THE PORTRAITURE OF THE IMAGE OF GOD IN MAN. In his three estates, of Creation. Restauration. Glorification. Digested into two parts. The first containing, the Image of GOD both in the Body and Soul of Man, and Immortality of both: with a description of the several members of the Body, and the two principal faculties of the soul, the understanding and the Will; in which consisteth his knowledge, and liberty of his will. The second containing, the passions of man in the concupiscible and irascible part of the soul: his dominion over the creatures; also a description of his active and contemplative life; with his conjunct or married estate. Whereunto is annexed an explication of sundry natural and moral Observations for the clearing of diverse Scriptures. All set down by way of collation, and cleared by sundry distinctions, both out of the Schoolmen, and modern Writers. The Third Edition, corrected and enlarged. By I. Weemse, of Lathocker in Scotland, Preacher of Christ's Gospel. LONDON, Printed by T. C. for john Bellamy, and are to be sold at the sign of the three Golden Lions in Cornhill, near the Royal Exchange. 1636. TO THE RIGHTWORTHY, Sr. DAVID FOWLES' Knight and Baronet, one of his majesties Council established in the North. THere were two pillars before salomon's Temple, 1 King. 7.21. 2 Chron. 3.17. (right worthy Sir) Jachin, that is, God will establish; and Bohaz, that is, strength. These two pillars were set up, to uphold the porch of the Temple. So there are two pillars, which uphold the Church, and this world, Religion and Justice: true Religion upholds the Church, and justice the Commonwealth. Of these two, religion stands upon the right hand to uphold, (as Jachin did,) and Justice upon the left hand (as Bohaz did.) Religion hath the first place, and therefore the jews say well, that it is for Jerusalem's cause the world stands; that is, the Church. All the tents were pitched about the Tabernacle; to teach us, Numb. 2. that the world is but an Inn for the Church to lodge in for a while; and if the Saints were once gathered out of the world, the four corners of the earth would so one clap together, 2 Pet. 3.10. and the Heavens should go away with a noise. The pillar which upholds the world upon the left hand is Justice; Prov. 16.12. it upholds the earth, and the King's throne. It is said, Habak. 1.4. jam defluit Lex; the Law fails: This is a speech borrowed from the pulse of a man; for as we discern the estate of a man by his pulse; if it stir not at all, than we know he is dead, if it stir violently, than we take him to be in a Fever; if it keep an equal stroke, than we know he is sound and hole. The pulse of the Commonwealth is Justice. If Justice be violent and turned into wormwood, than the Commonwealth is in a bad estate; if it stir not at all, than the Commonwealth is dead, and if it have an equal stroke, than it is sound and hole. Now Sir, these two pillars, Religion and Justice, have been your main study how to uphold them in your place, and that these two, might kiss one another, as the Psalmist speaks; Psal. 85.10. For piety, your care hath been still, Cant. 2.15. that these Foxes which spoil the Vines, should be catcht, (that is, these Locusts and Seminaries, which come out of the bottomless pit, 2 Tim. 3.6. and go about secretly to devour Widow's houses, and subvert these tender young Vines, and weak ones, under the colour of long prayers,) your whole labour is to discover them; and that these parts where ye live may be receptacles for the earth. Secondly Sir, what your care is for justice, that she may flourish, all the Country about you can witness, from the highest to the lowest. Exod. 18.14. jethro said to Moses, Why sit ye all the day long, from morning till night, judging the people? Your care (I may say truly Sir) from morning to night, is to judge the people, and to give upright justice to his Majesty's subjects. There are four judges most remarkable in the Scripture, Moses for his mildness; Numb. 12.3. 1 King. 4 29. job. 29. 1 Sam. 12.3. Solomon for his wisdom, job for his pity, and Samuel for his equity: with the mildness of Moses ye can moderate in discretion your censures; and with Solomon, wisely judge what belongeth to every one; ye are, as job speaks, The blessing of him that is ready to perish; ye are an eye to the blind, and a foot to the lame; ye see none perish for want of clothing, nor the poor without a covering: so that the loins of those that are warmed by you, bless you; and yet in all this you may say with Samuel, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whom have I received any bribe to blind mine eyes therewith? so that the people where you dwell, may bless God who hath seated you amongst them for their good. These my travels therefore Sir I offer to your Patrociny, as to one most Worthy, and who hath greatest interest in them, if there were any thing in them answerable to your goodness; for still (Sir) ye have been my greatest incourager, to set me forward in my studies. Ye have judgement to discern, what is said to the purpose here, and what seems to be said amiss, to construe it to the best sense; and to defend it against the critic censures of some not so well affected. Now for all your care both for Religion and justice, the God of Mercy meet you again. Jonadab, for his obedience to his Father Rechab, had a promise made to him, that he should not want a man to stand before the Lord for ever. So Sir, for your obedience and care, that ye have to do service to your King and Country, I pray God that ye want not a man to stand before the Lord, to succeed you, and to continue your family to all posterity. Thus craving God's blessing to be always upon you, and your most Religious and Noble Lady and children, I bid you all farewell. JOHN WEEMES, Preacher of the Gospel. An Advertisement to the Reader for the right using of School-divinity. IT is a question that hath been much exagitated in the Schools, how fare Philosophy should have place in the Church of God and in Divinity. Some have gone so fare upon the one extremity, that they have advanced her in the Church, above Divinity itself, and they have framed the whole platform of their religion as Philosophy hath taugth them; others again bending the sprig other way, would altogether have Philosophy banished out of the Church. But we are here to follow a middle course, neither to seclude her out of the Church, neither to suffer her to advance herself above Divinity; she is but the hand maid to her mistress Divinity: therefore she must not take upon her to rule in the house, and to overrule her mistress, as Hagar would have usurped above Sara: if she have any charge, it must be over those who are under her; she must then submit herself as a dutiful hand maid to her mistress. There is in a man sense, imagination, reason and faith: sense corrects imagination; as when the Disciples saw Christ they thought he had been a spirit: But Christ corrects this wrong imagination by sense, saying, Touch me, for a spirit hath not flesh and bones. When sense is deceived, reason corrects it; When one puts a staff in the water, to his sight the staff seems to be broken: but yet reason corrects his sight, and teacheth him that the water cannot break the staff; so when a man is in a fever, sweet things seem bitter to his taste, yet this reason teacheth him that the fault is in his taste, and that the things are sweet in themselves. When reason errs, she cannot cure herself, but her mistress Divinity must come in and teach her. Sara, when she was old the Lord promised that she should have a child, she did laugh at it, her reason thought it impossible, that a woman stricken in years should have a child: but her mistress faith corrected it, and she believed by faith, that which her reason could not take up. Philosophy is but a handmaid to Divinity, therefore she must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, she must hold herself within her own bounds and not transcend them. Nicodemus reasoning against regeneration failed in this point when he reasoned thus: He that is borne again must enter into his mother's womb again. But no man can enter into his mother's womb again: This principle is wrong applied by him in Divinity, for we are borne again as Christ teacheth, john 3, by the water and the Spirit; and not by entering into our mother's womb again. This vain excess of reason and fleshly wisdom, is that which the Apostle condemns, 2 Cor. 10. so 1 Cor. 3.19. Again, when by natural reason and Philosophy, we take up a thing; and by faith we believe the self same thing, if reason claim the first place here, than she is not a dutiful handmaid. There are some things in Divinity which are mixedly divine: there are other things merely divine: these things which are mixedly divine, in such reason may serve but only in the second place; primo creduntur, & postea intelliguntur: as a man believes the immortality of the soul: then he gins to take up the same by reason; must reason here advance herself as fare as faith? or must reason come here before faith? God forbidden: for that which I believe, I believe it, ex authoritate dicentis, relying upon the truth of him that saith it, and all the evidence which I get by reason is nothing to this certitude: if reason should go before like an usher to make way to faith, we should never believe. The Schoolmen say well, Rationes praecedentes minuunt fidem; sed rationes subsequentes augent fidem Reasons going before faith weaken faith, but reasons coming after faith strengthen it: reason makes not the matter more sure, ex parte veritatis dictantis, sed ex parte intellectus assentientis: in respect of God the speaker, but in respect of the weakness of our understanding, for by this access of further knowledge it is more canfirmed. A gardener when he is about to plant a tree, first he digs the earth and makes an empty room in the bosom thereof for the planting of the tree: then after he takes the same earth (which if it had not been digged up, had stayed the planting of the tree) and casts it about the root of the tree again, for the fastening of it: he takes also the stones which he had digged up with the earth, and kills the mole which would have been hurtful to the tree: so, first the Lord empties our soul of all natural reason; and this heavenly gardener makes a room, wherein he plants this supernatural grace of faith by his own hand; but when he hath planted this heavenly plant faith in the soul, reason will serve for two uses; first, for the confirmation and establishing of our faith new planted: another for killing of all contrary heresies besides which might hurt our faith: But in things which are merely divine, & quae cadunt directè sub fide, and fall directly under faith, as the mystery of the Trinity and the incarnation; what can reason or Philosophy do here; but admire these hid mysteries which she can never reach unto? if reason the handmaid have always her eyes towards her mistress, than we may make good use of her in the Church. The Vine-tree of itself bringeth forth the most comfortable grape for our nourishment, and cheering of our hearts; but yet if we set a Mandrake by it, and then drink of that wine, that wine will make us sleep the better. The knowledge of Divinity is the only comfortable knowledge, but yet Philosophy as the Mandrak being set by it, may have the profitable use also. School divinity hath most encroached upon the truth and obscured it; framing all religion according to the platform of Philosophy. There was one Demonides a Schoolmaster in Athens having crooked feet, he had his shoes made according to his fear: one stole his shoes from him; but he wish: that the feet of those who had stolen his shoes, might become like unto the shoes. This was a foolish wish to desire the strait foot, to be made conform to the crooked shoe, whereas the shoe should be made conform to the strait foot. What is School divinity, but a crooked shoe? therefore to conform divinity to it, where to conform the strait foot to the crooked shoe. Divinity must be the square to correct that which is not strait. Although this school divinity hath been mightily abused, yet the abuse takes not away the use. For the right using of the schoolmen we must remember, that there is a threefold judgement, 1. the judgement of verity, the second is the judgement of prudency, the third is the judgement of charity. The judgement of verity is only to be found in the Scriptures, and all other writings should be tried by them, as the canon and touchstone: but the church of Rome would have the Scriptures to be tried by the Fathers and Schoolmen. Secondly, the judgement of prudency is requisite in reading of them; men should not dote upon them: for this is generally the fault of most of them, that ye shall find little piety or matter of holiness in all their writings. Bucer said well, that there is more holiness to be found in Seneca than in most of them: if men converse too much with them, they shall find but little sanctification by them, but having their minds enlightened by the holy Scrptures, and their affections sanctified, they may make use of them Some of them we may read distinctly and judiciously; some of them we are to read cursorily; and some of them we are but to look upon here and there: some meats we cut first, than we chew them, than we digest them; other meats we swallow them; and other meats we taste only of them. So we should use these Schoolmen: some of them we should read distinctly: others of them we should swallow as it were, and run over lightly and others of them we should taste and look but upon them here and there. Again, prudency should teach us, what we should observe as impertinent in them, and what to reject; their questions for the most part are idle and curious, as the most of their hypothetical propositions, and the manner of their disputations; for other times they dispute ex alienis principijs, out of the grounds of other sciences: they confound Divinity and Philosophy: and the Me●●s which they use oftentimes are impertinent. They bring innumerable arguments and disputations oftentimes probable on both sides, and they trust too much to the testimony of men; they go very rashly many of them, and speak not soberly enough of the great mystery of the Trinity, and Incarnation; bringing in philosophical reasons: whereas these mysteries should rather be adored than searched after: and herein Athanasius said well, Eti●● verade Deo loqui est periculosum. And last of all, they distinguish where the law distinguisheth not. The third judgement is the judgement of charity; when we read them and find many gross errors in them; we are not for that to reject them, for we shall find sometimes points notably well cleared in them. The jews have a proverb, Comede dactylos, & projice foras duritiem; Eat the Date, and cast away the stone; so should we in reading of them, take that which is good, and cast away their errors. The Toad, although it be a loathsome creature, yet we will take a stone out of the head of it, and use it: the Muske-kat is an ill-favoured creature and yet we will take the musk of it to perfume things with: The Raven was an unclean creature under the Law, yet Elias was fed by it: so we may get many profitable helps by these Schoolmen, although they have great errors: but we must take heed, that we fawningly flatter them not. The flatterers of Dionysius were so gross, that they would lick up the spittle of Dionysius, protesting that it was sweeter than nectar; we must not so dote upon them, as to lick up their excrements, but only follow them in so fare as they follow Christ. We must not give to them glorious titles, for then as job saith, We must give titles to men, as Jacobus de Voragine, as though he had eaten up the whole Book of God in reading it; and to Thomas Aquinas, they gave the name doctor Seraphicus & angelicus: to Scotus, doctor subtilis; to Durandus, doctor irrefragabilis; to another, venerabilis incoeptor; to another, doctor fundatissimus; to another illuminatus; to another, doctor resolutus: and a thousand such. Among the jews, when the holy Ghost was not revealed unto them, than they took glorious titles upon them, as one was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lux mundi, R. jude, his title was, Rabbonu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctor noster sanctus; Saddaas was called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustris; Abenezra was called, lapis auxilij; they were also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aperti, the men that saw; for they reckoned the people but blind, Rom. 1. and the leaders of the blind; then they disdained the people, Joh. 7.49. this people who know not the Law: they called also the people populus terrae. So when these glorious titles were given to the Schoolmen, than the holy Ghost withdrew his presence mightily from his Church. We should in charity judge their errors, for they lived in the hour of darkness, and few these were then to oppose against them, and what marvel if they did oftentimes stumble; so that this was but infirmity in them, and not malice. But if they could now behold from heaven the Church of Rome (who brags that she succeeds to them) with her new plots, as her equivocations, mental reservations, allowing the kill of Princes, absolving subjects from loyalty towards their Prince; wives from their husbands, children from their parents; and giving to images not only cultum respectivum, which the schoolmen granted to them, but also cultum conjunctum, or coadoration; would they not be ashamed of these their children, and blush if they could behold them? A Cardinal upon a time caused a Painter to paint the twelve Apostles; the Painter painted them looking somewhat reddish; the Cardinal asked the Painter whether the Apostles looked so when they were here alive? no said the Painter: why dost thou then so paint them said the Cardinal? the Painter replied, They blush so now when they behold the corruptions of you who take upon you to be leaders of the Church. If the Schoolmen could behold the gross and innumerable corruptions which are maintained now in the Church of Rome, which were not then, would they not blush and be ashamed, and disclaim them for their children? When Moses was upon the mount, he brought a pattern of the whole frame of the tabernacle from the Lord, and erected it according to the pattern received, but the Church of Rome hath erected another pattern, framing religion by the mould of humane reason. If ye will take a view of several points professed in Popery, ye may easily perceive whence they have taken the pattern of them, not from Moses on the mount, but from scholastic speculations. First, because the Mathematics consider lines, figures, circles, points, abstracted from bodies, therefore they gather, that accidents may be in the Sacrament without the subject. Secondly, because moral Philosophy establisheth neither punishment nor reward, unless the free will of man go before; hence they infer, that there is free will in man: again, because moral Philosophy knoweth no virtues, but inherent habits and virtues; therefore it is that they set themselves so against the inputed righteousness of Christ: the moral Philosopher calls vice a voluntary evil, therefore they infer, that concupiscence is not sin, because it is not altogether voluntary. Thirdly, from the Politickes, in policy, the best sort of government is monarchical, therefore the Pope's government must be monarchical. Again, in Prince's Courts, men use mediators to go to their Prince, therefore they conclude, that we must use the intercession of the Saints to God. In policy, no laws are given, but which the subjects may fulfil, therefore man is able to fulfil the law of God. Fourthly, from the Physics; Physic teacheth us that the body turns to corruption, and dissolves; upon this they infer, that man before his fall his body should have died naturally, as it doth, if supernatural righteousness had not kept back corruption; so that they make God as well the author of death; as well as of nature, considering man here only after the principles of nature, and not according to his first creation. Again, Physic teacheth us, that the blood always followeth the body, therefore they have taken away the cup from the people in the Sacrament, because (say they) if they get his flesh, they get his blood, per concomitantiam. Fiftly, the Metaphysics teach us, that every positive thing is good, therefore they define original sin to be a mere privation. Sixthly, the Platonics were mightily deluded by the apparition of spirits, hence they have borrowed their apparition of spirits. Seventhly, from the Poet's fables they have taken their Purgatory. Last, from the incantations of the Gentiles, they have borrowed their exorcisms. Thus we see that they have not taken their platform from above in the mount with Moses, but from below, from humane reason and Philosophy: and here they ought to have remembered that of the Apostle, Take heed that no man spoil you with Philosophy. Courteous Reader, if there be any thing here that may serve for the good of the Church and your edification, give the glory to God, and reap you the fruits: if there be any thing that seemeth not correspondent to reason or the word of God, reprove me for it, and it shall be like a precious balm unto my head. So recommending you to the grace of God, I rest, Your ever loving brother in jesus Christ, JOHN WEEMSE. A Table of the principal distinctions and chief points contained in this Book. A ABomination what it is, pag. 166. Action two fold, 109. Four active principles. 100 Adam's knowledge how fare it reached, 67. What he believed before the fall, 90 what principles were concreate with him, 91. a difference betwixt his knowledge and ours. ibid. betwixt his knowledge and salomon's, 93. what liberty he had before the fall, 110. how the creatures were subject to him. 233. 235. Agent corporal different from intellectual, 95 Analogy twofold. 87 Angels cannot be instruments in creation. 3. our souls and the Angels differ. ●9. how they know things, 84. they do not reason, ibid. they have two instants. 107. they differ four ways from man, ib. they have a twofold reward 167. Of their ministry, 254. 255 Anger, what it is, 223. how it differeth from hatred. ibid. four sorts of anger, 224. a two fold anger, 22. four virtues moderate it, 226. three degrees of anger, 227. three sorts of unjust anger, 228. remedies to cure anger, 229. nothing opposite to it, 231. Attributes, how in God. 88 B. Beasts, their fantasy moves only the sensitive appetite. 140 Beauty threefold. 38 Being, the first effect in creation. 3. creatures have a being three ways. 6 Body, an excellent creature, 13. how we may conceive the excellency of Adam's body. 12. man's body hath three estates, 30. Adam's body not mortal, of itself 320. but naturally incorruptible. ibid. man's body three ways considered, 36 a glorified body hath four properties. 37. man's body was made perfect, 40 Boldness, what it is. 223 Bond mutual betwixt God and man, 136. a threefold bond betwixt man and wife, 268 C. 'Cause threefold, 74. 128. nothing can intervene between the first cause and first effect, 3. The second causes have a twofold proceeding, 75. God is the physical cause in our conversion, 129. there is a twofold cause. ibid. Christ known two ways, 80 he is considered two ways, ibid., a fourfold knowledge in him, ibid. a difference betwixt these knowledges, 81. what ignorance was in Christ, 83. he is considered three ways. 176 Comprehension twofold, 89 Conceiving of God threefold 87. a twofold conceiving of a thing, 88 three impediments hinder our conceiving. ibid. Condition twofold, 105. difference betwixt a cause and a condition, ibid. why God sets down his threatenings conditionally. 123 Children of God committing a sin are not quite cut off, 137. 138. what they lose when they commit a sin. ib. Concupiscence was not in man, before the fall, 148 Conjunction threefold, 278 Creation was from the negation to the habit, 4. nothing can be an insturment in creation, 3. Creation is not a miracle, 9 how the creatures were with God before creation, 6. God is the only cause in creation, 3. goodness is first manifested in creation, 2. God is distinguished from the heathen gods by creation, 7. man hath superiority over all creatures, 231. 232. God's wisdom manifested in creation, 128. God hath a twofold intention, 201. D. Delight, what it is, 196. delight diversely distinguished, 198. 199. twofold order betwixt the delights and operations in beasts, 200. Desire what it is, 189. it is fourfold, 260. desire, love, and delight differ, 189. it is twofold, 190. 191. 200. there is a threefold desire, 190. In Christ there were 3. desires, ibid. A thing is desired two ways, 191. no contrariety in Christ's desires, 192. the desires of the regenerate are moderate, 194. remedies to cure sinful desires. 196. Despair contrary to hope, 213. desperation is not a punishment, 214. difference between hatred and despair, 215. remedies against despair, 216. 217. Determination threefold, 125. digamy twofold, 27. it is unlawful. ibid. Devil's cannot create, 4. what the sin of the devils was, 184. he lost three things by his fall, ibid. Divinity and moral philosophy differ. 150. Dominion twofold. 239. E. Ear, 17. the excellency thereof, ibid. faith comes by the ear, 18 End more excellent than the means, 256. every thing is carried to the proper end 60 Evil twofold, 41. 219. 221 Eyes, 15. their excellency, ib. the eye hath no colour in it, ibid. it hath five tunicles, 16. F. Faculty, how it differeth from a habit, 96. two principal faculties in the soul, ibid. Fear hath many branches, 144. what fear is, 217. Sundry sorts of fear, ibid. fear twofold, 220. Forms different, 56. two things required in a form 55. the more excellent form, the stricter conjunction, ibid. Freedom is radically in the will, 105. G. Gifts twofold, 86. God gives his gifts two ways, 322. Glass twofold, 77 Glorification and transfiguration differ, 39 how a man may behold God's glory, 87. the glorified have a twofold object, 213 God communicates his goodness, 1. God hath five royal prerogatives, 5. God, nature, and art, differ in operations, 6. God made all things in measure, number and weight, 12. the knowledge of God is naturally inbred, 67. the first principles of the knowledge of God and other sciences differ, ibid. we are led to take up God three ways, 72, 73 74. we ascend by degrees to take up God, 75. we ascend by degrees to see him, 76. a twofold knowledge in God, 121. God opens the heart, 129. God is pleased with man's works two ways, 158. 284. God is to be loved only for himself, 164. 165. nothing to be loved above him, 167. notes to know the love of God, 170. 171. God the first object of the mind, 67. Goodness is either imperfect or perfect, 1. goodness twofold, 2. 284. 2 8. two conditions required to chief goodness, 199. Grace taken diverse ways, 134. how grace concurres in man's conversion 117. grace considered three ways, 133. difference in receiving grace, 134. there is but one sort of grace, ibid. grace once received cannot be lost, 135. H. Hand, 20. the properties thereof, ibid. Hatred what it is, 183. God cannot be the object of hatred, ibid. love and hatred are opposite, 185. twofold hatred, 186. 187. how far the regenerate hate sin, ibid. hatred, anger, & envy differ, 188. remedies to cure hatred, 189. hatred and presumption differ, 215. Head, 14. the excellency thereof. 15. Heart the first mover, 21. the excellency thereof, ibid. wherefore placed in the left side, 22. the fat of the heart, 25. Hope, what it is, 211. how it differeth from desire, ibid. hope considered as a natural or theological virtue 212. I. jesuites plead for nature, 127. they make a threefold knowledge in God, 120. they establish a threefold grace, 127. our dissent from them in man's conversion. 130, 131, 132. Ignorance diversely distinguished, 82. 102. 110. 185. Injury hath three things following it. 227 Image of God wherein it consists, 65. a twofold image of God, 60. wherein man bears the image of God, 64 man having God's image all creatures are subject to him, 234. a two fold condition of God's image, 247. it is taken up four ways 63 Immortality, how a thing is said to be immortal, 30. how adam's body was immortal before the fall, 31 reasons to prove the immortality of Adam's body naturally, 33, 34, 35, 36. reasons to prove the immortality of the soul, 44. 45. the heathen knew of the soul's immortality, 49. Infinite thing how apprehended, 90. a thing is infinite two ways, ibid. 195. justice the most excellent virtue, 1. justification twofold, 137. God doth three things in our justification, 117. K Kidneys are in a secret place 25. Knowledge of the creatures shall vanish in the life to come, 78. 79, fullness of knowledge twofold, 80. 81 diverse distinctions of knowledge, ibid. 82. 85. 86. 87. a twofold act of knowledge, 84. how knowledge is in the Angels and man's mind. 85. a threefold knowledge in Angels, ib. a difference betwixt our knowledge and the Angels 91. L Liberty twofold, 108. Impediments hindering the wills liberty. 115 Light, the greater it be, obscures the lesser, 71. Love what it is, 161. sundry distinctions of love, 162, 163, 164, 165, 166. things are loved two ways, 164. 169. degrees of love, 166. the perpetuity of love, 166 love is an affection or deed, 175. a twofold cause of love ibid. How we are to love our parents, 176. 177. love descends, 178. how fare an unregenerate man's love extends, 181. we should love our enemies, ib. true love is one, 182. remedies to cure sinful love. ibid. Life contemplative preferred to the active, 278. Man hath a threefold life, 222. 260. the Active in some case is preferred, 257. Man's life considered two ways, ibid. whereto these two lives are compared, 259. Man's life resembled to six things, 260. 263. Liver enclosed in a net. 23. Lungs seated next the heart. ibid. M Magistrates authority consists in four things, 172. Man a little world, 41. he is considered 3. ways, 136. the first part of man's superiority over his children, 237. man diversely considered, 150. he hath a passive power to grace, 116. man and wife one, 268 Matrimony hath two parts in it, 269. Members of the body placed wisely by God, 13. the difference of the members, 14. Middles are often chosen as evil, 114. all things are joined by middles, 39 things are joined two ways 113. we see a thing by two middles, 79. there is a twofold middle, 152. 154. no middle betwixt virtue and vice, 153 Miracle, creation is not a miracle, 9 when a work is a miracle, ibid. the resurrection is a miracle, ibid. two conditions required in a miracle, 118. man's conversion is not a miracle, 119. N Nature taken five ways, 250 Necessity diversely distinguished, 36. 109. 178. Neighbour, how to be loved, 173. in what cases he is to be preferred before ourselves, 380. we are not to love all our neighbours alike, 175. In what cases we are to prefer ourselves to our neighbours, 174. 175 Nothing, taken diverse ways, 4. made of nothing, 6. O Opposition twofold 185. 214. Order twofold in discipline, 71. Original righteousness was not supernatural to Adam 249. but natural, 250. reasons to prove that it was natural, 251. to make it supernatural, draweth many errors with it, 253. P Passion, what it is, 139. 140 what seat they have in the soul, ibid. they are moved by the understanding, ibid. only reason subdues the passions, 141. they have a threefold motion, ibid. they are only in the concupiscible & irascible faculties, 142. their number is in the diverse respects of good and evil, ibid. the divisions of the passions, 143 where the passions are united, 144. Christ took our passions, 145. what passions he took, ibid. how they were ruled in Christ, 146. no contrariety amongst, his passions, 148. what contradiction ariseth in our passions, ibid. it is a fearful thing to be given over to them, 149. how the Moralists cure the passions, 151. the Stoics root out all passions. 158. four ways Christ cureth the passions, 159. 160. 161 how fare the godly are renewed in their passions, 148. Perfection diversely distinguished. 66. 186. Philosophy, twofold. 95 polygamy is unlawful, 310. Power diversely distinguished. 116. 240. 241. Poverty twofold. 243. Proposition hypotheticke, when true. 121. R Recompense fourfold. 226 Reason hath a twofold act, 84 Resistance diversely distinguished, 133. 134. Renouncing of things twofold, 243 Resurrection a miracle, 10. Rib, what is meant by the fift rib, 24. the rib taken out of Adam's side, no superfluous thing, 266, it was one of his ordinary ribs, ib. how this rib became a woman, 267. what matter was added to it. ibid. Right to a thing diversely distinguished, 241. 242. 244. what right Christ had to the creatures. 241. 242. S Sadness hath many branches. 144. Sciences, how found out, 71. the first principles of sciences are not inbred. 68 Seeing, three things required for it, 79. we see three ways, 75. Senses, the common sense differeth from the particular senses, 27. wherein the five senses agree, 28 wherein they differ, ibid. which is the most excellent sense, 29. 30. whereunto they are compared. ib. Similitude twofold, 61. one thing hath a similitude to another two ways, ibid. it differeth from an image, 63. fim litude a great cause of love. 245. Servile subjection, 236. five sorts of servants, ibid. it is contrary to the first estate. 237. Sin in a country fourfold 274, God doth threethings to sinners, 276. Sin three things follow sin, 35. how it is in the understanding, 101. a man sins two ways, 102. how the works of the Gentiles are sin. 157 Soul hath three faculties, 34. how they differ, 52. the rising of the body doth perfect the glory of the soul, 35. how the soul of man differeth from the life of beasts, 42. and from all other things, 43. the soul hath a twofold life, 50. how the soul is in the body, 53. the soul cannot animate two bodies, 54. what middle the soul keepeth, 57 our souls and the Angels differ, ibid. the soul hath a divers operation in the body, ibid. three things proper to the soul. 139. Spirits, that there are intellectual spirits. 51. T Theologie differeth from other sciences. 10 Tongue, the properties thereof, 19 Truth, three things concur that a man may speak a truth, 24 V Virtues moral and theological differ, 154. Virtue twofold, 283. Virginity is not a virtue, 282. The Papists make 3 crowns for Virgins, Martyrs, and Doctors of the people. 285. Visage the bewrayer of the mind. 27. Understanding twofold, 67. 197. twofold act of the understanding, 99 sin how in the understanding. 101 Universal twofold. 70. Use of the creatures twofold, 239. 240. to give to use, and in use differ, ibid., the use of a thing manifold. ibid. W Will, three properties thereof, 97. it followeth the last determination of reason, ibi. why sometimes it doth not follow the understanding, 98. the will and understanding are reciprocant in action, ibid. whether we will a thing, or understand it first, 100L. how the will followeth the last determination of reason, 103. the understanding is not the cause of the wills liberty, 105. it hath a twofold liberty, 108. the essential property of the will, 113. what determinates the will, 112. two things considered in the will, 113, 114. it is not the cause of our predestination, 122. a man's wills a thing two ways. 131 the will hath a threefold motion. ib. it is considered three ways, 133. it hath need of two things. 191. Woman made out of the man, 264. why made of the rib, 266 Woman helps her husband in three things, 278 World considered two ways. 7. there should not be too great inequality between man and wife in marriage. 279. 1. Cor. 15.49. As we have borne the image of the earthly Adam, so shall we bear the image of the heavenly Adam. A Table of the places of Scripture cleared in this Book. Cap. Ver. pa. Genesis. 1 2 164 16 11 237 26 6 120 25 10 49 30 37 3 39 9 163 50 19 225 Exodus. 5 2 185 13 17 120 16 19 154 21 22 52 3● 32 180 34 1 95 Levit. 17 11 44 18 18 67 19 2 7 18 151 Numb. 10 33 73 23 14 119 21 215 Deut. 11 12 135 23 24 241 25 4 114 25 272 28 26 14 29 5 35 josh 2 1 274 judg. 13 22 89 14 15 77 1 Sam. 6 14 184 23 11 121 25 21 197 2 Sam. 2 10 186 12 8 273 19 22 ibid. 23 20 73 1 King. 13 5 115 18 27 153 22 28 122 2 King. 2 24 153 3 14 47 1 Chron. 12 33 168 job. 4 18 107 21 27 20 Psal. 19 9 18 17 8 16 31 9 43 45 1 19 49 3 83 12 46 80 11 40 81 14 133 104 29 7 121 4 70 137 16 6 Prov. 3 3 22 16 20 27 141 6 8 162 8 13 19 1 22 26 17 15 155 21 1 111 Eccles. 6 7 18 8 223 7 9 230 10 2 22 Cant. 1 4 165 Esay. 11 5 159 28 21 215 26 95 jere. 7 13 132 10 11 4 12 2 26 50 20 215 Dan. 8 23 27 Hosea. 2 21 75 7 3 153 9 16 274 10 11 114 jonas. 3 3 73 5 123 Matt. 5 28 140 6 23 29 8 24 68 12 4 13 8 240 19 33 10 22 30 34 31 167 26 23 48 38 206 39 190 Mark. 2 27 240 4 26 135 6 34 25 10 21 243 24 ibid. 11 13 4 12 31 168 Luke. 3 11 166 10 42 58 22 196 12 47 140 33 34 16 john. 1 9 69 4 36 40 1 33 145 12 39 113 1 9 14 9 89 15 15 125 19 34 25 Acts. 3 48 125 7 24 160 12 23 12 26 24 44 Rom. 2 29 18 6 18 108 9 3 180 10 17 17 1. Cor. 6 16 169 8 4 4 12 15 14 15 35 2 42 37 13 10 76 2. Cor. 4 4 61 6 4 11 8 242 12 14 177 Galat. 2 9 120 26 170 4 6 148 24 219 Ephes. 1 3 138 3 10 148 18 216 4 25 147 5 23 15 Philip. 1 23 179 2 21 176 3 12 89 17 129 Collos. 3 5 173 10 61 1 Thes. 4 17 115 5 23 52 1. Tim. 3 1 153 5 4 17 33 173 2. Tim. 1 12 136 2 13 72 Heb. 1 15 15 11 12 13 jam. 2 25 274 2. Pet. 1 9 75 2 14 16 4 4 75 1 joh. 2 4 24 3 2 38 4 20 166 jude. 3 188 Rev. 6 10 54 9 22 255 A Delineation of this whole Book. IT is a Position in the Metaphysics, that Omne bonum est sui communicativum; Goodness cannot be contained within itself, but it manifests itself to others. So the Moralists say, Amor uon est unius; Love must always be betwixt two or more. So the love and goodness of Gods are manifested to the world diverse ways: but the first sight that we get in them, is in Creation, whereby God gave all things through them a being and substance, which no creature on earth can understand, except man because he beareth the Image of God (or at least some sparkles thereof) engrafted in his heart. That we may conceive what this Image is, we must branch it out according as it hath the situation in the soul and body of man: These are lively described to us in this book, which is divided into two parts. In the first is contained The Creation in general of all creatures, cha. 1 particular, of man, ch. 2. where is considered, the Creation of man. 1 in general, in body, wherein is considered of the members, which are either external, as the Head. Chap. 3. Eyes. Chap. 3. Ears. Chap. 3. Mouth. Chap. 3. Tongue. Chap. 3. Woman's dug. Chap. 3. Hands. Chap. 3. internal, as the Heart. Chap. 3. Liver. Chap. 3. Lungs. Chap. 3. Ribs. Chap. 3. Intrales. Chap. 3. jejunum intestinum. Chap. 3. Kidneys. Chap. 3. Five senses. Chap. 3. Immortality, chap. 4 Perfection, chap. 5 Soul, ch. 6. wherein is considered of the Immortality, chap. 7. Conjunction of soul and body, chap. 8. 2. end wherefore he was created, 9 3. image of God, ●. 10. which was either inward in his Understanding, where is described Adam's knowledge chap. 11. which was either inbred, and that natural, 12. acquired, 13 revealed, and that Of God, 14. Of his creatures 15. Will, wherein we must consider Conformity. Chap. 16. Liberty. Chap. 16. Power. Chap. 16. Affections. see the second part. Chap. 1. outward: see the second part. 4. two adjuncts of this Image. The second part contains The affections or passions, are considered either in general, Chap. 1. Wherein is considered their division which is in the part of the soul either concupiscible, which contains love. under which two, all the passions may be reduced chap 2. irascible, which contains desire. under which two, all the passions may be reduced chap 2. remedies either by remedies either by the moral virtues, 3. by the Stoics, 4. by Christ, 5. particular which are eleven. Love, 6. Hatred, 7. Desire, 8 Abomination, 8 joy, 9 Sadness, 10. Hope. 11 Boldness, 11 Despair, 12. Fear, 13. Anger, 14. The outward image of God in Adam, was in his superiority over the creatures, 16. whereupon do arise three questions, 1 Wherefore God placed his image in man, 15. 2 Whether this image was natural or supernatural, 17. 3 What society he had with the Angels, 18. The Adjuncts of this image, were the two royal prerogatives which Adam had in innocence. 1 In his contemplative and active life, 19 2 In his conjunct life or marriage, 20. THE PORTRAITURE of the Image of GOD in MAN, in his Creation, Restauration, and glorification. GOD, Proposition. who dwelleth in a Light inaccessible, 1. Tim. 6.16. communicates his goodness to his creatures freely. Every good thing communicates itself to another: Illustration. the Sun among the Planets communicates Heat and Light; it communicates Heat to all, and Light to many creatures, Duplex Bonitas imperfecta & perfecta. but yet the Heat is hurtful to some. So justice amongst virtues is the most excellent virtue, and communicates itself to all Societies, and no Society could subsist without it, not robbers and I heeves, unless some kind of justice were amongst them: for if one should take all, Prov. 29.28. the Society would soon dissolve. justice communicates not herself perfectly to this Society, for in this sort of Society there is great injustice: but God communicates his goodness to all his Creatures in a perfect measure, fit for their condition, and is hurtful to none. God communicates his goodness to his Creatures fundry ways; Prop. by diverse degrees and perfections. To some he gives Being only; Illust. to some he gives Sense, and to some Reason; to some he gives such a Matter and such a Form, 1. Cor. 15.39. All flesh is not the same flesh, but there is one kind of flesh of men, another of beasts, Duplex Bonitas, unita & dispersa. and another of fishes, and another of birds: there are celestial bodies, and terrestrial bodies. A man when he conceives a thing in his mind, he hath a simple conception of it, yet to make his hearers take it up the better, he utters it by sundry words. So that which is one in God is communicated diversely unto the creatures, as not being all capable of a like goodness; although he communicate not his goodness to all his creatures in a like degree, yet all are partakers of his goodness. God in communicating his goodness with the creatures, Prop. intends only his own glory, and to show his goodness. Other creatures, Illust. who work but imperfectly, world for their own commodity and profit, Eccles. 6.7. All the travile of a man, is for his mouth. But God made all things not for his profit, but to show his goodness to the creatures: therefore his goodness is specially and first seen in the creation, which is God's first manifestation of himself. CHAP. I. Of the Creation in General. GOd by his goodness is the sole and only cause of creation. Prop. In all other of God's works he useth means as in generation, Illust. corruption, dimunition: in these, he is not the simple and sole cause; but in creation he is the only cause, and useth no means. Duplex Causa, simpliciter & essendi in hoc. Deus est causa simpliciter in creatione, at essendi in hoc in alijs: God is the only simple cause in creation; but in his other works, he is only the cause of being this or that. God is the first cause, and being is the first effect; Illust. 2 but nothing can intervere betwixt the first cause and the first effect; and therefore there can be no instrumental cause in the creation; if any thing should intervene betwixt the first cause and the first effect, it should be Non ens, that which is nothing: but an instrument cannot be Non ens; therefore no instrument can intervene between the first cause and the first effect. God is the only cause of creation, Inter priman Causam & primum Effectum nihil intervenit Thom. contra Gentiles. therefore the Angels can be no instrument in creation, fare less can they create a thing, Augustine saith, Daemons non possunt quicquam creare, sed creata specie tenus mutare; Consequence, 1 The spirits can create nothing, but they may change in show the things that are already created. Secondly, the Angels may hasten the production of things, but not in an instant, as God made Adam a perfect man in an instant, and Aaron's Rod to bud and to bring forth almonds in an instant, Num. 17. because it was a Creation and a Miracle. Thirdly, as they can hasten nature, so they can bring accidents into nature: for if jacob by laying peeled rods before the sheep, made them to conceive speckled Lambs, Gen. 30.37. much more can an Angel work such things in nature. Augustine in his book called the City of God, giveth an example of this; the Ox which they worshipped in Egypt was marked with many diverse spots; when he died, how could they find another marked after the same manner? Augustine answers, that the devil represented to the Cow engendering, a Bull with the like marks, and so the Cow brought forth the like. And thus the Devil continued Idolatry in Egypt. Here we see how they can bring accidents into nature, but the Devils could not create the Ox of Egypt. Consequence. 2 God only creates: this distinguisheth him from the heathen God, and the vanities of the Gentile. jer. 10.11. So shalt thou say to them, Cursed be the gods that made not heaven and earth. This verse is set down in the Chaldee tongue, whereas all the rest of the prophecy is set down in the Hebrew tongue: why did the Lord this? to this effect, that when the jews should go into Babylon, and there should be solicited to worship their Idols, they should have this verse ready in their own language; Cursed be your gods, for they made neither heaven nor earth. God created the world of nothing. Prop. Nothing is taken sundry ways in the Scriptures: Illust. first privatively, as 1 Cor. 8.4. an Idol is nothing, that is, it hath no divinity in it; it is nothing privatively, here, but not negatively, for it is of wood or stone. So 1. Cor. 7.9. Circumcision is nothing, Nihil est negativum, comparativum, & privativum. that is, it hath no efficacy in it after the abolishing of it, yet it is not simply nothing, for it is the cutting of the foreskin. Secondly, a thing is nothing in comparison, one thing being compared with another of greater excellency. isaiah. 48. All the world is nothing before him; that is, all the world is nothing, being compared with God. Thirdly, a thing is nothing negatively or simply, Mark 11.13. There was no fruit upon the figtree. When we say that God made the world of nothing, it is not meant of nothing privatively or in comparison, but of nothing negatively and simply. Rom. 4. He calleth upon things that are not, as though they were. He proceeded in the Creation from the negation to the habit, Deus in creatione process it a negatione ad habitum, a totali privatione ad habitum, & a partiali privatione ad habitum. when he made the world of nothing simply; secondly, from a total privation to the habit, when he made light to shine out of darkness. 2. Cor. 4.6. thirdly, from a partial privation to the habit; when he made the day to succeed to the night. God hath sundry royal prerogatives which only belong to himself. Prop. First God can create a thing of nothing; Illust. therefore the Magicians of Egypt, who in show had many things, yet could not truly make the basest creeping things, Exod. 8.18. Secondly, it is God's prerogative to turn a thing to nothing; Tanta est distantia ab ente ad non ens, ut à non ente ad ens. for there is as great a vastness of motion from that which is, to that which is not, as is from that which is not, to that which is. A man may dissolve a body into dust by burning it, but he cannot simply turn it to nothing, for only God by his power must do this; Annihilatio est substractio Divini influxus, a thing is turned to nothing, Solius Dei est creare de nihilo, convertere in nihilum, transformare, addere formas rebus, vivisicare, & conservare. when God withdraws his influence from it. Thirdly, it is God that can in a moment without natural preparation turn one substance into another, as water into wine, john 2. and Lot's wife into a pillar of salt, Gen. 19 therefore the Devil when he would take a proof of Christ whether he was God or not, bids him change stones into bread, Mat. 4. Fourthly, it is God's prerogative, only to add forms to things, man cannot simply invent a form, but compose, add, or diminish from that which he hath seen already; a man can make a mountain of gold, because he hath seen both a mountain and gold; so he can make Dagon half man, and half fish, because he hath seen both fish and a man before, but he cannot simply invent a form. Fiftly, it is God that only can put life into the creatures. Sixtly, to preserve and guide them continually. He who needeth most helps to his work, Illust. 2 is the most imperfect worker. There are three special workers considered in their place and decree; Art, Nature, Ars, Natura, Deus, operimur. Est agens independens. and God. Art needeth many helps, Nature needeth few, but God none, for his working depends upon nothing, and he presupposeth nothing to work upon. The perfection of art is to imitate nature, the perfection of nature, is to imitate God in his first creation, when Art degenerates from nature; then she is ashamed, and when nature degenerates from the first creation, she bringeth forth but monsters. The tradesman when he worketh, Illust. 3 he must have matter to work upon, and his pattern before him; our mind when it worketh, hath not need of matter to work upon, but of a form; but God when he worketh needeth neither matter to work upon, nor pattern to work by. God when he made the world of nothing. First, he made it of nothing simply. Secondly, of a subject that had no hability to produce, Ex inhabili subiccto. as when he made the plants out of the earth, there was no more power in the earth at the first to produce these plants, than there was in the rock to give water, Exod. 27. Thirdly, he created man out of a subject that had no hability to produce the matter, and of nothing simply, touching the form, as he made his body out of the earth, Creatio in materia, sed non ex materia. which had no disposition in it for making of the body; so he created the soul of nothing, which is the form of the body, he produced the soul of beasts, both in the body, and of the body. He made the world of nothing, E X, hic non not at m●teriam sed ordinem. OF. signifieth not here any matter, but onder only. Quest. How were the creatures with God before the creation. Answ.. Esse in sua causa ideale, real. The creatures are said to be three manner of ways. First in the cause, as the Rose in winter is in the root, although it be not spread. Secondly, when they are in the mind by representation. Thirdly, when they have a real existence. The creatures were with God before their creation, as in the cause, so they were with God in his understanding before the creation: and of this sort of being, David speaketh, Psal. 139.16. saying, Thine eyes did see my substance yet being imperfect, and in thy book all my members were written, which in continuance were fashioned, when as yet there were none of them: but the creatures had not a real existence with God, as after when they were created. The creatures, eminenter sunt in Deo, they are by way of excellency in God, but in themselves they have a finite being. Prop. God is the exemplar of all things. Prop. The creatures are but as the shadow to the body, or as the reflex of the glass presently vanisheth when the face is turned away; So when God turneth away his face from the creatures, they perish and turn to nothing Psal. 104.29. They die and return to their dust. God in the creation created some things actually, other things potentially, in their first principles; as Honey, Wine, The order of the Creation. Oil, Balm, and such. God in the creation kept this order; in the universe, he proceedeth from the imperfect, to the perfect, Progressus ab imperfectis ad perfecta in universi creatione, at in particulartum creatione a perfectis ad minus perfecta. as the Elements were first created, and then the things made of the Elements; the things without life; before things with life; and of things with life, he made man last, as most perfect; but in particular things, he proceeded from the more perfect, to the more imperfect; as first he made the trees, and then he made the seed; so he made the Woman after the Man, as more imperfect and passive. Quest. Whether could God have made the world better than he made it? Answ.. Duplex perfectio, graduum, & partium. The world is considered either in respect of the whole, or in respect of the parts. In respect of the whole, the world is perfect, both in respect of degrees and parts: but respecting the parts severally, the world was not perfect in respect of degrees, for God by his power might have made particular things better than they were. This the Scripture showeth us, Gen. 1. when it saith, That every day's work was good, but when it speaks of all together, it says, They were very good; Propter ordinum universi, & hac est ultima & nobilissima perfectio in rebus; This is the last and most excellent perfection of the creatures, and this could not be made better. In a Camp, there are Captains, Soldiers, and a General, a Soldier considered by himself, might be in a better place than he is in; for it were better for him that he were a Captain, But consider him with the whole Camp, which consists as well of inferior members as superior, it is better for him to be a Soldier. So consider the several works of God by themselves, they might have been made better; but consider them with the whole, Thom. part. prim quest. 15. art. 6. Essentia cuiusque, rei consistit in indivisibile, Ergo nihil potest add● vel detrahi. Vp. natura est intensa aut poten jam in hibita non est creatio. they could not have been made better. Consider Christ's humane by it nature self, it had been better if it had not been passable; but consider it in order to our redemption, it was better that his body was made passable, and so could not have been made better, because it was better for the curing of our misery, that his body should be mortal and passable. Secondly, it may be answered, God could have made these things which he made better accidentally, but not essentially, because he could have made Man or Angel with more excellent gifts than he made them with: but he could not make them in essent better than they were. Thirdly, it is answered, by others: that God could not make the world with more wisdom, or after a better manner than he made it; but respecting the things which were made, he could have made them better, Ad optimum non pertinet ut optima faciat, sed ut optimè & summa potentia & sapientia; It belongs not to the chief good, to make things good in the highest measure of goodness, but by his poewre and wisdom only to make them good. Quest. Whether are Miracles a Creation or not. Answ. Where Nature is only enlarged or hindered; they are not called a Creation, but a Miracle: but where the things are suddenly brought forth, or the Essential forms multiplied, there is a Creation as well as a Miracle. Example of the first, when Nature is only extended, it is not a Creation but a Miracle; as when the eye of Stephen saw to the third heaven, Christ standing at the right hand of God, Act. 7. or when Sara that was barren conceived, Gen. 21. or when the Sun went back ten degrees, Esay 38. or when it standeth still, Iosh. 10. these are Miracles, but not a Creation. But when the Virgin Mary conceiveth, and beareth a Son, here is both a Miracle, and a Creation. It was a miracle because a Virgin brought forth a Son, and yet remained still a Virgin. It was a Creation, because she conceived a child without a natural means, Respectu causae efficient is none materiae, In respect of the efficient, and not of the material cause: She knew no man, for the holy Ghost over-shadowed her, Luk. 1. Manna made for the sustentation of the Israelites, is both a Miracle and a Creation, Ex. 16.22. In respect of the place from whence it cometh (from Heaven) it is a Miracle; in respect of the quantity that there fell so much to feed so many hundreth thousand people, it was a Creation; In the taste it was sweet like honey, a Miracle; in the colour transparent, a Miracle; in a quality that the heat of the Sun melted it, and the heat of the fire baked 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 contrary to the command of God, a Miracle; that it fell only about the camp of Israel, and in no place else, a Miracle; that it lasted till they came to Canaan a Miracle; that it was preserved for so many hundred years in the golden pot, a Miracle. Quest. Whether shall the Resurrection of the Body be a Creation or not. Basil answers, In epist. ad caesarienses. Creatio ex nihilo, regenerationis et resurrectionis. that it is a creation, & he shows that there are three sorts of Creation, the first, when a thing is made of nothing, as in the first Creation. The second, when a thing of evil is made good; as in regeneration, Psal. 51. Create in me a new heart. The third, when the bodies shall be raised out of the dust, at the resurrection: the first is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the resurrection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a new creation, Matth. 19.3.28 CHAP. I. Of the Creation of Man. MOses in the first of Genesis brings in God making man. Doctrine. Hence we learn a difference betwixt Divinity and all other sciences: for although all other sciences be busied about man; as Physic, for the health of his body; Ethics, for his civil conversation, etc. Yet none of them leads him to the conversation of his Maker, Differt theologia ab omnibus alijs scientijs. but Divinity, till Moses come in and show this. The Anatomist will describe every member of his body, but never speak of his Maker. Here we see the profaneness of man, for he maketh less account of this science than of any other; he accounts more of the painter that paints him, or of the tailor that makes his clothes, than of him that showeth him who made him. Laertius writes of one Crates who bestowed his goods very foolishly, for he gave to his flatterer ten talents, to his whore a talon, to his cook ten Mna's, to his Physician a Drachma, to his Philosopher three half penny's, to his Counsellor, Fumum, Smoke; in effect, men now eount baseliest of the most worthiest sciences: but let men paint thee, dress thee, cure thee as they please; if Moses come not in and tell thee, that God made thee, they shall have all but shame of their handiwork. The Philosopher being asked, what was the cause that Philosophers attended at the gates of rich men, & rich men attended not at the gates of Philosophers? he answered, because the Philosophers knew what they stood in need of, but the rich men knew not what need they had of Philosophy. So if men knew how much they stood in need of Divinity, to lead them to their Creator, Causa materiatis, formatis, officiens, finalis. they would make more of them that lead them to this knowledge. Divinity passeth for the most part from the material and formal cause, and thinketh upon the Efficient and final, the first and the last cause, and so while other sciences are either plunged in the baseness of the matter, or curiously searching into the forms of things (which can hardly be known) the Divine is carried back to the contemplation of the first cause, to eternity, and to the last cause in eternity, which are the only comfortable meditations. CHAP. III. Of Man's Body. THe body of man was created of the earth. The Philosophers say, Prop. in respect of the substance of the body, it consists most of earth and water, Illust. 1 but in respect of virtue and efficacy, it consists more of moist and heat, than of cold and dry, that is, it consists more of fire and air, than of earth and water, and so the body is kept in equal temperature, in the operation of the elementary qualities. God made all things in weight, number, Illust. 2 and measure Wis. 11.17. In weight, that the earth and water should be heaviest in substance, Omnia operatus est Dominus in pondere, numer●● et mensura. and that the air and fire should be lightest. In number that a little fire should have a great efficacy and power, as a great quantity of earth. In measure that they might keep a proportion amongst themselves, if this harmony be broken, it bringeth destruction of the body, as if the heat prevail than it bringeth fevers, if the cold prevail than it bringeth lethargies: if the moist prevail than it bringeth Hydropsies: so that the extreme qualities (according to the situation of the Elements) heat and cold, must be temperate by the middle qualities of the middle Elements, moist and dry. It is to be marked, how God hath shown his wisdom in creation: First in placing man here below upon earth who had an earthly body. Secondly his power, when he shall place the same body, (when it shall be made a spiritual Body, 1. Cor. 14. in the heavens to dwell there. Thirdly, his justice in thrusting the bad angels, who are spirits, down to the lower hells, who were created to enjoy the Heavens if they had stood in innocence. God created the Body of man of the dust of the earth, that it might be matter to humble him. Prop. When Herod gave not glory to God, Illust. Act. 12.23. The Text saith, that he was eaten with vermin; in the Syriack it is, He was made a stable for worms. Since the fall, the body is nothing but a stable for worms, and food for them: Abenezra. R. Solomon. and the Hebrews mark, that the flesh of man is called, Lecham, Bread, joh. 20.23, Because now it is indeed bread and food for the worms. Out of a base matter God made an excellent shape of man. Prop. Illust. 1 Psal.. Rukkamte, metaphera ab acupictoribus. 139.15. How wonderfully hast thou made me below in my mother's womb: a speech borrowed from those who work, Opus Phrygionicum, Phrygian or Arras work. The body of man is a piece of curious Tapestry or Arras work, consisting of skin, bones, muscles, and sinews. The excellency of the body of man when he was first created, may be shown by the excellent gifts which have been found in the bodies of men since the fall; as one finding the length of Hercules foot, gathered by it, the proportion of his whole body; So may we by the relics found in sinful man, gather what a goodly thing the body of man had been before the fall. As the complexion of David, 1. Sam. 16.12. The swiftness of Hazael who was swift as a roe, 2. Sam. 2. The beauty of Absalon, in whom there was not a blemish from top to toe, 2. Sam. 14. All which being joined together would make a most rare man: and if the miraculous wine changed by Christ, joh. 2. at the marriage in Cana of Galilee exceeded fare the natural Wine; how much more did the body of man in the first creation exceed our bodies now. The members of the body of man, are applied to other creatures, as the Head of spices, Can. 4. Renes tritici, the Kidneys of the wheat, Deut. 32. the Heart of the earth, Matth. 12.40. the Lip of the sea, Heb. 11.12. the mouth of the sword, 11.34. and such like; all which show the excellency of man's body. The measures of every thing are taken from the body of man; as the Inch, the Foot, the Palm and the Cubit. There are sundry members in the body of man which God ascribes to himself: as the Head, the Heart, the Ears, the Feet, to express his attributes to us. God hath made the body of man a Temple for himself to dwell in, and the Son of God hath assumed the body of man in one person to his Godhead; a dignity which the Angels are not called unto, and after the making of man he left nothing, but to make himself man. Prop. God hath placed wisely the members in the body. Illust. 1 There are some members that are called Radical members, as the liver, the heart, and the brain; & in these, Membra radicalia. the Lord hath placed the Natural, vital, and animal spirits; these spirits are carried by the Veins, Arteries, & Nerves: the Veins carry the vital spirits from the Liver; the Arteries carry the natural spirits from the Heart: Officialia. and the Nerves carry the animal spirits from the Brain. There are other members, which are serving members; as the hands, feet, and such. The members of the body help one another, the superior rule the inferior; as the eyes, the whole body: again, the inferior support and uphold the superior; as the feet, the legs, and thighs support the whole body. The middle members of the body defend the body, and provide things necessary for it; as we see in the hands and arms. The Sympathy amongst the members; if one be in pain, the whole are grieved: again, when one member is deficient, another supplieth the defect of it; as when a man wants feet, he walks upon his hands; so when the head is in danger, the hand casts itself up to save it. Lastly, great grief in one member, makes the pain of the other member seem the less; which all show the sympathy amongst the members. The variety of the members of the body showeth also this wisdom of God: If all were an eye, where were the seeing, 1 Cor. 12.15. Of the several outward members of the Body. Of the Head. THe Head is the most excellent part of the body. First, we uncover the Head when we do homage to a man; to signify, that our most excellent part, (wherein our reason and understanding dwells) reverenceth and acknowledgeth him. Secondly, because the Head is the most excellent thing; therefore the chiefest part of any thing is called the head, Deut. 28.24. Thou shalt be the head and not the tail. So Christ is called the Head of the Church, Ephes. 5.23. and the husband is called, the head of the wife, 1 Cor. 11.23. So the excellentest spices are called, the head of spices, Exod. 30.25. All the senses are placed in the Head, except the touch, which is spread thorough the whole body. Secondly, the Head is supereminent above the rest of the body. Thirdly, the Head giveth influence to the rest of body. Fourthly, there is a conformity betwixt the Head and the rest of the body. Christ, the Head of his Church, he hath graces above the rest of his members; he giveth influence and grace to them, and he is like to them. So the man is the woman's Head, he hath more gifts than the woman, he should instruct and teach her, she is of the same nature that he is, Bone of his bone, and flesh of his flesh, Gen. 2.23. Of the Eye. FIrst, the Eye is speculum artis, Visu & eculo videmus, sed visu effective & formaliter, oculo instrumentaliter. for men have learned by the Eye to make Looking glasses: if the Crystalline humour were not backed with a black humour, the Eye would give no reflex: so if glasses were not backed with steel, the glass would give no reflex. Secondly, although a man have two eyes in his head, yet he receiveth but one sight at once, because his optic nerves meet in one. So although he have two ears, yet he hears but one sound at once; because his acousticke nerves both meet in one. So although there be many members in the mystical body; yet all should be of one mind, because there is but one spirit, 1 Cor. 12.4. Thirdly, the eye in itself hath no colour; for if it had any proper colour in itself, than the object should ever appear in that colour which the Eye hath; as it is evident in Icteriacis, in those whose eyes are so vitiate, that all colours seem alike to them, and in those who have the yellow jaundice, because the eye is vitiate with yellowness, all things appear yellow unto them. So when the mind of man is preoccupied with dangerous error. When Christ told his Disciples that he must be whipped, crucified, and rise the third day; the Text saith, They understood none of these things, being hid from them, Luk. 18.33, 34. Because they had drunk in a false principle before; that Christ behoved to be a worldly King, Act. 1.6. and this is the reason why the jews interpreted the places concerning Christ's Kingdom, literally, and not spiritually; of an earthly Kingdom, and not of a spiritual. Fourthly, there are five tunicles in the Eye to keep it from any hurt; the first is called araneae tunica, like a spider's web; the second, retiformis, woven like a net: the third, uvea, like a berry: the fourth, Cornea, like horn: the fift, adnata tunica, the cover of the eye, or the eyelids. David to express the special care that God hath over his Saints, saith, Thou keepest me as the apple of thine eye, Psal. 17.8. That is, thou hast a special care over me, thou guardest me many ways, as the apple of the Eye is guarded with these five tunicles. A Collation betwixt the Innocent and old Adam. The Eye before the fall, was the window to let in good instructions to the soul; but since the fall, it is proxenets peccati, the broker that goeth betwixt the heart and the object, to make up a sinful bargain, it is now pronubus ejus, cujus tactus est minister, the spokesman of the wedding with sin, and touch is his servant, and because it is now the most sinful sense, God hath placed tears in it, which are the tokens of repentance. The eye now is an adulterous eye, 2. Pet. 2.14. the eye now is oculus nequam, an evil eye, Matth. 20.15. it is now a covetous eye, Eccles. 37.7. Give the Lord his honour with a good eye, and diminish not his first fruits. Here heealludes to the custom of the jews: for he who had a good eye, paid one of forty, when he paid his first fruits; he who was of a middle sort of eye paid one of fifty; but he who had a covetous eye, paid one of sixty; and they used to say, There goeth the man with a good eye, meaning the liberal; and, There goeth the man with the evil eye, meaning the covetous. There was a contention upon a time, betwixt the heart and the eye, which of these two were the cause of sin; which was decided by reason after this sort: Cordi causam imputans, occasionem Oculo: The cause of sin is in the heart, but the eye is the occasion. Of the Eare. The Ear is first and honourable part of the body; therefore of old they did hang Earrings and jewels in their Ears, as a sign of honour, Gen. 24. so when men were discharged, their Ear was bored in token of infamy. Exod. 22. Secondly, the Ear is an honourable part for instruction: the Philosophers call it sensum disciplinae, the sense for instruction. Thirdly for delight, the Ear, is the most excellent sense; therefore Solomon calls the Ears, the daughters of Music, Eccles. 12. Fourthly, the Ear is the most excellent member for grace; for faith cometh by hearing, Rom. 10.17. The Apostle when he cited that verse of the 40. Psalm in the 9 of the Hebrews he citeth it thus, Thou hast fitted a body for me; but David hath it thus, Thou hast bored mine ear; why? because his ear was one of the principal members whereby he gave obedience to God his Father. Fiftly, there is not a member in the body that God takes such pains about, as he doth upon the ear; for first, revelat aurem, he uncovers the ear, or takes a veil off it. 2 Sam. 20. Secondly, perforat, aurem, he boreas the ear, Psal. 40. as masters of old bored their servants ear, that they might dwell with them for ever, Exo. 22. The first was ad intelligentiam, for understanding; the second was ad obedientiam, for obedience. Thirdly, he circumcises them ear, Rom. 2.29. which includes both the former. Sixtly, there is not a member the Devil envieth more than the ear, because it is janua vita, the gate of life, as we see in the man possessed with a deaf Devil, Mark 9.25. he possessed that sense as the most excellent, to hinder him from hearing. Before the fall, A collation betwixt the innocent & old Adam. the ear was the gate of life; but since the fall, in the corrupt man, it is the gate of destruction, Evil speeches corrupt good manners. 2 Cor. 15. and now he is like unto the deaf adder, he stops his ear and will not be enchanted, Psal. 58. Of the Mouth. Eccl. A collation betwixt the innocent & old Adam. 6.7. All that a man laboureth, is for his mouth; the mouth, a little and a straight hole, is soon filled. Man before his fall was content with little, but since he laboureth not to fill a mouth, but a gulf, as it were the mouth of the Leviathan. Of the Tongue. The Tongue of man is a most honourable member, wherefore it is called man's honour and his glory, Gen. 49.6. Psal. 16.9. My glory rejoiceth, because it is the instrument for to glorify God. Secondly, a man hath two earens, and but one Tongue, to teach him to be swift to hear and slow to speak, jam. 1.19. Thirdly, there is but one Tongue in man, to teach him not to be bilinguis, of a double Tongue. God will not have a heart and a heart in a man, Psal. 12. so he will not have a Tongue and a Tongue in him, Pro. 8.13, that is, a double Tongue. Before the fall, A collation betwixt the innocent and old Adam the Tongue of man was like the pen of a swift writer, Psal. 45.1. and uttered those things which his heart indicted: but since the fall, it is a world of iniquity, and defileth the whole body, and setteth on fire the course of nature, and is set on fire of hell. jam. 3.6. now it is an unruly evil, and filled with deadly poison, jam. 3.8. Coll. 2 Before the fall, he spoke but with one Tongue; but since the fall, he is bilinguis, he speaks with a double tongue, Prov. 8.13. and sometimes trilinguis, Eccles. 33. Lingua tertia commovit multos, a third tongue hath troubled many. The Chalde paraphrase calleth a backbiter, a man with a three fold Tongue, or a Tongue which hath three stings. The jews give an example of it in Doeg, who killed three at once with his evil report; Saul, to whom he made the evil report; the Priests, of whom he made the evil report: and Himself, who made the evil report. The Heathen in the dedication of the several parts of man's body, gave the ears to Minerva, the tongue to Mercury, the arms to Neptune, and the eye to Cupid, etc. Of the Woman's Dugs. God hath placed the Woman's Dug in her breast, Duplex est causa physica & moralis. and not in her belly, as in beasts; and that for two causes: the first is a Physical cause, the second is a Moral cause. The Physical cause, God hath placed them so near the liver, that the milk might be the better concocted, and the more wholesome for the child: The Moral cause, that the woman might impart her affection and love more to her child, by giving it suck with her Dug, which is so near the heart. The giving of Suck was one of the greatest bonds of obligation of old, betwixt the mother and the children: when they entreated any thing of their children, they would say, By these Dugs which gave thee suck, I request thee do this. Virgil. Of the Hand. By the Hand we promise, and threaten: it is the right hand of fellowship, Gal. 2.9. We reckon by it, Wisdom cometh with length of days upon her right hand, Prov. 3.16. The ancients reckoned upon their left hand, until they came to an hundred years, and then they began to reckon upon their right hand. So the meaning of Solomon is, that wisdom should make them to live a long age, even to a hundred years. As we reckon with the hand, so we worship with the hand: job protests, that he blessed not his hand when he saw the new Moon, job 31.27. The Idolaters they used to kiss their Idols, Ose 13.2. But because they could not reach to the Moon to kiss her, they kissed their hand in homage before the Moon: and job purged himself of this kind of Idolatry. And the special providence of God is to be marked in the hand of man, that he hath made him to take his meat with his hand, and hath not left him to gather his meat with his lips, as the beasts do, for if man did so, his lips, should become so thick, that he should not speak distinctly; we see by experience, that those who have thick lips, speak not distinctly. Of the internal members of Man's Body. Of the Heart. All the passions are seated in the heart, we see in Fear, such as are transported therewith, call back the blood to the heart, as to the place where fear exerciseth her tyranny, therewith to defend themselves; and therefore it is that those creatures, that have the greatest and largest hearts, are most fearful, because the heat is more largely dispersed within their Heart: and consequently, they are less able to resist the assaults of fear. Object. But it might seem, that our anger is seated in the Gall, love in the Liver, and melancholy in the Spleen, and so the rest; therefore the affections have not their seat in the Heart. Answ. These four humours, seated in the Gall, Liver, and Spleen, are not the seat of the passions; but they are the occasion, whereby the passions are stirred up; as the abundance of blood in the Liver, stirreth up the passion of our love which is seated in the heart. The heart is the first mover of all the actions of man; for as the first mover carrieth all the spheres of the Heaven with it, so doth the heart of man carry all the members of the body with it. In natural generation, the heart is first framed; and in spiritual regeneration, it is first reform. The heart liveth first, and dyeth last. So in the spiritual life, the life of Grace gins in the heart first, and is last left there: hence it is, that Michael the Archangel and the Devil, jud. 9 strove no faster about the body of Moses, than they do about the heart of man: therefore the Lord saith, Son give me thy heart, Prov. 23. The jews compared the heart of Man for the excellency of it, to three things. First, to the holiest of all, where the Lord gave his answers. So the Lord gives his answers, First out of the heart: Secondly, they compare it to salomon's throne, as the stateliest place where the King sits; So the Lord dwells in the heart of man, as in the throne. Thirdly, to Moses Tables, in which he wrote his Law. Prov. 3.3. Writ Wisdom upon the Tables of the heart. God dwelled in the heart of Man before the fall; A collation betwixt the innocent and old Adam but since the fall there is a great change in the heart; for out of the heart, proceed Murder, Adultery, evil speakings, and such, Math. 15. It was a great curse which the Prophet denounced against the house of Ahab, 2. King. 10.27. That it should be turned into a jakes; but a fare greater change now unto the heart of a man, being now a receptacle of all uncleanness. The heart of man before the fall was a wise heart, Coll. 2 and placed in his right side, Eccles. 10.2. But the heart of a fool is now in the left side, Eccles. 10.2. The Anatomists mark when the heart inclineth more to the right side; the spirits of these men are more lively, and are more apt for contemplation; the right hand is the stronger hand, because more heat proceeds from the heart to the right hand, then to the left: But when the heat equally disperseth itself to both the hands, than a man is Ambidexter, he hath the use of both the hands equally alike. By the right hand we do things more easily, because motion proceeds first from the heart to it The meaning then of Solomon is, that the heart of the wise man, is a strong heart, a courageous heart, apt to do good, and a most honourable part, wherein the Lord hath set his residence; but the heart of man since the fall, is a weak heart, a faint heart, slow to do any good, as a base and ignorant heart. Of the Liver. The Liver in enclosed by a net called Reticulum, the seventy translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ye would say an husk; for even as the husk encloseth the Corn, so doth this net compass the Liver; and it is to be marked, that God hath fenced his noblest parts, as the brain, with Pia mater, and Duramater; the Heart with Pericardia, and the Liver with Reticulum. Of the Lungs. The Lungs, the bellowes of the voice, Veritas est in re ut in causa, in enunciations ut symbolo: in ment ut in subiecto; haec dicitur complexa veritat. are seated so near the heart, to teach us that speech is but the interpreter of the heart, against those who think one thing and speak another. To make a man speak truth, three things are necessary; first, there must be verity in the matter; secondly, in the conception of him who speaketh: thirdly in his speech. The first must be in signato, the second in conceptu, the third in signo. If the matter be not true, than the conception is false; if the conception be false, than the speech is false. If a man should set the king's arms aright; first, there must be such a thing as a Lion: secondly, the Lion must be set right upon the seal: thirdly, the seal must be set right in the wax: if any of these three be wanting, the King's arms are not rightly set. So the matter which we speak of, Veritas, theologica, logica. must first be true in itself: secondly, we must conceive it rightly, & thirdly, we must utter it rightly. But in Logical verity it is otherways: for if there be an agreement betwixt the matter only and the Tongue, it sufficeth, although it be not rightly taken up by the mind. As when I say there are Antipodes; whether I believe this to be true, or not, it makes not much; it is a Logical truth, because there is an agreement betwixt the matter itself and the Tongue. But a theological truth will have an agreement in all the three. Augustine's notation then of a lie is not perfect: Consequence. mentiri est contra mentem ire; to lie, is to speak contrary to the mind; for it expresseth not fully the nature of a lie; for a man may lie, speaking an untruth, taking it to be truth; therefore john maketh an untruth a lie, 1 john 2.4. He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him; For if the matter be not true in itself, although he take it to be truth, and do utter it; yet it is a lie: it is a material lie, and an untruth, Mendacium materiale, formale. although it be not a formal lie. So Heretics broaching their errors, which they take to be truth, teach lies. Before the fall, A collation betwixt the Innocent & old Adam. man spoke as he thought; but since the fall, he hath found out equivocations, and mental reservations, and speaketh oftentimes contrary to that which he means. Of the Ribs. There are two sorts of Ribs in the body of man: the first, called by the Anatomists, Costae legitimae; whereof there are seven, these defend the vital parts: the second Costae spuriae, whereof there are five lying to the belly. Quest. When Abner struck Hazael at the fift Rib, and joab, Amaza; which of the Ribs is it meant of here? Answ. It is meant of the inferior Ribs, which we call the short Ribs; and any of these five Ribs is called the fift Rib. When Abner struck Hazael at the fift Rib, he struck him on the right side, because he was behind him; but when joab struck Amaza, he struck him on the left side, because he was embracing him. The stroke of Abner was deadly, because he struck him through the liver; and the stroke of joab was deadly, because he struck him in at the Pericardia, that compasseth the heart round with water to refrigerate it; for the neither part of the heart reacheth down to the fift Rib. When the Soldier pierced Christ's side, john 19.34. it is said, He pierced his side, and there came forth water and blood: the Syriac Paraphrast saith, He pierced his Rib: that is, the fift Rib, where the Pericardia lay. Of the Entrails. The Entrails are called by the Hebrews, Rechamim, and by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bowels of compassion, Luke 1.78. When a woman seethe her child in any danger, her bowels earn within her; which is attributed to Christ himself, when he saw the people scattered in the Wilderness, Mark 6.34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He had compassion upon them: in the Greek it is, His bowels did earn within him; he is a pitiful high Priest, who is touched with our infirmities, Heb. 4.15. Of the Entrails called jejunum intestinum. When the meat is out of the stomach, and the Hungry gut, called jejunum intestinum, emprie; then man gins to be hungry; this gut by the Greeks' is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from it comes the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fast. Of the Kidneys. The Kidneys lie in a hid and secret part of the body; therefore David when he would declare how God knoweth hid and secret things, he saith, Thou triest my Reynes, Psal. 139. that is, my secretest cogitations; for although the affections be seated in the heart, as the cause; yet they are ascribed to the Reins, as the occasion: the cause of sin is in the heart, the occasion in the Eye, jer. 12.2. Thou art near in their mouth, and fare from their Reins. Before the fall, A collation betwixt the innocent and old Adam all the members of man's body, were the weapons of righteousness; but since the fall, they are the weapons of sin, Rom. 6.13. His throat is an open sepulchre, Psal. 5.9. His feet swift to shed blood, Esay 59.7. His right hand, a hand of falsehood, Psal. 26.10. In a Sheep every thing is good; his wool and his skin to clothe us, his flesh to feed us, his dung to dung the land, his small guts to be Lute strings; but in a man since the fall, every member is hurtful. In the sacrifices under the Law, the call and the fat about it, was commanded to be taken from the heart, the liver, and the kidneys, Exod. 29.13. Levit. 3.3, 4. Esay 6.10. It was to be taken from the heart, to signify that the seat of our understanding (which is the heart) is corrupted; from the Liver, to signify that our anger is corrupted; from the Kidneys, to signify that the seat of our concupiscence is corrupted. Man before the fall had a beautiful body answerable to the holiness of his soul, Coll. 2 but since the fall, Beauty in a woman without grace, is like a ring in a swine's snout, Prov. 11.22. The Philosopher gave this counsel to his scholars, every morning to look in a glass, and finding their faces beautiful, they should labour to beautify their mind accordingly. The ancients said, that beauty was the flower of goodness: that is, bodily beauty was the image of the soul's goodness. But the Proverb now goeth, The properest man at the Gallows and the farest woman in the Stews; those who belie their own Physiognomy, are rather to be punished than others; because they belie that good promise which God hath placed in the face. Antiochus Epiphanes by Daniel is called Antiochus Hardface, Dan. 8.23. The impudent countenance of him, shown his perverse mind. Socrates' confessed, that the deformity of his body, did justly accause the natural deformity of his soul; but that by industry and learning he had corrected that perversity of his mind. One looking upon his deformed body: said unto him, O excellens anima, quam deforme hospitium nacta es; O excellent soul, how basely art thou lodged in such a body. The Scholars of Hypocrates carried upon a time, the picture of their master to one Philomenes, who was exquisite in Physiognomy, desiring his judgement what he thought of their master? who said, that he was one much given to lechery. But the Scholars found fault with Philomenes, that he should so have judged of their master Hypocrates, and this they told their master; who confessed, that Philomenes had judged aright: but he said, the love of Philosophy, and honesty, had overcome the corruption of his heart, and he had gotten that by study which nature had denied him. Of the five senses. The spring and original of the five senses, is in the common sense seated in the forepart of the head: this sense differeth from the rest of the senses, as the root from the branches, and as a line drawn from the point; the objects of the senses are laid up here as in a store-house, it judgeth of all the objects, but the particular sense considereth only of the object, as it is present; this sense considereth the object, as absent. As all the senses have their beginning from this sense; so all the Senses, Terminantur in hoc sensu; they end in this sense. All the senses agree in this; first, that their power is passive, by receiving in, and not by giving out; Recipiunt sensilia per immissionem, sed discernunt sensilia per emissionem; They receive the objects by immission, but they discern them by emission, and looking on them; As the sight which we have is not by emission, but by immission, receiving in the light. Secondly, all the senses agree in this; that all receive singular things, and not universal. Thirdly, unto every sense there is required a double nerve; the first to take up the object without; the second works according as the mind works, and directs the intention of the mind to the outward organ: as in seeing there are two Nerves, one whereof makes the eye look from without, to the object: the second Nerve is ruled according to the mind, and directs the intention of the mind to the organ. Fourthly, in every sense there must be a proportion betwixt the object and the sense, Quia in medijt delectantur, & in extremis corrumpuntur, They are delighted in objects proportionable, but extremities corrupt them; as if the object be too little, we cannot behold it, or if the sound be too vehement, it spoils us of hearing. Fiftly, to perceive a thing by sense, these things are requisite, the object must be present, but neither too fare, nor too near. Secondly, there must be a middle to carry the object to the sense. Thirdly, the organ must be sound and whole. Fourthly, the mind must be actually intended to the object. As the senses agree in many things, Differuntsensus, object is & medijs. so they differ in many things. First, in their objects, for every one hath a several object. Secondly, in their Media, middles, because the taste and the touch have no inward mids; but seeing and hearing have an outward mids; as the light, and the air. Thirdly, in their utility, for the taste is most profitable, Ad conservationem individui, Vtilitate. for the preservation of our persons; the touch again discerneth heat and cold, and other elementary qualities: that the creature may eschew things hurtful; and so it serveth also, Ad conservationem speciei, For the continuance of our kind; but seeing and hearing serve for our instructions. Fourthly, they differ in generality, Generalitate. because the touch is not determinate to one organ, Retentione. (but is seated in all the members of the body) as the rest of the senses are. Fiftly, they differ in retaining of their impressions, for the grossest senses retain most strongly. If we consider simply our Being, the touch is the most excellent sense, it includeth all the rest in it, and the privation of it, must be most hurtful to us; but if we consider our Wellbeing, and comfortable life, than other senses are more dear to us, as our seeing and hearing. The touch in the beast, is the most excellent sense; for when a Dog scenteth after a Hart, it is only for the Touch, he delights not in the smell for itself, as we do; to a natural man, Seeing is a more excellent sense than the Hearing, it serveth more to invention than Hearing, it taketh up the object farther off, than the rest of the senses do; it takes up the object presently, which hearing doth not so soon. The Midales whereby the eye seethe, are fare purer than the mids, by which we hear; the eye more resembleth the understanding than the hearing doth, Math. 6.23. If the eye be dark, how great is the darkness of the body? Here is meant the blindness of the mind, as well as the darkness of the body: the eye moves the imagination more than the hearing doth, therefore to the natural man it must be the most excellent sense; but to the child of God, hearing is the most excellent sense; For Faith cometh by hearing, Rome. 10.17. The senses of man before the fall were servants to reason, A collation betwixt the innocent and old Adam and to the affections. But since the fall they labour to pervert the affections, and to draw them from God: there is a fit allegory, wherein reason is compared to a prudent mother; the affections to a young daughter, fit for marriage; and the five senses to five Suitors, the sight is compared to a Painter; the hearing to a Musician; the smell to an Apothecary; the taste to a Cook; and the touch to a Bawd: and every one of those five Suitors come by course to this young maid (the affections,) who gave her consent, and so did her wiser mother reason also: till a King (who was God the Father) sent Ambassadors (his Ministers) to speak for his Son Christ, with whom at last the marriage is perfitted. CHAP. FOUR Of the immortality of the Body. Man's body before the fall was immortal. Prop. A thing is said to be immortal. Illust. 1 First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essentially, thus God is only immortal, 1 Tim. 6.16. Secondly, Ex dono creationis, by creation, as the Angels and the soul of man. Immortal multiplex, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex dono creationis, ex hypothesi, ex dono novaecreationis. Thirdly, Ex hypothesi, by condition, as Adam's body had been immortal, if he had stood in Innocence. Fourthly, Ex dono novae creationis, by the resurrection, as our bodies and the new Heavens shall last perpetually after the resurrection. The Physicians observed three estates in man. Illust. 2 First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cum plus accedit quam decedit, when more nourishment remains with the body, than goeth from the body; this should have been in Adam's posterity, if he had not fallen. The second estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cum quantum decedit per pugnam, nutritio tantum apponit; When as much nourishment remains as decayeth. The third estate is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Declinans aetas, Cibos assumimus, ut corruptio quae posset accedere ex consumptione naturalis humidi evitetur. ubi accedit minus quam deficit, this is the decaying estate of man, when less nourishment remaineth than decayeth; and this was not in Adam before his fall. When we put water into wine, at the first the wine converts the water into it; but put often water to it, than all turns to water. The body of man before the fall should not have turned to corruption, but still should have turned the nourishment to wholesome food. It is true, there was some contrariety here; for otherways he could not have been nourished, but this was without the hurt of the whole, which remained whole and perfect; so that his body should have been aequivalenter incorruptibile, licet non videretur eadem numero materia. It should still have remained that selfsame body, although in it there was some alteration: for even as Theseus' Ship, (after that he had scoured the Sea from Pirates by her) they hung her up as a memorial to the posterity; and the Athenians, Plutarchi Moral. when any plank or board decayed in her, they put a new plank or board in place of it; so that she was still eadem numero navis, that selfsame Ship she was before. So should the body of man have been still the same body, by supplying new and equal strength for that which failed. The Church of Rome holds, The tenet of the Church of Rome, concerning the immortality of the body. that the body of man before the fall was mortal of itself, and that the immortality of it, came only from without, from that supernatural righteousness which God clothed Adam with, and that death is only but by accident from sin, because it removeth the bridle, original righteousness, which held back death: and (they say) that the soul required a fit body to exercise her functions; Bellarm. de grait. primi hominis, cap. 9 but it could not have such a body, except made of contrary humours: hence it received a body joined to it, by accident mortal; which defect (they say) is supplied by that supernatural righteousness. Again, they hold, that this necessity of death which was in nature before the fall, is now turned since the fall into a punishment of sin. It was natural before the fall (say they) for a woman to bear children, but after the fall it was painful, and a punishment of sin. It was natural before the fall for the Serpent to glide upon her belly, but after the fall, she was to glide with pain upon her belly, this was the punishment of sin. So (say they) death was natural to man before the fall in his Pure naturals, but now it is turned to him unto punishment of sin; and as the beasts which sinne not, yet die; so should man in his Pure naturals, have died, although he had not sinned, if supernatural righteousness had not restrained his death. In sensu coniuncto non poterat mori, sed in sensu diviso poterat mori. But we hold, that Adam's body in his innocent estate, was naturally incorruptible ex hypothesi; that is, so long as he stood in holiness, there was such a harmony amongst the qualities of his body, that they could breed no distemperature, or bring death to him; his body before the fall might have died, but this power should never have been reduced into act, so long as he obeyed his maker: but it is otherwise mortal now, for now of necessity he must die; than it was in potentia remotissima, in a most remote power to death, now it is in potentia propinqua, in a most near power: Angeli non poterant mori, neque necesse erat eis mori: Ad●●● poterat mori, sed non necesse erat ei mori, sed Ada●● corrupt, necesse est ei mori; The Angels could not die neither was it necessary that they should die: Adam might die, but it was not necessary that he should die: but Adam being corrupted it is necessary that he should die. Our reasons to prove the immortality of Adam's body before the fall, are these. Our reasons to prove that the body was naturally immortal, and not supernaturally. First, the soul desireth naturally always to be in the body, therefore naturally it might attain to this end; Reason. 1 (for natural desires before the fall were not frustrate) so that it behoved the body naturally to be immortal, and not supernaturally (as they hold) for the further clearing of this, we must consider the soul, either in the separation from the body, or as it exists after the separation: In the separation from the body, it is contrary to the desire of the soul to be separate from the body: therefore the natural desire of it is to remain in the body. Again, Aliquid est contra, aliquid praeter naturam animae. when the soul exists out of the body, est praeter naturam ejus, it is beside the nature of the soul, although it be not contrary to it, therefore it must naturally long to be in the body again. Esth. lib. 2. dist. 19 They answer, that the understanding creature desires naturally some things which it cannot attain to but by supernatural means; as the souls of the blessed naturally desire to be joined to their bodies again, yet they cannot attain to this, but by a supernatural power, to wit, by the resurrection. So (say they) the soul naturally desires the eternity of the body, although by nature it cannot attain to it; but there must be some supernatural righteousness, to cause it attain to this. Answer, The case is not alike, after he hath sinned, and before; for after he had sinned, and the soul separate from the body, naturally it cannot be joined to it again, but by the supernatural power of God; but before the fall, the soul should naturally have attained to that desire, to have enjoyed an immortal body, for it had no desire in it before the fall, which it should shun and flee, as repugnant to the nature of it, to remain a little while in the body, and afterward to remain still without the body. De summo bono, lib. 1. sect. 68 Secundum vegetativam & sensitivam facultatem habuit actum naturalem, sed secundum superiorem facultatem, habuit actum super naturalem. Secondly, Lessius the jesuite answers after this manner, that there are three faculties in the soul; the vegetative, sensitive, and understanding faculty; he saith, that the soul should have had an inclination and desire to the body naturally, according to the vegetative and sensitive faculties, but not according to the understanding or supreme which required a supernatural power to work this desire. The soul (saith he) being satisfied in her natural desires, in her vegetative and sensitive faculties, cannot long for those again, by a supernatural desire; for it longeth now, to be like the Angels of God; neither marrying, nor giving in marriage, Matth. 22.30. But supernaturally in the estate of blessedness she desireth such a body, which shall not hinder the body to attain to her supreme and last end. Answer. It is true, that after the fall, the vegetative and sensitive faculties hinder the intellectual faculty to attain to the supreme end, God; but before the fall, and in the conjunction of the soul with the body again, these inferior faculties were subordinate, and shall be subordinate to the superior faculty, and did no ways, hinder or shall hinder the superior faculty; therefore the soul naturally before the fall desired, according to all those faculties, the conjunction with the body, and so it shall in the resurrection. These be Lessius words, Non abhorret a corpore nisi tale sit, quod libertati & functioni intelligentiae officict; It abhors not a body, but such a body which hindereth the liberty and function of the understanding. But so it was, that the body of man was such before the fall; therefore the soul desireth naturally the conjunction with the body, in the estate, and likewise shall do in the life to come. Hence we may gather, Consequence. that the soul after the resurrection shall enjoy a greater measure of blessedness, and joy, than it did before, and that the body shall not be a hinderence to it, as it is now; for now when it gins to think of God and spiritual things, it must be abstract from the senses, as the Prophets had their heavenly visions intellectual, and not by sense; but after the resurrection, the senses shall not be a hindrance, but a furtherance to the soul. Adam after his fall lived 930. years, Gen. Reason 2 Methusalem. 960. years, wanting this supernatural, 1 righteousness, what made this? nothing but the relics of that natural immortality, which was in man before the fall; Therefore it was not supernatural righteousness that made him immortal. God made the Israelits clothes last forty years in the Wilderness, Deut. 29.5. And Manna in the golden pot, Reason. 3 Heb. 9.4. corruptible in itself, yet to last so many hundred years. And if josephs' bones lasted 215. years, Iosh. 24.31. And if the Egyptians could embalm bodies artificially, that they could continue without corruption, for so many hundred years; how much more could God make Adam's body to have continued without corruption naturally, if he had stood in innocence? The fourth reason is taken from the cause of death, Reason. 4 which is sin; there was no sin in his natural body, and therefore no death. There are three things which follow sin. First, Dominium peccati, the dominion of sin. Secondly, Sensus peccati, the sense of sin. Thirdly, Vltinum consequens peccati, the last consequent of sin upon his body, when it is turned to dust. The dominion of sin, is taken away by regeneration; the sense of sin is taken away by death; the last consequent of sin, when the body is turned to ashes (the body all this time being neither Purum nor impurum, but non purum) this is taken away by the resurrection. Corpus consideratur ut est purum, impurum, non purum. There was no dominion of sin in Adam before the fall, therefore he had no need of regeneration; there was no sense of sin in him, therefore he could not naturally die; the last consequent of sin was not in him, therefore his body stood not in need of the resurrection. Man before the fall, A collation betwixt the innocent and old Adam. his body was immortal naturally; Christ the second Adam his body was mortal willingly, but not necessarily, for he took our infirmities upon him, Esu. 53. joh. 10. therefore Augustine saith well, Traxit quidem mortalitatem sed non contraxit, & non fuit necessitas in Christo respectu peccati, sed respectu paenae He took our mortality upon him, but he contracted it not by sin: there was no necessity whereby Christ should die in respect of sin, Triplex necessitas, illata, innata, assumpta. but in respect of the punishment. But man now necessarily dieth, It is appointed for all men to die, Est illata necessitas Adamo, est innata necessitas nobis, & est assumpta necessitas in Christo: Necessity of death was laid upon Adam for his sin; necessity of death is inbred in us; but death was willingly assumed by Christ. But yet when he had once willingly taken upon him our nature and infirmities; he must die; for it is appointed for all who have taken our natural infirmities, to die. A man gives his word willingly for such a sum for his friend, but when he hath willingly given it, a necessity is laid upon him to pay it. So Christ willingly took this debt upon him, and now must of necessity pay it. The first Adam before his fall, his body was immortal, A collation betwixt the innocent, old, and glorified Adam. Ex hypothesi, that is, if he had stood in obedience to God, there should have been no contrariety betwixt the humours of his body to have bred corruption, there should have been no deformity or defect in his body. But since the fall, the body is a mortal body, a deformed body, and corruptible. Does. But in the life to come, the soul shall be satisfied in all her desires, 1 Immortalitatis sive impassibilitas. Duplex malum, actuale, & poientiale. and all evil shall be removed from it, both actual and potential; there shall be no actual evil, because grace being consummate in them, it excludes all sin; there shall be no potential evil in them, because they being confirmed in goodness, they cannot sinne. Now the body in the life to come, shall be fully subject to the soul, not only in respect of the being of it, but also in respect of the actions and passions, the motions, and corporal qualities of it; and than it shall be free from corruption both actual and potential: it shall be free from actual corruption, because there shall be no deformity or defect in it, and from potential corruption, because than they can suffer nothing, that can be hurtful to them; therefore they shall be impassable; When we say the bodies shall be impassable, we mean of the hurtful passions that may hurt the body, but other ways the senses shall have their comfortable passions from the objects; Passio sensus est perfectiva, passio naturae est afflictiva vel corruptiva; The passion of the sense, perfits the sense, (as Music doth our hearing) but the passions of the nature corrupts and afflicts nature, as sicknesses. We shall have small use of the sense of touch in the life to come, which only serves for the continuation of our kind and persons; this sense is common with the beasts; but the seeing and hearing being more excellent senses, are more spiritual, receiving more immaterially their objects: these senses shall remain, in the life to come, and suffer by their objects, 1 Cor. Chap. 15. verse 42. The body is sown in corruption, and is raised in incorruption. Adam's body before the fall was a glorious body, Does. and beautiful; 2 Claritatis sive gloria. but the body of man since the fall hath lost that glorious beauty, and hath many blemishes in it. But the body in glory shall be most beautiful, having the glory of the soul transparent in it: as we see the colour of the Wine in a glass; so the glory of the soul shall be seen in the body; this glory in the body shall be a corporal glory, for this maxim holdeth, Omne receptum in recipiente, est secundum modum recipentis & non recepti; Every thing received, is in the thing receiving, according to the nature of the thing receiving, and not of the thing received. So the body being a corporal thing, receiveth the glory from the soul after a corporal manner. Triplex pulchritudo, ex terna forma, procedens ab extrinseco, procedens ab intrinseco. A body may be said to be beautiful three manner of ways. First, because of the comely proportionable colour of it; as Absalon was beautiful, this is a natural beauty. Secondly, when the light from without doth shine upon a clear object, as the Sun upon a Looking glass, doth cast a reflex. The third ariseth from an internal light, as the light which is in the Sun or Stars; The beauty which was in Adam before the fall, was that natural beauty arising from the comeliness and proportion of his body, wherein he exceeded all the sons of men; The beauty in Moses and Stephen's face, was like the beauty of the beams of the Sun reflexed back upon the glass. But the beauty of the glorified bodies shall be like the beauty of the Sun and the Stars, not from without, as the light of the glass, but from the own inward light: this is the light that is spoken of Matth. 13. The just shall shine as the Sun in the Kingdom of my Father. Christ's glorious transfiguration, was a forerunner of that glory that we shall have in heaven: We shall be made conformable to his glorious body, 1 joh. 3.2. This glory in Christ's transfiguration, in respect of the Essence, was all one with the glory in the life to come, but it differeth in measure from that measure which he hath in heaven, because it was not permanent, but only for a time, as the Sun inlightens the Air. Again, in the transfiguration it was only in his face, but in glory it is through his whole body, therefore the Apostle calls it His glorious body. 1 Cor. 15. Thirdly, in the transfiguration his clothes were made white; but in glory his body is not clothed, 1 Cor. Chap. 15. ver. 43. It is sown in dishonour, and riseth in glory. Adam's body before the fall, Does. was a nimble body and agile fit for the discharge of the functions of his soul; 3. Agilitatis. for if Asahel was swift as a Roe, 2 Sam. 2. much more was Adam's body. Man since the fall, hath a heavy and a lumpish body, unapt to execute the functions of the soul; neither can it perform those actions which the soul requires of it. But in glory, the soul having attained to the fullness of the desires of it; the desires of the soul moving the body, the body must be most nimble to obey. In the first Adam there was no resistance in the body to the soul, but in the glorified Adam the soul shall communicate to the body such power, that it shall be most ready to obey it. Besides the glory that shall redound from the soul to the body, the soul and body both shall be replenished with the Spirit of God, which shall make the bodies nimble and agile, and not heavy and dull as they are now. One Egg before it is hatched, is heavy and sinketh down; but when it is hatched, and full of spirits, than it fleeth: So these bodies which are heavy and dull now, being then replenished with the Spirit of God, shall be agile and nimble; therefore the Apostle saith, We shall be taken up to meet Christ, 1 Cor. 11. Our bodies then being agile, we shall shall meet Christ in the Air, 1 Cor. 13.43. It is sown in weakness, and raised in power. The first Adam's body was a natural body, Does. 4 Subtilitatis, sive spiritualitatis. and was to be entertained by food as our bodies to preserve it from corruption. The old Adam's body, although it be entertained by food, yet cannot be preserved from corruption. But the soul of the glorified Adam enjoying God, adheres to him perfectly; therefore the body enjoying the soul, shall be perfectly subject to the soul, and shall be participant of the soul's properties, so fare as possible it can, having the vegetative and sensitive faculty fully subject to the reasonable soul, Then the meat and drink of the soul shall be, to do the will of the Father. joh. 4.34. And to live upon that hid Manna, Rev. 2. The nature of every thing is more perfect, the more it is subject to the form; but then the body shall be most perfect, and therefore then most subject to the soul, 1 Cor. 15.44. It is sown a natural body, and riseth a spiritual body; It is called a spiritual body, not that it is turned into a Spirit, but because it shall be altogether ruled by the Spirit. CHAP. V Of the perfection of Man's Body. MAn was created a middle, betwixt the superior and inferior creatures. There is life in Angel and Man, Prop. but more excellently in the Angel than Man; Illust. 1 so there is life in man and in the Beast, but more excellently in Man than in the Beast, and in this, Man may rejoice, that there is no creature which disdains to serve him; yea, The Angels are ministering spirits for his good, Psal. 104 4. And no marvel that he is beloved of all these, seeing all of these, in some sort, and every one of them, both earthly and heavenly things do like him, because he is a middle in which both agree; and as the jews said, 2 Sam. 19.43. Have we not all a part in David the King? So all the creatures say, Have we not all a part in Man? Illust. 2 There are three worlds, and man is the fourth. First, Quadruplex mundus, elementaris, caelestis supermundanus, & microcos●●us. the elementary world. Secondly, the celestial world. Thirdly, the angelical or supercelestial. Fourthly, the little world, Man. And those things which are found in the inferior worlds, are likewise found in the superior; we have here below the elementary fire, here it is, ignis urens, burning fire: This same fire is in the heavens, and there it is ignis fovens & vivificans, it quickeneth and nourisheth all things. There is fire above in the celestial spirits, and there it is, ignis arden's & amor Seraphicus, burning in love; Man the fourth world hath all these three sorts of fire in him. First, the elementary fire, in the composition of his body of the four elements. Secondly, the celestial fire, the influence of the Planets in him. Thirdly, the supercelestial fire, the love of God heating and burning within him, Luke 24. Did not our hearts burn within us. God hath joined all things in the world, per media, Illust. 3 by middles; as first, he coupled the earth and the water by slime; so the air and the water by vapours; the exhalations are a middle betwixt the air and the fire; argilla, or marl, a middle betwixt slime and stones; So the crystal betwixt water and the diamond; Mercury or Quicksilver, betwixt water and metals; Pyrrhites the firestone or marcasie, betwixt stones and metals; the coral betwixt roots and stones, which hath both a root and branches; Zoophita, or plants resembling living creatures (as the Mandrake resembling a man, the herb called the scythian lamb●; resembling a lamb) or a middle betwixt animals and plants; So amphibia; as the Seal and such) betwixt the beasts living on earth, and in the Sea; so Struthiocamelus, the Ostrich betwixt fowls and beasts; So the fleeing fishes are a middle, betwixt the fowls and the fishes; the bat betwixt creeping things and the fowls; the hermaphrodite betwixt man and woman; the Ape betwixt a man and a beast, and man betwixt the beast and Angels. A collation betwixt the child in his mother's belly, A collation of man between the three states of his life. and when he lives here after he is borne, and when he lived under the ceremonial Law. In the mother's belly, the first seven days it is seed only, and then there is fear only of effluctions, but if the mother retain the seed the first seven days then there is hope that it will be embryo, this an imperfect child in the mother's belly; after the seventh day till the fortieth day, than there is danger that she is abhort; if she part not with this before the fortieth day, than it is faetus vivens a living child, till the birth. When the child is borne, if he live till the seventh year, than there is hope that he shall be lively, and if he live till the fortieth year, that then he usually comes to his perfection and wisdom. Answerable to these under the ceremonial law, were the children passing the first seven days, who were circumcised the eight, and the fortieth day were to be presented before the Lord. Levit. 12.6. CHAP. VI Of the soul of Man. THe soul of man is an immortal substance. Prop. The opposition betwixt the life of the beast and the soul of man, Illust. 1 That the lives of beasts are mortal. sheweth that the soul of man is immortal. First, the life of the beast is mortal, and perisheth with the body, Reason. 1 because there is no operation in the sensitive faculty without the organs of the body, but in the beast there is no operation found above the sensitive faculty, for they neither understand nor reason, Psal 32.9. Be not like the horse or mule, in whom there is neither understanding nor reason. That the beasts neither can understand nor reason, it is manifest thus, because all beasts and fowls of the same kind work always alike, (being moved only by nature, and not by art) as all the Swallows make their nests alike, and all the Spiders wove their webs alike; therefore the beast can work nothing without the organs of the body: whereupon it followeth, that when the body of the beast perisheth, the life perisheth also. In every thing which may attain to any perfection, Reason. 2 there is found a natural desire to that perfection: that is good which every thing desireth; but every thing desireth the own proper goodness; in beasts there is no desire found, but in their preservation of their kind by generation; they have this desire hic & nunc at this time, and in this place; but their desire reacheth not to perpetuity, for the beast is not capable of perpetuity, therefore the life of the beast is mortal. Delights perfect the operation, Reason. 3 and as sauces give a good relish to the meat, so are delights to our works: when any thing hath attained the own proper end, it breeds delight: but all the delight in beasts, is only for the preservation of their bodies; for they delight not in sounds, smells, or in colours; but so fare, as they serve only to stir up their appetite to meat or to provoke them to lust, as when the Elephant beholds red colours, it moves him not to fight, but stirs him up to lust; and being thus inflamed he fights, but simply his lust is stirred up by it; therefore the beasts have no delight but in bodily and sensual things, and do nothing but by the body: therefore, Levit. 17.11. The life of the beast is said to be in the blood, which is not to be found so in the soul of man. If the sense received things without a bodily organ, Reason. 4 then any of the senses should receive in them both colours, sounds smells, and tastes, because an immortal substance doth apprehend all the forms alike; as we see in the understanding using no bodily organ, it understands all sensible things alike. Therefore the sensitive faculty is still bound to the organs of the body. The sense is corrupted by a vehement object, as the sight is dazzled, Reason. 5 and the ears are dulled, by too vehement objects of seeing and hearing: but the understanding, the more it apprehends, the more it is perfected; because it useth no bodily organ as the sense doth. Object. But it may be objected against this out of Act. 26.24. Too much learning hath made thee mad; than it may seem that the understanding is dulled by learning, and not perfected. Answ. when a man becomes mad through learning, it is not the understanding simply that is mad, but the distraction is in the sensitive part arising from the ill constitution of the body. The souls of beasts are mortal, Consequence. therefore Plato and Pythagoras erred, who held that they were immortal. CHAP. VII. Of the Immortality of the Soul. THat the Soul of man is immortal, Reason. 1 it is proved by these reasons. First, the Soul when it understandeth any thing, it abstracts from the things which it understands, all quantity, quality, place and time, changing it into a more immaterial and intelligible nature; which is universality, and loseth the particular and individual nature: as our stomaches when they receive meat; change and alter the outward accidents of the nourishment to the own nature, whereby it becomes flesh and blood. So the Soul when it conceiveth of a thing, it separateth all these dregges of particular circumstances from the body, and conceives it universally in the mind. When a man looketh upon a horse, he seethe him of such quantity, of such a colour, and in such a place; but when he is conceived in the mind, than it is an universal notion agreeing to all horses. As the thing conceived in the mind is not visible, because it hath no colours, it is not audible, because it hath no sound, it hath no quantity, as big or little: So the soul itself must be of this nature, without all these; quantity, quality, time, and place; and therefore cannot be corruptible. If the Soul were mortal, than it should follow, Reason. 2 that the natural desires should be frustrate, but the natural desires (which are not sinful in the Soul) cannot be frustrate, Naturanihil facit frustra, Nature doth nothing in vain; it should be in vain, if there were not something to content it, which being not found upon earth, must be sought for in heaven; therefore the soul is immortal. A sinful desire cannot be fulfilled: as if one should desire to be an Angel; but natural desires, (as the desire to be happy and to be free of misery) cannot be fulfilled in this life; therefore it must be fulfilled in the life to come: naturally every man desires to have a being after his body is dissolved; hence is that desire which men have to leave a good name behind them, and so the desire that they have that their posterity be well, and that their friends agree, and such: and from this natural desire, come these ambitious desires in men who are desirous to erect monuments and sepulchres after their death, and, to call their lands after their name, Psal. 49.12. So Absalon for a memorial of himself, set up a pillar in the King's dale, 2 Sam. 18.18. And the poorest tradesman hath his desire when he can reach no higher, he will have a stone laid upon him, which his mark and name upon it; this very ambitious desire in man is a testimony in his mind that he acknowledgeth the immortality of the Soul. Quest. Dist. 44.9 2. Scotus. moves the question here, how shall we know that these natural desires are agreeable to reason, and that they must be fulfilled because they are natural. Answ. He answers, that this desire of the immortality of the Soul is natural, because it longeth to have man a perfect man; for man is not a perfect man, while he hath a Soul and a Body joined together after they are separate, so that this desire cannot be a sinful desire, because it is from the God of nature. Things without life seek their preservation, secundum numerum, in their own particular being, and resist those things which labour to dissolve them; beasts again desire the continuance of their kind ut nunc, only for the present, they desire not the continuance of their kind perpetually; but man naturally desireth esse absolutum suum, his perpetual being, included within no bounds. The Soul is no bodily thing, Reason. 3 therefore it is not corruptible; if it be a body, it must be finite, and consequently cannot have an infinite power; but the power of the Soul is in a manner infinite in understanding, comprehending not only singular things, but the kinds of all things, and universality; therefore the understanding standing cannot be a Body, and consequently mortal. Object. But it may seem, that the Sun 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 intellectual. Answ. The fire may consume singular things, by adding continual fuel to it; it cannot consumere species rerum, the kinds of things. But this is the perfection of the understanding, that it conceiveth not only singular things, but also all kinds of things, and universal things, (that in a manner are infinite) and so where the understanding receiveth these things, it is not corrupted by them, neither corrupts them, but is perfected by them. Every corruptible thing is subject to time and motion; Reason. 4 but the Soul is neither subject to time nor motion; therefore the Soul is not corruptible: that the Soul is not subject to motion, it is cleared thus; motion hindereth the Soul to attain to the own perfection, the soul being free from motion and perturbation is most perfect, and then it is most fit to understand things; as the water the more clear it is, it receives the similitude of the face more clearly. Therefore it was that Elisha when he was to receive the illumination of prophecy, he called for a Minstrel, 2 King. 3.14. to play sad music to settle his affections. These things that are true, Reason. 5 have no need of a lie to further them; but to use the immortality of the Soul as a middle to further us, to the duties which we are bound to do, were to use a lie, if the Soul were not immortal; for many religious duties which we are bound to perform, require the contempt of this life, as the restraining of pleasures, which a man could not do if he had not hope of immortality, in which he findeth the recompense of his losses. This persuasion of immortality, made the heathen undergo death for the safety of their country; and if our last end were only in this life, than all that we do should be for this last end, to aim at it, to procure it, and never to cross it: it were great madness in men, to undergo so many hard things as they do, if they had not a persuasion in their hearts of this immortality, if we hope only in this life, Then of all men we are most miserable, 1 Cor. 15. and if the Soul were not immortal, Christ would never have commended him, who hated his own Soul in this world, that he may gain it in the life to come. Mark 8.35. The Soul is immortal because God is just; Reason. 6 for God being the judge of all, Gen. 18.23. it behooveth him to punish the wicked, and to reward the just; but if God did not this in another life, he should never do it; for in this life, the wicked flourish, and the just are afflicted, Psal. 37. therefore as God is just, there remains another life; wherein the souls of the godly are rewarded for welldoing: the Prophet saith, jer. 12. concerning every man's reward, O Lord thou art just when I plead with thee, yet let me talk with thee of thy judgements, why doth the way of the wicked prosper, and why goeth it well with them that do wickedly. To the which objection he answereth; (that he may defend the justice of God) Gather them together as a flock to the sacrifice; whereby he signifieth that after this life, they shall smart in the life to come, howsoever they have escaped in this life. So Christ in the parable, Luke 16. bringeth in Abraham defending the justice of God against the rich glutton, Matth. Reason 7 Chap.. 22. Vers. 32.33. God is the God of the living and not the God of the dead. As Christ's proves out of this place, the resurrection of the body; so hence is clearly proved the immortality of the Soul: for when God makes a covenant with his own, it is a perpetual covenant, therefore it is called a covenant of salt, to note the perpetuity of it, Num. 18.19. If these with whom God makes his covenant existe not, than the covenant must of necessity cease; but the covenant of God endures for ever; therefore these with whom he makes the covenant must live for ever. God calling himself the God of the patriarchs after their death, Exod. 3.6. than the souls must be immortal after the separation from the body. It is said of josias, although he was slain in the battle, Reason. 8 yet, He was gathered in peace to his fathers, than he must be gathered to the spirits of his fathers who enjoy peace, for he was not gathered in peace in his body; For he was slain, 2 Chron. 35. it is said of Abraham only that he was gathered to the body of Sarah, Gen. 25.10. but of the rest simply it is said, they were gathered to their fathers; that is, their Souls were bound up in the bundle of life, 2 Sam. 25.29. Which being well marked, is a good argument for the soul's immortality, and that it was known under the old Testament; by the fathers here, are meant, the spirits of the just men made perfect, Heb. 12.23. The heathen most of them were persuaded of the immortality of the Soul. Cicero cited out of Socrates, Reason. 9 Quest. 1. Tusc. that the Swan was dedicated to Apollo, because she sang sweetly before her death, like the children of God, who sing sweetly before they die; being persuaded of this immortality, die pleasantly, singing their last most joyful song. And the Romans when their great men died, and when their bodies were burnt to ashes, they caused an Eagle flee and mount on high, to signify that the soul was immortal, and perished not with the body. Object. If the soul be immortal, how is it said to die: Answ. The soul of man hath a twofold life, one absolute, another relative. The absolute or essential life of the soul is never loosed, Duplex vita, absoluta & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu relativa. for the essence of the soul is Metaphysical, having a beginning but no end, having no corruption within it; the second sort of life which the soul hath is relative, having relation to God, and getting grace from him, this life may be lost, for it is not of the essence of the soul; this last sort of life in the soul, which to us is relative, to Christ is personal and cannot be lost. Some perhaps may think that this distinction may be more shortly expressed, and more plainly by the life of nature, and the life of grace: but they are mistaken, for both these sorts of lives, as well essential as relative, were natural to Adam before his fall. Our souls are immortal substances, Consequence. as the Chaldeans say, in eodem cretere temperatas esse animas nostras cum coelestibus, our souls are tempered in the same mortar with the heavenly spirits; therefore we should be their servants, neither should we measure our condition by our weak bodies; but remember that we have spirits only subject to him, who is the Lord of our Spirits, Revel. 22.6. The soul is immortal; A collation betwixt the first Adam, and old Adam. the Sadduces held, that the Soul was mortal, Act. 23.8. and they said, Let us eat, let us drink, to morrow we shall die; and the Apostle, 1 Cor. 18, 23. hath it in the present tense, morimur, we die, to note the beastliness of these wretches, who thought they should be quite extinguished, both in soul and body presently, like beasts knocked on the head, and if any man ask them, why then study you to keep the Commandments of God, seeing ye believe not the immortality of the Soul? they answered, that it might go well with them in this life; but men now, who profess the immortality of the soul, yet study not to keep God's Commandments, that it may go well with them in the life to come. Augustine professed, if he were persuaded, that the soul were mortal, then of all sects he would make choice to be an Epicurean. CHAP. VIII. Of the conjunction of the Soul with the Body. THe Soul is joined to the Body immediately. Prop. The form is joined to the matter without any middle, but the Soul is the form to the Body: Illust. 1 therefore the Soul is joined to the Body without any middle. The Soul is joined to the body; Consequence. hence we may gather that there are intellectual Spirits or Angels which have no bodies; for if two things be joined together, the one perfect, the other more imperfect; if the more imperfect be found alone, much more is the more perfect: we see that there are bodies without spirits; Duplex inseparabilitas, logica & physica. therefore there must be spirits without bodies. Secondly, those things that are inseparable, the one cannot be found without the other, Inseparabile logicum quod cogitatione potest separari tantum ut rifibil it as in homine. Inseparabi●e physicum cum unum non dependeat ab alio necessario ut ● gredo in corvo. but those things that are accidentally joined together, the one may be found without the other, as whiteness and sweetness are but accidentally found in Sugar, for whiteness may be found, where there is no sweetness; as in Snow; so sweetness may be found where there is no whiteness, as in a Fig: therefore sweetness and whiteness are but accidentally joined together in the Sugar; so the body & the Spirit are but accidentally joined together; therefore there are spirits that subsist by themselves without bodies. Object. But how is the Soul joined accidentally to the body, seeing the soul is the essential form to the body which animates it? Answ. The soul, as the soul, is the essential form to the body, and so it is inseparable, but the Soul as it is an intellectual Spirit is accidentally joined to the boby, and may be separate from it. Object. But it might seem that the Apostle puts the Spirit betwixt the soul and body, as a middle to join them together, therefore the soul and body are not joined immediately. 1 Thess. 5.23. He prays, that God would sanctify them in their Spirits, Soul, and Bodies. Answ. By the Spirit is not meant here a third thing, which joins the soul and body together; but by the Spirit he means the gift of sanctification, which is through the whole man both in Soul and body opposite to the Old man, Rom. 7. The soul is joined immediately to the body, Conseq. therefore Averrois erred, who held that the fantasies or imaginations were a middle to join the soul and the body together. So these who held that the soul was joined to the Body, by corporal Spirits: and so these who held that they were joined together by light. The soul being one, yet hath three distinct Faculties, the Vegetative, Prop. Sensitive, and Reasonable faculties. In the conception the Vegetative and Sensitive faculties are virtually in the seed, Illust. until the fortieth day, and after the fortieth day the reasonable soul is infused, Anima vegetativa & sensitiva, est virtussemi nis, praeparans materiam ad recipiendem formam intellectualem. they give place, and it animates the body. Exod. 21.22. If two strive together, if one of them strike a woman with child, that she part with her child, and there be no hurt, neither to the mother nor to the child, than the striker shall not die; but if there follow death of either of them, than the striker shall die. If she part with the child before it be quick in her belly, than she shall not die; but if it be a quick child, and she part with it, than he shall die. Physicians and Canonists hold, that before the forty days it is not a living child; it is then called Golem, Psal. 139. vers. 16. Massa rudis, corpus imperfectum before the members be fashioned in it; The seventy read these words, Exod. 21. verse. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non signatum; which they refer to the imperfect child when the woman abhorts, and the Rabins call it Asiman, which word they borrowed from the Greeks', as money not sealed or stamped; therefore the Law saith, Si exierint jeladébha, nati ejus, her sons the Law than meaneth of a perfect and a form infant, when a reasonable soul quickens it; Why should one give life for life, when as yet the life is not perfect? Adam's body perfectly fashioned, saith Augustine, received life and not before. So infants bodies perfectly fashioned receive the reasonable soul. The soul is joined to the body to make up one person. Prop. The soul is not in the body, Illust. as a man dwelling in his house, or a Sailor in the ship; for a house will stand without the man, but the body decayeth without the soul; she is not in the body as the Spider in her web, as Chalcidius held, determinate to one part of the body, and from thence giving virtue and influence to the whole body; as the spider dwelling in the middle of her Cobweb, feels the least touch in the web, either within or without. Neither dwells the soul in the body as water into a vessel; or as one liquor into another: or as the heat in the fire; but as the morning light imparts the beams here and there, and in an instant doth unite herself to the transparent air, in all and every part thereof, still resting whole when the air is divided, abiding pure when the air is corrupted. So the soul filleth the body, being all in all, and all in every part; and as the Sun bringeth light from above, although we behold it in the air; so the soul springs from eternal light, although she show her powers in the body; and as the Sun in divers places worketh divers effects, here Harvest, there Spring; here Evening, there Morning: so doth the soul in our little world work diversely, upon divers objects, here she attracts, there she decocts, here she quickens, there she makes to grow; the light shines by itself, without the air, but not the air without the light: so the soul lives by itself, but the body cannot live without the soul. But as in all comparisons there is some dissimilitude, so it is here; for the light is but a quality, but the Soul is a substance, the light comes from the substance of the Sun, but the Soul is not of the Essence of God. This conjunction betwixt the soul and the body is so near, that it makes up one Person, and this is the reason, why the souls long for the bodies. Revel. 6.10. to be joined again to them in the resurrection. The soul was joined to the body to make up one Person, Consequence. and to dwell perpetually in the body, but since the fall, the soul is from home in the body, and absent from the Lord, Prop. 2. Cor. 6. The Soul is appointed only to animate one Body. Illust. The body of a flee must only have the life of a flee in it, Anima non est unibilis omni corporised organino, & natural ad susceptionem corporis apto. the Soul of a man cannot animate the body of an other Man, or an Elephant, Materiae individuales ejusdem speciei sunt ita determinatae; ut nullam aliam formam ejusdem speciei recipere possunt, that is, Every body of that same kind is so determinate, that it cannot receive any other form of the same kind, but the own. The soul can animate no body but the own body of it: Consequence. therefore they err who think that the Soul of Man may enter into the body of a beast and animate it, 2. The Pythagareans and the jews err, who held that the souls went from one body to another. Mark 6.16. The soul was placed in the body, Prop. to animate and to rule it. There are two things required in a form. First, Illust. 1 that it give a being to the matter. Secondly, that the form and matter make up one thing; so doth the Soul of man give being to the body, and makes up one Person with the body. Object. But seeing the soul is a spiritual thing, and the body corporal of two different natures, how can they make up one person? Answ. The more excellent that the form is, the more nearly it is joined to the matter; and makes the nearer conjunction with it. So the soul of man joined with his body makes a more stricter conjunction than the life of the beast joined with his body. But if the body were of the same nature with the soul, it should not make up one person, as the life of the beast joined with the body makes not up one Person, because of the baseness of the form which is only drawn out of the matter. We believe that Christ took upon him the nature of Man, and therefore a soul: Illust. 2 which would not follow, if the soul were not an essential part of man, but only a ruler of the body. Christ's Divinity might have ruled his humanity; But Apollinaris was condemned for taking away of Christ's Soul, and putting only his Divinity in place of a soul to rule the body. There are some forms which rule only the body, but do not animate them, as the Angels, when they took bodies upon them; Angelorum operationes in corporibus non fuerunt vitales, Those things which the Angels did in the Bodies were not vital; They ruled the bodies, but they informed them not; and they only moved the bodies. Secondly, there are some forms that inform things, but do not rule them, as the forms of things without life. Thirdly, there are forms which inform and rule, as the Soul of man in the body. Object. It is said that the Angels did eat and drink, Gen. 18. Therefore they have exercised these vital functions in the body. Answ. Theodoret answers, Metaphorice non propriè dicuntur edere: Atistot. 2. de anim. They are said to eat by way of metaphor, but not properly, because of the manner of the true eating: and the Philosopher saith, that, Vox est actus animati corporis, The voice is the act of the living creature: but when a Lute giveth a sound, it is but metaphorically a voice (saith he:) So the eating of the Angels was but metaphorically a eating, for they eat not to digest, or to nourish their bodies. In this that the Soul is joined to the body as the form, Consequence. we may admire the marvelous work of God, for if David wondered at the marvelous fashioning of the body in his mother's womb, Psal. 139. much more may we admire the marvelous conjunction of the Soul with the body, for we may observe that the highest of the lowest kind, is joined always to the lowest of the highest kind, as the lowest of living creatures (which have life) is the shellfish; as the Oyster differeth little from the life of the plant, is comes nearer in order to the beast than the plant doth, because it feels; therefore it is well said by one, Tho. Aquin. contragent. Sapientia Dei conjungit fines superiorum principijs inferiorum; the wisdom of God hath conjoined the ends of the superior with the beginning of the inferior; as the shellfish to be the basest amongst the sensitive, and more noble than the vegetative. So the body of man is the most excellent and highest in degree of the inferior creatures; the soul (again) of man is the lowest of intellectual Spirits; mark them how these two are joined together. Therefore fitly the soul of man hath been compared by some to the horizon for as the horizon separates the upper parts of the world from the neither, to our sight, and yet the sphere is one; so doth the soul separate the intellectual substances from the earthly bodies: and yet is one with them both And as Hercules was said to be Partim apud superos, partim apud inferos; so is the Soul, partly with the Spirits above, and partly with the bodies below. The body joined to the soul, Prop. maketh the soul a complete spirit. The Angels without bodies are spiritus completi; Illust. but our souls without the bodies are incompleate spirits. The Angels when they assumed bodies, it was not to their perfection, but for their ministry, Non quibus juventur, sed quibus invent: Not that they were helped by these bodies, but that they might help us. They have a double action, one of contemplation, another of ministry; for contemplation, to behold the face of God continually, Matth. 18.10. They took not bodies upon them; but only for the ministry to us; but the soul of man is an incompleate Spirit, without the body. The soul was joined to the body, Prop. to go upward to God, and not to be depressed by the body. When water and oil are put together, Illust, the oil being more aerial goeth above, and the water being heavy goeth under; so the soul being more celestial went upward, and was not drawn by the body, when man stood in innocency. The Soul hath sundry operations in the body. Prop. When it groweth; Illust. it is called anima; when it contemplates, Anima est simplex in essentis & multiplex in potentia. it is called a spirit; when it seethe and heareth, it is called sense; when it is wise, it is called animus; when it discerns, it is called reason; when it remembers, it is called memory; when it assents lightly, it is called opinion: when she defineth a truth by certain principles, than it is called judgement. God hath wisely placed the faculties of the Soul and the Body. Prop. He hath placed the intellectual faculty in the Brain, Illust. as highest: the affections in the Heart, the natural part in the Liver and Stomach: he hath placed the understanding in the Head, as in the throne; in the Heart as in the chamber: but the rest of the inferior faculties he hath placed below, as it were in the Kitchen: and as it were an unseemly thing for a Prince to be sitting in the Kitchen, and never to mind matters of estate: so it is a base thing for the soul to have mind of nothing but of eating and drinking, and to choose Martha her part, but never Maries, Luke 10.42. Man before his fall lived the life of God, A collation betwixt the innocent and old Adam but since the fall he lives only the natural life, and few live the life of grace. There is so little life in the shellfish, that we cannot tell whether they live the life of the plant or the sensitive life. So the life of God is so weak in many men, that we cannot tell whether it be the natural life or the spiritual life which they live. Zeuzes the Painter painted grapes so lively, that he deceived the birds, and made them come fleeing to them. Dedalus made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, images moving by themselves, he made men believe that they were living; but Pygmaleon made an image so lively, that he fell in love with it himself. So hypocrites which live only the life of Nature, they will so counterfeit the actions of the faithful, that they make men believe indeed that they live the life of God; and some times they deceive themselves, thinking that they are living when they indeed are dead: the quickening power of the soul desires only being, and so it rests: the sense would not only be, but also be well: but the understanding aspires above all these to eternal bliss: these three powers make three sorts of men, for some like plants do fill their veins only, some again do take their senses pleasure like beasts only, and some do contemplate like Angels: therefore the Poets in their fables do fain, that some were turned into flowers, others into beasts, and others, into gods. CHAP. FOUR Of the end of Man's Creation. MAn was created to serve God. A circle is more perfect than a line, Prol. for a circle returns back to the point whence it began: Illust. 1 but a line is more imperfect, Duplex est motus, rectus & circularis. never returning to the place from whence it began. Man and Angels return back to God who made them, like a circle, but the beasts are like a line going straight forward, never looking back to God again, who made them. It is true, some make the circle of a small circumference, and return to God soon after they came forth from him; others again make it as large as the world, and run through all things, seeking blessedness, but finding none, after a large and wearisome compass, they return to their maker at last, as Solomon did when he had proved all vanities. But the most part are like the beasts, coming from God as a straight line, but never return back to him again, and therefore are miserable eternally. The beasts content themselves with their own proper objects, never looking to God. Therefore when beasts in the Scriptures are brought in praising God, Consequence. Psal 148. It is only to stir up man that he may praise God. All the creatures in some sort return to God, Illust. 2 in so fare as they resemble him in their being, but because God is a most wise and understanding Spirit, it was necessary that a visible Creature should be made like to him in understanding, who should turn about again, to praise and honour him: and not only to be an occasion of his praise (as the beasts are,) but should directly praise him. Man before his fall was directly carried to the right end; A collation betwixt the innocent and old Adam but since the fall other visible creatures are carried to their proper ends: but man now neglecteth his proper end, wherefore he was created, and is led forward by the inventions of his own heart. So much of the Soul and body of man, and their threefold estate, in Creation, Fall, and Restauration: we come to the Image of God, by which he comes to be participant of the nature of God. CHAP. X. Of the Image of God in Man. MAn in his Creation was made in holiness, Prop. to the Image of God, and to bear rule over the rest of the visible creatures. God hath an essential Image, Illust. 1 and a personal Image; his essential Image is holiness and righteousness, common to all the three persons; his personal Image, is jesus Christ: When Man is said to be made to the Image of God, Duplex imago, essentialis, & persenalis. he is to be understood to be made according to the essential Image, and not to his Personal Image: for if it were meant of his Personal Image, then as Augustine marks well, he would have said, Let us make Man to my Image and not to our Image; But Man being restored to the Image of God again, is restored both to the essential Image, and is confirmed to the Image of his Son Christ jesus, Rom. 8. Those whom he foreknew, he predestinated to be made like to the Image of his Son. The similitude of one thing is found in another two manner of ways. First, Illust. 2 Duplex est similitudo, secundum naturam & in cognition. when one thing is like to another in nature; as when the fire burns the wood, the heat in the wood is like in essence with the heat in the fire. Secondly, one thing is like to another in knowledge and understanding, as when we feel or see the fire burning. Now the goodness of God is communicated to his creatures, not only by the giving them being, but also in giving them holy knowledge in some measure like unto himself, & in this principally consists the image of God. There is a twofold similitude; the first is natural, Illust. 3 the second by representation; Duplex est similitudo, naturalis, & repraesen ativ●. Duplex est similitudo naturalis perfecta aut imperfecta seu analogica. the natural similitude is when one thing is like to another by nature, as one egg is like another: and this is twofold; either perfect or imperfect; perfect as betwixt these things that are of the same kind, as the Son is the perfect Image of the Father, 2 Cor. 4.4. Imperfect is that which is somewhat like in nature, & by way of Analogy to that which is perfect, as created wisdom in Man hath some Analogy with the increated wisdom in God, Coloss. Duplex similitudo, repraesentativa, objectiva, & formalis. 3.10. A similitude by representation, is when things are represented to the mind, and this representation is either objective or formal. Objective when one maketh a similitude, according to the pattern which he hath before his eyes; and this is seen in artificial things, as when Ahaz, 2 King. 16. made an Altar, according to the pattern of the Altar which he saw at Damascus. A formal representation of a similitude is, when the mind forms the similitude of a thing; and this kind of similitude in the mind, is more abstractive and perfect then the former; and the objective dependeth upon this, for every external representation, proceeds from a formal and inward representation in the mind, as when they made the golden Calf, Exod. 32. First, they carried the formal representation of this Calf with them out of Egypt; and they made the objective similitude of it in the wilderness. So when Moses received the pattern of the Tabernacle from God on the mount he kept the formal representation of it in his mind: but when he erected it and set it up according to the pattern, Exod. 39.42. this was the objective representation. Now when it is said, that man was made according to the Image of God, Gen. 2. It is not to be understood that he was made according to the perfect Image of God, for Christ is only the perfect natural Image of the Father, Heb. 1. but he was made to his Image by way of Analogy, not expressing his Image fully and naturally. Man was not made to the Image of God objective, because God had no pattern without himself to make him by; he was made to the Image of God formally, when he was made to the exemplar that was in the mind of God. A similitude differeth much from an Image. Prop. An egg is like to another egg, Illust. 1 yet it is not the image of another egg; for the one is not of the other, neither can we know in particular this egg from that egg: Vt aliquid fit imago rei tria requiruntur, 1. ut sit simile, 1. ut procedat inde aut naturaliter aut artificialiter. for that which is the Image of a thing; first, it must be like it; secondly, it must be from it, either naturally, as the reflex of the countenance in the glass; or artificially, as the seal in the wax from the seal itself. When it is the image of a thing made by Art, 3. ut illud ipsum ad vivum representet. In imagine sunt exemplar & exemplatum, 2. naturaliter repres●ntat, 3. particulariter. it representeth not the thing artificially, but naturally; for the image of Caesar is not ex instituto, the image of Caesar, at the appointment or pleasure of the Painter; for then any sign which the Painter should make; should be the image of Caesar; but Art must imitate nature as near as she can: so that the image is the image in so fare, as it naturally represents. Thirdly, it must represent in particular the thing itself. There are four ways to take up the Image of God in man. First, we know a man in vestigio, Illust. 2 Quatuor modis, deum cognoscimus, 1 In vestigio 2. in umbra, 3. in speculo, 4. in filio. by the print of his foot; Secondly, we know him, in umbra, by his shadow; Thirdly, we know, in speculo, in a glass; Fourthly, we know him, in filio, in his Son. We know a man in vestigio, by the print of his foot, Speciem hic cognoscimus sed non individuum. We know that a man hath been there and not a beast, but we know not this or that man by the print of the foot. We know a man, in umbra, by his shadow; here we take up somewhat more of man than he did by the print of his foot, as we know it is the shadow of a man, and besides this, his quality how tall he is, but we know not in particular by the shadow this or that man. The creatures they are but the shadow of God, they demonstrate to us that there is a God, and they show to us his greatness and power but no more. We know a man in speculo, in a glass, when we see the image of his face in a glass, here we discern and know him more particularly. Man in his first Creation was like to this image: When we see a man's son that is begotten of his Father, that is the most lively representation of a man, when he presents his person, manners and all, and so Christ is the personal and natural image of the Father: and man renewed, is the image of Christ. Man was made in holiness to the Image of God; Conseq. 1 therefore the Anthropomorphitae (who thought man was made to the Image of God according to his Body, Epith. haeres. 70. thinking that God had had also a Body) were in a gross error; for when as in the Scripture there are feet, hands, and eyes, attributed to God, it is but by way of metaphor or borrowed speech; otherways as Theodoret marketh well, we should be forced to ascribe a monstrous body to God because he is said to have wings, to have pens, Psal. 18. and to have seven eyes, Zach. 4. The Image of God is not properly in the body but by reflex, Conseq. 2 Hieron. Oleaster. in Gen. 1. therefore these also are mistaken who think that God in the Creation took upon him the visible shape of a Man, and according to that shape made Man, for man was made according to the image of God in the Soul, and not according to the shape of his Body. These who think that man was made to the image of God (that is, Conseq. 3 according to the humane nature of Christ which he was to assume of the Virgin Mary) err also, for God saith not, Let us make man to thy Image, but, to our Image. Secondly the Son of God according to his humane nature, is said rather to be made according to the likeness of other men, Phil. 2.7. It is true that by grace these whom he foreknew he predistinate to be like the Image of his Son, Rom. 8. Adam when he was made to the Image of God in his first Creation, A collation betwixt the innocent, old, and renewed Adam. was like to the Moon in the full; Man fallen, before regeneration is like the Moon in the conjunction, altogether obscured by the Sun, the Image of God than is defaced and blotted out in man by sin: the image of God in Man restored, is like the Moon waxing and growing by degrees till she come to her perfection. But as in every similitude there is some dissimilitude, so it is here, for when the Moon is in the conjunction she is nearest to the Sun, her light and life, and is more illuminate by his beams, than in the opposition, although it seem not so to us; and therefore the Church is well compared in her perfection, to the Moon in her conjunction. Again, the dissimilitude would be marked, because the Moon in her fullness is in opposition, furthest from the Sun; but the Church in her Plenilunio of grace, she is nearest the Sun of righteousness. The Moon in her conjunction is nearest to the Sun; but the Church in her conjunction being darkened by sin, is farthest from her Spouse the Son of righteousness. The first Adam was made a living Soul, A collation betwixt the Innocent and second Adam. but the second Adam was made a quickening spirit, 1 Cor. 15. that is, the first Adam in his Creation could have begotten children to his own image, in holiness and righteousness; but could not have given them perseverance, and continuance in grace; but the second Adam, that quickening spirit; as he begets children to his own image, so he gives them perseverance in grace, that they fall not away again. Of this we may gather, if Adam had not sinned, Consequence. his children might have sinned; for his posterity by generation, could have gotten nothing from him, but that which he had himself: but Adam had not this gift of confirmation to continue; therefore he could not propagate this to his children, Effectus non potest esse perfectior causa, For the effect cannot be more perfect than the cause. The Image of God consisted in perfect holiness and knowledge. Prop. Man was not to grow in holiness, as he was to grow in knowledge; for he was fully holy, Illust. and had all the perfection of it, which was requisite in a Man. A collation betwixt the innocent, second, and renewed Adam. The first, Adam was holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fully; but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had not the gift of confirmation in holiness, to make him continue to the end. jesus Christ the second Adam was holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was full of grace and holiness, and could not fall from his holiness: but the renewed Adam is holy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he is but renewed in holiness in part, and through Christ he cannot fall from his holiness. CHAP. XI. Of the knowledge of Adam in his first creation. THis Image of God made Adam to have perfect knowledge both of God and his creatures. Prop. There is a perfection in parts, Illust. 1 and a perfection in degrees: he had all perfection in parts of knowledge before his fall, but he had not then attained to the perfection of degrees in his knowledge, because he was not confirmed in grace. His knowledge was obscure, Illust. 2 comparing it with the light which should afterward have been revealed to him; for these principles of knowledge which he had; were both common and imperfect: if they had been singular, they had not been principles but conclusions; if they had been clear, they had not been principles but means. The Image of God in Adam was either inward or outward, his inward Image was either in his understanding, will, and affections or passions. His outward Image was in his dominion over the creatures (spoken of in the second part.) In his understanding consisted his knowledge. Adam had knowledge both of God, and of his creatures; his knowledge of God was either his inbred knowledge which was natural, or his acquired knowledge, by the creature; or his revealed knowledge, either of God or of his creatures: of every one of these in order, and first of Adam's inbred knowledge. CHAP. XII. Of Adam's inbred knowledge of God. MAn before his fall, Prop. had an inbred knowledge of God, before he knew him by his creatures, or any other teacher. As light is the first object of the eye, and not the light of the Sun or Candle. Illust. 1 So God is the first object of the mind, but not this or that way revealed, by his creatures, or by his word. The principles of things, Principia de deo velsunt per se nota vel secundum nos. are either manifest in themselves only, or, they are manifest to us; that there is a God, is a principle manifest in itself, because there is no need of a middle to prove it. But it is not a principle known in itself to us, because we must use middles, that this principles may be stirred up in us. The first principles which we have of God, are naturally inbred within us; Illust. 2 but the first principles of other sciences arise without from the senses. Principia de Deo, & principia scientiarum ex opposito differunt; cognoscimus deum per extromissionem, cognoscimus scientias per intromissionem. The knowledge of God we have it by extromission; but the knowledge of the first principles we have by intermission. The understanding at the first is void of all forms, yet it is capable of all forms; as the eye being void of all colours, yet is capable of all colours; Duplex est intellectus, agens, & possbilis. the way how the understanding receives these forms into it is thus, the sense lets in the particular objects to the imagination where they are more refined, than they were in the sense; and by the light of the intellectual agent, the possible faculty now actually understands. As the woman in the Gospel who lost her groat, could not have found it again until the candle was lighted: so this possble power in the understanding, could receive no objects from the imagination, unless this light intervened, and thus the first principles of sciences are bred in the mind; For if I had never seen with my eyes, totum, the whole, I could never lay up this first principle in my mind, that, the whole is more than the parts. So that all this knowledge comes from the sense first, and that maxim holds true, Quicquidest in intellectu, prius fuerat in sensu. Object. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If all our knowledge comes from the senses, how are these principles said to be naturally in man. Answ. They are said to be naturally in him, because they are framed in the mind, without any reasoning or discourse; but the conclusions drawn from these, are made up by discourse, and are not alike amongst all men, as the first principles are. Ob. If all our knowledge of things come by the sense, how is it then that the man in the Gospel, who was borne blind, when he began to see, said that, he saw men walking a fare off like trees, Matth. 8.24. If he had not had some notion of trees in his mind without help of the senses, how could he compare men to trees? Answ. This notion which he had of trees was by other senses, as by feeling and hearing; but if he had been both deaf and blind, etc. He could have had no notion of trees, as no blind man can judge of colours. The principles of sciences, Consequence. are not naturally inbred in us, therefore Plato, Origen, and Averrois, erred who held that the souls were from eternal, and the principles of all sciences, were from all eternity, inbred with them; and to learn was only to remember, and an actual knowledge of those imprinted notions. This comparison then, clears not the purpose well, if a master were to seek his fugitive servant in a multitude, it were in vain for him to seek him, unless he had some prenotions of him, in his shape and favour; or carried some picture drawn by others. So unless something were drawn within us, we could never take up those things without; but there is no such principles drawn in our mind at the first, until they be form out of the imagination, and laid up in the mind; and by these we may inquire, after that which we understand not. Conseq. 2 We understand nothing by intromission through the senses to the understanding; then Adam's knowledge which he had of all the creatures when he awaked out of his sleep, was an extraordinary infused knowledge, and was not natural to him: But the first knowledge of God, is inbred with us, and is enlightened with that first light, which enlightens all men coming in to the world, joh. 1.9. This inbred knowledge, A collation betwixt the innocent and old Adam. which man had of God before the fall, is most obscure now since the fall; as he who writes with the juice of an onion, the letters can not be read at the first, unless the paper be holden to the fire to dry the letters, and then they appear legible. So this is written with the point of a diamond (as it were) in the hearts of all men, Rom. 1.20. deum negarunt, non ex habitu naturae, sed ex affectu malitiae. that (there is God) although they cannot read it at the first, until they begin to consider the creatures more nearly, and to waken that which is lurking within them; The Poets say, that Oedipus knew that he had a father, but he knew not, that Laius was his father; So man by nature knoweth that there is a God, but he knoweth not the true God. Quest. Whether is this imbred knowledge which we have of God; or the knowledge which he have of him by the creatures more clear? Answ.. Duplex est universale, confusum & abstractum This inbred knowledge is more obscure, than the knowledge which we get by creatures. The first sort of knowledge which we have of God now, is universale confusum. Example, when we behold a man a fare off: first, we take him up to be a creature, than we take him up to be a living creature, and then to be a man, and at last to be Peter or john: here we proceed, from the universal to the particular, from that which is confused, to that which is more clear and distinct. So the first sight, which our mind doth get of God now, is but an obscure and confused fight, as that which the Athenians had of God, Act. 17. When they worshipped the unknown God; so that of the Samaritans, joh. Coguoscimus particularia per sensum, ut universalia per intellectum. 4. They worshipped they knew not what. Then we are led by the creatures some what more clearly to take them up, which is called universale abstractum. So first we learn particular things by sense, and then universal things by our understanding; The Philosophers found out a sort of reasoning by induction, ascending from the particulars to the general, as Socrates is a living creature; therefore all men are living creatures; Plato is a living creature, therefore all men are living creatures. Here we go from the particular to the general, Duplex ordo, inventionis, & auscultattonis. and so we proceed thus from the creatures to take up what God is. There is a twofold order in discipline; first, the order of invention, as those who find out Arts, begin at those things that are most known to our sense, and most familiar to them; the second is the order of hearing, Fonseca. lib. 2 q 2 S. 8. as when a master proceeds in teaching his scholars from the cause to the effect. In the first, Ordo compositionis & resolutionis, seu ab universali, ad particular, & contra. we proceed from the compounds to the simple, from the particulars to the general; but in the last, we proceed from the simple to the compound, and from the universal to the particular; in the first we compound, in the second we divide. When we learn by the creatures to take up God, it is ordo inventionis; but when God teacheth us in his school, and instructs us by the ear, this is a more perfect kind of learning, this is called ordo auscultationis. Man by nature, Prop. hath sought out and polished all other sorts of Arts and Sciences since the fall; but the knowledge of God, they have detained captive, and more and more obscured it, Rom. 1.18. First, they found out Physic, Illust. 1 and necessity bred this; then they found out moral Philosophy, Necessitas peperit Physicam, civilitas, moralem philosophiam; delectatio, mythologiam. Triplex mythologia, physica, moralis, & theologica civility. bred this; then they found out Mythology or fabulous theology, and delight bred this. This Mythology again, they divided three manner of ways, first, Physically, as Homer brings in the gods fight, thereby he meant the fight of the Elements, winds and rain. Secondly, morally when they placed, Virgo justitia the daughter of jupiter betwixt Leo and libra; they signified that justice had a hand both in fortitude and equity. Thirdly, Theologically, as jupiter begat Venus upon the froth of the Sea; whereby they signified, when the gods begat any good motions in the hearts of men, there is nothing but vacuity and froth in them, no preparation nor disposition to goodness; but the knowledge of God is more and more obscured in Man since the fall. CHAP. XIII Of Adam's acquired knowledge of God by the creatures. Man before his fall, Prop. knew God by the creatures. We are led to take up God sundry ways. First, Per viam negationis, Illust. 2 as God is not this, nor this; therefore he is this; Tribus modis pervenitur ad cognitionem Dei. 1. per viam negationis. the Scriptures proceed thus in discribing God, as, God cannot deny himself, 2 Tim. 2.13. God dwells not in houses made with hands, Act. 17. God neither sleeps nor slumbers, Psa. 121.4. Here we proceed as the carver of an image doth, he cuts off this and this, to make it thus: and for this purpose they apply that of Seneca, Deus est id quod vides, & quoth von vides; God is that which thou seest, and which thou seest not; by affirmation we know what a thing is, and how it is distinguished from other things; but when we proceed by way of denial, we distinguish a thing from other things, but know not what it is. Anselmus showeth this way of negation very excellently; Circumspicit anima mea, & non videt pulchritudinem tuam; auscultat & non audit harmoniam tuam; olfacit & non percipit ordorem tuum, palpat & non sentit levitatem tuam, habes enim haec in te domine Deus, modo ineffabili: that is, My soul looketh round about and seethe not thy beauty, it hearkneth, and hears not thy harmony, it smells but smells not thy savour, it seeles but feels not thy lightness, for thou hast these things in thee O Lord after an inspeakable manner. But here we must mark that we must not still proceed in denial, for then our minds would vanish to nothing; but at last we must rest in some positive thing, which carrieth some resemblance of God; he is not a body, because a body is composed, he is not like to other Spirits mutable: but a Spirit immutable, most simple, and of himself. 2. perviam eminentiae. Secondly, we proceed, per viam eminentiae, good and evil are said to be comparatively with that which is best; amongst the creatures a Body is good, a Spirit is better, which notwithstanding hath not his goodness of himself; therefore he must have it of him, who is absolutely good; The Scriptures teach us how to take up God thus, the excellent things, it calls them Gods things or belonging to God; as high mountains it calls them Gods mountains, Num. 10.33. tall Cedars it calls them, God's Cedars, Psal. 80.11. great wrestle it calls them Gods wrestle, Gen. 30.8. So it is said, Ninive was great to God, that is, very great. jonas 3.3. So, Moses was fair to God; that is, very fair, Act. 7.20. So when the Scripture will express great things, it compounds them with the name of God, jah, so with the name of God, El, 2 Sam. 23.20. Arriel, that is, as ye would say, A very strong Lion, to teach us that when we see any excellent thing in the creatures, we should elevate our minds to the infinite beauty and greatness which is in God, Gen. 33.10. therefore jacob when he saw Esau's loving countenance, it was as though he had seen the face of God. Cant. 8.6. Flamma jah. When the beams of the Sun strike upon a watery cloud, the beams are reflected back again to the Sun, and leave behind them in appearance to our sight imaginary colours, which is the Rainbow. All the creatures should be reflexed back again to God; the beauty in the creatures is but a shadow, until we come back to the beauty in God; and as we count little children foolish, who come to catch the Rainbow by the two ends, so are they foolish who are bewitched with the beauty in the creatures, and ascend not to the beauty in God. Thirdly, 3. Per viam causationis. we proceed to take up God, Per viam causationis, from the effects to take up the cause; as first, to that first matter, which the Philosophers call Materia prima, or that Tohu vabohu, void of all form, Gen. 1. Secondly to the Elements; thirdly, to that which is composed of two of the Elements, as the vapours of Water and Air, the exhalations of Air and Fire. Fourthly, to those that are made of three Elements, as the meteors. Fiftly, to those that are made of all the Elements, as the inferior creatures. Sixtly, to those that have vegetative life only, as Plants and Herbs. Seventhly, to those that have sense, as the Beasts. Eightly, to those who have reason, as men. Ninthly, to those that are intellectual Spirits, as the Angels. Lastly, to God himself. Thus we proceed from the lower step of jacobs' ladder, Gen. 28.12. and ascend up to God himself. There are three sorts of causes, Illust. 2 the particular cause, the universal cause, Triplex causa, particularis, universalis, & supereminens. and the supereminent cause. Adam could not be led by the effect, to take up the particular cause; as here is an Image; therefore Polycletus made it; here is a Picture; therefore Apelles painted it. Secondly, from the effect, he could not be led, to take up the universal cause alone; as, here is a man, therefore the Sun hath begotten him; but this, here is a man, therefore the Sun hath furthered his generation; Nam sol & homo generant hominem; the Sun and a Man beget a Man; But from the effect he was led to take up the supereminent cause, as here is a world, therefore God hath made it. Man before the fall, A collation betwixt the Innocent and old Adam. could clearly make up this conclusion; here is a world, therefore God hath made it, but since the fall he maketh not this conclusion clearly, for the greatest Philosophers thought the world to be eternal with God, and here they stuck as mice in pitch. There is a twofold disposition of the causes of all things in their operations; Series causarum, Duplex processus causarum, inserie, & in circulo. an order of causes, and circulus causarum, a circle of causes, Hos. 2.21. I will hear the Heavens, and the heavens shall hear the earth, and the earth shall hear the corn and the wine, and they shall hear Israel, this is series causarum. Secondly, this is the circle of causes, as dew breeds clouds, clouds breeds rain, rain breeds dew, and so about again, 2 Pet. 4.4. This year as the last year, all things continue alike since the beginning: from the effects here we may be led to take up the first cause, and so ascend to God. Man before the fall went by the order of causes, A collation betwixt the innocent and old Adam. either from the cause to the effect, or from the effect to the cause. From the cause to the effect; God must hear the Heavens, that the Heavens may hear the Faith, and the Earth must hear the Corn and Wine, that they may hear Israel. Duplex ordo in cognition rerum; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. From the effects to the cause, as the Wine and the Corn hear Israel, therefore the Earth hath heard the Corn and Wine, and the Heavens have heard the Earth, and God hath heard the Heavens. But Man after his fall goeth like a blind horse in the milne, round about in the circle of second causes, Psal. 12.9. Impij ambulant in circuitu, and never elevate their mind to the first cause God. Adam before his fall, Prop. saw God clearly in the creatures as in a glass. We see three ways. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Illust. straight out thirty or forty miles. Secondly, when we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 straight up, than we see so many thousand miles up to the Stars. Thirdly, if we look 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, downward, than we see but hard before us. Man before the fall saw straight out, A collation betwixt the innocent and old Adam. beholding God; but now he looks downward only; now he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. Chap. 1. Vers. 9 A purblind Man seethe nothing but that which is hard before him. Object. The effects cannot demonstrate the cause, unless they be proportioned to the cause, but there is no proportion betwixt the creatures and God; therefore no creature can show that there is a God. Answ. We may demonstrate that there is a God by his creatures, although we cannot have a perfect knowledge of him by them. We ascend by degrees to the knowledge of God. Prop. Illust. First, Gradus perveniendi ad visionem Dei sunt hi. 1. in creaturis 2. vifibili signo 3. in umbris 4. in carne 5. per fidem 6. in gloria. we see him in his creatures: Secondly, by some vifible sign; as Esay saw him, Esa. 6. In creata gloria? Thirdly, in umbris, as the jews saw him: Fourthly, in carne, as the Apostle saw him: Fifthly, per fidem, as the believers see him: Sixtly, in gloria, as the glorified see him. A dam had a more clear sight of God than that which he had by the creatures; he had a more clear sight than that which Esay had; he had a more clear sight than that which the jews had, he had a more clear sight than that which is by Faith: but he had not so clear a sight, as the glorified have in heaven of God. The knowledge which man hath by the creatures shall vanish in the life to come. Prop. 1 Cor. 13.10. Illust. 1 Prophecy and knowledge shall be abolished in the life to come; because of their imperfection; this imperfection the Apostle noted in these words, 1 Cor. 12.9. We know in part, and we prophesy in part, we know in part by the creatures, and so we apprehend. So we know imperfectly by prophecy, 1 Cor. 13. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here the Apostle understands that knowledge which we have of God by the creatures, Rom. hap. 1. Verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, which we naturally know of God by the creatures: and by prophecy here, he means, not only the foretelling of things to come, but also the interpretation of the Scriptures, 1 Cor. 14. but when that which is perfect shall come, both these sorts of imperfect knowledge shall be abolished; this the Apostle declares by the example of little children, 1 Cor. 13.11. whose knowledge groweth daily by experience, than their former weak knowledge is abolished. So he declares this by the similitude of a glass, Duplex speculum, scripturarum, & naturae. and of a dark speech, Vers. 12. There is a twofold glass by the which we know God; the first, is the Scriptures; the second, is the book of nature; but by both these we get but an obscure sort of knowledge of God; and as in an enigmatical or dark speech we apprehend certain signs, but we come not to the full meaning of the things signified, as Samson proposed to the Philistines this Riddle, Out of the eater came meat, and out of the bitter came sweet, judg. 14.15. The Philistines could understand, what was bitter, and what was sweet; but they could not understand the meaning of the Riddle. So it is but an obscure sight we get here and enigmatical, comparing it with the sight which we shall have of God, in the life to come. A greater light obscures always the lesser, Illust. 2 as the Moon giveth no shadow when the Sun shineth; but she casteth a shadow when the Sun shineth not; So the Planet Venus casteth no shadow when the Moon shineth, but she casteth a shadow when the Moon shineth not; Here the greater light, obscureth always the lesser. So in the life to come, the glory that shall be there, shall obscure all the light that we get by the creatures now; for if it shall abolish the preaching of the Law and the Gospel, and the knowledge that we get thereby, 1 Corin. Then he shall give up the Kingdom to the Father; What Kingdom? his personal Kingdom (preaching of the Word, administering of the Sacraments such;) if that knowledge shall cease in the life to come, why shall not the knowledge which we get by the creatures cease. In a dim light we can perceive a thing which a greater light doth obscure, Illust. 3 as the light of the Stars obscures not the light of a Glow-worm; but yet the light of the Sun obscures both. So the knowledge which Adam had by the voice of God, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sight of God which he saw, obscured not the knowledge which he had by the creatures. But in the life to come, the bright light in glory shall obscure both. The sight which we have now of God, Prop. fare differeth from the sight which Adam had in his estate of innocence. When we look upon a thing by two media middles, Illust. if the nearest middle be perspicuous and more clear, Duo sunt media, propinquius, & remotius eaque vel obscura vet clara. and the furthest or remotest middle, be thicker or more obscure, than things appear more clear and evident unto us; but if the nearest middle be obscure and gross, and the remotest clearer, than things appear less to us. A man when he beholds a Fish in the water, he seethe her by two middles. First, by the Air the clearer middle, therefore the Fish seemeth greater to him and nearer: but the Fish being in the water, and beholding a man upon the bank: (first through the water the grosser middle, and then through the air the clearer middle) the man standing upon the bank seemeth but little, and a fare off to the Fish. So we see the Stars by two middles; first, by the Air which is the grossest middle, then by the heaven, which is the purer and remoter; therefore the Stars seem but little to us and a fare off. Man before his fall did look upon the clearer and more perspicuous middle, A collation bet wixt the innocent and old Adam. hearing God's voice, and saw that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sight of God: then he looked upon the more obscure middle, which is the creatures; therefore he got a more clear sight of God and nearer. But after his fall he looks first upon the creatures, and then he hears his word; therefore the sight which he gets of God here, is more obscure and remote. The diversity of the sight arising three manner of ways. First, from the object. Secondly, Illust. 2 from the organ. Thirdly, from the middle. First, Tria requiruntur ad videndum, objectum, organum, & medium. if the object be clearer or obscurer, than the sight differeth. Secondly, if the middle be clearer or obscurer, than the light differeth; as if a crystal glass be interposed, the sight is clearer; but if a green glass be interposed, the sight is obscured. Thirdly, if the organ be hurt, or when the spirits of the Eye are disturbed, as we see in drunken and mad men, to whom one thing appears two, and in these who run till their heads be giddy. The diversity which we have of the sight of God in the life to come, and in this life, A collation betwixt the innocent, old, renewed and glorified Adam. arising not in respect of the object God, for he remains One still to all; the diversity than ariseth, partly from the diversity of the means, for God doth not manifest himself, by the like means to all, and partly from the diversity of our apprehension, for all apprehend him not in a like manner, but in the life to come the diversity shall not arise from the diversity of the means, being to some clearer, and to some obscurer; but only according to the diversity of our capacity, as a pint cannot contain a pottle, and this shall make the degrees in glory, 1 Cor. 15. A collation betwixt the first Adam's knowledge and the second Adam jesus Christ. A collation betwixt the innocent and second Adam. First, the fullness of knowledge is of two sorts. First, in respect of knowledge itself. Duplex est plenitudo scientiae. 1. respectu scientiae. 2. respectu ejus in quo est. Secondly, in respect of him that hath the fulfulnesse of knowledge, The fullness, of knowledge, in respect of knowledge itself, is then, when one attained to the highest and uttermost of knowledge, both Quoad essentiam, & virtutem intensiuè, & extensiuè, that is, when he hath it so fare forth, as it may be had, and to all the effects and purposes, whereunto knowledge doth or can extend itself; this kind of fullness of knowledge was proper to the second Adam Christ, of whose fullness we receive, joh. 1.16. The first Adam had fullness of knowledge, Duplex plenitudo scientiae respectu obiecti, intensive, & extensive. in respect of the subject or him that had it, according to his estate or condition, both intensively to the utter-most bounds that God had prefixed, and extensively in the virtue of it, in that it extended to the performing of these things, that he was to perform in that place and condition that God had set him in. Secondly, The second collation betwixt the first Adam's knowledge, and Christ's. Thom part. 3. q. 5. art. 10. Christus consideratur, ut viator, & ut comprehensor. Christ the second Adam was both viator and comprehensor, (the Apostle toucheth both these estates, Phil. 3. So run that ye may comprehend:) Christ when he was viator tasted of all our three estates; for first, he was free from sin, that was our estate in innocency; secondly, he felt the punishment of our sins, which is the condition of man fallen; thirdly, he saw God face to face, when he was here viator upon the earth, which shall be our estate in glory. So Christ being both viator and comprehensor, his knowledge differed fare from the first adam's; for as he was comprehensor, Quadruplex cognitio fuit in Christo, divina, faciatis, infusa, & experimentatis. Duplex consider atio Christi, ut Deus, vel ut homo. he had befide his divine knowledge, his blessed knowledge, which they call facialem cognitionem; and besides that he had inditam or infusam cognitionem; and thirdly, acquired or experimental knowledge. Christ's knowledge than was either as he was God, or as he was Man: as he was Man he was either comprehensor or viator; as he was comprehensor he had that blessed knowledge, called facialis; as he was viator, his knowledge was either infused, or experimental; his infused knowledge, was either knowledge of natural things, in which he excelled Adam in his fist estate; or his knowledge in spiritual things, and herein he excelled the Apostles and Angels themselves, in the knowledge of the mysteries of our salvation. His experimental knowledge, was that whereby he learned things by experience as we do. In his infused knowledge he grew in the habits. In his experimental knowledge he grew from the privation to the habit, as he was comprehensor he grew not in the habit, as he was viator, he grew in the habits of things which were infused into him; as he was viator he grew from the privation to the habit, in these things which he learned by experience. Christ's infused knowledge differed from his blessed knowledge; Differentia inter Christi infusam, & beatam cognitionem. for by his blessed knowledge he saw things in verbo in the word, but by his infused knowledge he knew things in genere proprio, & per species rerum; by the forms of things as they are here below. Secondly, Duplex cognitio, babitualis, & actualis. his blessed knowledge, semper est in actu, it is ever in act; but by his infused knowledge, he goeth from the habit to the act, turning himself to the view of things here below actually: as when Christ asked of Peter, Matt. 17.25. Whether or no do the King's Children pay tribute; Christ had the habit here, and knew well enough that the King's sons pay no tribute; now he turns this habit to the act, when he propounds this question to Peter. Again, Cognitio duplex, abstractiva & intuitiva. there is a twofold knowledge, abstractive, and intuitive: I have the abstractive knowledge of a rose in winter in my mind; I have the intuitive knowledge in my mind when I see the rose grow in june. Christ's abstractive knowledge is the habit; and his intuitive knowledge is the act. Christ he excelled the Angels, in this infused knowledge, for although they have species connatas rerum, naturally bred with them, yet this infused knowledge fare surpassed theirs; so it fare surpassed the knowledge of all the Prophets, for his Body and Soul being hypostatically united to the Godhead, he must have a more perfect knowledge than any other man could have infused in him. Thirdly, he had experimental knowledge, and herein he grew from the privation to the habit; as in his infused knowledge he grew but from the habit to the act. When a Doctor goeth to the Schools to teach, he proceeds from the habit to the act, and he grows in the habit: Christ grew thus in his infused knowledge, but he grew not so in his blessed knowledge. When a boy goeth to the Schools to learn, he goeth from the privation to the habit, and so did our Saviour Christ, in this third sort of knowledge experimental; and he knew more when he was thirty years old, than when he was twelve; he could not tell what woman touched him in the multitude (when they crowded about him,) until the woman with the bloody-flix, fell down before him and acknowledged it was she, Luk. 8.45. So he could not tell whether there were figs upon the figtree by this sort of knowledge, Mark 11.13. and in this sense he was ignorant of the day of judgement, Math. 24.36. this ignorance in Christ was not sinful ignorance, it was ignorantia purae negationis, but not pravae dispositionis, for he was ignorant of nothing of that which he was bound to know; when he was here upon the earth he was ignorant of this day of judgement as Man, Matth. 24.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both in his infased and experimental knowledge; first, in his infused knowledge, for all infused knowledge proceeds from the habit to the act, for by exercising the habit we come to the act, but Christ by his infused knowledge could not come to the act, to know of this day in particular. He knew that God should judge the world, and that he should judge it on a certain day, here he proceeded from the habit to the act; but from the habit he could not proceed to this particular day, for this is, superioris scientiae; fare less could he know this particular day, by his experimental knowledge. But now being in glory and having received all power, and being appointed judge of the Church, it is most probable that now as man he knoweth this day. Origen in tract. 3. in Matth. In his experimental knowledge he fare excelled Adam; for Adam non pernoctavit in honore (as the jews say) Psal. 49.3. He lodged not one night in honour; they gather hence that Adam fell in the day of his Creation; and consequently could not have such experimental knowledge of things as Christ had. This his experimental knowledge, he learned it not of any teacher as we do, neither from any Angel: he was taught by no man, for when he was twelve years of age he could reason with the Doctors, Luke. 2. So john 7. they marvailed whence he had such learning, seeing he was not taught. Secondly, he had it not from an Angel; an Angel in his agony came and comforted him, Luke 22. that it might evidently appear that he was Man, and stood in need of comfort; but they never came to instruct him. We and the Church of Rome differ about this ignorance of Christ, A collation betwixt the church of Rome and us, concerning Christ's knowledge and ignorance. for they hold that Christ is said to be ignorant of the day of judgement, because he would not reveile it to others; the Scriptures say he grew in knowledge as he grew in stature, Luke 2. but he truly grew in stature: therefore he truly grew in knowledge. Secondly, the Scriptures say, Luke 2. that he grew in grace with God and Man; but he cannot be said to seem to grow in grace with God; therefore he cannot be said to seem to grow in grace with Men, but verily and truly to grow. There is in an Infant, the first act of reason, when he beginneth to speak; and the second act, when he beginneth to learn; and the first act of knowledge, Duplex actus rationis primus, & secundus: ita & duplex actus scientiae, primus & secundus. is the second act of reason; an Infant hath the first act of Reason, but not the second. A learned Man when he is sleeping hath the first act of knowledge, but not the second. The jesuites will have Christ, when he was an Infant, to have the first act of knowledge, as the learned man when he is sleeping: and they make him only to proceed from the habit to the act in knowledge. But we hold that in his experimental knowledge, he was like other children, who have only the act of reason, and proceeded from the privation to the habit. A collation betwixt the knowledge of the first Adam, A collation betwixt the knowledge of Adam and the Angels. and the knowledge of the Angels. First, the Angels take up things by one act, they neither discover nor reason; they learn not hoc ex hoc: sed hoc post hoc; this of this, but, this after this; they proceed not by way of Syllogism, enthymeme, or induction as we do; they are intelligentes creaturae, but not ratiocinantes, understanding creatures, but not reasoning; so shall the knowledge of Man, which he shall have of God in the life to come, be intellectual and not by discourse; the Apostle Ephes. 3.10. saith The Angels learn by the Church, they take up in an instant the cause with the effect; but Man before the fall took up the cause by the effect in time: in thunder there is lightning and the crack, these two go in an instant together: and thus the Angels take up the knowledge of things; but Man cannot in an instant take them up together because of the organs of the body. Object. But it may seem that they go from the sign to the thing signified, Exo. 12. the blood was sprinkled upon the lintels of the doors, that the Angel might not destroy their houses. Answ. The Angel reasoned not thus as we do; here is the sign, therefore here is the house; but this blood was sprinkled upon the lintels of the doors, to confirm and assure the doubting Israelites, that the Angel should not destroy them. The Sacraments are not instituted for Angels, Consequence. or for men angelical like unto Angels, but for poor and doubting sinners. Adam's experimental knowledge, The second collation betwixt the first Adam's knowledge and the Ang●Is. was gotten from forms drawn from their singular objects, as the face in the glass, differeth from the face itself, and the print in the wax from the seal; so that which Adam abstracted from the creature, Scientia est absoluta & essentialis in Deo, in ment humana est abstractiva species, in phantasia humana est concreta, sed angeli intuentur ipsas essentias. differed from the creatures themselves; but the knowledge of the Angels is not abstractive, they behold the essence of things, and take them up. The Angels have three sorts of knowledge. First, their morning knowledge, which is the knowledge they have of the mystery of the incarnation, 1. Pet. 2. They desire to look into this mystery. Coll. 3 Triplex angelorum cognitio, matutina, meridiana, Vespertina. Secondly, their midday knowledge, which is the knowledge they have in beholding the Godhead. Thirdly, their evening knowledge, which is the knowledge they have in beholding the creatures below here. Adam before his fall, had not this their morning knowledge, nor their midday knowledge, but he had their evening knowledge. Quest. How should Adam's children have come to his knowledge if he had stood in innocency? Answ. Some think they should have had the use of reason, and perfect knowledge at the very first; and that they should afterward have grown to more experimental knowledge. Secondly, others hold that so soon as they had been borne, they should have had the use of reason, so fare forth as to discern outward things good or evil; as the little Lambs by nature's instinct, do know the Wolf, and flee from him, and seek the dug of their dams,) but not to discern things concerning moral virtue and the worship of God▪ Thirdly, others hold that they should have had no use of reason at the first, and this seemeth to be the soundest; Duplicia dona, 1. respectu naturae, 2. respectu personae. for the gifts bestowed upon Adam were of two sorts. First, the gifts that were bestowed upon him, secundum naturam specificam, as he was the root, out of which all mankind proceeded, and these gifts all his children should have been partakers of. Secondly, the gifts which were bestowed upon him personally; such were these, presently to know after his Creation, and to be immediately created of God, and to be created a perfect Man in full stature; these he was not to communicate to his posterity: they should not so easily have come to this knowledge as Adam did, to whom he could not propagate his actual knowledge, Duplex cognitio actuatis & potentialis. but his potential; for they were to be borne, as in weakness of body, so without actual knowledge; so not having universal notions in their minds, but being appointed by God to seek for knowledge, by inward light and outward means: yet they should have fare more easily attained to the means than we do now and more certainly. For the Soul of man is like a Prince that useth spies: if they bring no news he knoweth nothing; if they advertise lies, than the counsel goeth awry. So if a man be blind and deaf, then hath he no understanding. So if frenzies possess the brain, it blots the forms of things, and the fantasy proves vain and brings no true relation to the Soul: But Adam's senses arising of the exact temperature of the Body, gave full information to the fantasy, and so it should have been in his posterity, as they grew in time, they should have received without any error, the impression of any object. Thus should they have attained to the knowledge of humane things and so much the more easily should they have come to the knowledge of God, than man doth know. Man before his fall took up God by way of Analogy, or proportion, and not fully as he is. Prop. There is a full taking up of God whereby only he taketh up himself, Illust. 1 Triplex conceptus dei, adaequatus, analogicus, & falsus. neither Man nor Angel can thus conceive him. Secondly, there is a conception, and taking up of God by way of Analogy, as Adam seeing such goodness and beauty in the Creatures, gathered by way of Analogy, what goodness and beauty must be in God. The creatures are not like God univocè, Analogia realis, est primam in deo, sed secundum rationem nominis est prius in nobis. that is, simply like unto God, neither aequivocè, having only a resemblance in name to him: but they are like to him by way of Analogy. Thirdly, there is a false conception of God when we take him up falsely. There is an Analogy of similitude, and an Analogy of proportion. Analogy of similitude, as when it is said, Be ye holy as I am holy, Levit. 19.2. Illust. 2 but there is no Analogy of proportion betwixt God and man, Esay. 40.18. Duplex anologia, similitudinis & proportionis. Adam took up God by Analogy of similitude, but not by way of proportion. Man took up God by way of Analogy, A collation betwixt the innocent and old Adam but since the fall he hath a false conception of God: as when the jews resembled him to a Calf eating hay; and the Papists paint him like an old Man: So they conceive not God by Analogy of similitude, when they resemble him by an Idol. Object. Seeing Gods attributes and essence are one in themselves, how can we take them up as distinguished without error? Makes not this a false conception in our understanding? Answ.. Attributa uniuntur in Deo, disperguntur in creaturis, ut radij solis. Although these attributes be one in God, yet in operation towards us, they are distinguished when our understanding conceives them, Est inadaequatus conceptus sed non falsus, it is an unequal conception but not false. The matter may be cleared by these examples. First, the powers of the Soul which are dispersed in the organs of the Body, (in the Eye it is seeing, in the Ear it is hearing,) yet in the Soul itself they are united, purè & eminenter, simply and eminently. So although justice and mercy be diverse in operation toward us, (for he punisheth not by his mercy, nor showeth mercy by his justice) yet in God they are one, purè & eminenter. Secondly, the thunder when it breaks upon a tree, it boreas the hard, it burns the dry, it scatters the leaves, and peeles the bark, yet the thunder is one in itself. So the attributes of God, although they have diverse operations upon the creatures, yet they are one in themselves; when I conceive these operations distinctly in my understanding, this is not error in my conception of God. Thirdly, the light is one in itself, yet as this light is reflext upon the creatures, we take it up diversely. So the attributes of God being one in him, yet when they are dispersed amongst the creatures, we take them up distinctly. Man before his fall could not take up that fully, A collation betwixt the innocent & old Adam. which was in God; this was no sin in him, for it was but a negative conception: Duplex conceptio, negativa & privativa. it was more than his nature could reach unto. But Man after his fall conceives of God privatively, that is, he takes up less of him than he is bound to take up. Tria impedimenta in conceptu, summa formositas summa deformitas, & summa informitas. There are three things that hinder us to take up a thing. First, summa for mositas, the great beauty in it. Secondly, summa informitas, the great informity in it. Thirdly, summa deformitas, the great deformity in it. We cannot take up God for the great beauty that is in him; hence is that saying, We have seen God, therefore we shall die, judg. 13.22. We cannot take up the first day's work, for the great informity in it, being without all fashion or shape. We cannot take up sin for the great deformity that is in it. Quest. What should a man do, seeing he cannot behold the glory of God, or take him up? Answ. We must look upon the Man Christ, for, be who seethe the Son, seethe the Father, joh. 14.9. A Man cannot behold the Sun in the Eclipse, it so dazzleth his eyes; what doth he then? he sets down a basin full of water; and seethe the Image of the Sun Eclipsed in the water. So, seeing we cannot behold the infinite God, nor comprehend him; we must then cast the eyes of our Faith upon his Image Christ; when we look into a clear glass it casteth no shadow to us, but put steel upon the back, than it casteth a reflex: So when we cannot see God himself, we must put the Manhood of our Lord jesus Christ, (as it were a back to his Godhead,) and then he will cast a comfortable reflex to us. Quest. Shall we comprehend God in the life to come? Answer. We shall not simply be comprehensores, but, rather apprehensores; that is, our understanding cannot comprehend him, but it shall take hold of him. Object. But the Apostle saith; 1. Cor. 9.24. So run that ye may comprehend; so, Philip. 3.12. than it may seem that we shall be comprehenders of God in the life to come. Duplex comprehensio, visu, & manu. Answ. There is a double sort of comprehending the first is visu, in the vision; the second, manu: in the life to come we shall comprehend him and lay hold on him: but we shall not see him totally and fully: and so we shall apprehend rather than comprehend in the life to come. Object. If we comprehend him not infinitely in the life to come, it may seem that we cannot be blessed then; for no finite thing can make a man blessed. Answ. Apprehendimus infinitum sub ratione infiniti, sed non infinitè; We apprehend an infinite thing, as being infinite, but not by an infinite apprehension, for we apprehend him who is infinite, but finitely: and it is a true axiom, Omne receptum est in recipiente, non per modum recepti, sed per modum recipientis; that is, every thing is received by the receiver, not according to the thing received, but according to the measure of the receiver. Quest. Is not our apprehension infinite then? Answ. It followeth not; the thing is infinite extrinsecè, in itself; but not intrinsecè & formaliter, in the intellect. So we say, sin is infinite objectiuè, because it is committed against the infinite God, and not intrinsecè, respecting the form of it. But that which we apprehend of God is extrinsecê finitum, but intrinsecè & formaliter infinitum. CHAP. XIIII. Of Adam's revealed knowledge of God. MAn in his estate of innocence knew the true God in his attributes, Prop. naturally, but he knew not that there was a trinity of persons in one true God but by revelation. Quest. Whether believed Adam before his fall the incarnation, as he believed the trinity of persons? Answ. He could not believe the incarnation, for than he should have understood of his own fall, and consequently, he would have been in a perpetual fear before the fall. Object. But it may be said, that Adam might have known the end not knowing the means, as joseph knew that he should be ruler over his brethren, but he knew not the means how that should be effected, as that he should be sold to the Madianites, and be a slave in Egypt; So Adam before his fall might have known of Christ's incarnation, and yet not know his own fall. Answ. joseph knew by revelation that he should be Lord over his brethren; but Adam before his fall (for aught we find,) had no such revelation, and therefore could not know Christ's incarnation, for it was not known till God revealed it to him after his fall: That the seed of the Woman should tread down the head of the Serpent, Gen. 3. CHAP. XV. Of the knowledge which Adam had of the Creatures. MAn in his first estate had the first principles, Prop. created in him of all sciences and liberal arts, whereby he might understand the nature of the creatures here below, and so learn by them. Illust. As he was Pater viventium, the Father of all living, so he was Pater scientium; A collation betwixt the innocent, old, and renewed Adam. for as he was able to beget children, so he was able to teach his posterity. Adam's knowledge, the Angels and ours, differ four manner of ways. First, he had his knowledge per species infusas, and not per species connatas as the Angels have; Scientia velest infusa, connata, acquisita, vel experimentalis. we have our knowledge now, per species acquisitas, he had not his knowledge by experience as we have, yet he should have had his experimental knowledge of sciences and arts if he had stood. Quest. Whether was his knowledge one sort of knowledge with ours, or different? Answ. It was not a different sort of knowledge from ours, although his was infused, and ours acquired. The sight which we have naturally, and that which was miraculously restored by Christ to the blind, was one sort of sight, though the one was supernatural, and the other natural: so although Adam's knowledge was infused and ours acquired, yet it is one sort of knowledge, because they are both set upon the same objects. Secondly, Adam's knowledge and ours differed in extent of knowledge, In amplitudine scientiae. for he had the knowledge of all things which might be known; that befalls to no man now, for he knoweth not that which he should know. Thirdly, his knowledge and ours differed, for he knew the cause of every thing, we for the most part take up only the effects of nothing, He knew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but know not the causes. The loadstone draweth the iron to it, yet being rubbed with garlic it cannot draw the iron to it; here he could understand the cause, but we perceive only the effect, that the iron is drawn up, but know not the cause; Tripolium, tripoli or turbet, 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, Peucer. de divin. red, of a scarlet colour; he knew the reason of it, Cognitio triplex, supereminens, adaequata, & deficiens. we know only the effects. God knoweth the cause and the effects of things more excellently than they are in themselves; Adam knew as much as was in the creatures, but we know less than is in them. There are some colours quae exaequant visum, as the green colour is equal with our sight; there are some colours quae superant visum, that exceed our sight, as the snow scatters our sight; there are some colours that are deficient and less than our sight, as the tawny colour: these colours which scatter the sight, the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these which gather the sight, they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the creatures they are less than God's knowledge, they are equal with Adam's knowledge, but they exceed our knowledge now. The knowledge that man had before the fall of the creatures and since is illustrate by this Apologe, the Wolf desired the Crane upon a time to sup with her, and poured thin pottage upon a table which the Crane could not pick up because they were so thin; the next night the Crane desired the Wolf to supper, and brought a long narrow glass with pottage in it, which she could easily put her beak into and eat of it, but the Wolf could not put his head into it, but licked only the glass without. Man before his fall was like the Crane, who could dive easily into the glass, he could easily take up the nature of the creatures; but since the fall he is like to the Wolf, licking without the glass, never putting his head within, to attain to the secrets of nature; therefore it was that antiquity feigned verity to be hid in a deep well. Fourthly, Differnut retentione. his knowledge and ours differed in the sure retaining, for man in his whole estate could not forget things taught him; but man now doth forget the things that are taught him: we are now like to the hour glass, for that which we receive in at the one ear goeth out at the other; or like to a sieve, which keepeth the bran and letteth the flower go: so now we forget the good, and retain the bad. A collation betwixt salomon's knowledge and Adam in innocency A collation betwixt that knowledge which Solomon had of natural things, and that which Adam had before his fall. Man in his innocent estate excelled all that ever were in the knowledge of natural things. But it may be said, 1. King. 3.12. that, there was never none like Solomon, in knowledge, before him, or shall be after him, therefore Solomon excelled Adam in knowledge. Some answer, that the comparison is here only of Kings; there was never such a King in Israel, that had such wisdom as Solomon; but in divine things Adam excelled him. But we must not grant this, for in the knowledge of natural things Adam excelled all; then the comparison must only be between Solomon and other sinful men since the fall, he excelled all sinful men in knowledge, but not Adam in his innocent estate. Quest. How did Adam understand all sorts of trades and sciences before the fall, seeing his posterity is said to find out many after the fall, Gen. 4. As some of cain's posterity found out the Art to work in brass, some to make tents; so Noah after he came out of the Ark planted the first vineyard, Gen. 9.20. Answ. He had the knowledge of all the liberal sciences before the fall, but the mechanic and servile trades that serve for man's use after the fall he knew them not, for he was not to eat bread by the sweat of his face: his work should have only been a recreation to him. The first Adam had knowledge of the liberal sciences, A collation betwixt the innocent and old Adam but since the fall he poreth only in the earth; and delights only his senses, as the finding out of music; and for his profit, as folding of cattle, Gen. 4. But before the fall he had his mind elevated higher to God, and to the knowledge of the liberal sciences; and as the sciences followed Adam (the Divine;) so when the Gospel was restored, all liberal sciences follow it, as the shadow doth the body, and was restored with it. Adam knew all Arts and sciences before his fall, Consequence. therefore Philosophy is not an invention of the heathen, for it came first from Adam to the patriarchs, and so hath continued still; the ancientest of the Philosophers are but of late, Daplex Philosophia exemplaris & exemplata. and they did learn the most of it out of Egypt; the exemplar of Philosophy was from God; that which was framed to the exemplar was from man. Quest. Whence cometh it that some men excel others so fare now in Arts and liberal sciences? Answ. It comes from a new gift of God; it is a new gift of God to excel even in these mechanike things and liberal sciences: as the Lord gave to Bezaliel and Ahohab a special gift to work in gold and silver, curious work for the Tabernacle Exod. 34.1. Esa. 28.26. For his God doth instruct him to discretion, and doth teach him. God giveth a new gift to the husbandman to excel in husbandry. It is true that after the fall Man lost not altogether this natural knowledge; Vulneratus est in naturalibus, & spoliatus est in spiritualibus; that is, he was wounded in his natural knowledge, and spoilt of his supernatural, for if he had altogether lost this natural knowledge, the life of man could not have been entertained; but to excel in this knowledge, this must be a supernatural gift. So much of Adam's understanding wherein his knowledge consisted, both inbred and acquired. We come now to his Will, wherein chiefly consisteth the consent to these things which his understanding hath discerned, and here standeth the power that the Will hath over all the actions of men. CHAP. XVI. Of the Will of Man. THere are two principal faculties in the soul; the understanding and the will, which continually accompany it, both in the body, and out of the body. The understanding, Prop. is an essential faculty in the Soul, whereby it knoweth, judgeth, and discerneth naturally truth from falsehood. The will, Illust. is an essential faculty in the Soul working freely, having liberty to choose, refuse, or suspend, not determinate to one thing. It is called a faculty, and not a habit; because a habit is determinate to one thing; but a faculty may make choice of more. Secondly it is said; to work freely, to put a difference betwixt it and natural agents, which still work after the same manner, and are always carried to the same object: as the Sun naturally cannot but heat, and it is but by accident if it breed cold: again, it is said, to work freely, to put a difference between it and the actions of the beasts, which are but semiliberae actiones, for the beasts cannot but choose still the self same thing, being alike affected; as being hungry they cannot choose but eat, as the stone being heavy cannot but go to the centre. Creatures without life, have neither liberum motum, a free motion, (because they are moved by another) neither have they liberum judicium, free judgement, because they are not moved by reason: Agens naturale movetur ad finem, agens per intellectum movetur in finem. the beasts have a free motion, because they move themselves, according to the natural instinct which God hath endued them with; but they have not a free judgement, for they are not directed by reason. Man hath both free motion, and free judgement; whereby he worketh freely. Natural agents determinate no end to themselves; but reasonable creatures propound and determinate an end to themselves: therefore no natural agent hath freedom, but instinct. There are three properties of the Will. First, Tres Proprietates voluntatis, conformitas, libertas & potestas. the conformity of the will with the understanding. Secondly, the liberty of the will; for when it followeth the last judgement of the understanding, it follows it freely. Thirdly, the power of the will, whereby the will after the election, (which now it hath gotten by the direction of the understanding) applieth itself to the attaining of the object. The first property of the will is, The first property of the will. that in the operation it dependeth upon the understanding, and followeth the direction of the mind. The will follows the direction of the understanding, Illust. 1 either in choosing, suspending, or refusing; this is called, sequacitas voluntatis; the will of itself is but caeca potentia, and hath nothing but a desire; which yet hath not desire to any particular object, except it be led by the light of the mind: hence come these sayings, nihil in voluntate quod non prius fuerat in intellectu; error in notitia parit errorem in voluntate, quod intellectus male judicat, voluntas male appetit; & tantum diligimus quantum cognoscimus; that is, there is nothing in the will which was not first in the understanding: So, error, in knowledge breeds error in the will: so a false judging of a thing, breeds a false desire of a thing: so, the more we love, the more we know. There is in the understanding, intellection, Duplex inteilectus, speculativus, & practicus in intellectu practico duplex ratio, precedens & subsequens. Voluntas sequitur ultimum iudicium practici intellectus. or ratio speculativa, which is of things to be known by Man; and intellectus, or ratio practica; of things used to be done by Man, and fall under his election. Again in Man's practical reason, there is reason going before, saying, this may be done; and another following the practical understanding, saying, this shall be done; and this last judgement, of practical understanding, the Will followeth, and saith, this will I do, she is in suspense before she hear this last conclusion. Quest. What is the reason that the will doth not always follow the last judgement of the understanding? for oftentimes it goeth a plain contrary course in that which the understanding hath discerned, as Medea said, Video meliora proboque, deteriora sequor; I see the good, but I follow the bad. Answ. The ground of this proceeds from the understanding: for the understanding having discerned a thing to be good, the affections draw the mind to a new resolution, as we see in that complaint of the Apostle, Rom. 7. The good that I would do, that I do not; and the evil that I would not do, that I do; but still the Will followeth the last resolution of the understanding; otherwise of itself it is but caecapotentia. The understanding hath a mutual dependence from the Will, Prop. and is set on work by it. The Will, Illust. wils the end without any deliberation, appetitu innato; and before any deliberation, there goeth an act of the Will still, whereby we will deliberate upon such a purpose, and it saith volo diliberere, before the mind enter in deliberation: when the will is set earnestly upon a thing, it stirreth up the mind to think upon it, and upon the means whereby it may attain unto it, that it may have the appetite satisfied; therefore the understanding cannot discern a thing to be true or false, before the will appoint the end, and so set the mind on work. There is a reciprocal dependence then betwixt these two, the Will dependeth upon the deliberation of the mind; both particularly setting down the object, and how it should exercise itself about the object; Duplex actus intellectus specificationis & exercitij. Voluntas sequitur intellectum quoad specificationem & exercitium actus; intellectus sequitur voluntatem quoad exercitium actus tantum. but the mind dependeth upon the will, quoad exercitium, but not, quoad specificationem, for when the mind hath given out her last determination concerning any particular object, the will must choose that particular and not another, and neither refuse it nor suspend it; and it must choose it in that measure of earnestness, as it is known to be good; tantum quisque vult quantum intelligit se velle debere, every man desireth so much as he understands. But upon the other side the will sets only the mind on work, and conveneth the council to deliberate, but telleth them not what to conclude, and attendeth their deliberation, and promiseth to follow their conclusion. Example, when a controversy ariseth in the Church the supreme magistrate conveneth a Synod, and commandeth them to give out their determination and Canon; but commandeth them not to incline more to one side than to the other; here he commands exercitium, and leaves specificationem free: but when he hath heard their determination, according the Word of God, he taketh him to that side which they conclude to be best, without either suspending or refusing; and so followeth them both, quoad exercitium & specificationem: Yet in this similitude there is some dissimilitude; for the magistrate, yea every private man hath judicium discretionis; but the will hath no judgement in itself, for it merely depends upon the judgement of the mind, which maketh the necessity of the dependence of the will upon the mind, to be greater than the dependence of the King upon his Council, or of any private man, upon a Synods determination. This natural reciprocation of the mind and the Will, is sensibly perceived, by the instruments of the understanding and the will in the body, whereby they exercise their functions, to wit, the heart and the brain: the spirits are carried from the heart to the brain, and when the heart waxeth hot with an earnest desire of the will, than the brain is more busied, and intended to find out the way how the heart may be satisfied; and again when there is a clear and a full knowledge in the brain, than the spirits run from the brain to the heart, and stir up the heart to pursue for the obtaining of the known good) which reciprocation bringeth forth a happy work when the unruly affections, and sinful appetites, mix not themselves with the business to mar all. Quest. Whether will we a thing first, or understand we it first, and then will it? Answ. We will a thing before we understand it, by an inbred desire and blind appetite, but we cannot will a thing in respect of the means, until the understanding give light first. Quatuor sunt activa principia, res apprehense, apprehensiva vis, voluntas, & vis executiva. In all our actions there concur four things. First, the Object which is the thing we apprehend. Secondly, the apprehending power or the understanding, judging this to be good or evil. Thirdly, the will which is moved by the understanding. Fourthly, the members moved by the will; here the understanding considering the object giveth light to the will. Quest. Where gins sin first, whether in the will, or in the understanding? Answ. The habit of sin is first in the understanding, because all sin comes from error which is in the understanding. Again, when the understanding is considered by itself without any operation, In actu absoluto pectatune est prius in intellectu, in actu compesito & prius in voluntate. than sin is first, in it; but when the understanding and the will work together, then sin is first in the will. Here we may gather that the sin in the will is greater than the sin in the understanding, Pec catum est in obiecto occa sionaliter, in intellectu er iginaliter, in voluntate formaliter, in membris qua odusum. because in the understanding there is only a habit of sin, but in the will there is both the habit and the Act of sin, and therefore we see that the Will is punished with greater rebellion than the understanding is with darkness; Pharaohs heart was hardened, he knew the judgements of God, but yet his Will continually rebelled. Quest. Whether is there a sin in the will without error in the understanding or no? Answ. Sin is in the understanding two ways. First, Duplex ignor antia, originalis, & interpretativa. originally when the understanding is so blinded, that it can give no direction to the Will. Secondly, interpretatively, when the understanding hath shown the truth to the will, and the sin is committed first by the Will; yet for lack of consideration, the understanding approveth the act of the Will, and so followeth it in the same sin, which is by reason of the dependence of the understanding from the will: as a man going to murder, the Will sets down the wicked end that the understanding may devise the cruel means: yet the understanding had shown the truth to the will before, that it was good not to murder. Quest. Whether doth ignorance in the understanding make the will, willing or not willing in the actions? Answ. There is a threefold ignorance. Triplex ignorantia, antecedens, cancomitant, consequens. The first is called ignorantia antecedens, when a man is ignorant of that which he is not bound to know, nor could not know, which if he had known he would not have done it; here, ignorance is the cause of the fact; as a man cutting wood his axe head flees off and kills a man ignorantly, he doth the thing ignorantly; which if he had known he would not have done; here the ignorance in the understanding, makes not the will, willing, because he sins ex ignorantia. The second is called ignorantia concomitans when a man doth that thing ignorantly, which if he had known he would not have done, but would have done another thing as bad, and is sorry that he hath not done it. A man conceives a hatred against such a man, he mistaking the man, kil les another in place of him ignorantly; when this is told him, he is sorry that he hath not killed his enemy; when he kills the other man, his ignorance is not willing ignorance, neither is it unwilling ignorance: Triplex ignorantia, volens, nolens, non volens. It is not willing ignorance; because he would not have killed the man whom he killed; it is not unwilling ignorance, because he would have killed his enemy, and was sorry that he killed him not, so that his ignorance was partly willing, and partly not willing; Al quis pecoat dupliciter, ex ignorantia, & ignorater. here he sins ignoranter, but not ex ignorantia: Ignorantly he killed the man, although ignorance was not the cause, for he did it of set purpose. The third is called ignorantia consequens, when a man is wilfully ignorant, and draws on the ignorance upon himself, and then excuseth his sin; a man in his drunkenness, kills a child ignorantly, this ignorance, is a willing ignorance, because the man willingly was drunk, and contracted this ignorance; and therefore he should be punished both for his drunkenness, and for his murder; this is called an affectate ignorance and willing. The second property of the will, Prop. is the liberty of the will, whereby it chooseth freely. Some of the Schoolmen hold that freedom is originally in the understanding, The second property of the will. and formally in the will, as Aquinas: others hold that this freedom is formally both in the understanding, Duplex libertas, originalis & formalis. and the will; but first in the understanding, and then in the will, as Durandus; but we hold that freedom is only in the will. That freedom is not originally in the understanding. We will show that this freedom cannot be originally in the understanding, by these two reasons. First, the understanding is neither free from coaction, Reason. 1 nor natural necessity: it is not free from coaction; for the understanding is forced to know a thing which it would not know, contra inclinationem totius suppositi, contrary to the inclination of the whole person, Voluntas sequitur rationem, ut indicativum, non ut impulfivum. as the Devils are forced to believe that there is a God; so, a man that is sick unto death is forced to believe that he shall die, contrary to the inclination of the whole man who would live; but the will can no ways be thus enforced to will. Again, the understanding is not free from natural necessity; for if arguments which necessarily conclude be proposed to it, it cannot choose but believe them: if probable arguments be proposed to it, than it hath but a conceit or opinion, with a fear to the contrary: but if arguments of like probability on both sides be proposed to it, here it is necessitate to doubt, unless the inclination of the will, come in, to incline it rather the one way than the other? we may imagine any thing that we please, but we cannot give our lightest assent unto a thing, unless there be some colour of reason at least to induce. All the powers of the Soul, Reason. 2 are determinate by the will in their actions, and that necessarily, without any freedom in them; as the seeing eye, cannot but necessarily see colours, if they be laid before it, so the understanding is forced to understand, when truth is laid before it; but the will although it be determinate by the understanding, yet this determination takes not away the liberty of the will and places it in the understanding originally; again, the dnderstanding is determiate by the object, necessarily and naturally: but the will is determinate by the understanding, necessarily yet freely. Freedom is radically and originally in the will; Conseq. therefore Bellarmine halts here, both contrary to himself and to others of his own coat; he is plainly contrary to himself, as Benius the jesuite marks well; for first (saith Benius) he placeth liberty radically in the understanding, whereby the will is determinate by the last judgement of reason; and yet in the third Book and eight Chapter, of freewill and grace, Bellarmine saith, Volunt as in eligendo libera est, non quod non determinetur necessariò a judicio ultimo & practico rationis; sed quod istud ipsum ultimum & practicum judicium rationis in potestate voluntatis est, that is, The will is free in choosing, not that it is determinate necessarily by the last judgement of reason, but because this same last judgement of reason, is in the power of the will. Benius saith, that he cannot see how these two can stand together, that the understanding in the last judgement should determinate the will, and that the same last judgement of reason should be in the power of the will: so that the patrons of free will in Man, do not agree among themselves concerning the original of freedom, sometimes placing it in the understanding, and sometimes in the will. Here we conclude, that freedom is originally in the will, for when the understanding, hath demonstrate the truth unto the will: although the understanding necessitate the will to choose; yet it doth not enforce it; but it chooseth that which it chooseth freely. Secondly, That free doom is not formally both in the understanding and the will. we will show that this liberty is not both in the understanding and the will, formally; for if it were formally in both, than it should follow that there were two free wills in man, one in the understanding, and another in the will; and consequently a double election, and a double cause of sin; but the formal cause of sin is in the will; therefore Bernard saith Cesset voluntas propria, & infernus non crit, that is, Let the will cease from sinning, and there shall not be a hell, therefore there cannot be a formal cause of freedom in the understanding. It rests then that freedom is both originally and formally in the will. We must not think this an idle school distinction, and so let it pass; for covertly under this, (that they make the understanding to be radically and originally free,) they cover their poison of freewill, and so vent it to the world: for freedom being originally in the understanding since the fall (unto good;) it directs the will in every action; and the will being determinate by the understanding, then there must be yet freewill in Man since the fall, naturally to embrace good, as well as evil. Quest. What is the understanding to the will then, when the will chooseth, seeing it is not the original of the liberty thereof? Intellectus est causa determination is, non libertatis. Answ. It is the cause of the determination of the will, but not of the liberty thereof: It cannot be the efficient cause of the liberty of the will although it might seem so to be; as for example: remission of sins is promised and given, if we forgive men their trespasses: yet our forgiving of men their trespasses, is not the cause why God remits our sins, but a condition; so, the fire heateth not, unless there be a mutual touch betwixt the agent and the patiented, but yet this mutual touch of the agent and the patiented, is not the cause why the fire burneth but a condition; So, although the will choose not without the light of the understanding, yet the understanding is not the cause, why the will chooseth freely, Aliud est conditio, aliud causa. but a condition without which it could not choose; the cause is one thing, but the condition is another. Object. A condition never precedeth an effect; Bellarm. de great. & lib. arbit. as ye cannot see unless the window be opened, and yet it will not follow, that if the window be opened (which is the condition) that ye will straight see, unless the light come in; (which is the cause why we see:) but when the understanding showeth the light to the will, it is not as condition, but a cause, why the will chooseth this thing, and not that; as the light makes the colours actually visible, which were but potentially visible, before the light did shine. Answ.. Conditio duplex, causalis, & conditionalis. There is a twofold condition. First, when the condition includes a cause: as if a man breath, he hath lungs; here the condition of breathing is his lungs; which is also the cause of his breathing. Secondly, there is condition, which is only a condition, and includeth no cause in it; as the opening of the window is the condition without which we cannot see: if the window be not opened, the light cannot come in; and yet the opening of the window is not the cause of the light, for the cause is in the light it selfe, why the object is visible. Again, the light shining upon the object is not the cause of our seeing the object, for the cause is the eye, and the light is the condition without which we cannot see the object. So, the understanding is only but a condition to the will, and not a cause, why it chooseth freely, because the freedom of the will, is only in itself, embracing the object freely, without any external cause moving it. The will of God neither turns nor returns; A collation between the will of the Angels, God and man. it is like the pole which stands immovably in the firmament: the will of the Angel turns, but returns not; it is like the wind, which being settled in one ayrth stands still there: but the will of man both turns and returns; Coll. 2 it is like the wind, sometimes in this ayrth, and sometimes in that. In the Angels there was primum instans, Betwixt the will of the Angels, in nocent, second, old, and renewed Adam. & secundum instans; the Angels, in primo instanti, were incompletè liberi, they were then but viatores; for although they did at the first only actually choose good, in the first moment of their creation, yet they were not confirmed in good, job 4.18. Duplex instans angelorum, primus, & secundus. he found not constancy in his Angels: but in the second instant, the good Angels, were completè liberi and confirmed in good; as the bad Angels were settled in evil, the good Angels confirmed in good, were comprehensores, but not viatores; and the bad were confirmed only in evil, and are continually viatores. So the first Adam was incompletè liber and viator, and therefore might choose either good or evil; so the renewed Adam is incompletè liber & viator, because naturally he chooseth evil, and by grace he may choose good; but, the second Adam jesus Christ, being both comprehensor and viator is completè liber and cannot choose evil; the old Adam is viator only, and chooseth only evil. When the Devils and wicked men are said to be determinate to evil, it is not so to be understood that they are determinate to one sort of evil only, for they may go from one sort of evil to another; as the Devil enticed the jews to kill Christ, and yet he enticed Peter to dissuade Christ from going to jerusalem, that he might be saved; and yet they are still determinate to evil. An Angel differeth from the Soul of Man four ways. First, naturally, Coll. 3 Betwixt the Angels and Man. Quatuor modis differt angelus ab homine, 1. naturaliter, 2. logice, 3. metaphysice, 4. theologice. for the Soul doth animate the Body, but an Angel animates not a Body Secondly, they differ in their definition, for the Soul is a reasonable creature, but an Angel is an intellectual creature. Thirdly, the Soul may be moved by the inferior faculties, but the Angel is only moved by God. Fourthly, the Soul makes choice either of good or evil, but an Angel of good only, or of evil only. Willingness is the most absolute perfection of the will, and therefore when the Saints aim at this, Conseq. it is noted as one of the highest degrees of perfection in this life to be willing to do good, Psal. 110. My people are a willing people. The liberty of the will is twofold, Duplex libertas volunta. ●is, contrarietatis & contradictionis. the liberty of contrariety and the liberty of contradiction: Man had liberty of contrariety before his fall to choose good or evil, and liberty of contradiction, to do, or not to do: these two sorts of liberties are not the perfectest estate of the will, for when it hath power to choose or not to choose, it imports a weakness in it, but when it is determinate to the good, than it is fully satisfied, this is reserved for Man in glory. The Apostle, Rom. 6.18. used this word liberty, more improperly, when he saith, free from justice, and servant to sin; when he calleth this freedom, it is most improperly freedom; for, if the Son make us free, than we are free, joh. 8.36. so we say to serve God, this service is not properly service, but freedom. The essential property of the will, The second property of the will. is freedom, that it cannot be compelled by no external agent in the free choosing; although in the external action thereof it may be forced. God worketh diversely upon the will; sometimes he changeth the will, and converts it; as when he changed and converted the will of Saul, and made him an Apostle. Secondly, sometimes he changeth the will, but converts it not; as when Esau came against his brother jacob, he changed his will, and made him fall upon his neck and weep, Gen. 33.4. But yet converted him not; so when Alexander the great, came against jerusalem, minding to destroy it, the Lord changed his mind, and made him courteous to the jews, by granting them sundry privileges, and bestowing gifts upon them; here his mind was changed, but not converted. Thirdly, sometimes God neither changeth nor converts the will, but restraineth it; as the will of Laban when he came against jacob, Gen. 31.24. and Attila when he came against Rome. Fourthly, sometimes God neither changeth, nor converteth, nor restrains the will, but he overrules it, as he did the will of the jews who crucified Christ: all these ways God works upon the will, but he never compels it. Although the will cannot be compelled in actu elicito, in the own free choice; yet in actu imperato, Duplex actus, e icitus & imperatus. in the commanding act, it may be compelled; as when they drew the Martyrs against their will before their idols, putting frankincense in their hands to burn it before them: So joh. 21. Christ saith to Peter, they shall draw thee whether thou wouldst not. As the will, in the commanding act may be compelled; Prop. so the will in the free choosing act may be necessitate. Illust. There is a threefold necessity. Triplex necessitas, ab intrinseco, ab extrinseco, & ratione finis. First when the necessity ariseth from within; this is called, necessitas ab intrinseco, as the blessed in heaven are moved, by the proper inclination of their will to love God necessarily, Secondly, when the necessity ariseth from without; as when the will is indifferent in itself, to do or not to do, to go this way or that way. When Nabuchadnezzar stood in the parting of two ways, Ezech. 21. doubtful whither to go, towards jerusalem or Rabbath; the Lord determinates his will to go towards jerusalem. Thirdly, in respect, of the end; as a man is to pass over a water, but he cannot go to the other side without a boat. These three sorts of necessities take not away the liberty of the will, although they necessitate it; the first sort of necessity takes not away the liberty of the will, although it necessitate it; for this will is internum principium sui motus, and this liberty cannot be taken from it, unless it be destrayed: the second sort of necessity takes not away the freedom from it; for the will cannot be both enforced, and yet free; as heat cannot be made cold: but yet the will may be necessitate; for as the water which is cold may be made hot, so the will which is free may be necessitate: and the third sort of necessity establisheth the freedom of the will. Man in his first estate had free choice of good or evil, The first collation betwixt the innocent, renewed, old, and glorified Adam. but was necessitate to neither of them: in his second estate, he is a servant to sin and necessitate to it; in his third estate, he is free from the servitude of sin, but not from the necessity of it: in his fourth estate he is voluntarily good, and necessarily good, but he is not free libertate indifferentiae; as man was before the fall, for that includes a weakness in it. In Adam's first estate his will was free from sin, Coll. 1 and necessity of sin, because he had neither internum, nor externum principium, to move him to sin; so he was free from misery but not from mutability. In his second estate he is subject to the necessity of sinning to misery, and to the servitude of sin; but free from coaction. In his third estate, he is free from the dominion of sin, from the servitude of sin, and from compulsion, but not from the necessity of sinning. In his fourth he shall be free from misery, servitude mutability, and necessity of sinning; but not from necessity and willingness to love God. In his first estate he was liber, free; in his second estate he was servus, a servant to sin; In his third estate he is liberatus, free from sin; but in his fourth estate he shall be liberrimus, most freed from fin. The will working freely, Prop. hath power to determinate itself as it is directed by the understanding, in civil and moral actions, and in indifferent things; but in actions spiritual it is only determinate by God. The will hath power by the light of the understanding to determinate itself, in civil, and moral actions; Illust. and God in these likewise doth determinate the will, Prov. 21.1. The King's heart is in the hands of the Lord, and he turns it as the rivers of water; when the King determinates his own heart, the Lord also determinates it; for every particular agent, determinates his own instrument to his work; Sola increata voluntas est independens. but the will is the instrument of God, (for only the uncreated will hath an independent power) therefore the will being but a second cause, is determinate by God. When God determinates the will in civil things, he doth it by changing, restraining, or overruling it, but when he determinates the will (which cannot determinate itself) in spiritual things, than he converts the will and inclines it, and here he is the sole and only cause. Object. That which is moved from a cause without itself, is said to be compelled; but the will cannot be compelled, therefore it may seem that it cannot be determinate by God. Answ. That which is moved by an external cause, is said to be compelled, if the external cause take away the proper inclination of the second cause; but if it leave the second cause to the own proper inclination, than it is not said to be compelled, but to work freely. Object. But the motion is rather ascribed to him who moves, than to that which is moved, as we say not that the stone killed the man, but the man who threw the stone; if God then move the will, it might seem that the will were free and not to be blamed in the action. Answ. If the will were so moved by God that it moved not itself, than the will were neither to be praised nor to be blamed: but seeing it is both moved and moves itself, and is not like a stone in a man's hand, which is moved and moves not itself; therefore it is to be blamed in the sinful action. The Will, in moral and civil actions, is not determinate, in the means, which lead to the end: (for that the understanding doth only) but respecting the end, it, both determinates itself naturally, and is determinate by God; but in spiritual things, it is only determinate by God, both in the means and in the end, Philip. 2.13. It is God who worketh both the will and the deed in us. The grace of God determinates the will only to good: Consequence. therefore these extenuate mightily the grace of God, who grant, that God in the conversion of Man doth power in a supernatural grace in his heart; but yet this grace doth not determinate the heart of man, Corvinus c. 43. pag. 642. so Fonseca. for that the will doth naturally and freely; and to draw out the act of Faith (say they) there needs no concurrence of the grace of God, but only moral persuasions. So Fonseca, who holds that God only sets the will on work, but leaves the will to work by itself, he determinates (saith he) only in specificatione, but not in exercitio; in inclining the will to embrace such an object, but the operation about that object is left free unto the will itself, this it may perform freely without God's grace. Object. But it may seem that God determinates the sinful actions of men as well as their moral, both in the means and in the end, and is the cause of the one as well as of the other, as God knoweth certainly that the Antichrist will sinne, therefore the will of the Antichrist is determinate to sin, by the decree of God. Answ.. Eternum decretum● Dei ponit infallibilitatem consequentis, sed non consequentiae. This followeth not, because putting the decree of God, the Antichrist will sinne; these two go not together as the cause and the effect, for God's decree is not the cause why the Antichrist sins; but it only follows God's foreknowledge and is not an effect of it, for there is a twofold connexion of things; first, of the cause with the effect, and so the effect necessarily followeth the cause. Secondly, Duplex connexiorcrum, 1. causa cum effectu, 2. ante cedentis cum consequente. of the antecedent with the consequent: the fin of the Antichrist is the consequent of Gods decree infallibly, but not productively, because the decree is not the cause of it. Object. But it may seem that God's decree is the cause of sin, joh. 12.39. They could not believe, for Esay said, he blinded their eyes, and hardened their hearts. Here it night seem that the Prophet's prediction was the cause of the hardening of their hearts, and not the antecedent of it only. Answ. These evil things God forseeth to fall out, because they are to fall out; and they fall not out because he forseeth them to fall out: when I see a man writing, he writes not because I see him writing, but because he is writing therefore I see him write; so, the Antichrist sinneth not because God foresaw him to sin, but because the Antichrist was to sin therefore God foresaw him to sin. God forseeth other ways good actions, for he decreeth them, and they fall out as effects of his decree: but it is fare otherways in man's sinful actions, for they are not the effects of God's decree, but a necessary consequent of it. The essential property of the Will (which is liberty) cannot be changed, but the equality of the Will (which is good or evil) may be changed. There are two things to be considered in the will. First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the essence of it. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the operation of the Will: the essence of the Will cannot be changed but the operation may be changed: it may lose holiness and sanctification in the choice, but not the essence of it: a clock when it is out of frame showeth the time but not the true time of the day, and as the sailor's compass stricken with thunder, the point of the needle stands always at some ayrth, but not at the right ayrth; and so when Wine is turned into Vinegar it keepeth still the colour and quantity, but it hath lost the right relish: so the Will of man after the fall, freely chooseth that which it chooseth, Non corrumpitur quoad agendi radicem sed terminum. A collation betwixt the innocent and old Adam. Man in his first estatem, willed only good, both in the end, and in the means: but man in his corrupt estate wils the end, either as good or apparent good; but he maketh choice of the means often as evil: the will respects the end, and election the means; no man wils the end as it is evil; but the means leading to this end are oftentimes chosen as evil. The adulterer and the thief, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; sed media eleguntur plerunque ut mala, ut finem assequamur. they will the proper ends of their adultery and theft (which are pleasure and gain) as good or at the least good in show; but the means they know are oftentimes evil, and choose them as evil that they may attain to their ends. Again, the unregenerate man sometimes wils the end but not the means, Prov. 13.4. The sluggard wils, and he wils not; he wils the end because it is good; but he wils not the means because they are painful and laborious; so Hos. 10.11. Ephraim as an ox delighted in threshing but not in ploughing; he delighted in threshing, because the ox might not be muzzled when he did thresh; Deut. 25.4. but he delighted not in ploughing; that is, to take the pains to blow up his heart, and mortify his sins; Balaam wished, that he might die the death of the righteous, Numb. 23.14. but he endeavoured not to live the life of the righteous. Man after his fall had liberty in civil and moral actions. Prop. This liberty which man hath now in his corrupt estate, Illust. unto any good hath sundry impediments both outward and inward; Impedimenta libertatis humana sunt, vel extra se, vel in●se. and although our election be free yet the execution thereof is not in our hands. There be three external impediments in our liberty; first, God's overuling of the will of Man, who although he take not away the liberty of the will from us, Impedimenta externa sunt deus, diabolus, & externa obiecta. yet he oftentimes furthers us in good, and hinders us in evil; and bridles so the fury of the wicked that they cannot come to the ends which they aim at; as we see in jeroboam, 1 King. 13.5. and Sennacherib, Esa. 37.29. For the ways of man are not in his own power, Pro. 16.9. The second inpediment of our liberty is Satan's seducing, who oftentimes seduceth the will when it is inclined to good and persuades it to evil, Ephe. 2.2. which persuasion is effectual in the sons of infidelity: sometimes Satan hindereth the children of God, as he hindered the Apostle that he should not come to the Thessalonians, 1 Thess. 4.17.18. The third outward impendiment is, the multitude of objects laid before us, which partly allure the mind if they be pleasant, and terrify the mind in they be fearful. Impedimenta interna sunt, destitutio imaginis Dei, caecitas intellectus, infirmitas, violuntatis, naturalis violentia, pronitas ad malum & vehementia affectionum. The inward impediments which hinder the wills liberty, are. First, the want of God's image. Secondly, the blindness of the understanding. Thirdly, the infirmity of the will. Fourthly, a natural violence; Fifthly, a proneness to evil. Sixtly, the vehemency of the affections, which draw the will after them, and trouble the judgement. CHAP. XVII. Of Man's Will in his conversion. IN the first point of Man's Conversion, Prop. God in fufeth a new habit of grace. The conversion of Man is not wrought, The third property of the Will. first by stirring up of his Will, Illust. or by alluring or persuading him, but by pouring grace into the heart. Socrates said that he was but to his scholars like a midwife; for a midwife doth nothing but helpeth forth the birth already conceived: so he said, that he only but drew forth the wit, which was naturally within the scholars. But it is not so in the first point of a man conversion, for the Preacher doth not help forth the graces in a man; but he is like a father, begetting him a new a gain through the Gospel, 1. Cor. 4.15. Man before his conversion to grace is passive. Illust. There is in some patiented a near power, Potentia, vel est propinqua, vel remoto, passiva, vel mere passiva. as when powder is laid to the fire it hath a near power to be kindled by the fire. Secondly, there is in some patiented a remote power as when green wood is laid to the fire, it may be kindled although it be long ere it burn. Thirdly, there is in a patiented a passive or obediential power, or that which they call potentia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or susceptiva, as when the potter makes a vessel of clay. Fourthly, there is a mere passive power; as a stone hath no aptness to be made a living creature. Man before his conversion, is not like powder, which had a near power to take fire; he is not like green wood which. hath a remote power to take fire; he is not like the stone that is mere passive; but he is like the clay in the potter's hand that is passive and capable to be form according to the will of the potter; and in this fence is that of Augustine to be understood, Velle credere est gratiae, sed posse credere est naturae, to be willing to believe is of grace, but to be able to believe is of nature; which Cajetan expounds well, posse credere is meant of the potential or obediential power. God hath three sorts of works which he works in our justification. First, Jllust. 2 Tria genera operam Deus operatur in nostra justificatione. such works as are only proper to God, as to stand at the door and knock, Revel. 3. ●0. to open the heart, and to inspire, etc. In which our will, giveth neither concourse nor co-operation; therefore in these we are only passive; and the will is actived, not being as yet active itself; Non habet activum concur sum hic, sed solum modo recipit, the will hath no active concourse unto grace here, it hath only an aptness to receive, faith being wrought in it. Secondly, the begetting of new qualities in the habit: as Faith, Hope, and Charity, for to the bringing forth of such excellent qualities, nature can do nothing; Man here also is passive, as the air when it is illuminate by the light. Thirdly, such works in the act, as to believe, repent, etc. which God works not in us without us; unto which purpose is applied that of Paul, 1 Cor. 15. The grace of God with me; and that of Augustine, cooperando perficit, quod operando incepit; so the will of man, by this concurring grace is made, pedissequa, and a subordinate agent unto grace, grace being comes and dux; August. Epist. 406. and the will being pedissequa, sed non praevia, attending grace, but no ways going before. Prop. In the point of Man's conversion the will being moved, afterwards moves itself. Illust. This action of the will is, first from grace; and secondly from the will itself; in both these acts God concurres as the first agent, and the will as the secondary In the state of corruption, the Will is the true efficient cause of sin, in the estate of justification, the will is truly endued with grace; but in both these estates the Will is a true efficient, but differently: for in the sinful estate the will is the principal efficient; but in the estate of grace it is subordinate to the grace of God, and not collateral; the holy Ghost quickening it and reviving it to work, and so by the grace of God we are that we are, 1 Cor. 15.10. Quest. Whether is the conversion of man, with his Will, or against his Will? Answ.. Voluntas confideratur ut est natura quaedam, & ut est principium suarum actionum. The Will is considered two ways. First, Vt est natura quaedam, as it is a creature ready to obey God, who rules the universe. Secondly, Vtest principium suarum actionum, whereby it freely wills, or nils; in the first sense it is not against the will that it is converted; in the second sense, as it is corrupted, willing sin freely, (before sin be expelled) it is against the Will. The water hath the proper inclination to go downward to the centre, yet when it ascends upward and keeps another course, ne detur vacuum, lest there should be any emptiness in nature, it runs a course contrary to the own proper inclination: so when the will obeyeth God (in the first act of man's conversion,) it is not against the Will, if ye respect the will as it followeth the direction of God; but if ye respect the will, as it is corrupt and sinful, it is against the will to obey God. Quest. Thom. count. gentle. de miraculis. Whether is the conversion of man, a miracle, or not? Answ.. Dua conditiones requiruntur ut aliquid fit miraculum, 1 ●e causa fit occulta, 2. ut sit in re, unde aliter videatur debere evenire. We cannot call it a miracle; for there are two conditions required in a miracle. First, that the cause which produceth the effect, be altogether unknown to any creature; for if it be known to some, and not to others, it is not a miracle; the eclipse of the Sun, seems to the country man a miracle, yet a Mathematician knoweth the reason of it, therefore it is not a miracle. The second condition required in a maracle is, that it be wrought in a thing which had an inclination to the contrary effect: as when God raiseth the dead by his power, this is a miracle, because it is not according to the nature of the dead that ever they should rise again: So when Christ cured the blind, this was a miracle, for nature would never make a blind man to see; so when Christ cured Peter's mother in law of a fever on a sudden, this was a miracle, for nature could not do this in an instant. If any of these two former conditions be lackeing it is not a Miracle. Therefore in the defect of the second condition, the creation of the world is not a miracle, because such a great effect is proper to the nature of so glorious a cause: but if Man or Angel could create, it were a miracle, for it is contrary to their finite nature to produce such an infinite effect. So, the creation of the Soul is not a miracle, because God worketh ordinarily here, nature preparing the body, than God infuseth the Soul. But if God should create a Soul without this preparation of nature, this should be a miracle in respect of the second condition: as when he created Eve without the help of Adam, and Christ's manhood in the womb of the Virgin, Creatio est opus magnum, sed non miraculum. without the Virgin. So the conversion of Man is not a miracle, because the reasonable Soul was once created to the Image of God, and is again capable of the grace of God. When we heat cold water by fire, although it be contrary to the inclination of the form of the water to be hot, yet it may receive heat, and when it receives heat it is not a miracle. But improperly the conversion of Man may be said to be a miracle, in respect of the first condition required in a miracle, because it is done by God who is an unknown cause to us, and although it be not properly a miracle, because the second condition is deficient, yet it is a greater work than a miracle, Nam aliquid est majus opus, sed minus miraculum, ut creatio. In Man's conversion we must not take from grace, Prop. and give to nature. It was a maxim received amongst the jews, Illust. Satius est addere de profano ad sacrum, quàm demere de sacro & addere ad profanum; they had rather take from the profane day, and add to the Sabbath, than to take from the holy Sabbath, and add to the profane day: but men now had rather take from grace and give to nature, than take from nature and give to grace. When the Fathers laboured to overthrow one error, they fell in another: as a gardener when he goeth to make strait a crooked sprig, he bends it some times too fare the other way: so they, that they might absolutely defend the grace of God against the maintainers of freewill, they rooted out freewill, and gave man freedom in no actions, but concluded all under the necessity of God's predestination as did the Stoics among the heathen. But we must not so stand in the defence of grace that we overthrow freewill, neither must we ascribe that to freewill, which is due to grace only. The jesuites that they may plead for freewill in man, have found out a new platform of man's salvation; for first, they establish a middle sort of knowledge in God; by which he knoweth things that are to come, jesuitae triplicem scientiam statuunt in Deo, 1 simplicis intelligentiae, 2. visionis, 3. media. (not absolutely but conditionally) what man or Angel may be able to do by the freedom of their wills, no decree of God going before,) considering them in such or such a condition, with such or such circumstances. But there is no such middle sort of knowledge in God, for God knoweth all his works from the beginning, Acts 15.18. God knoweth all these things that are conditional, although they never take effect, absolutely and perfectly: as for example, he foresaw that Abimelech the King of Gerer would have defiled Abraham's wife, nevertheless he hindered him that he finned not with her by his restraining grace, Gen. 20.6. I know that thou didst this in the simplicity of thine heart, therefore I have kept thee that thou shouldest not sinne against me, neither touch her. So, Exod, 13.17. God would not bring the Israelites directly to the land of Canaan, but be led them about by a large circuit, lest perhaps (saith God) it forethink them, when they see the enemy come against them, and they return back to Egypt; this word perhaps is not a doubting in God, or a middle sort of knowledge, but certainly he foresaw it would have come to pass, therefore he prevented it by a sure remedy. Duplex scientiae in Deo simplicis intelligentiae visionis. There is no sort of knowledge in God, but either, simplicis intelligentiae, or vistonis; simplicis intelligentiae, is of things possible, scientia visionis is of things that certainly come to pass. Object. But they allege that place, 1 Sam. 23.11.12. when David consults with God, what would become of him if he stayed at Keilah, whether the Keilites would deliver him into the hands of Saul or not: it was answered conditionally in this sense, if ye stay, Saul will come, & if he come, the Keilites will deliver you up into his hands: hence they reason thus: God foretold this future condition: therefore he foreknew it. But he foreknew it. not by the first sort of knowledge, because that is of things possible, which may come to pass, or not come to pass; neither doth God foreknow this by the second sort of knowledge, because that is of things that will certainly come to pass; but it is a third sort of knowledge of things that may come to pass conditionally. Therefore say they, there is a middle sort of knowledge in God. Answ. This sort of Knowledge, Hypothetica propositio, potest esse vera in connexione, & falsa in partibus. that is proposed conditionally, is absolute in God, and depends not upon the uncertainty of the condition, for an hipotheticall or conditional proposition may be true in the connexion, and yet in the parts it may be false; and so God knoweth it to be false. The Apostle saith, If an Angel come from heaven and teach another Gospel than that which we have taught, let him be accursed, Gal. 1.8. But an Angel cannot come from heaven to teach another Gospel, So, 1 Kings 22.28. If thou return again in peace, the Lord hath not spoken by me. But the Lord spoke by the Prophet Micajah, and the King was never to return in peace. Although these speeches be conditionally set down, yet God knows them absolutely that they shall either come to pass, or not come to pass: and so there is not a middle sort of knowledge in God. Quest. How did God force David's betraying by the Keilits unto Saul, whether contingently or necessarily? Ans. When God looks ad opposita, he produceth his effects freely, and contingently, because it must either be or not be; as the Keilites might have delivered or not delivered, David into the hands of Saul; but when God determinates himself to one of the opposites, than he absolutely and necessarily foreknows it; as he knew absolutely that David should flee and not be betrayed: That which is contingent conditionally in the cause, may be infallibly necessary in the effect, as, if Peter run, he moves; here he moves necessarily because he runs, and yet he runs not necessarily; for he may either run or not run: so this betraying of David was necessary in the effect if he had stayed at Keilah, but it was contingent in the cause, for he might either have stayed there or not stayed. Conditionale in causa, potest esse necessarium in effectu. Act. 28. Paul saith If any of you go out of the ship ye shall all perish; but if ye stay in the ship ye shall all be saved: they might have stayed in the ship or gone out of her, but respecting the event, they behoved to stay in the ship and be saved: So that, contingent things fall under the providence of God, and God's providence takes not away their contingency, no more than it did alter the nature of the bones of Christ, when he foresaw that a bone of him should not be broken, joh. 19.36. but necessarily the events of them follow and are foreseen of God. When God wils a thing it comes not necessarily to pass; but when God wils a thing necessarily, than it must come to pass: God wils the eclipse of the Sun, he wills but this contingently, because it may either be or not be; but when he wills the eclipse necessarily, than it must come to pass; in sensu conjuncto, that which he wills it must come to pass; but in sensu diviso, that which he will, may not come to pass; for he needed not to have willed it: for as Thomas in his Book, contra gentiles saith, Quaedam eveniunt ex necessitate suppositionis & immutabilitatis, eo modo quo provisa sunt, sciz contingenter & liberè; ea quae Deus determinavit liberè & contingenter eventura, ea contingenter evenient; & necessariò quae determinavit necessanò. That is, some things fall out by necessity of supposition and immutability, that same way whereby they are foreseen: to wit, contingently and freely; but those things which God hath determinated to fall out contingently and freely, they shall fall out contingently; and those things that he hath determinate necessarily to come to pass, shall of necessity be. Quest. Seeing the purposes of God are but absolute, why are his promises and threatenings set down conditionally? Answ. He sets them down conditionally to move sinners more earnestly to repent, jon. 3.5. Yet forty days and Ninive shall be destroyed. But he keeps up the condition here, to move the Ninivites the more earnestly to repentance; and the event showeth, that this was Gods purpose not to destroy the Ninivites, because they repent here by degrees he manifests his counsel unto them. Example, when a town is beleaguered, the Counsel of war ordains that whosoever goes upon the walls shall die the death, this is to terrify soldiers, that they go not upon the walls; the enemy make a sudden assault in the night, a soldier runs up upon the walls, and repels the enemy; whether shall this man die for it or not? the Counsel of war explains themselves, and that which they set out absolutely before, they interpret it now this way; our meaning was that no soldier should go up upon the walls that he might not give intelligence to the enemy: but this soldier hath repelled the enemy; therefore he hath not violated our Law, neither is he culpable of death. See the example of jonathan, 1 Sam. 13. So when God saith forty days, and Ninive shall be destroyed, keeping up the condition, if they repent not; when they repent, he explains his former sentence, and shows that it was not absolutely his meaning they should die, but only to terrify them, and to move them to repentance. The jesuites, when they subordinate the Will of man, to the conditional knowledge of God; they leave man's will indifferent here, to choose or not to choose; and upon this freedom of man's will, they ground the decree of God, to predestinate this man, and to reject that man. But if this platform hold, than it will follow, that when the will of this man embraceth grace, Voluntas neque est causa neque conditio predestinationis ut Iesuitae statuunt. and the will of that refuseth it, it must either be the cause of predestination or the condition; but no Christian ever said that the will of man was the cause of predestination, except the Pelagians and their followers; if they make this act of the will the condition of man's election, than they jump with the Arminians, who measure the efficacy of grace from the event of the will, which notwithstanding some of the jesuits strongly deny? Quest. If the will be neither the cause nor condition of our predestination, which is it then? Ans. It is but a mean, for the fulfilling of man's predestination; for a man's name is not written in the Book of life because he assents willingly, to the promises of the Gospel, and believes them: but because his name is written in the book of life, therefore he believes, Act. 13.48. As many as were ordained unto eternal life believed. If a King should discern that none should be courtiers with him, unless they were trained first up in the wars; this trianing up in the wars is neither the cause not yet the condition, which moves the King to make choice of them; it is a mean whereby they are received into the Court, but no motive which moved the King. So, Faith whereby a man is adopted to be the Son of God, is neither the cause nor yet the condition which moves God to elect Man, but whom he electeth freely, them he gives to believe. If it be asked of Bellermine, wherefore this man is saved and not that man? he will answer that there is no other cause but the good pleasure and will of God. Secondly, if it be asked of him; why he gives this man gratiam congruam, or fitting grace, and not that man? he will answer: because his will is to save this man, and not that man. Thirdly, if it be asked of him, wherefore this man receives grace and not that man? he will answer: because grace is fitting for this man and not for that man: he calls this fitting grace, not when the will is determinate by grace (as we hold,) Physica determinatione, Triplex determinatio, physica, eventu, & moralis. or Hyperphysica rather; neither will he make it to depend ab eventu, as the Arminians do from the Will of man; but he finds out a middle betwixt these two, placing it only in moral persuasions, and the efficacy of the will's determination to depend upon God's grace: for God (saith he) forseeth, Duplex sensus, divisus & compositus. that the will cannot refuse, because he hath fitted it so to the will, at this time and in this place; so that he cannot now absolutely reject the grace of God, but conditionally: and he saith in sensu diviso he may reject the grace of God; but not in sensu composito. Example, when I see a man writing, he cannot but write; and yet considering this act of writing by itself, he writes freely; so joining Man's Will with God's Decree, a man cannot but Will; and yet respecting the Will in itself, he may Will grace or not Will it when it is offered to him, because grace doth determinate his Will (saith he) here he wills infallibiliter, sed non necessariò. Dupliciter aliquis vult, infallibiliter, & necessario. But the Arminians hold that the conversion of man altogether depends from his Will, and that there is no other cause why this man chooseth and that man refuseth grace, but only the will. Fourthly, if it be asked, whether or no this man may resist the grace of God or not? he will answer; by the absolute freedom of his will, he may resist it; by this it followeth that they will establish a real act in the will, which is neither subject to God's providence, nor predestination; but if they acknowledged the consent of the will, to be a mean for the fulfilling of predestination, in this we would agree with them. Secondly, Triplex gratia, sufficiens abundans, & efficax. the jesuites that they may plead for free will make three sorts of grace, sufficient, abundant, and effectual grace, and they make abundant grace a higher degree than sufficient grace; as that grace which was offered to Corazin and Bethsaida, Matth. 11. because they had a more effectual calling than Tyre and Sidon: they make that effectual grace, when one actually receiveth the grace offered, and applieth it to himself. But this distinction of grace cannot hold, for how can that be sufficient grace, which never taketh effect, seeing none was ever saved, or ever shall be saved, by this sufficient grace, which is not effectual; sufficient grace hath ever the own effect, for whom God will have converted, they cannot but be converted, Rom. 9.19. Who can resist the will of God? Again those that are not converted, they of themselves cannot be converted, God gives them neither willingness nor sufficient grace (to whom is he debtor?) for if God gave them this willingness, than it should be both sufficient and effectual grace to them. But we hold that both sufficient and effectual grace are the free gifts of God, because, without me (saith Christ) ye can do nothing, joh. 15.5. Neither in sufficient, nor in effectual grace. Again, we hold that abundant and effectual grace, are only offered to the Elect; and that which was offered to Cherazin and Bethsaida was only sufficient to leave them inexcusable and not to convert them. Thirdly, the jesuites plead for nature, holding that God concurres generally only with the second causes, in giving them a natural power to work; but not by moving and applying them to their operations, as the Carpenter applieth his axe to cut. Neither (say they) hath he any influence in the action itself; ascribing nothing to God, but the conservation of the second causes; and if he work with the second causes, Becan. tract. de deo. they make not man subordinate to God, but as two causes working together, as a weak and a strong man carrying a load. But we hold, that God not only concurres generally with the second causes, but applies and moves the second cause to work; not as the second causes are coordinate with God, but as subordinate; so that when God works upon his Will, he giveth not only a general influence, whereby he sustains the Will; but also he hath a particular influence into it: neither is the will his fellow helper in the action, but subordinate to him, for in producing of the effect God likewise concurs particularly. To conclude this point, that the will of man separates not itself, 1 Cor. 4.7. it is manifest thus; if equal grace he offered to two, and an inequal effect follow, the one of them embracing grace, and the other of them refusing; one of these two absurdities must necessarily follow, either that the grace of God was not an equal remedy for both, because it cured them not both, which is blasphemy; or else that there was not a like corruption in both, which is flat Pelagianism; If man's will make the separation, than the Apostles question, 1. Cor. 4.7. (who hath separated thee) is easily answered; and man then should have wherein to boast, Rom. 11.18. God is only the effectual cause of man's conversion. Prop. There are three sorts of causes. Illust. First, a Physical cause Secondly, Triplex causa, Physica, moralis, & miraculosa. a moral cause. Thirdly, a miraculous cause. A Physical cause, is that which really and truly produceth the effect, and is called an effectual cause in the Schools. A moral cause, is improperly and metaphorically a cause, because it produceth not properly an effect, only it proposeth arguments to induce or to persuade. A miraculous cause is that which worketh above the course of nature. God in man's conversion, is not only the moral cause; because moral persuasions suffice not to produce a supernatural effect, it only proposeth arguments, counsels, and commands, but cannot incline the heart directly. When a Father holds up an apple to his child; or when the master of the game, sets up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reward to the runners; he doth nothing but allure or persuade them, he makes them not able to run. Secondly, God is not only the moral cause of man's conversion; for than he should have no greater stroke in man's conversion, than the Devil hath, in perverting the children of disobedience, to their destruction: for the Devil in man's destruction, only enticeth, allureth, and seduceth, but he changeth not his Will; and worketh only per illicium, enticing him only to sin; but the man himself changeth not his will: God doth not only work upon our wills by moral persuasions, proposing rewards to us, exhorting and commanding us; but changeth and directly works upon the will, therefore the Apostle saith, Philip. 2.13. Both the will and the deed are from him. God is the Physical cause of man's conversion, Deus non tantum est causa moralis aut miraculosa conversionis humanae; physica, aut quasi physica. or rather like a Physical cause, by drawing, inclining, and moving the heart. A man is put in the fetters, one gets him out of the fetters by one of two means. First, he useth moral persuasions to him to come forth, than he comes as a Physical cause by breaking his bolts and taking him forth: if God did nothing in man's conversion, but by moral persuasions, than he should never come out of the fetters; for by nature he is like the deaf Adder that stoppeth his ear at the voice of the enchanter, Psa. 58. God is not the miraculous cause of man's conversion; because the conversion of man is not a miracle, as we have shown before. When God converts a man to grace; first, Prop. he opens the heart, and then he enters; the heart all this time being dead, until God awake it. In order of causes, God first he opens the heart, Illust. and then he enters; but in order of time, when he opens, he enters, The jesuites make God when he enters, the efficient cause of man's conversion; Greg. de Valen. dis. 8. g. 3. p. 4. and they make the heart when it opens, the material, or dispositive cause of man's conversion; and one of them goeth about to clear the matter by this comparison out of Dominicus a Soto, thus. Duplex causa; efficicus, & dispositiva. When the wind beats upon a window, by entering in, it opens the window, and by opening the window it enters in; in respect of the efficient cause it enters in by motion, but in respect of the dispositive cause, it first opens, and then enters. But his comparison is false, for God must first open the heart, and enter; before ever the heart open and we receive grace; so that the second act of God, and our opening, are simul tempore; for when we receive, he opens; and when he hath entered, and opened, we receive; although Gods opening go before in order of causes, yet in time it goeth with our receiving, as the fish takes the hook, and the hook the fish, at the same time; but in order of causes, the hook is presented first to the fish. Bellarmine, in his sixth Book, of freewill and Grace, Chap. 15. sums up the coworking of the Grace of God with freewill in man, in these conclusions following. Man hath a remote power before he get grace, Conclus. 1 to the works of holiness. Man hath not a remote power to do good as the green wood hath a remote power to take fire, Our diss. but only a passive or obediential power, whereby grace makes him able, to the works of holiness. Man before his conversion, Conclus. 2 hath not a near and a perfect power, (before grace be offered,) to the works of holiness: and therefore in the works of piety he can do nothing of himself. This proposition we willingly grant, for man's will is not like powder ready presently to take fire. Our cons. Stirring up grace, Conclus. 3 must necessarily go before man's conversion, whether it be from infidelity to faith, or from sin to righteousness; neither is helping grace sufficient to man's conversion. This proposition might be granted, Our cons. first against the Pelagians, who denied all grace, and against the sem-Pelagians, who acknowledged preventing grace, but not stirring up grace; and we would grant to it, if by stirring up grace, he meant infused grace, which after that it is infused into the heart of man it stirs him up to do good. This stirring up grace, Conclus. 4 is given to man without any preparation to grace. We agree to this proposition, if by stirring up grace, Our cons. he meant infused grace. Stirring up grace is not granted to man, without his working, although it be given to him without the co-operation of freewill: this proposition he goeth about to clear thus; Conclus. 5 stirring up grace (saith he) comprehends two things in it. First, initium bonae cogitationis. Secondly, initium boni desiderij; but, to think, and desire, are the actions of the mind and will; wherefore a man cannot desire and think any thing, without his own action. Yet because there are some sudden motions, which antevert all deliberation of reason; therefore they cannot be the acts of freewill, such are these impure thoughts, that are cast into the heart by the Devil, against our will these are the free motions of the will; therefore the Apostle, Rom. 7. saith, I do not these things, but sin that dwells in me; so it may be said of these first good thoughts because they proceed not from the will, I do not these, Our diss. but the grace of God which prevents me. These primoprimi motus, which antevert the use of reason, are partly with the will; and partly against the will; they are not with the will, because they arise before the consent of the will; neither are they against the will, for then the heart should not delight itself in them when then arise. So the first motions of the spirit in the heart, are not altogether with the will, because it is sinful; neither altogether against the will, because the will is subordinate to God, and gins to take some delight in them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must distinguish these three motions of the will, involuntarium, voluntarium, non voluntarium: involuntarium, when the will no ways wils a thing; voluntarium when the will wils it altogether; non voluntarium, when it partly wils it, and partly wils it not: in this last sense it is, that our will consents to the working of God's Spirit in our conversion. That we may assent to stirring up grace, Conclus. 6 or to God's internal calling, helping grace is necessary. We agree to this proposition, Our cons. if this grace be taken for infused grace. Neither stirring up grace, Conclus. 7 nor helping grace, impose any necessity to man, but that he may either choose or refuse Gods calling. We hold that after grace is infused in the heart, Our diss. although it compel not the will to do good, yet it necessitates it. It may be that two having the same internal motion, Conclus. 8 the one may be called and not the other. We hold, Our diss. that the will of the man called inwardly, is so determinate by grace, that he cannot but choose his conversion; but the will of the other not being determinate by grace cannot choose it. The conversion of man to God, Conclus. 9 as it is a work, it proceeds from free will only, and Gods general help assisting; as it is good, it is only from grace; as it is a good work, it is partly from the will and partly from grace; and he goeth about to prove this; because (saith he) the efficient cause of humane actions (as they are actions) is the will of man; and as they are free-actions, they proceed from the freedom of the will; and as they are godly actions, they proceed of grace; therefore grace makes the action good and supernatural. We hold that the action, Our diss. not only considering it, as it is good, but considering it, as it is an action proceeding from the will, is necessitate by God. These actions which a man doth after his conversion, Conclus. 10 he needs not to these actions a new grace, but only a continual direction, protecting and keeping the seed already sown in the heart. Man after his conversion hath need of a continual influence of grace, Our diss. as the Organs have need continurally of one to blow them, otherwise they will make no sound; they would make the grace of God in man (being once infused,) to be like a clock, if the peses be drawn up in the morning, it will go right all the day. The habit of grace is infused into the heart, Concl. 11 but not without the preparation of man's own will. Our diss. We hold that before grace be infused in the heart, there is no preparation in man. And thus fare Bellarmine goeth about to prove that there is freewill in man naturally yet unto good, and would extenuate the grace of God. The efficatious grace of God, being offered to man, Prop. he cannot resist it. We are to mark, Illust. what the will of man can do before his conversion to God; secondly, Triplex consideratio voluntatis, ante conversionem; in primo puncto conversionis; & post conversionem. what it can do in the first point of his conversion: thirdly, what he doth after his conversion. And there is a threefold grace answerable to these three estates: first, there is vocans, an external calling: secondly, Triplex consideratio gratiae, in vocaendo, in operando, & in cooperando. working grace internally, answering to the third estate. The first grace is oftentimes resisted; jer. 7.13. When I call upon you early in the morning, ye answer me not, Psal. 81.14. Oh that my people had harkened unto me. So Matth. 23.37. How often would I have gathered thee under my wings, but thou wouldst not. The working grace answering to our third estate, may be said to be resisted, not simply, Duplex resistentia, simplex, & secundum quid. but secundum quid; for this resistance is not betwixt the will and the grace of God, but betwixt the flesh and the spirit, Rom. 7. The working grace answering to our second estate, cannot be resisted in the first point of man's conversion: when God gives a man a will to convert, he must first take away the resistance that hindered his conversion, before that ever he give him the will to convert; if he first take not away the impediments he cannot convert: God gives not grace to a man that resist in the compound sense (as they speak in the schools, Duplex sensus gratiae & resistentiae, divisus, & compos●tus. ) that is, so long as he remains unwilling he gives him not grace, but in a divided sense, when he gets grace, resistance is taken from him. Resistance is, when two strive together: if they be of equal strength, than the one of them prevails not against the other, Illust. 2 if they be not of equal strength, than the weaker succumbs, and the stronger prevails; if the agent be hindered by the patiented, and yet prevail at the last, it is called incompleta resistentia, an imperfect resistance, but if the patiented be of such strength, that is frustrates the agent of his purpose, than it is called completa resistentia, Triplex resistenti; aequalis, completa, & incompleta. a perfect resistance. When Michael the archangel, and the devil, strove about the body of Moses, jude 9 if the devil had gotten the body of Moses, and had set it up and made an Idol of it, than it had been a perfect resistance; but Michael prevailing against the devil it was an imperfect resistance. So when the will of man striveth against the grace of God; if these two were of equal force, than the one of them should not prevail against the other; but because they are not of equal force, although the will resist for a time, yet he yields to the stronger, the grace of God: and so it is but an imperfect resistance, for at last it yields to the grace of God. Man in his conversion cannot resist the grace of God; Consequence. therefore that division of Bellarmine's is false. Lib. 6. degrat. & l. arb. Quidam dei gratiam reijciunt; quidam neque recipiunt neque reijciunt; quidam neque reijciunt, neque recipiunt sed delectanturan ea: quidam apperiunt corda ut gratiam recipiant. First, he saith, that some who are called inwardly by the spirit, may reject the calling together. Secondly, some neither receive the grace of God nor reject it, but suffer God to knock at the heart, and is no ways moved by it to open. Thirdly, some neither receive nor reject grace, but they begin to be delighted with it. Fourthly, some open their hearts, and suffer themselves to be drawn by the grace of God: this is false, for it is the Lord only, that hath the key of the heart to open or shut. Man in his first estate, A collation betwixt the innocent, and renewed Adam. had not need of preventing grace, yet he had need of stirring up, or preparing grace, to stir him up not from sin or sluggishness, but from the intermission of his action: but man regenerate hath need of preventing grace, preparing grace, working grace, and perfecting grace; and as the Lord promised, Deut. 11.12. Mine eye shall be upon this land from the beginning of the year to the end: so unless God look upon man, from the beginning to the end of his conversion, all is in vain. We see, Numb. 17. when Aaron's rod was laid before the Lord. First, he made it to bud, although it had no root. Secondly, to blossom. Thirdly, to bring forth ripe almonds: So although there be no grace in us, yet the Lord stirs up good motions in our hearts; then he seconds these with new desires, then at last he make us to bring forth good fruit: so that the beginning, progress and end of all good works come of God; when we acknowledge this from our heart, than we offer a burnt offering to the Lord. But it is said in Mark. 4.26. that the Kingdom of God is like a husbandman, who when he had sown his seed, he lies down and sleeps; and in the mean time it grows and shoots forth into the blade, and then to the ear; therefore it may seem; that when God hath once sown the seed of grace, he adds not a new influence of grace to it. Answ. That parable is only meant of the Preacher, who after he hath sown the seed, can do no more, but commits the event to God; but the parable can no ways be applied to God; for after that the seed is sown by God, he must give both the first and the latter rain, or else it will not fructify: The Schoolmen say well, ad singulos actus desideratur gratia, unto every action that a man doth grace is required. Man in his restitution receiving the grace of God, Prop. cannot lose it again. The certainty of the perseverance of the Saints in grace, Illust. 1 Gratia saemel recepta non potest amitti, respectu patris, filii & spiritus sancti. is proved. First, in respect of God the Father. Secondly, in respect of God the Son. Thirdly, in respect of God the holy Ghost. First, in respect of God the Father, with whom there is no shadow of change; and none can pull his sheep out of his hands, joh. 10.29. Secondly, in respect of God the Son, the Apostle saith, 1 Cor. 6. that, his members agglutinantur Christo; they are glued to him. Thirdly, in respect of the holy Ghost, he is called the earnest penny of our salvation, 2 Cor. 5. he is not called the pledge of our salvation; for a pledge may be laid in pane, and may be taken up again; but an earnest penny is a part of the bargain and cannot be taken up again. There is a mutual obligation betwixt God and man, Illust. 2 which showeth the perseverance of the Saints. We give a pledge to God, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, so, God giveth the earnest penny of his Spirit to us; Ephes. 1.13. In whom also after that ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance; although we have the possession of both, yet the keeping of both is committed to God who is a faithful keeper, so that now the child of God, cannot fall away again, not only in respect of the event, but also for the continuance of their Faith. Quest. When a man falls into any notorious sin, as murder, or adultery; whether is his faith lost or not? Answ. Not, for he falls not from his universal and first justification, whereby all his former sins were remitted to him, he falls only from the particular justification of that fact; this guilt of that fact which is particular, takes not away the first justification: here, Duplex iustificatio, universalis & particularis. amittit jus ad rem, sed non jus in re; he loseth not the right of his former justification, but only the use of it for the time; and when he reputes of that particular fact, he gets not a new right to his first justification, but is restored again to the use of it. When Nabuchadnezzar became mad, he was cast out of his Kingdom and lived amongst the beasts; when he became sober again and understanding, he got not a new right again to his Kingdom, but only was restored to his possession: so when a man falls by sin from God, when he reputes he gets not a new right to his justification, but only he gets the right use of his former justification. Quest. Whether is the child of God, quite cut off from Christ, when he commits any great sin? Answ. If we respect God's part, he is not cut off: for justification upon God's part, implieth not any quality in man, but his free favour in pardoning; so that the question is not, what man deserved? but, what God doth injustifying man? It is he who justifieth the ungodly, Rom. 4.5. But if we respect man's part in sinning, and according to his feeling before he repent, he is cut off; but not respecting Gods first justification. A woman commits adultery, she deserves to be repudiate from her husband, yet the marriage is never dissolved upon her husband's part, until he give her the bill of divorce. So the sinner when he falls into any great sin, upon his part he deserves fully to be cast off; and yet he is not cast off by God, because he hath not given him the bill of divorce; demeritoriè incurrit iram Dei, licet non effectiuè, he deserves the wrath of God, although the Lord pour not out his wrath upon him. Quest. What loseth he then by his fall? Be ccatorneque amittit habitu m●neque actum fidei, sed act us pro tom po●re suspenditur. Answ. He loseth not the habit of his faith, neither the act of his faith, but only this act of his faith is suspended for the time, Act. 20.9. When Eutyches fell down out of an upper loft, all that beheld him thought he had been dead; yet when Paul embraced him in his arms, he said, he is not dead; the act of life was not extinguished here, but suspended. So when the child of God falleth into any notorious sin, grace is not quite gone out of him. The incestuous Corinthian who had lain with his father's wife, 1 Cor. 5.1. was to be excommunicated and cut off from the Church, That his spirit might be saved, and the flesh destroyed; he had the spirit all this time in him when he had fallen into this great sin, and had not quite lost the grace of God: so that the child of God seemeth to be cut off for the time, and the holy spirit seemeth to be quenched in him, yet grace cometh in and bloweth up the sparkles, that were lurking all this time under the ashes of sin: example of this we may see in David, lying so long both in murder and adultery. Therefore these who hold that a man may lose his justifying faith, Consequence. either altogether or for a time; and then by the grace of God working repentance in the heart of man, if may be restored to him again; they mistake the nature of true faith, for that which is justifying faith, is a fountain of living water springing up unto eternal life in man, joh. 4. Neither can it be totally taken from a man, and restored again, for jude ver. 3. saith, that faith is but once given to the Saints. Peter after his fall, went out and wept bitterly, Math. 26. Deus hic non infudit novum habitum, sed suscitavit, God infused not a new habit in Peter, but wakened up the habit that was sleeping in him; for his seed remained still in him, 1 joh. 3. FINIS. THE SECOND PART OF THE IMAGE of GOD in Man, in his Creation, Restauration, and Glorification. CHAP. I. Of the Passions of man in general. A Passion, Prop. is a motion of the sensitive appetite, stirred up by the apprehension, either of good or evil in the imagination, which worketh some outward change in the body. They are called passions, Illust. to put a difference betwixt them and the faculties of the Soul, Tria insunt animae potentia, habitus, & passiones. which are naturally inbred in it; and betwixt the habits which are infused and acquired; but the Passions, although they be naturally inbred in the soul, yet they must be stirred up by outward objects. They are not like habits, which are always alike and permanent, neither are they like bare imaginations and fantasies drawn from the objects, and reserved in the memory: but they arise from a known object laid up in the imagination, appearing to us either pleasant or hurtful. They are wrought by an apprehension in the imagination, because the imagination stirreth up immediately the senses, than the understanding faculty judgeth them to be true or false, and the will considereth them as good or evil. As the understanding judgeth them to be true or false, it stirreth not up the appetite, but as the will judgeth them to be good or evil; yet not absolutely, but as good or evil to us, or ours: and these faculties are rightly joined together, for the sensitive faculty of itself is blind, neither could it follow or decline any thing unless the understanding faculty directed it: so the understanding faculty were needless, unless it had these passions joined with it, to prosecute the truth, and to shun the falsehood. Quest. Whether are these passions placed in the sensitive part, or in the reasonable? Answ. They are placed in the sensitive part, and not in the reasonable, because the reasonable doth not employ any corporal organs in her actions, for when we reason, there is no alteration in the body. But the passions appear in the blood, by changing and altering of our countenance, and they are a middle betwixt the body and the mind, and have correspondency with both; Hence it was that God commanded his people, to abstain from blood, Gen. 9.4. and that they should offer blood in their sacrifices, Heb. 9.22. that so the soul might answer for the soul which sinned, Levit. 17.11.12. Although these passions be in the sensitive part, as in the subject, yet the understanding is the principal cause which moveth them. If there were a commotion amongst the common people, moved by some crafty Achitophel, the commotion is properly in the people as in the subject, but it is in the crafty Achitophel's head as in the cause, who moveth the sedition. So these passions are in the will and understanding, as commanding and ruling them; but in the sensitive part, as in the proper subject. In beasts the fantasy sets the sensitive appetite on work, but in man the fantasy apprehending the object, presents it to the understanding, which considers it either as true or false, and the understanding presents it to the will, and thence ariseth the prosecution of the good; or shunning of the evil in the sensitive appetite, with an alteration of the spirits in the body. The passions of man ruled by reason. Prop. We see by experience that these passions that draw nearest to reason, are soon subdued; Illust. and these passions that are furthest from reason, are more hardly subdued. A man will sooner subdue his passions than a woman or a child, because he hath more reason, and a man will sooner quite his anger, than his fleshly lusts; because they are all further from reason; and the Philosophers show this by the example of a Horse or a Bull, they are sooner tamed, because they draw nearer to reason, but the fishes cannot be tamed, because they have no resemblance of reason. Whether are the passions that antevert the will ruled by reason or not? Ans. Quest. The passions which antevert the will are not from the will and reason, neither are they altogether against the will and reason, but partly with the will and partly against the will. These passions which antevert the will, do not excuse but extenuate the fact, in tanto, sed non in toto, they excuse the fact in a part, but not fully. These passions excuse sin, in tanto, sed non in toto; Conseq. therefore it is a false division which the Church of Rome maketh of the passions of the soul. Triplices motus in anima, primo primi motus, secundi primo-motus, secundi motus. They say there are first primo-primi motus in the soul, which arise suddenly before reason think of them; these thoughts the will cannot repress, because they proceed from our natural inclination; and are neither mortal nor venial. Secondly, they say that there are secundo primi motus, which arise suddenly after the first motions, these the will may repress (they say) if she take diligent heed to them: these they make venial sins. Thirdly, (say they) there are in the soul secundi motus, when the will gives the full consent: they make these mortal sins. But the first motions of all without consent are sin, and damned in the last Commandment; and the motions which arise with consent, are damned in the seventh commandment by Christ, Mat. 5.28. He that lusteth after a woman hath committed adultery with her already in his heart; then the motions which arise without consent, are damned in the last commandment. These perturbations do not extenuate sin so fare as ignorance doth. Prop. The perturbations are ruled by prudency, Illust. but because these perturbations follow not the light of reason, their sin is greater than the sin of ignorance, which is want of knowledge in the understanding: The servant that knoweth his Master's will and doth it not, shall be beaten with many stripes, Luke 12.47. CHAP. II. Of the division of the Passions. ALl the passions may be reduced first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Of the passions in the concupiscible appetite. to the concupiscible and irascible faculties of the Soul. Secondly, there are as many passions in the soul as there are diverse considerations of good and evil. First, good and evil are considered absolutely; then love and hatred have respect to these. Secondly, Passio amoris abono, & passio odij a malo. good and evil are considered, in the good which may be obtained; and in the will which is imminent; the good which is looked for and may be obtained, that we desire, Passio desiderii & abeminationis. and it is called desiderium. The evil if it be imminent hath no proper name, but is called abusively abomination, seu fugamali. Thirdly, when either the good is obtained or the evil present; if the good be obtained, Passio gaudij & tristitiae. than it is called gaudi●m, joy: if the evil be present, than it is called tristitia, sadness: so that there are six passions in the conpiscible. In the irascible appetite there are five If the good be to come, and not obtained; Of the passions in the irascible appetite. either it is possible to obtain it, or impossible; if it be possible to obtain it, it stirs up two affections in the irascible: first, hope, Passio spei & audatiae. which expecteth bonum difficile, that is, when goodness can hardly be obtained. It hath an eye to good; which distinguisheth it from fear; it hath an eye to future good, which distinguisheth it from joy, that enjoyeth the present good. Hope looks to good hardly to be obtained, which distinguished it from desire, that is, of things easily to be obtained. If the good may be easily obtained, it stirs up audaciam boldness, this respects evil; but yet such evil which it thinks it may overcome and it prosecuteth the means which tend to the attaining of the good; it respects evil by accident, hoping to shun it. Secondly, if the good be thought impossible to be attained, than it works desperation: Passio desperationis & timoris. this passion hath not an eye to evil as evil but by accident, because it seethe the good impossible to be attained. If the evil be imminent and not present, than it works fear: If the evil be present and impossible to be eschewed, than it worketh anger, which hath no contrarie. Some of the Moralists reduce all these passions to two, love and desire; Passioirae. for whatsoever thing that is good is either in our present possession, and this we love; or is absent and wished for, and this we desire; so that every good thing, we either possess it, or desire to possess it. Again, these passions may be reduced to four principal; for every passion is a motion to good; and in this kind hope is the last; or a motion and turning from evil, and in this kind fear is the last; or it is a rest and enjoying the good, and in this kind delight is the last; or a rest lesnesse in the object, and in this kind sadness is the last. Those who writ of the winds, Tristitia dividiturin misericordiam invidiam angustiam poenitentiam, & zelum. some make four of them, some eight, some sixteen, some thirty two; so these who writ of the passions, some make more and some make less. Every one of these passions may be branched out again into several branches; as sadness hath under it; first pity, which is a grief of the evil which befalls others, as if it befell ourselves. Secondly, envy which is a sadness that we conceive, for the good that be falleth others, wishing that it were our own. Thirdly, heaviness, which grieves the mind when it seethe no way to escape. Timor est erubescentie verecundie, stuporis aut agoniae. Fourthly, repentance, which is a sadness for bypast sins. Fifthly, zeal, which is a sadness arising from the dishonour of that which we love most. So the daughters of fear are; first blushing which is a fear arising from the loss of our good name, for some filthy thing presently done. Secondly, shamefastness, which is a fear arising for some evil to be committed. Thirdly, astonishment, which is the fear of some evil that suddenly befalls us not looked for. Fourthly, agony, when we fear that which we no ways can eschew; and so may the rest of the passions be branched forth. The passions which are dispersed in the inferior faculties, Prop. are united after a more excellent manner in the superior. As seeing, hearing and smelling, Illust. are different in the organs of the body, and yet in the soul are united eminenter. So the paissons in the sensitive part, are distinguished into the irascible and concupiscibile faculties, and upon diverse considerations arise diverse passions, six in the one and five in the other, but in the will they are united eminenter, and have only but two considerations either of good or evil. The first Adam had these passions as they are eminenter in voluntate, for he had prosecutionem boni, A collation betwixt the innocent Adam and second Adam and the Angels. & aversionem amalo, pursuit of good, and a turning from evil: but he had not as yet distinct objects for them to work upon. Christ the second Adam had distinct objects to exercise his passions upon, by takeing the punishment of our sins upon him: but Adam had not sadness, anger, and such actually, but potentially. The Angels have joy, love and that filial reverence, whereby they offend not God but they have not grief, sorrow, fear of punishment, and such passions. Adam had his passions without perturbation or turbation. Christ had his passions with turbation, but not with perturbation joh 11.33. he was mightily troubled in the spirit and was troubled in himself▪ But we have our passions with perturbation. Christ took our passions upon him as he took our nature. Prop. As he was Been adam; the son of a man for us; Illust. so he was Ben-enosh the son of a frail man, Psal. 8.5. subject to passions and miseries, he took our miserabiles passiones, but not detestabiles; he took not our sinful passions upon him, as despair or boldness; but he took all the rest; as in the concupiscible appetite; he took our love upon him, our desire, our hatred of evil, our abomination or abhorring of sin, our joy, our sadness. Again in the irascible faculty, he took our anger and fear upon him: but he took not despair upon him, because he thought not the evil of punishment laid before him impossible to be overcome: he took not audaciam upon him, because it looks to evil possibly to be eschewed: it looks directly to good, yet because it looks accidentally to evil, he could not take it upon him. Christ when he became man, Illust. 2 was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without all affections, he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impatiens affectionis, he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for his affections were not proper to himself, but he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having his affections well ordered; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having his affections like ours; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for he had a fellow-feeling of our infirmities; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4.15. for he had such a fellow-feeling, that he can measure out to every one of his members, that which is fit for them to suffer. Quest. How could Christ take our passions upon him, as our fear and sadness, seeing he was comprehensor, and beheld the glory of God in the highest measure of happiness? Answ. By the fingular dispensation and wisdom of God; for this happiness and glory was kept up, within the closet of the mind of Christ, that it came neither to his body nor sensual part, and so he might be fully happy and glorified in the superior faculty of the Soul, and yet this glory not to show itself in his body, and inferior faculties, as it doth now in glory. Christ's passions when he lived here, A collation betwixt the second and old Adam. did not arise in him before reason directed them, they rose not contra rationem, aut praeter rationem; contrary or besides reason; wherefore, joh. 11.33. it is said that jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, troubled or moved himself, at the death of Lazarus; for his reason commanded his sadness, Math. 26. coepit tristari, he began to be sad. Jerome saith well, Passiones Christi respectu principij semper sequuntur rationem, they always follow reason when they arise, and as the Centurion, if he had said to one of his soldiers; Go, and he goeth and to another come and he cometh; and to the third do this, and he doth it, Math. 8.9. So Christ's affections were directed by his reason, to go and come at the commandment thereof. In his agony they never disturbed his reason, for in his agony they were like a glass; which hath pure and clean water in it, stir the glass and there ariseth no mud in it; but our passions antevert reason, they trouble and blind reason, they are like the foul glass, when we stir it, presently it groweth dim and the mud ariseth. The flowers of Egypt, that are continually watered by the waters of Nilus, (which are gross) yield not such pleasant smells as other flowers do: So our sinful passions are not so pure and clear, for the vapours and exhalations that arise out of them from original sin. Our passions are like the beardless Counsellors of Rehoboam, who drew away the King to his destruction, 1 King. 12.8 Secondly, the passions in Christ differed from ours, quoad gradus, for when once his reason commanded them to retreat and stay, they did proceed no further; therefore in Christ they might have rather been called propassiones than passiones, because they were the forerunners and beginners of passions, and might be stayed at pleasure, and had no power to transport his reason. Some things are neither to be praised, in ortu nec progressu, in their rising nor proceeding, as hunger and thirst, which are not subject to reason. Some again are to be praised in ortu, but not in progressu, as just anger in man since the fall: hence the Apostle, Ephes. 4.25. saith, be angry but sin not, that is, take heed that your anger continue not, for if it do, it will turn to sin; it is like good Wine which is soon turned into Vinegar. Some passions are to be praised, both in ortu et progressu, and these were proper unto Christ. There was no contrariety and contradiction amongst Christ's passions. Inter Christi passiones nulla fuit contrarietas, instabilitas, aut importunitas. Secondly, there was no instability in them. Thirdly, there was no importunity in them. But since the fall, there is a great contrariety and contradiction amongst our passions, and great instability, and great importunity. In Christo fuerunt poenales sed non culpabiles, in nobis sunt poenales sed et culpabiles: In Christ the passions were a punishment, but not a sin; but in us they are both a punishment and sin. First, in their contrariety or contradiction; it is written in the life of An selme, when he walked in the field he saw a shepherd's boy, who had taken a bird and had tied a stone to her leg, and as the bird mounted up, the stone drew her down again; which moved Anselme to weep, lamenting how men endeavoured to flee up to heaven, and yet are still borne down to the earth by sin. men's passions now are like contrary winds or tides; covetous man that is given to adultery, is drawn by two wild horses contrary-wayes; for his covetousness bids him hold in, but his adultery bids him spend. Secondly, now our affections are instable, like the winds changing from this coast to that, like Amnon who now hated Thamar more than ever he loved her before. Thirdly, now the affections importunate us, for sometimes they lie sick as Ahab did, if they get not Naboths Vineyard, 1 King. 21. or like Rachel who cried to jacob, Give me children or else I die, Gen. 30. or like the horseleech which hath two daughters, that cry continually, Give, give, Prov. 30.15. The regenerate man, A collation betwixt the old and renewed Adam. is renewed in all his passions, as we may see in David's love, Psal. 119 97. How do I love thy law: In his hatred, I hate thy enemies with a perfect hatred, Psal. 130.22 In his desire, mine eyes are dim for waiting how do I long for thy salvation, Psal. 35.9. In his fear, his judgements are terrible I tremble and quake. Psal. 119.120. In his delight, thy testimonies are my delight, Psal 119.16. I rejoice more in them, then in a rich spoil, Psal. 119.192 In his sorrow, mine eyes gush out with rivers of water, Psal. 119.136, But the unregenerate, are renewed in none of these passions. The affections of man since the fall are fearful torments of him. Prop. It is a greater judgement to be given over to them, Illust. than when the people were given up to be slain by Lions, 2. King. 17.25. and it may seem a greater judgement to be given over to these passions, than to be excommunicate and given over to Satan, for sundry that have been excommunicate have been reclaimed and called back again, 1. Cor. 5. but very few of these who are given over to these passions are reclaimed. It is a mercy of God when a man falls, Conseq. that God hath not given him over to his finfull appetite wholly, but have some seed of grace working within him, which restrains him, that heworke not sin with greediness, and makes him long to be at his first estate again; as we see in that incestuous Corinthian, 1. Cor. 5. when he had committed that beastly sin in lying with his father's wife, yet the Spirit that was lurking within him, stirred him up to repentance, and made him to long to be at his first estate of grace again. There is a notable apologue serving for this purpose, when Ulysses in his travails had left his men with Circe that Witch, she changed them all into diverse sorts of beasts: as into dogs, swine, Lions, Tigers, Elephants. Ulysses when he returned, complained that Circe had done him wrong in turning his men into beasts, Circe replied that the benefit of speech was left unto them all, and so he might demand of them, whether they would be changed into men again. He began first with the Hog, and demanded of him whether he would be a Man again or not, he answered, that he was more contented with that sort of life than he was before; for when he was a man he was troubled with a thousand cares, and one grief came continually after another; but now he had care for to fill the belly, and to lie down in the dunghill and sleep: and so he demanded of all the rest about: but all of them refused to turn men again, until he came to the Elephant, who in his first estate had been a Philosopher; he demanded of him, whether or not he would be a man again; he answered that he would with all his heart, because he knew what was the difference betwixt a brutish and a reasonable life. The application of the apologue is this. These beastly creatures given over to their sensual appetites, transformed and changed by Satan into beasts, in their hearts they desire never to return to a better estate, but to live still in their swinish pleasures, and to follow their sensual appetites. But these who have the Spirit of Grace in them, and are fallen into some heinous sin, having tasted of both the estates, like the Elephant they desire to be back at their first estate again. Divinity and moral Philosophy differ fare in showing Man his sinful passions; Theologia, & moralis Philosophia differunt. the moralists show nothing but the outside of these sinful passions: they leave them without, like painted Sepulchers, but within full of rottenness and dead men's bones, Math. 23.27. They hold up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a counterfeit glass, which maketh her finfull passions look a great deal better than they are. This counterfeit cure of the moralists curing the passions is not unfitly compared to a Barber; for a Barber doth nothing to a Man but trimmes him, washes him, and shaves him; he goeth not like a skilful Physician to find out the cause of his disease, but only outwardly lays a plaster to the sore, and the passions, mendaciter subijciunt se tantùm rationi; they neither show the beginning, progress nor remnant of their sin. But Divinity showeth this first as in a clear glass, the ground of all our sinful passions. First, it lets us see in the bottom original sin the fountain of all the rest, which the moralist knoweth not. Secondly, it lets us see the first motions of the heart (which are without consent) to be sin: and as in a clear sunshine we see atomos, the little motes which are the least thing, that the eye of man can perceive: So the Law of God lets us see the first motions, arising from original sin, to be fin before God. Thirdly, Divinity lets us see, that unadvised anger is a sin before God. Fourthly, it lets us see, that, He who calls his brother raca, is to be punished by the Council, Mat. 5.22. Fiftly, it lets us see what a sin the fact itself is. Sixtly, it lets us see that when the revenge is pardoned, yet remain some dregges behind, that we remember not; therefore the Law saith, Levit. 19.18. Ye shall neither revenge nor remember. This the moralist cannot do. CHAP. III. How the passions are cured by the moral virtues. THe moral Philosophers cure the Passions by moral virtues only. Prop. Illust. There are eleven moral virtues, that cure these passions; which virtues attend them, as Paedagogues wait upon their pupils, and they sing unto them as nurses do to their babes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast not, burst not forth; These passions have their beginning in the appetite, and end in reason, but the virtues have their beginning in reason, and end in the sensitive appetite; therefore they may fitly rule the passions. The eleven virtues, are Liberality, Temperance, Magnificence, Magnanimity, modesty, Fortitude, justice, meekness, affability, urbanity or Courtesy; and Verity: and as the eleven passions are reduced to four, so are the eleven virtues reduced to four, which are called the four cardinal virtues: Prudency, Temperance, Fortitude, and justice. These virtues cure the perturbations or passions, Prop. when they are either in excess or defect, by drawing them to a mediocrity; and at last they attain to their last happiness, being ruled by the heroic virtues. The moralist maketh a double middle. Illust. First, when virtue is opposite to vice, and then the vice is to be corrected by the virtue; here the one extreme is the mean, Virtus media, in extremo aut in medio. which must rectify the other extreme. Secondly, when the virtue is interposed betwixt two vices, than the virtue must mediate betwixt them. Here we may observe, Doctrine. that there is a greater difference betwixt the virtue and vice, than betwixt two vices; for there cannot be a middle betwixt virtue and vice, but there is middle betwixt two vices; this the Scripture showeth us, Revel. 3.15. I would ye were either hot or cold, but because ye are lukewarm, therefore I will spew you out of my mouth; God will have no middle here betwixt truth and falsehood, therefore he abhors more lukewarmeness than coldness: coldness is not to be corrected by lukewarmeness as the middle, but it must be reduced to hotness. But there is a middle betwixt vice and vice, and these two are corrected by the virtue in the middle. Example in the concupiscible appetite, there are the vices of Prodigality in excess, and the vice in defect is avarice; these two are to be reduced to the middle liberality the virtue. So again in the concupiscible appetite there is Morologia, scurrility; Hos. 7.3. They make the King's heart merry with their lies; such was the jesting of the boys at Elisha, 2 King. 2 24. The other extremity is rusticity or sullenness, such was that clown Nabal, and these can abide no mirth. These two extremities are to be corrected, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Est nomen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is when a man showeth himself pleasant without just offence to his neighbour; as when Elias jested at the Idol Baal, 1 Kin. 18.27. So for a man to have too great a desire of honour, this is called pride. The other extremity is, to be altogether averse from honour, this is called pusillanimity or baseness of mind; these must be moderated by the virtue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a moderate love of honour. Example, 1 Tim. 3.1. He who desireth a Bishopric desireth a good work, this is the middle; but when Amonius the Monk cut off his right ear, that they should not make choice of him to the ministry, this was the extremity in defect. The other extremity is, when presumptuously, men seek this calling, as when the high Priests sought the Priesthood by bribes. Quest. What sort of middle is this, when virtue moderates betwixt two vices? Answ.. Duplex medium, arithmeticum seu medium rei, et geometricum scu medium personae. There is a twofold middle; the first is called an Arith meticall middle, the second is called a Geometrical middle; the first is called, medium rei, the second is called medium personae seu rationis. Medium arithmeticum, or medium rei, keepeth always an equal proportion betwixt the two extremes; as when the Israelites gathered their Manna, they put it all in one heap, than every man got his Gomer measured out unto him, for they got all alike Exod 16.19. 2 Cor. 8.15. But medium geometricum, seu personae, vel rationis, draweth nearer the one extreme than the other, and giveth to the persons according to their conditions and estate, as it giveth strong meat to those that are strong, and milk to babes, Heb. 5.13. So the virtue that is placed betwixt two vices, it keeps Geometrical middle, and stands not equally betwixt the two extremes, for prodigality cometh nearer to liberality than avarice doth. Mark a difference betwixt moral virtues and theoligical; Differunt virtutes morales et theologicae. the moral virtues are the middle betwixt the two extremes; but in Divinity if ye shall consider the theological virtues as they have a respect to God, (and that infinite good) they cannot be a middle, for these which have a middle, fail either when they come short or exceed the middle: but we cannot exceed, when we look to God who is infinite, for we may come short there. Object. But hope seemeth to be a middle betwixt presumption and despair, then in the theological virtues there may be a middle. Answ. There is a double middle; the first is called medium formale, Duplex medium, 1 formale vel quantitatis absolutae. 2. materiale vel proportionis. a form all middle; or, the middle of quantity: and this respects the inward essence of the virtue, here no middle is found: the second is called a material middle, or a middle of proportion, and in this we may either exceed or come short, because of the eight circumstances that accompany every action; which are comprehended under this technicall Verse. Quis? quid? ubi? quibus? & cur? quomodo? quando? quibuscum; That is, every action is tried by these circumstances: Who? what? and why? by what means? and by whose? How? when? and where? do many things disclose. As, who doth it; what he doth; where he doth it; and by what instrument, etc. If we respect these circumstances, than a man may exceed or come short of religion. Example, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, true worship is the middle; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atheism and superstition are the two extremities; if we respect religion in itself secundúm formale, as it is medium quantitatis absolutae, here we cannot exceed and be too religious, for religion itself is opposite to all defects of religion So hope, in respect of the inward form of it, looking directly towards God, we cannot exceed here, although we come short; but respecting the matter of it, and weighing all circumstances in hope, a man may presume or despair; as who hopeth; what he hopeth for? when he hopeth? and such. The matter may be cleared by another example when we consider justice as justice, we cannot exceed in justice, or be too just; but considering justice in respect of circumstances, a judge may be either too just, Eccles, 7.16. noli esse nimiùm justus; be not too just; and so exceed the middle: or he may be deficient in justice, having no respect of the poor in judgement, these two are equally abomination before the Lord, Prov. 17.15. to let the wicked go, and condemn the innocent; the one in excess; and the other in defect. So, Exod. 23.4. Ye shall not have pity upon the poor for his poverty. As these passions are cured by drawing them to the virtues, the mediocrity: so they are cured when all these virtues are joined together, and ruled by the Heroic virtues; and then the moralists hold that a man may attain, ad ultimum finem, to true happiness itself without any help of God's grace, only through the remnants of the Image of God remaining still in them yet after the fall. When all these passions are cured by the virtues, the moralists make up a perfect Lady whom they paint forth to us after this sort, they say her forerunners are, obedience, continency and patience; her attendants which attend her are many, as security, hope, tranquillity, joy, reverence, clemency, modesty, and mercy: they describe herself this way; her head is wisdom, her eyes prudency, her heart love, her spirits charity, her hand liberality, her breast religion, her thighs justice, her health temperance, and fortitude her strength. But this Lady trimmed thus, is but a farded Helena, until grace come in and sanctify her. We see this betwixt Diogenes & Plato, & betwixt Aristippus and Diogenes, how every one of them discovered, that their virtues were but shows of virtues. When Diogenes saw Plato delight in neatness and cleanness, and to have his beds well dressed, he went and trod upon his beds, and he said calco Platonis Fastum, I tread upon Plato's pride Plato replied, sed majori Fastu, with a greater pride. Again, when Plato saw Diogenes go with an old cloak full of holes, he said he saw his pride through the holes of his cloak When Diogenes was dressing roots for his dinner, Aristippus came in; Diogenes said unto him if Aristippus mere content with such a dinner, he needed not to fawn upon Kings & flatter them. Aristippus replied, If Diogenes could use Kings, he needed not to eat of such roots; thus we see how Diogenes taxed Aristippus pride and Aristippus again Diogenes his counterfeit humility. So we see likewise their virtues to be counterfeit virtues; for they counted this an Heroic virtue to kill themselves, either for fear of shame as Luerecia did, and Cleopatra; or for vainglory, as when M. Curtius leapt into the gulf at Rome, in the time of a great pestilence, thinking there was no other remedy to take it away. Quest. What are we to think of these passions ruled by the moral virtues in the heathen, whether were they sin or not? Answ. God liketh the works of men two ways. Complacentia Dei duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First, by a general liking of them, because they proceed from the relics of entire nature yet left in man, Rom. 2.14. for by nature they did the things of the Law, 1 Cor. 11.14. doth not nature itself teach you? Secondly, he liketh them according to his good pleasure, when he loved them as renewed in Christ. The works of the Heathen which proceeded from the remnant light of nature were not done by them as renewed men; neither did they proceed from the corruption of nature, as when a man sins; but from the sparkle of natural light, which he left in them. So if we respect the work itself, the good works of the Gentiles are not sins, and in this sense it is said, 2 King. 10.30. jehu did that which was good in the sight of the Lord. So, Gen. 20.26 thou didst this in the integrity of thy heart. But if we consider these virtues according to the Gospel, than we must call them sins, Opera gentilium sine fide, pecca sunt, because they proceeded not from faith; For without faith it is impissible to please God, Heb. 11. Secondly, if we respect the end of their works, Opera gentilium respectu finis sunt peccata. they are sins, because they did them not for the glory of God, but for their own praise. Thirdly, in respect of the subject of their good works, because the persons were not renewed who did them. If the person be not renewed, his works cannot be accepted before God. Aurichalcum, latten or copper, is called a false mettle, not because it is a false substance, but because it is false gold. So these works of the heathen, are false virtues, because they proceed not from faith; but they are not simply false. CHAP. FOUR How the Stoics cure the Passions. THe Stoics take another course to cure these passions; for they would root them out of the nature of man, as altogether sinful. A man having the gout, one layeth a plaster to his feet, which so benumbed them that he can walk no more, here the physic is worse than the disease. So the Stoics when they feel perturbations in the passions, they would pull them out; here the remedy is worse than the disease. As at the first, in Athens the thirty tyrants caused to be put to death some wicked man; but afterward they began to kill good citizens; so the Stoics at the first set themselves against the sinful passions, and at last against the good Citizens, the best passions: for they would root out of man the chief helps, which God hath placed in the soul, for the prosecuting of good, and declining of evil: if there were not passions in the soul, then there should be no virtues to moderate them; for take away fear and hardness from fortitude, than fortitude were no more a virtue. The passions are ascribed both to Christ and God, and therefore are not to be rooted out. Christ himself took these passions upon him, therefore they cannot be sin, Luke 10.21. He was angry, Mark 3.5. He was sad, Math. 26.38. and rejoiced, Luke 10.21. They are sanctified by regeneration. The Apostle, Rom. 1.30. condemns the want of natural affection, he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection. They are ascribed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, therefore they cannot be sin. If the Stoics should read that there are Lands and countries', as Delos and Egypt, which had never felt the violence of earthquakes, and which had continued immovable, when all other parts of the world had been shaken, would they believe it? Why should they then believe that there are men to be found void of all passions? They grant us this power, to tame Elephants, Tigers and Lions; (and yet not to destroy them) why will they not allow us this power then, to suppress these passions, when they rise against reason? They must not then be rooted out but moderated: we must not take away diversity of tunes in Music, but reduce them to good order, and so make up a harmony. CHAP. V How Christ cureth the Passions. CHrist taking our nature and passions upon him, Prop. it is he that only reduceth them to right order. Christ rectifieth the passions, four manner of ways. Illust. 1 First, he subdueth the passions that they arise not inordinately; Christus quatuor modis moderatur passiones, 1. subjugando. Esay. 11.5. it is said, justice shall be the girdle of his loins, to signify that by justice all his sensual affections are suppressed. Duplex cingendi modus: 1. sursum versus ad mammillas, 2. deorsum versus ad lumbos & renes. Again, Revel. 1.13. Christ is brought in, with his girdle about his paps; to signify that jesus Christ subdued, not only his sensitive faculties but also the intellectual, in his will, and understanding; and it was for this that the High Priest under the law was forbidden to we are his girdle, about his sweeting places, Ezek. 44.18. that is, about his middle, as the Chal. de Paraphrase interpreteth it, not beneath, but about his paps; to signify the moderation of all his passions; It is a true axiom; quod operatur Christus pro nobis, operatur in nobis; that which Christ doth for us, he doth in us: He subdueth his own passions, Reconciliando. that He may subdue our passions. Secondly, Christ reconciles the passions, which strive so one against another: judg. 17.6. when there was no King in Israel, every man might do what he pleased; so these passions do what they please, contradicting one another, till Christ come in to reconcile them. Moses when he saw two Hebrews striving together, he said, ye are brethren, why do ye strive? Exod. 2.13. So when Christ seethe the passions striving one with another, He saith, Ye are brethren, why do ye strive? Acts 7.24. Thirdly, Rectificando. Christ sets the passions upon their right objects, whereas before they were set upon the wrong objects, and he turns these inordinate desires the right way. A man takes a bleeding at the nose, the way to stay the blood is to divert the course of it, and open a vein in the arm. So the Lord draweth the passions from their wrong objects, and turns them to another. Marry Magdalen was given to unclean lust, the Lord diverted this sinful passion, and she became penitent, and thirsted after grace, Luk. 8.2. So he turned the passions of Saul when he was a bloody murderer, to thirst for grace, Act. 9 We know a woman's appetite to be a false appetite, when she desireth to eat raw flesh, or coals, or such trash: and that she is mending again when her appetite is set upon wholesome meats. So when the passions are set upon wrong objects, than a man is in the estate of sin: but when the passions are turned to the right objects, than a man becomes the child of God. Fourthly, when Christ hath sent these passions upon the right object, Immobiliter permanendo. he settles them that they cannot be moved; for as the needle in the compass trembleth still, till it be directly settled towards the North pole; than it stands. So the affections are never settled, till they be set upon the right object, and there he ties them, that they start not away again, Psalm 86.9. David prayeth, knit my heart to thee, O Lord. The beasts when they were brought to be made a sacrifice, were tied with cords to the horns of the Altar, Psalm. 118.27. that they might not start away again: So the Lord must tie the affections to the right objects that they start not away again. The passions are either in the concupiscible or irascible part of the Soul. There be six passions in the concupiscible appetite; Love, hatred, desire, abomination, pleasure, sadness. CHAP. VI Of the Passions in particular, in the concupiscible appetite. Of Love. LOve, Amor est voluntarius quidam affectus, quám coniunctissimè re quae bona judicatur, fruendi. is a passion or affection in the concupiscible appetite, that it may enjoy the thing which is esteemed to be good as near as it can. Man before the fall, Prop. loved God above all things and his neighbour as himself. God is the first good cause and the last good end: Illust. he is the first true cause, by giving knowledge to the understanding: he is the last good end, by rectifing the will; therefore the understanding never contents itself, until it know God, and the will never rests till it come to the last good end; God is A to the understanding, and Ω to the will. He is man's chief good, therefore he is to be preferred to all things, both to our owneselves, and to those things we count most of, beside ourselves wherefore, Luk. 14. he faith; He that loveth his life better than me, is not worthy of me. So Math. 10. He that loveth his father or mother better than me, is not worthy of me; so he that prefers his own love before God; is not worthy of the love of God. There are three sorts of love; Illust 2 emanans,. or natural love; imperatus; or commanded love: elicitus, or love freely proceeding. Triplex amor, emanans, imperdius, & elicitus. Natural love is that love, whereby every thing hath an inclination naturally to the like, as heavy things naturally go down to the centre of the earth: beasts are carried by sense and instinct to their objects, the Pismire in Summer layeth up provision against the Winter, Prov. 6.8. This natural instinct the Greeks' call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So man is carried to his object by love: & because he must love something, what better object could he choose to love than God? Commanded love is that, whereby reason showeth us some good thing to be loved, and then our will commandeth us to love the same. If we had no more but reason, to show it to us, and the will to command us, these we enough to move the affections to love God. Love, proceeding freely is that, when the affections make choice of God freely; when as they consider his goodness that breeds admiration in them: when they do consider his beauty, that breeds love in them, and his sweetness doth satisfy their whole desires; so that nothing is so worthy an object to be beloved as God, who hath all these properties in him. God loved us first, joh. 3.16. therefore we are bound to love him again. There are three sorts of love. First, Triplex 〈◊〉, quaerens utile, lascivus, & pur●●. the love that seeks his own profit only; as when a subject loves his Prince only for his goods: such was the love of Laban to jacob; here the Prince is not bound to love his subject again; neither was jacob bound to love Laban for this sort of love. Secondly, the love that looks to filthiness and dishonesty, such was the love which Putiphars wife carried to joseph Gen. 39.9. joseph was not bound to love Putiphars wife again, in this sort of love. The third sort of love is most pure and holy love, and in this love we are bound to love back again. God loved us before we loved him he loved us freely and for no by-respect, therefore we are bound to love him first and above all things. The Part loves the being of the whole, Illust. 3 better than itself; this is seen in the world the great man, and in man the little world: for the water in the great world ascends, that there should not be vacuum or a vastness in the universe (for the elements touch one another) as we see when we pour water out of a narrow mouthed glass, the water contrary to the nature of it, runneth up to the air, that there may not be a void place: it prefers the good of the whole, to the own proper centre: so in the little world man, the hand casts itself up to preserve the head. So God being all in all to us, we should hazard all for him. Man in innocence loved God only for himself. Prop. Some things we love for themselves only, Illust. 1 some things we love not for themselves, Amor propter se, & propter aliud. but for another end. A sick man loves a bitter potion, not for itself, but for another end, which is his health. Some things we love both for themselves and for another end; as a man loves sweet wine for itself, because it is pleasant to his taste, than he understands also that it is good for his health, here he loves it not only for itself, but for his health's sake. But Adam in innocence loved God only for himself. Quest. Whether are we to love God more for the more benefits he bestows upon us or not? Answ.. 2.2 q. 24. art. 3. Thomas. answers thus, God is to be beloved although he should give nothing but correct us; as a good child loveth his father although he correct him: but when it is said, we are to love God for his benefits: for, Super job. serm. 3. notes not the final cause here, but the motive: therefore Augustine faith well, Non dilige ad praemium, sedipse Deus sit praemium tuum, love not for the rewards sake, but let God be thy reward; it is a good thing for a man to think upon God's benefits, that he may be stirred up by them to love God, and love him only for himself and for his benefits. Moses and Paul so loved God that they cared not to be eternally cursed, rather than his glory should be blemished, Exod. 32.33. Rom. 9.3. Object. But when God promised, Gen. 15.1, 2. to be Abraham's great reward; Abraham said, What wilt thou give me seeing I go childless? then the father of the faithful might seem to love God for his benefits, and not for himself. Answ. The Text should not be read thus, I am thy exceeding great reward, but, thy reward shall be exceeding great, as if the Lord should say unto him; thou wast not enriched by the spoil of the Kings, but I shall give thee a greater reward. Abraham replies, what reward is this thou canst give me seeing I go childless? Abraham had sown righteousness, and therefore should reap a faithful reward, Prov. 11.18. though he were not enriched by the King of Sodom, Gen. 14.22. So that, Abraham loved God only for himself in the first place; and he seeks a reward (succession of children) in the second place, and by this his Faith is strengthened, for he adheres to the promise of God, Gen. 13.15.16. The first Adam loved not the creatures for themselves; A collation betwixt the innocent, and old Adam. neither loved he God for another end, but for himself; neither loved he God for himself and for another end, but only for himself: therefore the Church, Cant. 1.4. is commended, quia amat in rectitudinibus; because she loveth God directly for himself; But now men love the creatures only for themselves, and herein they are Epicures. Some again love God for the creatures, and these are mercenaries; but these who love God for himself, these are his true children; and herein Augustine's saying is to be approved, who saith, fruimur Deo, & utimur alijs, we enjoy that which we love for itself, but we use that which we use to another end. But the natural man would enjoy the creatures, and use God to another end. Man in innocency loved God, Coll. 2 judicio particulari, hic et nunc, above all things; that is, Duplex amor, 1. judicis particulari, 2 judicio universali. he knew jehova to be the true God, and so loved him. But since the fall, he loveth him, above all things judicio universali, for his will oftentimes followeth not his judgement: them he loved himself for God, but now he loveth all things for himself; this inordinate love of a man's self breeds contempt of God; but the ordinate love, inspired by God, teacheth us first to love God and then ourselves, 1. joh. 4.7. Let us love one another, because love is of God, where he showeth us, that the love of our neighbours must proceed from God; therefore the love of ourselves must begin also at God. It is true, john saith, 1 joh. 4.20. If we love not our brother whom we see, how can we love God whom we see not? not that the love of the regenerate gins first at our neighbour, but this is the most sensible note, Duplex amor, a posteriori, et a priori. to know whether we love God or not: this love is a posteriori, as the other is a priori. Object. But it may seem that a man in corrupt nature, may love God better than himself, because some heathen have given their lives for their country, and some for their friends? Answ. This corrupt love, was but for themselves and for their own vain glory, and in this they love themselves better than any other thing. We are bound saith Saint Augustine, Coll. 3 to love somethings supra nos; secondly, to love some thing, quod nos sumus; Lib. 1, the doct. Christ. cap. 5. Gradus amoris sunt, 1. amare supra nos 2 quod nos sumus 3. juxta nos. 4. infra nos. thirdly, to love, some things, juxta nos, fourthly to love some things, infra nos. Man in his first estate, loved God above himself; in the second room, his own Soul; in the third place his neighbour's soul; and last his own Body. He was first bound to love himself, & then his neighbour: his own soul before his neighbour's soul; his own body before his neighbour's body; for this is the rule under the Law, Thou shalt love thy neighbour as thyself, Math. 22.39 The rule must be before the thing ruled. It is not said, Luk. 3.12. he that hath a coat let him give it to him who wants a coat; but he who hath two coats, let him give one to him who wants a coat; but under the Gospel the rule of our love must be, as Christ loved us, so we must love our neighbours, joh. 13.4. But man since the fall hath inverted this order mightily, he loves his own body, better than his neighbour's soul, than his own soul, yea better than God; and oftentimes his hog's better than his own soul, yea than God himself, as the Gergesites did, Math. 8.34. Quest. Alexander Hales moves the question, whether the Angels proceed thus in their manner of love; if God be he who is above them, whom they are bound to love above themselves; and in the second room themselves, & juxta se, other Angels: what place must the soul of man come into, in their consideration? whether juxta, or infra, and what must be the estimation of the body of man in their love? He answers, that the Angels of God do love the souls of men now, infrase, but when we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like unto the Angels of God, Math. 22.33. than we shall be loved of them in our souls, juxta, sed non infrase. Duplex praemium angelorum; primum, & secundum. And as touching our bodies they are beloved of them infrase, because the Angels (saith he) desire primum praemium, & secundum, their first reward in God, the second reward for the keeping of man: they shall be rewarded for their ministry towards the bodies and souls of men, for keeping them, when they shall give up their account and say, behold here are we, and the children whom thou hast given us, joh. 17.12. Man before his fall loved God with all his heart. Prop. He loved nothing supra Deum he loved nothing in equal balance with God, Illust. he loved nothing contrary to God, he loved him with all his heart, soul, Nihil amandum supra, juxta, contra, aut aequale Deo. and strength, and Christ addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the efficacy of the mind and the will, Mat. 22.31. and the learned scribe, Mark. 12.31. addeth a fit word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his whole understanding. By which diverfity of words God lets us see, that man when he was created, loved God unfeignedly, and that all the Fountains or Springs within his soul praised him, Psal. 87.7. The first Adam loved God with all his heart; A collation betwixt the innocent, and old Adam. but since the fall he loves God diviso cord, Hos. 10.2. and he loves something better than God, contrary to God, and equal with God. The Church of Rome makes a double perfection, perfectio viae, & perfectio patriae, or perfectio finis, & perfectio ordinis; they say there is not perfectio patriae found here; but perfectione viae, we may love God with all our heart this way (say they.) But this is false, for when we have done all things, we must call ourselves unprofitable servants, Luk. 17.10. We are to love God more than the creatures, Duplex amor, intensivus, & appretiativus. yet it falleth out often, that we love the creatures intensiuè, more than God; but the child of God loves not the creatures more appretiatiuè. A man may more lament the death of his son, than the want of spiritual grace; and yet in his estimation and deliberation, he will be more sorry for the want of God's grace, than for the want of his son. The first Adam loved God with all his heart, A collation betwixt the innocent, and renewed Adam. both in quantity and quality; but the renewed Adam is measured by the soundness of the heart. Peter being asked of the measure of his love, joh. 21.15. Lovest thou me more than these? he answered only concerning the truth. For being asked of the quantity, he answered only of the quality, Lord thou knowest I love thee; it is the quality thou delight'st in, and not the quantity. Hence it is, when the Scriptures speak of perfection, it is to be understood of sincerity: in one place they are said, to be of a perfect heart, and in another, of an upright heart. 1 Chron. 12.33.38. The love which the renewed man bears to God now, is but a small measure of love, A collation betwixt the renned and glorified Adam. in respect of that which we shall have to God in the life to come: in the life to come, our hope and faith shall cease, 1 Cor. 13. Our faith and hope ceasing, our love must be doubled: for as when we shut one of our eyes, the sight must be doubled in the other eye, vis gemina fortior; so when faith and hope shall be shut up, our love shall be doubled: Cum venerit quod perfectum est, abolebitur quod imperfectum est, 1 Cor 13. It is true, Gratia perficit Naturam, Grace perfits Nature; and so doth Glory, quoad essentiam, as touching the essence; sed evacuat quoad imperfectiones, it takes away all imperfections. Faith and Hope are but imperfections in the soul, comparing them with the estate in the life to come, they shall be abolished then, and only love shall remain, 1 Cor. 13.8. Man by natural discourse, since the Fall, Prop. may take up that God is to be beloved above all things, although he cannot love him above all things. That which all men commend in the second room is better than that which many commend in the first room. Illust. When the battle was fought at Thermopylae against Xerxes' King of Persia, if it had been demanded of the Captains severally who was the chief cause of the victory, this Captain would have said it was he: and this Captain would have said it was he: then if ye had asked them all in the second place, who fought next best to them, all of them, would have answered, Themistocles: therefore he won the field. So ask men severally in their first cogitations, why man should love God; some will answer, because he is good to them: others, because he bestows honours upon them: and so their love is resolved into worldly respects, and not into God. But show them the instability of riches, the vanity of Honour, and such like, than all of them in their second cogitations, will be forced to grant, that God is to be beloved for himself, The Notes to know the love of God, since the Fall. The marks to know whether we love God, are, First, Love makes one soul to live as it were in two bodies, Nam anima magis est ubi amat, quam ubi animat; The soul is more where it loves, than where it animates: This made the Apostle to say, Gal. 2.20. I live not but Christ lives in me. The second note is; that those who love dear, rejoice together and are grieved together. Homer describing Agamemnon's affliction, when he was forced to sacrifice his daughter Iphygenia, he represents all his friends accompanying him unto the sacrifice, with a mournful countenance: and at Rome, when any man was called in question, all his friends mourned with him. Therefore it was, that good Vriah would not take rest upon his bed, when the Ark of the Lord was in the fields, 2. Sam. 11.9. The third note is, that these who love, would wish to be changed and transformed one into another, but because this transformation cannot be without their destruction, they desire it as near as they can. But our conjunction with God in Christ is more near, without the destruction of our persons, joh. 17.23. I in them, and they in me; and therefore we should love this conjunction, and most earnestly wish for it. The fourth note is, that the man which loveth another, not only loves himself, but also his image or picture, Forma realis & imaginaria. and not only his real form, but also his imaginary: they love them that are allied, or are in kin to them, or like them in manners. So, he who loveth God, he loves his children also who are like him, and also their spiritual kindred and affinity. The fift note of the love of God is; that those who love converse together, and are as little absent from other as can be, they have the same delights and distastes. The presence of the party beloved fills the heart of the lover with contentment. So the children of God, their whole delight is to walk with God as Enoch did, Gen. 5. to be still in his presence: and if he withdraw himself but a little from them, they long wonderfully for his presence again. The sixth note is, he that loveth transports himself often to the place where he was accustomed to see his friend, he delights in reading of his letters, and in handling the gauges and monuments he hath left behind him. So the child of God to testify his love to God, transports himself often to the place where he may find God in his sanctuary, amongst his Saints; he delights in reading of his letters, (the Scriptures:) he delights in eating and tasting these holy monuments and pledges (his Sacraments;) which the Lord hath left behind him, as tokens of his love until he come again. The seventh note is, when there is any thing, that may seem to preserve the memory of love more lively in our souls, we embrace the invention here; where in Artemisia Queen of Caria, shown an act of wonderful passion, towards her husband Mausolus; for death having taken him away, she not knowing how to pull the thorns of sorrow out of her foul, caused his body to be reduced to ashes, and mingled them in her drink, meaning to make her body a living tomb, wherein the relics of her husband might rest, from whom she could not endure to live separated. The child of God hath a comfortable and true conjunction with Christ, eating his flesh and drinking his blood, and these two can never be separated again. Of Adam's love to his neighbour. As Adam loved God with all his heart, Prop. so he loved his neighbour as himself. He loved his own soul better than his neighbour's soul, Illust. he loved his own body better than his neighbour's body; but he loved his neighbour's soul better than his own body. We are to love our neighbours as ourselves, we are to prefer the safety of the soul to the safety of the body, therefore our soul is called, our darling, Psalm. 22.15. which is most to be beloved. We may not follow the Physicians then, who prescribe sometimes physic to their patients to be drunk, Consequence. 1 that they may recover their health. Navarrus holds that it is not a sin in the patiented, Cap. 23. Num. 19 that he drink till he be drunk for the recovery of his health. Although we are to prefer the safety of the soul, to the safety of the body; Conseq. 2 yet we are not for the good of the soul to dismember the body, as Origen did: misinterpreting these words, Math. 19 Many are made Eunuches for the Kingdom of God, taking them literally, when they are to be understood metaphorically. As we are not to dismember the body for the good of the soul, Conseq. 3 so we are not to whip the body for the good of the soul. Thom. 2.2. quaest. 66. art. 3. so we are not to whip the body for the good of the soul. A man cannot make a free choice of that which is evil in itself, as the Moralists prove against the Stocikes: who did choose poverty, although they knew it to be evil in itself: but for a man to whip himself, it is evil in itself, for in this he usurps the magistrates authority. The magistrates authority stands in these four things: to kill the body: to mutilate the body: Ex. 21.24. Eye for eye, and tooth for tooth; to whip the body, Deut. 25.3. and to imprison the body, Levit 24.12. killing of the body takes away the life itself; cutting a member of the body takes away the perfection of the body; whipping of the body takes away the delight and rest of the body: imprisoning of the body takes away the liberty of it. Now as we may not kill ourselves, cut a member from ourselves, imprison ourselves, (for all these belong to the Magistrate) so neither are we to whip ourselves. Again, it is not lawful for a man to weaken his body by fasting. 1 Tim. 5.33. it was not lawful for Timothy to drink water for the weakening of his body, therefore it is fare less lawful for a man to whip his body. We read of Baal's Priests who cut their flesh 2 King. 18.28. but never of the Priests of the Lord, Deut. 14. We have a warrant moderately to fast sometimes, that the body may be more subject to the soul, 1 Cor. 9.37. I chastise my body, and bring it undersubjection. So, Coloss. 3.5. mortify your members; but never to whip it. We are not to exceed our strength or to disable ourselves, for God's service: for God doth not desire the hurt of his creature who is about his service: he will rather forbear some part of his service, than an ox or an ass shall want necessary food: much less will he have a man to endanger himself, though it be in his service. We are to prefer our own temporary life to our neighbours. Prop. If our neighbour be equal of degree with us, Illust. 1 then we should prefer our own life to his life, or if he be our inferior, we should likewise prefer our own life to his. But if he be our Sovereign, we are more bound to save his life than our own: as for the safety of the Prince's life, the subject is to give his life, 2 Sam. 19.43. so for the safety of the common wealth. A man may hazard his life for the safety of another man's life; who is in prison, peril of death, Majus enim bonum preximi praeferendum minori proprio, sed non aequali; we are to prefer the greater good of our neighbour, to our own good that is less; but not where there is equal. When my neighbour is in a certain danger of death, and I but in a hazard; it is a greater good to save my neighbour's life, than not to hazard my own. We are bound more to save our own lives, Conseq. than the lives of our equals: therefore that friendship which is so much commended by the heathen betwixt Pylades and Orestes, the one giving his life for the other, was not lawful. So, of that betwixt Damon and Pythias, when the one would have given his life for the other. As we are to prefer our own life to our neighbour's life, Illust. so we are to prefer ourselves in temporary things belonging to this life, to our neighbour. Temporary things serve either for our necessity, Prop. or for our utility, Ad quatuor in serviunt temporaria, propter necessitatem, propter sufficientiam, propter utilitatem, & propter superfluitatem. or for our sufficiency, or for our superfluity. For necessity, things serve for the maintenance of our life; utility, for our vocation; sufficiency, for our delectation; superfluity, for wantonness and excess. In wishing temporary things, we should put ourselves in the first degree, and our neighbour in the second; that which is out of superfluity, I should wish for his sufficiency; and out of my sufficiency, I desire his utility, to further him in his calling; and out of my utility, I should further him in his necessity, to preserve his life: that is, with things necessary to my calling I ought to relieve his life. But men now will not give of their superfluity, to entertain their neighbour's necessity and life: as Nabal would not give to David, 1 Sam. 25.10. And the rich glutton to Lazarus, Luk. 16. out of their superfluity, to supply their necessity. Quest. Are we bound to love all our neighbours alike? Answ. Some answer that we are bound to love them all alike, affectu, sed non effectu, we are bound, say they, to love all alike in our internal affection, but we are not bound to help all alike; for we are more bound to these who are nearest to us, and to help them most with our goods. But Aquinas showeth this to be false, and sets down this as a true position, that some of our neighbours are more to be loved than others, tum affectu, tum effectu. Amor est tum in affectu, tum in effectu. His reason is, because the hatred of some of our neighbours, is a greater hatred, than the hatred of other of our neighbours; therefore we are more bound by the rule of charity, to love some of our neighbours (quoad affectum internum, in our internal affection) than other: as well as we are bound more to help them externo effectu. This is clear by the rule of contraries. The antecedent is proved, He that curseth his father or mother shall die the death, Levit. 20. But the Law appoints no such death to him who curseth another of his neighbours; therefore it must be a greater sin to curse their Parents than other of their neighbours, or to wish them evil. Therefore we are more bound to love them in our affection, as we are more bound to help them than others? Quest. Whether are we bound to love those more, Amor objectivu● & appretiarivus. in whom we see more grace although they be strangers to us: than those of our kindred, in whom we see not so great measure of grace. Answ. We are to love those most, in whom we see most grace objectiuè, that is; in respect of the blessedness that is desired, because they are nearer joined to us in God. A centre, out of which issueth many Lines; the further they are extended from the Centre, they are the further disunited amongst themselves; and the nearer that they draw to the Centre, they are the nearer united. So, those who are nearest to God, should be nearest to us, and we should wish to them the greatest measure of happiness. But those who are nearest to us in the flesh, and in the Lord, Phil. 2.21. should be more dear to us appretiatiuè, and in our estimation, although they have not such measure of grace. And so Christ loved john better than the rest of his Disciples, joh. 13.23. because he was both his cousin german, and had more grace in him: but he wished not a greater measure of glory to him than to Paul, Duplex ratio amoris, objecti, & originis. objectiuè; For he that doth most his will, are his brother and sister, Math. 12.50. So that we come under a threefold consideration of Christ here; for he is considered as God; as Mediator God and man; and as man: Christ, as God, loved not john better than the rest; Christ, as Mediator, loved him not better; but Christ, as man, loved him better than the rest. We are more bound to love our Parents, than any other of our neighbours, both in temporal and spiritual things, 1 Tim. 5.4 If a widow have children, let them learn to requite their Parents: in the Syriac it is, rependere faenus parentibus. A man divideth his goods into three parts: first, so much he spends upon himself, his wife, and servants: secondly, so much he gives to the poor: thirdly, so much he lends to his children, looking for interest back again. Again, we are more bound to them, than those of whom we have received greatest benefits; yea, than him that hath delivered us from death: Dijs & parentibus non possunt reddi aequalia. Arist. lib. 8. Ethic. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the young Storks uphold the old when they are flying. Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, as the fathers have sustained the children, so should the children the fathers again. The Hebrews say, What is the honour that the children own unto their parents? They own to them maintenance, and reverence; they should give them meat, drink, and clothing; they should lead them in, and lead them out. And they add further, we read, Honour the Lord with thy substance, and, Honour thy father and mother: thou art to honour God with thy substance, if thou have any substance; but thou art to honour thy parents, whether thou have any substance, or not; for if thou have not, thou art bound to beg for thy parents: So saith R. Solomon, in his Gloss upon Levit. 10.3. We are to love our Parents more than our Children in giving them honour, Arist. lib. Ethic. for they are nearer to us than our Children, being the instruments of our being. We are to secure our Parents, in case of extreme necessity, rather than our children: Filium subvenire parenti proprio, honestius est quam sibi ipsi; It is a more honest thing to help the Parent, than a man's self; and there is a greater conjunction betwixt the father and the son in esse absoluto, than betwixt us and our children: and therefore in that case of necessity, he is more bound to help his father than his child. Where there is not such a case of extreme necessity, he is more bound to help his Child than his Parent; The Children lay not up for the Parents, but the Parents for the Children, 2. Cor. 12.14. And the reason is, because the father is joined with the son, as the cause with the effect; Sed causa influit in effectum, The cause works in the effect; so should the Parent communicate with his child. Secondly, the father is joined with the son as with a part of himself, and coming from himself: which cannot be said of the child to the father. Thirdly, the love of the father towards the child is elder, and continueth longer; for the father's love their children even from their Cradle: but the children love not their fathers, till they be come to the years of discretion; for the more old that love is, the more perfect it is We are more bound to love our father than our mother: Prop. How a man is to prefer himself to his neighbour in temporal things. we are more bound to love our wives than our parents, because the man and the wife are one flesh; and, a man should leave his father and mother, and cleave to his wife, Math. 19 For reverence and honour, he is more to honour his parents than his wife, but otherwise he is to supply her wants in temporary things before his fathers. As we are to prefer our own temporary life to our neighbour's life, so also we are to prefer our own spiritual life to the life of our superiors or equals. Our temporary life, should not be so dear to us as his spiritual life, and we ought to imitate Christ, who gave his life for the spiritual life of his children, 1 joh. 3.16. Quest. But what is the spiritual necessity of our neighbour, for the which we are bound to give our temporary life? Answ.. Triplex necessitas, gravis, non gravis, et extrema. There is a threefold necessity: first that which is not an urgent necessity: secondly, that which is an urgent necessity: Thirdly, that which is an extreme necessity. First, when the necessity is not great, and when my neighbour can provide for his spiritual life, without the hazard of my temporary life: in this case I am not bound to give my temporary life for his spiritual life. Secondly, if the necessity be such, that he cannot without great difficulty save his spiritual life, in this case I ought to hazard my temporary life for his spiritual life Thirdly, if his spiritual life be in extreme necessity; for than I am to lay down my temporary life for him. Here we see that pastors who are the shepherds of the souls of the people, Conseq. 1 are bound to watch over their people committed to their charge, and with loss of their own lives to secure them in their absolute extremity, joh. 10.11. The good shepherd giveth his life for the sheep, but the hireling fleeth. We are not to give our temporary life for the spiritual life of our neighbour, Conseq. 2 but in case of extreme necessity, therefore that case which Navarrus propounds in his cases of popish conscience, is not to be allowed. If a Christian should have a child borne to him amongst the Pagans, and the child were near death; whether or no were a Preacher bound to baptise that child although he knew certainly that the Pagans would kill him? Navarrus holds, that this child being in a spiritual imminent danger of eternal death for want of baptism, the Preacher is bound to baptise him, although he knew it should cost him his life. But there is no such necessity of baptism, Prop. that the want of it can bring eternal death to the child; How we are to prefer our neighbour to ourselves in spiritual things. but only the contempt of it; therefore this case of necessity is but an imaginary necessity, and if a man in this case would hazard himself, he were guilty of his own death. Illust. Although we are to prefer our own salvation to the salvation of others, yet we may desire the deferring of it for a while for the good of others. Phil. 1.23.24. It is good for me to be dissolved, but better for you that I remain in this body: it was for this cause that Ezekias desired to live, that he might go up to the house of the Lord and see God's glory set up there, and the people's salvation set forward, Esay, 38. so Martinus said, Si adhuc Dominesum populo tuo necessarius, non recuso laborem: if I can be steadable yet Lord to thy people, I refuse not to undergo any travel amongst them. Although it be lawful for us to desire the deferring of our happiness for a time, for the good of others: yet it is not lawful for a man to desire the perpetual delay of his blessedness for the good of others. Object. But Paul wished, that he might be Anathem● for the people of God, Rom. 9.3. and so Moses wished that he might be razed out of the Book of life for the jews, 2 Exod. 32.32. Answ. It was for God's glory that they wished this, and not simply for the jews, because God's glory was manifested in them. In the spiritual things which a man is bound to desire for himself and his neighbour, he is more bound to desire his own salvation, Aliquid amatur objectiuè, et appretiatiuè. appretiatiuè; as if it were necessary either for me or Peter to perish, I had rather Peter perished: but these who are more holier than I am and have greater graces, they are more to be beloved objectiuè, in respect of the good that is desired, and I am more bound to seek a higher degree of glory to him, than to myself; and herein I follow the will of God, because I should be content of that measure that he hath bestowed upon me. We are to prefer our own salvation to the salvation of others: therefore it is not lawful to commit a sin, for the safety of our neighbour, Math 16. What availeth it a man to get the whole world, and he lose his own soul? sin is the loss of the soul. Man before his fall loved his neighbour as himself: A collation betwixt the innocent, first, and old Adam. but the unregenerate now, they think it is love sufficient if they hate not their neighbour. Others (as the pharisees) think that their love is sufficient, if they think well to their friend, and hate their enemies. There is a third sort who will have compassion upon their enemies if they submit themselves to them, but this may be found in generous beasts, as in the lion. The regenerate man loves his neighbour as himself; A Collation betwixt the old and renewed Adam. not only him who is his next neighbour called vicinus or his door neighbour, or him who is near in friendship or blood to him: but him who is near in nature to him, being his own flesh: therefore the Apostle expounding these words, Luk. 10.27, Thou shalt love thy neighbour: expounds thy neighbour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13.8. any other man. But the love of the unregenerate, extends not itself so fare, for he loves his friend, and hates his enemy: but Christ extends this love of our neighbour to our enemies also, Mat. 5.44. and the Law expoundeth it so likewise: for in Exo. 23.4. it is said, Thou shalt love thine enemy: but Deut. 22.1. the same law being repeated calls him, thy brother now neighbour & brother in the scripture are used in one sense: and it is to be marked that when the two Hebrews strove together, Moses calleth them brethren. Act. 7.25. Ye are brethren, why do you strive? So that our enemies are our brethren as Christ showeth in the parable of the Samaritane, Luke 10 Quest. How are we to love our enemies? Answ. Our enemies are considered, First, as our private enemies: or as God's enemies, and to his Church Secondly, we must distinguish betwixt our own private cause, and God's cause. Thirdly, we must distinguish betwixt the persons of evil men, and the actions of evil men. We are to love our enemies, although they have wronged us, and should love their persons: we are to pray against their sins, but not their persons, 2. Sam. 15.31. Act. 42.9. We are bound to wish to our private enemies, things temporary, unless these things be hurtful to them: but if they be enemies to the Church, we are not to supply their wants, unless we hope by these means to draw them to the Church. But if the persons sin unto death, 1 joh. 5.19. than we are to pray, not only against their actions, but also against their persons; and because few have the spirit to discern these, we should apply these imprecations used in the Psalms, against the enemies of the Church in general. Quest. Whether is the love of God and of our neighbour, one sort of love or not? Answ.. Objectum amoris vel est formale, vel materiale. It is one sort of love; the formal object of our love in this life is God, because all things are reduced to God by love; the material object of our love is our neighbour, Vno habitu charitat is diligimus, deum & proximum licet actu distinguantur. here they are not two sorts, but one love: and as there is but unus spiritus & varia dona, one Spirit and diversity of gifts, 1 Cor. 12. so there are due praecepta & unus amor; two precepts and one love. The remedies to cure sinful love since the fall. That we may cure our sinful love, and set it upon the right object: First, we must turn our senses, that they be not incentivum et somentum amoris perversi; that is, that our senses be not the provokers and nourishment of perverse love. It is memorable which Augustine marks, that the two first corrupt loves began at the eye. First, the love of Eva beholding the forbidden fruit, which brought destruction to the souls of men. Secondly, when the Sons of God, saw the daughters of man to be fair, they went in to them, Gen. 6.1. this fin brought on the deluge; it had been a profitable lesson then for them, If they had made a covenant with their eyes; job 31.1. Secondly; it is a profitable help, to draw our affections from things beloved, to consider seriously, what arguments we may draw from the things which we love, that we may alienate our minds from them; and we shall find more hurt by the things we set our love upon, than we can find pleasure in them. If David when he looked upon Bethsabe with an adulterous eye; had remembered what fearful consequence would have followed: as the torment of conscience, the defiling of his daughter Tamar, and of his concubines, and, that the sword should never departed from his house, 2 Sam. 11.12. and a thousand such inconveniences, he would have said, this will be a dear bought sin. Thirdly, consider the hurts which this perverse love breeds, He who loves sin hates his own soul, Psal. 10.5. Fourthly, let thy mind be busied upon lawful objects, and idleness would be eschewed, it was idleness which brought the Sodomites to their sin, Qui otio vacant in rem negotiosissimam incidunt; these who are given to idleness fall into many trouble some businesses. CHAP. VII. Of Hatred. HAtred is a turning of the concupiscible appetite from that which is evil, or esteemed evil. Odiumest quo volunt as resilit ab objecto disconvenienti, vel ut disconvenienti. A collation betwixt the innocent, and old Adam. Man in his first estate loved God with all his heart: but since the fall, he is become, a hater of God, Rom. 1.30 and of his neighbour, 1 joh. 2.9. and of himself, Psal. 10.5. How can God (who is absolutely good) be hated, Quest. seeing there is no evil in him? Answ. God cannot be directly the object of our hatred: bonum in universali, cannot be hated; God is both truth and goodness; therefore he cannot be hated. The understanding looks to truth, and the will to goodness; God is both truth and goodness; therefore he cannot be hated in himself, but in some particular respect; as men hate him, because he inflicteth the evil of punishment upon them, or because he commandeth them something, which they think hard to do; as restraining them in their pleasure or profit. So the wicked they hate not the word as the word, but as it crosseth their lewd appetites, and curbs their desires, Gal. 4.6. Am I become your enemy because I tell you the truth? The sheep hates not the Wolf, as it is a living creature; for than it should hate the Ox also; but the Sheep hates the Wolf as hurtful to it; and in this sense Men are said to be haters of God. These who behold that infinite good, cannot hate him, but of necessity love him; therefore the sin of the devils was, the turning away of their sight from God, and the reflection of their understanding upon themselves, admiring their own sublimity, remembering their subordination to God; this grieved them, whereby they were drowned with the conceit of their own pride; whereupon their delection, adoration, and imitation of God and goodness were interrupted. Diabolus tria amisit in lapsu, delectationem in pulchritudine Dei: a dorationem majestat is: & imitatiovem exemplar is bonitatis. So long as they beheld the Majesty of God, they had delectation in his beauty, adoration of his majesty, and imitation of his exemplary goodness. Quest. Whether is the hating of God, or the ignorance of God the greater sin? it may seem that the hating of God is the greater sin; Namcujus oppositum est melius; Arist. ethic. 8. c. 6. ipsum est pejus, for that whose opposite is best, it must be worse itself; but the love of God is better than the knowledge of God: therefore the hating of God is a greater sin, than the ignorance of God. Ans. The hatred of God, and the ignorance of God, are considered two ways; either as hatred includes ignorance, or as they are severally considered. As hatred includes ignorance, than hatred is a greater sin than ignorance, because he that hates God must be ignorant of him. But if we consider them severally; then ignorance is to be distinguished into ignorantia purae negationis, and ignorantia pravae dispositionis; and this latter ignorance, proceeding from a perverse disposition of the Soul which will not know God, as Pharaoh said, Who is the Lord that I should know him, and obey his voice? Exod. 5.2. must be a greater sin than hatred, for such ignorance is the cause of hatred; and in vices the cause must be worfe then the effect: but perverse ignorance is the cause of the hatred of God. Therefore this sort of ignorance, is a greater sin than the hating of God. We must not then understand the axiom according to the first fence here; for there is no contrariety betwixt hatred and ignorance; because the one includes the other. But where they are severally considered, than the rule holds in these oppositions which are opposite in the same respect; as one contrary to another, one contradictory to another; if white be the most bright colour, Duplex oppositio, contrarietatis & contradictionis. then black must be the most dark colour: here the axiom holds, because there is a direct opposition in contrariety of the same kind. So, good is to be followed, good is not to be followed: this opposition holds in contradiction of the same thing. But this rule will not hold betwixt a contrary and a contradictory joined together, secundùm gradus perfectionis: as, love is a greater virtue than knowledge, therefore not to love is a greater vice than hatred: this doth not follow; for hatred is a greater vice, than not to love. Now, when the hatred of God, and the ignorance of God are compared together, with their opposites love & knowledge, secundùm oppositionem et comparatiuè, love and hatred are opposed contrarily; but knowledge and ignorance are opposed privately and contradictory. Now there is a greater opposition betwixt two contradictories, Quae opponuntur privatiuè vel contradictoriè magis opponuntur quàm quae contrariè; scire & ignorare contradictoriè opponuntur amare & odisse contrariè. than betwixt two contraries; therefore the ignorance of God must be a greater sin, than the hatred of God: and here the Axiom holds. The misery of the damned (it is thought,) consists not so much in the want of the love of God, as the want of the sight of God. The Lord jesus Christ his hatred was a perfect hatred of sin, A collation betwixt the second and renewed Adam. both in parts and degrees: he hated sin to the full, Duplex perfectio, graduum & partium. both intensively and extensively; as he loved God with all his heart, strength and might, so he hated sin intensively to the full with all his strength and might, Duplexodium, secundùm intensionem et extensionem. and also extensively; that is, he hated all sorts of sin with a perfect hatred, and chiefly those sins that were most opposite to the glory of God his father, as was idolatry. But the regenerate, hate sin with the perfection of parts, but not of degrees, Psal. 139.22. Do I not hate them with a perfect hatred who hate thee: that is only a perfection on parts, but not in degrees. Again, they hate not sin to the full intensiuè: for, the good that they would do, that they do not, Rom. 7.15. neither do they hate sin to the full, extensiuè. David hated Idolatry, but yet not to the full, when he brought home the Ark of God from jearimoth in the house of Abinadab, and set it up in the house of Obed-Edom, 2 Sam. 2.10. he took away the Philistines golden Mice, and the Hemorrhoides, 1 Sam. 6.4. but yet he set the Ark upon a new cart which he made himself (for the men of Bethshemesh had cut the Philistines cart, 1 Sam. 6.14.) which he ought not to have done: for the Ark should have been carried upon the Priest's shoulders, Numb. 7.9, and not upon a cart: herein he followed the example of the Philistines: so junius expounds it. Some of the good Kings of judah took away the Idols, but yet the high places were not removed, 2 King. 12.4. the reason of this is, because, Idolatry is a work of the flesh, Gal. 5.20. And we hate not the works of the flesh perfectly. A collation betwixt the renewed and old Adam. The hatred of the regenerate is a perfect hatred in parts against sin, although not in degrees. But the hatred of the wicked is but a faint hatred against idolatry of this or that sort. The hatred of the wicked is not a perfect hatred against idolatry: Conseq. therefore they labour to reconcile true & false religion: such were these in Corinth, who were both partakers of the cup of the Lord, and the cup of Devils, 1 Cor. 10. and these who halted betwixt God and Baal, 1 King. 18.21. So these who would agree us and the Church of Rome, making no difference in the fundamental points of our religion; but, what communion can there be bttwixt light and darkness: 2 Cor. 6.14. There were some who study to reconcile the Stoics and Peripatetics: but Cicero said, they cannot be reconciled, quia nonagitur definibus, sed de ipsa haere ditate: we controvert not with the church of Rome about landmarks, but for the inheritance itself. A collation betwixt the second and old Adam. In Christ there was a twofold hatred. First, the hatred of abomination. Duplex odium, abomi nationis, & inimicitiae. Secondly the hatred of enmity the hatred of abomination was when Christ distasted the evil done against his Father, himself, or his members; hating this sin as contrary to his goodness, and as hurtful to his members. The hatred of enmity is when Christ willeth the punishment of the person because of the evil he is defiled with: he will have a man to be punished as a wicked man, but not as a man. As by the first sort he hated the sin, so by the second he hated the sinner. But the unregenerate, sometimes do hate the person, but not the sin; judah bade bring forth his daughter in law Thamar and burn her Gen. 38 24. when he was as guilty of the sin himself; in this he was not regenerate. Some again connive at the sin, for the person; as Eli, who bore with the sins of his children because he loved them so well, 1 Sam. 2.23. Some again hate the person for the good found in them; as, O di Michaiam, I hate him, 1 King. 22.8. Some care not, if both the sin and the person perish together. Gobrias willed Darius to kill him and his enemy together; sed non probamus illud, pereat amicus cum inimico, we approve not that, let a friend perish with a foe; but we should save the one, and kill the other. Levit. 19.17. Thou shalt not hate thy brother in thy heart, but reprove him; We should hate his sin but love the person. Hatred, Differunt, odium, ira, & in vidia. Anger and Envy, differ; first, anger is particular, as we are angry with Peter or john for some offence they have done us; but hatred is general against the sin itself. Iraest circa, indiv idua, odium circa speciem. Secondly, anger may be cured by process of time, but hatred is incurable, for no time can cure it. Thirdly, anger hath bounds, if one be angry at another, and see any calamity befall him, which exceedeth the limits of a common revenge, he hath pity upon his enemy: but hatred is never satisfied. Again, hatred differeth from envy; for hatred ariseth upon the conceit of the wrong done to us or ours, or generally to all mankind; whereas envy hath for the object, the felicities or prosperities of other men. Secondly, hatred is also in bruit beasts; but envy is only found in man. The remedies to cure sinful hatred. The remedies to cure this sinful hatred are: first, consider that the man whom thou hatest most, may be helpful to thee again. joseph once most hated of his brethren, yet necessity moved them to love him again. So the Elders of Gilead who did hate jephteh and expelled him out of his father's house, judg. 11.7. but when the time of tribulation came, he became their beloved head and Captain. Secondly, if we would make good use of our hatred, we must employ it against vice, and against these objects, the love and pursuit whereof may pollute the heart, and blemish the image of God which shineth in our souls. Thirdly, if we should cure hatred, we must represent the miseries which do commonly accompany the pursuites of envy; we must set before our eyes the shipwreck of so many famous persons, that have lost themselves upon this shelf, and we must represent to ourselves the crosses, pains, and torments which this wretched passion doth cause. CHAP. VIII. Of desire. Desire, Desiderium est voluntarius affectus, ut res quae bona existimatur & deest, vel existat, vel possideatur. is a passion which we have to attain to a good thing which we enjoy not, that we imagine is fitting for us. Desire differeth from love and pleasure; it differeth from love, Differt desiderium, ab amore & delectatione. for love is the first passion which we have of any good thing, without respect whether it be present or absent: but desire is a passion for good that is absent; and pleasure is the contentment that we have when we have gotten a thing. Man in the first estate, Prop. his desires were rightly set and moderate. Illust. His desires were either of spiritual things, Duplex desiderium; spiritualis. & naturalis boni. or natural things. In spirituali things, his desires were speedily carried to the right object God: for as heavy things the nearer that they draw to the centre, the more speedily they are carried to the same, so Adam's desires being so near God the centre, they were speedily carried unto him; and in nature all things his desires were few and moderate; for even as the Children of God, the nearer they draw to their end, they have the fewer desires of worldly things: so, Adam being so near that heavenly glory, few and moderate were his desires of worldly thigns. A collation betwixt the second and renewed Adam. The desires of Christ were always subordinate to the will of God his father: but the desires of the regenerate, they are many times not subordinate to the will of God. Object. But it may be said that Christ's desires were not always subordinate to the will of his father, when as he desired the cup to pass, which his father willed him to drink, Math. 26.39. Answ.. Triplex est desiderium, naturale, rationale, & spirituale. There is a threefold desire: first, a natural desire: secondly, a reasonable desire: thirdly, a spiritual desire: every one of those by their order are subordinate to another, and there is no repugnancy amongst them. A man hath Saint Anthony's fire in his hand, Voluntas rationis duplex est; rationis ut ratioest, & rationis ut natura est. a Chirurgeon comes to cut it off; the natural desire shrinks and pulls back the hand, because nature seeks the preservation of itself: but the reasonable desire saith, rather than the whole body shall be consumed, he will command the Chirurgeon to cut off the hand; here is no repugnancy betwixt the natural and reasonable desire, but a subordination. In Fevers, we desire to drink, and yet we will not; and so in Apoplexies to sleep, and yet we will not. This will of reason made Scevola to hold his hand in the fire until it burned. A Martyr is carried to the stake to be burnt, the natural desire shrinks, seeking the preservation of itself; but yet it submits itself, to the spiritual desire, which cometh on, and saith: rather than thou dishonour God, go to the fire and be burnt; this spiritual desire made Cranmer to hold his hand in the fire till it burned. In Christ there are three desires or wills; In Christo tres fuerunt voluntates, diviina, rationalis, & naturalis. Voluntates non fuerunt contrariae, licèt volita few runt contraria. his divine will; his reasonable will, and his natural will. There was no repugnancy amongst these wills, for his reasonable will, absolutely willed that, which his divine will willed; and although his natural will was different from his other two wills, declining the evil of punishment, and seeking the preservation of itself: yet there was no contrariety here, for these which are contrary, must be contrary secundùm idem, et circaidem, according to the same object, and in the same respect; but, his natural will, and his divine will the one willing that the cup should pass, and the other willing it should not pass, were in diverse respects; for God willed Christ to die for the purging of the sins of men; but Christ as man willed the cup to pass; seeking the preservation of nature only. Christ's humane will was conform to the will of the Godhead, in the thing willed formally; that is, Duplex est velle, formale, & materiale. when he beheld this cup, as the middle to purchase man's salvation; but it was diverse from it, considering the cup materially in itself, as it was a bitter cup. Example when a judge wils a thief to be hanged, and the wife of this thief wils him not to be hanged, for her own private weal; here is no contrariety betwixt the two wills. But if the wife of the thief, should will her husband to live, as an enemy to the commonwealth, than her will should be contrary to the judges will. This natural will in Christ hindered not his divine and reasonable will; and it willed nothing but that which these wills willed it to will, for they had the absolute commandment over it: neither was there any strife betwixt them, as betwixt the flesh and the spirit in the regenerate, Gal. 5. but still a subordination. The subordination of the wills in Christ, Illust. may be illustrated by this comparison. Although the inferior spheres of the heavens, be carried another course than the highest spheres are, yet notwithstanding they hinder not the course of the highest sphere, but all their motions are moderate and temperate, by the motion of the highest sphere. So although this natural will in Christ seemed to go a diverse course, from his reasonable and divine will; yet it was moderate by his superior wills, and did nothing but that which his superior wills willed it to will, Esay 53. He offered himself because he would, joh. 10. I lay down my life: so that every will kept that which was proper to itself. Voluntas divina, justitiam; voluntas rationis, obedientiam; voluntas carnis, naturam volebat: that is, his divine will, willed justice; his reasonable will, willed obedience; and the will of his flesh, willed the preservation of his nature. Answ. How saith Luke 22.44. that he being in his agony he prayed a long space that the cup might pass, than it might seem, that there was a contrariety betwixt his wills? Answ.. Nulla erat contrarìet as inter voluntates Christi, sed inter voluntat es & mortem. This strife was not properly betwixt his two wills, but betwixt his natural will and death, which nature shunned as contrary to it: this fight we see in children and in brute beasts; in children who have not the act of reason; this is no other thing then the fear of imminent evil. Christ desired this cup to pass. Duplex voluntas, absoluta & conditionalis. There is a double desire or willing in the will: either an absolute will, or a conditional will: absolute, as when I wish a thing without any condition: as, happiness. Conditional, when I will it with a condition: as, a man would not give his purse to the robbers, if he could escape death; he wils this conditionally only to escape the danger. So our Lord willed not absolutely to drink this cup, but seeing that God his Father had determinate this way, that man's salvation should be purchased, Christ would drink this cup. In Christ's desires there was no reluctation, A collation betwixt the second, renned and old Adam. but subordination: but in the regenerate, their desires are with some reluctation, and they are not fully subordinate. When Christ said to Peter, They shall carry thee whither thou wouldst not, joh. 21.18. meaning what death he should die; there was some sinful reluctation here, betwixt Peter's spiritual desire; and his natural desire; although he gave his life in the end for the truth. But the wills of the unregenerate, are no ways subordinate to the will of God. When Christ saith, Volunt as indiger, explicatione, & subjections. Let this cup pass yet not my will be done but thine, Luk. 22.42. here is not a correction of Christ's desire, but only an explication of it. But when Peter gave his life for the truth there needed a correction of his desire, because there was some unwillingness in him. But the wicked their desires have need of subjection to the will of God. Conseq. 1 Christ's natural will sought the preservation of itself, which his divine will would not: hence it followeth that a man may naturally will that without sin, which his spiritual will wils not. We should learn by Christ's example to subject our wills to the will of God, Conseq. 2 and to seek the things of this life, but with condition. If Christ submitted his natural will, to the will of the Father which was not sinful, Conseq 3 much more must we learn to submit our sinful desires to his will. The desires of the regenerate are moderate; Acollation betwixt the renowned and old Adam. the desire of the unregenerate are immoderate. Agur prayeth, Prov. 30. Da mihi lechem chukkis, panem dimensi mei, as the Israelites, had their Manna measured out to them in a gomer: Exod. 16. so Agur desires that God would give him the measure that is fit for him. They are content with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 12.42. which signifieth a man's stint: where he alludeth to the care of governor's of families or stewards, who do allow to every one in the house their portions see james 2.15. They having meat and cloth they are content, 1 Tim. 6.8. nature taught some men to be content with little, grace can teach them to be content with less. The Prophet Esay in his fourteenth chapter and fourth verse, noting the insatiable desire which men have to riches calls Babel gold-thirsty Babel: and Habaccuk 2.6. saith, Woe be to you who load yourself with thick clay; meaning gold and riches, The desires of beasts are finite, but the desires of unregenerate men areinfinite when they come to the measure what will suffice them. The Philosopher saith, the cause of this, is to live, but not to live well; the beasts when they are satisfied for the present content the mselves, neither seek they any more: the Lion when he hath killed the Bull, satisfieth his hunger, but hides not up the rest in the ground: neither do the fowls lay up any thing, Math. 6.26. only creeping things and most imperfect lay up: as, the Pismire hordes up in Summer against the Winter, Prov. 6. but man is not satiate for hoarding and treasuring up for the time to come: his desires are so infinite. The ancient Philosophers compared the first matter, to an infamous strumpet, who is never glutted with present pleasure, but still doth meditate upon new embrace, for it still desireth new forms. But we have more reason to compare our desires which are insatiable to this strumpet. Quest. Whether are man's desires infinite or not? Answ. They are not actually infinite, Duplex infinitas, actualis, & persuccessionem. because nature tends always to some finite thing, for no man desireth infinite meat; yet his desires are infinite by succession, Leo Hebraeus. because these bodily things which we desire are not permanent, Nam pereunte unodesiderio succedit alterum One desire being gone, another comes in place of it: Christ saith, He who drinks of this water shall never thirst again; So he that hath true desire after righteousness shall be satisfied; but he that thirsts after the things of this life, shall be in a continual thirst, like the Horseleech which hath two daughters, crying continually, Give, give, Prov. 30.15. The remedies to cure these sinful desires. That we may cure these sinful desires. First, we must take heed that these desires of ours, be not suffered to gather strength, but we must choke them in the very beginning, and dash the heads of the young ones against the wall, Psal. 173. crush this Cockatrice egg in the beginning, lest it come to a Serpent, isaiah. 30.6. In confinibus est arcendus hostis, the enemy is to be beaten back while he is in the borders. Secondly, we must think often how near we are to death, and this will restrain our covetous desires, parum viae & multum viatici, To have a short way and much provision, is a foolish thing. Thirdly, to remedy our covetous desires we should mark, that there is no passion so much to be detested as it, because this monstrous passion draweth no contentment from that which it gathereth together. We abhor more the Cantharideses, than Lions, Tigers, or Bears; for they kill men and reap no fruit of their death, whereas the savage beasts when they kill any feed themselves and satisfy their hunger: So these covetous desires when they have scraped much together they make no use of that which they have gathered. Of the passion of abomination contrary to desire. Abomination is a passion which is opposire to desire, for it is the same whichmakes us to abhor or flee that which we most distaste; this was in Christ himself. Luk. That which is in high request with men, is in abomination before God: abomination and hatred, both abhors evil, but abomination doth shun evil in a higher degree than hatred, and hatha greater detestation of it. Hatred respects the evil present, abomination the evil to come, CHAP. IX. Of Pleasure or delight. PLeasure, is a passion arising from the sweetness of the object which we enjoy As the fabric of the heaven makes the motion upon the two poles of the world: which are as the two points where it gins and ends, So all the passions of our soul depend upon pleasure and pain, which arise from the contentment or distaste, which we receive from the objects. As desire looks to the thing to come, and love to the thing present: so pleasure looks to the delight in enjoying the thing. God was the centre of man's delight in the creation. Prop. Some thing is in the centre, primo et per se; Illust. as the earth by itself, and there it rests immooveable. Aliquidest in centro. 1. per se et immobiliter, 2. immobiliter, sed non per se, 3. mobiliter est in centro, 4 quod nullo modo est in centro. Secondly, the metals in the earth are in the centre, immooveable, but not primo, for there they are by the earth where of they proceed. Thirdly a stone above the earth is in the centre, but rests not there immooveably, Fourthly, some things are not in the centre, as when iron is drawn up by the loadstone: so when a man rests in a ship he is not in the centre. To make the application: A collation betwixt the second, innocent glorified, and old Adam. jesus Christ the second Adam is in the centre (God) primo & per se, first and by himself, and rests there immovably, therefore his delights must be the greatest. The Angels and the glorified Spirits are in the centre, and rest there immooveably, but they are not there, primo & per se, therefore their delight is not so great as Christ's. Man in his creation was in the centre, but he was there mutably, the refore his delight was not so great as the sight of the glorified Spirits. But man unregenerate rests not at all in the centre, he is like the iron drawn up by the loadstone which is not in the centre: or like a man who rests in a ship: therefore his delight must be most miserable. The souls of the wicked are said to be, in a sling, 1 Sam. 25.21 the souls of my Lords enemies shall be in a sling: we see in what a violent motion a stone when it is put in a sling, it is not then in the proper centre; so the soul when it is turned from God, it never rests because it is out of the centre. But when it returns to the centre, than it rests and takes true delight; therefore David prayeth, Psalm 43. return my soul to thy rest: come from thy pleasures and rest on God. Therefore the rich man in the Gospel, Conseq. Luk. 12.18. when he had his barns full, and then said, soul take thy rest, he put his soul out of the centre, from true joy. The moralists mark three sorts of pleasure, the first is called pure joy; A collation betwixt the second and old Adam. the second not pure joy; the third impure joy: it is said, Luke 10.21. that Christ rejoiced in his Spirit; Triplex delectatio, pura, non pura, impura. this was pure and most excellent joy in Christ's understanding, and it had no grief as contrary to it, beholding that comfortable object, God. Secondly this pure joy it bred in his understanding, Piccolh: de summo bono. it came into his will, and here the joy was mixed, being partly pure, and partly not pure; pure when it willed the salvation of man, partly not pure but mixed with grief, when it willed the salvation of man, by drinking of that bitter cup. But descending from his understanding and will to the sensual part, it was there non pura, because in his sensual part he had no comfort: but it was never impura, neither in his will nor sensual part: but now when he is in glory, as his joy is pure in his understanding, so it is altogether pure in his will and inferior faculties. In corrupt man his joy gins not in his spirit, but only in his brutish and sensitive part, and so ascending up to his will and understanding, makes it impure joy altogether. Quest. It may be asked, how could Christ have the full measure of joy at the same time, and the full measure of sadness; seeing two contraries cannot be in the same subject at once, in intensis gradibus in the highest degree? Answ.. Lessius, de summo bono Good. and evil are two contraries, so that how much the love of goodness increaseth, so much the detestation and hatred of evil decreaseth, but sadness and delight are not contraies, but diverse. because they are exercised about diverse objects; as sweetness and bitterness, are not contrary but diverse. Sadness ariseth not from joy but from love, and it looks to another object than joy doth: but good and evil which are contraries, look both to one object; for if I love a thing, I distaste all things contrary to it; but when I am sad for a thing I am not joyful for the contrary, but I love it; so that the contrariety ariseth here in respect of good and evil, and not in respect of joy and sadness. So that these might be both in Christ together. Secondly, it is answered, joy was in Christ in the highest degree, in his understanding and will, as beholding the divine essence immediately; sadness was in Christ in the highest degree; as carrying the punishment of our sins upon him: these two passions here were set upon diverse objects: and therefore Christ might have had the full measure of joy and sadness at the same time. Prop. True joy or delight is only in the understanding. Illust. There are two sorts of delights, Duplex delectatio, sensualis & spiritualis. one in the sense or brutish, these are called voluptates, pleasures: the other are called spiritual delights, only in the understanding, and these the most perfect delights. Quest. Whether doth man's chief happiness consist in these delights or not? Answ.. Duae conditiones ad summum bonum requiruntur, 1 ut non fit propter aliud, 2. ut habeat sufficientiam in se. These delights which are not perfect cannot be a man's chief happiness, but accompany his happiness. For there are two conditions required in chief happiness First, that it be not ordained for another end. Secondly that it have sufficient goodness of itself. The first condition is not found in this perfect delight, because it is ordained for another end: that is, for true happiness whom it acompanies: so likewise it is defective in the second condition, for it hath not sufficient goodness of itself but from true happiness: therefore man's chief felicity cannot consist in it. True happiness is not in the delights of the senses, therefore the Epicures, Conseq 1 Chiliasts: Turks and jews, who place their chief felicity in worldly pleasures erred: Solomon Eccles. 5. when he seemeth to place our happiness, in these he speaketh in the person of the Epicurean. Our chief happiness consists not in pleasure, therefore the pleasure of the understanding, Conseq. 2 if it be not from the Spirit of God, and abstract from the senses, must not be in the highest pitch of our felicity, which requires a spiritual delight, and joy in the holy Ghost. The first Adam, his delight was in his understanding, but yet he placed not his chief felicity in it, A collation betwixt the innocent, renewed and old Adam. for it was only a companion of his felicity: and so it is in the regenerate Adam: but the old Adam his chief delight is in his sense, and therein he placeth his true happiness. The delight of the regenerate is in his operation, and his delight is to do the will of God: but the delights of unregenerate men and beasts are their last end, and all that they do is for delight. There is a two fold order, betwixt the operation and delectation in beasts. Duplex ordo inter operationes & delectationes brutorum, 1. respectu Dei, 2. respectu sensitivi appetitus, First, in respect of God the author of nature. Secondly, in respect of the sensitive appetite. If we respect God the creator of them: God joined these delights, with the operations, as we put sauces to re lish meat; but he did not appoint these operations for pleasure. If we respect the desires and delights in beasts themselves, who know no other good but the sensual good, than all which they do is for delight; so the unregenerate follow not God their creator and his first institution, to make delight serve to their chief felicity; but all that they do, they make it serve for their pleasure and delight. Object. But seeing beasts follow the instinct of nature, how comes it to pass that they keep a contrary course to God's institution, who appointed delight for operation, and not to make delight their last end? Answ.. Duplex intentio suit Dei in creatione, primaria & secundaria. God in the creation had a double intention or purpose; his principal, and secundary purpose: his principal purpose was, ut individua & species propagentur & conserventur; that particular things might be propagate, and their kinds preserved; and for this he appointed delight to serve for their operations, as hunger to give appetite to meat. His secondary purpose was (respecting the beasts) by putting a natural inclination in them to do, that they might attain pleasure. Example, when the law is made, which proposeth rewards of welldoing, the law of the first intention proposeth, that men should give themselves to welldoing, and ordains rewards only for that; but in the second place as accessary, it intends, that he which is stirred up by rewards should seek his reward for welldoing: in the first he looks to welldoing, and then to the reward; in the second being stirred up by the reward he is encouraged to do well. So God in his first consideration looks first to their doing, as the chiefest end, and then to delight as subordinate to it; the second consideration here is not contrary to the first. But God ordained not man in his first creation to make pleasure his last end, as he did in beasts, or his first end, as the wicked; but now the Epicure saith, Let us eat, let us drink, for to morrow we shall die, isaiah. 22.13. 1 Cor. 15.32. Spiritual delights, Prop. are more pleasant than sensual delights. There is a nearer conjunction betwixt the soul and its delight, Illust. than is betwixt the sense & the sensitive object For first, delectationes, intellectuales & sensuales; quumque modis differunt. the understanding reacheth not only to the accidents of things, but pierceth inwardly to the essence and substances themselves; the senses see only the accidents of things, and therefore cannot bring in so great delight. Secondly, a man takes pleasure in the knowledge which he hath conceived in his understanding of a thing, although it be most unpleasant to his sense. A Painter delights to conceive a Black-more in his mind and to paint him rightly, and yet he hath not so great a delight to look upon him. So a Carver delights to fashion a Monster although he delight not to look upon him. So a Poet delights to describe a flea or a gnat, although he delight not to feel them: all these prove that the intellectual delights are fare to be preferred to the sensual. Thirdly, the delights of intellectual things are more permanent, and therefore breed a greater delight in man than the sensitive whose objects are evanishing. Fourthly, because corporal delights are in the sensitive part, they have need to be ruled by reason: but the intellectual things are in reason itself, which is the rule; and therefore more moderate; and consequently breeds the greatest delight; as that Music which breeds the greatest harmony delights most. Lastly, A collation betwixt the innocent, second glorified, and old Adam. sensual delights may exceed measure, but the intellectual delights cannot exceed measure. In the first Adam the delights of his soul redounded to his body, neither took they away the natural operations of it; for he did eat, drink, and sleep. In the glorified Adam the joy of the soul shall redound to the body, that some think he shall have no use of the base senses, but only of his noble senses, seeing and hearing. But in the old Adam there redounds no glory from the soul to the body, for he is altogether sensual, The remedies to cure the sinful delights. That we may cure these delights, First, we must consider, how hurtful these pleasures are to the word of God, for they choke it as well as thorny cares do, Luk. 8. These who are lovers of pleasure are in greatest danger. Secondly, that we be not taken up with pleasures, let us remember that which Valerius Maximus bringeth out of the Philosopher, Lib 7, Oap. 7. saying that it was a most profitable precept of the Philosopher, that we should look upon pleasures going away, wearied, deformed, and full of repentance: we should look upon the sting and tail of these Mermaids, and not upon their beautiful faces: therefore the Apostle setteth before us, The shape of this world passing away, 1 Cor. 7. Look not upon them as they are coming, but as they are going. Putiphares wife, Gen. 39 and Amnon, 2 Sam. 13.3, 9 beheld them as they were coming with sweetness and solace; but joseph and Thamar beheld them as they were departing with shame, grief, and remorse. Thirdly, Augustine when he speaketh of the Philosophers who placed their chief happiness in pleasure, Lib. 5. decivit. Dei 3. cap. 20. saith, that the rest of the Philosophers used to refute them, by a picture, in which pleasure sat as a Lady in her throne, and commanded every virtue to do somewhat for her, and to quite something for her, so that by this sight it might appear to them, how absurd a thing it was for them to place felicity in pleasure. Fourthly, we should chase from us the objects of pleasures, lest they be the cause of our ruin, and in this case we must follow the old wise men of Troy, who counselled Priam to send back Helena to the Grecians, and not to suffer himself to be any longer abused with the charms of her great beauty, for that keeping her within their city was to entertain the siege of a fatal and dangerous war, and to nourish a fire which would consume them to ashes. So we must chase away these alluring pleasures which will bring destruction to us. They show that pleasure and sensual delights, Apud Apulcium. are the greatest enemies to the soul, by this Apologue: Psyche the daughter of God & Nature, Bodini theatrum nature. had two sisters elder than herself, who were married before her; the eldest complained that she was kept close up in prison, and never had liberty to go abroad; the second was also married, but she had more liberty than her eldest sister, for she might go abroad, but both of them envied their youngest sister Psyche, (being most beautiful) that she was married to one of the gods above, therefore they both conspired to draw her away from the love of her husband, showing her what pleasures and contentments, she might have here below, if she would leave him: so she followed their direction and persuasion; but at last she fell in repentance, and resolved to turn to her first love again. The application of the apologue is this, that the soul hath first the vegetative faculty, which is the eldest sister, who is shut up within the body as a prison, that she cannot go abroad; then she hath the sensitive faculty, the second sister which hears, and sees, and hath the intelligence abroad; both these envy the youngest sister the understanding faculty, therefore by delights and sinful pleasures, they labour to draw their youngest sister from the contemplation of God, to whom she was married, until the soul by repentance return unto God again. CHAP. X. Of Sadness and grief. Sadness is a passion of the soul which ariseth from a discontentment that we have received from the objects, contrary to her inclination. Sadness differeth from dolour or grief, for Sadness is properly in the understanding, and that is called heaviness; but grief is only in the sensitive part, and it is common to men and beasts. Secondly, sadness is of things past, present, and to come, because it followeth the understanding that comprehendeth all these times; but grief is only of things present. The first Adam before his fall had no sadness; A Collation betwixt the innocent, and second Adam. because as yet he had not sinned: but the second Adam jesus Christ, taking the punishment of our sins upon him, had great sadness, carrying the burden of the sins of all the elect, both past, present, and to come. There was a double sadness in Christ: the first, Duplex tristitia in Christo; passionis, & compassionis, was of passion, the second, of compassion, he was much grieved for the pains he sustained himself, then doluit; but much more for that which he had in compassion for us, for than condoluit. We in the state of corruption are more grieved for that which we suffer ourselves, than we can be grieved for any other: but Christ was more grieved for us, that we were separate from God. Again, they mark, that Christ compatitur nobis, Christus compatitur nobis, ratione charitatis & ratione justitiae. he had pity upon us, either by way of charity, as when he saw the people hungry in the wilderness he had compassion upon them. So when he wept for jerusalem, Mat. 23. or by way of obligation, when he was bound by obligation to satisfy for us upon the Cross. Ob. Sadness is of these things which befall us against our will, but nothing befell to Christ against his will, therefore sadness was in Christ. Answ.. Duplex tristitia; absoluto, & respectu quodam. A man may be sad for these things, which are not absolutely against his will, but in some respect; as the cup which Christ drank, if we will respect God's glory and man's salvation, he drank it willingly; but respecting the cup itself, it was against his will, because of the pain. Some sadness ariseth praeter rationis imperium, A Collation betwixt the second and renewed Adam. besides the command of reason; as these first motions which upon a sudden do surprise men. Secondly, there is a sadness, contrajudicium rationis, against the judgement of reason, Tristitia exsurgit praeter, contra, vel secundum rationis imperium. which subdueth reason for a while, and this may be also in the children of God. Thirdly, there is a sadness, secundum imperium rationis, according to the command of reason, for his reason commands him to be sad; in the two first senses, Christ was not sad, but he was sad in the third sense. Bonaventure, interpreting these words of Seneca, tristitia turbans non est in sapiente, expounds it well; tristitia perturbans non est in sapiente: although sadness trouble a wise man, yet it perturbs him not; for a man not to be sad when he ought to be sad, est durities et non sapientia, it is hardness of heart and not wisdom; rejoice with those that rejoice, and weep with those that weep, Rom. 12. Christ himself had this passion, and although he was troubled with his passion, yet he was not perturbed with it. Quest. Duplex facult as animae, superior, & inferior. When Christ saith, Math. 26.38. My soul is heavy unto the death; whether was this sadness in the superior faculty of the soul, or in the inferior? Answ.. Facultates superiores, sumuntur vel strict, vel large. If we take the superior faculties of the soul largely, than this sadness was as well in the superior as inferior faculties of the soul; but if we take them strictly, than this sadness was not in the superior faculties. The superior faculties of the soul are taken largely both in the understanding and the will, when they look not only to God immediately, but also to the means which lead to eternity; as to the sufferings, pains and grief, which it is to undergo before it come hither; they are taken strictly, looking only to eternal things as eternal, and respecting only God himself. When Christ's soul beheld immediately God and man's salvation, than it was not sad, but when he beheld the means leading unto this salvation, here arose the sadness. They clear the matter further by this comparison. A man that is leprous, the Doctor prescribes him to drink some poison for his health: now in his understanding he conceiveth what a good thing his health is, and in that he rejoiceth; there is no sadness in the understanding here, taking the understanding strictly; so he wils his health, taking the will strictly, and there is no sadness in it neither; but when he wils his health by this physic, and remembers that he must drink this poison; here comes in the sadness. There was grief and sadness, in Christ's soul, Conseq. both in the superior and inferior faculties; therefore these who hold that Christ suffered only in his soul by sympathy, from the pains which arose from the body, & not immediately in his soul; extenuate mightily our Lords sufferings; for the soul of Christ was immediately the object of the wrath of God, and therefore the Prophet Esay cha 55 9 calleth them his deaths, because he suffered the first death, and the equivalent of the second death for us. The dignity of Christ's person, 1. made him acceptable in the sight of God, 2. it made his sufferings to be meritorious, 3. his sufferings were meritorious for compensation in circumstances, but not in substance: therefore death itself could not be remitted to him, neither grief, horror, nor sadness, in the first two respects. But because some things were unbeseeming the person of Christ (as the torments of hell,) the compensation of this was supplied by the worthiness of the person; yet he suffered the equivalent of it, in pain and smart, and this bred his sorrow. Example, a man is owing a sum of money to his neighbour, either he pays him back again in the same kind, as gold for gold, or by the equivalent, as silver for gold; and this is sufficient to discharge the sum. So Christ paid the equivalent of the pains of hell to God his Father. If a man be owing his neighbour such a sum, either he must pay it, or go to prison; to go to the prison is not a part of the sum, for if he pay it before he go to prison, he hath satisfied the debt. So Christ suffering these pains for us, although he descended not really into hell to suffer, yet he paid the debt, and for this his soul was heavy even unto the death, Math. 26.38. The sadness of the regenerate is a sadness that hath respect to God, A collation betwixt the renewed and old Adam. which bringeth salvation; but the sorrow of the worldlings brings death to them, 2 Cor. 7.10. The sadness which is towards God brings repentance to salvation which is not to be repent of: but the sadness of the world brings death. Quest. Can godly sorrow make a man sad, seeing God is the most comfortable object? Answ. The beholding of God in himself can bring no sadness to man, for he is a most comfortable object: but the beholding of sin which hindereth us from the clear sight of that object which is most comfortable, it is that which breeds the sorrow in the regenerate. The remedies to cure Sadness. To cure this passion of sadness: first, we must consider that it is sometimes set upon the wrong object: sometimes it is immoderately set upon the right object. When is is set upon the wrong object, Duplex objectum tristitiae, verum, & falsum. it must be turned to the right object. We are not to comfort a man so long as the passion is set upon a wrong object, but we must do as the sailors do, who when they are in a wrong course, turn the ship another way. Secondly, Verum objectum tristitiae, vel est in defectu, vel excessu. when the passion is set upon the right object, if the passion be in defect: then the passion must be more sharpened, as the sails are to be hoist up when it is too calm; but if the passion be too vehement, than it must be moderate; for if the wind be too great, than the sails must be pulled down a little. Secondly, reason must sharply censure this passion, and chide it, and say with David, Psal. 43. Why art thou cast down my soul; for if reason speak but gently to this sullen passion, it will be more sullen: as Eli's insolent sons after the mild reproof of their father were more insolent, 1 Sam. 2.25. The jews took a wrong course to nourish this passion of sadness and to give way to it: first they hired mourning women, Amos 5.16. these were called praeficae and siticines, quia apud sitos, id est, sepulchroconditos, caner●solebant: secondly, they used in their burials, when those of older age were buried, to sound the dead sound with a Trumpet, or with a Cornet: and this the Poet approveth when he saith; Cum signum luctus cornu grave mugit adunco, _____ That is, On cornet pipes they play the mournful sound, When corpse of aged men are laid in ground. But when their little children died, they used to play upon a Whistle or some small pipe, which Coelius Rodigin, makes manifest thus; Tibia, cui teneros suetum deducere manes, Lege Phrygum maesta. _____ That is, Whose use it was with music to convey, The tender souls the Phrygian mournful way. When jairus his little daughter was dead, Math. 9.23. Christ thrust out the minstrels who played at her death. When they hired mourning women and minstrels to nourish this passion, they did as if a mother should hire a bawd to prostitute her daughter. When thou art in thy grief, behold the joys reserved for us in heaven, this will settle thy grief: the Thessalonians mourned immoderately for the dead like heathen, 1 Thess. 4.13. because they remembered not that glorious resurrection. Remember Christ's passion, the Prophet Esay saith, that it was, with his stripes that we are healed, isaiah. 53.5. The first stripe that Christ got in his passion was this sadness, And he began to be sorrowful, Math, 26.38. My soul is heavy to the death, and this breeds joy to us; remember also that Christ was anointed with the oil of gladness above his fellows to make us glad, Psal. 45. Go to the Preacher to whom the Lord hath given the tongue of the learned, Esay 50.4. that he may speak a word in due season to the weary heart; the Preacher must not comfort for worldly sorrow, but rather make them for this more sorrowful: so when he seethe the sinner cast down, he must then remit of his severity, and then begin to comfort him. It was the fault of the Church of Corinth, 1 Cor. 5. when they saw the incestuous Corinthian too much humbled for his fault, and like to be swallowed up with grief, that they would remit nothing of the strictness of their censures; so the Primitive Church was too strict in their censures; continuing the penitents too long under them, which brought in Satisfaction afterward in the Church. Let us use the remedy of the Sacraments: the jews used to give these who were carried to execution wine, applying that place, Prov. 30. to this purpose, give wine to him that is of a sad heart; when we see ourselves as it were carried to execution, than a draught of this precious wine of Christ's blood will refresh us; and make us look cheerful again. CHAP. XI. Of the passions in the irascible part of the soul. Of the passion of Hope. THere be five passions in the Irascible appetite; hope, despair, fear, boldness, and anger. Hope, is a passion of the soul, that we have of the impression of future good, which presents itself to our imagination, as difficult to obtain, whereby we endeavour to pursue it, conceiving that we are able to attain unto it, and in the end to get the possession. Hope differeth from desire, which extends itself to all kind of good, without any apprehension of difficulty; and therefore desire belongeth to the concupiscible appetite; whereas hope is subject to the Irascible, and respecteth the future good gotten with difficulty, for no man did ever hope for things which he holdeth impossible to attain unto. Hope is considered here as a natural virtue in the first Adam, and not as a theological or supernatural virtue, as it is in us now, and it is placed in the soul, ut operationem expeditam reddat, that it may further man in his operation, 1 Cor. 9.10. he that plougheth, plougheth in hope, and he that thresheth, should be partaker of his hope. The first Adam had hope to enjoy the life to come, A Collation betwixt the innocent and glorified Adam. and to be translated to a better estate, if he continued in obedience; this hope was natural to him, and he hoped without difficulty to obtain the thing hoped for; Secunda secundae, q. 13 art. 3. for as Thomas showeth well, this difficulty of hardness to obtain the thing hoped for, is not always necessarily required in him that hopes; nam spes etiam versatur circa bonum facile; Hope may be exercised about that which is easy to obtain; but the true reason wherefore hope is said to be of things hardly obtained is this, because he that hopeth, hath one above him who is more powerful than he is, who may perform that which he hopeth for; and herein stands the reason of this why it is said hardly to be obtained, because we hope, that that must be performed by another, though it be not hard to be obtained in itself. So the first Adam, hoped that God would perform that which he hoped for without any difficulty. It is true, our hope now is with great difficulty, and many wrestlings, therefore it is compared to an anchor which holds the ship in a storm, Heb. 6.16. The hope in the glorified, although it be evacuate in the life to come touching the substance of our blessedness, yet touching the adjuncts of this glory, Polanus in syntagmate. they say we may have faith and hope still: as the souls glorified believe the second coming of Christ, and they hope for the rising of the body, & the perfection of the Church. But when it is objected, how can hope and vision stand together, for faith and hope are of things not seen, Heb. 11. They answer, That they cannot stand together touching one object, and in the same respect; for they cease in the life to come, when the soul beholds God the most absolute object, Dulpex objectum glorificatorum, absolutum & secundarim. but yet in respect of secondary objects, and things yet not accomplished, which the Saints believe shall be accomplished; relying upon the authority of him who hath promised, not seeing them yet by sight as they do God himself: in this respect they say, that faith and hope are not yet altogether abolished in the heavens. The hope of the unregenerate, is but somnium vigilantium, a waking man's dream: for as dreams in the night fill us with illusions, and vain forms, which abuse us and make us imagine that we are rich in our extremest poverty and greatest misery: So hope abusing the imagination of the unregenerate, fills their souls with vain contentments. CHAP. XII. Of Despair. Despair is contrary to Hope. There are two kinds of oppositions in the passions of the soul; the first is found amongst these, that have contrary things for their objects, and that is only amongst the passions of the concupiscible part; as betwixt love and hatred, whereof the one regards the good, and the other the evil, which are two contraries and can never be in one subject together, at one time in the same respect. The second opposition is observed, betwixt these that regard the same object, but with diverse considerations, and that is found amongst the irascible passions, whereof the one seeks the good of the object, & the other flees it, by reason of the difficulty which doth environ it. Example: courage, and fear, do both regard an imminent danger, which presents itself to the imagination: but courage looks upon it to encounter with it and vanquish it. Fear regards it to avoid it, and flee from it; and so despair is contrary to hope after this manner: for the object of hope (which is a good, difficult to be obtained) draws us upon the one side so fare as we imagine a power to obtain: but despair doth respect it on the other side, when we apprehend that by no means we can enjoy it, than we give over and despair. This passion of despair was neither in the first, nor second Adam. Object. All pains of the damned aught to be suffered by Christ, but despair is a pain of the damned; therefore it ought to have been suffered by Christ. Answ.. Desperatio non est poena sed adjunctum peccati Desperation. is not a pain or a cause of the pain properly, but an adjunct or consequent of the sin in the sinner, that suffereth punishment, arising from an inward cause. Christ had no grief of conscience which is an adjunct of sin in the wicked, so neither had he despair. It is a shameless slander in those who charge Calvine as though he gave out that these words of Christ (my God, Comment super Math. cap. my God, why hast thou for saken me,) were words of despair: he accurseth such hellish blasphemy, and showeth that howsoever the flesh apprehended destroying evils, and inferior reason showeth no issue-out of the same; yet there was ever a most sure resolved persuasion resting in his heart, that he should undoubtedly prevail against them, and overcome them. Quest. Whether is infidelity and the hating of God a greater sin than despair, or not? Answ. Infidelity and hating of God in themselves, Differentia inter odium & desperationem. are more heinous sins than despair; for they are directly against God, who is in himself truth and goodness: but despair is only against God: because the wretched sinner cannot perceive his goodness to him, therefore it is not so great a sin as the former. Quest. Whether is presumption or despair the greater sin? Answ. Despair is a greater sin than presumption, Differentia inter praesumptionem, & desperationem, because it sins against the attribute of God's mercy, which is Gods most glorious attribute towards man; for God inclines more to show mercy than to punish: therefore when he punisheth, he is said facere opus non suum, Esay 28.21. When he punisheth, he punisheth to the third and fourth generation; but he showeth mercy to the thousandth generation, Exod. 20.6. therefore it must be a greater sin to contemn his mercy than his justice. Despair makes a man contemn God's mercy, and presumption his justice. As despair is a turning from God; so presumption is an immoderate conversion to God: presumption makes a man think to obtain mercy without repentance; but despair makes him think it impossible to obtain mercy though with repentance. Desperation in men is either sudden, or longer add vised. Again, it is either under the sense of God's wrath as judas was; or under the Cross as many of the pagans; or under the rage of melancholy or frenzy: therefore men that are to fight with this monster, let them resort to the word of God, and take it to be his second, and withal use these remedies following. The remedies to cure this passion. That we may cure this passion of despair; First, we must remember the great mercies of God: if we respect the dimensions in corporal things, and apply them to things spiritual, as the Apostle doth, Ephes. 3.18. where he speaketh of the breadth, length, depth, and height of the love of God which passeth all knowledge, that we might be filled with all fullness of God. So let us apply these dimensions to the mercy of God, and we shall find it most comfortable. For the latitude and breadth of God's mercy, let us remember that which David saith, misericordia tua plena est terra, Psal. 33.5. For the length of his mercy, let us remember that which the Virgin Mary singeth in her song, Luk. 1.50. And his mercy is from one generation to many generations, to them that fear him. For the depthh of his mercy, as it is a fearful thing to look into the gulf of our sins as Cain did: So it is a comfortable thing to look into the depth of God's mercy, that where sin hath abounded, grace may supper abound, Rom. 5.20. Then for the great height of God's mercy, what can we see next under God higher than the heavens? yet the Prophet saith, Psal. 108. verse 5. Thy mercies are exalted above the heavens. And for the endurance of his mercy David saith, Psal. 100 verse 17. that it is ab aeterno in aeternum. Concerning the multitude of his mercies some have sought to reduce them to seven, as Peter did, Matthew chapter 18. verse 2. but seeing Christ wills us, not only, to forgive seven times, but seventy times seven times; much more will he, Math. 18.22. Secondly, remember that although thy sins were red like the scarlet, yet he can make them white as the snow, Esay. 1.18. Scarlet in the He brew it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice because it is twice dipped: we cannot wash this die out of the scarlet again: but although we be died once, twice, thrice in sin, by recidivations, and falling again into sin, yet the mercy of God is such that he can wash out all those sins. Thirdly, when God looks upon the sins of his Saints through Christ; he seethe no iniquity in them, Num. 23.25. he seethe no iniquity in jacob. There is speculum gibbum, sive sphaericum, a glass made like a round sphere. 2. Speculum concavum, a hollow glass, 3. Speculum planum, a plain glass. We see a thing in a plain glass, just as it is, neither more nor less: we see a thing in a hollow glass more than it is, we see a thing in a round glass, fare less than it is. When the Lord looks upon the sins of the wicked, he seethe them just as they are: when Satan looks upon the infirmities of the Saints, he seethe them more than they are: but when God looks upon the sins of his Saints, he seethe them less than they are, or not at all: jer. 50 20. In those days and in that time, the iniquity of Israel shall be sought for, and there shall be none; and the sins of judah, and they shall not be found. CHAP. XIII. Of Fear. Fear, is a distress and grief of the soul, troubled by the imagination of some approaching evil: wherewith a man is threatened without any appearance to be able to avoid it easily. It is called an approaching evil, for when it is present, it is no more fear but heaviness. Timor vel est naturalis, humanus, mundanus, servilis, initialis vel filialis. There be six sorts of fear: first, natural, whereby every thing shuns the destruction of itself; this is in a beast. Secondly, humane, which ariseth of too much a desire to this life; job 1. Skin for skin and all that a man hath, will he give for his life. Third, is worldly, when a man is afraid for the loss of his goods, credit, or such, joh. 12. Many of the rulers believed in him, but for fear of the Pharisees they did not confess him, for they loved more the glory of men, than the glory of God; and john saith, Revel. 21. the fearful shall be cast out of the holy City, that is, such fearful as fear more the loss of temporary things, than the loss of God's favour. Fourth, servile, to avoid the punishment of sin, yet they retain still the love and liking of sin; it is called servile fear because as the servant or hireling works not for love of his master, but only for fear of punishment; so the wicked fear God for fear of punishment, but not to love him. This servile fear is called Esau's fear. So it is called an adulterous fear, because, as the adulterous woman is afraid of her husband only for fear of punishment; so a man in whom there is servile fear, he feareth God only for punishment. Fift, initial, that maketh a man cast from him the desire of sinning by reason of the love of God which he hath partly attained unto, and out of the consideration of the woeful consequents of sin; with the right eye it beholds God, and with the left eye it beholds the punishment, & as the needle draweth in the thread after it, so this fear draweth in charity, and maketh a way for filial fear, and it is a mids betwixt servile and filial fear: but it is not such a mids as these means that mediate betwixt those that are of the same kind, as the middle colours are betwixt white and black, but as that which is imperfect, is a mids betwixt that which is perfect and that which is not. sixth, filial fear, called timor castus, as the good wife feareth her husband only out of love and not for fear so doth the child of God. This fear is called isaack's fear: These make the fear of the Lord their treasure, Esay. 36.6. These sorts of fears, may be taken up after this sort, Some sort of fear is, from the spirit and with the spirit; as initial and filial fear are both from the spirit of sanctification, and with the spirit of sanctification: some fear is, from the spirit, but not with the spirit; as servile fear, jos. 24. I will send my fear before you. God's spirit works this in men: but the spirit of sanctification is not joined with it: as the morning is from the Sun, and yet not with the Sun. Again, some fear is, with the spirit, and not from the spirit; as natural fear in man, for the preservation of himself: this fear is not from the spirit of God, and yet it is found. with the Spirit of sanctification, as in the children of God. Some fear is, neither from the Spirit, nor with the spirit, as, humane and worldly fear. Filial fear excludes servile fear, 1 joh. 4.18. perfect love thrusts out fear. Filial fear respects first sin and offence of God, and in the second room the punishment: but servile fear respects only the punishment: Duplex malum paena & culpa. the one of them are the children of the freewoman, the other are but Hagars brats, Gal. 4.24. Conseq. Filial fear and servile differ altogether: therefore the Schoolmen are mistaken, distinguishing more subtly than truly betwixt attrition and contrition they call attrition an imperfect humiliation, as judas repentance; they call contrition a perfect humiliation, as Peter's repentance: and they hold that in man's conversion it is the same fear which remains still, that he had before he was converted, and it remains in substance (say they) the same fear, and is changed only in act, because it fears not as it did before, the punishment only: and these two differ (say they) secundum statum, only, as that which is imperfect from that which is perfect as a boy differeth from a man. But no fear which is servile fear can ever become a good fear Rom. 8. We have not received the spirit of fear to bondage, but of freedom: it must be a new sort of fear then different from this servile fear, which makes the Children of God stand in awe to offend him. Man in his first estate, A collation betwixt the innocent, second, old and renewed Adam. had not mundane fear, nor servile fear, he did nothing for fear of punishment but of love: he had not initial fear in him, because that implies an imperfection; he had not natural fear in him actually because there was nothing to hurt him: he had only that filial fear, that reverence of God, not to offend him. The second Adam the Lord jesus Christ, he had neither worldly, servile nor initial fear, but he had natural and filial fear, he had natural fear actually (which the first Adam had not) declining the hurtful object which he saw before him. The regenerate have not servile fear, or mundane fear: but natural, initial, and filial fear. Man in his corrupt estate, hath neither initial nor filial fear, but natural, humane, worldly and servile fear. In the life to come, A collation betwixt the glorified, renewed and old Adam. Duplex timor filialis, evitare malum, & facere bonum. natural fear, humane fear worldly, servile and initial fear shall cease; and only filial fear shall remain. Filial fear in this life doth two things, first it escheweth evil for fear of offending God, and fear of being separate from him, which shall not remain in the life to come, for then the Saints shall be so confirmed that they cannot sin. The second part of filial fear is to reverence God as our chief happiness, and that shall remain in the life to come, there shall be neither evil of punishment, nor evil of sin; there shall be no evil of sin there; therefore that part of filial fear shall cease: neither shall there be any fear of punishment there, but to reverence God as our chief happiness: Perficietur in patria, non abolebitur; non minuitur sed augetur reverentia timoris illis: this fear shall be perfected in the life to come, but not abolished; this fear of reverence shall not be diminished but augmented to the blessed. But filial fear in the children of God here makes them to eschew evil both for offending of God, and for fear of being separate from him. But the unregenerate only for fear of punishment, fear him. The remedies to cure this passion. That we may cure the sinful passion of fear; First, many times we fear that which is not evil, but only which hath a show of evil, Psal. 14.5. They feared where there was no cause of fear: saepius opinione laboramus, quam re; We are more troubled oftentimes with the conceit of a thing, than with the thing itself: If the thing be evil which we fear, yet it is not so great an evil as we take it to be, or perhaps that which we fear will not fall out; or if it fall out, we shall not be disturbed with it, before it fall out. The evil which thou fearest is either imaginary, momentany, Timor vel mali est, imaginarius, momentaneus, contingens, vel indeterminatus. contingent or uncertain, whether it will fall out or not: Seneca saith, Ne this miser ante tempus, quaedam nos magis torquent, quam debeant; quaedam ante torquent, quam debeant; quaedem terquent, cum omnino non debeant: that is, Be not too miserable before hand: some things trouble us more than they ought to do, some things trouble us before they ought; and some things trouble us, which ought not at all: rebus est demenda persona; pull the mask off things, and then we shall not be so afraid of them. 2 Let the fear of the Lord possess thy heart, and then all other fears will be cast out: when the dictator ruled in Rome, than all other officers ceased; so when this true fear of God possesseth the heart, than it will banish all other fear. 3 There are some, that fear neither God nor man, as the unjust judge, Luk. 18.2. these are worse than the devil; for, he fears and trembles, jam. 2.19. There are some that fear both God and man; there are some who fear God and not man: and there are some, who fear man, and not God. The remedy to fear God, and to be free of servile fear, is first, to look upon God's love, and then to his justice, this will breed filial fear, in thee: but if thou look first upon his justice, and then upon his love, that breeds but servile fear: if thou look first upon man, and then upon God, that will breed only but a humane and worldly fear; if thou look first upon God and then upon man, this will breed filial fear. 4 The greatest servile fear is, superstitious fear, therefore idols are called terriculamenta, Esay. 45.16. all other prisoners sleep in their fetters in the night, but these superstitious wretches, are affrighted in their sleep, and sleep not sound: they may be compared to little children, who first black the faces of their fellows, and then are afraid of them: so they first set up these images, and then superstitiously worshipping them, are afraid of them: but the true remedy to cure this superstitious fear is, to learn in spirit and truth to worship the Lord, joh. 4. 5 The life is taken three manner of ways in the Scriptures: Triplex vira in homine physica politica, & theologica. 1 naturally, 2 politically, and 3 theologically. Naturally, when the soul and the body are joined, and the soul quickens it. Politically Eccles. 6.8. what hath the poor that knoweth to walk before the living; the poor are as it were dead in respect of the rich who have the comfortable means to make them live well. Theologically, the just live by faith, Habac. 2.4. so Rom. 7.8. and the commandment which was ordained to life; fear him least who can but take thy politic life from thee, (thy goods:) fear him but in the second degree who can take thy natural life from thee: but fear him most of all who can take thy spiritual life from thee, this is to kill the soul. Of the passion of Boldness contrary to fear. Boldness, is a passion of the soul, which fortifieth it against greatest miseries, hardest to be avoided, and encourageth it to pursue good things which are most painful to obtain. This passion is for the most part joined with temereity or rashness. When the saints of God stand forth for the defence of his Church or God's glory: it is not boldness, but courage or fortitude. CHAP. XIV. Of Choler or Anger. ANger, is a passion of the mind for wrong offered; it differeth from hatred; for anger seeks revenge sub ratione justi vindicativi, it hath respect to justice and revenge, and it is a sudden passion: but the passion of hatred is a bad passion in us, it is ira inveterata. Augustine compares anger to a mote in a man's eye, but hatred to a balk or a beam. Anger is in God eminenter: in beasts it is but umbrairae, and in man it is properly. A collation betwixt the innocent, and second renewed, old Adam. Distinct. 13. q. ult Bonaventure maketh four sorts of anger; the first, which ariseth from a detestation of the sin, this he calleth affectus purae detestationis: that is, when one detests sin purely, which might have been in Adam himself before he fell, if he had been angry with Eva, when she enticed him to eat of the forbidden fruit, Secondly, when there ariseth a detestation of the sin, with a certain trouble in the sensual part, yet without any perturbation of the mind, and this was in Christ. Thirdly, when not only the inferior faculties, but also the superior are troubled: as in the children of God when they are angry against sin, their zeal sometimes so disturbs them, that it hindereth their reason for a while, but afterward it grows more clear again: as when we lay eye salve to the eyes, the eyes for a while are dimmer, but afterward they see more clearly; so this zeal although it trouble reason for a while, yet afterward it becomes more clear. Fourthly, it not only disturbs the inferior faculties, but also blinds reason, and pulls out the eyes of it in the unregenerate, as the Philistines did sampson's eyes, judg. 16. Sometimes man useth not reason at all, A collation betwixt the old renewed and and second Adam. but like beasts follow instinct, as mad men and children; sometimes man useth reason, but his reason is so corrupt and depraved, that his corrupt reason and his peverse will makes his anger to be more sinful, as Absalon's hatred towards Amnon, which he kept two years within himself, but when he found opportunity, he killed his brother, 2 Sam. 13. Thirdly reason may be rightly set, but yet the sensual appetite so prevails, that it overcomes the will, as in David when he would have killed Nabal, 1 Sam. 25. Fourthly, reason may be rightly set and have the dominion, although anger be not fully subdued, yet it prevails not, as it falls out in the children of God when they are standing in the state of grace, tergiversatur in his, licèt non reluctetur; it makes some shift in the Children of God, although it resist not altogether. Fiftly, when there is a full and total subjection of anger, and this was in Christ. There are two sorts of anger; the anger of zeal, A collation betwixt the second, and renewed Adam. Duplex ira, zeli & resipiscentiae. and the anger of repentance; the anger of zeal is, a desire to punish sin, as sin in others, and that was in Christ when he whipped out the buyers & sellers out of the Temple, Luk. 19.45. the zeal of God's house did eat him up. Psal. 69.10. The anger of repentance is, when one inflicts a punishment upon himself for his own sins, and is angry with himself for his own sin, this was not in Christ, but in the regenerate. The regenerate seek not a revenge, Coll. 1 but to commit the revenge to God to whom vengeance belongs, Gen 50.19. Betwixt the renewed and old Adam. and if they have authority from God to punish, non excedit modum, it is not out of measure, Gen. 50. but the unregenerate being but private men, and having no authority, will have, tooth for tooth, and eye for eye, Matth. 5.18. this is the Pharises revenge; and sometimes he comes to cain's revenge, seven for one, Gen. 4.25. and sometimes to Lameches' revenge, seventy for one, Gen. 4.24. and sometimes to Sampsons' revenge, judg. 16.18, 29, 30. now let me be revenged for one of my eyes, three thousand for one. The regenerate are slow to anger and ready to forgive, Coll. 2 but the unregenerate are ready to be angry and slow to forgive, and if they be brought from revenge, yet the dregges still remain with them, and still they remember; therefore the Lord saith, Leu. 19.18. ye shall neither revenge nor remember. The jews give an example of this: Simeon sent to borrow of Reuben, a hatchet; Reuben refuseth to lend it, Reuben sent the next day, to borrow a sickle from Simeon; he grants it, but withal he saith, lo here it is, I will not do to Reuben as he did to me yesterday, although this be not ultio (as they say,) yet it is retentio. To render evil for good, Coll. 3 that is, perversitatis, perverse anger, such was that of judas in selling of Christ, Mat. 26. Quadruplex retributio, perversitatis, fragilitatis, aequitatis, & perfectionis. to render evil for evil, est fragilitatis, anger of infirmity, as joab when he killed Abner, for slaying of his brother Hasael, 2 Sam. 3.27. to render good for good, as Ahashuerus did to Mordecai, who honoured him, because he had discovered a treason plotted against him, this was aequitatis. To render good for evil, this is perfectionis majoris: Bless them that curse you, Mat. 5. To render evil for evil is natural for a corrupt man, this is found in beasts; to render good for good, this is the Pharises righteousness, Math. 5.20. Except your righteousness exceed the righteousness of the Pharises, ye cannot enter into the Kingdom of God: a Christian must do more than to render good for good. To render evil for good, this the devils do; but to render good for evil, this the Children of God do. There are four counsellors, Coll. 4 which moderate and rule the anger of the regenerate, First, longanimitas, or long-suffering, Quatuor moderantur iram, longanimitas, mansuetudo, facilitas ad ignoscendum, & clementia. which holdeth back anger, lest it hasten to inflict the punishment. Second, mansuetudo, mildness, which moderates the anger that it exceed not in words. Third, facilitas ad ignoscendum, easiness to forgive, which moderates anger that it last not too long. Fourth, clementia, meekness, which moderates the punishment. The unregenerate wanting these four counsellors, their anger exceeds: first, they want long-suffering, and presently they are set in a rage: secondly, they want mildness, which should moderate their anger, that it exceed not in words: thirdly, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implacabiles, Rom. 1. they cannot be pleased; lastly, they are cruel and cannot be satisfied in their punishment. Quest. Whether is a man bound to remit the injury done to him or not, when his neighbour desireth pardon of him? Answ. Three things arise of an injury done to us; Tria consequuntur injuriam, ira in affectione, ira in vultu, & reparatio per leges. first, hatred in our affection; secondly the sign of this anger is, when it appeareth in the countenance; thirdly, when we intent action by law for the wrong. We are bound to pardon the first, although our enemy sue it not of us; we are bound to pardon the second, when our enemy sues it of us; but we are not bound always to pardon the third; for we may in some cases, repair the wrong done to us by Law, without any rancour in our heart, or show of anger in our countenance. The Hebrews say; if a man have offended his neighbour, he must go and seek reconciliation of him: but if he will not be reconciled, he shall take three men with him, who shall intercede for him, and seek reconciliation: but if he yet will not pardon him, this is a great iniquity to be so cruel, and not to pardon the offence, for it is the manner of the Israelites to be easily reconciled, and to pardon wrongs, as joseph was towards his brethren; then he leaves his neighbour inexcusable. But if his brother die before he have offered these things and be reconciled to him, he shall take ten men, and go to the place where his brother was buried whom he hath offended, and stand above the dead, and say before these ten men, I have sinned against the Lord God of Israel, and again this my brother N. to whom I did so and so. Christ makes sundry degrees of unjust anger, Mat. 5. Tres gradus irae, 1. iracelata, 2. raca. 3. irrisio. He that is angry with his brother, shall be guilty of jungement; he that calls his brother Raca, shall be guilty of the council; but he that calls his brother fool, shall be guilty of hell fire; that is, of the greatest punishment in hell; These that call their brother Raca, or are angry with their brother, are guilty also of hell, although not in such a high degree; and according as the fins grow, so doth the punishment. Anger without words, is to be punished by judgement; anger expressed by words, is to be punished by the council; but anger joined with words and contumely, is to be punished by hell. Augustine saith, in primo est ira tantùm; in secundo est ira & sermo; in tertio ira est & certa expressio irrisionis: that is, in the first there is but only anger; in the second is anger joined with words; in the third, anger expressed with a certain gesture of mocking. There are three sorts of unjust anger in the wicked: Triagenera injustae irae. 1. Fel. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3. Furor. the first is, called fell, and these that are possessed with this anger art called by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae est ira subitò excandescens, which is anger soon stirred up; and this comes from the humour, bilis, choler; as they are soon stirred up, so they are soon quenched. The second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which ariseth of an enduring anger, and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bitter in their anger; this comes of flava bilis, of yellow choler and anger, this is more permanent in these. The third is called, furor, and these that are possessed with this, are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this comes from atrabilis, black choler or melancholy, which cannot be satisfied but by the blood of the enemy. Some are soon angry and soon quenched, these are like flax, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est lonita● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is sudden in anger. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is bitter in his arger. soon kindled and soon burnt out. Others long ere they are angry, & long ere they be pacified; like green wood, long ere it be kindled, and long ere it be quenched; but the worst of all are these; that are soon angry and hardly quenched, these are most opposite to God, who is slow to anger and ready to forgive, Psal. 103. he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erech appajim, as ye would say, one who hath wide nostrils, for these who have widest nostrils are most patiented, as these who have narrow nostrils are hasty. The remedies to cure the passion of anger. That we may settle this passion of anger; First, we are to consider the persons of these whom we have offended: we must give place to wrath, and not intempestiuè incendium extinguere, not to quench the fire unseasonably, for than we rather increase the anger, when we go about in time of grief to pacify them. So jacob gave place to the anger of his brother Esau for a while, by the counsel of Rebecca. Seneca saith, Primam iram non audebimus oratione mulcere, surda est & timens, dabimus illi spacium, remedia in remissionibus morborum prosunt: that is, We go not about to pacify anger in the heat of it, we give it leisure first to settle, we cure not fevers in their height, but when they begin to remit. Secondly, when others have offended us; that we may quench our anger: First, Be angry but sin not, Ephes. 4.25. Anger and sin are not two twins, yet they are very like other; as flattery is very like to friendship, and can be very hardly distinguished from it; for men oftentimes think themselves to be angry for God's cause, when as it is their own particular that moves them. The disciples called for fire from heaven upon the Samaritans, Luk. 9.54. one would have thought this to have been holy anger and zeal that moved them for God's glory, when as it was their own particular which moved them: so when the high Priest rend his clothes Mat. 26.65. We must learn then to distinguish these two, else our anger will be but sinful anger. Thirdly, Let not the Sun go down upon thy wrath: Anger saith Solomon, Eccles. 7.9. rests in the bosom of fools; it goeth to bed with them, riseth with them, continueth with them, and goeth oftentimes to the grave with them; the first day it may be easily cured; the second day more hardly; but the third day most hardly: A threefold cord cannot easily be broken, Eccles. 4.12. Fourthly, Let reason rule thine anger, and command it; we ride not first, and then bridle our horse, but first we bridle our horse and then ride: be not first angry and then think to bridle thy anger with reason, for than thou will deceive thyself; but let reason first rule, and then be angry. Fiftly, Remember that thy prayers cannot be heard unless thou be first reconciled to thy neighbour, Mat. 5 24. Leave thy gift at the Altar, and be reconciled to him. So, 1 Tim. 2.4. the Apostle willeth, that men lift up holy hands without wrath. So, 1 Pet. 3.7. the man and the wife must not jar, that their prayers be not hindered; so thou canst not hear the word with profit in anger. Therefore the Apostle willeth us like new borne babes to drink in the Word, 1 Pet. 2.2. so, we cannot eat our passover unless the leaven of malice and envy be cast out, 1 Cor. 5.8. Let us not celebrate the feast with the old leaven of malice. Sixtly, remember Christ's example; who when he was reviled, reviled not again, Mark 15.32. learn to spread thy injuries before the Lord as Ezekias did when Rabshekah railed against him, 2 King. 19.14. Seventhly, Behold oftentimes the passion of Christ, and that will quench thine anger. The Israelites when they were stung with fiery serpents, Numb. 21. so soon as they looked upon the brazen serpent, they were healed; so when we are injured and wronged by our enemies, if we behold the passion of Christ with faith, it will quench the sting of our enemy's anger. Anger hath nothing opposite to it, as the rest of the passions have, because it riseth of a present evil which we cannot shun. If it be present and we may shun it, than there needs not a contrary passion. When the evil is not present, and joined with difficulty if we may surmount it, then ariseth courage; if we cannot surmount it, then ariseth the contrary passion fear. If the evil be present and joined with difficulty, then ariseth anger, because we cannot shun it; for if we can shun it, there can be no passion there. Object. But mildness seemeth contrary to anger. Answ. Mildness is not a passion but a virtue which moderates it, and is not contrary to it. So much of the image of God in man; in his knowledge, will and affections, wherein especially the image of God consists. We come to his outward image of God, which is his dominion over the creatures. CHAP. XV. Of the second part of the image of God in man, in his dominion over the creatures. MAn before the fall was Lord over the creatures, Prop. and herein he resembled his Maker. There is no creature that can use all the creatures but man; First, Illust. 1 he had dominion over the insensible creatures, as the elements, for no creature can use the fire but man; he can do sundry things with the fire that no creature can do; which argueth that he was made Lord over it. The Lion who is the King of beasts, is afraid of the fire, and when he seethe the light of it, he fleeth from it. 2. He had commandment over the living creatures, for as yet a little boy can lead a great Elephant, and a child will drive a number of oxen before him; the relics of God's image in man makes them stand in awe of him yet. There are sundry creatures that excel man in some things; Illust. 2 as some excel him in smell, some in sight, and some in touch; but join them all together in man, he excelleth them all: which showeth that man was created Lord over the creatures. Reason is only found in man, Illust. 3 by the which he can subdue all the perturbations in beasts, jam. 3.7. All are tamed by man; which they cannot do by themselves: that showeth that man was made Lord over them. We count that one of the most excellent qualities in beasts, Illust. 4 when they can counterfeit man nearest; as the Elephant his reason; the birds his words; the Ape his gestures; which all show that he was made Lord over them. That which hath a show of reason, Illust. 5 & diminute in part only, should obey him who hath reason perfectly, and understanding of all things: but beasts have only some show of reason, they know some particular things, but they have not a full and an universal knowledge of things, therefore they are naturally subject to man. There is nothing swifter than the horse among beasts, and yet he carries man, the dog though most fierce waits upon man; the Elephant for as great and terrible as he is, yet he serves to be a sport to man, in public meetings he learns to leap, kneel and dance; and other beasts serve to feed man: we eat the honey of the bees, we drink the milk of cattles, therefore all the beasts are made subject to man. Man was Lord over the creatures before the fall, and they were ready to obey him, hence may be drawn these consequents. It is lawful for men to hunt after the beasts and to catch them now, Aristl. pol. 1. o. 5. because that way he recovers the right over them again, that he had at the beginning. Man was Lord over the creatures before the fall: therefore he could be afraid of none of them: we see that Eva was not afraid of the serpent, as Moses was when he fled from it, Exod. 4. Man hath another sort 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 per imperium rationis, but he had dominion over the plants, per solum earum usum, only by using them. Man was made Lord over the creatures, therefore when by sin he becomes a beast, like a dog or a hog; how fare then doth he abase himself from his first estate and dominion: Plato called this, Foedam animarum incorporationem, which some mistaking, thought that he held that the souls of men entered into beasts, but he meant only that men became brutish and sensual like beasts. Quest. How were the beasts so fare distant from Adam gathered unto him, and how could they give homage to him, being so fare from him? Gen, 9 ad litter. cap. 4 Augustine holds that when the beasts were gathered together before man, that it was not by the authority which man had over them being so fare distant from him: but by the ministry of the Angels, or by the immediate power of God, as they were gathered in the Ark to Noah, Gen. 7.8.9. This seems most probable. Before the fall the beasts were subject unto man: A collation betwixt the innocent and old Adam. but since the fall he hath lost his dominion; they become enemies unto him, they pick out his eyes, eat his flesh, lap his blood. Before the fall God's image made them stand in awe of him. Man stands in awe of the King's herald, because of his coat of arms, take off this coat of arms from him, and men carry no respect to him: The image of God is as it were the Lords coat of arms, which he put upon him, that made the creatures afraid of him. We have a notable example of this in the primitive Church, Lib. 8. cap. 8, as Eusebius testifieth, when the Christians were cast naked to the wild beasts: ye should have seen them stamping, raging, and staring against them, but durst not set upon them, the image of God so afraid them: therefore the persecutors covered them with the skins of wild beasts, to make them run upon them. Christ when he was in the wilderness with the beasts forty days and forty nights, A collation betwixt the second, renewed, and old Adam. they hurt him not, Mark. 1. So when the image of God is restored to man in holiness, they begin willingly to serve him: but they are enemies to the unregenerate. The dogs that eat the flesh of jezabel, 1 King. 9.35. yet they lick the sores of Lazarus, Luk. 16.21. The ravens that pick out the eyes of these who are disobedient to their parents, Prov. 30.17. yet they feed Elias in the wilderness, 1 Kin. 17.4.6 The serpents sting the Israelites in the wilderness, Num. 21.6. yet the Viper when it leaps upon Paul's hand hurts him not, Act. 28.3, 5. The fish eat the bodies of the wicked in the sea: yet the Whale preserved jonas, jon. 1.17. The Lions that touch not Daniel: yet devour his accusers, Daniel 6.17. It is true that there are some relics of the image of God left, which make the beasts to stand in awe of him: therefore Psal. 104. it is said, When men go to rest, than the beasts come forth to hunt for their prey. But these remnants of the image of God in the unregenerate, do not so terrify the beasts, as the image of God restored in the regenerate man doth. Quest. What benefit should Adam have had of the creatures before the fall: for he had not need of them ad alimentum for nourishment: he had not need of them ad indumentum for clothing: he had not need of them ad laboris adiumentum, to help him to labour in his work, as we have now? Answ. He had other uses of them, for they were the matter of the praising of God. We see now when Kings and Princes keep Lions, Eagles, Bears, Tigers, and such their subjects gather their greatness by this, and their soveraingty: much more did Adam before the fall gather the greatness and excellency of God, by the diversity of these creatures. Again, by them he should have learned more experimental knowledge of the qualities of the creatures: therefore it is said, that God brought them before Adam that he might see how he would call them, Gen. 2.20. As he was Lord over the beasts before the fall, Prop. and they were peaceably subject to him: so they were peaceable amongst themselves, and one of them devoured not another. We see when the beasts were in the Ark, after the fall, the ravening beasts lived not upon flesh, Illust. but they agreed all together: which vively represents to us the first estate and condition of the creatures. And as it serveth for the credit of a Master of a family, that not only his servants obey him, but also that they agree amongst themselves: So the creatures not only obeyed man before his fall, but also in fear of their Lord they agreed amongst themselves. As man had dominion over the brutish creatures before his fall, Prop. so should there have been some sort of dominion and subjection amongst men before the fall. Man's estate before the fall was no better than the estate of the Angels but amongst the Angels some are superior and some inferior, Illust. for there are degrees amongst the Angels. Colos. 1.16. There should have been a willing subjection of the wife to the husband: so then there should have been a subjection of children towards their parents. There was no servile subjection of man to man before the fall but voluntary. Prop. The relics we see of this after the fall, Illust. when as man had beasts a long time subject to him, but not men servilely. The first Fathers were shepherds a long time before they were Kings, to suppress and hold men under: the first King that ever we read of in the scripture, was Nimrod, which was more than 2000 years after the creation. Servile and unwilling subjection came in after the fall. Prop. Man is considered three ways: first as he hath a respect unto God, Illust. and in this respect all men are servants it was man's chief felicity to serve God. Homo tripliciter confideratur, 1. respectu dei, 2, respectu brutorum, 3. respectu aliorum bominum. Secondly, as he is considered with the beasts, in which respect he was Lord over them, for they were made for him. Thirdly, as he is considered with other men: and in this respect, some now are servants, and some are free. First, now by nature some are servants, as the dull and blockish, unto them thut are of quicker wit and understanding. Quintuplexservus, 1. naturae, 2, affectionum, 3, fortunae 4. belli, 5, ex compacto. Secondly, these who have commandment over their affections now, are morally Lords over these that cannot command their affections. Thirdly, there are servi fortume, as when the poor serve the rich Fourthly, there are servibelli, as these that are taken slaves in the wars. Fiftly, these who are servants ex pacto that sell themselves. Servile subjection was contrary to the first estate of man: therefore every one ought to seek freedom, providing he may have it with lawful means, that so he may draw nearer to this first estate hence it was that God would have such servants, who refused their liberty at the seven years end. Exod. 21.6. marked with a note of infamy, boaring them through the ear: This curse to be a servant was laid, first upon a disobedient son Cham, and we see to this day, that the moors Cham's posterity, are sold like slaves yet. When men may not have their liberty now by lawful means, they should not shake off the yoke of servitude; this was the fault of sundry servants in the Apostles days, who thought because they were the Lords freemen, they might shake off the yoke of their masters: but the Apostle teacheth them another lesson, 1 Tim. 6.1. Whosoever servants are under the yoke, let them have a due respect to their masters, lest the name of God and the word come to contempt. Quest. But seeing all men are sinners now, why are not all men slaves? Answ. If God would deal in justice with us now, all should be slaves, but God hath mitigated this to some to the end that common wealths and families might stand. Adam gave names to the creatures, as their Lord, Prop. and in sign of their subjection. Therefore none should impose names to children but the fathers who have superiority over them, Conseq. no not the mother. Ye see when Rachel called her son Benoni, jacob called him Benjamin, Gen. 35.18. Hence they gather well, that Christ as man had not a father, because his mother is commanded to give him the name, Esay. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et tu faemina vocabis, in the feminine gender. Object But Hagar gave her son a name, Gen. 16.11. and yet he had a father; than it may seem that the mother may likewise impose the name to the child. Answ. She gave this name at the commandment of the Angel, which Abraham afterwards confirmed, otherwise she had no power to give it. Therefore these fathers who give this power to others, Conseq. to impose names to their children: resign the first part of their authority over their children, which God hath put in their hands. This dominion which Adam had over the creatures, Prop. was not an absolute dominion. God hath Illust. dominium merum, immediatum, & liberum: he hath absolute, Dominium dei in credturis, est absolutum, immediatum, et liberum: dominium hominis est conditionatum & liberum. free, or immediate dominion over the creatures: Man had only but dominium conditionatum: such a dominion that was not an absolute and simple dominion, to use them at his pleasure. They who had their inheritance in Israel, had not an absolute and immediate dominion, for it was Emanuels' land, Esay 8.8. God had the absolute dominion: but theirs was conditionatum; for they might not sell their inheritance to whom they pleased, neither might they alienate their lands perpetually; but only mortgage them to the year of the jubilee, Leu. 25.13. So the Levites had not merum dominium of the tithes, but conditionatum, Levit. 23.4. For none of their children who were leprous might eat of them, neither might a stranger eat of them, neither might they sell them to others. Caleb had the property of Hebron, and yet it is said to be given to the Levites; it was Calebs' by right of propriety, but it was the Priests because they dwelled there, and had the use of the ground. So Adam before his fall, he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dei usufructuarius, the tenant of God, but God was the immediate Lord, qui habebat directum dominium, et ad omnes usus, he had the supreme dominion and absolute use over all the creatures, Adam had not nudum usum of the creatures, Illust. 2 but he was usufructuarius. The Lawyers illustrate the matter by this example; Du plexusum creaturarum, nudus usus, et usufructuarius. if thou get the use of ones garden thou mayest gather roses, herbs, flowers to thy own use, but thou canst not sell them to others to make benefit of them. But if thou be usufructuarius, than thou mayest make benefit of them, and sell the fruit to others. Another example, If one leave in his latter Will to thee the use of his flock, thou mayest use his flock for dunging of thy ground; but thou mayest neither shear the sheep, nor milk them; for that pertains to them for whom it is left: but if he leave the usufructum, than thou mayest use both the milk and the wool. Man in his first estate had not only nudum usum, but usufructum, Duplex potestas, utendiet fruendi. Distinguunturhaec, dare usum et dare in usum. he had not only a bare use of them for maintenance, but he was Lord over them. He had not only power uti ijs, sed frui ijs; not only to use them but also to enjoy them: & they distinguish these two: aliud est dare alicui usum; that is, it is one thing to give a man the use of a thing, and another thing to give him it unto use: he who giveth the use of a thing, giveth not the dominion over it: but he who giveth it unto use gives also dominion. A man may have nudum usum, et illicitum rei; as when a thief takes a man's horse. Illust. 3 Secondly; a man may have nudum usum, sed licitum, Vsus rei multiplex: 1. nudus et illicitus, 2. alicitus etutilis, 3. licitus sed non utilis, 4, usus utilis et propriet as subordinata, 5. dominium directum et altum. et utilem; as when a man hires a horse. Thirdly, a man may have nudum usum, et licitum, sed non utilem; as when the servant of a banker changeth money for his Master, all the commodity is his masters. Fourthly, a man my have usum licitum, utilem, et proprietatem, sed subordinatam: as he who holds his lands in fealty. Fiftly, he who hath the propriety, & dominium directum: this is called dominium altum, this supreme dominion, Adam had not this supreme dominion, but subordinate to God, Christ is called the Lord of the Sabbath, Mat. 12.8. and man is called, Lord of the Sabbath, Mark. 2.27.28. how is Christ called the Lord of the Sabbath. As the supreme and high Lord. Man is called Lord of the Sabbath, not as the supreme, but as the subordinate Lord. The first Adam had all things subject to him, but by subordination: A collation betwixt the innocent and second Adam. but the second Adam had them, by a more excellent manner from God his Father, eminenter, by way of excellency. Psal. 2. I will give thee the ends of the earth for a possession. Secondly, the first Adam had jus ad rem, jus in re, he had not only the right to the things, Duplex potestas, authoritativa, & subauthoritativa. Duplex jus ad rem, & in re. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Duplex ius: in communi, & in proprio. but also the use of them But the second Adam had jus ad rem sed non in re, for the most part; that is, he had the right to them, but the use of few of them for the most part. Quest. Had Christ nothing in propriety to himself, had he but only the naked use of things? Answ. There are sundry sorts of rights. First, that which many have right to in common, as the Levites in Israel had right in common to the tithes: but Barnabas a Levite who dwelled in Cyprus, out of judea had his possessions proper to himself, Acts 4. So the Church of jerusalem had their goods in common. Secondly, there is, usus juris et usus facti: the use of propriety, & the naked use of things: the naked use is, when a man hath only the naked use, Duplex usus, iuris, & facti. that he may neither sell it, nor give it to others: the use of propriety is, when he may both use it himself and give the use of it to others, When a man hires a house, than he hath only the bare use of it, because he cannot let it out to another, but when he hath a Lease of it, than he hath usum juris, and may then let it to another. Thirdly, Duplex jus, charitatis, & proprietatis. there is a right of charity and a right of property: a man coming into a vineyard, he may eat as many of the grapes as he pleaseth to satisfy his hunger, Deut. 23.24. this is the right of charity: but he may carry none away with him; this is the right of property. So the Disciples when they were hungry upon the Sabbath, pulled the ears of corn, Matth. 12.2. This was the right of charity, but they carried none away with them, because they had not the right of property; and in this sense it is that Solomon, Prov. 3.27. calls the poor bagnale tobh, the Lords of thy goods: withhold not thy goods from the owners thereof, that is, from the poor; the poor in their necessity have the use of thy goods. That axiom is true then, Ius charitatis manet semper, sed non pro semper, habent enim jus utendi, non pro omni tempore sed tempore necessitatis; that is, Charity remaineth always, 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 necessity; and in this sense is that of Luke to be understood, Luke 6.30. Give to every one that asks of you; that is, who in extreme necessity asks of you. Christ had not jus in communi, with the Disciples, Of the right that Christ as man had to the creatures. in the bag, joh. 12. For these that have a common right, one of them cannot give without the consent of the rest; but Christ had a proper right to the bag, and commanded judas to use it for the benefit of the poor, joh. 13.29. Secondly, Christ had not a bare & a naked use of things, but also he had the use of property in some things, as the clothes which he wore, and the money which he spent; he had not only the naked use to wear them, but also the property of them, for he might have given them to others: it is true, he had but nudum usum of the house which he dwelled in, Luk. 9.58. The Foxes have holes, but the Son of man, hath not a hole wherein to hide his head, for he had not the property of any house. Thirdly, he had not only jus charitatis to things, but also the right of property; neither had he these things as alms, for that which a man laboureth for is not called alms, sol us titulus recipiendi, ratione naturalis necessitatis facit mendicum, the only title of receiving in respect of natural necessity, makes a beggar: when it is sought and given in this manner, than it is alms. Now that the second Adam had not his maintenance given him, by way of alms, it is proved thus; first he had the ends of the earth given him for a possession, Psal. 2. and all things were put under his feet, Psal. 8. he sent for the man's colt, Luk. 19.30. Which showeth that he had right over all the creatures. Again, it is proved thus, If we sow to you spiritual things, ought ye not to give us temporal things? 1 Cor. 9.11. but jesus Christ sowed spiritual things to them, therefore temporal things were his by right of property. Thirdly, it is said, Who feeds the flock and eats not of the milk of it? 1 Cor. 9.7. as the shepherd and soldier have the right of property to their wages, so had Christ. Fourthly, Christ saith Luk. 10. Go into whatsoever house ye come to, and eat that which is set before you: the Disciples had not only jus gratitudinis, Duplex jus gratitudinis, & juris. the right of thankfulness; but also jus juris, the right of property: Christ had this right seeing he preached the Gospel. When Paul took no stipend from the Corinthians, 2 Cor. 11.8. recessit à jure suo, he went from his right: therefore others had this right of property, and so had Christ. Object. But Christ willed his Disciples to leave all for his cause, Mat. 10.37. and he set himself as an example before them of poverty: therefore he did renounce all right of things. Answ.. Duplex abnegatio rerum, in affectu, & in effectu. We renounce all things two ways either in our affection, or in deed: they renounced all in affection but not in deed. Secondly, there are two sorts of poverty; material poverty, and formal poverty. Christ left all things both movable and immovable in his affection, formally: Duplex paupert as: materialis, & formalis. but not materially: formal poverty is this, when in our affection we are ready to renounce all for Christ; but material poverty is, when we are actually called to the renouncing of all. Object. Mark. 10.21. Christ commanded the young man, to sell all and follow him, if he would be perfect: therefore it may seem that material poverty, is required of him that would be most absolutely perfect, and that Christ made choice of this sort of poverty himself. Answ. We must distinguish betwixt these two; first, to leave all, and to follow Christ: Secondly, that he who trusts in his riches should sell all, Prior ut scholastict loquuntur, facta est ad rem, posterior ad hominem, non simplex. The first part of this speech belongs to the matter itself, and the second to the person: the first is common to all, because all are bound to leave all for Christ in affection; but the second part belongs only to this young man, who was so well conceited of himself, trusting in his riches, that he should sell all, and should give of that which he sold to the poor: not that he should give all to the poor when he sold it, but give of that which he sold to the poor; none dare omnia, sed de omnibus, 2 Cor. 8.9. Quest. But why bids he him sell all? Answ. Because he had such confidence in his riches, for they hindered him from following of Christ; therefore he bids him quite all actually; which precept binds not others, it being particular to him. Object. But Christ says, if thou wilt be perfect, go and sell all, than this seems to be the pitch of perfection to renounce all: and is more than that which the law requires. Answ. Christ speaks not here of any perfection, above the perfection of the Law; but of true perfection which is above imaginary perfection: as if he should say: thou imaginest thou art perfect, and thinkest that thou hast kept the whole Law, if it be so, yet one thing is resting to thee, sell all: thus we see how Christ applies himself to his conceit here. Object. But it may be said that this young man spoke not out of an ambitious conceit, for the text saith that Christ loved him. Answ. The event showeth that he spoke but out of the ambition of his heart, and the words of Christ show this also, Mark. 10.24. How hard a thing is it for a rich man to enter into the Kingdom of God: and where it is said Christ loved him, verse. 21. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth friendly to speak to him, and to deal gently with him; but Christ liked him not in the estate that he was in, for he went away trusting still in his riches, and loving them better than Christ. Christ and his Disciples renounced not all kind of right of those things which they had; Conseq. therefore that observation of the gloss, upon the tenth of Mark is false. Some have money, and love it; some want money and love it; but these are most perfect who neither have it, nor love it: and to this they apply that of the Apostle, Gal. 6.14. I am crucified to the world and the world to me; as though a man could not beecrucified to the world, unless he renounce it all, and go a begging. Thus the Church of Rome serveth God with will-worship, which he never required at their hand, Esay, 1.12. By their vows of poverty, chastity and obedience: this they make one of their counsels, of Evangelic perfection. So much of God's Image in man: both inwardly in his soul, and outwardly in his dominion & superiority over all inferior creatures: it rests to speak of three consequents proper to this image. 1. Wherefore Gods image was placed in man. 2. This image being placed in man whether it was natural unto him, or supernatural. 3. The benefit he reapeth by this Image: which was his society with the Angels. CHAP. XVI. Of the end wherefore God placed this image in Man. GOd placed this image in man, Prop. to keep a perpetual society betwixt man and him. Illust. 1 Similitude and likeness are a great cause of love: Adam loved Evah when he saw her first, because she was like unto him, As a man when he looks into a glass, he loveth his image because it is like to him but dissimilitude breeds hatred. A man loves not a serpent or a Toad, because they are most unlike him, David marvailes that God should look upon man, Psal. 8. but in the end he brings in his similitude in Christ, or else he would hate us. Secondly, God placed this image in man, as a mark of his possession; therefore the Fathers called him nummum Dei; for even as Princes set their image upon their coin, so did the Lord set his image upon man; therefore miserable are these, who adulterate this coin, and blot out this Image of God: he deserveth now to be arraigned as a traitor before God. Man in innocency was like unto God, A collation betwixt the innocent and old Adam. but now he is become like unto the beasts of the field, Psal. 49. now God may justly exprobrate unto him, Behold man is become like one of us, There was a great change in Naomi when she came to Bethlehem; she was not then Naomi beautiful, but Mara bitterness: there is a greater change now in man when he is fall'n from his first estate, and lost this holy image. Man was made to the image of God, Conseq. therefore no man should lift his hand against him, Gen. 9 no Prince will suffer his image to be defaced, much less will God. There arose a sedition at Antioch for that Theodosius the Emperor exacted a new kind of tribute upon the people; Theodoret. lib. 5. cap, 21. in that commotion the people broke down the Image of the Empress Placilla, (who was lately dead.) The Emperor in a great rage sent his forces against the City to sack it. When the Herald came, and told this to the Citizens, one Macedonius a Monk endued with heavenly wisdom, sent unto the Herald an answer after this manner; Tell the Emperor these words, that he is not only an Emperor, but also a man, therefore let him not only look upon his Empire, but also upon himself: for he being a man commands also these who are men: let him not then use men so barbarously, who are made to the image of God. He is angry & that justly, that the brazen image of his wife was thus contumeliously used, & shall not the King of heaven be angry, to see his glorious image in man contumeliously handled; Oh what a difference is there betwixt the reasonable soul, and the brazen image; We for this image are able to set up an hundred, but he is not able to set up a hair of these men again if he kill them. These words being told the Emperor, he suppressed his anger and drew back his forces: if men would take this course, and ponder it deeply in their heart, they would not be so ready to break down this image of God by their bloody cruelty. CHAP. XVII. Whether the Image of God in Adam was natural or supernatural? THe second consequent of the image of God being placed in man, is, concerning the nature of it. There are two things which principally we and the Church of Rome controvert about, touching the image of God. The first is, conditio naturae, Duplex conditio imaginis Dei, naturae, & justitiae. the condition of nature: the second is, condtio justitiae, concerning man's righteousness. The Church of Rome holds, that there was concupiscence in in the nature of man, being created in his pure- naturals, but it was not a sin (say they) or a punishment of sin as it is now, but a defect following the condition of nature; Bellarm. lib. 7. cap, 28. and they say that it was not from God but besides his intention. And they go about to clear the matter by this comparison: when a Smith makes a sword of iron, he is not the cause of the rust in the iron, but rust followeth as a consequent in the iron: but if this rebellion flow from the condition of nature, how can God be free from the cause of sin, who is the author of nature? Their comparison then taken from the Smith and the iron is altogether impertinent: Triplex dissimilitudo compparation is. first, the smith made not the iron, as God made man, therefore he cannot be said to be the cause of the rust of iron, as God making man, concupiscence necessarily follows him according to their position. Secondly, the rust doth not necessarily follow the iron, neither is the iron the cause of it, but some external things: they make concupiscence necessary to follow the body. Thirdly, the Smith if he could, he would make such a sword that should take no rust; but God (according to their judgement) made man such that concupiscence did necessarily follow. Before the fall there was no reluctation nor strife betwixt the superior and inferior faculties in man; That there was no concupiscence in man before the fall. and therefore no concupiscence: our reasons are these. First, our first parents were not ashamed when they were naked, Gen 2. but after that Adam had sinned and saw himself naked, he fled from the presence of God and hid himself even for very shame; it is the rebellion betwixt the superior and inferior faculties that makes men ashamed. Secondly, in jesus Christ the second Adam, there was no rebellion, and yet he was like to us in all things sinne excepted, taking our nature upon him, and the essential properties of it. As to be tempted, Mat. 4.1. jesus was carried by the Spirit into the desert to be tempted; So to fear, Hebr. 5.7. he was heard in that which he feared. So to be angry, Mark. 3.5. He looked round about on them angrily: So forgetfulness of his office by reason of the agony astonishing his senses; Father, if it be possible, let this cup pass from me, Mat. 26.39. Wherefore if this strife, betwixt the superior and inferior faculties, was the consequent of nature in our whole estate, than Christ should not have been blameless, which is blasphemy: for concupiscence is sin, Rom, 7.7. Thirdly, if there had been rebellion, betwixt the superior and inferior faculties before the fall; then man in his whole estate had not been happy for Paul in respect of this concupiscence, is forced to cry out, Rom. 7.11. O wretched man that I am, who shall deliver me from this body of death? and original justice had not been such an excellent gift in that estate, but only a restraint, to restrain this concupiscence that it bursted not forth. Fourthly, if this rebellion flow from nature, how can God be free from sin who is the author of nature? qui est causa causae, est causa causati, in essentialiter subordinatis, he who is the cause of a cause, is likewise the cause of the effect in things essentially subordinate: but God is the author of man's nature and concupiscence: therefore according to their position, Of man's original justice, according to the Church of Rome. he must be the author of sin: this is blasphemy. The Church of Rome holds, that this holiness was a supernatural thing to man, and not natural in his first creation: and they go about to show the matter by these comparisons. They say, man's righteousness in his innocent estate, was like a garland set upon a virgins head; the garland is no part of the virgin's body, and although the garland be removed, yet she remains still a virgin. So this original righteousness, they make it as it were a garland, which being taken away from man, no natural thing is blemished in him. Secondly, they compare it to Sampsons' locks, which when they were cut off, nothing was taken from Sampsons' nature. Thirdly, they compare it to a bridle in a horse mouth, which is no part of the horse, nor natural to him, but serves to bridle the horse and keep him in. So say they, this original righteousness, was no natural thing in man before the fall, but served only as a bridle to restrain concupiscence; and they put a difference betwixt a naked man and a rob man. Duplex homo, nudus & spoliatus. Man before his fall (say they) he was naked, but God did cast his cloak of supernatural righteousness about him to cover him: but since the fall (say they) he is not homo nudus sed spoliatus, a naked man, but spoilt of the graces of God. Hence is that division made by the jesuites of the estate of man: Perer. lib. 5. in Gen. disput. de excellent. pag. 118. the first estate (saith he) is of man considered without grace or sin, (as they term it) in his pure naturals; the second estate is of man in his purenaturals, clothed with supernatural righteousness: the third estate is of man degenerate and sinful: the fourth estate, is of man regenerate; and the last is of man glorified. But to consider a man both void of grace and sin, such a man was never, nor never shall be; neither did the jewish or Christian Church, ever divide the estate of man thus. The jewish Church taketh up the estate of man in these three; the first they call Adam, ratiove creationis, because he was made out of the red earth: the second they call Enosh, man subject to all miseries: the third they call Ish, man restored to blessedness and happiness. The orthodox christian Church, divides the estate of man thus: the first estate, is gratiae collatio, the bestowing of grace: the second is, collatae amissio the loss of that grace bestowed: the third is, instauratio amissae, the restoring of lost grace; and the fourth is, confirmatio instauratae, the confirmation of restored grace. We will show that his original righteousness, Of man's original justice, according to the reformed Church. was natural to man, and not supernatural: where we must consider: that nature is take five ways: First, a thing is natural by creation, as the soul and the body are natural to man, because they give a being to him. Secondly, for that which floweth essentially and naturally from a thing, as the faculties from the soul. Thirdly, for that which cleaveth most surely to nature, as sin doth to the soul now. Fourthly, for that which beautifieth nature and helps it, as grace doth. Fiftly, for that which by generation is propagate to the posterity, as original corruption. Original justice was not natural to man in the first sense, for it was no part of his essence. It was not natural to him in the second sense, for it flowed not from the understanding essentially, as the faculties of the soul do; but it was natural to him in the third sense, because he was created in holiness, and was the subject of holiness: it was natural to him in the fourth sense, because it made his nature perfect: It was natural to him in the fift sense, for he should have transmitted it to his posterity by generation, if he had stood in holiness, as man doth sin now, which is come in place of it. Original righteousness to the first Adam was natural, to the renewed Adam, grace is supernatural; A collation betwixt the innocent, renewed, and old Adam. to the old Adam, it is against his nature, so long as he continues in sin. Our reasons proving, that original righteousness, was natural to Adam, and not supernatural, are these. First, Reason 1 as are the relics of the image of God in man since the fall, such was the image of God in man before the fall: but the remnants of the Image of God in man since the fall, are natural, Rom. 2.13. For by nature they do the things contained in the Law, 2 Cor. 11. Doth not nature teach you this? therefore the image of God in man before the fall was natural. Secondly, Reason 2 supernatural gifts are not hereditary, nor propagate by generation, no more than a colt (to use their own similitude) is brought forth with a bridle in his teeth: but man before the fall, should have begotten children in his image in original justice: therefore original justice was not supernatural to him. Thirdly, Reason 3 by nature we are now the children of wrath; Ephes. 2.3. therefore original justice should not have been supernatural to man, but natural by the rule of contraries. Bellarmine, De great. prim. hom. cap. 5. although he grant that there might have been a man, created as well without grace as sin; yet he is enforced to acknowledge, that this point of erroneous doctrine, did never generally prevail in the Roman Church: for there were some (saith he) excellently learned, that thought as we do; that man must either be in the estate of grace, or sin; and that there is not a middle estate: and that original righteousness was required to the integrity of nature, and consequently that being lost, nature was corrupted and deprived of all natural and moral rectitude. So that man after the fall of Adam, can do nothing morally good, or that truly can be named a virtue, till he be renewed by grace; as likewise Adam before his fall was not able to do any thing morally good by nature's power, without the assistance of special grace from God. But we must hold for our part, this to be the ground of no small error which the Church of Rome layeth; that man in his pure naturals, was void both of grace and sin; this is the ground of many other errors which they maintain. First, that concupiscence is natural to man, following always his creation. Secondly, that natural gifts both in men and devils remain unblemished since the fall. Thirdly, that the corruption of nature consists not in any corrupt quality, but only in the loss of supernatural grace. Fourthly, that death is not an effect of sin properly, but it is from nature, and it is only accidentally from sin; because sin removes that bridle of original righteousness, which held back death. Fiftly, that concupiscence is not sin in the regenerate. Sixtly, that man now after his fall, is in the same estate wherein he was before the fall in his pure naturals: for Adam's sin hath diminished nothing from that which is natural: and the body, (they say) since the fall is no more passable, than it was before in the pure naturals. So (they say) the mind of man being considered by itself, without this supernatural holiness, is no more weakened by the fall, than it was before the fall in things natural. Seventhly, that man hath free will left in him after his fall: which grounds are all false. Here we must do as Elisha did when he cured the waters of jericho, 2 King. 3. he went to the spring heads, and there cast in salt: so must we go to this, as one of the springs from whence many errors in popery proceed, and cure it first. This popish platform of man's estate before his fall, is taken from the schools of Philosophy, but not from Moses and the Prophets. The Philosophers were ignorant of the nature of man in his whole estate, so were they ignorant of his fall; and therefore they took up man in a middle estate. So these Sophists following the Philosophers, and not the Scriptures, as though they had never heard of man's creation, nor yet of his fall; imagine him to be a middle sort of man, such a man as never was, neither in his whole estate, nor after his fall: but they ought to have remembered that of the Apostle, Colos. 2.8. Take heed lest any spoil you by Philosophy. CHAP. XVIII. Of the consequents of God's image in man; in his society with the Angels. THe third consequent that followeth upon the image of God being placed in man in his creation, is concerning the society and fellowship that he had with the Angels so long as he stood in innocency. Adam in his first estate was little inferior to the Angels. Prop. It shall be the greatest perfection of man in glory, Illust. that he shall be like the Angels of God, and be loved of them, as they love one another. So it was man's great happiness before the fall, that he conversed with the Angels, and they loved him. The Angels did neither minister unto, A collation betwixt the innocent, second, renewed, and old Adam. nor keep the first Adam before his fall, they only loved him. The Angels ministered to Christ the second Adam, and loved him, but did not keep him. The Angels minister now to the renewed Adam, they love him and keep him; but they neither minister to the wicked, love them, nor keep them. First, the Angels neither did minister to Adam before his fall, nor did they keep him, because he was in no danger, only they loved him: they ministered to jesus Christ, but they did not keep him, for he was comprehensor, as well as viator. Christ is the head of the Angels, therefore he is not kept by them: but they minister to the elect, and keep them by Christ; which privilege Adam had not of them before his fall. Object. It may seem that they did keep Christ, Psal. 91. they shall keep thee in all thy ways. Answ. This is to be understood de Christo mystico, of Christ in his members; that is, they shall keep thy members in all their ways. But this part of the Psalm was misapplyed by the Devil to Christ in proper person, Matth. 4. for the Angels keep not Christ, but minister to him: but they both keep and minister to his members the elect. Object. But it may be said, that the elect have greater privileges then, than Christ hath, seeing they both keep them, and minister to them. Answ. This argueth not any prerogative that the Saints have above Christ, but only their weakness and wants, that they have need of the Angels to preserve them, as young children stand in need of nurses to wait upon them. Object. It may seem that Angels are not ministering spirits in respect of the elect, but in respect of Christ; because the Angel, Revel. 19.22. calls himself, not our servant, but, our fellow servant. So the Angels are not called the servants of the kingdoms, but, The Princes of the Kingdoms, Dan. 12. Thirdly, the Apostle proves Christ to be God, Heb. 2. because the Angels are servants to him. A shepherd is not the servant of his sheep, although he keeps them; but his Master's servant. So although the Angels keep us, yet they seem not to be our ministers but Christ's. Answ. The Scripture, Heb. 1. calls them ministering spirits, sent for them that are elect; and although they be more excellent creatures in themselves, than the elect; yet in Christ, and by Christ, they become ministering spirits to us. Christ himself is not ashamed to call himself a servant to the elect, Mat. 20. I came not to be served, but to serve: why may not then the Angels be said, to be ministers to the elect? Object. It is a Maxim in Philosophy, that the end is more excellent than the means tending to the end: but the safety of man is the end: and the Angels are the means, therefore it may seem that man is more excellent than the Angels. Answ. The end considered as the end, is always more excellent than the means tending to the end, but not absolutely, touching the essence of the means; for these things that are the means may be more excellent in themselves. Example: The incarnation of Christ is more excellent than the redemption of man in itself, and yet it is institute for another end; so the Sun, Moon, and stars were institute to give influence to the inferior bodies, herbs, trees and plants, and yet they are more excellent in themselves; but consider them as means tending to that end, they are inferior to them. The Angels neither love the wicked, nor minister to them, nor preserve them. But here we must mark, when we say they minister not to them, this is to be understood of their special and particular ministering, they attend them not, as they do the elect; it is true, as God makes his Sun to shine as well upon the unjust as the just, Mat. 5.45. so the Angels may be ministers sometimes of outward things even to the wicked. Whosoever stepped down first into the pool of Siloam, joh. 5.8. was cured whether good or bad: and the Angels brought down Manna in the wilderness, Psal. 78.25. to the bad Israelites, 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 down upon the Ladder, Christ, joh. 1.52. to minister to them as they do to the elect. CHAP. XIX. Of Adam's life before the fall, whether it was contemplative, or practice? Adam had beside the Image of God placed in him, two royal prerogatives above any man that ever was: the first was concerning his estate and condition of life, whether it was in action, or contemplation. The second concerning his marriage celebrated by God himself, in Paradise. Of the first prerogative is entreated here. Prop. Man's life before the fall, was more contemplative than practice. As from the Sun, first proceed bright beams, Illust. which lighting upon transparent bodies they cast a brightness or splendour by their reflex; and after their reflex, they cast shadows. So from God that glorious Sun, there proceeded first wisdom, which being reflexed upon the mind of Adam to cognosce and contemplate upon things; this contemplation, brought forth prudency, and at last arts, as the shadow of prudency. This wisdom or contemplation was in cognoscibilibus, in things to be known; but prudency was in agibilibus, in things to be done; arts are in factibilibus, in things to be done by the hands. Quest. Vita activa est prior in via generation is, sed vita contemplativa est prior in via directionis. It may be asked which of these two lives is to be preferred before another: it might seem that prudeney is to be preferred before wisdom; for man is bound to love God above all, and to help his neighbour; these we get not by contemplation but by action. Again, it may seem that the contemplative life is the best life, because in the active life there are many dangers and perils, but not so in the contemplative. Answ. To clear this point, we must mark these assertions following. First, when we compare these two wisdom and prudency together, Duplex bonitas; necessitatis, & excellentiae. either we respect the necessity of them, or the excellency of them. If we respect the necessity of them; then no doubt, prudency is most fit for ourestate now. If we mark the excellency of them, than we must use this distinction; one thing is said to be better than another, either absolutely, or determinate to this or that particular: as, to have four feet is good for a horse, but not absolutely good, Duplex bonitas; absoluta & determinata. for it is not good for a man. So to be a Philosopher is determinately good for man, but not absolutely good; for it is not good for a horse. So wisdom and prudency conferred together, wisdom absolutely is better than prudency; but prudency in this case as we are now, is better for us. Thirdly, Duplex cousideratio vitae humanae, respectu mediorum, & fin is. if we consider the end of man's life; then contemplation is better than action; but if we consider the means tending to the end, than action is fit for us, than contemplation. If we consider the end, it is more excellent than the means; for all these practical arts and operations which man doth, are ordained (as to their properend,) to the contemplation of the understanding: and all the contemplation of the understanding is ordained for the metaphysics: and all the knowledge which we have of the metaphysics: (in so fare as it precedes the knowledge which we have of God:) is ordained for the knowledge of God, as the last end; joh. 17. This is life eternal to know thee only, Matth. 5. Blessed are the pure in heart, for they shall see God: therefore the contemplative life, being the last end, must be most perfect in itself; for it standeth in need of fewer helps than the practice life doth. Prop. These two sorts of lives, are so necessary both for this life, and for the life to come, and are so straight linked, that we must labour to join them together. The active life, without the contemplative life, Illust. is a most imperfect life, like the fruit pulled from the tree; so the contemplative life, without the active, is a most imperfect life; but join them both together, they make a perfect Argus, having his eyes looking up and down. These two sorts of lives are well compared to the two great lights in heaven, the Sun and Moon: first, as the Moon hath her light from the Sun, so hath prudency her light from wisdom. Secondly, as the Sun rules the day, and the Moon the night; so wisdom rules our heavenly life; and prudency our earthly life. Thirdly, as the moon is nearer to us than the Sun; so is prudency in this estate nearer to us than wisdom. Prudency and wisdom, Consequence 1 the active and contemplative life, should be joined together: therefore these onagri, or wild asses, the Hermit's; who give themselves only to contemplation and withdraw themselves from the society of men, never joining action to their contemplation; mistake altogether the end wherefore man was placed here. When Elias was in the wilderness, the Angel came to him and said; what dost thou here? So the Lord will say one day to these unprofitable members (that are in the Church and Commonwealth) what do ye in the Wilderness; The Philosopher could say, that he was either a God or a beast that could live in the Wilderness; this their contemplative life hath pride for the father, and idleness for the mother. The contemplative life, is the most excellent life, therefore that life that draws nearest to it, must be the best. There are three sorts of lives, Triplex vita, activa, effectiva, & voluptuaria. the active life, the effective life, and the voluptuary. The active life consists in managing and ruling things by prudency; this was David's life, and it comes nearest to the contemplative life. The effective life consists in dressing of the ground, in husbandry, and such; this was Vzziahs' life: therefore, 2 King. 15. He is called vir agri, because he delighted in tillage; and this is further removed from the contemplative life, than the active life. The voluptuary life was that in Solomon, when he gave himself to pleasure and delights, so the life of Sardanapalus King of Assyria; and this is furthest from the contemplative life. Adam had the contemplative life chief, he had the Active and effective life; but he had not that voluptuary or sinful life, delighting in pleasure. The first Adam his life was contemplative, A collation betwixt the innocent, old, and glorified Adam active,. and effective. The old Adam his life is voluptuary, for the end of all his actions is pleasure. The glorified Adam, his life is contemplative and active only, Actiones internae quarum finis contemplaetio, manebunt in vita futura, ut dilectio, amor: at actioves' exttrnae quarum finis est actio, non manebunt, quales sunt vir tutes morales quae diriguntur ad finem, (scilicet contemplatiorem) at non versantur circa finem, quia hoc proprium est contemplarionis. and in this consists his last happiness. In the life to come, the glorified Adam shall have all sorts of perfection in him. First, his desire shall be perfected in his being (every thing naturally desires the being and preservation of itself) for he shall be perpetually. Secondly, his desire shall be fulfilled in these things that are common to him and other living creatures, which is delight; his delights and pleasure shall be spiritual altogether, and these fare exceed corporal delights; because men are contented to suffer many corporal torments for spiritual delights. Thirdly, his desire shall be fulfilled in his reasonable desires; Quadruplex defiderium; common, animale, rationale, & intellectuale. which is, to rule his active and civil life; In his active life, so to live virtuously, that he cannot make defection to evil: in this civil life, for all that a man desires in this life is honour, a good name and riches; the desires of all these shall be perfected in the life to come; for honour, we shall reign with him, Revel. 20. For a good name, none shall have place to accuse or revile them there; for riches, Psal. 111. Riches and glory are in his house. Fourthly, his desire shall be fulfilled in his intellectual knowledge, because than he shall attain to the full perfection of these things; that he desires to know; and this shall be the perfection of his contemplative life; in beholding God, which is the compliment of all his other desires, and they all aim at this. Object. But it may be said that man's desire shall not be fulfilled in the life to come by beholding God: for the souls in glory long for their bodies again, and have not their full rest till they enjoy them. Answ.. Duplex desiderium; ex parte appetibilis, & ex parte appetentis. The souls in glory desire no greater measure of joy, than to behold God, who is the end and object of their blessed nesse. But they desire a greater perfection in respect of themselves; because they do not so totally and fully enjoy that which they desire to possess. A man sitting at a table furnished with variety of dishes, he desires no more dishes than are at the table, yet he desires to have a better stomach: so the souls in glory desire no greater measure of blessedness than to behold God; but respecting the longing they have for their bodies, they are not come to the fullness of their blessedness till they be joined together again. Quest. Whether shall the soul after the resurrection, being joined with the body again, enjoy greater happiness, than it had without the body in heaven? Answ. In respect of the object which is God, it shall have no greater happiness; but in respect of itself, it shall have greater joy, both extensive, because it shall rejoice in the glory of the body, Duplex gaudium; extensivum, & intensivum. Picalhom. lib. 10. Etbic. Sexcordiriones vitae bumanae, metaphora sumpta a carcere, a monstro, a mundo, a navi, a curru, & ab●ave. and intensive, because in the conjunction with the body, the operation therefore shall be more forcible, when soul and body are joined together. The Academics make fix conditions of the life of man whereunto it is resembled, which they set out to us by six metaphors. The first is in the conjunction of the soul and the body; and herein they take the comparison from a man in a Prison, and in this estate man had need of spurs to stir him up, that he may come out of prison. The second Condition of man's life is in consisting of contrary faculties; and in this estate they compare him to a Monster, half man and half beast, the sensual part fight against the reasonable; here we must take heed ne pars fera voret humanam, lest the brutish part overcome the reasonable. The third condition makes him an absolute man, and then he is called the little world, or epilogus mundi, the compend of the world; and so he should labour to keep all things in a just frame. The fourth condition, as he is aiming towards his end, and so he is compared to a ship in the midst of the Sea, sailing towards the haven; reason is the ship; the winds, waves, and rocks, are the many hazards we are exposed to in this life; the oars are his affections and desires; and when the eye is set upon eternal happiness, this is like the pole which directs the ship. The fift condition is then, when as the soul is purified by virtue, and elevated above the own nature, than it is compared to a chariot, which resembles the whole constitution of the soul joined to the body; the Coachman is reason; the horses which draw the coach are two, one white and another black; the white horse is the irascible appetite, the black is the concupiscible appetite; the spurs which spur these horses forward, are, desire of honour, and fear of shame. The sixth condition is, when the soul by contemplation ascends to God, than it is compared to a fowl mounting upward, than it is no longer considered as yoked in the coach, for now the horses are loosed, & auriga sistens eos ad praesepe, tribuit eye nectar & ambrosiam; that is, the coachman losing the horses, brings them to the manger, and gives them nectar and ambrosia to eat and drink; for when the soul is taken up with this contemplation, beholding the chief Good, than the appetite is satisfied with milk and honey as the Scripture calls it. As nurses taking pleasure and delight to feed their babes, when they have stilled them, they lay them up to sleep, and then they take delight to feed themselves: so, when the sensible faculty shall be satisfied, then shall our great delight be in contemplation to behold the face of God and that eternal glory: whereupon is resolved that position laid down in the beginning, that man's chief felicity in his life before the fall, was chief in contemplation, and so shall it be in glory: although action in love do flow from it, as the fruit from the tree. CHAP. XX. Of Adam's conjunct life, or his marriage. THe second royal prerogative bestowed upon Adam in Paradise, was, that he had his marriage immediately celebrated by God. God made the woman of the man. He made not pairs of males and females in mankind, as he did of the rest of living creatures; but he made the one of the other, first to show them the near conjunction which is betwixt them; secondly, he made the woman of the man, that he might be her heed, and the fountain of all mankind, which chief belonged to his dignity: thirdly, she was made of him, that she might obey and honour him; Christ saith, Mark. 2.27. the Sabbath was made for man, and not man for the Sabbath; therefore as man was made Lord over the Sabbath, so he was made Lord over the woman. This subjection of the woman to the man, was showed by the veil which was put upon the woman's head when she was married, Gen. 24.65. In the fift of Numbers when the husband accused the wife of adultery she was commanded to stand bareheaded before the Priest, as not being now under her husband's subjection, until she was cleared of this blot. Secondly, this subjection is notably set out in that heavenly order, 1 Cor. 11.3. God is Christ's head, and Christ is the man's head, and the man is the woman's head. Thirdly, this subjection is likewise showed by that dream of joseph, Gen. 37. Where the father is compared to the Sun, the wife to the Moon, and the children to the stars. Fourthly, the Persians had this sovereignty over their wives, they had a proverbial kind of speech which was, and they shall speak the language of their own people; that is, they shall live after the manner of their own country, and have commandment over their wives, Esth. 1.20. vejit tenu jecar, they put her in the masculine gender, to signify their ready obedience; for when the Hebrews will commend a thing in women as well done, they put them in the masculine gender: and again, when they will discommend men, they put them in the feminine gender; because now they have committed abomination with idols. Since the fall, A collation betwixt the innocent, and old Adam. this heavenly order is mightily inverted, when the woman claims sovereignty over the man, and will not be subject to him: as she seeks superiority over her husband; so if she could, she would pull Christ out of his place, and God the Father out of his. This inverting of nature's order, hath ever a curse joined with it, when such effect superiority. Plutarch hath a very good apologue for this: the members of the body of the Serpent (saith he) fell at variance among themselves; the tail complained that the head had always the government, and desired that it might rule the body; the simple head was content, but what became of it when the tail took the guiding of the head and the rest of the body? it pulled the head and the body, through the brambles and briers, and had almost spoilt the whole body. So let us remember that apologue of the bramble, judg. 9 When it got the ruling of the trees of the field, what became of them, a fire came out from it and burnt them. In some case the Lord hath granted as great power to the woman over the man, as he hath granted to the man over the woman, as in the mutual use of their bodies: and in this case he is as well subject to his wife, as he is her Lord: but in other things the man hath the superiority over the woman. Quest. Seeing the woman hath as great right over the body of the man, as the man hath over her body, how is it that Rachel with her mandrakes persuaded her husband to lie with her? Gen. 30.15. It might seem she had not such a right to claim this of her husband? Answ. In this polygamy, there was some cause of exception, because a man had two wives at once, and that of Christ may be fitly applied here, One man cannot serve two masters, Mat. 6.24. God made the woman of the rib of Adam. She was not made of the eye as the Hebrews say, Prop. that she should not be wand'ring and unstable like Dinah, Illust Gen.. 34.1. Neither was she made of the ear, that she should not be auscultatrix a hearkener like Sarah, Gen. 18.10.14. he made her not of the foot, that she should not be trodden upon like the Serpent: But he made her of the rib, that she might be his collateral, to eat of his morsels, drink of his cup, and sleep in his bosom, 2 Samuel, 12.3. Quest. When God took this rib out of Adam's side, whether had Adam a rib more than enough; or when it was taken out whether wanted he a rib? To say that he wanted a rib, would imply an imperfection; to say that he had a rib more than enough, would imply superfluity in Adam; which in the estate of innocence cannot be granted. Nonut individuum sed ut species. Answ. Adam must not be considered as other men, but as he who represented whole mankind; and therefore he having a rib more than other men have, who are but singular men, yet he had not a rib more than enough. The seed which is in the body of man, is no superfluity in man, because it serveth for the continuation of his kind; So this rib was no superfluous thing in Adam, although he had a rib more than the rest of mankind. We count it now a superfluous thing, when a man hath more fingers than ten, so to have more ribs than twenty-foure. Again, if we say it was one of his ordinary ribs, it will not follow, that there was any defect, when this rib was taken out: for we may safely hold, that God put in a new rib in place of it: for when Moses saith, that God shut up the flesh in place of it, it will not follow that he closed it up only with flesh, but also with a rib, as Adam himself afterward showed, Gen. 2, 23. she is flesh of my flesh, and bone of my bones. Quest. But how could so little a matter as a bone, become the whole body of a woman, was this the extending or rarifying of the bone, as we see ye rarified into water: or was it by adding new matter to the bone? Thomas answers, Secunda secundae an. 3. that this could not be by rarification of the bone, for then the body of Evah should not have been solid enough, but it was as he holds, by addition of new matter. As the five loaves which fed so many thousands in the wilderness. Mat. 14.17. was not by rarifying and extending them, but only by adding to them. Quest. Whethere was the matter which was added to the rib, first turned into a rib, and then made a woman, or was she immediately made a woman of this rib, and the matter added to the rib? Answ. It seemeth more probable, that the woman's body was made of this matter and the rib, without any new conversion of this matter into a rib; neither need we to grant two conversions or changes. Therefore the schoolmen say well, non sunt multiplicanda miracula: it is not probable, that all this matter was changed into a rib, and then it grew up into a body. Quest. Why is she then rather said to be made of the rib, then of the matter added to the rib? Answ. Because principally and chief, God chose that rib, to make the woman of it, and then he added the rest of the matter: although there was much more added to the five loaves (which fed the people in the wilderness) than the substance of the five loaves; yet they are said to be filled with the five loaves, because God took them first & chiefly for this miracle, by adding the rest of the substance miraculously for feeding of the people. But we must mark 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 miraculously added to the loaves, there was not a third thing made up of them: but of this rib and the matter added to it, Prop. the woman was made. God made them two, one flesh. First, Illust. Adam is created one; secondly, two are made out of one; Adam prlmò factus est unus, deinde duo; tertiò unus, quarto duò. thirdly, two are made one again, by consent and conjunction: these three are the works of God: but when they are dissolved again and made two by adultery, this is the work of the devil. There are three things betwixt the man and the wife; Illust. 2 first, Trialigamenta inter maritum & uxorem, unio, communio, & communicatio. unien: secondly, communion: thirdly, communicating. By union they are made one flesh. By communion, the man is not his own, but his wives, the wife is not her own, but her husbands. Communicating, is of their goods: Plato willed that in his commonwealth, meum et tuum, should not be heard betwixt the man and the wife: but all should 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 substance to the house, and the husband but little; Meum et tuum, meam mihi, tuum tibi, meo-tuum, tuo-meum. yet all should be called the husbands. So that which is the husbands, must not be reserved for himself alone, but make it meo-tuum, common with the wife. The wife participates of his substance, she is bone of his bone and flesh of his flesh: so his name, he is is and she is isha. So among the Romans, it was a proverb, When thou art called Cajus, I shall be called Caia: therefore she should be partaker of his goods. Quest. How is the man and the wife one? Answ. They are not one, hypostatically: as Christ God and man: they are not one, mystically: as Christ and his Church are one: they are not one, physically; as the four Elements make up the body: Vnitas vel bypostatica, physica, artificialis, seu naturalis, et divina. they are not one artificially, as the stones and Timber make up a house: but this unity or conjunction is partly natural, partly moral, and partly divine: the natural part is, that they two are made one flesh: the moral part is, that they should be alike in manners and condition; and the divine part is the conformity in religion. Quest. How is it that the Apostle applieth these words, (1 Corinth. 6.16. And they two shall be one flesh,) to the Whore and the Harlot, which is spoken of marriage here? Answ. There are two things in marriage, Duae sunt partes matrimonij: materialis, & formalis. the material part, and the formal: the material part is the conjunction of the bodies, the formal part is the conjunction of the hearts, and the blessing of God upon them. The Whore and the Harlot are one flesh, materially, but not formally, and thus is the Apostle to be understood. And they two shall be one flesh, Mat. 19 This takes away digamy: That digamy is unlawful. There are two sorts of digamy, direct and indirect. He is called digamus properly, who hath two wives at one time, for this is direct digamy. Indirect digamy again, is, when one wife being put away unjustly, Duplex digamia, directa, & indirecta. he marries another, and of this sort of digamy, the Apostle speaks, 1 Timothy 5.9. She must be the wife of one husband: by the Law of God, she might not divorce from her first husband; but it was permitted amongst the jews, & commanded amongst the Gentiles. She was but the wife of the second husband jure humano, Duplex jus; divinum, & humanum. by humane law: but she was the wife of the first husband still, jure divino, by the Law of God, and she might not marry another so long as he lived: if she cast him off, and married another then she was the wife of two husbands. The Church of Rome makes them Digamos, What the Church of Rome holds concerning Digamy. who marry one wife after another, although the first be dead or lawfully repudiate; and such they debar to be Priests quia imperfecte repraesentant personam Christi, because they represent Christ's person imperfectly; for they say, Christ in virginity, married his Church a Virgin: therefore a Priest being once married, and marrying again the second time, marries not in virginity, neither can he a type of Christ, and his Church. They hold moreover, that a man once being married, if his Wife dye, him they seclude not from the Priesthood: but if a man marry a woman that hath been married before, him they seclude from the Priesthood. So if he have married a divorced woman him they count digamos. But all these grounds they have drawn from the ceremonial Law: for the high Priest under the Law, might not marry a widow, a whore; nor a divorced woman: he might not marry a widow, because he got not her first love: he might not marry a divorced woman, because he got not her just love, Levit 21.7.14. He might not marry a whore, because he got not her only love. So Christ will have of his Church, her first love, her just love, and only love: That which was typical to the high Priest under the Law, is it lawful for them to make a rule of it under the Gospel? So from the ceremonial Law they have ordained, that none who hath any blemish in his body may be a Priest; such they make irregular, and not capable of the Priesthood. So they make defectus natalitium an irregularity, that no bastard can be a Priest, all borrowed from the ceremonial law. And they two shall be one flesh, Mat. 19 This condemns polygamy as well as digamy, Conseq. 2 for after marriage the man hath no more power over his body, but his wife, neither hath the wife power over her own body, but her husband: but it was never lawful for the wife to have more husbands at once: therefore it was never lawful for the man to have more wives at once. A concubine among the Hebrews is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dividere virum, because when he is married to more, he is divided among them. Hence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin pellex which we call a concubine, or half wife. To prove that Polygamy is unlawful, we will confirm it by two places of Scripture: That Polygamy is unlawful. the first is out of Levit. 18.18. Ye shall not take a woman to her sister: that is, ye shall not take more at once. That this verse is meant of monogamy is proved by analogy with the 16. verse, where it is said, thou shalt not uncover the nakedness of thy sister in Law. Again, the text would be too fare strained if it were other wise interpreted, for the Scripture calls second wives in polygamy, vexers or enviers as here: and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Penninah is called the adversary of Anna, the other wife of Elkanah, 1 Sam. 1.6. So Adah and Zillah, the wives of Lamech. Gen. 4.23. Thirdly, because digamy and polygamy should no ways be discharged in all the Scriptures if not here except to the King, Deut. 17.16. which were contrary to the Scriptures: and this Christ maketh manifest, Mat. 19.5. and Paul, 1 Cor. 6.16. The Karram among the jews, called by the Greeks' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (these followed the literal sense of the Scriptures, and therefore were called Domini versuum:) they followed this interpretation. But the Pharisees (in Christ's time) interpreted the words thus, Ye shall not take a wife and her sister, so long as she liveth: but after she is dead ye may marry her sister, for (say they) as two brethren may marry one wife, Deuteronomie 25.5. so may one man marry two sisters, one successively after another. But this was only a pharisaical gloss contrary to the command of God: for when the Lord commanded one brother to raise up seed to another, that was only to his eldest brother, and therefore that place of Deuteronomy, If brethren dwell together, and one of them want seed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnus is to be understood, Primus or primogenitus, for none of the brethren had this privilege but the eldest brother, he was a type of Christ, that was the first borne among many brethren, Rom. 8.29. If seed had been raised up to any of the rest of the brethren, it had been incest, Leu. 18. The second place to prove that polygamy is unlawful, is out of Deuteronomie 17.17. The King shall not multiply wives. The Pharisees who gave way to the sins of the people, interpreted the Law thus: The King shall not multiply wives; that is, he shall not have too many wives; for they say David had eight wives, and yet this was no polygamy in him; they add further, that it was lawful for the King to have eighteen wives, as witnesseth R. Solomon and Lyra. But they say Solomon trangressed this commandment, in multyplying wives. In this same place of Deuteronomie, it is said: the King shall not multiply gold and silver. Now say they, as the King might exceed other men in riches: why then was it simply discharged him to have many wives? To this we answer, that when the Lord makes his covenant, it binds him equally, Who sits upon the Throne, and him who draws the water, or hews the wood, Deuteronomy 29.11. The King hath greater privileges, in honours and dignities than other men have: but he hath not greater power to sin, for he is forbidden to multiply gold and silver: and that is, to seek for more than may serve for his dignity and place: but he might never multiply wives more than others: for the Law stands immovable, Gen. 2, And they two shall be one flesh. Object. But the Lord said to David, I have given thy master's wives into thy bosom, 2 Sam. 12.8. Therefore a man might marry more wives. Answ. God gives things two manner of ways. Sometimes he gives them by a general dispensation and gift: and by this gift a man hath not a right to the thing, unless he get it confirmed by another right: and the things which God permits in this sense, Dona a Deo dupliciter dantur. 1. generaliter, & permissiuè. 2. exbene placito. may be said to be. his gifts. As he gave Nabuchadnezzar power over the Nations: but by this gift Nabuchadnezzar had no right, for God only permitted him to tyrannize over them. But when God confirms this first gift to a man: then he gives it ex bene placito according to his good pleasure, as he gave Eva to Adam, at the beginning. God gave saul's wives to David by the first gift, only by permission: but he had never this gift confirmed, therefore no polygamy is lawful. Quest. But what shall we think of this polygamy of the fathers? Answ.. Adulterium propriè et largè sumptum. We cannot hold it to be adultery, taking adultery properly: for if it had been adultery in the proper signification: God who reproved David for his adultery so often, would not have suffered this sin unreproved: but our Divines make it a sin less than adultery, and more than fornication. Yet taking adultery largely, it may be called adultery, Hosea. 9.16. They shall commit adultery and shall, not increase: this seems to be spoken of the polygamists, and not of the adulterers: for it were no punishment for. the adulterer to want children: but the Polygamists did choose many wives of set purpose, that they might multiply children. So that polygamy in the largest sense, may be called adultery. Incest is sometimes called fornication, 1 Corinth. 5. The less sin is there put for the greater sin: so when polygamy is called adultery in the Scriptures, the more sin is put for the less, yet it is not properly adultery, because God permitted it for the time, that his Church might increase. Quest. But how came it that the Prophets did not reprove this sin? Answ. There is in a Country a fourfold sin: the first is called vitium personae, Quadruplex vitium; personae, gentis; vocationis, & saeculi. the sin of the person, that they reproved, which was the sin of a particular man. Secondly, vitium gentis, the sin of a whole nation that sin they reproved: as the Prophets reproved the jews for their stiffneckedness and hypocrisy. Thirdly, there is vitium vocationis, the sin of a man's calling, as Rahab is called a Taverner by Ios. 2.1. But james calls her a Harlot, james 2.25. This sin they reproved. Fourthly, there is vitium saeculi, when the sin over-spreds all, & is universally received as polygamy among the jews: and this ye shall find the prophets seldom to have reproved. Quest. Whether had the jews any dispensation of God in this their polygamy? Answ. Some hold that God gave them a dispensation: and to prove this, first they say that some Laws are stable, as the ordinances of the Church, Lex sancta, vel est slabilis, immobilis, velincommutobilis, which every man may not alter. Secondly, some laws are immovable, as the Laws given by God himself in his second Table, cannot be dispensed with, but by God himself who gave them. Thirdly, some Laws are incommutable, which cannot be changed by God himself, without a stain of his holiness. They say, that these laws of the second table which God had made, flow not necessarily from him, as his justice and holiness do, but freely: for these he wills, or not wills, without any stain of his holiness. As for example: God is to be loved, therefore a man may not marry his brother's wife, this doth not follow necessarily in the strictest signification: but the precepts of the first table cannot be dispensed with by God, without a stain of his holiness. As for example God is to be beloved, therefore, he cannot dispense that one should hate him: sine intrinseca repugnantia. They say, that God dispensed with the fathers in polygamy, because God is above the Law, which is given betwixt creature and creature, which in that respect is immovable, although God himself may change it. But he is not above the eternal law: because he is not above himself; therefore he cannot dispense with that law which is repugnant to his eternity and glory; and these are the precepts of the first table. But seeing polygamy is in the second table, God might dispense with it, without any stain of his holiness. Again, when it is demanded of these men, what scripture they can bring for this dispensation: They answer that God himself saith to Abraham, Gen. 21. Harken unto Sarah, in whatsoever she saith to thee: by this admonition, Abraham was moved to cast out Hagar and her son: although this might have seemed contrary to the law of nature, therefore the Text saith, this seemed hard to Abraham. So when God saith to Abraham, Harken unto Sarah, in whatsoever she saith to thee: and Sarah bade him take his own handmaid, Gen. 16.1. then Sarah was God's mouth to him in that point also. Answ. These words, Harken unto Sarah in all that she saith; are not to be understood in whatsoever she saith; but in all that she saith concerning Hagar and her son, in that he was to hearken to her. Again, Abraham took Hagar before he got this direction for to hearken to Sarah: so that this place can be no warrant for a dispensation to the Patriarches in their polygamy. it was only a permission which God yielded unto for the time, as he granted them a bill of divorce for the hardness of their hearts! but God cannot dispense with any of his laws, neither in the first nor second Tables, they are so near joined together, that those which break the one, do break the other also. Quest. Why did not God punish this sin in the fathers? Answ. God doth three things concerning sin. First he pardons sin: secondly, he punisheth sin, thirdly, he passeth by sin, Triafacit Deus peccatoribus, remittit peccatum, punit peccatum, & praeterit peccatum. Rom. 3.23. By the forgiveness of sins, that passed by. A sin actually forgiven, and a sin passed by, differ. A sin is actually pardoned in the elect coming to knowledge, when they have remorse for their sin; and find the benefit of the pardon of the sin in particular. But God passeth by a sin, when the sinner in particular knoweth not this sin to be a sin which he commits; and yet the remission of this sin is concluded within the remission of the rest of their sins. The fathers when they got a remission of the rest of their sins in the blood of Christ, they got also the remission of the sin of polygamy, which was their sin of ignorance; and therefore they were to offer a sacrifice for the sins of ignorance, Levit. 4.15.17. and among the rest for this polygamy. Quest. How differed concubines then from other wives? First, they were not solemnly married as the other wives, neither was there any solemn contract betwixt them as betwixt the man and the wife; they had not dowry; their sons did not inherit; yet when they were married, the Scripture calls them wives; judg. 19.1, 2, after that Absalon knew David's concubines, 2 Samuel 16. David shut them up, and he knew them no more, but he closed them up to the day of their death, and they lived in widowhood; whence Lyra gathereth well, that these concubines were wives. Again, to prove that polygamy is sin, and unlawful, it is confirmed by Christ's words; when he reduced marriage to the first institution again, Math. 19 Whosoever puts away his wife, and marrieth another, commits whoredom, much more he who keeps his wife, and takes another to her, commits whoredom. The Apostle, 1 Cor. 7. gives the like authority to the wife over the husband, as he giveth to the man over the wife: as it was never lawful for the wife to have more husbands at once, therefore it was not lawful for a man from the beginning, to have more wives at once. This near conjunction betwixt man and the wife, Prop. is called cleaving to her. Gen. 2. Christ when he expounds these words, Illust. he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 agglutinatur uxori, he is glued to his wife: for as glue joins two things together, and makes them one: so should love be a glewing of their hearts together: amor coniugalis debet esse reciprocus, the glue must take hold on both sides, Triplex est conjunctio, naturalis, politica, & spiritualis, or else the conjunction will not last long. There is a threefold conjunction; first, natural: secondly, politic, and thirdly, spiritual, the first is common to us with the beasts, the second with the heathen and the third proper only to the Christian: this third must be the chief ingredient, this is that which they say, Nuptiae inchoantur in coelis, perficiuntur in terris, Marriages are begun in heaven, and perfected upon the earth: then thalamus erit pro templo, & thorus pro altari, that is, the wedding chamber shall be for the Church, and the marriage bed for the Altar. The woman was made a helper to the man. This help stands in three things. Prop. First, in religion, 1 Pet. Illust. 3.7. Take heed that ye jar not, lest Satan hinder your prayers, Tria adiumenta confert uxor viro suo. 1. in religiòne. he is speaking to the man & the wife here: such a helper was Priscilla to Aquilla, Acts 18, jobs. wife was not a helper to him in his religion, who bade him curse God and dye: job 2. nor Michol to David, when she scorned him as he was dancing before the Ark, 2 Samuel 6. she was a hindrance to him in his religion. So salomon's wives, when they drew him to Idolatry, 1 King. 11. were not helpers to him in his religion. Paul notes three sorts of conjunction, Triplex conjunctio; carnalis, spiritualis, & spiritus, & carnis. 1 Corinth. 6.16. the first is in the flesh only, as betwixt a man and a whore, or a harlot: the second in the spirit only, as betwixt Christ and his members; the third, in the flesh and the spirit, when two faithful are married together: such will help one another in religion. Secondly, she must help him in his labours, 2. in laboribus. a wasting woman is compared to the ivy, it seems to uphold the tree, and in the mean time sucks out the juice of it. A foolish woman overthrows her house Proverbes 14.1. but a virtuous woman is compared to a fruitful Vine, Psalm 128. Thirdly, now after the fall, 3. in doloribus. she must help in his griefs. Ezek. 24.16. she is called, the delight of his eyes, so Proverbes 5.19. she is called his hind or Roe: she must not be like a drop of rain, or as a smoke in the house, continually to molest and trouble it, Prov. 19.13. She was made a helper like to himself? Prop. The similitude betwixt the man and the wife, Illust. consists in three things. First; they must be like in piety, Triplex similitudo vxoriad virum. 1 in pietate. 2 gradibus dignitatis. for this, see before in the former proposition. Secondly, they must be alike in degrees, there would not be too great inequality betwixt the persons who marry: but some make the inequality in their own estimation, where there is none at all. That apologue in the 2 King 14.9. showeth this well. The Thistle of Lebanon sent to the Cedar of Lebanon to make a marriage with it, but the beasts of the field tread down the Thistle But there was not so great odds betwixt the ten tribes and the two tribes as betwixt the base Thistle, and the tall Cedar of Lebanon: this came only from the high conceit which they had of themselves. The jews have another apologue, very fit for this purpose. They say that the Moon upon a time sought to marry with the Sun, the Sun said that the Moon could be no match to him; for he ruled the day and the year, he nourished all things with his heat, he ruled the heart of man, the most excellent part of the body, and by his heat he breeds the gold, the most excellent of the metals. But the Moon replied, that there was not so great odds; for if the Sun ruled the day, She ruled the night; if the Sun ruled the year, she ruled the months: if he nourished things with his heat, yet he scorched and burned many of them: and if it were not for the moisture which they receive of her in the night, they would quickly perish; if he ruled the heart of man, she rules the brain of man; if he breed the gold, she breeds the silver: therefore there is not so great odds betwixt the Sun and the Moon, but they may marry together. Thirdly, 3. In aetate. the man and the woman must be like in age. The mother of Dionysius the tyrant, being very old, desired her son to cause a young man to marry her: he answered; I can do any thing, but I cannot enforce nature: Naomi said, Ruth 1. I am too old to marry again. Among the Spartans, there was a set time for their marriage: and they had poenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon these who had deferred their marriage too long: their punishment was, that they were never suffered to marry. Where these three respects before mentioned (to wit, religion, degrees, and age) are not observed in marriage; oftentimes the conjunction of them, is like the coupling of Sampsons' foxe-tayles, judg. 15. which had a firebrand bound betwixt every of them; so these that are unequally yoked, the firebrand of God's wrath falls betwixt them sometimes. Before the fall, Prop. it was not good for man to be alone, Gen. 2. It is good for man not to be alone, Illust. for the propagation of mankind: but it is good for man to be alone, in respect of that, quod bonum utile vocamus, that is, when he hath the gift of God to abstain, for the kingdom of God, Matth. 19 that he may the more exercise himself in these holy duties of prayer, and other religious exercises. Here we must mark, that there is a twofold good; Duplex bonum; expedientiae, & morale. to wit, the good of expediency, and moral good. Moral good is opposite to sin, but not expedient good. When Paul saith, it is not good to marry, his meaning is, that it is not expedient good at that time to marry, not that he would make it a sin; for he saith also, if he marry, he sins not. In respect of circumstances, at that time it was better not to marry, this is only bonum secundum quid, respectively good in respect of the persecutions that were that time risen in the Church under the persecuting Emperors. Virginity is not a virtue of itself, Prop. and no more acceptable before God, than marriage is. That Virginity is not a virtue, and therefore not to be vowed. This is proved by two reasons: the first is, that all virtues by repentance may be restored to man. Reason 1 But virginity cannot be restored by repentance, therefore virginity is not a virtue. All virtues in time and place are commanded, Reason 2 but virginity is left free, and only Paul gives his advice in it, 1 Cor. 7. Therefore it is not a virtue. Gerson useth a third reason thus, Reason 3 All virtues are connexae, coupled together; and he who hath one of them is capable of them all; but married folks who have other virtues, are not capable of irginity; therefore virginity is not a virtue. But this reason holds not, Virtutes; vel sunt perfectae, vel imperfectae. because all virtues are coupled together that are perfect virtues: but these that are imperfect virtues, are not always coupled together. The perfect virtues are prudency, temperancy, fortitude and justice, he that hath one of these hath all the rest, but a man may have one of the inferior virtues, and not have the rest, as the Church of Ephesus had patience, and suffered many things for Christ, yet she fell from her first love, Revel. 2. Object. But the Apostle saith, 1 Corinth. 7. The unmarried pleaseth the Lord, therefore Virginity is a virtue. Answ.. Dupliciter placemus Deo; in Christo, & in officio: seu causaliter & consequenter. We please God two ways; first, only by his Son Christ as the cause; secondly, we please God in that calling, that God hath called us to; if we have the gift of continency, than we please him in the unmarried life; if we have not the gift, than we please him in marriage, 1 Tim. 2.15. Women shall be saved through hearing of children; that is, they please God, when they are called to that estate, to live in wedlock, and to bring up their children in his fear; then they testify that they are in Christ; so that we please God as well in the one estate as in the other. Quest. But seeing Virginity is not a virtue, what will ye make it then? Answ.. Duplex bonum, per se, & ad aliquid. There is a twofold good; First, that which is good in itself; Secondly, that which is good for another end; fasting is not a thing that is good in itself; for a man is not accepted before God that he fasts; it is but good for another end, that is, when he fasts that he may be the more religiously disposed. So virginity is not a thing that is good in itself, but good for another end, that is, when a man lives a single life, having the gift of Chastity, that he may be the more fit to serve God. Virginity is no more acceptable before God than marriage; therefore the Church of Rome preferring virginity so fare above marriage, is strangely deluded: for they glozing that parable of the sour, Mat. 13. say that Virginity bringeth out a hudred fold; Widowhood sixty fold; and marriage, but thirty fold. Again they say, quod conjugium pertinet ad veniam; Sanct. Mart-apud Sulpitium, lib. 3. virginitas ad gloriam; & fornicatio ad poenam, that is, marriage hath need of pardon; virginity deserves glory, and fornication punishment. Thirdly, they say, that there are three crowns; Pontificij tres coronas statuunt, martyrum, virginum, & doctorum: cui tres oponuntur inimici, caro, mundus, Diabolus. one for martyrs; a second for virgins; and the third for Doctors. To these (say they) there are three enemies opposite: the flesh, the world, and the Devil; the virgins overcome the flesh; the martyrs overcome the world; and the Doctors overcome the Devil, by teaching the people, and drawing them out of his tyranny; but they ordain no crown for the married estate; and thus they make the ordinances of God prescribed in his Word, and established by himself, to be of none effect. Soli Deo gloria. FINIS.