;</HI> meaning gold and riches, The de&s;ires of bea&s;ts are finite, but the de&s;ires of unregenerate men areinfi|nite when they come to the mea&s;ure what will &s;uffice them.</P>
<P>The <HI>Philo&s;opher</HI> &s;aith, the cau&s;e of this, is <HI>to live,</HI> but not <HI>to live well;</HI> the bea&s;ts when they are &s;atisfied for the pre&s;ent content the m&s;elves, neither &s;eeke they any more: the Lyon when he hath killed the Bull, &s;atisfieth his hunger, but hides not up the re&s;t in the ground: <HI>neither doe the fowles lay up any thing, Math.</HI> 6.26. one|ly creeping things and mo&s;t imperfect lay up: as, <HI>the Pi&s;mire hordes up in Sommer again&s;t the Winter, Prov.</HI> 6.
<PB N="195" REF="112">but man is not &s;atiate for hoording and trea&s;uring up for the time to come: his de&s;ires are &s;o infinite.</P>
<P>The ancient Philo&s;ophers compared the <HI>fir&s;t matter,</HI> to an infamous &s;trumpet, who is never glutted with pre&s;ent plea&s;ure, but &s;till doth meditate upon new im|bracings, for it &s;till de&s;ireth new formes. But wee have more rea&s;on to compare our <HI>de&s;ires</HI> which are in&s;atia|ble to this &s;trumpet.</P>
<P><HI>Que&s;t.</HI> Whether are mans <HI>de&s;ires</HI> infinite or not?</P>
<P><HI>An&s;w.</HI> They are not actually infinite,
<NOTE PLACE="marg">Duplex infinitas, actu|alis, &amp; per&s;ucce&s;&s;io|nem.</NOTE> becau&s;e nature tends alwayes to &s;ome finite thing, for no man de&s;ireth infinite meate; yet his de&s;ires are infinite by &s;ucce&s;&s;ion,
<NOTE PLACE="marg">Leo Hebraeus.</NOTE> becau&s;e the&s;e bodily things which wee <HI>de&s;ire</HI> are not permanent, <HI>Nam pereunte unode&s;iderio &s;uccedit alterum One de&s;ire being gone, another comes in place of it:</HI> Chri&s;t &s;aith, <HI>He who drinkes of this water &s;hal never thir&s;t again;</HI> So he that hath true de&s;ire after righteou&s;ne&s;&s;e &s;hall be &s;atisfied; but hee that thir&s;ts after the things of this life, &s;hall bee in a continuall thir&s;t, <HI>like the Hor&s;e-leach which hath two daughters, crying continually, Give, give, Prov.</HI> 30.15.</P>
<DIV3 TYPE="section">
<HEAD>The remedies to cure the&s;e &s;infull de&s;ires.</HEAD>
<P>That we may cure the&s;e &s;infull <HI>de&s;ires.</HI> Fir&s;t, wee mu&s;t take heed that the&s;e <HI>de&s;ires</HI> of ours, be not &s;uffe|red to gather &s;trength, but we mu&s;t choke them in the very beginning, <HI>and da&s;h the heads of the young ones a|gain&s;t the wal, P&s;al.</HI> 173. cru&s;h this Cocatrice egge in the beginning, le&s;t it come to a Serpent, <HI>E&s;ai.</HI> 30.6. <HI>In confi|nibus e&s;t arcendus ho&s;tis,</HI> the enemy is to be beaten back while he is in the borders.</P>
<P>Secondly, we mu&s;t thinke often how neere we are to death, and this wil re&s;traine our covetous de&s;ires, <HI>parum
<PB N="196" REF="113">viae &amp; multum viatici,</HI> To have a &s;hort way and much provi&s;ion, is a fooli&s;h thing.</P>
<P>Thirdly, to remedy our covetous <HI>defires</HI> we &s;hould marke, that there is no pa&s;&s;ion &s;o much to bee dete&s;ted as it, becau&s;e this mon&s;trous pa&s;&s;ion draweth no con|tentment from that which it gathereth together. Wee abhorre more the <HI>Cantharides,</HI> than Lyons, Tigers, or Beares; for they kill men and reape no fruite of their death, whereas the &s;avage bea&s;ts when they kill any feede them&s;elves and &s;atisfie their hunger: So the&s;e co|vetous de&s;ires when they have &s;craped much toge|ther they make no u&s;e of that which they have ga|thered.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of the pa&s;sion of abomination contrary to de&s;ire.</HEAD>
<P><HI>Abomination</HI> is a <HI>pa&s;sion</HI> which is oppo&s;ire to de&s;ire, for it is the &s;ame whichmakes us to abhorre or flee that which wee mo&s;t di&s;ta&s;t; this was in Chri&s;t him&s;elfe. <HI>Luk.</HI> That which is in high reque&s;t with men, is in <HI>abo|mination</HI> before God: <HI>abhomination and hatred,</HI> both abhorres evill, but <HI>abhomination</HI> doth &s;hunne evill in a higher degree than <HI>hatred,</HI> and hatha greater dete&s;tati|on of it. <HI>Hatred</HI> re&s;pects the evill pre&s;ent, <HI>abhomination</HI> the evill to come,</P>
</DIV3>
</DIV2>
<DIV2 N="9" TYPE="chapter">
<HEAD>CHAP. IX. <HI>Of Plea&s;ure or delight.</HI></HEAD>
<P>PLea&s;ure, <HI>is a pa&s;sion ari&s;ing from the &s;weetne&s;&s;e of the object which wee enjoy</HI> As the fabricke of the heaven makes the motion upon the two poles
<PB N="197" REF="113">of the world: which are as the two points where it be|gins and ends, So all the pa&s;&s;ions of our &s;oule depend upon plea&s;ure and paine, which ari&s;e from the content|ment or di&s;ta&s;t, which we receive from the objects.</P>
<P>As de&s;ire lookes to the thing to come, and love to the thing pre&s;ent: &s;o plea&s;ure looks to the <HI>delight</HI> in en|joying the thing.</P>
<P>God was the center of mans delight in the creation.
<MILESTONE UNIT="Prop."> </P>
<P>Some thing is in the <HI>center, primo et per &s;e;</HI>
<MILESTONE UNIT="Illu&s;t."> as the earth by it &s;elfe, and there it re&s;ts immooveable.
<NOTE PLACE="marg"><HI>Aliquide&s;t in centro.</HI> 1. <HI>per &s;e et immobiliter,</HI> 2. <HI>immobiliter, &s;ed non per &s;e,</HI> 3. <HI>mobiliter est in centro,</HI> 4 <HI>quod nullo modo est in centro.</HI></NOTE> Se|condly, the metals in the earth are in the <HI>center,</HI> im|mooveable, but not <HI>primo,</HI> for there they are by the earth where of they proceed. Thirdly a &s;tone above the earth is in the <HI>center,</HI> but re&s;ts not there immooveably, Fourthly, &s;ome things are not in the <HI>center,</HI> as when iron is drawne up by the load&s;tone: &s;o when a man re&s;ts in a &s;hippe he is not in the center.</P>
<P>To make the application:
<NOTE PLACE="marg">A collation betwixt the &s;econd, innocent glorified, and old <HI>A|dam.</HI></NOTE> Ie&s;us Chri&s;t the &s;econd <HI>A|dam</HI> is in the <HI>center</HI> (God) <HI>primo &amp; per &s;e,</HI> fir&s;t and by him&s;elfe, and re&s;ts there immoveably, therefore his delights mu&s;t be the greate&s;t. The Angels and the <HI>glo|rified Spirits</HI> are in the center, and re&s;t there immoovea|bly, but they are not there, <HI>primo &amp; per &s;e,</HI> therefore their delight is not &s;o great as Chri&s;ts. Man in his crea|tion was in the <HI>center,</HI> but hee was there mutably, the re|fore his delight was not &s;o great as the &s;ight of the <HI>glo|rified Spirits.</HI></P>
<P>But man unregenerate re&s;ts not at all in the <HI>center,</HI> he is like the yron drawne up by the load&s;tone which is not in the center: or like a man who re&s;ts in a &s;hippe: therfore his delight mu&s;t be mo&s;t mi&s;erable. The &s;oules of the wicked are &s;ayd to be, <HI>in a &s;ling,</HI> 1 <HI>Sam.</HI> 25.21 <HI>the &s;oules of my Lords enemies &s;hall be in a &s;ling:</HI> wee &s;ee in what a violent motion a &s;tone when it is put in a &s;ling, it is not then in the proper <HI>center;</HI> &s;o the &s;oule when it
<PB N="198" REF="114">is turned from God, it never re&s;ts becau&s;e it is out of the center. But when it returnes to the center, then it re&s;ts and takes true <HI>delight;</HI> therefore <HI>David</HI> prayeth, <HI>P&s;alme</HI> 43. <HI>returne my &s;oule to thy re&s;t:</HI> come from thy plea&s;ures and re&s;t on God.</P>
<P>Therefore the rich man in the Go&s;pell,
<MILESTONE UNIT="Con&s;eq."> <HI>Luk.</HI> 12.18. when he had his barnes full, and then &s;ayd, <HI>&s;oule take thy re&s;t,</HI> he put his &s;oule out of the <HI>center,</HI> from true joy.</P>
<P>The <HI>morali&s;ts</HI> marke three &s;orts of <HI>plea&s;ure,</HI> the fir&s;t is called <HI>pure joy;</HI>
<NOTE PLACE="marg">A collation betwixt the &s;econd and old <HI>Adam.</HI></NOTE> the &s;econd not <HI>pure joy;</HI> the third <HI>im|pure joy:</HI> it is &s;ayd, <HI>Luk</HI> 10.21. that Chri&s;t <HI>rejoyced in his Spirit;</HI>
<NOTE PLACE="marg">Triplex delectatio, pu|ra, non pura, impura.</NOTE> this was pure and mo&s;t excellent joy in Chri&s;ts under&s;tanding, and it had no griefe as contrary to it, beholding that comfortable object, God. Second|ly this <HI>pure joy</HI> it bred in his under&s;tanding,
<NOTE PLACE="marg">Piccolh: de &s;ummo bono.</NOTE> it came into his will, and here the joy was mixed, being partly <HI>pure, and partly not pure; pure</HI> when it willed the &s;alvation of man, partly not <HI>pure</HI> but mixed with griefe, when it wil|led the &s;alvation of man, by drinking of that bitter cup. But de&s;cending from his under&s;tanding and will to the &s;en&s;uall part, it was there <HI>non pura,</HI> becau&s;e in his &s;en&s;u|all part he had no comfort: but it was never <HI>impura,</HI> neither in his will nor &s;en&s;uall part: but now when he is in glory, as his joy is <HI>pure</HI> in his under&s;tanding, &s;o it is altogether <HI>pure</HI> in his <HI>will</HI> and <HI>inferior faculties.</HI></P>
<P>In corrupt man his <HI>joy</HI> begins not in his &s;pirit, but onely in his bruti&s;h and &s;en&s;itive part, and &s;o a&s;cending up to his <HI>will</HI> and <HI>under&s;tanding,</HI> makes it <HI>impure joy</HI> al|together.</P>
<P><HI>Quest.</HI> It may be asked, how could Chri&s;t have the full mea&s;ure of <HI>joy</HI> at the &s;ame time, and the full mea|&s;ure of <HI>&s;adne&s;&s;e;</HI> &s;eeing two contraries cannot be in the &s;ame &s;ubject at once, <HI>in inten&s;is gradibus</HI> in the highe&s;t degree?</P>
<P><HI>An&s;w.
<NOTE PLACE="marg">Le&s;&s;ius, de &s;ummo bono.</NOTE> Good</HI> and <HI>evill</HI> are two contraries, &s;o that how
<PB N="199" REF="114">much the <HI>love</HI> of <HI>goodne&s;&s;e</HI> increa&s;eth, &s;o much the de|te&s;tation and hatred of <HI>evil</HI> decrea&s;eth, but <HI>&s;adne&s;&s;e</HI> and <HI>delight</HI> are not contraies, but divers. becau&s;e they are exerci&s;ed about divers objects; as <HI>&s;weetne&s;&s;e</HI> and <HI>bitter|ne&s;&s;e,</HI> are not contrary but divers. <HI>Sadne&s;&s;e</HI> ari&s;eth not from <HI>joy</HI> but from <HI>love,</HI> and it lookes to another object than <HI>joy</HI> doth: but <HI>good</HI> and <HI>evill</HI> which are contraries, looke both to one object; for if I love a thing, I di&s;|ta&s;te all things contrary to it; but when I am &s;ad for a thing I am not ioyfull for the contrary, but I love it; &s;o that the contrarietie ari&s;eth here in re&s;pect of <HI>good</HI> and <HI>evill,</HI> and not in re&s;pect of <HI>joy</HI> and <HI>&s;adne&s;&s;e.</HI> So that the&s;e might be both in Chri&s;t together.</P>
<P>Secondly, it is an&s;wered, <HI>ioy</HI> was in Chri&s;t in the highe&s;t degree, in his under&s;tanding and <HI>will,</HI> as behol|ding the divine e&s;&s;ence immediately; <HI>&s;adne&s;&s;e</HI> was in Chri&s;t in the highe&s;t degree; as carrying the puni&s;hment of our &s;innes upon him: the&s;e two pa&s;&s;ions here were &s;et upon divers obiects: and therfore Chri&s;t might have had the full mea&s;ure of <HI>ioy</HI> and <HI>&s;adnes</HI> at the &s;ame time.
<MILESTONE UNIT="Prop."> </P>
<P><HI>True ioy</HI> or <HI>delight</HI> is onely in the <HI>under&s;tanding.</HI>
<MILESTONE UNIT="Illu&s;t."> </P>
<P>There are two &s;orts of delights,
<NOTE PLACE="marg">Duplex delectatio, &s;en|&s;ualis &amp; &s;piritualis.</NOTE> one in the &s;en&s;e or bruti&s;h, the&s;e are called <HI>voluptates, plea&s;ures:</HI> the other are called <HI>&s;piritual delights,</HI> onely in the <HI>vnder&s;tanding,</HI> and the&s;e the mo&s;t perfect <HI>delights.</HI></P>
<P><HI>Que&s;t.</HI> Whether doth mans cheife happine&s;&s;e con&s;i&s;t in the&s;e <HI>delights</HI> or not?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg"><HI>Duae conditiones ad &s;ummum bonum requi|runtur,</HI> 1 <HI>ut non fit propter aliud,</HI> 2. <HI>ut habe|at &s;ufficientiam in &s;e.</HI></NOTE> The&s;e delights which are not perfect cannot be a mans <HI>cheife happines,</HI> but accompany his <HI>happines.</HI> For there are two conditions required in <HI>chiefe happines</HI> Fir&s;t, that it be not ordained for another end. Secondly that it have &s;ufficient goodne&s;&s;e of it &s;elfe.</P>
<P>The fir&s;t condition is not found in this <HI>perfect delight,</HI> becau&s;e it is ordained for another end: that is, <HI>for true happines</HI> whom it acompanies: &s;o likewi&s;e it is defective
<PB N="200" REF="115">in the &s;econd condition, for it hath not &s;ufficient good|ne&s;&s;e of it &s;elfe but from true happines: therefore mans chiefe felicity cannot con&s;i&s;t in it.</P>
<P><HI>True happines</HI> is not in the <HI>delights</HI> of the <HI>&s;en&s;es,</HI> there|fore the <HI>Epicures,
<MILESTONE N="1" UNIT="Con&s;eq"> Chilia&s;ts: Turkes</HI> and <HI>Iewes,</HI> who place their <HI>chiefe felicitie</HI> in worldly plea&s;ures erred: <HI>Salomon Eccle&s;.</HI> 5. when hee &s;eemeth to place our <HI>happine&s;&s;e,</HI> in the&s;e he &s;peaketh in the per&s;on of the <HI>Epicurean.</HI></P>
<P>Our <HI>cheife happine&s;&s;e</HI> con&s;i&s;ts not in <HI>plea&s;ure,</HI> there|fore the <HI>plea&s;ure</HI> of the <HI>vnder&s;tanding,</HI>
<MILESTONE N="2" UNIT="Con&s;eq."> if it be not from the Spirit of God, and ab&s;tract from the &s;en&s;es, mu&s;t not be in the highe&s;t pitch of our <HI>felicity,</HI> which requires a &s;pirituall delight, and joy in the holy Gho&s;t.</P>
<P>The <HI>fir&s;t Adam,</HI> his <HI>delight</HI> was in his <HI>vnder&s;tanding,</HI> but yet he placed not his <HI>cheife felicitie</HI> in it,
<NOTE PLACE="marg">A collation betwixt the innocent, renewed and old <HI>Adam.</HI></NOTE> for it was onely a companion of his felicitie: and &s;o it is in the <HI>re|generate Adam:</HI> but the <HI>old Adam</HI> his <HI>chiefe delight</HI> is in his &s;en&s;e, and therein he placeth his <HI>true happine&s;&s;e.</HI> The delight of the regenerate is in his operation, and his de|light is to doe the will of God: but the delights of un|regenerate men and bea&s;ts are their la&s;t end, and all that they doe is for delight.</P>
<P>There is a two fold order, betwixt the <HI>operation</HI> and <HI>delectation</HI> in bea&s;ts.
<NOTE PLACE="marg"><HI>Duplex ordo inter ope|rationes &amp; delectati|ones brutorum,</HI> 1. <HI>re|&s;pectu Dei,</HI> 2. <HI>re&s;pectu &s;en&s;itivi appetitus,</HI></NOTE> Fir&s;t, in re&s;pect of God the author of nature. Secondly, in re&s;pect of the &s;en&s;itive appetite. If we re&s;pect God the creator of them: God joyned the&s;e <HI>delights,</HI> with the <HI>operations,</HI> as we put &s;awces to re li&s;h meate; but he did not appoint the&s;e <HI>operations</HI> for <HI>plea&s;ure.</HI> If we re&s;pect the <HI>de&s;ires</HI> and <HI>delights</HI> in bea&s;ts them&s;elves, who know no other good but the <HI>&s;en&s;uall good,</HI> then all which they doe is for <HI>delight;</HI> &s;o the unre|generate follow not God their creator and his fir&s;t in|&s;titution, to make delight &s;erve to their <HI>cheife felicitie;</HI> but all that they doe, they make it &s;erve for their <HI>plea|&s;ure</HI> and <HI>delight.</HI></P>
<PB N="201" REF="115">
<P><HI>Object.</HI> But &s;eeing bea&s;ts follow the in&s;tinct of nature, how comes it to pa&s;&s;e that they keepe a contrary cour&s;e to Gods in&s;titution, who appointed <HI>delight</HI> for <HI>operati|on,</HI> and not to make delight their la&s;t end?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex intentio &s;uit Dei in creatione, pri|maria &amp; &s;ecundaria.</NOTE> God in the creation had a double <HI>intention</HI> or purpo&s;e; his <HI>principall,</HI> and <HI>&s;ecundary purpo&s;e:</HI> his <HI>prin|cipall purpo&s;e</HI> was, <HI>ut individua &amp; &s;pecies propagentur &amp; con&s;erventur;</HI> that particular things might be propa|gate, and their kinds pre&s;erved; and for this he appoin|ted <HI>delight</HI> to &s;erve for their <HI>operations,</HI> as hunger to give appetite to meate.</P>
<P>His <HI>&s;econdary purpo&s;e</HI> was (re&s;pecting the bea&s;ts) by putting a naturall inclination in them <HI>to doe,</HI> that they might attaine <HI>plea&s;ure.</HI></P>
<P>Example, when the lawe is made, which propo&s;eth rewards of <HI>wel-doing,</HI> the law of the fir&s;t intention pro|po&s;eth, that men &s;hould give them&s;elves to <HI>wel-doing,</HI> and ordaines rewards onely for that; but in the &s;econd place as acce&s;&s;ary, it intends, that he which is &s;tirred up by rewards &s;hould &s;eeke his reward for <HI>wel-doing:</HI> in the fir&s;t he lookes to <HI>wel-doing,</HI> and then to the reward; in the &s;econd being &s;tirred up by the reward he is en|couraged to <HI>doe well.</HI></P>
<P>So God in his fir&s;t con&s;ideration lookes fir&s;t to their doing, as the <HI>chiefe&s;t</HI> end, and then to <HI>delight</HI> as &s;ubordi|nate to it; the &s;econd con&s;ideration here is not contra|ry to the fir&s;t. But God ordained not man in his fir&s;t creation to make <HI>plea&s;ure</HI> his la&s;t end, as hee did in bea&s;ts, or his fir&s;t end, as the wicked; but now the <HI>Epi|cure</HI> &s;aith, <HI>Let us eate, let us drinke, for to morrow we &s;hall die, E&s;ai.</HI> 22.13. 1 <HI>Cor.</HI> 15.32.</P>
<P><HI>Spirituall delights,</HI>
<MILESTONE UNIT="Prop."> are more plea&s;ant than <HI>&s;en&s;uall de|lights.</HI></P>
<P>There is a neerer conjunction betwixt the &s;oule and its delight,
<MILESTONE UNIT="Illu&s;t."> than is betwixt the &s;en&s;e &amp; the &s;en&s;itive object</P>
<PB N="202" REF="116">
<P>For fir&s;t,
<NOTE PLACE="marg">delectationes, intellectu|ales &amp; &s;en&s;uales; quum|que modis differunt.</NOTE> the under&s;tanding reacheth not onely to the accidents of things, but pearceth inwardly to the e&s;&s;ence and &s;ub&s;tances them&s;elves; the &s;en&s;es &s;ee onely the accidents of things,
<MILESTONE N="1"> and therefore cannot bring in &s;o great delight.</P>
<P>Secondly,
<MILESTONE N="2"> a man takes plea&s;ure in the knowledge which hee hath conceived in his under&s;tanding of a thing, although it bee mo&s;t unplea&s;ant to his &s;en&s;e. A Painter delights to conceive a Black-more in his minde and to paint him rightly, and yet he hath not &s;o great a <HI>delight</HI> to looke upon him. So a <HI>Carver delights</HI> to fa|&s;hion a Mon&s;ter although he <HI>delight</HI> not to looke upon him. So a <HI>Poet</HI> delights to de&s;cribe a flea or a gnatte, al|though he <HI>delight</HI> not to feele them: all the&s;e prove that the <HI>intellectuall delights</HI> are farre to be preferred to the <HI>&s;en&s;uall.</HI></P>
<P>Thirdly,
<MILESTONE N="3"> the <HI>delights</HI> of <HI>intellectuall things</HI> are more permanent, and therefore breed a greater <HI>delight</HI> in man than the &s;en&s;itive who&s;e objects are evani&s;hing.</P>
<P>Fourthly,
<MILESTONE N="4"> becau&s;e <HI>corporall delights</HI> are in the <HI>&s;en&s;itive part,</HI> they have need to bee ruled by <HI>rea&s;on:</HI> but the <HI>in|tellectuall</HI> things are in <HI>rea&s;on</HI> it &s;elfe, which is the rule; and therefore more moderate; and con&s;equently breeds the greate&s;t delight; as that Mu&s;icke which breeds the greate&s;t harmony delights mo&s;t.
<MILESTONE N="5"> </P>
<P>La&s;tly,
<NOTE PLACE="marg">A collation betwixt the innocent, &s;econd glorified, and old <HI>Adam.</HI></NOTE> <HI>&s;en&s;uall delights</HI> may exceed mea&s;ure, but the <HI>intellectuall delights</HI> cannot exceed mea&s;ure.</P>
<P>In the <HI>fir&s;t Adam</HI> the <HI>delights</HI> of his &s;oule redounded to his body, neither took they away the <HI>natural operati|ons</HI> of it; for he did eate, drinke, and &s;leepe. In the <HI>glorified Adam</HI> the joy of the &s;oule &s;hall redound to the body, that &s;ome thinke he &s;hall have no u&s;e of the <HI>ba&s;er &s;en&s;es,</HI> but onely of his <HI>noble &s;en&s;es, &s;eeing</HI> and <HI>hea|ring.</HI> But in the <HI>old Adam</HI> there redounds no glory from the &s;oule to the body, for he is altogether &s;en&s;uall,
<PB N="203" REF="116">
<Q><HI>The remedies to cure the &s;infull delights.</HI></Q></P>
<P>That wee may cure the&s;e <HI>delights,</HI> Fir&s;t, we mu&s;t con&s;ider, how hurtfull the&s;e <HI>plea&s;ures</HI> are to the word of God, for they choake it as wel as thorny cares do, <HI>Luk.</HI> 8. The&s;e who are lovers of <HI>plea&s;ure</HI> are in greate&s;t dan|ger.</P>
<P>Secondly, that we be not taken up with <HI>plea&s;ures,</HI>
<MILESTONE N="2"> let us remember that which <HI>Valerius Maximus</HI> bringeth out of the Philo&s;opher,
<NOTE PLACE="marg"><HI>Lib</HI> 7, <HI>Oap.</HI> 7.</NOTE> &s;aying that it was a mo&s;t profi|table precept of the Philo&s;opher, that we &s;hould looke upon <HI>plea&s;ures</HI> going away, wearied, deformed, and ful of repentance: we &s;hould look upon the &s;ting and taile of the&s;e <HI>Mermaides,</HI> and not upon their beautifull faces: therefore the Apo&s;tle &s;etteth before us, <HI>The &s;hape of this world pa&s;sing away,</HI> 1 <HI>Cor.</HI> 7. Looke not upon them as they are comming, but as they are going. <HI>Putiphares</HI> wife, <HI>Gen.</HI> 39. and <HI>Amnon,</HI> 2 <HI>Sam.</HI> 13.3, 9. beheld them as they were comming with &s;weetne&s;&s;e and &s;olace; but <HI>Io|&s;eph</HI> and <HI>Thamar</HI> beheld them as they were departing with &s;hame, griefe, and remor&s;e.</P>
<P>Thirdly,
<MILESTONE N="3"> <HI>Augu&s;tine</HI> when he &s;peaketh of the Philo&s;o|phers who placed their <HI>chiefe happine&s;&s;e</HI> in <HI>plea&s;ure,</HI>
<NOTE PLACE="marg"><HI>Lib.</HI> 5. <HI>decivit. Dei</HI> 3. <HI>cap.</HI> 20.</NOTE> &s;aith, that the re&s;t of the Philo&s;ophers u&s;ed to refute them, by a picture, in which <HI>plea&s;ure</HI> &s;at as a Lady in her throne, and commanded every vertue to doe &s;omewhat for her, and to quite &s;omething for her, &s;o that by this &s;ight it might appeare to them, how ab&s;urd a thing it was for them to place <HI>felicity</HI> in <HI>plea&s;ure.</HI></P>
<P>Fourthly,
<MILESTONE N="4"> wee &s;hould chace from us the objects of <HI>plea&s;ures,</HI> le&s;t they be the cau&s;e of our ruine, and in this ca&s;e we mu&s;t follow the old wi&s;e men of <HI>Troy,</HI> who cou~|&s;elled <HI>Priame</HI> to &s;end backe <HI>Helena</HI> to the <HI>Grecians,</HI> and not to &s;uffer him&s;elfe to be any longer abu&s;ed with the charmes of her great beauty, for that keeping her with|in
<PB N="204" REF="117">their citie was to entertaine the &s;iege of a fatall and dangerous warre, and to nouri&s;h a fire which would con&s;ume them to a&s;hes. So we mu&s;t chace away the&s;e al|luring <HI>plea&s;ures</HI> which will bring de&s;truction to us.</P>
<P>They &s;how that <HI>plea&s;ure</HI> and <HI>&s;en&s;uall delights,</HI>
<NOTE PLACE="marg">Apud Apulcium.</NOTE> are the greate&s;t enemies to the &s;oule, by this <HI>Apologue: P&s;yche</HI> the daughter of <HI>God</HI> &amp; <HI>Nature,</HI>
<NOTE PLACE="marg">Bodini theatrum natur.</NOTE> had two &s;i&s;ters elder than her &s;elfe, who were married before her; the elde&s;t com|plained that &s;he was kept clo&s;e up in pri&s;on, and never had liberty to goe abroad; the &s;econd was al&s;o marri|ed, but &s;he had more liberty than her elde&s;t &s;i&s;ter, for &s;hee might goe abroad, but both of them envyed their younge&s;t &s;i&s;ter <HI>P&s;yche,</HI> (being mo&s;t beautifull) that &s;hee was married to one of the gods above, therefore they both con&s;pired to draw her away from the love of her husband, &s;howing her what plea&s;ures and content|ments, &s;he might have here below, if &s;hee would leave him: &s;o &s;he followed their direction and per&s;wa&s;ion; but at la&s;t &s;he fell in repentance, and re&s;olved to turne to her fir&s;t love againe.</P>
<P>The application of the apologue is this, that the &s;oule hath fir&s;t the <HI>vegetative faculty,</HI> which is the elde&s;t fi|&s;ter, who is &s;hut up within the body as a pri&s;on, that &s;he cannot goe abroad; then &s;he hath the <HI>&s;en&s;itive faculty,</HI> the &s;econd &s;i&s;ter which heares, and &s;ees, and hath the intelligence abroad; both the&s;e envy the younge&s;t &s;i&s;ter the <HI>under&s;tanding faculty,</HI> therefore by <HI>delights</HI> and <HI>&s;in|full plea&s;ures,</HI> they labour to draw their younge&s;t &s;i&s;ter from the contemplation of God, to whom &s;hee was married, untill the &s;oule by repentance returne unto God againe.</P>
</DIV2>
<DIV2 N="10" TYPE="chapter">
<PB N="205" REF="117">
<HEAD>CHAP. X. <HI>Of Sadne&s;&s;e and griefe.</HI></HEAD>
<P><HI>SAdne&s;&s;e is a pa&s;sion of the &s;oule which ari&s;eth from a di&s;|contentment that we have received from the objects, contrary to her inclination.</HI></P>
<P><HI>Sadne&s;&s;e</HI> differeth from <HI>dolour</HI> or <HI>griefe,</HI> for <HI>Sadne&s;&s;e</HI> is properly in the <HI>under&s;tanding,</HI> and that is called <HI>heavi|ne&s;&s;e;</HI> but <HI>griefe</HI> is onely in the <HI>&s;en&s;itive part,</HI> and it is common to men and bea&s;ts. Secondly, <HI>&s;adne&s;&s;e</HI> is of things pa&s;t, pre&s;ent, and to come, becau&s;e it followeth the <HI>under&s;tanding</HI> that comprehendeth all the&s;e times; but <HI>griefe</HI> is onely of things pre&s;ent.</P>
<P>The <HI>fir&s;t Adam</HI> before his fall had no <HI>&s;adne&s;&s;e;</HI>
<NOTE PLACE="marg">A Collation betwixt the innocent, and &s;e|cond <HI>Adam.</HI></NOTE> becau&s;e as yet he had not &s;inned: but the <HI>&s;econd Adam</HI> Ie&s;us Chri&s;t, taking the puni&s;hment of our &s;innes upon him, had great <HI>&s;adne&s;&s;e,</HI> carrying the burden of the &s;innes of all the elect, both pa&s;t, pre&s;ent, and to come.</P>
<P>There was a double <HI>&s;adne&s;&s;e</HI> in Chri&s;t: the fir&s;t,
<NOTE PLACE="marg">Duplex tri&s;titia in Chri&s;to; pa&s;&s;ionis, &amp; compa&s;&s;ionis,</NOTE> was of <HI>pa&s;sion,</HI> the &s;econd, of <HI>compa&s;sion,</HI> he was much grie|ved for the paines he &s;u&s;tained him&s;elfe, then <HI>doluit;</HI> but much more for that which he had in <HI>compa&s;sion</HI> for us, for then <HI>condoluit.</HI> Wee in the &s;tate of corruption are more grieved for that which we &s;uffer our &s;elves, than we can be grieved for any other: but Chri&s;t was more grieved for us, that we were &s;eparate from God.</P>
<P>Againe, they marke, that Chri&s;t <HI>compatitur nobis,</HI>
<NOTE PLACE="marg">Chri&s;tus compatitur no|bis, ratione charitatis &amp; ratione ju&s;titiae.</NOTE> he had pity upon us, either by way of <HI>charity,</HI> as when he &s;aw the people hungry in the wilderne&s;&s;e he had com|pa&s;&s;ion upon them. So when he wept for <HI>Ieru&s;alem, Mat.</HI> 23. or by way of <HI>obligation,</HI> when he was bound by <HI>obligation</HI> to &s;atisfie for us upon the Cro&s;&s;e.</P>
<P><HI>Ob. Sadne&s;&s;e</HI> is of the&s;e things which befall us again&s;t
<PB N="206" REF="118">our will, but nothing befell to Chri&s;t again&s;t his will, therefore <HI>&s;adne&s;&s;e</HI> was in Chri&s;t.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex tri&s;titia; ab&s;o|luto, &amp; re&s;pectu quo|dam.</NOTE> A man may be <HI>&s;ad</HI> for the&s;e things, which are not ab&s;olutely again&s;t his will, but in &s;ome re&s;pect; as the cuppe which Chri&s;t dranke, if we will re&s;pect Gods glory and mans &s;alvation, he dranke it willingly; but re&s;pecting the cuppe it &s;elfe, it was again&s;t his will, be|cau&s;e of the paine.</P>
<P>Some <HI>&s;adne&s;&s;e</HI> ari&s;eth <HI>praeter rationis imperium,</HI>
<NOTE PLACE="marg">A Collation betwixt the &s;econd and re|newed <HI>Adam.</HI></NOTE> be&s;ides the command of rea&s;on; as the&s;e <HI>fir&s;t motions</HI> which up|on a &s;udden doe &s;urpri&s;e men. Secondly, there is a <HI>&s;ad|ne&s;&s;e, contrajudicium rationis,</HI> again&s;t the judgement of rea&s;on,
<NOTE PLACE="marg">Tri&s;titia ex&s;urgit prae|ter, contra, vel &s;ecun|dum rationis imperium.</NOTE> which &s;ubdueth rea&s;on for a while, and this may be al&s;o in the children of God. Thirdly, there is a <HI>&s;ad|ne&s;&s;e, &s;ecundum imperium rationis,</HI> according to the com|mand of rea&s;on, for his rea&s;on commands him to be &s;ad; in the two fir&s;t &s;en&s;es, Chri&s;t was not <HI>&s;ad,</HI> but hee was <HI>&s;ad</HI> in the third &s;en&s;e.</P>
<P><HI>Bonaventure,</HI> interpreting the&s;e words of <HI>Seneca, tri|&s;titia turbans non e&s;t in &s;apiente,</HI> expounds it well; <HI>tri|&s;titia perturbans non e&s;t in &s;apiente:</HI> although <HI>&s;adne&s;&s;e</HI> trouble a wi&s;e man, yet it perturbs him not; for a man not to be <HI>&s;ad</HI> when he ought to be <HI>&s;ad, e&s;t durities et non &s;apientia,</HI> it is hardne&s;&s;e of heart and not wi&s;edome; <HI>rejoyce with tho&s;e that rejoyce, and weepe with tho&s;e that weepe, Rom.</HI> 12. Chri&s;t him&s;elfe had this pa&s;&s;ion, and al|though he was troubled with his pa&s;&s;ion, yet hee was not perturbed with it.</P>
<P><HI>Que&s;t.</HI>
<NOTE PLACE="marg">Duplex facult as ani|mae, &s;uperior, &amp; infe|rior.</NOTE> When Chri&s;t &s;aith, <HI>Math.</HI> 26.38. <HI>My &s;oule is heavy unto the death;</HI> whether was this <HI>&s;adne&s;&s;e</HI> in the <HI>&s;uperior facultie</HI> of the &s;oule, or in the <HI>inferior?</HI></P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Facultates &s;uperiores, &s;umuntur vel &s;tricte, vel large.</NOTE> If wee take the <HI>&s;uperior faculties</HI> of the &s;oule <HI>largely,</HI> then this <HI>&s;adne&s;&s;e</HI> was as well in the <HI>&s;uperiour</HI> as <HI>inferiour faculties</HI> of the &s;oule; but if we take them <HI>&s;trict|ly,</HI> then this <HI>&s;adne&s;&s;e</HI> was not in the <HI>&s;uperior faculties.</HI></P>
<PB N="207" REF="118">
<P>The <HI>&s;uperior faculties</HI> of the &s;oule are taken <HI>largely</HI> both in the <HI>under&s;tanding</HI> and the <HI>will,</HI> when they looke not only to God immediately, but al&s;o to the meanes which leade to eternity; as to the &s;ufferings, paines and griefe, which it is to undergoe before it come hither; they are taken <HI>&s;trictly,</HI> looking onely to eternall things as eternall, and re&s;pecting onely God him&s;elfe. When Chri&s;ts &s;oule beheld immediately God and mans &s;alva|tion, then it was not <HI>&s;ad,</HI> but when he beheld the means leading unto this &s;alvation, here aro&s;e the <HI>&s;adne&s;&s;e.</HI></P>
<P>They cleare the matter further by this compari&s;on. A man that is leaprous, the Doctor pre&s;cribes him to drink &s;ome poi&s;on for his health: now in his under&s;tanding he conceiveth what a good thing his health is, and in that hee rejoyceth; there is no <HI>&s;adne&s;&s;e</HI> in the under&s;tanding here, taking the under&s;tanding <HI>&s;trictly;</HI> &s;o hee wils his health, taking the will <HI>&s;trictly,</HI> and there is no &s;ad|ne&s;&s;e in it neither; but when he wils his health by this phy&s;icke, and remembers that he mu&s;t drinke this poy|&s;on; here comes in the <HI>&s;adne&s;&s;e.</HI></P>
<P>There was <HI>griefe</HI> and <HI>&s;adne&s;&s;e,</HI> in Chri&s;ts &s;oule,
<MILESTONE UNIT="Con&s;eq."> both in the <HI>&s;uperior</HI> and <HI>inferior faculties;</HI> therefore the&s;e who hold that Chri&s;t &s;uffered onely in his &s;oule by <HI>&s;impathy,</HI> from the paines which aro&s;e from the body, &amp; not im|mediatly in his &s;oule; extenuate mightily our Lords &s;uf|ferings; for the &s;oule of Chri&s;t was immediately the ob|ject of the wrath of God, and therfore the Prophet <HI>E&s;ay cha</HI> 55 9 calleth them <HI>his deaths,</HI> becau&s;e he &s;uffered the <HI>first death,</HI> and the equivalent of the <HI>&s;econd death</HI> for us.</P>
<P>The dignity of Chri&s;ts per&s;on, 1. made him acceptable in the &s;ight of God, 2. it made his &s;ufferings to be meri|torious, 3. his &s;ufferings were meritorious for compen|&s;ation in circum&s;tances, but not in &s;ub&s;tance: therefore death it &s;elf could not be remitted to him, neither <HI>griefe, horror,</HI> nor <HI>&s;adne&s;&s;e,</HI> in the fir&s;t two re&s;pects. But becau&s;e
<PB N="208" REF="119">&s;ome things were unbe&s;eeming the per&s;on of Chri&s;t (as the torments of hel,) the compen&s;ation of this was &s;up|plied by the worthine&s;&s;e of the per&s;on; yet he &s;uffered the equivalent of it, in paine and &s;mart, and this bred his <HI>&s;orrow.</HI></P>
<P><HI>Example,</HI> a man is owing a &s;umme of money to his neighbour, either he payes him back againe in the &s;ame kind, as gold for gold, or by the equivalent, as &s;ilver for gold; and this is &s;ufficient to di&s;charge the &s;umme. So Chri&s;t payed the equivalent of the paines of hell to God his Father.</P>
<P>If a man be owing his neighbour &s;uch a &s;umme, either he mu&s;t pay it, or goe to pri&s;on; to goe to the pri&s;on is not a part of the &s;umme, for if he pay it before he goe to pri&s;on, hee hath &s;atisfied the debt. So Chri&s;t &s;uffering the&s;e paines for us, although he de&s;cended not really into hell to &s;uffer, yet he payed the debt, and for this his &s;oule was heavy even unto the death, <HI>Math.</HI> 26.38.</P>
<P>The <HI>&s;adne&s;&s;e</HI> of the regenerate is a <HI>&s;adne&s;&s;e</HI> that hath re&s;pect to God,
<NOTE PLACE="marg">A collation betwixt the renued and old <HI>Adam.</HI></NOTE> which bringeth &s;alvation; but the <HI>&s;or|row</HI> of the worldlings brings death to them, 2 <HI>Cor.</HI> 7.10. <HI>The &s;adne&s;&s;e which is towards God brings repentance to &s;alvation which is not to bee repented of: but the &s;adne&s;&s;e of the world brings death.</HI></P>
<P><HI>Que&s;t.</HI> Can <HI>godly &s;orrow</HI> make a man &s;ad, &s;eeing God is the mo&s;t comfortable object?</P>
<P><HI>An&s;w.</HI> The beholding of God in him&s;elfe can bring no <HI>&s;adne&s;&s;e</HI> to man, for he is a mo&s;t comfortable object: but the beholding of &s;inne which hindreth us from the cleare &s;ight of that object which is mo&s;t comfortable, it is that which breedes the <HI>&s;orrow</HI> in the regene|rate.</P>
<DIV3 TYPE="section">
<PB N="209" REF="119">
<HEAD>The remedies to cure Sadne&s;&s;e.</HEAD>
<P>To cure this pa&s;&s;ion of <HI>&s;adne&s;&s;e:</HI> fir&s;t, we mu&s;t con&s;i|der that it is &s;ometimes &s;et upon the wrong object: &s;ometimes it is immoderately &s;et upon the right object. When is is &s;et upon the wrong object,
<NOTE PLACE="marg">Duplex objectum tri&s;ti|tiae, verum, &amp; fal&s;um.</NOTE> it mu&s;t be turned to the right object. Wee are not to comfort a man &s;o long as the pa&s;&s;ion is &s;et upon a wrong object, but wee mu&s;t doe as the &s;aylers doe, who when they are in a wrong cour&s;e, turne the &s;hip another way.</P>
<P>Secondly,
<NOTE PLACE="marg">Verum objectum tri&s;ti|tiae, vel e&s;t in defectu, vel exce&s;&s;u.</NOTE> when the pa&s;&s;ion is &s;et upon the right ob|ject, if the pa&s;&s;ion be in defect: then the pa&s;&s;ion mu&s;t be more &s;harpened, as the &s;ayles are to be hoy&s;ed up when it is too calme; but if the pa&s;&s;ion be too vehement, then it mu&s;t be moderate; for if the wind bee too great, then the &s;ayles mu&s;t be pulled downe a little.</P>
<P>Secondly, rea&s;on mu&s;t &s;harply cen&s;ure this pa&s;&s;ion,
<MILESTONE N="2"> and chide it, and &s;ay with <HI>David, P&s;al.</HI> 43. <HI>Why art thou ca&s;t downe my &s;oule;</HI> for if rea&s;on &s;peak but gently to this &s;ul|len pa&s;&s;ion, it will be more &s;ullen: as <HI>Eli's</HI> in&s;olent &s;ons after the mild reproofe of their father were more in&s;o|lent, 1 <HI>Sam.</HI> 2.25.</P>
<P>The Iewes tooke a wrong cour&s;e to nouri&s;h this pa&s;&s;i|on of <HI>&s;adne&s;&s;e</HI> and to give way to it: fir&s;t they hyred <HI>mourning women, Amos</HI> 5.16. the&s;e were called <HI>praeficae</HI> and <HI>&s;iticines, quia apud &s;itos, id est, &s;epulchroconditos, ca|ner<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">&s;olebant:</HI> &s;econdly, they u&s;ed in their burials, when tho&s;e of older age were buried, to &s;ound the dead &s;ound with a Trumpet, or with a Cornet: and this the Poet approveth when he &s;aith;</P>
<Q><L><HI>Cum &s;ignum luctus cornu grave mugit adunco,</HI> <GAP DESC="blank" EXTENT="1 word"> </L></Q>
<P>That is,</P>
<PB N="210" REF="120">
<Q><L><HI>On cornet pipes they play the mournfull &s;ound,</HI></L>
<L><HI>When corp&s;e of aged men are layde in ground.</HI></L></Q>
<P>But when their little children died, they u&s;ed to play upon a Whi&s;tle or &s;ome &s;mall pipe, which <HI>Coelius Rodi|gin,</HI> makes manife&s;t thus;</P>
<Q><LG>
<L><HI>Tibia, cui teneros &s;uetum deducere manes,</HI></L>
<L><HI>Lege Phrygum mae&s;ta.</HI> <GAP DESC="blank" EXTENT="1 word"></L>
</LG></Q>
<P>That is,</P>
<Q><LG>
<L><HI>Who&s;e u&s;e it was with mu&s;icke to convay,</HI></L>
<L><HI>The tender &s;oules the Phrygian mournfull way.</HI></L>
</LG></Q>
<P>When <HI>Iairus</HI> his little daughter was dead, <HI>Math.</HI> 9.23. Chri&s;t thru&s;t out the min&s;trels who played at her death. When they hired mourning women and min&s;trels to nouri&s;h this pa&s;&s;ion, they did as if a mother &s;hould hire a bawde to pro&s;titute her daughter.</P>
<P>When thou art in thy <HI>griefe,</HI>
<MILESTONE N="3"> behold the joyes re&s;er|ved for us in heaven, this will &s;ettle thy <HI>griefe:</HI> the <HI>The&s;|&s;alonians</HI> mourned immoderately for the dead like hea|then, 1 <HI>The&s;&s;.</HI> 4.13. becau&s;e they remembred not that glorious re&s;urrection.</P>
<P>Remember Chri&s;ts pa&s;&s;ion,
<MILESTONE N="4"> the Prophet <HI>E&s;ay</HI> &s;aith, that it was, <HI>with his &s;tripes that we are healed, E&s;ai.</HI> 53.5. The fir&s;t &s;tripe that Chri&s;t got in his pa&s;&s;ion was this <HI>&s;adne&s;&s;e, And hee began to bee &s;orrowfull, Math,</HI> 26.38. <HI>My &s;oule is heavy to the death,</HI> and this breeds joy to us; remember al&s;o that Chri&s;t was annoynted with the oyle of gladne&s;&s;e above his fellowes to make us glad, <HI>P&s;al.</HI> 45.</P>
<P>Goe to the Preacher to whom the Lord hath given the tongue of the learned,
<MILESTONE N="5"> <HI>E&s;ay</HI> 50.4. <HI>that he may &s;peak a word in due &s;ea&s;on to the weary heart;</HI> the Preacher mu&s;t
<PB N="211" REF="120">not comfort for <HI>worldly &s;orrow,</HI> but rather make them for this more &s;orrowfull: &s;o when he &s;eeth the &s;inner ca&s;t downe, he mu&s;t then remit of his &s;everity, and then begin to comfort him. It was the fault of the Church of <HI>Corinth,</HI> 1 <HI>Cor.</HI> 5. when they &s;aw the ince&s;tuous <HI>Corinthi|an</HI> too much humbled for his fault, and like to be &s;wal|lowed up with griefe, that they would remit nothing of the &s;trictne&s;&s;e of their cen&s;ures; &s;o the Primitive Church was too &s;trict in their cen&s;ures; continuing the penitents too long under them, which brought in Sa|tisfaction afterward in the Church.</P>
<P>Let us u&s;e the remedy of the Sacraments:
<MILESTONE N="6"> the Iewes u|&s;ed to give the&s;e who were carried to execution wine, applying that place, <HI>Prov.</HI> 30. to this purpo&s;e, <HI>give wine to him that is of a &s;ad heart;</HI> when we &s;ee our &s;elves as it were carried to execution, then a draught of this preci|ous wine of Chri&s;ts bloud will refre&s;h us; and make us looke cheerefull againe.</P>
</DIV3>
</DIV2>
<DIV2 N="11" TYPE="chapter">
<HEAD>CHAP. XI. <HI>Of the pa&s;sions in the ira&s;cible part of the &s;oule.</HI></HEAD>
<DIV3 TYPE="section">
<HEAD>Of the pa&s;sion of Hope.</HEAD>
<P>THere be five <HI>pa&s;sions</HI> in the <HI>Ira&s;cible appetite; hope, de&s;paire, feare, boldne&s;&s;e,</HI> and <HI>anger.</HI></P>
<P>Hope, <HI>is a pa&s;sion of the &s;oule, that we have of the im|pre&s;sion of future good, which pre&s;ents it &s;elfe to our ima|gination, as difficult to obtaine, whereby we endeavour to pur&s;ue it, conceiving that wee are able to attaine unto it, and in the end to get the po&s;&s;e&s;sion.</HI></P>
<P><HI>Hope</HI> differeth from <HI>de&s;ire,</HI> which extends it &s;elfe to all kinde of good, without any apprehen&s;ion of diffi|culty;
<PB N="212" REF="121">and therefore <HI>de&s;ire</HI> belongeth to the <HI>concupi&s;ci|ble appetite;</HI> whereas <HI>hope</HI> is &s;ubject to the <HI>Ira&s;cible,</HI> and re&s;pecteth the future good gotten with difficulty, for no man did ever <HI>hope</HI> for things which hee holdeth im|po&s;&s;ible to attaine unto.</P>
<P><HI>Hope</HI> is con&s;idered here as a naturall vertue in the fir&s;t <HI>Adam,</HI> and not as a theologicall or &s;upernaturall vertue, as it is in us now, and it is placed in the &s;oule, <HI>ut operationem expeditam reddat,</HI> that it may further man in his operation, 1 <HI>Cor.</HI> 9.10. <HI>hee that plougheth, plough|eth in hope, and he that thre&s;heth, &s;hould bee partaker of his hope.</HI></P>
<P>The <HI>fir&s;t Adam</HI> had <HI>hope</HI> to injoy the life to come,
<NOTE PLACE="marg">A Collation betwixt the innocent and glo|rified <HI>Adam.</HI></NOTE> and to bee tran&s;lated to a better e&s;tate, if hee continu|ed in obedience; this <HI>hope</HI> was naturall to him, and hee hoped without difficultie to obtaine the thing <HI>ho|ped</HI> for;
<NOTE PLACE="marg"><HI>Secunda &s;ecundae, q.</HI> 13 <HI>art.</HI> 3.</NOTE> for as <HI>Thomas</HI> &s;heweth well, this difficulty of hardne&s;&s;e to obtaine the thing hoped for, is not al|wayes nece&s;&s;arily required in him that hopes; <HI>nam &s;pes etiam ver&s;atur circa bonum facile; Hope</HI> may bee exerci&s;ed about that which is ea&s;ie to obtaine; but the true rea&s;on wherefore <HI>hope</HI> is &s;aid to bee of things hardly obtained is this, becau&s;e hee that <HI>ho|peth,</HI> hath one above him who is more power|full than hee is, who may performe that which hee hopeth for; and herein &s;tands the rea&s;on of this why it is &s;aid <HI>hardly to bee obtained,</HI> becau&s;e wee hope, that that mu&s;t bee performed by another, though it bee not hard to bee obtained in it &s;elfe.</P>
<P>So the <HI>fir&s;t Adam, hoped</HI> that God would performe that which he <HI>hoped</HI> for without any difficulty. It is true, our hope now is with great difficulty, and many wra&s;t|lings, therfore it is compared to an anchor which holds the &s;hippe in a &s;torme, <HI>Heb.</HI> 6.16.</P>
<PB N="213" REF="121">
<P>The <HI>hope</HI> in the glorified, although it be evacuate in the life to come touching the &s;ub&s;tance of our ble&s;&s;ed|ne&s;&s;e, yet touching the adjuncts of this glory,
<NOTE PLACE="marg">Polanus in &s;yntagmate.</NOTE> they &s;ay we may have <HI>faith</HI> and <HI>hope</HI> &s;till: as the &s;oules glorified <HI>beleeve</HI> the &s;econd comming of Chri&s;t, and they <HI>hope</HI> for the ri&s;ing of the body, &amp; the perfection of the Church. But when it is objected, how can <HI>hope</HI> and <HI>vi&s;ion</HI> &s;tand together, for faith and hope are of things not &s;eene, <HI>Heb.</HI> 11. They an&s;wer, That they cannot &s;tand together touching one object, and in the &s;ame re&s;pect; for they cea&s;e in the life to come, when the &s;oule beholds God the mo&s;t <HI>ab&s;olute object,</HI>
<NOTE PLACE="marg">Dulpex objectum glori|ficatorum, ab&s;olutum &amp; &s;ecundarim.</NOTE> but yet in re&s;pect of <HI>&s;econdary objects,</HI> and things yet not accompli&s;hed, which the Saints beleeve &s;hall be accompli&s;hed; relying upon the authority of him who hath promi&s;ed, not &s;eeing them yet by &s;ight as they doe God him&s;elfe: in this re&s;pect they &s;ay, that <HI>faith</HI> and <HI>hope</HI> are not yet altogether abo|li&s;hed in the heavens.</P>
<P>The <HI>hope</HI> of the unregenerate, is but <HI>&s;omnium vigilan|tium,</HI> a waking mans dreame: for as dreames in the night fill us with illu&s;ions, and vaine formes, which a|bu&s;e us and make us imagine that we are rich in our ex|treame&s;t povertie and greate&s;t mi&s;ery: So <HI>hope</HI> abu&s;ing the imagination of the unregenerate, fills their &s;oules with vaine contentments.</P>
</DIV3>
</DIV2>
<DIV2 N="12" TYPE="chapter">
<HEAD>CHAP. XII. <HI>Of De&s;paire.</HI></HEAD>
<P><HI>DE&s;paire</HI> is contrary to <HI>Hope.</HI> There are two kindes of oppo&s;itions in the pa&s;&s;ions of the &s;oule; the fir&s;t is found among&s;t the&s;e, that have contrary things for their objects, and that is
<PB N="214" REF="122">onely among&s;t the pa&s;&s;ions of the <HI>concupi&s;cible part;</HI> as betwixt <HI>love</HI> and <HI>hatred,</HI> whereof the one regards the <HI>good,</HI> and the other the evill, which are two contraries and can never be in one &s;ubject together, at one time in the &s;ame re&s;pect. The &s;econd oppo&s;ition is ob&s;erved, betwixt the&s;e that regard the &s;ame object, but with di|vers con&s;iderations, and that is found among&s;t the <HI>ira&s;cible pa&s;sions,</HI> whereof the one &s;eekes the good of the object, &amp; the other flees it, by rea&s;on of the difficul|ty which doth inviron it. <HI>Example: courage,</HI> and <HI>feare,</HI> doe both regard an imminent danger, which pre&s;ents it &s;elfe to the imagination: but <HI>courage</HI> lookes upon it to encounter with it and vanqui&s;h it. <HI>Feare</HI> regards it to a|voide it, and flee from it; and &s;o <HI>de&s;paire</HI> is contrary to <HI>hope</HI> after this manner: for the object of <HI>hope</HI> (which is a good, difficult to be obtained) drawes us upon the one &s;ide &s;o farre as we imagine a power to obtaine: but <HI>de|&s;paire</HI> doth re&s;pect it on the other &s;ide, when we appre|hend that by no meanes we can enjoy it, then we give o|ver and <HI>de&s;paire.</HI> This pa&s;&s;ion of <HI>de&s;paire</HI> was neither in the <HI>fir&s;t,</HI> nor <HI>&s;econd Adam.</HI></P>
<P><HI>Object.</HI> All paines of the damned ought to be &s;uffered by Chri&s;t, but <HI>de&s;paire</HI> is a paine of the damned; there|fore it ought to have beene &s;uffered by Chri&s;t.</P>
<P><HI>An&s;w.
<NOTE PLACE="marg">De&s;peratio non e&s;t poena &s;ed adjunctum peccati.</NOTE> De&s;peration</HI> is not a paine or a cau&s;e of the paine properly, but an adjunct or con&s;equent of the &s;inne in the &s;inner, that &s;uffereth puni&s;hment, ari&s;ing from an inward cau&s;e. Chri&s;t had no griefe of con&s;cience which is an adjunct of &s;inne in the wicked, &s;o neither had hee <HI>de&s;paire.</HI></P>
<P>It is a &s;hamele&s;&s;e &s;lander in tho&s;e who charge <HI>Calvine</HI> as though he gave out that the&s;e words of Chri&s;t <HI>(my God,
<NOTE PLACE="marg">Comment &s;uper Math. cap.</NOTE> my God, why ha&s;t thou for &s;aken me,)</HI> were words of <HI>de&s;paire:</HI> hee accur&s;eth &s;uch helli&s;h bla&s;phemie, and &s;heweth that how&s;oever the fle&s;h apprehended
<PB N="215" REF="122">de&s;troying evils, and <HI>inferiour rea&s;on</HI> &s;heweth no i&s;&s;ue|out of the &s;ame; yet there was ever a mo&s;t &s;ure re&s;ol|ved per&s;wa&s;ion re&s;ting in his heart, that hee &s;hould undoubtedly prevaile again&s;t them, and overcome them.</P>
<P><HI>Que&s;t.</HI> Whether is <HI>infidelity</HI> and the <HI>hating</HI> of God a greater &s;inne than <HI>de&s;paire,</HI> or not?</P>
<P><HI>An&s;w. Infidelity</HI> and <HI>hating</HI> of God in them&s;elves,
<NOTE PLACE="marg">Differentia inter odium &amp; de&s;perationem.</NOTE> are more hainous &s;innes than <HI>de&s;paire;</HI> for they are di|rectly again&s;t God, who is in him&s;elfe truth and good|ne&s;&s;e: but <HI>de&s;paire</HI> is onely again&s;t God: becau&s;e the wretched &s;inner cannot perceive his goodne&s;&s;e to him, therefore it is not &s;o great a &s;inne as the former.</P>
<P><HI>Que&s;t.</HI> Whether is <HI>pre&s;umption</HI> or <HI>de&s;paire</HI> the greater &s;inne?</P>
<P><HI>An&s;w. De&s;paire</HI> is a greater &s;inne than <HI>pre&s;umption,</HI>
<NOTE PLACE="marg">Differentia inter prae|&s;umptionem, &amp; de&s;pe|rationem,</NOTE> be|cau&s;e it &s;ins again&s;t the <HI>attribute</HI> of Gods <HI>mercy,</HI> which is Gods mo&s;t glorious attribute towards man; for God inclines more to &s;hew <HI>mercy</HI> than to puni&s;h: therefore when he puni&s;heth, he is &s;aid <HI>facere opus non &s;uum, E&s;ay</HI> 28.21. When he puni&s;heth, <HI>he puni&s;heth to the third and fourth generation; but he &s;heweth mercy to the thou&s;andth generation, Exod.</HI> 20.6. therefore it mu&s;t be a greater &s;in to contemne his <HI>mercy</HI> than his <HI>ju&s;tice.</HI></P>
<P><HI>De&s;paire</HI> makes a man contemne Gods <HI>mercy,</HI> and <HI>pre|&s;umption</HI> his <HI>ju&s;tice.</HI> As <HI>de&s;paire</HI> is a turning from God; &s;o pre&s;umption is an immoderate conver&s;ion to God: pre&s;umption makes a man think to obtaine mercy with|out repentance; but de&s;paire makes him thinke it im|po&s;&s;ible to obtaine mercy though with repentance.</P>
<P><HI>De&s;peration</HI> in men is either &s;udden, or longer ad vi|&s;ed. Againe, it is either under the &s;en&s;e of Gods wrath as <HI>Iudas</HI> was; or under the Cro&s;&s;e as many of the pagans; or under the rage of melancholly or fren&s;ie: therefore men that are to fight with this mon&s;ter, let them re&s;ort to
<PB N="216" REF="123">the word of God, and take it to be his &s;econd, and with|all u&s;e the&s;e remedies following.</P>
<DIV3 TYPE="section">
<HEAD>The remedies to cure this pa&s;sion.</HEAD>
<P>That we may cure this pa&s;&s;ion of <HI>de&s;paire;</HI> Fir&s;t, we mu&s;t remember the great mercies of God: if we re&s;pect the dimen&s;ions in corporall things, and apply them to things &s;pirituall, as the Apo&s;tle doth, <HI>Ephe&s;.</HI> 3.18. where he &s;peaketh of the <HI>breadth, length, depth, and height of the love of God which pa&s;&s;eth all knowledge,</HI> that we might be filled with all fulne&s;&s;e of God. So let us apply the&s;e dimen&s;ions to the mercy of God, and wee &s;hall finde it mo&s;t comfortable. For the latitude and bredth of Gods mercy, let us remember that which <HI>David</HI> &s;aith, <HI>mi&s;eri|cordia tua plena e&s;t terra, P&s;al.</HI> 33.5. For the length of his mercy, let us remember that which the Virgin <HI>Mary</HI> &s;ingeth in her &s;ong, <HI>Luk.</HI> 1.50. <HI>And his mercy is from one generation to many generations, to them that feare him.</HI> For the depthh of his mercy, as it is a fearefull thing to looke into the gulph of our &s;innes as <HI>Cain</HI> did: So it is a comfortable thing to look into the depth of Gods mer|cy, <HI>that where &s;in hath abounded, grace may &s;uper abound, Rom.</HI> 5.20. Then for the great height of Gods mercy, what can wee &s;ee next under God higher than the heavens? yet the Prophet &s;aith, <HI>P&s;al.</HI> 108. <HI>ver&s;e</HI> 5. <HI>Thy mercies are exalted above the heavens.</HI> And for the indurance of his mercy <HI>David</HI> &s;aith, <HI>P&s;al.</HI> 100. <HI>ver&s;e</HI> 17. that it is <HI>ab aeterno in aeternum.</HI> Concerning the multitude of his mercies &s;ome have &s;ought to reduce them to &s;even, as <HI>Peter</HI> did, <HI>Matthew chapter</HI> 18. <HI>ver&s;e</HI> 2. but &s;eeing Chri&s;t wills us, not onely, <HI>to forgive &s;even times, but &s;eventy times &s;even times;</HI> much more will he, <HI>Math.</HI> 18.22.</P>
<P>Secondly, remember that although thy &s;innes were
<PB N="217" REF="123">red like the &s;carlet, yet hee can make them white as the &s;now, <HI>E&s;ay.</HI> 1.18. Scarlet in the He brew it is called <GAP DESC="foreign"> twice becau&s;e it is twice dipped: wee cannot wa&s;h this dye out of the &s;carlet againe: but although wee be dyed once, twice, thrice in &s;inne, by recidivations, and falling againe into &s;inne, yet the mercy of God is &s;uch that he can wa&s;h out all tho&s;e &s;innes.</P>
<P>Thirdly, when God lookes upon the &s;innes of his Saints through Chri&s;t; <HI>he &s;eeth no iniquitie in them, Num.</HI> 23.25. <HI>he &s;eeth no iniquitie in Iacob.</HI> There is <HI>&s;pecu|lum gibbum, &s;ive &s;phaericum,</HI> a gla&s;&s;e made like a round &s;phere. 2. <HI>Speculum concavum,</HI> a hollow gla&s;&s;e, 3. <HI>Specu|lum planum,</HI> a plaine gla&s;&s;e. We &s;ee a thing in a plaine gla&s;&s;e, ju&s;t as it is, neither more nor le&s;&s;e: we &s;ee a thing in a hollow gla&s;&s;e more then it is, we &s;ee a thing in a round gla&s;&s;e, farre le&s;&s;e then it is. When the Lord lookes upon the &s;innes of the wicked, he &s;eeth them ju&s;t as they are: when <HI>Sathan</HI> lookes upon the infirmities of the Saints, he &s;eeth them more than they are: but when God lookes upon the &s;innes of his Saints, hee &s;eeth them le&s;&s;e than they are, or not at all: <HI>Ier.</HI> 50 20. <HI>In tho&s;e dayes and in that time, the iniquitie of I&s;rael &s;hall be &s;ought for, and there &s;hall be none; and the &s;innes of Iudah, and they &s;hall not be found.</HI></P>
</DIV3>
</DIV2>
<DIV2 N="13" TYPE="chapter">
<HEAD>CHAP. XIII. <HI>Of Feare.</HI></HEAD>
<P>FEare, <HI>is a di&s;tre&s;&s;e and griefe of the &s;ovle, troubled by the imagination of &s;ome approaching evill: where|with a man is threatned without any appearance to bee able to avoyd it ea&s;ily.</HI> It is called <HI>an approach|ing
<PB N="218" REF="124">evill,</HI> for when it is pre&s;ent, it is no more <HI>feare</HI> but <HI>heavine&s;&s;e.</HI>
<NOTE PLACE="marg">Timor vel e&s;t naturalis, humanus, mundanus, &s;ervilis, initialis vel filialis.</NOTE></P>
<P>There be &s;ixe &s;orts of <HI>feare:</HI> fir&s;t, <HI>naturall,</HI> whereby every thing &s;hunnes the de&s;truction of it &s;elfe; this is in a bea&s;t.</P>
<P>Secondly, <HI>humane,</HI> which ari&s;eth of too much a de&s;ire to this life; <HI>Iob</HI> 1. <HI>Skin for skin and all that a man hath, will he give for his life.</HI></P>
<P>Third, is <HI>worldly,</HI> when a man is affraid for the lo&s;&s;e of his goods, credit, or &s;uch, <HI>Ioh.</HI> 12. <HI>Many of the rulers beleeved in him, but for feare of the Phari&s;ees they did not confe&s;&s;e him, for they loved more the glory of men, than the glory of God;</HI> and <HI>Iohn</HI> &s;aith, <HI>Revel.</HI> 21. <HI>the fearefull &s;hall be ca&s;t out of the holy City,</HI> that is, &s;uch fearefull as feare more the lo&s;&s;e of temporary things, than the lo&s;&s;e of Gods favour.</P>
<P>Fourth, <HI>&s;ervile,</HI> to avoid the puni&s;hment of &s;inne, yet they retaine &s;till the love and liking of &s;inne; it is called <HI>&s;ervile feare</HI> becau&s;e as the &s;ervant or hireling workes not for love of his ma&s;ter, but onely for feare of puni&s;h|ment; &s;o the wicked <HI>feare</HI> God for feare of puni&s;h|ment, but not to love him. This <HI>&s;ervile feare</HI> is called <HI>E&s;aus</HI> feare. So it is called an <HI>adulterous feare,</HI> becau&s;e, as the adulterous woman is afraid of her husband onely for feare of puni&s;hment; &s;o a man in whom there is &s;ervile feare, hee feareth God onely for puni&s;h|ment.</P>
<P>Fift, <HI>initiall,</HI> that maketh a man ca&s;t from him the de&s;ire of &s;inning by rea&s;on of the love of God which he hath partly attained unto, and out of the con&s;ideration of the woefull con&s;equents of &s;inne; with the right eye it beholds God, and with the left eye it beholds the pu|ni&s;hment, &amp; as the needle draweth in the threed after it, &s;o this <HI>feare draweth</HI> in <HI>charity,</HI> and maketh a way for <HI>filiall feare,</HI> and it is a mids betwixt <HI>&s;ervile</HI> and <HI>filial
<PB N="219" REF="124">feare:</HI> but it is not &s;uch a mids as the&s;e meanes that mediate betwixt tho&s;e that are of the &s;ame kinde, as the middle coulours are betwixt white and blacke, but as that which is imperfect, is a mids betwixt that which is perfect and that which is not.</P>
<P>Sixt, <HI>filiall feare,</HI> called <HI>timor ca&s;tus,</HI> as the good wife feareth her husband onely out of love and not for feare &s;o doth the childe of God. This feare is called <HI>I&s;aacks</HI> feare: The&s;e make the <HI>feare of the Lord their trea&s;ure, E&s;ay.</HI> 36.6. The&s;e &s;orts of <HI>feares,</HI> may be taken up after this &s;ort, Some &s;ort of <HI>feare</HI> is, <HI>from the &s;pirit and with the &s;pirit;</HI> as <HI>initiall</HI> and <HI>filiall feare</HI> are both from the &s;pirit of &s;anctification, and with the &s;pirit of &s;anctifica|tion: &s;ome <HI>feare</HI> is, <HI>from the &s;pirit, but not with the &s;pirit;</HI> as <HI>&s;ervile feare, Io&s;.</HI> 24. <HI>I will &s;end my feare before you.</HI> Gods &s;pirit workes this in men: but the &s;pirit of &s;ancti|fication is not joyned with it: as the morning is from the Sunne, and yet not with the Sunne. Againe, &s;ome <HI>feare</HI> is, <HI>with the &s;pirit, and not from the &s;pirit;</HI> as <HI>naturall feare in man,</HI> for the pre&s;ervation of him&s;elfe: this <HI>feare</HI> is not from the &s;pirit of God, and yet it is found. with the Spirit of &s;anctification, as in the children of God. Some <HI>feare</HI> is, <HI>neither from the Spirit, nor with the &s;pirit,</HI> as, <HI>humane</HI> and <HI>worldly feare.</HI></P>
<P><HI>Filial feare</HI> excludes <HI>&s;ervile feare,</HI> 1 <HI>Ioh.</HI> 4.18. <HI>perfect loue thru&s;ts out feare. Filial feare</HI> re&s;pects fir&s;t &s;in and of|fence of God, and in the &s;econd roome the puni&s;hment: but <HI>&s;ervile feare</HI> re&s;pects onely the puni&s;hment:
<NOTE PLACE="marg">Duplex malum paena &amp; culpa.</NOTE> the one of them are the children of the free-woman, the other are but <HI>Hagars</HI> brats, <HI>Gal.</HI> 4.24.
<MILESTONE UNIT="Con&s;eq."> </P>
<P><HI>Filiall feare</HI> and <HI>&s;ervile</HI> differ altogether: therefore the Schoolemen are mi&s;taken, di&s;tingui&s;hing more &s;ub|tilly than truly betwixt <HI>attrition</HI> and <HI>contrition</HI> they call <HI>attrition</HI> an imperfect humiliation, as <HI>Iudas</HI> repentance; they call <HI>contrition</HI> a perfect humiliation, as <HI>Peters</HI> re|pentance:
<PB N="220" REF="125">and they hold that in mans conver&s;ion it is the &s;ame <HI>feare</HI> which remaines &s;till, that he had before hee was converted, and it remaines in &s;ub&s;tance (&s;ay they) the &s;ame <HI>feare,</HI> and is changed onely in act, be|cau&s;e it feares not as it did before, the puni&s;hment one|ly: and the&s;e two differ (&s;ay they) <HI>&s;ecundum &s;tatum,</HI> one|ly, as that which is imperfect from that which is perfect as a boy differeth from a man. But no <HI>feare</HI> which is <HI>&s;ervile feare</HI> can ever become a good feare <HI>Rom.</HI> 8. <HI>We have not received the &s;pirit of feare to bondage, but of free|dome:</HI> it mu&s;t be a new &s;ort of <HI>feare</HI> then different from this <HI>&s;ervile feare,</HI> which makes the Children of God &s;tand in awe to offend him.</P>
<P>Man in his fir&s;t e&s;tate,
<NOTE PLACE="marg">A collation betwixt the innocent, &s;econd, old and renued <HI>Adam.</HI></NOTE> had not <HI>mundane feare,</HI> nor <HI>&s;ervile feare,</HI> he did nothing for feare of puni&s;hment but of love: he had not <HI>initiall feare</HI> in him, becau&s;e that implies an imperfection; hee had not <HI>naturall feare</HI> in him <HI>actually</HI> becau&s;e there was nothing to hurt him: he had onely that <HI>filiall feare,</HI> that reverence of God, not to offend him. The <HI>&s;econd Adam</HI> the Lord Ie&s;us Chri&s;t, he had neither <HI>worldly, &s;ervile nor initiall feare,</HI> but he had <HI>naturall</HI> and <HI>filial feare,</HI> he had <HI>natural feare</HI> actually (which the fir&s;t <HI>Adam</HI> had not) declining the hurtfull object which he &s;aw before him.</P>
<P>The regenerate have not <HI>&s;ervile feare,</HI> or <HI>mundane feare:</HI> but <HI>naturall, initiall,</HI> and <HI>filiall feare.</HI> Man in his corrupt e&s;tate, hath neither <HI>initiall</HI> nor <HI>filiall feare,</HI> but <HI>naturall, humane, worldly</HI> and <HI>&s;ervile feare.</HI></P>
<P>In the life to come,
<NOTE PLACE="marg">A collation betwixt the glorified, renued and old <HI>Adam. Duplex timor filialis, evitare malum, &amp; fa|cere bonum.</HI></NOTE> <HI>naturall feare, humane feare world|ly, &s;ervile</HI> and <HI>initiall feare &s;hall</HI> cea&s;e; and only <HI>filiall feare</HI> &s;hall remaine. <HI>Filiall feare</HI> in this life doth two things, fir&s;t it e&s;cheweth evill for feare of offending God, and feare of being &s;eparate from him, which &s;hall not remaine in the life to come, for then the Saints &s;hal be &s;o confirmed that they cannot &s;in. The &s;econd part
<PB N="221" REF="125">of <HI>filiall feare</HI> is to reverence God as our chiefe happi|ne&s;&s;e, and that &s;hall remaine in the life to come, there &s;hall be neither evill of puni&s;hment, nor evill of &s;inne; there &s;hall be no evill of &s;inne there; therefore that part of <HI>filiall feare</HI> &s;hall cea&s;e: neither &s;hall there bee any feare of puni&s;hment there, but to reverence God as our chiefe happine&s;&s;e: <HI>Perficietur in patria, non abolebi|tur; non minuitur &s;ed augetur reverentia timoris illis:</HI> this feare &s;hall be perfected in the life to come, but not abo|li&s;hed; this feare of reverence &s;hall not bee dimini&s;hed but augmented to the ble&s;&s;ed. But <HI>filiall feare</HI> in the children of God here makes them to e&s;chew evill both for offending of God, and for <HI>feare</HI> of being &s;eparate from him. But the unregenerate onely for <HI>feare</HI> of pu|ni&s;hment, <HI>feare</HI> him.</P>
<DIV3 TYPE="section">
<HEAD>The remedies to cure this pa&s;sion.</HEAD>
<P>That we may cure the &s;infull pa&s;&s;ion of <HI>feare;</HI> Fir&s;t, many times we <HI>feare</HI> that which is not evill, but onely which hath a &s;hew of evill, <HI>P&s;al.</HI> 14.5. <HI>They feared where there was no cau&s;e of feare: &s;aepius opinione laboramus, quam re;</HI> We are more troubled oftentimes with the conceit of a thing, than with the thing it &s;elfe: If the thing bee evill which we feare, yet it is not &s;o great an evill as we take it to be, or perhaps that which we feare will not fall out; or if it fall out, we &s;hall not be di&s;turbed with it, before it fall out. The evill which thou feare&s;t is either imaginary, momentany,
<NOTE PLACE="marg">Timor vel mali e&s;t, ima|ginarius, momentaneus, contingens, vel indeter|minatus.</NOTE> contingent or uncer|taine, whether it will fall out or not: <HI>Seneca</HI> &s;aith, <HI>Ne &s;is mi&s;er ante tempus, quaedam nos magis torquent, quam debeant; quaedam ante torquent, quam debeant; quaedem terquent, cum omnino non debeant:</HI> that is, <HI>Bee not too mi&s;erable before hand: &s;ome things trouble us more than they ought to doe, &s;ome things trouble us before they
<PB N="222" REF="126">ought; and &s;ome things trouble us, which ought not at all: rebus e&s;t demenda per&s;ona;</HI> pull the maske off things, and then we &s;hall not be &s;o affraid of them.</P>
<P N="2">2 Let the feare of the Lord po&s;&s;e&s;&s;e thy heart, and then all other <HI>feares</HI> will be ca&s;t out: when the <HI>dictator</HI> ruled in <HI>Rome,</HI> then all other officers cea&s;ed; &s;o when this true feare of God po&s;&s;e&s;&s;eth the heart, then it will bani&s;h all other <HI>feare.</HI></P>
<P N="3">3 There are &s;ome, that <HI>feare neither God nor man,</HI> as the unju&s;t Iudge, <HI>Luk.</HI> 18.2. the&s;e are wor&s;e than the devill; for, <HI>he feares and trembles, Iam.</HI> 2.19. There are &s;ome that <HI>feare both God and man; there are &s;ome who feare God and not man:</HI> and there are &s;ome, <HI>who feare man, and not God.</HI> The remedy to <HI>feare God,</HI> and to bee free of <HI>&s;ervile feare,</HI> is fir&s;t, to looke upon Gods loue, and then to his ju&s;tice, this will breed <HI>filiall feare,</HI> in thee: but if thou looke fir&s;t upon his ju&s;tice, and then upon his love, that breeds but <HI>&s;ervile feare:</HI> if thou looke fir&s;t upon man, and then upon God, that wil breed onely but a humane and worldly feare; if thou look fir&s;t upon God and then upon man, this will breed filiall feare.</P>
<P N="4">4 The greate&s;t <HI>&s;ervile feare</HI> is, <HI>&s;uper&s;titious feare,</HI> therefore idols are called <HI>terriculamenta, E&s;ay.</HI> 45.16. all other pri&s;oners &s;leepe in their fetters in the night, but the&s;e &s;uper&s;titious wretches, are affrighted in their &s;leepe, and &s;leepe not &s;oundly: they may be compared to little children, who fir&s;t blacke the faces of their fel|lowes, and then are afraid of them: &s;o they fir&s;t &s;et up the&s;e images, and then &s;uper&s;titiou&s;ly wor&s;hipping them, are afraid of them: but the true remedie to cure this <HI>&s;uper&s;titious feare</HI> is, to learne in &s;pirit and truth to wor&s;hip the Lord, <HI>Ioh.</HI> 4.</P>
<P N="5">5 The life is taken three manner of wayes in the Scriptures:
<NOTE PLACE="marg">Triplex vira in homine phy&s;ica politica, &amp; theologica.</NOTE> 1 <HI>naturally,</HI> 2 <HI>politically,</HI> and 3 <HI>theologically.
<PB N="223" REF="126">Naturally,</HI> when the &s;oule and the body are joyned, and the &s;oule quickens it. <HI>Politically Eccle&s;.</HI> 6.8. <HI>what hath the poore that knoweth to walke before the living;</HI> the poor are as it were dead in re&s;pect of the rich who have the comfortable meanes to make them live well. Theolo|gically, <HI>the ju&s;t live by faith, Habac.</HI> 2.4. &s;o <HI>Rom.</HI> 7.8. and the commandement which was ordained to life; feare him lea&s;t who can but take thy politicke life from thee, (thy goods:) feare him but in the &s;econd degree who can take thy naturall life from thee: but feare him mo&s;t of all who can take thy &s;pirituall life from thee, this is to kill the &s;oule.</P>
</DIV3>
<DIV3 TYPE="section">
<HEAD>Of the pa&s;sion of Boldne&s;&s;e contrary to feare.</HEAD>
<P>Boldne&s;&s;e, <HI>is a pa&s;sion of the &s;oule, which fortifieth it a|gain&s;t greate&s;t mi&s;eries, harde&s;t to be avoided, and incoura|geth it to pur&s;ue good things which are mo&s;t painefull to obtaine.</HI> This pa&s;&s;ion is for the mo&s;t part joyned with <HI>temeritie</HI> or ra&s;hne&s;&s;e. When the &s;aints of God &s;tand forth for the defence of his Church or Gods glory: it is not boldne&s;&s;e, but courage or fortitude.</P>
</DIV3>
</DIV2>
<DIV2 N="14" TYPE="chapter">
<HEAD>CHAP. XIV. <HI>Of Choler or Anger.</HI></HEAD>
<P>ANger, <HI>is a pa&s;sion of the minde for wrong offred;</HI> it differeth from <HI>hatred;</HI> for <HI>anger</HI> &s;eekes revenge <HI>&s;ub ratione ju&s;ti vindicativi,</HI> it hath re&s;pect to ju&s;tice and re|venge, and it is a &s;udden pa&s;&s;ion: but the pa&s;&s;ion of <HI>ha|tred</HI> is a bad pa&s;&s;ion in us, it is <HI>ira inveterata. Augu&s;tine</HI> compares <HI>anger</HI> to a mote in a mans eye, but <HI>hatred</HI> to a balke or a beame.</P>
<PB N="224" REF="127">
<P><HI>Anger</HI> is in God <HI>eminenter:</HI> in bea&s;ts it is but <HI>umbrairae,</HI> and in man it is properly.
<NOTE PLACE="marg">A collation betwixt the innocent, and &s;e|cond renewed, old <HI>Adam. Di&s;tinct.</HI> 13. <HI>q. ult</HI></NOTE></P>
<P><HI>Bonaventure</HI> maketh foure &s;orts of anger; the fir&s;t, which ari&s;eth from a dete&s;tation of the &s;in, this he cal|leth <HI>affectus purae dete&s;tationis:</HI> that is, when one dete&s;ts &s;inne purely, which might have beene in <HI>Adam</HI> him|&s;elfe before he fell, if he had beene angry with <HI>Eva,</HI> when &s;hee inticed him to eate of the forbidden fruite, Secondly, when there ari&s;eth a dete&s;tation of the &s;inne, with a certaine trouble in the &s;en&s;uall part, yet without any perturbation of the minde, and this was in Chri&s;t. Thirdly, when not onely the inferiour faculties, but al|&s;o the &s;uperiour are troubled: as in the children of God when they are angry again&s;t &s;inne, their zeale &s;ome|times &s;o di&s;turbes them, that it hindreth their rea&s;on for a while, but afterward it growes more cleare again: as when we lay <HI>eye &s;alve</HI> to the eyes, the eyes for a while are dimmer, but afterward they &s;ee more cleare|ly; &s;o this zeale although it trouble rea&s;on for a while, yet afterward it becomes more cleare. Fourthly, it not onely di&s;turbes the inferiour faculties, but al&s;o blindes rea&s;on, and puls out the eyes of it in the un|regenerate, as the <HI>Phili&s;tines</HI> did <HI>Samp&s;ons</HI> eyes, <HI>Iudg.</HI> 16.</P>
<P>Sometimes man u&s;eth not rea&s;on at all,
<NOTE PLACE="marg">A collation betwixt the old renewed and and &s;econd <HI>Adam.</HI></NOTE> but like bea&s;ts follow <HI>in&s;tinct,</HI> as mad men and children; &s;ometimes man u&s;eth rea&s;on, but his rea&s;on is &s;o corrupt and de|praved, that his corrupt rea&s;on and his pever&s;e will makes his anger to be more &s;infull, as <HI>Ab&s;alons</HI> hatred towards <HI>Amnon,</HI> which he kept two yeares within him&s;elfe, but when he found opportunitie, he killed his brother, 2 <HI>Sam.</HI> 13. Thirdly rea&s;on may be rightly &s;et, but yet the &s;en&s;uall appetite &s;o prevailes, that it overcomes the will, as in <HI>David</HI> when hee would have killed <HI>Nabal,</HI> 1 <HI>Sam.</HI> 25. Fourthly, rea&s;on may be right|ly
<PB N="225" REF="127">&s;et and have the dominion, although anger bee not fully &s;ubdued, yet it prevailes not, as it falls out in the children of God when they are &s;tanding in the &s;tate of grace, <HI>tergiver&s;atur in his, lic&egrave;t non reluctetur;</HI> it makes &s;ome &s;hift in the Children of God, although it re&s;i&s;t not altogether. Fiftly, when there is a full and totall &s;ubje|ction of anger, and this was in Chri&s;t.</P>
<P>There are two &s;orts of <HI>anger;</HI> the <HI>anger</HI> of <HI>zeale,</HI>
<NOTE PLACE="marg">A collation betwixt the &s;econd, and re|newed <HI>Adam. Duplex ira, zeli &amp; re|&s;ipi&s;centiae.</HI></NOTE> and the <HI>anger</HI> of <HI>repentance;</HI> the <HI>anger of zeale</HI> is, a de&s;ire to puni&s;h &s;inne, as &s;inne in others, and that was in Chri&s;t when he whipt out the buyers &amp; &s;ellers out of the Tem|ple, <HI>Luk.</HI> 19.45. <HI>the zeale of Gods hou&s;e did eate him up. P&s;al.</HI> 69.10. The <HI>anger of repentance is,</HI> when one in|flicts a puni&s;hment upon him&s;elfe for his owne &s;innes, and is angry with him&s;elfe for his owne &s;inne, this was not in Chri&s;t, but in the regenerate.</P>
<P>The regenerate &s;eeke not a revenge,
<MILESTONE N="1" UNIT="Coll."> but to commit the revenge to God to whom vengeance belongs, <HI>Gen</HI> 50.19.
<NOTE PLACE="marg">Betwixt the renewed and old <HI>Adam.</HI></NOTE> and if they have authoritie from God to puni&s;h, <HI>non excedit modum,</HI> it is not out of mea&s;ure, <HI>Gen.</HI> 50. but the unregenerate being but private men, and having no authoritie, will have, <HI>tooth for tooth, and eye for eye, Matth.</HI> 5.18. this is the Phari&s;es revenge; and &s;ome|times he comes to <HI>Cains</HI> revenge, <HI>&s;even for one, Gen.</HI> 4.25. and &s;ometimes to <HI>Lameches</HI> revenge, <HI>&s;eventy for one, Gen.</HI> 4.24. and &s;ometimes to <HI>Samp&s;ons</HI> revenge, <HI>Iudg.</HI> 16.18, 29, 30. <HI>now let me be revenged for one of my eyes,</HI> three thou&s;and for one.</P>
<P>The regenerate are &s;low to anger and ready to for|give,
<MILESTONE N="2" UNIT="Coll."> but the unregenerate are ready to bee angry and &s;low to forgive, and if they bee brought from re|venge, yet the dregges &s;till remaine with them, and &s;till <HI>they remember;</HI> therefore the Lord &s;aith, <HI>Lev.</HI> 19.18. <HI>yee &s;hall neither revenge nor remember.</HI> The Iewes give an example of this: <HI>Simeon</HI> &s;ent to borrow of <HI>Reuben,</HI> a
<PB N="226" REF="128">hatchet; <HI>Ruben</HI> refu&s;eth to lend it, <HI>Ruben</HI> &s;ent the next day, to borrow a &s;ickle from <HI>Simeon;</HI> he grants it, but withall he &s;aith, loe here it is, I will not doe to <HI>Reuben</HI> as he did to me ye&s;terday, although this be not <HI>ultio</HI> (as they &s;ay,) yet it is <HI>retentio.</HI></P>
<P>To render <HI>evill for good,</HI>
<MILESTONE N="3" UNIT="Coll."> that is, <HI>perver&s;itatis,</HI> perver&s;e anger, &s;uch was that of <HI>Iudas</HI> in &s;elling of Chri&s;t, <HI>Mat.</HI> 26.
<NOTE PLACE="marg">Quadruplex retributio, perver&s;itatis, fragilita|tis, aequitatis, &amp; per|fectionis.</NOTE> to render <HI>evill for evill, e&s;t fragilitatis,</HI> anger of in|firmitie, as <HI>Ioab</HI> when hee killed <HI>Abner,</HI> for &s;laying of his brother <HI>Ha&s;ael,</HI> 2 <HI>Sam.</HI> 3.27. to render <HI>good for good,</HI> as <HI>Aha&s;huerus</HI> did to <HI>Mordecai,</HI> who honoured him, be|cau&s;e he had di&s;covered a trea&s;on plotted again&s;t him, this was <HI>aequitatis.</HI> To render <HI>good for evill,</HI> this is <HI>per|fectionis majoris: Ble&s;&s;e them that cur&s;e you, Mat.</HI> 5.</P>
<P>To render <HI>evill for evill</HI> is naturall for a corrupt man, this is found in bea&s;ts; to render <HI>good for good,</HI> this is the Phari&s;es righteou&s;ne&s;&s;e, <HI>Math.</HI> 5.20. <HI>Except your righteou&s;ne&s;&s;e exceed the righteou&s;ne&s;&s;e of the Phari&s;es, yee cannot enter into the Kingdome of God:</HI> a Chri&s;tian mu&s;t doe more than to render <HI>good for good.</HI> To render <HI>evill for good,</HI> this the divels doe; but to render <HI>good for evill,</HI> this the Children of God doe.</P>
<P>There are foure coun&s;ellers,
<MILESTONE N="4" UNIT="Coll."> which moderate and rule the anger of the regenerate, Fir&s;t, <HI>longanimitas,</HI> or long-&s;uffering,
<NOTE PLACE="marg">Quatuor moderantur iram, longanimitas, man&s;uetudo, facilitas ad igno&s;cendum, &amp; clementia.</NOTE> which holdeth backe anger, le&s;t it ha&s;ten to inflict the puni&s;hment. Second, <HI>man&s;uetudo,</HI> mildne&s;&s;e, which moderates the anger that it exceed not in words. Third, <HI>facilitas ad igno&s;cendum,</HI> ea&s;ine&s;&s;e to forgive, which moderates anger that it la&s;t not too long. Fourth, <HI>clementia,</HI> meekene&s;&s;e, which mode|rates the puni&s;hment. The unregenerate wanting the&s;e foure coun&s;ellers, their anger exceeds: fir&s;t, they want <HI>long-&s;uffering,</HI> and pre&s;ently they are &s;et in a rage: &s;e|condly, they want <HI>mildne&s;&s;e,</HI> which &s;hould moderate their anger, that it exceed not in words: thirdly, they
<PB N="227" REF="128">are <GAP DESC="foreign">, <HI>implacabiles, Rom.</HI> 1. they cannot be plea|&s;ed; la&s;tly, they are <HI>cruell</HI> and cannot bee &s;atisfied in their puni&s;hment.</P>
<P><HI>Que&s;t.</HI> Whether is a man bound to remit the injurie done to him or not, when his neighbour de&s;ireth par|don of him?</P>
<P><HI>An&s;w.</HI> Three things ari&s;e of an injurie done to us;
<NOTE PLACE="marg">Tria con&s;equuntur in|juriam, ira in affe|ctione, ira in vultu, &amp; reparatio per leges.</NOTE> fir&s;t, <HI>hatred</HI> in our affection; &s;econdly the &s;igne of this anger is, when it appeareth in the countenance; third|ly, when we intend action by law for the wrong. Wee are bound to pardon the fir&s;t, although our enemy &s;ue it not of us; we are bound to pardon the &s;econd, when our enemy &s;ues it of us; but we are not bound alwayes to pardon the third; for wee may in &s;ome ca&s;es, re|paire the wrong done to us by Law, without any rancour in our heart, or &s;hew of anger in our counte|nance.</P>
<P>The Hebrewes &s;ay; if a man have offended his neigh|bour, he mu&s;t goe and &s;eeke reconciliation of him: but if he will not be reconciled, hee &s;hall take three men with him, who &s;hall intercede for him, and &s;eeke recon|ciliation: but if hee yet will not pardon him, this is a great iniquitie to bee &s;o cruell, and not to pardon the offence, for it is the manner of the I&s;raelites to bee ea&s;i|ly reconciled, and to pardon wrongs, as <HI>Io&s;eph</HI> was to|wards his brethren; then he leaves his neighbour inex|cu&s;able. But if his brother die before he have offered the&s;e things and be reconciled to him, hee &s;hall take ten men, and goe to the place where his brother was buried whom he hath offended, and &s;tand above the dead, and &s;ay before the&s;e ten men, <HI>I have &s;inned a|gain&s;t the Lord God of I&s;rael, and againe this my brother</HI> N. <HI>to whom I did &s;o and &s;o.</HI></P>
<P>Chri&s;t makes &s;undry degrees of unju&s;t <HI>anger, Mat.</HI> 5.
<NOTE PLACE="marg"><HI>Tres gradus irae,</HI> 1. <HI>ira|celata,</HI> 2. <HI>raca.</HI> 3. <HI>irri&s;io.</HI></NOTE> <HI>He that is angry with his brother, &s;hall be guilty of junge|ment;
<PB N="228" REF="129">he that calls his brother Raca, &s;hall be guilty of the councell; but he that calls his brother foole, &s;hall bee guilty of hell fire;</HI> that is, of the greate&s;t puni&s;hment in hell; The&s;e that call their brother <HI>Raca,</HI> or are angry with their brother, are guilty al&s;o of hell, although not in &s;uch a high degree; and according as the finnes grow, &s;o doth the puni&s;hment. <HI>Anger</HI> without words, is to be puni&s;hed by judgement; <HI>anger</HI> expre&s;&s;ed by words, is to bee puni&s;hed by the councell; but <HI>anger</HI> joyned with words and contumelie, is to bee puni&s;hed by hell.</P>
<P><HI>Augu&s;tine</HI> &s;aith, <HI>in primo e&s;t ira tant&ugrave;m; in &s;ecundo e&s;t ira &amp; &s;ermo; in tertio ira e&s;t &amp; certa expre&s;sio irri&s;ionis:</HI> that is, <HI>in the fir&s;t there is but onely anger; in the &s;econd is anger joyned with words; in the third, anger expre&s;&s;ed with a certaine ge&s;ture of mocking.</HI></P>
<P>There are three &s;orts of unju&s;t <HI>anger</HI> in the wicked:
<NOTE PLACE="marg"><HI>Triagenera inju&s;tae irae.</HI> 1. <HI>Fel.</HI> 3. <GAP DESC="foreign">, 3. <HI>Fu|ror.</HI></NOTE> the fir&s;t is, called <HI>fel,</HI> and the&s;e that are po&s;&s;e&s;&s;ed with this anger art called by the Greekes <GAP DESC="foreign">, <HI>quae e&s;t ira &s;ubit&ograve; excande&s;cens,</HI> which is anger &s;oone &s;tirred up; and this comes from the humor, <HI>bilis,</HI> choler; as they are &s;oone &s;tirred up, &s;o they are &s;oone quenched. The &s;econd is called <GAP DESC="foreign">, which ari&s;eth of an induring an|ger, and the&s;e are called <GAP DESC="foreign">, bitter in their anger; this comes of <HI>flava bilis,</HI> of yellow choler and anger, this is more permanent in the&s;e. The third is called, <HI>furor,</HI> and the&s;e that are po&s;&s;e&s;&s;ed with this, are called <GAP DESC="foreign">, this comes from <HI>atrabilis,</HI> blacke choler or melancholy, which cannot be &s;atisfied but by the bloud of the ene|my.</P>
<P>Some are &s;oone <HI>angry</HI> and &s;oone quenched, the&s;e are like flaxe,
<NOTE PLACE="marg"><GAP DESC="foreign"> <HI>e&s;t loni|ta<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> <GAP DESC="foreign">, <HI>who is &s;udden in anger.</HI> <GAP DESC="foreign">, <HI>who is bit|ter in his arger.</HI></NOTE> &s;oone kindled and &s;oone burnt out. Others long ere they are angry, &amp; long ere they be pacified; like greene wood, long ere it be kindled, and long ere it bee quenched; but the wor&s;t of all are the&s;e; that are &s;oone
<PB N="229" REF="129">angry and hardly quenched, the&s;e are mo&s;t oppo&s;ite to God, <HI>who is &s;low to anger and ready to forgive, P&s;al.</HI> 103. he is called <GAP DESC="foreign"> <HI>erech appajim,</HI> as yee would &s;ay, <HI>one who hath wide no&s;trils,</HI> for the&s;e who have wide&s;t no&s;trils are mo&s;t patient, as the&s;e who have narrow no|&s;trils are ha&s;ty.</P>
<DIV3 TYPE="section">
<HEAD>The remedies to cure the pa&s;sion of anger.</HEAD>
<P>That we may &s;ettle this pa&s;&s;ion of <HI>anger;</HI> Fir&s;t, we are to con&s;ider the per&s;ons of the&s;e whom we have offen|ded: we mu&s;t give place to wrath, and not <HI>intempe&s;tiv&egrave; incendium extinguere,</HI> not to quench the fire un&s;ea&s;ona|bly, for then we rather increa&s;e the <HI>anger,</HI> when we goe about in time of griefe to pacifie them. So <HI>Iacob</HI> gave place to the anger of his brother <HI>E&s;au</HI> for a while, by the coun&s;ell of <HI>Rebecca. Seneca</HI> &s;aith, <HI>Primam iram non audebimus oratione mulcere, &s;urda e&s;t &amp; timens, dabimus illi &s;pacium, remedia in remi&s;sionibus morborum pro&s;unt:</HI> that is, <HI>We goe not about to pacifie anger in the heate of it, wee give it lea&s;ure fir&s;t to &s;ettle, wee cure not feavers in their height, but when they begin to remit.</HI></P>
<P>Secondly, when others have offended us; that wee may quench our <HI>anger:</HI> Fir&s;t, <HI>Bee angry but &s;inne not, Ephe&s;.</HI> 4.25. <HI>Anger</HI> and &s;inne are not two twins, yet they are very like other; as flattery is very like to friend&s;hip, and can be very hardly di&s;tingui&s;hed from it; for men oftentimes thinke them&s;elves to bee <HI>angry</HI> for Gods cau&s;e, when as it is their owne particular that mooves them. The di&s;ciples called for fire from heaven upon the <HI>Samaritans, Luk.</HI> 9.54. one would have thought this to have beene <HI>holy anger</HI> and zeale that moved them for Gods glory, when as it was their own particular which moved them: &s;o when the high Prie&s;t rent his cloathes <HI>Mat.</HI> 26.65. We mu&s;t learne then to di&s;tingui&s;h the&s;e two, el&s;e our anger will be but &s;infull <HI>anger.</HI></P>
<PB N="230" REF="130">
<P>Thirdly, Let not the Sun goe downe upon thy wrath: <HI>Anger</HI> &s;aith <HI>Salomon, Eccle&s;.</HI> 7.9. <HI>re&s;ts in the bo&s;ome of fooles;</HI> it goeth to bed with them, ri&s;eth with them, continueth with them, and goeth oftentimes to the grave with them; the fir&s;t day it may be ea&s;ily cured; the &s;econd day more hardly; but the third day mo&s;t hardly: <HI>A threefold cord cannot ea&s;ily bee broken, Eccle&s;.</HI> 4.12.</P>
<P>Fourthly, Let rea&s;on rule thine <HI>anger,</HI> and command it; we ride not fir&s;t, and then bridle our hor&s;e, but fir&s;t we bridle our hor&s;e and then ride: bee not fir&s;t <HI>angry</HI> and then thinke to bridle thy <HI>anger</HI> with rea&s;on, for then thou wil deceive thy &s;elfe; but let rea&s;on fir&s;t rule, and then be angry.</P>
<P>Fiftly, Remember that thy prayers cannot bee heard unle&s;&s;e thou be fir&s;t reconciled to thy neighbour, <HI>Mat.</HI> 5 24. <HI>Leave thy gift at the Altar, and be reconciled to him.</HI> So, 1 <HI>Tim.</HI> 2.4. the Apo&s;tle willeth, <HI>that men lift up holy hands without wrath.</HI> So, 1 <HI>Pet.</HI> 3.7. the man and the wife mu&s;t not jarre, <HI>that their prayers be not hin|dred;</HI> &s;o thou can&s;t not heare the word with profit in <HI>an|ger.</HI> Therefore the Apo&s;tle willeth us like new borne babes to drinke in the Word, 1 <HI>Pet.</HI> 2.2. &s;o, wee cannot eat our pa&s;&s;eover unle&s;&s;e the leaven of malice and envy be ca&s;t out, 1 <HI>Cor.</HI> 5.8. <HI>Let us not celebrate the fea&s;t with the old leaven of malice.</HI></P>
<P>Sixtly, remember Chri&s;ts example; who when hee was reviled, reviled not againe, <HI>Mark</HI> 15.32. learne to &s;pread thy injuries before the Lord as <HI>Ezekias</HI> did when <HI>Rab&s;hekah</HI> railed again&s;t him, 2 <HI>King.</HI> 19.14.</P>
<P>Seventhly, Behold oftentimes the pa&s;&s;ion of Chri&s;t, and that will quench thine <HI>anger.</HI> The I&s;raelites when they were &s;tung with fiery &s;erpents, <HI>Numb.</HI> 21. &s;o &s;oone as they lookt upon the brazen &s;erpent, they were healed; &s;o when wee are injured and wronged by our
<PB N="231" REF="130">enemies, if we behold the pa&s;&s;ion of Chri&s;t with faith, it will quench the &s;ting of our enemies <HI>anger.</HI></P>
<P><HI>Anger</HI> hath nothing oppo&s;ite to it, as the re&s;t of the pa&s;&s;ions have, becau&s;e it ri&s;eth of a pre&s;ent evill which we cannot &s;hun. If it be pre&s;ent and wee may &s;hun it, then there needes not a contrary pa&s;&s;ion. When the evill is not pre&s;ent, and joyned with difficulty if we may &s;urmount it, then ari&s;eth <HI>courage;</HI> if we cannot &s;urmount it, then ari&s;eth the contrary pa&s;&s;ion <HI>feare.</HI> If the evill be pre&s;ent and joyned with difficulty, then ari&s;eth <HI>an|ger,</HI> becau&s;e we cannot &s;hun it; for if we can &s;hun it, there can be no pa&s;&s;ion there.</P>
<P><HI>Object.</HI> But <HI>mildne&s;&s;e</HI> &s;eemeth contrary to <HI>anger.</HI></P>
<P><HI>An&s;w. Mildne&s;&s;e</HI> is not a pa&s;&s;ion but a vertue which moderates it, and is not contrary to it.</P>
<P>So much of the image of God in man; in his know|ledge, will and affections, wherein e&s;pecially the image of God con&s;i&s;ts. Wee come to his outward image of God, which is his dominion over the crea|tures.</P>
</DIV3>
</DIV2>
<DIV2 N="15" TYPE="chapter">
<HEAD>CHAP. XV. <HI>Of the &s;econd part of the image of God in man, in his dominion over the creatures.</HI></HEAD>
<P><HI>MAn</HI> before the fall was Lord over the creatures,
<MILESTONE UNIT="Prop."> and herein he re&s;embled his Maker.</P>
<P>There is no creature that can u&s;e all the crea|tures but man; Fir&s;t,
<MILESTONE N="1" UNIT="Illu&s;t."> hee had dominion over the in|&s;en&s;ible creatures, as the elements, for no creature can u&s;e the fire but man; he can doe &s;undry things with the fire that no creature can doe; which argueth that hee was made Lord over it. The Lyon who is the King
<PB N="232" REF="131">of bea&s;ts, is afraid of the fire, and when hee &s;eeth the light of it, he fleeth from it. 2. He had commandement over the living creatures, for as yet a little boy can leade a great Elephant, and a childe will drive a number of oxen before him; the relicts of Gods image in man makes them &s;tand in awe of him yet.</P>
<P>There are &s;undry creatures that excell man in &s;ome things;
<MILESTONE N="2" UNIT="Illu&s;t."> as &s;ome excell him in &s;mell, &s;ome in &s;ight, and &s;ome in touch; but joyne them all together in man, hee excelleth them all: which &s;heweth that man was crea|ted Lord over the creatures.</P>
<P>Rea&s;on is onely found in man,
<MILESTONE N="3" UNIT="Illu&s;t."> by the which hee can &s;ubdue all the perturbations in bea&s;ts, <HI>Iam.</HI> 3.7. <HI>All are tamed by man;</HI> which they cannot doe by them&s;elves: that &s;heweth that man was made Lord over them.</P>
<P>We count that one of the mo&s;t excellent qualities in bea&s;ts,
<MILESTONE N="4" UNIT="Illu&s;t."> when they can counterfeit man neere&s;t; as the Elephant his rea&s;on; the birds his words; the Ape his ge&s;tures; which all &s;hew that he was made Lord o|ver them.</P>
<P>That which hath a &s;hew of rea&s;on,
<MILESTONE N="5" UNIT="Illu&s;t."> <HI>&amp; diminute</HI> in part onely, &s;hould obey him who hath rea&s;on perfectly, and under&s;tanding of all things: but bea&s;ts have onely &s;ome &s;hew of rea&s;on, they know &s;ome particular things, but they have not a full and an univer&s;all knowledge of things, therefore they are naturally &s;ubject to man.</P>
<P>There is nothing &s;wifter than the hor&s;e among bea&s;ts, and yet he carries man, the dogge though mo&s;t fierce waits upon man; the Elephant for as great and terrible as he is, yet he &s;erves to be a &s;port to man, in publike meetings he learnes to leap, kneele and dance; and o|ther bea&s;ts &s;erve to feed man: we eate the honey of the bees, we drinke the milke of cattell, therefore all the bea&s;ts are made &s;ubject to man.</P>
<P>Man was Lord over the creatures before the fall,
<PB N="233" REF="131">and they were ready to obey him, hence may be drawn the&s;e con&s;equents.</P>
<P>It is lawfull for men to hunt after the bea&s;ts and to catch them now,
<NOTE PLACE="marg"><HI>Ari&s;tl. pol.</HI> 1. <HI>o.</HI> 5.</NOTE> becau&s;e that way he recovers the right over them again, that he had at the beginning.</P>
<P>Man was Lord over the creatures before the fall: ther|fore he could be afraid of none of them: we &s;ee that <HI>Eva</HI> was not afraid of the &s;erpent, as <HI>Mo&s;es</HI> was when he fled from it, <HI>Exod.</HI> 4.</P>
<P>Man hath another &s;ort of dominion over the living creatures, than that which he hath over the plants and herbs of the fields: for the dominion which he had over the living creatures was <HI>per imperium rationis,</HI> but he had dominion over the plants, <HI>per &s;olum earum u&s;um,</HI> onely by u&s;ing them.</P>
<P>Man was made Lord over the creatures, therfore when by &s;inne he becomes a bea&s;t, like a dog or a hog; how farre then doth he aba&s;e him&s;elfe from his fir&s;t e&s;tate and dominion: <HI>Plato</HI> called this, <HI>Foedam animarum incor|porationem,</HI> which &s;ome mi&s;taking, thought that he held that the &s;oules of men entred into bea&s;ts, but he meant onely that men became bruti&s;h and &s;en&s;uall like bea&s;ts.</P>
<P><HI>Que&s;t.</HI> How were the bea&s;ts &s;o farre di&s;tant from <HI>Adam</HI> gathered unto him, and how could they give homage to him, being &s;o farre from him?
<NOTE PLACE="marg"><HI>Gen,</HI> 9. <HI>ad liter. cap.</HI> 4</NOTE> <HI>Au|gu&s;tine</HI> holds that when the bea&s;ts were gathered toge|ther before man, that it was not by the authority which man had over them being &s;o farre di&s;tant from him: but by the mini&s;tery of the Angels, or by the immediate power of God, as they were gathered in the Arke to <HI>Noah, Gen.</HI> 7.8.9. This &s;eemes mo&s;t pro|bable.</P>
<P>Before the fall the bea&s;ts were &s;ubiect unto man:
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> but &s;ince the fall he hath lo&s;t his dominion; they become
<PB N="234" REF="132">enemies unto him, they picke out his eyes, eate his fle&s;h, lappe his bloud. Before the fall Gods image made them &s;tand in awe of him. Man &s;tands in awe of the Kings he|rald, becau&s;e of his coate of armes, take off this coat of armes from him, and men carry no re&s;pect to him: The image of God is as it were the Lords coate of armes, which he put upon him, that made the creatures af|fraid of him. We have a notable example of this in the primitive Church,
<NOTE PLACE="marg"><HI>Lib.</HI> 8. <HI>cap.</HI> 8,</NOTE> as <HI>Eu&s;ebius</HI> te&s;tifieth, when the Chri&s;tians were ca&s;t naked to the wilde bea&s;ts: yee &s;hould have &s;eene them &s;tamping, raging, and &s;taring a|gain&s;t them, but dur&s;t not &s;et upon them, the image of God &s;o affrayed them: therefore the per&s;ecutors cove|red them with the skinnes of wilde bea&s;ts, to make them run upon them.</P>
<P>Chri&s;t when he was in the wilderne&s;&s;e with the bea&s;ts forty dayes and forty nights,
<NOTE PLACE="marg">A collation betwixt the &s;econd, renewed, and old <HI>Adam.</HI></NOTE> they hurt him not, <HI>Mark.</HI> 1. So when the image of God is re&s;tored to man in ho|line&s;&s;e, they begin willingly to &s;erve him: but they are enemies to the unregenerate. The dogges that eate the fle&s;h of <HI>Iezabel,</HI> 1 <HI>King.</HI> 9.35. yet they licke the &s;ores of <HI>Lazarus, Luk.</HI> 16.21. The ravens that picke out the eyes of the&s;e who are di&s;obedient to their parents, <HI>Prov.</HI> 30.17. yet they feed <HI>Elias</HI> in the wilderne&s;&s;e, 1 <HI>Kin.</HI> 17.4.6 The &s;erpents &s;ting the I&s;raelites in the wilderne&s;&s;e, <HI>Num.</HI> 21.6. yet the Viper when it leaps upon <HI>Pauls</HI> hand hurts him not, <HI>Act.</HI> 28.3, 5. The fi&s;h eate the bodies of the wicked in the &s;ea: yet the Whale pre&s;erved <HI>Ionas, Ion.</HI> 1.17. The Lyons that touch not <HI>Daniel:</HI> yet devour his accu&s;ers, <HI>Daniel</HI> 6.17. It is true that there are &s;ome re|licts of the image of God left, which make the bea&s;ts to &s;tand in awe of him: therefore <HI>P&s;al.</HI> 104. it is &s;aid, <HI>When men goe to re&s;t, then the beasts come forth to hunt for their prey.</HI> But the&s;e remnants of the image of God in the unregenerate, doe not &s;o terrifie the bea&s;ts, as the
<PB N="235" REF="132">image of God re&s;tored in the regenerate man doth.</P>
<P><HI>Que&s;t.</HI> What benefit &s;hould <HI>Adam</HI> have had of the cre|atures before the fall: for he had not neede of them <HI>ad alimentum</HI> for nouri&s;hment: he had not neede of them <HI>ad indumentum</HI> for cloathing: he had not need of them <HI>ad laboris adiumentum,</HI> to helpe him to labour in his worke, as we have now?</P>
<P><HI>An&s;w.</HI> He had other u&s;es of them, for they were the matter of the prai&s;ing of God. We &s;ee now when Kings and Princes kepe Lyons, Eagles, Bears, Tigers, and &s;uch their &s;ubiects gather their greatne&s;&s;e by this, and their &s;overaingty: much more did <HI>Adam</HI> before the fal gather the greatne&s;&s;e and excellency of God, by the diver&s;ity of the&s;e creatures. Againe, by them he &s;hould have lear|ned more experimentall knowledge of the qualities of the creatures: therefore it is &s;aid, <HI>that God brought them before Adam that hee might &s;ee how he would call them, Gen.</HI> 2.20.</P>
<P>As hee was Lord over the bea&s;ts before the fall,
<MILESTONE UNIT="Prop."> and they were peaceably &s;ubiect to him: &s;o they were peace|able among&s;t them&s;elves, and one of them devoured not another.</P>
<P>Wee &s;ee when the bea&s;ts were in the Arke, after the fall, the ravening bea&s;ts lived not upon fle&s;h,
<MILESTONE UNIT="Illu&s;t."> but they agreed all together: which vively repre&s;ents to us the fir&s;t e&s;tate and condition of the creatures. And as it &s;erveth for the credit of a Ma&s;ter of a familie, that not onely his &s;ervants obey him, but al&s;o that they agree a|mong&s;t them&s;eves: So the creatures not onely obeyed man before his fall, but al&s;o in feare of their Lord they agreed among&s;t them&s;elves.</P>
<P>As man had dominion over the bruti&s;h creatures be|fore his fall,
<MILESTONE UNIT="Prop."> &s;o &s;hould there have beene &s;ome &s;ort of dominion and &s;ubjection among&s;t men before the fall.</P>
<PB N="236" REF="133">
<P>Mans e&s;tate before the fall was no better than the e|&s;tate of the Angels but among&s;t the Angels &s;ome are &s;uperiour and &s;ome inferiour,
<MILESTONE UNIT="Illu&s;t."> for there are degrees a|mong&s;t the Angels. <HI>Colo&s;.</HI> 1.16. There &s;hould have bin a willing &s;ubjection of the wife to the husband: &s;o then there &s;hould have bin a &s;ubjection of children towards their parents.</P>
<P>There was no &s;ervile &s;ubjection of man to man before the fall but voluntary.
<MILESTONE UNIT="Prop."> </P>
<P>The relickes we &s;ee of this after the fall,
<MILESTONE UNIT="Illu&s;t."> when as man had bea&s;ts a long time &s;ubject to him, but not men &s;er|vilely. The fir&s;t Fathers were &s;heepheards a long time before they were Kings, to &s;uppre&s;&s;e and hold men un|der: the fir&s;t King that ever we reade of in the &s;cripture, was <HI>Nimrod,</HI> which was more than 2000. yeeres after the creation.</P>
<P>Servile and unwilling &s;ubiection came in after the fall.
<MILESTONE UNIT="Prop."> </P>
<P>Man is con&s;idered three wayes: fir&s;t as he hath a re|&s;pect unto God,
<MILESTONE UNIT="Illu&s;t."> and in this re&s;pect all men are &s;ervants it was mans chiefe felicity to &s;erve God.
<NOTE PLACE="marg"><HI>Homo tripliciter confi|deratur,</HI> 1. <HI>re&s;pectu dei,</HI> 2, <HI>re&s;pectu brutorum,</HI> 3. <HI>re&s;pectu aliorum bomi|num.</HI></NOTE> Secondly, as he is con&s;idered with the bea&s;ts, in which re&s;pect he was Lord over them, for they were made for him. Thirdly, as he is con&s;idered with other men: and in this re&s;pect, &s;ome now are &s;ervants, and &s;ome are free. Fir&s;t, now <HI>by nature</HI> &s;ome are &s;ervants, as the dull and blocki&s;h, unto them thut are of quicker wit and un|der&s;tanding.
<NOTE PLACE="marg"><HI>Quintuplex&s;ervus,</HI> 1. <HI>naturae,</HI> 2, <HI>affectionum,</HI> 3, <HI>fortunae</HI> 4. <HI>belli,</HI> 5, <HI>ex compacto.</HI></NOTE> Secondly, the&s;e who have commande|ment over their <HI>affections</HI> now, are morally Lords over the&s;e that cannot command their <HI>affections.</HI> Thirdly, there are <HI>&s;ervi fortume,</HI> as when the poore &s;erve the rich Fourthly, there are <HI>&s;ervibelli,</HI> as the&s;e that are taken &s;laves in the wars. Fiftly, the&s;e who are &s;ervants <HI>ex pacto</HI> that &s;ell them&s;elves.</P>
<P>Servile &s;ubjection was contrary to the fir&s;t e&s;tate
<PB N="237" REF="133">of man: therefore every one ought to &s;eeke freedome, providing he may have it with lawfull meanes, that &s;o he may draw neerer to this fir&s;t e&s;tate hence it was that God would have &s;uch &s;ervants, who refu&s;ed their liber+ty at the &s;even yeeres end. <HI>Exod.</HI> 21.6. marked with a note of infamie, boaring them through the eare: This cur&s;e to be a &s;ervant was laid, fir&s;t upon a di&s;obe|dient &s;onne <HI>Cham,</HI> and wee &s;ee to this day, that the <HI>Moores Chams</HI> po&s;terity, are &s;old like &s;laues yet. When men may not have their liberty now by lawfull means, they &s;hould not &s;hake off the yoke of &s;ervitude; this was the fault of &s;undry &s;ervants in the Apo&s;tles dayes, who thought becau&s;e they were the Lords free-men, they might &s;hake off the yoke of their ma&s;ters: but the Apo&s;tle teacheth them another le&s;&s;on, 1 <HI>Tim.</HI> 6.1. <HI>Who|&s;oever &s;ervants are under the yoke, let them have a due re&s;|pect to their ma&s;ters, le&s;t the name of God and the word come to contempt.</HI></P>
<P><HI>Que&s;t.</HI> But &s;eeing all men are &s;inners now, why are not all men &s;laves?</P>
<P><HI>An&s;w.</HI> If God would deale in ju&s;tice with us now, all &s;hould bee &s;laves, but God hath mittigated this to &s;ome to the end that common wealthes and families might &s;tand.</P>
<P><HI>Adam</HI> gave names to the creatures, as their Lord,
<MILESTONE UNIT="Prop."> and in &s;igne of their &s;ubjection.</P>
<P>Therefore none &s;hould impo&s;e names to children but the fathers who have &s;uperiority over them,
<MILESTONE UNIT="Con&s;eq."> no not the mother. Yee &s;ee when <HI>Rachel</HI> called her &s;onne <HI>Benoni, Iacob</HI> called him <HI>Benjamin, Gen.</HI> 35.18. Hence they gather well, that Chri&s;t as man had not a father, becau&s;e his mother is commanded to give him the name, <HI>E&s;ay.</HI> 7. <GAP DESC="foreign"> <HI>et tu faemina vocabis,</HI> in the feminine gen|der.</P>
<P><HI>Object</HI> But <HI>Hagar</HI> gave her &s;onne a name, <HI>Gen.</HI> 16.11.
<PB N="238" REF="134">and yet hee had a father; then it may &s;eeme that the mo|ther may likewi&s;e impo&s;e the name to the childe.</P>
<P><HI>An&s;w.</HI> She gave this name at the commandement of the Angell, which <HI>Abraham</HI> afterwards confirmed, o|therwi&s;e &s;he had no power to give it.</P>
<P>Therefore the&s;e fathers who give this power to o|thers,
<MILESTONE UNIT="Con&s;eq."> to impo&s;e names to their children: re&s;igne the fir&s;t part of their authority over their children, which God hath put in their hands.</P>
<P>This dominion which <HI>Adam</HI> had over the creatures,
<MILESTONE UNIT="Prop."> was not an ab&s;olute dominion.</P>
<P>God hath <HI>dominium merum,
<MILESTONE UNIT="Illu&s;t."> immediatum, &amp; liberum:</HI> hee hath ab&s;olute,
<NOTE PLACE="marg">Dominium dei in cred|turis, e&s;t ab&s;olutum, immediatum, et liberu~: dominium hominis e&s;t conditionatum &amp; libe|rum.</NOTE> free, or immediate dominion over the creatures: Man had onely but <HI>dominium condi|tionatum:</HI> &s;uch a dominion that was not an ab|&s;olute and &s;imple dominion, to u&s;e them at his plea&s;ure.</P>
<P>They who had their inheritance in I&s;rael, had not an ab&s;olute and immediate dominion, for it was <HI>Ema|nuels land, E&s;ay</HI> 8.8. God had the ab&s;olute dominion: but theirs was <HI>conditionatum;</HI> for they might not &s;ell their inheritance to whom they plea&s;ed, neither might they alienate their lands perpetually; but one|ly morgage them to the yere of the Iubilee, <HI>Lev.</HI> 25.13. So the Levites had not <HI>merum dominium</HI> of the tythes, but <HI>conditionatum, Levit.</HI> 23.4. For none of their children who were leprous might eate of them, nei|ther might a &s;tranger eate of them, neither might they &s;ell them to others. <HI>Caleb</HI> had the property of <HI>Hebron,</HI> and yet it is &s;aid to bee given to the Levites; it was <HI>Calebs</HI> by right of propriety, but it was the Prie&s;ts becau&s;e they dwelt there, and had the u&s;e of the ground.</P>
<P>So <HI>Adam</HI> before his fall, he was but <GAP DESC="foreign">, <HI>dei u&s;u|fructuarius,</HI> the tenant of God, but God was the immedi|ate
<PB N="239" REF="134">Lord, <HI>qui habebat directum dominium, et ad omnes u|&s;us,</HI> he had the &s;upreame dominion and ab&s;olute u&s;e o|ver all the creatures,</P>
<P><HI>Adam</HI> had not <HI>nudum u&s;um</HI> of the creatures,
<MILESTONE N="2" UNIT="Illu&s;t."> but hee was <HI>u&s;u-fructuarius.</HI> The Lawyers illu&s;trate the matter by this example;
<NOTE PLACE="marg">Du plexu&s;um creatura|rum, nudus u&s;us, et u&s;u|fructuarius.</NOTE> if thou get the u&s;e of ones garden thou maye&s;t gather ro&s;es, hearbs, flowers to thy owne u&s;e, but thou can&s;t not &s;ell them to others to make bene|fit of them. But if thou be <HI>u&s;u-fructuarius,</HI> then thou maye&s;t make benefit of them, and &s;ell the fruite to others.</P>
<P>Another example, If one leave in his latter Will to thee the u&s;e of his flock, thou maye&s;t u&s;e his flock for dunging of thy ground; but thou maye&s;t neither &s;heare the &s;heep, nor milke them; for that pertaines to them for whom it is left: but if he leaue the <HI>v&s;u-fructum,</HI> then thou maye&s;t u&s;e both the milke and the wooll.</P>
<P>Man in his fir&s;t e&s;tate had not onely <HI>nudum u&s;um,</HI> but <HI>u&s;u-fructum,</HI>
<NOTE PLACE="marg">Duplex pote&s;tas, uten|diet fruendi. Di&s;tinguunturhaec, dare u&s;um et dare in u&s;um.</NOTE> hee had not onely a bare u&s;e of them for maintenance, but hee was Lord over them. He had not onely power <HI>uti ijs, &s;ed frui ijs;</HI> not onely to u&s;e them but al&s;o to inioy them: &amp; they di&s;tingui&s;h the&s;e two: <HI>a|liud e&s;t dare alicui u&s;um;</HI> that is, <HI>it is one thing to give a man the v&s;e of a thing, and another thing to give him it unto u&s;e:</HI> he who giveth the u&s;e of a thing, giveth not the dominion over it: but hee who giveth it unto u&s;e gives al&s;o dominion.</P>
<P>A man may have <HI>nudum u&s;um, et illicitum rei;</HI> as when a thiefe takes a mans hor&s;e.
<MILESTONE N="3" UNIT="Illu&s;t."> </P>
<P>Secondly; a man may have <HI>nudum v&s;um, &s;ed licitum,
<NOTE PLACE="marg"><HI>&V;&s;us rei multiplex:</HI> 1. <HI>nudus et illicitus,</HI> 2. <HI>ali|citus etutilis,</HI> 3. <HI>licitus &s;ed non utilis,</HI> 4, <HI>u&s;us utilis et propriet as &s;ub|ordinata,</HI> 5. <HI>dominium directum et altum.</HI></NOTE> et vtilem;</HI> as when a man hires a hor&s;e.</P>
<P>Thirdly, a man may have <HI>nudum v&s;um, et licitum, &s;ed non vtilem;</HI> as when the &s;ervant of a banker changeth mony for his Ma&s;ter, all the commodity is his ma&s;ters.</P>
<P>Fourthly, a man my have <HI>v&s;um licitum, utilem, et
<PB N="240" REF="135">proprietatem, &s;ed &s;ubordinatam:</HI> as he who holds his lands in fealty.</P>
<P>Fiftly, he who hath the propriety, <HI>&amp; dominium dire|ctum:</HI> this is called <HI>dominium altum,</HI> this &s;upreame domi|nion, <HI>Adam</HI> had not this &s;upreame dominion, but &s;ubor|dinate to God, Chri&s;t is called <HI>the Lord of the Sabbath, Mat.</HI> 12.8. and man is called, <HI>Lord of the Sabbath, Mark.</HI> 2.27.28. how is Chri&s;t called <HI>the Lord of the Sabbath.</HI> As the &s;upreame and high Lord. Man is called <HI>Lord of the Sabbath,</HI> not as the &s;upreame, but as the &s;ubordi|nate Lord.</P>
<P>The <HI>fir&s;t Adam</HI> had all things &s;ubiect to him, but by &s;ubordination:
<NOTE PLACE="marg">A collation betwixt the innocent and &s;e|cond <HI>Adam.</HI></NOTE> but the <HI>&s;econd Adam</HI> had them, by a more excellent manner from God his Father, <HI>eminenter,</HI> by way of excellency. <HI>P&s;al.</HI> 2. <HI>I wil give thee the ends of the earth for a po&s;&s;e&s;sion.</HI></P>
<P>Secondly, the <HI>fir&s;t Adam</HI> had <HI>jus ad rem, jus in re,</HI> hee had not onely the right to the things,
<NOTE PLACE="marg"><P><HI>Duplex pote&s;tas, autho|ritativa, &amp; &s;ubautho|ritativa.</HI></P>
<P><HI>Duplex jus ad rem, &amp; in re.</HI></P>
<P><GAP DESC="foreign">.</P>
<P><HI>Duplex ius: in communi, &amp; in proprio.</HI></P></NOTE> but al&s;o the u&s;e of them But the <HI>&s;econd Adam</HI> had <HI>jus ad rem &s;ed non in re,</HI> for the mo&s;t part; that is, he had the right to them, but the u&s;e of few of them for the mo&s;t part.</P>
<P><HI>Quest.</HI> Had Chri&s;t nothing in propriety to him&s;elfe, had hee but onely the naked u&s;e of things?</P>
<P><HI>An&s;w.</HI> There are &s;undry &s;orts of rights. Fir&s;t, that which many have right to in common, as the Levites in I&s;rael had right in common to the tythes: but <HI>Barnabas</HI> a Levite who dwelt in <HI>Cyprus,</HI> out of <HI>Iudea</HI> had his po&s;&s;e&s;&s;ions proper to him&s;elfe, <HI>Acts</HI> 4. So the Church of <HI>Ieru&s;alem</HI> had their goods in com|mon.</P>
<P>Secondly, there is, <HI>u&s;us juris et u&s;us facti:</HI> the u&s;e of pro|priety, &amp; the naked u&s;e of things: the <HI>naked u&s;e</HI> is, when a man hath onely the naked u&s;e,
<NOTE PLACE="marg">Duplex u&s;us, iuris, &amp; facti.</NOTE> that he may neither &s;ell it, nor give it to others: the <HI>u&s;e of propriety</HI> is, when he may both u&s;e it him&s;elfe and give the u&s;e of it to others,
<PB N="241" REF="135">When a man hires a hou&s;e, then hee hath onely the <HI>bare u&s;e</HI> of it, becau&s;e hee cannot let it out to another, but when he hath a Lea&s;e of it, then he hath <HI>u&s;um juris,</HI> and may then let it to another.</P>
<P>Thirdly,
<NOTE PLACE="marg">Duplex jus, charitatis, &amp; proprietatis.</NOTE> there is a <HI>right of charity</HI> and a <HI>right of pro|perty:</HI> a man comming into a vineyard, he may eate as many of the grapes as he plea&s;eth to &s;atisfie his hunger, <HI>Deut.</HI> 23.24. this is the <HI>right of charity:</HI> but hee may carry none away with him; this is the <HI>right of property.</HI> So the Di&s;ciples when they were hungry upon the Sab|bath, <HI>pulled the eares of corne, Matth.</HI> 12.2. This was the <HI>right of charity,</HI> but they carried none away with them, becau&s;e they had not the <HI>right of property;</HI> and in this &s;en&s;e it is that <HI>Salomon, Prov.</HI> 3.27. calls the poore <HI>ba|gnale tobh,</HI> the Lords of thy goods: <HI>withhold not thy goods from the owners thereof,</HI> that is, from the poore; the poore in their nece&s;&s;ity have the u&s;e of thy goods. That axiome is true then, <HI>Ius charitatis manet &s;emper, &s;ed non pro &s;emper, habent enim jus utendi, non pro omni tempore &s;ed tempore nece&s;sitatis;</HI> that is, Charity re|maineth alwayes, but we are not at all times to give our goods; there is a time to give them, not all times, but in the time of nece&s;&s;ity; and in this &s;en&s;e is that of <HI>Luke</HI> to be under&s;tood, <HI>Luke</HI> 6.30. <HI>Give to every one that askes of you;</HI> that is, who in extreame nece&s;&s;ity askes of you.</P>
<P>Chri&s;t had not <HI>jus in communi,</HI> with the Di&s;ciples,
<NOTE PLACE="marg">Of the right that Chri&s;t as man had to the creatures.</NOTE> in the bagge, <HI>Ioh.</HI> 12. For the&s;e that have a <HI>common right,</HI> one of them cannot give without the con&s;ent of the re&s;t; but Chri&s;t had a <HI>proper right</HI> to the bagge, and com|manded <HI>Iudas</HI> to u&s;e it for the benefit of the poore, <HI>Ioh.</HI> 13.29.</P>
<P>Secondly, Chri&s;t had not a bare &amp; a <HI>naked u&s;e</HI> of things, but al&s;o he had the <HI>u&s;e of property</HI> in &s;ome things, as the clothes which he wore, and the money which he &s;pent;
<PB N="242" REF="136">he had not onely the <HI>naked u&s;e</HI> to weare them, but al&s;o the <HI>property</HI> of them, for he might have given them to others: it is true, he had but <HI>nudum u&s;um</HI> of the hou&s;e which he dwelt in, <HI>Luk.</HI> 9.58. <HI>The Foxes have holes, but the Sonne of man, hath not a hole wherein to hide his head,</HI> for he had not the property of any hou&s;e.</P>
<P>Thirdly, he had not onely <HI>jus charitatis</HI> to things, but al&s;o the <HI>right of property;</HI> neither had he the&s;e things as almes, for that which a man laboureth for is not called almes, <HI>&s;ol us titulus recipiendi, ratione naturalis nece&s;sita|tis facit mendicum,</HI> the onely title of receiving in re&s;pect of naturall nece&s;&s;ity, makes a begger: when it is &s;ought and given in this manner, then it is almes.</P>
<P>Now that the <HI>&s;econd Adam</HI> had not his maintenance given him, by way of almes, it is proved thus; fir&s;t <HI>he had the ends of the earth given him for a po&s;&s;e&s;sion, P&s;al.</HI> 2. and <HI>all things were put under his feet, P&s;al.</HI> 8. he <HI>&s;ent for the mans colt, Luk.</HI> 19.30. Which &s;heweth that he had right over all the creatures.</P>
<P>Againe, it is proved thus, <HI>If wee &s;ow to you &s;pirituall things, ought yee not to give us temporall things?</HI> 1 <HI>Cor.</HI> 9.11. but Ie&s;us Chri&s;t &s;owed &s;pirituall things to them, therefore temporall things were his by right of pro|perty.</P>
<P>Thirdly, it is &s;aid, <HI>Who feedes the flocke and eates not of the milke of it?</HI> 1 <HI>Cor.</HI> 9.7. as the &s;hepheard and &s;oul|dier have the right of property to their wages, &s;o had Chri&s;t.</P>
<P>Fourthly, Chri&s;t &s;aith <HI>Luk.</HI> 10. <HI>Goe into what&s;oever hou&s;e yee come to, and eate that which is &s;et before you:</HI> the Di&s;ciples had not onely <HI>jus gratitudinis,</HI>
<NOTE PLACE="marg">Duplex jus gratitudi|nis, &amp; juris.</NOTE> the right of thankfulne&s;&s;e; but al&s;o <HI>jus juris,</HI> the right of proper|ty: Chri&s;t had this right &s;eeing he preached the Go&s;|pell. When <HI>Paul</HI> tooke no &s;tipend from the <HI>Corinthi|ans,</HI> 2 <HI>Cor.</HI> 11.8. <HI>rece&s;sit &agrave; jure &s;uo,</HI> hee went from his
<PB N="243" REF="136">right: therefore others had this right of property, and &s;o had Chri&s;t.</P>
<P><HI>Object.</HI> But Chri&s;t willed his Di&s;ciples to leave all for his cau&s;e, <HI>Mat.</HI> 10.37. and he &s;et him&s;elfe as an exam|ple before them of poverty: therefore he did renounce all right of things.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex abnegatio reru~, in affectu, &amp; in effectu.</NOTE> Wee renounce all things two wayes either in our <HI>affection,</HI> or in <HI>deed:</HI> they renounced all in <HI>affecti|on</HI> but not in <HI>deed.</HI></P>
<P>Secondly, there are two &s;orts of poverty; <HI>materiall</HI> poverty, and <HI>formall</HI> poverty. Chri&s;t left all things both moveable and immoveable in his affection, <HI>formally:</HI>
<NOTE PLACE="marg">Duplex paupert as: ma|terialis, &amp; formalis.</NOTE> but not <HI>materially: formall</HI> poverty is this, when in our affe|ction we are ready to renounce all for Chri&s;t; but <HI>mate|riall</HI> poverty is, when we are actually called to the re|nouncing of all.</P>
<P><HI>Object. Mark.</HI> 10.21. Chri&s;t commanded the young man, <HI>to &s;ell all and follow him, if hee would be perfect:</HI> therefore it may &s;eeme that <HI>materiall</HI> poverty, is requi|red of him that would be mo&s;t ab&s;olutely perfect, and that Chri&s;t made choyce of this &s;ort of poverty him|&s;elfe.</P>
<P><HI>An&s;w.</HI> Wee mu&s;t di&s;tingui&s;h betwixt the&s;e two; fir&s;t, to leave all, and to follow Chri&s;t: Secondly, that hee who tru&s;ts in his riches &s;hould &s;ell all,
<NOTE PLACE="marg">Prior ut &s;chola&s;tict lo|quuntur, facta e&s;t ad rem, po&s;terior ad homi|nem, non &s;implex.</NOTE></P>
<P>The fir&s;t part of this &s;peech belongs to the matter it &s;elfe, and the &s;econd to the per&s;on: the fir&s;t is common to all, becau&s;e all are bound to leaue all for Chri&s;t in affection; but the &s;econd part belongs onely to this young man, who was &s;o well conceited of him&s;elfe, tru&s;ting in his riches, that he &s;hould &s;ell all, and &s;hould give of that which hee &s;old to the poore: not that hee &s;hould give all to the poore when he &s;old it, but give of that which he &s;old to the poore; <HI>non dare omnia, &s;ed de omnibus,</HI> 2 <HI>Cor.</HI> 8.9.</P>
<PB N="244" REF="137">
<P><HI>Que&s;t.</HI> But why bids he him &s;ell all?</P>
<P><HI>An&s;w.</HI> Becau&s;e he had &s;uch confidence in his riches, for they hindered him from following of Chri&s;t; there|fore hee bids him quite all actually; which precept binds not others, it being particular to him.</P>
<P><HI>Object.</HI> But Chri&s;t &s;ayes, <HI>if thou wilt bee perfect, goe and &s;ell all,</HI> then this &s;eemes to be the pitch of perfecti|on to renounce all: and is more than that which the law requires.</P>
<P><HI>An&s;w.</HI> Chri&s;t &s;peakes not here of any perfection, a|bove the perfection of the Law; but of true perfection which is above imaginary perfection: as if hee &s;hould &s;ay: thou imagine&s;t thou art perfect, and thinke&s;t that thou ha&s;t kept the whole Law, if it be &s;o, yet one thing is re&s;ting to thee, <HI>&s;ell all:</HI> thus wee &s;ee how Chri&s;t ap|plies him&s;elfe to his conceit here.</P>
<P><HI>Object.</HI> But it may be &s;aid that this young man &s;pake not out of an ambitious conceit, for the text &s;aith that Chri&s;t loved him.</P>
<P><HI>An&s;w.</HI> The event &s;heweth that hee &s;pake but out of the ambition of his heart, and the words of Chri&s;t &s;hew this al&s;o, <HI>Mark.</HI> 10.24. <HI>How hard a thing is it for a rich man to enter into the Kingdome of God:</HI> and where it is &s;aid Chri&s;t loved him, <HI>ver&s;e.</HI> 21. The Greeke word <GAP DESC="foreign">, &s;ignifieth friendly to &s;peake to him, and to deale gently with him; but Chri&s;t liked him not in the e&s;tate that hee was in, for hee went away tru&s;ting &s;till in his riches, and loving them better than Chri&s;t.</P>
<P>Chri&s;t and his Di&s;ciples renounced not all kind of right of tho&s;e things which they had;
<MILESTONE UNIT="Con&s;eq."> therefore that ob|&s;ervation of the glo&s;&s;e, upon the tenth of <HI>Marke</HI> is fal&s;e. Some have money, and love it; &s;ome want money and love it; but the&s;e are mo&s;t perfect who neither have it, nor love it: and to this they apply that of the Apo&s;tle,
<PB N="245" REF="137"><HI>Gal.</HI> 6.14. <HI>I am crucified to the world and the world to me;</HI> as though a man could not beecrucified to the world, unle&s;&s;e he renounce it all, and goe a begging.</P>
<P>Thus the Church of <HI>Rome</HI> &s;erveth God with will|wor&s;hip, which hee never required at their hand, <HI>E&s;ay,</HI> 1.12. By their vowes of poverty, cha&s;tity and obedi|ence: this they make one of their coun&s;els, of Evange|licke perfection.</P>
<P>So much of Gods Image in man: both inwardly in his &s;oule, and outwardly in his dominion &amp; &s;uperiori|ty over all inferiour creatures: it re&s;ts to &s;peake of three con&s;e quents proper to this image. 1. Wherefore Gods image was placed in man. 2. This image being placed in man whether it was naturall unto him, or &s;uperna|turall. 3. The benefit he reapeth by this Image: which was his &s;ociety with the Angels.</P>
</DIV2>
<DIV2 N="16" TYPE="chapter">
<HEAD>CHAP. XVI. <HI>Of the end wherefore God placed this image in Man.</HI></HEAD>
<P>GOd placed this image in man,
<MILESTONE UNIT="Prop."> to keepe a perpetuall &s;ociety betwixt man and him.
<MILESTONE N="1" UNIT="Illu&s;t."> </P>
<P><HI>Similitude</HI> and likene&s;&s;e are a great cau&s;e of love: <HI>A|dam</HI> loved <HI>Evah</HI> when hee &s;aw her fir&s;t, becau&s;e &s;hee was like unto him, As a man when hee lookes into a gla&s;&s;e, hee loveth his image becau&s;e it is like to him but <HI>di&s;similitude</HI> breeds hatred. A man loves not a &s;erpent or a Toade, becau&s;e they are mo&s;t unlike him, <HI>David</HI> marvailes that God &s;hould looke upon man, <HI>P&s;al.</HI> 8. but in the end he brings in his <HI>&s;imilitude</HI> in Chri&s;t, or el&s;e he would hate us.</P>
<P>Secondly, God placed this image in man, as a marke
<PB N="246" REF="138">of his po&s;&s;e&s;&s;ion; therefore the Fathers called him <HI>num|mum Dei;</HI> for even as Princes &s;et their image upon their coyne, &s;o did the Lord &s;et his image upon man; there|fore mi&s;erable are the&s;e, who adulterate this coyne, and blot out this Image of God: he de&s;erveth now to be ar|rained as a traitour before God.</P>
<P>Man in innocency was like unto God,
<NOTE PLACE="marg">A collation betwixt the innocent and old <HI>Adam.</HI></NOTE> but now he is become like unto the bea&s;ts of the field, <HI>P&s;al.</HI> 49. now God may ju&s;tly exprobrate unto him, <HI>Behold man is be|come like one of us,</HI> There was a great change in <HI>Naomi</HI> when &s;hee came to <HI>Bethlehem;</HI> &s;hee was not then <HI>Naomi</HI> beautifull, but <HI>Mara</HI> bitterne&s;&s;e: there is a greater change now in man when he is falne from his fir&s;t e|&s;tate, and lo&s;t this holy image.</P>
<P>Man was made to the jmage of God,
<MILESTONE UNIT="Con&s;eq."> therefore no man &s;hould lift his hand again&s;t him, <HI>Gen.</HI> 9. no Prince will &s;uffer his image to be defaced, much le&s;&s;e will God. There aro&s;e a &s;edition at <HI>Antioch</HI> for that <HI>Theodo&s;ius</HI> the Emperour exacted a new kind of tribute upon the peo|ple;
<NOTE PLACE="marg"><HI>Theodoret. lib.</HI> 5. <HI>cap,</HI> 21.</NOTE> in that commotion the people brake downe the I|mage of the Empre&s;&s;e <HI>Placilla,</HI> (who was lately dead.) The Emperor in a great rage &s;ent his forces again&s;t the City to &s;acke it. When the Herald came, and told this to the Citizens, one <HI>Macedonius</HI> a Monke indued with heavenly wi&s;edom, &s;ent unto the Herald an an&s;were af|ter this manner;</P>
<P><Q>Tell the Emperour the&s;e words, that he is not onely an Emperor, but al&s;o a man, therefore let him not onely looke upon his Empire, but al&s;o upon him&s;elfe: for he being a man commands al&s;o the&s;e who are men: let him not then u&s;e men &s;o barbarou&s;ly, who are made to the image of God. He is angry &amp; that ju&s;tly, that the brazen image of his wife was thus contume|liou&s;ly u&s;ed, &amp; &s;hall not the King of heaven be angry, to &s;ee his glorious image in man contumeliou&s;ly han|dled;
<PB N="247" REF="138">Oh what a difference is there betwixt the rea|&s;onable &s;oule, and the brazen image; We for this i|mage are able to &s;et up an hundred, but he is not able to &s;et up a haire of the&s;e men againe if he kill them.</Q></P>
<P>The&s;e words being told the Emperor, hee &s;uppre&s;&s;ed his anger and drew backe his forces: if men would take this cour&s;e, and ponder it deepely in their heart, they would not be &s;o ready to breake downe this image of God by their bloody cruelty.</P>
</DIV2>
<DIV2 N="17" TYPE="chapter">
<HEAD>CHAP. XVII. <HI>Whether the Image of God in Adam was naturall or &s;u|pernaturall?</HI></HEAD>
<P>THe &s;econd con&s;equent of the image of God being placed in man, is, concerning the nature of it.</P>
<P>There are two things which principally wee and the Church of <HI>Rome</HI> controvert about, touching the image of God. The fir&s;t is, <HI>conditio naturae,</HI>
<NOTE PLACE="marg">Duplex conditio imagi|nis Dei, naturae, &amp; Iustitiae.</NOTE> the condition of na|ture: the &s;econd is, <HI>condtio ju&s;titiae,</HI> concernig mans righ|teou&s;ne&s;&s;e.</P>
<P>The Church of <HI>Rome</HI> holds, that there was concupi&s;|cence in in the nature of man, being created in his pure-<HI>naturalls,</HI> but it was not a &s;inne (&s;ay they) or a puni&s;h|ment of &s;in as it is now, but a defect following the con|dition of nature;
<NOTE PLACE="marg"><HI>Bellarm. lib.</HI> 7. <HI>cap,</HI> 28.</NOTE> and they &s;ay that it was not from God but be&s;ides his intention. And they goe about to cleare the matter by this compari&s;on: when a Smith makes a &s;word of yron, he is not the cau&s;e of the ru&s;t in the y|ron, but ru&s;t followeth as a con&s;equent in the yron: but if this rebellion flow from the condition of nature, how can God be free from the cau&s;e of &s;in, who is the author of nature?</P>
<PB N="248" REF="139">
<P>Their compari&s;on then taken from the Smith and the iron is altogether impertinent:
<NOTE PLACE="marg">Triplex di&s;similitudo compparation is.</NOTE> fir&s;t, the &s;mith made not the yron, as God made man, therefore he cannot bee &s;ayd to be the cau&s;e of the ru&s;t of yron, as God making man, concupi&s;cence nece&s;&s;arily followes him accor|ding to their po&s;ition.</P>
<P>Secondly, the ru&s;t doth not nece&s;&s;arily follow the yron, neither is the yron the cau&s;e of it, but &s;ome exter|nall things: they make concupi&s;cence nece&s;&s;ary to fol|low the body.</P>
<P>Thirdly, the Smith if he could, he would make &s;uch a &s;word that &s;hould take no ru&s;t; but God (according to their judgement) made man &s;uch that concupi&s;cence did nece&s;&s;arily follow.</P>
<P>Before the fall there was no reluctation nor &s;trife betwixt the &s;uperiour and inferiour faculties in man;
<NOTE PLACE="marg">That there was no concupi&s;cence in man before the fall.</NOTE> and therefore no concupi&s;cence: our rea&s;ons are the&s;e.</P>
<P>Fir&s;t, our fir&s;t parents were not a&s;hamed when they were naked, <HI>Gen</HI> 2. but after that <HI>Adam</HI> had &s;inned and &s;aw him&s;elfe naked, hee fled from the pre&s;ence of God and hid him&s;elfe even for very &s;hame; it is the rebellion betwixt the &s;uperiour and inferiour faculties that makes men a&s;hamed.</P>
<P>Secondly, in Ie&s;us Chri&s;t the <HI>&s;econd Adam,</HI> there was no rebellion, and yet he was like to us in all things &s;inne excepted, taking our nature upon him, and the e&s;&s;entiall properties of it. As to bee tempted, <HI>Mat.</HI> 4.1. <HI>Ie&s;us was carried by the Spirit into the de&s;ert to bee tempted;</HI> So to feare, <HI>Hebr.</HI> 5.7. <HI>he was heard in that which hee feared.</HI> So to be angry, <HI>Mark.</HI> 3.5. <HI>Hee looked round about on them angerly:</HI> So forgetful|ne&s;&s;e of his office by rea&s;on of the agonie a&s;toni&s;hing his &s;en&s;es; <HI>Father, if it bee po&s;sible, let this cup pa&s;&s;e from me, Mat.</HI> 26.39. Wherefore if this &s;trife, betwixt the
<PB N="249" REF="139">&s;uperiour and inferiour faculties, was the con&s;equent of nature in our whole e&s;tate, then Chri&s;t &s;hould not have beene blamele&s;&s;e, which is bla&s;phemy: for <HI>concu|pi&s;cence is &s;in, Rom,</HI> 7.7.</P>
<P>Thirdly, if there had been rebellion, betwixt the <HI>&s;u|periour</HI> and <HI>inferiour faculties</HI> before the fall; then man in his whole e&s;tate had not beene happy for <HI>Paul</HI> in re|&s;pect of this concupi&s;cence, is forced to cry out, <HI>Rom.</HI> 7.11. <HI>O wretched man that I am, who &s;hall deliver mee from this body of death?</HI> and originall iu&s;tice had not beene &s;uch an excellent gift in that e&s;tate, but only a re&s;traint, to re&s;traine this concupi&s;cence that it bur&s;ted not forth.</P>
<P>Fourthly, if this rebellion flow from nature, how can God be free from &s;inne who is the authour of nature? <HI>qui e&s;t cau&s;a cau&s;ae, e&s;t cau&s;a cau&s;ati, in e&s;&s;entialiter &s;ubor|dinatis,</HI> he who is the cau&s;e of a cau&s;e, is likewi&s;e the cau&s;e of the effect in things e&s;&s;entially &s;ubordinate: but God is the author of mans nature and concupi&s;cence: therefore according to their po&s;ition,
<NOTE PLACE="marg">Of mans originall ju|&s;tice, according to the Church of <HI>Rome.</HI></NOTE> he mu&s;t bee the author of &s;inne: this is bla&s;phemie.</P>
<P>The Church of <HI>Rome</HI> holds, that this <HI>holine&s;&s;e</HI> was a <HI>&s;upernaturall</HI> thing to man, and not naturall in his fir&s;t creation: and they goe about to &s;hew the matter by the&s;e compari&s;ons.</P>
<P>They &s;ay, mans righteou&s;ne&s;&s;e in his innocent e&s;tate, was like a garland &s;et upon a virgines head; the garland is no part of the virgins body, and although the garland be removed, yet &s;he remaines &s;till a virgin. So this <HI>ori|ginall righteou&s;ne&s;&s;e,</HI> they make it as it were a garland, which being taken away from man, no naturall thing is blemi&s;hed in him.</P>
<P>Secondly, they compare it to <HI>Samp&s;ons</HI> lockes, which when they were cut off, nothing was taken from <HI>Samp|&s;ons</HI> nature.</P>
<PB N="250" REF="140">
<P>Thirdly, they compare it to a bridle in a hor&s;e mouth, which is no part of the hor&s;e, nor naturall to him, but &s;erves to bridle the hor&s;e and keepe him in. So &s;ay they, this originall <HI>righteou&s;ne&s;&s;e,</HI> was no naturall thing in man before the fall, but &s;erved onely as a bridle to re&s;traine concupi&s;cence; and they put a difference be|twixt a naked man and a robbed man.
<NOTE PLACE="marg">Duplex homo, nudus &amp; &s;poliatus.</NOTE> Man before his fall (&s;ay they) he was naked, but God did ca&s;t his cloake of <HI>&s;upernaturall righteou&s;ne&s;&s;e</HI> about him to cover him: but &s;ince the fall (&s;ay they) hee is not <HI>homo nudus &s;ed &s;poliatus,</HI> a naked man, but &s;poyled of the graces of God.</P>
<P>Hence is that divi&s;ion made by the Ie&s;uites of the e&s;tate of man:
<NOTE PLACE="marg"><HI>Perer. lib.</HI> 5. <HI>in Gen. di&s;put. de excellent. pag.</HI> 118.</NOTE> the fir&s;t e&s;tate (&s;aith he) is of man con|&s;idered without grace or &s;inne, (as they terme it) in his <HI>pure naturals;</HI> the &s;econd e&s;tate is of man in his <HI>purena|turals,</HI> cloathed with &s;upernaturall righteou&s;nes: the third e&s;tate is of man <HI>degenerate</HI> and &s;infull: the fourth e&s;tate, is of man <HI>regenerate;</HI> and the la&s;t is of man <HI>glori|fied.</HI> But to con&s;ider a man both voyde of grace and &s;inne, &s;uch a man was never, nor never &s;hall be; neither did the Iewi&s;h or Chri&s;tian Church, ever divide the e|&s;tate of man thus.</P>
<P>The Iewi&s;h Church taketh up the e&s;tate of man in the&s;e three; the fir&s;t they call <HI>Adam, ratioue creationis,</HI> becau&s;e hee was made out of the red earth: the &s;econd they call <HI>Eno&s;h,</HI> man &s;ubject to all mi&s;eries: the third they call <HI>I&s;h,</HI> man re&s;tored to ble&s;&s;edne&s;&s;e and happi|ne&s;&s;e.</P>
<P>The orthodoxe chri&s;tian Church, divides the e&s;tate of man thus: the fir&s;t e&s;tate, is <HI>gratiae collatio,</HI> the be|&s;towing of grace: the &s;econd is, <HI>collatae ami&s;sio</HI> the lo&s;&s;e of that grace be&s;towed: the third is, <HI>in&s;tauratio ami&s;|&s;ae,</HI> the re&s;toring of lo&s;t grace; and the fourth is, <HI>con|firmatio in&s;tauratae,</HI> the confirmation of re&s;tored grace.</P>
<PB N="251" REF="140">
<P>We will &s;hew that his <HI>originall righteou&s;ne&s;&s;e,</HI>
<NOTE PLACE="marg">Of mans originall ju|&s;tice, according to the reformed Church.</NOTE> was <HI>naturall</HI> to man, and not &s;upernaturall: where we mu&s;t con&s;ider: that nature is take five wayes:</P>
<P>Fir&s;t, a thing is <HI>naturall</HI> by creation, as the &s;oule and the body are <HI>naturall</HI> to man, becau&s;e they give a being to him.</P>
<P>Secondly, for that which floweth e&s;&s;entially and naturally from a thing, as the faculties from the &s;oule.</P>
<P>Thirdly, for that which cleaveth mo&s;t &s;urely to na|ture, as &s;inne doth to the &s;oule now.</P>
<P>Fourthly, for that which beautifieth nature and helps it, as grace doth.</P>
<P>Fiftly, for that which by generation is propagate to the po&s;teritie, as originall corruption.</P>
<P><HI>Originall ju&s;tice</HI> was not naturall to man in the fir&s;t &s;en&s;e, for it was no part of his e&s;&s;ence. It was not na|turall to him in the &s;econd &s;en&s;e, for it flowed not from the under&s;tanding e&s;&s;entially, as the faculties of the &s;oule doe; but it was naturall to him in the third &s;en&s;e, becau&s;e hee was created in holine&s;&s;e, and was the &s;ub|ject of holine&s;&s;e: it was naturall to him in the fourth &s;en&s;e, becau&s;e it made his nature perfect: It was natu|rall to him in the fift &s;en&s;e, for he &s;hould have tran&s;mit|ted it to his po&s;teritie by generation, if he had &s;tood in holine&s;&s;e, as man doth &s;inne now, which is come in place of it.</P>
<P><HI>Originall righteou&s;ne&s;&s;e</HI> to the fir&s;t <HI>Adam</HI> was natu|rall, to the renewed <HI>Adam, grace</HI> is <HI>&s;upernaturall;</HI>
<NOTE PLACE="marg">A collation betwixt the innocent, renew|ed, and old <HI>Adam.</HI></NOTE> to the old <HI>Adam,</HI> it is again&s;t his nature, &s;o long as hee continues in &s;inne.</P>
<P>Our rea&s;ons proving, that <HI>originall righteou&s;ne&s;&s;e,</HI> was <HI>naturall</HI> to <HI>Adam,</HI> and not <HI>&s;upernaturall,</HI> are the&s;e.</P>
<P>Fir&s;t,
<MILESTONE N="1" UNIT="Rea&s;on"> as are the relickes of the image of God in man
<PB N="252" REF="141">&s;ince the fall, &s;uch was the image of God in man before the fall: but the remnants of the Image of God in man &s;ince the fall, are naturall, <HI>Rom.</HI> 2.13. <HI>For by nature they doe the things contained in the Law,</HI> 2 <HI>Cor.</HI> 11. <HI>Doth not nature teach you this?</HI> therefore the image of God in man before the fall was naturall.</P>
<P>Secondly,
<MILESTONE N="2" UNIT="Rea&s;on"> <HI>&s;upernaturall gifts</HI> are not hereditary, nor propagate by generation, no more than a colt (to u&s;e their owne &s;imilitude) is brought forth with a bridle in his teeth: but man before the fall, &s;hould have begotten children in his image in <HI>originall ju|&s;tice:</HI> therefore <HI>originall ju&s;tice</HI> was not <HI>&s;upernaturall</HI> to him.</P>
<P>Thirdly,
<MILESTONE N="3" UNIT="Rea&s;on"> <HI>by nature we are</HI> now <HI>the children of wrath; Ephe&s;.</HI> 2.3. therefore <HI>originall ju&s;tice</HI> &s;hould not have beene <HI>&s;upernaturall</HI> to man, but <HI>naturall</HI> by the rule of contraries.</P>
<P><HI>Bellarmine,</HI>
<NOTE PLACE="marg"><HI>De grat. prim. hom. cap.</HI> 5.</NOTE> although he grant that there might have beene a man, created as well without grace as &s;inne; yet hee is inforced to acknowledge, that this point of erroneous doctrine, did never generally prevaile in the Roman Church: for there were &s;ome (&s;aith hee) ex|cellently learned, that thought as wee doe; that man mu&s;t either be in the e&s;tate of grace, or &s;inne; and that there is not a middle e&s;tate: and that originall righte|ou&s;ne&s;&s;e was required to the integrity of nature, and con&s;equently that being lo&s;t, nature was corrupted and deprived of all naturall and morall rectitude. So that man after the fall of <HI>Adam,</HI> can doe nothing mo|rally good, or that truely can bee named a vertue, till he be renewed by grace; as likewi&s;e <HI>Adam</HI> before his fall was not able to doe any thing morally good by na|tures power, without the a&s;&s;i&s;tance of &s;peciall grace from God.</P>
<P>But we mu&s;t hold for our part, this to be the ground
<PB N="253" REF="141">of no &s;mall errour which the Church of <HI>Rome</HI> layeth; that man in his <HI>pure naturals,</HI> was voyde both of grace and &s;inne; this is the ground of many other errours which they maintaine.</P>
<P>Fir&s;t, that <HI>concupi&s;cence</HI> is naturall to man, following alwayes his creation.</P>
<P>Secondly, that naturall gifts both in men and divels remaine unblemi&s;hed &s;ince the fall.</P>
<P>Thirdly, that the corruption of nature con&s;i&s;ts not in any corrupt qualitie, but onely in the lo&s;&s;e of &s;uper|naturall grace.</P>
<P>Fourthly, that death is not an effect of &s;inne proper|ly, but it is from nature, and it is onely accidentally from &s;in; becau&s;e &s;in removes that bridle of originall righteou&s;ne&s;&s;e, which held backe death.</P>
<P>Fiftly, that concupi&s;cence is not &s;inne in the regene|rate.</P>
<P>Sixtly, that man now after his fall, is in the &s;ame e&s;tate wherein hee was before the fall in his <HI>pure na|turals:</HI> for <HI>Adams</HI> &s;inne hath dimini&s;hed nothing from that which is naturall: and the body, (they &s;ay) &s;ince the fall is no more pa&s;&s;ible, than it was be|fore in the <HI>pure naturals.</HI> So (they &s;ay) the minde of man being con&s;idered by it &s;elfe, without this &s;upernatuall holine&s;&s;e, is no more weakened by the fall, than it was before the fall in things na|turall.</P>
<P>Seventhly, that man hath free will left in him after his fall: which grounds are all fal&s;e. Here we mu&s;t doe as <HI>Eli&s;ha</HI> did when hee cured the waters of <HI>Iericho,</HI> 2 <HI>King.</HI> 3. he went to the &s;pring heads, and there ca&s;t in &s;alt: &s;o mu&s;t we goe to this, as one of the &s;prings from whence many errours in popery proceed, and cure it fir&s;t.</P>
<P>This popi&s;h platforme of mans e&s;tate before his fall, is
<PB N="254" REF="142">taken from the &s;chooles of Philo&s;ophie, but not from <HI>Mo&s;es</HI> and the Prophets. The Philo&s;ophers were igno|rant of the nature of man in his whole e&s;tate, &s;o were they ignorant of his fall; and therefore they tooke up man in a middle e&s;tate. So the&s;e Sophi&s;ts following the Philo&s;ophers, and not the Scriptures, as though they had never heard of mans creation, nor yet of his fall; imagine him to be a middle &s;ort of man, &s;uch a man as never was, neither in his whole e&s;tate, nor after his fall: but they ought to have remembred that of the Apo&s;tle, <HI>Colo&s;.</HI> 2.8. <HI>Take heed lest any &s;poyle you by Phi|lo&s;ophie.</HI></P>
</DIV2>
<DIV2 N="18" TYPE="chapter">
<HEAD>CHAP. XVIII. <HI>Of the con&s;equents of Gods image in man; in his &s;ocietie with the Angels.</HI></HEAD>
<P>THe third con&s;equent that followeth upon the image of God being placed in man in his creation, is con|cerning the &s;ocietie and fellow&s;hip that he had with the Angels &s;o long as hee &s;tood in innocency.</P>
<P><HI>Adam</HI> in his fir&s;t e&s;tate was little inferiour to the Angels.
<MILESTONE UNIT="Prop."> </P>
<P>It &s;hall bee the greate&s;t perfection of man in glory,
<MILESTONE UNIT="Illu&s;t."> that hee &s;hall bee like the Angels of God, and bee loved of them, as they love one another. So it was mans great happine&s;&s;e before the fall, that hee conver|&s;ed with the Angels, and they loved him.</P>
<P>The Angels did neither mini&s;ter unto,
<NOTE PLACE="marg">A collation betwixt the innocent, &s;econd, renewed, and old <HI>Adam.</HI></NOTE> nor keepe the <HI>fir&s;t Adam</HI> before his fall, they onely loved him. The Angels mini&s;tred to Chri&s;t the <HI>&s;econd Adam,</HI> and loved him, but did not keepe him. The Angels mini&s;ter now to the <HI>renewed Adam,</HI> they love him and keepe him; but
<PB N="255" REF="142">they neither mini&s;ter to the wicked, love them, nor keepe them.</P>
<P>Fir&s;t, the Angels neither did mini&s;ter to <HI>Adam</HI> before his fall, nor did they keepe him, becau&s;e hee was in no danger, onely they loved him: they mini&s;tred to Ie&s;us Chri&s;t, but they did not keep him, for he was <HI>comprehen|&s;or,</HI> as well as <HI>viator.</HI> Chri&s;t is the head of the Angels, therefore hee is not kept by them: but they mini&s;ter to the elect, and keepe them by Chri&s;t; which priviledge <HI>Adam</HI> had not of them before his fall.</P>
<P><HI>Object.</HI> It may &s;eeme that they did keepe Chri&s;t, <HI>P&s;al.</HI> 91. <HI>they &s;hall keepe thee in all thy wayes.</HI></P>
<P><HI>An&s;w.</HI> This is to be under&s;tood <HI>de Chri&s;to my&s;tico,</HI> of Chri&s;t in his members; that is, they &s;hall keepe thy members in all their wayes. But this part of the <HI>P&s;alme</HI> was mi&s;applyed by the Divell to Chri&s;t in proper per|&s;on, <HI>Matth.</HI> 4. for the Angels keepe not Chri&s;t, but mini&s;ter to him: but they both keepe and mini&s;ter to his members the elect.</P>
<P><HI>Object.</HI> But it may be &s;ayd, that the elect have grea|ter priviledges then, than Chri&s;t hath, &s;eeing they both keepe them, and mini&s;ter to them.</P>
<P><HI>An&s;w.</HI> This argueth not any prerogative that the Saints have above Chri&s;t, but onely their weakene&s;&s;e and wants, that they have need of the Angels to pre|&s;erve them, as young children &s;tand in need of nur&s;es to waite upon them.</P>
<P><HI>Object.</HI> It may &s;eeme that Angels are not mini&s;tring &s;pirits in re&s;pect of the elect, but in re&s;pect of Chri&s;t; becau&s;e the Angell, <HI>Revel.</HI> 19.22. calls him&s;elfe, not our &s;ervant, but, <HI>our fellow &s;ervant.</HI> So the Angels are not called the &s;ervants of the kingdomes, but, <HI>The Princes of the Kingdomes, Dan.</HI> 12. Thirdly, the Apo&s;tle proves Chri&s;t to be God, <HI>Heb.</HI> 2. becau&s;e the Angels are &s;ervants to him. A &s;hepheard is not the &s;ervant of
<PB N="256" REF="143">his &s;heepe, although hee keepes them; but his Ma&s;ters &s;ervant. So although the Angels keepe us, yet they &s;eeme not to be our mini&s;ters but Chri&s;ts.</P>
<P><HI>An&s;w.</HI> The Scripture, <HI>Heb.</HI> 1. calls them mini&s;tring &s;pirits, &s;ent for them that are elect; and although they be more excellent creatures in them&s;elves, than the e|lect; yet in Chri&s;t, and by Chri&s;t, they become mini|&s;tring &s;pirits to us. Chri&s;t him&s;elfe is not a&s;hamed to call him&s;elfe a &s;ervant to the elect, <HI>Mat.</HI> 20. <HI>I came not to bee &s;erved, but to &s;erve:</HI> why may not then the An|gels be &s;ayd, to be mini&s;ters to the elect?</P>
<P><HI>Object.</HI> It is a Maxime in Phylo&s;ophy, that the end is more excellent than the meanes tending to the end: but the &s;afety of man is the end: and the Angels are the meanes, therefore it may &s;eeme that man is more excellent than the Angels.</P>
<P><HI>An&s;w.</HI> The end con&s;idered as the end, is alwayes more excellent than the meanes tending to the end, but not ab&s;olutely, touching the e&s;&s;ence of the meanes; for the&s;e things that are the meanes may be more excellent in them&s;elves. Example: The incarnation of Chri&s;t is more excellent than the redemption of man in it &s;elfe, and yet it is in&s;titute for another end; &s;o the Sun, Moon, and &s;tarres were in&s;titute to give influence to the inferi|our bodies, herbes, trees and plants, and yet they are more excellent in them&s;elves; but con&s;ider them as meanes tending to that end, they are inferiour to them.</P>
<P>The Angels neither love the wicked, nor mini&s;ter to them, nor pre&s;erve them. But here we mu&s;t marke, when we &s;ay they mini&s;ter not to them, this is to bee under&s;tood of their &s;peciall and particular mini&s;tring, they attend them not, as they doe the elect; it is true, as God makes his Sunne to &s;hine as well upon the unju&s;t as the ju&s;t, <HI>Mat.</HI> 5.45. &s;o the Angels may be mini&s;ters &s;ometimes of outward things even to the
<PB N="257" REF="143">wicked. Who&s;oever &s;tept downe fir&s;t into the poole of <HI>Siloam, Ioh.</HI> 5.8. was cured whether good or bad: and the Angels brought downe <HI>Manna</HI> in the wilderne&s;&s;e, <HI>P&s;al.</HI> 78.25. to the bad I&s;raelites, as well as to the good: but they have not a particular care of the wicked as they have of the elect of God; they come not up and downe upon the Ladder, Chri&s;t, <HI>Ioh.</HI> 1.52. to mini&s;ter to them as they doe to the elect.</P>
</DIV2>
<DIV2 N="19" TYPE="chapter">
<HEAD>CHAP. XIX. <HI>Of Adams life before the fall, whether it was contempla|tive, or practicke?</HI></HEAD>
<P><HI>Adam</HI> had be&s;ide the Image of God placed in him, two royall prerogatives above any man that ever was: the fir&s;t was concerning his e&s;tate and condition of life, whether it was in action, or contemplation. The &s;econd concerning his mariage celebrated by God him&s;elfe, in Paradi&s;e. Of the fir&s;t prerogative is intrea|ted here.
<MILESTONE UNIT="Prop."> </P>
<P>Mans life before the fall, was more <HI>contemplative</HI> than <HI>practicke.</HI></P>
<P>As from the Sunne, fir&s;t proceed bright beames,
<MILESTONE UNIT="Illu&s;t."> which lighting upon tran&s;parent bodies they ca&s;t a brightne&s;&s;e or &s;plendor by their reflex; and after their reflex, they ca&s;t &s;hadowes. So from God that glorious Sunne, there proceeded fir&s;t wi&s;edome, which being re|flexed upon the mind of <HI>Adam</HI> to cogno&s;ce and con|template upon things; this contemplation, brought forth prudency, and at la&s;t arts, as the &s;hadow of pru|dency. This wi&s;edome or <HI>contemplation</HI> was <HI>in cogno|&s;cibilibus,</HI> in things to be knowne; but <HI>prudency</HI> was <HI>in agibilibus,</HI> in things to be done; arts are <HI>in factibilibus,</HI> in things to be done by the hands.</P>
<PB N="258" REF="144">
<P><HI>Que&s;t.</HI>
<NOTE PLACE="marg">Vita activa e&s;t prior in via generation is, &s;ed vita contemplativa e&s;t prior in via directionis.</NOTE> It may bee asked which of the&s;e two lives is to be preferred before another: it might &s;eeme that <HI>pru|deney</HI> is to bee preferred before <HI>wi&s;dome;</HI> for man is bound to love God above all, and to helpe his neigh|bour; the&s;e we get not by <HI>contemplation</HI> but by <HI>action.</HI> Againe, it may &s;eeme that the <HI>contemplative life</HI> is the be&s;t life, becau&s;e in the <HI>active life</HI> there are many dangers and perils, but not &s;o in the <HI>contempla|tive.</HI></P>
<P><HI>An&s;w.</HI> To cleare this point, wee mu&s;t marke the&s;e a&s;|&s;ertions following.</P>
<P>Fir&s;t, when we compare the&s;e two <HI>wi&s;edome</HI> and <HI>pru|dency</HI> together,
<NOTE PLACE="marg">Duplex bonitas; nece&s;|&s;itatis, &amp; excellentiae.</NOTE> either we re&s;pect the nece&s;&s;ity of them, or the excellency of them. If wee re&s;pect the <HI>nece&s;sity</HI> of them; then no doubt, <HI>prudency</HI> is mo&s;t fit for oure|&s;tate now.</P>
<P>If wee marke the <HI>excellency</HI> of them, then wee mu&s;t u&s;e this di&s;tinction; one thing is &s;aid to be better than another, either ab&s;olutely, or determinate to this or that particular: as, to have foure feet is good for a hor&s;e, but not ab&s;olutely good,
<NOTE PLACE="marg">Duplex bonitas; ab&s;o|luta &amp; determinata.</NOTE> for it is not good for a man. So to be a Philo&s;opher is determinately good for man, but not ab&s;olutely good; for it is not good for a hor&s;e. So <HI>wi&s;edome</HI> and <HI>prudency</HI> conferred together, <HI>wi&s;e|dome</HI> ab&s;olutely is better than <HI>prudency;</HI> but <HI>prudency</HI> in this ca&s;e as we are now, is better for us.</P>
<P>Thirdly,
<NOTE PLACE="marg">Duplex cou&s;ideratio vi|tae humanae, re&s;pectu mediorum, &amp; fin is.</NOTE> if wee con&s;ider the end of mans life; then <HI>contemplation</HI> is better than action; but if wee con&s;ider the meanes tending to the end, then action is fitter for us, than <HI>contemplation.</HI> If wee con&s;ider the end, it is more excellent than the meanes; for all the&s;e practicall arts and operations which man doth, are ordained (as to their properend,) to the <HI>contemplation</HI> of the under|&s;tanding: and all the <HI>contemplation</HI> of the under&s;tanding is ordained for the metaphy&s;ickes: and all the know|ledge
<PB N="259" REF="144">which we have of the metaphy&s;icks: (in &s;o farre as it precedes the knowledge which we have of God:) is ordained for the knowledge of God, as the la&s;t end; <HI>Ioh.</HI> 17. <HI>This is life eternall to know thee onely, Matth.</HI> 5. <HI>Ble&s;&s;ed are the pure in heart, for they &s;hall &s;ee God:</HI> there|fore the <HI>contemplative life,</HI> being the la&s;t end, mu&s;t bee mo&s;t perfect in it &s;elfe; for it &s;tandeth in need of fewer helpes than the <HI>practicke</HI> life doth.
<MILESTONE UNIT="Prop."> </P>
<P>The&s;e two &s;orts of lives, are &s;o nece&s;&s;ary both for this life, and for the life to come, and are &s;o &s;traitly lincked, that we mu&s;t labour to joyne them together.</P>
<P>The <HI>active life,</HI> without the <HI>contemplative life,</HI>
<MILESTONE UNIT="Illu&s;t."> is a mo&s;t imperfect life, like the fruit pulled from the tree; &s;o the <HI>contemplative life,</HI> without the <HI>active,</HI> is a mo&s;t imper|fect life; but joyne them both together, they make a perfect <HI>Argus,</HI> having his eyes looking up and downe.</P>
<P>The&s;e two &s;orts of lives are well compared to the two great lights in heaven, the Sun and Moone: fir&s;t, as the Moone hath her light from the Sunne, &s;o hath <HI>pruden|cy</HI> her light from <HI>wi&s;edome.</HI> Secondly, as the Sunne rules the day, and the Moone the night; &s;o <HI>wi&s;edome</HI> rules our heavenly life; and <HI>prudency</HI> our earthly life. Thirdly, as the moone is neerer to us than the Sunne; &s;o is <HI>prudency</HI> in this e&s;tate neerer to us than <HI>wi&s;edome.</HI></P>
<P><HI>Prudency</HI> and <HI>wi&s;edome,</HI>
<MILESTONE N="1" UNIT="Con&s;equence"> the <HI>active</HI> and <HI>contemplative life,</HI> &s;hould be joyned together: therefore the&s;e <HI>onagri,</HI> or wilde a&s;&s;es, the Hermites; who give them&s;elves one|ly to <HI>contemplation</HI> and withdraw them&s;elves from the &s;ociety of men, never joyning action to their <HI>contempla|tion;</HI> mi&s;take altogether the end wherefore man was placed here.</P>
<P>When <HI>Elias</HI> was in the wilderne&s;&s;e, the Angel came to him and &s;aid; what do&s;t thou here? So the Lord will &s;ay one day to the&s;e unprofitable members (that are in the
<PB N="260" REF="145">Church and Common-wealth) what do ye in the Wil|derne&s;&s;e; The Philo&s;opher could &s;ay, that hee was ei|ther a God or a bea&s;t that could live in the Wilderne&s;&s;e; this their <HI>contemplative life</HI> hath pride for the father, and idlene&s;&s;e for the mother.</P>
<P>The <HI>contemplative life,</HI> is the mo&s;t excellent life, there|fore that life that drawes neere&s;t to it, mu&s;t be the be&s;t. There are three &s;orts of lifes,
<NOTE PLACE="marg">Triplex vita, activa, effectiva, &amp; voluptua|ria.</NOTE> the <HI>active</HI> life, the <HI>effective</HI> life, and the <HI>voluptuary.</HI> The <HI>active</HI> life con&s;i&s;ts in ma|naging and ruling things by prudency; this was <HI>Davids</HI> life, and it comes neere&s;t to the contemplative life. The <HI>effective</HI> life con&s;i&s;ts in dre&s;&s;ing of the ground, in hu&s;|bandry, and &s;uch; this was <HI>Vzziahs</HI> life: therefore, 2 <HI>King.</HI> 15. He is called <HI>vir agri,</HI> becau&s;e he delighted in tillage; and this is further removed from the <HI>contem|plative life,</HI> than the <HI>active life.</HI> The voluptuary life was that in <HI>Salomon,</HI> when he gave him&s;elfe to plea&s;ure and delights, &s;o the life of <HI>Sardanapalus</HI> King of <HI>A&s;&s;yria;</HI> and this is furthe&s;t from the <HI>contemplative life. Adam</HI> had the <HI>contemplative life</HI> chiefly, he had the <HI>Active</HI> and <HI>effective life;</HI> but he had not that <HI>voluptuary</HI> or &s;infull life, delighting in plea&s;ure.</P>
<P>The <HI>fir&s;t Adam</HI> his life was <HI>contemplative,
<NOTE PLACE="marg">A collation betwixt the innocent, old, and glorified <HI>Adam.</HI></NOTE> active,</HI> and <HI>effective.</HI> The <HI>old Adam</HI> his life is <HI>voluptuary,</HI> for the end of all his actions is plea&s;ure. The <HI>glorified Adam,</HI> his life is <HI>contemplative</HI> and active onely,
<NOTE PLACE="marg">Actiones internae qua|rum finis contemplaetio, manebunt in vita futu|ra, ut dilectio, amor: at actioues exttrnae qua|rum finis e&s;t actio, non manebunt, quales &s;unt vir tutes morales quae diriguntur ad finem, (&s;cilicet contemplatio|rem) at non ver&s;antur circa finem, quia hoo proprium e&s;t contempla|rionis.</NOTE> and in this con&s;i&s;ts his la&s;t happine&s;&s;e.</P>
<P>In the life to come, the <HI>glorified Adam</HI> &s;hall have all &s;orts of perfection in him. Fir&s;t, his de&s;ire &s;hall be per|fected in his <HI>being</HI> (every thing naturally de&s;ires the being and pre&s;ervation of it &s;elfe) for hee &s;hall <HI>be</HI> per|petually. Secondly, his <HI>de&s;ire</HI> &s;hall be fulfilled in the&s;e things that are common to him and other living crea|tures, which is <HI>delight;</HI> his delights and plea&s;ure &s;hall be &s;pirituall altogether, and the&s;e farre exceed cor|porall
<PB N="261" REF="145">delights; becau&s;e men are contented to &s;uffer many corporall torments for &s;pirituall <HI>delights.</HI> Third|ly, his <HI>de&s;ire</HI> &s;hall be fulfilled in his <HI>rea&s;onable de&s;ires;</HI>
<NOTE PLACE="marg">Quadruplex defideri|um; commune, animale, rationale, &amp; intelle|ctuale.</NOTE> which is, to rule his <HI>active</HI> and <HI>civill life;</HI> In his <HI>active life,</HI> &s;o to live vertuou&s;ly, that hee cannot make defection to evill: in this civill life, for all that a man de&s;ires in this life is honour, a good name and riches; the de&s;ires of all the&s;e &s;hall be perfected in the life to come; for honour, <HI>wee &s;hall reigne with him, Revel.</HI> 20. For a good name, none &s;hall have place to accu&s;e or revile them there; for <HI>riches, P&s;al.</HI> 111. <HI>Riches and glo|ry are in his hou&s;e.</HI> Fourthly, his de&s;ire &s;hall be fulfilled in his <HI>intellectuall knowledge,</HI> becau&s;e then hee &s;hall at|taine to the full perfection of the&s;e things; that he de|&s;ires to know; and this &s;hall bee the perfection of his <HI>contemplative life;</HI> in beholding God, which is the complement of all his other de&s;ires, and they all ayme at this.</P>
<P><HI>Object.</HI> But it may be &s;aid that mans <HI>de&s;ire</HI> &s;hall not be fulfilled in the life to come by beholding God: for the &s;oules in glory long for their bodies againe, and have not their full re&s;t till they injoy them.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex de&s;iderium; ex parte appetibilis, &amp; ex parte appetentis.</NOTE> The &s;oules in glory de&s;ire no greater mea&s;ure of joy, than to behold God, who is the end and ob|ject of their ble&s;&s;ed ne&s;&s;e. But they de&s;ire a greater per|fection in re&s;pect of them&s;elves; becau&s;e they doe not &s;o totally and fully injoy that which they de&s;ire to po&s;&s;e&s;&s;e. A man &s;itting at a table furni&s;hed with varie|ty of di&s;hes, hee de&s;ires no moe di&s;hes than are at the table, yet hee de&s;ires to have a better &s;tomacke: &s;o the &s;oules in glory de&s;ire no greater mea&s;ure of ble&s;&s;ed|ne&s;&s;e than to behold God; but re&s;pecting the longing they have for their bodies, they are not come to the ful|ne&s;&s;e of their ble&s;&s;edne&s;&s;e till they be joyned together againe.</P>
<PB N="262" REF="146">
<P><HI>Que&s;t.</HI> Whether &s;hall the &s;oule after the re&s;urrection, being joyned with the body againe, enjoy greater hap|pine&s;&s;e, than it had without the body in heaven?</P>
<P><HI>An&s;w.</HI> In re&s;pect of the object which is God, it &s;hall have no greater happine&s;&s;e; but in re&s;pect of it &s;elfe, it &s;hall have greater joy, both exten&s;ive, becau&s;e it &s;hall rejoyce in the glory of the body,
<NOTE PLACE="marg"><HI>Duplex gaudium; ex|ten&s;ivum, &amp; inten&s;i|vum. Picalhom. lib.</HI> 10. <HI>E|tbic. Sexcordiriones vi|tae bumanae, metaphora &s;umpta a carcere, a mon|&s;tro, a mundo, a navi, a curru, &amp; ab<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">ave.</HI></NOTE> and inten&s;ive, becau&s;e in the conjunction with the body, the operation there|fore &s;hall be more forcible, when &s;oule and body are joyned together.</P>
<P>The <HI>Academickes</HI> make fixe conditions of the life of man whereunto it is re&s;embled, which they &s;et out to us by &s;ix metaphors. The fir&s;t is in the conjunction of the &s;oule and the body; and herein they take the com|pari&s;on from a man in a <HI>Pri&s;on,</HI> and in this e&s;tate man had need of &s;purres to &s;tirre him up, that he may come out of pri&s;on.</P>
<P>The &s;econd Condition of mans life is in con&s;i&s;ting of contrary faculties; and in this e&s;tate they compare him to a <HI>Mon&s;ter,</HI> halfe man and halfe bea&s;t, the &s;en&s;uall part fighting again&s;t the rea&s;onable; here we mu&s;t take heed <HI>ne pars fera voret humanam,</HI> le&s;t the bruti&s;h part overcome the rea&s;onable.</P>
<P>The third condition makes him an ab&s;olute man, and then he is called the <HI>little world,</HI> or <HI>epilogus mundi,</HI> the compend of the world; and &s;o hee &s;hould labour to keepe all things in a ju&s;t frame.</P>
<P>The fourth condition, as he is ayming towards his end, and &s;o he is compared to a <HI>&s;hippe</HI> in the mid&s;t of the Sea, &s;ayling towards the haven; rea&s;on is the &s;hip; the windes, waves, and rockes, are the many hazards we are expo&s;ed to in this life; the oares are his affections and de&s;ires; and when the eye is &s;et upon eternall happi|ne&s;&s;e, this is like the pole which directs the &s;hip.</P>
<P>The fift condition is then, when as the &s;oule is puri|fied
<PB N="263" REF="146">by vertue, and elevated above the owne nature, then it is compared to a <HI>chariot,</HI> which re&s;embles the whole con&s;titution of the &s;oule joyned to the body; the Coach-man is rea&s;on; the hor&s;es which draw the coach are two, one white and another blacke; the white hor&s;e is the ira&s;cible appetite, the blacke is the concupi&s;cible appetite; the &s;purres which &s;purre the&s;e hor&s;es forward, are, de&s;ire of honour, and feare of &s;hame.</P>
<P>The &s;ixt condition is, when the &s;oule by contempla|tion a&s;cends to God, then it is compared to a <HI>fowle</HI> mounting upward, then it is no longer con&s;idered as yoaked in the coach, for now the hor&s;es are loo&s;ed, <HI>&amp; auriga &s;i&s;tens eos ad prae&s;epe, tribuit eis nectar &amp; ambro|&s;iam;</HI> that is, <HI>the coachman loo&s;ing the hor&s;es, brings them to the manger, and gives them nectar and ambro&s;ia to eate and drinke;</HI> for when the &s;oule is taken up with this contemplation, beholding the chiefe Good, then the appetite is &s;atisfied with milke and honey as the Scripture calls it. As nur&s;es taking plea&s;ure and delight to feed their babes, when they have &s;tilled them, they lay them up to &s;leepe, and then they take delight to feed them&s;elves: &s;o, when the &s;en&s;ible faculty &s;hall be &s;atisfied, then &s;hall our great delight be in contemplati|on to behold the face of God and that eternall glory: whereupon is re&s;olved that po&s;ition laid downe in the beginning, that mans chiefe felicity in his life before the fall, was chiefly in contemplation, and &s;o &s;hall it be in glory: although action in love doe flow from it, as the fruit from the tree.</P>
</DIV2>
<DIV2 N="20" TYPE="chapter">
<PB N="264" REF="147">
<HEAD>CHAP. XX. <HI>Of Adams conjunct life, or his marriage.</HI></HEAD>
<P>THe &s;econd royall prerogative be&s;towed upon <HI>A|dam</HI> in Paradi&s;e, was, that he had his marriage im|mediately celebrated by God.</P>
<P>God made the woman of the man. Hee made not paires of males and females in mankinde, as hee did of the re&s;t of living creatures; but he made the one of the other, fir&s;t to &s;hew them the neere conjunction which is betwixt them; &s;econdly, 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, &s;he was made of him, that &s;he might obey and honour him; Chri&s;t &s;aith, <HI>Mark.</HI> 2.27. the Sabbath was made for man, and not man for the Sabbath; therefore as man was made Lord over the Sabbath, &s;o hee was made Lord over the woman.</P>
<P>This &s;ubjection of the woman to the man, was &s;hew|ed by the veile which was put upon the womans head when &s;he was married, <HI>Gen.</HI> 24.65. In the <HI>fift of Num|bers</HI> when the husband accu&s;ed the wife of adultery &s;he was commanded to &s;tand bareheaded before the Prie&s;t, as not being now under her husbands &s;ubjection, untill &s;he was cleared of this blot.</P>
<P>Secondly, this &s;ubjection is notably &s;et out in that heavenly order, 1 <HI>Cor.</HI> 11.3. <HI>God is Chri&s;ts head, and Chri&s;t is the mans head, and the man is the womans head.</HI></P>
<P>Thirdly, this &s;ubjection is likewi&s;e &s;hewed by that dreame of <HI>Io&s;eph, Gen.</HI> 37. Where the father is compa|red to the Sunne, the wife to the Moone, and the chil|dren to the &s;tarres.</P>
<PB N="265" REF="147">
<P>Fourthly, the <HI>Per&s;ians</HI> had this &s;overaignty over their wives, they had a proverbiall kind of &s;peech which was, <HI>and they &s;hall &s;peake the language of their owne peo|ple;</HI> that is, they &s;hall live after the manner of their owne country, and have commandement over their wives, <HI>E&s;th.</HI> 1.20. <HI>vejit tenu jecar,</HI> they put her in the ma&s;culine gender, to &s;ignifie their ready obedience; for when the Hebrewes will commend a thing in women as well done, they put them in the ma&s;culine gender: and a|gaine, when they will di&s;commend men, they put them in the feminine gender; becau&s;e now they have com|mitted abomination with idols.</P>
<P>Since the fall,
<NOTE PLACE="marg">A collation betwixt the innocent, and old <HI>Adam.</HI></NOTE> this heavenly order is mightily inver|ted, when the woman claymes &s;overaignty over the man, and will not bee &s;ubject to him: as &s;he &s;eekes &s;u|periority over her husband; &s;o if &s;he could, &s;he would pull Chri&s;t out of his place, and God the Father out of his.</P>
<P>This inverting of natures order, hath ever a cur&s;e joy|ned with it, when &s;uch effect &s;uperiority. <HI>Plutarch</HI> hath a very good apologue for this: the members of the bo|dy of the Serpent (&s;aith hee) fell at variance among them&s;elves; the taile complained that the head had alwayes the governement, and de&s;ired that it might rule the body; the &s;imple head was con|tent, but what became of it when the tayle tooke the guiding of the head and the re&s;t of the body? it pulled the head and the body, through the brambles and briars, and had almo&s;t &s;poyled the whole body. So let us remember that apologue of the bramble, <HI>Iudg.</HI> 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.</P>
<P>In &s;ome ca&s;e the Lord hath granted as great power to the woman over the man, as he hath granted to the
<PB N="266" REF="148">man over the woman, as in the mutuall u&s;e of their bo|dies: and in this ca&s;e he is as well &s;ubject to his wife, as he is her Lord: but in other things the man hath the&s;u|perioritie over the woman.</P>
<P><HI>Que&s;t.</HI> Seeing the woman hath as great right over the body of the man, as the man hath over her body, how is it that <HI>Rachel</HI> with her mandrakes per&s;waded her husband to lye with her? <HI>Gen.</HI> 30.15. It might &s;eeme &s;hee had not &s;uch a right to claime this of her hu&s;|band?</P>
<P><HI>An&s;w.</HI> In this polygamie, there was &s;ome cau&s;e of exception, becau&s;e a man had two wives at once, and that of Chri&s;t may be fitly applied here, <HI>One man can|not &s;erve two ma&s;ters, Mat.</HI> 6.24.</P>
<P>God made the woman of the rib of <HI>Adam.</HI></P>
<P>She was not made of the eye as the Hebrewes &s;ay,
<MILESTONE UNIT="Prop."> that &s;he &s;hould not be wandring and un&s;table like <HI>Di|nah,
<MILESTONE UNIT="Illu&s;t."> Gen.</HI> 34.1. Neither was &s;he made of the eare, that &s;he &s;hould not be <HI>au&s;cultatrix</HI> a hearkener like <HI>Sarah, Gen.</HI> 18.10.14. he made her not of the foot, that &s;hee &s;hould not be troden upon like the Serpent: But hee made her of the rib, that &s;he might be his collaterall, <HI>to eate of his mor&s;els, drinke of his cup, and &s;leepe in his bo|&s;ome,</HI> 2 <HI>Samuel,</HI> 12.3.</P>
<P><HI>Que&s;t.</HI> When God tooke this rib out of <HI>Adams</HI> &s;ide, whether had <HI>Adam</HI> a rib moe than enough; or when it was taken out whether wanted he a rib? To &s;ay that he wanted a rib, would imply an imperfection; to &s;ay that he had a rib moe than enough, would imply &s;uper|fluitie in <HI>Adam;</HI> which in the e&s;tate of innocencie can|not be granted.
<NOTE PLACE="marg">Nonut individuum &s;ed ut &s;pecies.</NOTE></P>
<P><HI>An&s;w. Adam</HI> mu&s;t not bee con&s;idered as other men, but as he who repre&s;ented whole mankind; and there|for he having a rib moe then other men have, who are but &s;ingular men, yet he had not a rib moe than enough.
<PB N="267" REF="148">The &s;eed which is in the body of man, is no &s;uperfluitie in man, becau&s;e it &s;erveth for the continuation of his kinde; So this rib was no &s;uperfluous thing in <HI>Adam,</HI> although he had a rib more than the re&s;t of mankinde. We count it now a &s;uperfluous thing, when a man hath moe fingers than ten, &s;o to have moe ribs than twenty-foure.</P>
<P>Againe, if we &s;ay 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 &s;afely hold, that God put in a new rib in place of it: for when <HI>Mo&s;es</HI> &s;aith, that God &s;hut up the fle&s;h in place of it, it will not fol|low that he clo&s;ed it up onely with fle&s;h, but al&s;o with a rib, as <HI>Adam</HI> him&s;elfe afterward &s;hewed, <HI>Gen.</HI> 2, 23. <HI>&s;he is fle&s;h of my fle&s;h, and bone of my bones.</HI></P>
<P><HI>Que&s;t.</HI> But how could &s;o little a matter as a bone, be|come the whole body of a woman, was this the exten|ding or rarifying of the bone, as wee &s;ee yee rarified into water: or was it by adding new matter to the bone?</P>
<P><HI>Thomas</HI> an&s;wers,
<NOTE PLACE="marg"><HI>Secunda &s;ecundae an.</HI> 3.</NOTE> that this could not be by rarification of the bone, for then the body of <HI>Evah</HI> &s;hould not have beene &s;olid enough, but it was as he holds, by additi|on of new matter. As the five loaves which fed &s;o many thou&s;ands in the wilderne&s;&s;e. <HI>Mat.</HI> 14.17. was not by rarifying and extending them, but onely by adding to them.</P>
<P><HI>Que&s;t.</HI> Whethere was the matter which was added to the rib, fir&s;t turned into a rib, and then made a woman, or was &s;he immediately made a woman of this rib, and the matter added to the rib?</P>
<P><HI>An&s;w.</HI> It &s;eemeth more probable, that the womans body was made of this matter and the rib, without any new conver&s;ion of this matter into a rib; neither need wee to grant two conver&s;ions or changes. Therefore
<PB N="268" REF="149">the <HI>&s;choolemen</HI> &s;ay well, <HI>non &s;unt multiplicanda miracu|la:</HI> it is not probable, that all this matter was changed into a rib, and then it grew up into a body.</P>
<P><HI>Que&s;t.</HI> Why is &s;he then rather &s;ayd to be made of the rib, then of the matter added to the rib?</P>
<P><HI>An&s;w.</HI> Becau&s;e principally and chiefly, God cho&s;e that rib, to make the woman of it, and then hee added the re&s;t of the matter: although there was much more added to the fiue loaves (which fed the people in the wilderne&s;&s;e) than the &s;ub&s;tance of the five loaves; yet they are &s;ayd to bee filled with the five loaves, becau&s;e God tooke them fir&s;t &amp; chiefely for this mira|cle, by adding the re&s;t of the &s;ub&s;tance miraculou&s;ly for feeding of the people.</P>
<P>But wee mu&s;t marke here a difference, betwixt that which was added to the five loaves, and this which was added to the rib of the man; for in that which was mi|raculou&s;ly added to the loaves, there was not a third thing made up of them: but of this rib and the matter added to it,
<MILESTONE UNIT="Prop."> the woman was made.</P>
<P>God made them two, one fle&s;h.</P>
<P>Fir&s;t,
<MILESTONE UNIT="Illu&s;t."> <HI>Adam</HI> is created <HI>one;</HI> &s;econdly, <HI>two</HI> are made out of <HI>one;</HI>
<NOTE PLACE="marg">Adam prlm&ograve; factus e&s;t unus, deinde duo; terti&ograve; vnus, quarto du&ograve;.</NOTE> thirdly, <HI>two</HI> are made <HI>one</HI> againe, by con&s;ent and conjunction: the&s;e three are the workes of God: but when they are di&s;&s;olved againe and made <HI>two</HI> by adultery, this is the worke of the di|vell.</P>
<P>There are three things betwixt the man and the wife;
<MILESTONE N="2" UNIT="Illu&s;t."> fir&s;t,
<NOTE PLACE="marg">Trialigamenta inter maritum &amp; vxorem, unio, communio, &amp; com|municatio.</NOTE> <HI>vnien:</HI> &s;econdly, <HI>communion:</HI> thirdly, <HI>communi|cating.</HI></P>
<P>By <HI>vnion</HI> they are made one fle&s;h.</P>
<P>By <HI>communion,</HI> the man is not his owne, but his wives, the wife is not her owne, but her husbands.</P>
<P><HI>Communicating,</HI> is of their goods: <HI>Plato</HI> willed that in his common-wealth, <HI>meum et tuum,</HI> &s;hould not
<PB N="269" REF="149">be heard betwixt the man and the wife: but all &s;hould be called the husbands: for as wine mixed with water, although there be much water, and little wine, yet it is called wine: So although the wife bring much &s;ub|&s;tance to the hou&s;e, and the husband but little;
<NOTE PLACE="marg">Meum et tuum, meam mihi, tuum tibi, meo|tuum, tuo-meum.</NOTE> yet all &s;hould be called the husbands. So that which is the husbands, mu&s;t not bee re&s;erved for him&s;elfe alone, but make it <HI>meo-tuum,</HI> common with the wife. The wife participates of his &s;ub&s;tance, &s;he is bone of his bone and fle&s;h of his fle&s;h: &s;o his name, he is <HI>i&s;h</HI> and &s;he is <HI>i&s;ha.</HI> So among the Romanes, it was a proverbe, <HI>When thou art called Cajus, I &s;hall be called Caia:</HI> there|fore &s;hee &s;hould be partaker of his goods.</P>
<P><HI>Que&s;t.</HI> How is the man and the wife <HI>one?</HI></P>
<P><HI>An&s;w.</HI> They are not <HI>one, hypostatically:</HI> as Chri&s;t God and man: they are not <HI>one, my&s;tically:</HI> as Chri&s;t and his Church are <HI>one:</HI> they are not one, <HI>phy&s;ically;</HI> as the foure Elements make up the body:
<NOTE PLACE="marg">Vnitas vel bypo&s;tatica, phy&s;ica, artificialis, &s;eu naturalis, et divina.</NOTE> they are not one <HI>ar|tificially,</HI> as the &s;tones and Timber make up a hou&s;e: but this <HI>unity</HI> or <HI>conjunction</HI> is partly <HI>naturall,</HI> partly <HI>morall,</HI> and partly <HI>divine:</HI> the naturall part is, that they two are made one fle&s;h: the morall part is, that they &s;hould bee alike in manners and condition; and the divine part is the conformitie in religion.</P>
<P><HI>Que&s;t.</HI> How is it that the Apo&s;tle applyeth the&s;e words, (1 <HI>Corinth.</HI> 6.16. <HI>And they two &s;hall bee one fle&s;h,</HI>) to the Whore and the Harlot, which is &s;poken of ma|riage here?</P>
<P><HI>An&s;w.</HI> There are two things in marriage,
<NOTE PLACE="marg">Duae &s;unt partes matri|monij: materialis, &amp; formalis.</NOTE> the <HI>mate|riall</HI> part, and the <HI>formall:</HI> the <HI>materiall</HI> part is the con|junction of the bodies, the formall part is the con|junction of the hearts, and the ble&s;&s;ing of God upon them. The Whore and the Harlot are one fle&s;h, <HI>mate|rially,</HI> but not <HI>formally,</HI> and thus is the Apo&s;tle to be un|der&s;tood.</P>
<PB N="270" REF="150">
<P><HI>And they two &s;hall be one fle&s;h, Mat.</HI> 19.</P>
<P>This takes away <HI>digamie:</HI>
<NOTE PLACE="marg">That digamie is un|lawfull.</NOTE> There are two &s;orts of <HI>di|gamy, direct</HI> and <HI>indirect.</HI> He is called <HI>digamus</HI> proper|ly, who hath two wives at one time, for this is direct <HI>digamie. Indirect digamy</HI> againe, is, when one wife be|ing put away unju&s;tly,
<NOTE PLACE="marg">Duplex digamia, di|recta, &amp; indirecta.</NOTE> he marries another, and of this &s;ort of <HI>digamie,</HI> the Apo&s;tle &s;peakes, 1 <HI>Timothy</HI> 5.9. <HI>She mu&s;t be the wife of one husband:</HI> by the Law of God, &s;he might not divorce from her fir&s;t husband; but it was permitted among&s;t the Iewes, &amp; commanded among&s;t the Gentiles. She was but the wife of the &s;econd hus|band <HI>jure humano,</HI>
<NOTE PLACE="marg">Duplex jus; divinum, &amp; humanum.</NOTE> by humane law: but &s;he was the wife of the fir&s;t husband &s;till, <HI>jure divino,</HI> by the Law of God, and &s;hee might not marry another &s;o long as hee lived: if &s;he ca&s;t him off, and married another then &s;he was the wife of two husbands.</P>
<P>The Church of <HI>Rome</HI> makes them <HI>Digamos,</HI>
<NOTE PLACE="marg">What the Church of Rome holds concer|ning Digamy.</NOTE> who mar|ry one wife after another, although the fir&s;t be dead or lawfully repudiate; and &s;uch they debarre to be Prie&s;ts <HI>quia imperfecte reprae&s;entant per&s;onam Chri&s;ti,</HI> becau&s;e they repre&s;ent Chri&s;ts per&s;on imperfectly; for they &s;ay, Chri&s;t in virginitie, married his Church a Virgin: therefore a Prie&s;t being once married, and marrying againe the &s;econd time, marries not in virginity, nei|ther can he a type of Chri&s;t, and his Church. They hold moreover, that a man once being marryed, if his Wife dye, him they &s;eclude not from the Prie&s;thood: but if a man marry a woman that hath beene marryed before, him they &s;eclude from the Prie&s;thood. So if hee have marryed a divorced woman him they count <HI>digamos.</HI></P>
<P>But all the&s;e grounds they have drawne from the ce|remoniall Law: for the high Prie&s;t vnder the Law, might not marry a widow, a whore; nor a divorced woman: he might not marry a widow, becau&s;e he got
<PB N="271" REF="150">not her <HI>fir&s;t love:</HI> he might not marry a <HI>divorced woman,</HI> becau&s;e hee got not her <HI>ju&s;t love, Levit</HI> 21.7.14. Hee might not marry a <HI>whore,</HI> becau&s;e hee got not her <HI>one|ly love.</HI> So Chri&s;t will have of his Church, her fir&s;t love, her ju&s;t love, and onely loue: That which was typicall to the high Prie&s;t vnder the Law, is it lawfull for them to make a rule of it under the Go&s;pell?</P>
<P>So from the ceremoniall Law they have ordained, that none who hath any blemi&s;h in his body may be a Prie&s;t; &s;uch they make irregular, and not capable of the Prie&s;thood.</P>
<P>So they make <HI>defectus natalitium</HI> an irregularity, that no ba&s;tard can be a Prie&s;t, all borrowed from the cere|moniall law.</P>
<P><HI>And they two &s;hall be one fle&s;h, Mat.</HI> 19.</P>
<P>This condemnes <HI>polygamy</HI> as well as <HI>digamy,</HI>
<MILESTONE N="2" UNIT="Con&s;eq."> 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 <GAP DESC="foreign"> <HI>&agrave;</HI> <GAP DESC="foreign"> <HI>dividere virum,</HI> becau&s;e when hee is marryed to more, he is divided among them. Hence the Greeke word <GAP DESC="foreign">, and the Latine <HI>pellex</HI> which we call a concubine, or halfe wife.</P>
<P>To prove that <HI>Polygamie</HI> is unlawfull, wee will con|firme it by two places of Scripture:
<NOTE PLACE="marg">That Polygamy is un|lawfull.</NOTE> the fir&s;t is out of <HI>Levit.</HI> 18.18. <HI>Yee &s;hall not take a woman to her &s;i&s;ter:</HI> that is, yee &s;hall not take moe at once. That this ver&s;e is meant of <HI>monogamie</HI> is proved by analogie with the 16. ver&s;e, where it is &s;aid, <HI>thou &s;halt not uncover the naked|ne&s;&s;e of thy &s;i&s;ter in Law.</HI> Againe, the text would be too farre &s;trained if it were other wi&s;e interpreted, for the Scripture calls &s;econd wives in <HI>polygamie, vexers</HI> or
<PB N="272" REF="151"><HI>enviers</HI> as here: and the Greeke <GAP DESC="foreign">, as <HI>Penninah</HI> is called the adver&s;ary of <HI>Anna,</HI> the other wife of <HI>Elka|nah,</HI> 1 <HI>Sam.</HI> 1.6. So <HI>Adah</HI> and <HI>Zillah,</HI> the wives of <HI>La|mech. Gen.</HI> 4.23. Thirdly, becau&s;e <HI>digamie</HI> and <HI>poly|gamy</HI> &s;hould no wayes be di&s;charged in all the Scrip|tures if not here except to the King, <HI>Deut.</HI> 17.16. which were contrary to the Scriptures: and this Chri&s;t ma|keth manife&s;t, <HI>Mat.</HI> 19.5. and <HI>Paul,</HI> 1 <HI>Cor.</HI> 6.16.</P>
<P>The <HI>Karram</HI> among the Iewes, called by the Greekes <GAP DESC="foreign"> (the&s;e followed the literall &s;en&s;e of the Scrip|tures, and therefore were called <HI>Domini ver&s;uum:</HI>) they followed this interpretation. But the <HI>Phari&s;ees</HI> (in Chri&s;ts time) interpreted the words thus, <HI>Yee &s;hall not take a wife and her &s;i&s;ter, &s;o long as &s;he liveth:</HI> but after &s;hee is dead ye may marry her &s;i&s;ter, for (&s;ay they) as two brethren may marry one wife, <HI>Deuteronomie</HI> 25.5. &s;o may one man marry two &s;i&s;ters, one &s;ucce&s;&s;ively af|ter another.</P>
<P>But this was onely a phari&s;aicall glo&s;&s;e contrary to the command of God: for when the Lord comman|ded one brother to rai&s;e up &s;eed to another, that was onely to his elde&s;t brother, and therefore that place of <HI>Deuteronomy, If brethren dwel together, and one of them want &s;eed:</HI> <GAP DESC="foreign"> <HI>Vnus</HI> is to be under&s;tood, <HI>Primus</HI> or <HI>pri|mogenitus,</HI> for none of the brethren had this priviledge but the elde&s;t brother, he was a type of Chri&s;t, <HI>that was the fir&s;t borne among many brethren, Rom.</HI> 8.29. If &s;eed had beene rai&s;ed up to any of the re&s;t of the brethren, it had bin ince&s;t, <HI>Lev.</HI> 18.</P>
<P>The &s;econd place to prove that <HI>polygamy</HI> is unlawfull, is out of <HI>Deuteronomie</HI> 17.17. <HI>The King &s;hall not multi|ply wives.</HI></P>
<P>The <HI>Phari&s;ees</HI> who gave way to the &s;innes of the peo|ple, interpreted the Law thus: <HI>The King &s;hall not multi|ply wives;</HI> that is, <HI>he &s;hall not have too many wives;</HI> for
<PB N="273" REF="151">they &s;ay <HI>David</HI> had eight wives, and yet this was no <HI>polygamy</HI> in him; they adde further, that it was lawfull for the King to have eighteene wives, as witne&s;&s;eth R. <HI>Salomon</HI> and <HI>Lyra.</HI> But they &s;ay <HI>Salomon</HI> trangre&s;&s;ed this commandement, in multyplying wives.</P>
<P>In this &s;ame place of <HI>Deuteronomie,</HI> it is &s;aid: <HI>the King &s;hall not multiply gold and &s;ilver.</HI> Now &s;ay they, as the King might exceed other men in riches: why then was it &s;imply di&s;charged him to have many wives?</P>
<P>To this wee an&s;were, that when the Lord makes his covenant, it binds him equally, <HI>Who &s;its upon the Throne, and him who drawes the water, or hewes the wood, Deutero|nomy</HI> 29.11. The King hath greater priviledges, in ho|nours and dignities then other men have: but hee hath not greater power to &s;inne, for hee is forbid|den to multiply gold and &s;ilver: and that is, to &s;eeke for more than may &s;erve for his dignity and place: but hee might never multiply wives more then others: for the Law &s;tands immoveable, <HI>Gen.</HI> 2, <HI>And they two &s;hall be one fle&s;h.</HI></P>
<P><HI>Obiect.</HI> But the Lord &s;aid to <HI>David, I have given thy ma&s;ters wives into thy bo&s;ome,</HI> 2 <HI>Sam.</HI> 12.8. Therefore a man might marry moe wives.</P>
<P><HI>An&s;w.</HI> God gives things two manner of wayes. Some|times he gives them by a genrall di&s;pen&s;ation and gift: and by this gift a man hath not a right to the thing, unle&s;&s;e hee get it confirmed by another right: and the things which God permits in this &s;en&s;e,
<NOTE PLACE="marg"><HI>Dona a Deo dupliciter dantur.</HI> 1. <HI>generaliter, &amp; permi&s;siv&egrave;.</HI> 2. <HI>exbe|ne placito.</HI></NOTE> may bee &s;ayd to bee. his gifts. As hee gave <HI>Nebuchadnezzar</HI> power over the Nations: but by this gift <HI>Nebuchadnezzar</HI> had no right, for God onely permitted him to tyran|nize over them. But when God confirmes this fir&s;t gift to a man: then he gives it <HI>ex bene placito</HI> according to his good plea&s;ure, as he gave <HI>Eva</HI> to <HI>Adam,</HI> at the be|ginning.</P>
<PB N="274" REF="152">
<P>God gave <HI>Sauls</HI> wives to <HI>David</HI> by the fir&s;t gift, onely by permi&s;&s;ion: but he had never this gift confirmed, therefore no <HI>polygamie</HI> is lawfull.</P>
<P><HI>Que&s;t.</HI> But what &s;hall wee thinke of this <HI>polygamie</HI> of the fathers?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Adulterium propri&egrave; et larg&egrave; &s;umptum.</NOTE> Wee cannot hold it to bee adultery, taking a|dultery properly: for if it had beene adultery in the proper &s;ignification: God who reproved <HI>David</HI> for his adultery &s;o often, would not have &s;uffered this &s;in un|reproved: but our Divines make it a &s;inne le&s;&s;e than a|dultery, and more than fornication.</P>
<P>Yet taking adultery largely, it may be called adulte|ry, <HI>Ho&s;ea.</HI> 9.16. <HI>They &s;hall commit adultery and &s;hall, not increa&s;e:</HI> this &s;eemes to be &s;poken of the <HI>polygami&s;ts,</HI> and not of the adulterers: for it were no puni&s;hment for. the adulterer to want children: but the <HI>Polygami&s;ts</HI> did chu&s;e many wives of &s;et purpo&s;e, that they might multiply children. So that <HI>polygamy</HI> in the large&s;t &s;en&s;e, may be called adultery. Ince&s;t is &s;ometimes called for|nication, 1 <HI>Corinth.</HI> 5. The le&s;&s;e &s;inne is there put for the greater &s;inne: &s;o when <HI>polygamie</HI> is called adultery in the Scriptures, the more &s;in is put for the le&s;&s;e, yet it is not properly adultery, becau&s;e God permitted it for the time, that his Church might increa&s;e.</P>
<P><HI>Que&s;t.</HI> But how came it that the Prophets did not re|prove this &s;inne?</P>
<P><HI>An&s;w.</HI> There is in a Countrey a fourfold &s;in: the fir&s;t is called <HI>vitium per&s;onae,</HI>
<NOTE PLACE="marg">Quadruplex vitium; per&s;onae, gentis; vocatio|nis, &amp; &s;aeculi.</NOTE> the &s;inne of the per&s;on, that they reprooved, which was the &s;in of a particular man.</P>
<P>Secondly, <HI>vitium gentis,</HI> the &s;inne of a whole nation that &s;in they reprooved: as the Prophets reproved the Iewes for their &s;tiffeneckedne&s;&s;e and hypocri&s;ie.</P>
<P>Thirdly, ther is <HI>vitium vocationis,</HI> the &s;in of a mans cal|ling, as <HI>Rahab</HI> is called a <HI>Taverner</HI> by <HI>Io&s;.</HI> 2.1. But <HI>Iames</HI> calls her a <HI>Harlot, Iames</HI> 2.25. This &s;in they reproved.</P>
<PB N="275" REF="152">
<P>Fourthly, there is <HI>vitium &s;aeculi,</HI> when the &s;inne over|&s;preds all, &amp; is univer&s;ally received as <HI>polygamy</HI> among the Iewes: and this ye &s;hall find the prophets &s;eldome to have reproved.</P>
<P><HI>Que&s;t.</HI> Whether had the Iewes any di&s;pen&s;ation of God in this their <HI>polygamie?</HI></P>
<P><HI>An&s;w.</HI> Some hold that God gave them a di&s;pen&s;ati|on: and to prove this, fir&s;t they &s;ay that &s;ome Lawes are <HI>&s;table,</HI> as the ordinances of the Church,
<NOTE PLACE="marg">Lex &s;ancta, vel e&s;t &s;labi|lis, immobilis, velincom|mutobilis,</NOTE> which every man may not alter. Secondly, &s;ome lawes are <HI>im|moveable,</HI> as the Lawes given by God him&s;elfe in his &s;econd Table, cannot be di&s;pen&s;ed with, but by God him&s;elfe who gave them. Thirdly, &s;ome Lawes are <HI>in|commutable,</HI> which cannot be changed by God him&s;elf, without a &s;taine of his holine&s;&s;e.</P>
<P>They &s;ay, that the&s;e lawes of the &s;econd table which God had made, flow not nece&s;&s;arily from him, as his ju&s;tice and holine&s;&s;e doe, but freely: for the&s;e he wills, or not wills, without any &s;taine of his holine&s;&s;e. As for example: <HI>God is to be loved,</HI> therefore <HI>a man may not mar+ry his brothers wife,</HI> this doth not follow nece&s;&s;arily in the &s;tricte&s;t &s;ignification: but the precepts of the fir&s;t table cannot bee di&s;pen&s;ed with by God, without a &s;taine of his holine&s;&s;e. As for example <HI>God is to be belo|ved,</HI> therfore, <HI>he cannot di&s;pence that one &s;hould hate him: &s;ine intrin&s;eca repugnantia.</HI></P>
<P>They &s;ay, that God di&s;pen&s;ed with the fathers in <HI>po|lygamy,</HI> becau&s;e God is aboue the Law, which is given betwixt creature and creature, which in that re&s;pect is immoveable, although God him&s;elfe may change it. But hee is not aboue the eternall law: becau&s;e hee is not above him&s;elfe; therefore hee cannot di&s;pence with that law which is repugnant to his eternity and glory; and the&s;e are the precepts of the fir&s;t table. But &s;eeing <HI>polygamy</HI> is in the &s;econd table, God might
<PB N="276" REF="153">di&s;pence with it, without any &s;taine of his holine&s;&s;e.</P>
<P>Againe, when it is demanded of the&s;e men, what &s;cripture they can bring for this di&s;pen&s;ation: They an|&s;wer that God him&s;elfe &s;aith to <HI>Abraham, Gen.</HI> 21. <HI>Hearken vnto Sarah, in what&s;oever &s;he &s;aith to thee:</HI> by this admonition, <HI>Abraham</HI> was mooved to ca&s;t out <HI>Ha|gar</HI> and her &s;onne: although this might have &s;eemed contrary to the law of nature, therefore the Text &s;aith, <HI>this &s;eemed hard to Abraham.</HI> So when God &s;aith to <HI>A|braham, Hearken vnto Sarah, in what&s;oever &s;hee &s;aith to thee:</HI> and <HI>Sarah</HI> bade him take his owne hand-maide, <HI>Gen.</HI> 16.1. then <HI>Sarah</HI> was Gods mouth to him in that point al&s;o.</P>
<P><HI>An&s;w.</HI> The&s;e words, <HI>Hearken unto Sarah in all that &s;he &s;aith;</HI> are not to bee vnder&s;tood in what&s;oever &s;hee &s;aith; but in all that &s;hee &s;aith concerning <HI>Hagar</HI> and her &s;onne, in that he was to hearken to her. Againe, <HI>Abraham</HI> tooke <HI>Hagar</HI> before he got this direction for to hearken to <HI>Sarah:</HI> &s;o that this place can be no war|rant for a di&s;pen&s;ation to the Patriarchs in their poly|gamy. it was onely a permi&s;&s;ion which God yeelded unto for the time, as hee granted them a bill of divorce for the hardne&s;&s;e of their hearts! but God cannot di&s;|pence with any of his lawes, neither in the fir&s;t nor &s;e|cond Tables, they are &s;o neere joyned together, that tho&s;e which breake the one, doe breake the other al|&s;o.</P>
<P><HI>Que&s;t.</HI> Why did not God puni&s;h this &s;inne in the fa|thers?</P>
<P><HI>An&s;w.</HI> God doth three things concerning &s;in. Fir&s;t he <HI>pardons</HI> &s;inne: &s;econdly, he <HI>puni&s;heth</HI> &s;inne, thirdly, he <HI>pa&s;&s;eth</HI> by &s;inne,
<NOTE PLACE="marg">Triafacit Deus peccato|ribus, remittit peccatum, punit peccatum, &amp; prae|terit peccatum.</NOTE> <HI>Rom.</HI> 3.23. <HI>By the forgivene&s;&s;e of &s;innes, that pa&s;&s;ed by.</HI></P>
<P>A &s;inne <HI>actually forgiven,</HI> and a &s;inne <HI>pa&s;&s;ed by,</HI> differ. A &s;inne is actually pardoned in the elect comming to
<PB N="277" REF="153">knowledge, when they have remor&s;e for their &s;inne; and finde the benefit of the pardon of the &s;inne in par|ticular. But God pa&s;&s;eth by a &s;inne, when the &s;in|ner in particular knoweth not this &s;inne to bee a &s;inne which hee commits; and yet the remi&s;&s;ion of this &s;inne is concluded within the remi&s;&s;ion of the re&s;t of their &s;innes. The fathers when they got a remi&s;&s;ion of the re&s;t of their &s;innes in the bloud of Chri&s;t, they got al&s;o the remi&s;&s;ion of the &s;inne of <HI>polygamie,</HI> which was their &s;inne of ignorance; and therefore they were to offer a &s;acrifice for the &s;innes of igno|rance, <HI>Levit.</HI> 4.15.17. and among the re&s;t for this po|lygamie.</P>
<P><HI>Que&s;t.</HI> How differed concubines then from other wives? Fir&s;t, they were not &s;olemnly married as the other wives, neither was there any &s;olemne contract betwixt them as betwixt the man and the wife; they had not dowrie; their &s;onnes did not inherit; yet when they were married, the Scripture cals them <HI>wives; Iudg.</HI> 19.1, 2, after that <HI>Ab&s;olon knew Davids</HI> concubines, 2 <HI>Samuel</HI> 16. <HI>David &s;hut them up, and hee knew them no more, but he clo&s;ed them up to the day of their death, and they lived in widowhood;</HI> whence <HI>Lyra</HI> gathereth well, that the&s;e concubines were wives.</P>
<P>Againe, to prove that <HI>polygamie</HI> is &s;inne, and unlaw|full, it is confirmed by Chri&s;ts words; when hee redu|ced marriage to the fir&s;t in&s;titution againe, <HI>Math.</HI> 19. <HI>Who&s;oever puts away his wife, and marrieth another, commits whoredome,</HI> much more he who keepes his wife, and takes another to her, commits whoredome. The Apo&s;tle, 1 <HI>Cor.</HI> 7. gives the like authority to the wife o|ver the husband, as he giveth to the man over the wife: as it was never lawfull for the wife to have moe hu&s;|bands at once, therefore it was not lawfull for a man from the beginning, to have moe wives at once.</P>
<PB N="278" REF="154">
<P>This neere conjunction betwixt man and the wife,
<MILESTONE UNIT="Prop."> is called <HI>cleaving to her. Gen.</HI> 2.</P>
<P>Chri&s;t when he expoundes the&s;e words,
<MILESTONE UNIT="Illu&s;t."> hee &s;aith, <GAP DESC="foreign"> <HI>agglutinatur uxori,</HI> hee is glewed to his wife: for as glew joynes two things together, and makes them one: &s;o &s;hould love be a glewing of their hearts together: <HI>amor coniugalis debet e&s;&s;e reciprocus,</HI> the glew mu&s;t take hold on both &s;ides,
<NOTE PLACE="marg">Triplex e&s;t conjunctio, naturalis, politica, &amp; &s;piritualis,</NOTE> or el&s;e the conjunction will not la&s;t long. There is a threefold conjunction; fir&s;t, <HI>naturall:</HI> &s;econdly, <HI>polytike,</HI> and thirdly, <HI>&s;pirituall,</HI> the fir&s;t is common to us with the bea&s;ts, the &s;econd with the heathen and the third proper onely to the Chri&s;tian: this third mu&s;t be the chiefe <HI>ingredient,</HI> this is that which they &s;ay, <HI>Nuptiae inchoantur in coelis, perfi|ciuntur in terris,</HI> Marriages are begun in heaven, and perfected upon the earth: then <HI>thalamus erit pro tem|plo, &amp; thorus pro altari,</HI> that is, the wedding cham|ber &s;hall be for the Church, and the marriage bed for the Altar.</P>
<P>The woman was made a helper to the man.</P>
<P>This helpe &s;tands in three things.
<MILESTONE UNIT="Prop."> Fir&s;t, in <HI>religion,</HI> 1 <HI>Pet.</HI>
<MILESTONE UNIT="Illu&s;t."> 3.7. <HI>Take heed that yee jarre not, lea&s;t Satan hinder your prayers,</HI>
<NOTE PLACE="marg"><HI>Tria adiumenta confert vxor viro &s;uo.</HI> 1. <HI>in re|ligi&ograve;ne.</HI></NOTE> he is &s;peaking to the man &amp; the wife here: &s;uch a helper was <HI>Pri&s;cilla</HI> to <HI>Aquilla, Acts</HI> 18, <HI>Iobs.</HI> wife was not a helper to him in his religion, who bade him cur&s;e God and dye: <HI>Iob</HI> 2. nor <HI>Michol</HI> to <HI>David,</HI> when &s;he &s;corned him as hee was dancing before the Arke, 2 <HI>Samuel</HI> 6. &s;he was a hinderance to him in his re|ligion. So <HI>Salomons</HI> wives, when they drew him to Idolatry, 1 <HI>King.</HI> 11. were not helpers to him in his re|ligion.</P>
<P><HI>Paul</HI> notes three &s;orts of conjunction,
<NOTE PLACE="marg">Triplex conjunctio; car|nalis, &s;piritualis, &amp; &s;pi|ritus, &amp; carnis.</NOTE> 1 <HI>Corinth.</HI> 6.16. the fir&s;t is in the <HI>fle&s;h</HI> onely, as betwixt a man and a whore, or a harlot: the &s;econd in the <HI>&s;pirit</HI> onely, as betwixt Chri&s;t and his members; the third, in
<PB N="279" REF="154">the <HI>fle&s;h and the &s;pirit,</HI> when two faithfull are maried to|gether: &s;uch will helpe one another in religion.</P>
<P>Secondly, &s;he mu&s;t helpe him in his <HI>labours,</HI>
<NOTE PLACE="marg">2. <HI>in laboribus.</HI></NOTE> a wa&s;ting woman is compared to the ivie, it &s;eemes to uphold the tree, and in the meane time &s;uckes out the juyce of it. A fooli&s;h woman overthrowes her hou&s;e <HI>Proverbes</HI> 14.1. but a vertuous woman is compared to a fruitfull Vine, <HI>P&s;alme</HI> 128.</P>
<P>Thirdly, now after the fall,
<NOTE PLACE="marg">3. <HI>in doloribus.</HI></NOTE> &s;hee mu&s;t helpe in his <HI>griefes. Ezek.</HI> 24.16. &s;he is called, <HI>the delight of his eyes,</HI> &s;o <HI>Proverbes</HI> 5.19. &s;hee is called <HI>his hinde or Roe:</HI> &s;hee mu&s;t not bee like a drop of raine, or as a &s;moake in the hou&s;e, continually to mole&s;t and trouble it, <HI>Prov.</HI> 19.13.</P>
<P>She was made a helper like to him&s;elfe?
<MILESTONE UNIT="Prop."> </P>
<P>The &s;imilitude betwixt the man and the wife,
<MILESTONE UNIT="Illu&s;t."> con|&s;i&s;ts in three things. Fir&s;t; they mu&s;t be like in <HI>piety,</HI>
<NOTE PLACE="marg"><HI>Triplex &s;imilitudo vxo|riad virum.</HI>
<LIST>
<ITEM>1 <HI>in pietate.</HI></ITEM>
<ITEM>2 <HI>gradibus dignitatis.</HI></ITEM>
</LIST></NOTE> for this, &s;ee before in the former propo&s;ition.</P>
<P>Secondly, they mu&s;t be alike in degrees, there would not be too great inequalitie betwixt the per&s;ons who marry: but &s;ome make the inequalitie in their owne e&s;timation, where theee is none at all.</P>
<P>That apologue in the 2 <HI>King</HI> 14.9. &s;heweth this well. The Thi&s;tle of Lebanon &s;ent to the Cedar of Lebanon to make a mariage with it, but the bea&s;ts of the field treade downe the Thi&s;tle But there was not &s;o great oddes betwixt the ten tribes and the two tribes as betwixt the ba&s;e Thi&s;tle, and the tall Cedar of Leba|non: this came onely from the high conceit which they had of them&s;elves.</P>
<P>The Iewes have another apologue, very fit for this purpo&s;e. They &s;ay that the Moon upon a time &s;ought to marry with the Sunne, the Sun &s;aid that the Moon could be no match to him; for he ruled the day and the yeare, hee nouri&s;hed all things with his heate, hee
<PB N="280" REF="155">ruled the heart of man, the mo&s;t excellent part of the body, and by his heate hee breedes the gold, the mo&s;t excellent of the metals. But the Moone replied, that there was not &s;o great oddes; for if the Sunne ruled the day, She ruled the night; if the Sunne ruled the yeare, &s;he ruled the moneths: if hee nouri&s;hed things with his heate, yet hee &s;corched and burned many of them: and if it were not for the moy&s;ture which they receive of her in the night, they would quickly peri&s;h; if he ruled the heart of man, &s;he rules the braine of man; if he breed the gold, &s;hee breedes the &s;ilver: therefore there is not &s;o great oddes betwixt the Sunne and the Moone, but they may marry together.</P>
<P>Thirdly,
<NOTE PLACE="marg">3. <HI>In aetate.</HI></NOTE> the man and the woman mu&s;t bee like in age. The mother of <HI>Diony&s;ius</HI> the tyrant, being very old, de&s;ired her &s;onne to cau&s;e a young man to marry her: he an&s;wered; <HI>I can doe any thing, but I cannot inforce nature: Naomi</HI> &s;aid, <HI>Ruth</HI> 1. <HI>I am too old to mar|ry againe.</HI></P>
<P>Among the <HI>Spartanes,</HI> there was a &s;et time for their marriage: and they had <HI>poenam</HI> <GAP DESC="foreign"> upon the&s;e who had deferred their marriage too long: their puni&s;hment was, that they were never &s;uffered to marry. Where the&s;e three re&s;pects before mentioned (to wit, religion, degrees, and age) are not ob&s;erved in marriage; often|times the conjunction of them, is like the coupling of <HI>Samp&s;ons</HI> foxe-tayles, <HI>Iudg.</HI> 15. which had a fire-brand bound betwixt every of them; &s;o the&s;e that are un|equally yoaked, the firebrand of Gods wrath falls be|twixt them &s;ometimes.</P>
<P>Before the fall,
<MILESTONE UNIT="Prop."> <HI>it was not good for man to bee alone, Gen.</HI> 2.</P>
<P>It is good for man not to be alone,
<MILESTONE UNIT="Illu&s;t."> for the propaga|tion of mankinde: but it is good for man to be alone, in re&s;pect of that, <HI>quod bonum utile vocamus,</HI> that is, when
<PB N="281" REF="155">hee hath the gift of God to ab&s;taine, for the kingdome of God, <HI>Matth.</HI> 19. that hee may the more exerci&s;e him&s;elfe in the&s;e holy duties of prayer, and other reli|gious exerci&s;es.</P>
<P>Here we mu&s;t marke, that there is a twofold good;
<NOTE PLACE="marg">Duplex bonum; expe|dientiae, &amp; morale.</NOTE> to wit, the <HI>good of expediencie,</HI> and <HI>morall good. Morall good</HI> is oppo&s;ite to &s;inne, but not <HI>expedient good.</HI> When <HI>Paul</HI> &s;aith, <HI>it is not good to marry,</HI> his meaning is, that it is not expedient good at that time to marry, not that hee would make it a &s;inne; for he &s;aith al&s;o, if he marry, he &s;innes not.</P>
<P>In re&s;pect of circum&s;tances, at that time it was better not to marry, this is onely <HI>bonum &s;ecundum quid,</HI> re|&s;pectively good in re&s;pect of the per&s;ecutions that were that time ri&s;en in the Church under the per&s;ecuting Emperours.</P>
<P><HI>Virginity</HI> is not a vertue of it &s;elfe,
<MILESTONE UNIT="Prop."> and no more ac|ceptable before God, than <HI>marriage</HI> is.
<NOTE PLACE="marg">That Virginity is not a vertue, and therefore not to be vowed.</NOTE></P>
<P>This is proved by two rea&s;ons: the fir&s;t is, that all vertues by repentance may bee re&s;tored to man.
<MILESTONE N="1" UNIT="Rea&s;on"> But virginity cannot be re&s;tored by repentance, therefore virginity is not a vertue.</P>
<P>All vertues in time and place are commanded,
<MILESTONE N="2" UNIT="Rea&s;on"> but virginity is left free, and onely <HI>Paul</HI> gives his advi&s;e in it, 1 <HI>Cor.</HI> 7. Therefore it is not a vertue.</P>
<P><HI>Ger&s;on</HI> u&s;eth a third rea&s;on thus,
<MILESTONE N="3" UNIT="Rea&s;on"> All vertues are <HI>con|nexae,</HI> coupled together; and he who hath one of them is capable of them all; but married folkes who have o|ther vertues, are not capable of irginity; therefore vir|ginity is not a vertue.</P>
<P>But this rea&s;on holds not,
<NOTE PLACE="marg">Virtutes; vel &s;unt per|fectae, vel imperfectae.</NOTE> becau&s;e all vertues are cou|pled together that are perfect vertues: but the&s;e that are imperfect vertues, are not alwayes coupled together. The perfect vertues are <HI>prudency, temperancy, fortitude</HI> and <HI>ju&s;tice,</HI> he that hath one of the&s;e hath all the re&s;t,
<PB N="282" REF="156">but a man may have one of the inferiour vertues, and not have the re&s;t, as the Church of <HI>Ephe&s;us</HI> had <HI>pati|ence,</HI> and &s;uffered many things for Chri&s;t, <HI>yet &s;he fell from her fir&s;t love, Revel.</HI> 2.</P>
<P><HI>Object.</HI> But the Apo&s;tle &s;aith, 1 <HI>Corinth.</HI> 7. <HI>The unmar|ried plea&s;eth the Lord,</HI> therefore Virginitie is a vertue.</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Dupliciter placemus Deo; in Chri&s;to, &amp; in officio: &s;eu cau&s;ali|ter &amp; con&s;equenter.</NOTE> We plea&s;e God two wayes; fir&s;t, onely by his Sonne <HI>Chri&s;t</HI> as the cau&s;e; &s;econdly, we plea&s;e God in that <HI>calling,</HI> that God hath called us to; if wee have the gift of continency, then we plea&s;e him in the unmar|ried life; if we have not the gift, then we plea&s;e him in marriage, 1 <HI>Tim.</HI> 2.15. <HI>Women &s;hall be &s;aved through hea|ring of children;</HI> that is, they plea&s;e God, when they are called to that e&s;tate, to live in wedlocke, and to bring up their children in his feare; then they te&s;tifie that they are in Chri&s;t; &s;o that we plea&s;e God as well in the one e&s;tate as in the other.</P>
<P><HI>Que&s;t.</HI> But &s;eeing Virginity is not a vertue, what will yee make it then?</P>
<P><HI>An&s;w.</HI>
<NOTE PLACE="marg">Duplex bonum, per &s;e, &amp; ad aliquid.</NOTE> There is a twofold <HI>good;</HI> Fir&s;t, that which is <HI>good</HI> in it &s;elfe; Secondly, that which is <HI>good</HI> for ano|ther end; <HI>fa&s;ting</HI> is not a thing that is good in it &s;elfe; for a man is not accepted before God that he fa&s;ts; it is but good for another end, that is, when he fa&s;ts that he may be the more religiou&s;ly di&s;po&s;ed. So <HI>virginitie</HI> is not a thing that is <HI>good</HI> in it &s;elfe, but <HI>good</HI> for another end, that is, when a man lives a &s;ingle life, having the gift of Cha&s;titie, that hee may be the more fit to &s;erve God.</P>
<P>Virginity is no more acceptable before God than marriage; therefore the Church of <HI>Rome</HI> preferring <HI>virginitie</HI> &s;o farre above <HI>marriage,</HI> is &s;trangely de|luded: for they glo&s;&s;ing that parable of the &s;ower, <HI>Mat.</HI> 13. &s;ay that <HI>Virginitie</HI> bringeth out a hudred fold; <HI>Widowhood</HI> &s;ixtie fold; and <HI>mariage,</HI> but thirty fold.</P>
<PB N="283" REF="156">
<P>Againe they &s;ay, <HI>quod conjugium pertinet ad veniam;
<NOTE PLACE="marg"><HI>Sanct. Mart-apud Sul|pitium, lib.</HI> 3.</NOTE> virginitas ad gloriam; &amp; fornicatio ad poenam,</HI> that is, marriage hath need of pardon; virginity de&s;erves glo|rie, and fornication puni&s;hment.</P>
<P>Thirdly, they &s;ay, that there are three crownes;
<NOTE PLACE="marg">Pontificij tres coronas &s;tatuunt, martyrum, virginum, &amp; docto|rum: cui tres oponun|tur inimici, caro, mun|dus, Diabolus.</NOTE> one for martyrs; a &s;econd for virgins; and the third for Doctors. To the&s;e (&s;ay they) there are three enemies oppo&s;ite: the <HI>fle&s;h,</HI> the <HI>world,</HI> and the <HI>Divell;</HI> the vir|gines overcome the <HI>fle&s;h;</HI> the martyres overcome the <HI>world;</HI> and the Doctors overcome the <HI>Divell,</HI> by tea|ching the people, and drawing them out of his tyran|ny; but they ordaine no crowne for the married e&s;tate; and thus they make the ordinances of God pre&s;cribed in his Word, and e&s;tabli&s;hed by him&s;elfe, to bee of none effect.</P>
</DIV2>
<CLOSER>Soli Deo gloria.</CLOSER>
<TRAILER>FINIS.</TRAILER>
<PB REF="157">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
