f'^. !»• t. 1 'i^ COLLECTION OF PURITAN AND ENGUSH THEOLOGICAL LITERATURE LIBRARY OF THE THEOLOGICAL SEMINARY 5^^-^CL PRINCETON, NEW JERSEY ^•^ *h^ { I V^^ ii \ i' ) • I \ L V ( [ AJiJu^CC^^ V a2e^ %;• *^ j«''^«> ^M, ) THE PORTRAITVRE OF THE IMAGE OF PCreation, Inhisthreeeftatcs.ofxfleftauration. ^Glorification* Di^efted into f^opart^. The firft containing, the Image of G o oboth in the Bo- dy and Soule of Man, and Immortality of both : with a dcfcripti- onof thelcvcrallmenibersoftheBocly, and the twoprintipall fa- culties of fb? fjulc, the mdcrftanding and the Will; in 'whicii coiififteth tii^ knowledge, andlibcrty of his will. The fecond containing^ the paffions of man in the con- cupifciblc and Irafcible part of the foulc : his dominion over the creatures ; allb.a delcription of his adive and contemplative life ; with his conjunct or married cftate. Whcreunto is annexed an explication of fundry naturall and raorall Obfervations for the clearing of divert Scriptures. All fet downc by way of collation, and cleared by fundry diftinftioru^ b«th out of the Schoolcmen, ^nd inoderne Writers. * "* .^ The Third Edition. correBed and enhr^cd, - By /. Wecfnfe,oiLathockcrmScQtland,VxQZchQxo?Chn{k^ Gofpel. '^ \[\. LONDON^ ' Uyrintc-dby T. C. for loh?) Bellamie^ andarc tobefoldatthefignc ^ \orthe three Golden Lyons in Cornehill^ necre the RojAHSxchmge, i5jd. ».jj.> .K "Juv^sVk % m ' V ; i TO THE RIGHT VVOR- THY, ij' David Fovvles Knight and Baronet^oneof his maje- flics Councell cftablilhed in the Norths Here were two pillars htioiQ Salomons Tern-' ple/right worthy Sir) Jachin^ that is^ God will eftdUp? . and ^oha:^^ th^t is ^Jlrength. Theft two pillars were fet up, to uphold the pOichofthcTemple.So there are two pillars^ which uphold the Church, and this world, 1\eligion2Lnd Juftice: true 7^^//g/o;a upholds che U[ Church.and lujiice the Common-wealth. Of thcfe twOj religion ftands upon the right hand to up' -old, (as Jaclm did, ) an ! Jujlice upon the lef^ hand ( ^isBoha:^ did- ) l^eligion I , A a 2. hath The Epijlle Vedtcatorie. Numb. 2. 2 Pet. 3. 10, Pf07. 16, 1 z ^ a hach the firft place, and therefore the lewes Cay well, that k is for Jerufalems caufc the world ftands ; that is, the church. All the tents were pitched about the Tabernacle . to teach us, that the world is but 3n Inne for the Church to lodge in for a while; and if the Saints were once gathered out of the world, the foure corners of the earth would fcone clap together^ and the Heavens P)ould goe au>ay Tipith a noyfe^ The pillar which upholds the world upon th^^kftii'and h JuHice-^ it upholds the earthy and the i\tngs throne. It is (aid^ Habah i. 4* lam de- fiuitLex; theLaw fades: This is a fpeech bor- rowed from the pulfe of a man^for as we dif. ccrne the eftate of a man by his pulfe; if it llirre not at all, then we know he is dead, if it ftirrc violently, then we take him to be in a Feaver,. if it keepe an equall ftroke^then wee know he is found and hole. The pulfe of the Conimon-wealth is Juflice, MJujlice bee violent *and turned into wormewood , then the Common-w^ealth isin a badeftate; ific Hirre not at all, then the Common-wealth is dead^ and-if it have an equall ftroke^ then it is found and hole. ■^*^' Now Sir, thefe two pillars^ T{el(gton and Ju- fiice \ . The Epijlle dedicatory. y?;V«',have beencyoiir maine ftudy how to iip:^ i hold them in your place, and that thcfccwo, mi^ut hjfe one another ^ as the T/almifl [pQ2LkcS; For/?/^ry,your care hath beencftillj thattheje Foxes ^hich /[yojle the VhieSy fliould bcc caCcht, (thatis; tfiefe Locufts and Seminaries, Ji^/;/cA ' come out of the bottomUjJe pit^ and^^ot? about facretly to deVourelVidowes hou/cs^^nd fubvert thefe ten- der young Vines, and vvcakeoneSj/;e tliC- The Epiftle to the Reader. the ftafFe ; fo when a man is in a feavcr, fweetc things feeme bit- ter to his tafte, yet this realon teacheth him that the fault is in his taftc, and that the things arc (Weete in themfelves. yvhcnreafonerres, iliec cannot cu'-e her fblfe, burhc- miftris Divinitle muft come in and tea Ji her. S^ra, when {\rx was old die Lord promifed that fhce fiiould have a childc, (lie did laugh at it, her r\dlrtA{on ; and this h.eavenly gardiner makes a roomc, wherein hce plants this fupernaturall grace o^ fdtio by his owne hand ; but when he hath planted this heavenly plant faith in the foule. reA(on\\'\^ ferve tortwoufes ; firft, for the confirmation and efi:abli(hing of our /.^/V/^ new planted ; ano- ther for killing of all contrary herefies belides which might hurt our faith '. But in things which arc mccrely divine, & qajt cadum dhrecle ffthjide^ and fall directly under faith, as the myfteric of the Trinitie and the incarnation; vjhzt c2Ln reafon or Fhilofophy doe here ; but admire thefe hid myl^eries which {he can never reach unto ( ifreafofi the hand- maid have alwaies her eyes towards her miftreflCjthcn we may make good ufe of her in the Church. j The J'lne-tree of it lelfe bringeth forth the moft comfortable grape for our nonniliment, and chearing cf our hearts ; but yet if we fct a C^I'andrake by it,and then drinke of that wiwc, that wine will make us flecpe the bctter.Thsknowledg of Divinity is tke on- ly comfortable knowledg,but yet Phi/o/ophy as the Ar/»- ^'J'wrr, the third is the judgement of charity. The judgement of vemj is oiicly to be' found in the Scriptures, and all other writings Qioald bee trycd by them, as the canon and touchftdnc : butthcchurchof/^^w-? would have the Scriptures to be tiyed by the Fathers and Schoolemen. Secondly, the judgement of /?rW:«£:/> is requifite in reading of them j men fhould not dote upon them : for this is*generaliy the fault of mod of them, thatyec lliall tinc'c litt'epietie or matter of holineOe in all their writings. Bucer faid well, chat there is more hoIincfTe to be found in Seneca than in moH: of them ; ifmai con- verfe too much with chenn, they Hiall nnde but little fandirication by them , but havin?; their mindes inlightencd by the holy Scrp- tures, and their afFe(fi:ions fandified, they may make ufe of them Some of them we may reade di^lindlly and judiciondy ; fome of them we are to reade curforiiy ; and fome of tl^m we arc but to lookeu'pon fiere and there: fome meates weciicfirft,then we chew theai,then we digeft them ; other meares we fwallow rhetrj; and othgr^ meates wee tafteonelyof them. So wee Oiould ufe thcfe Schoolemen : fome of them we Ihould reade diftincflly : others of them we (Lould fwallovv^'as it were,and run over lightly • and o- tlvtts of them wee (hould taft and looke but upon them here and "there. - '' Againc, frndency fliould tcaA us, w hat wee rhould obfervc as impertinent in them, and whattorpjedj their queftions for the mod: part are idle and curious , as the moft ^of their h vpotheticall . propofitioiia , and the manner of their difputations'^ for often times they difpute ex alienis pnnckpijs, out of the grounds of other fciences : they confound T>lvmty 2iX\i Philofcphy : and the Media which they ufe oftentimes are impertiHent., They bring innume- rable argmacjfts and i ifputations oftentimes probable on both ddcs^ and theyVufl t6o.much to the teftimonie of men ; they goe very rafhly many of them, and fpcake not fbberly enough of\he "teat myftery of the Trinity, and Incarnation ; bringing in philo- iophicall reafons : whereas thefetnyfteries fhould rather be ado- red than O'arched after : and herein Jthrjajiw fayd well, Etkm ver^ ^ eo lo^Mi eft pericuiofum* i ' Ana laft of ahthey diftinguifii where the law diftinguiilicth not » The third judgement is the judgement of ^W*>j ; whcn:^*.- reade them and findc marj]^ groffc crrours in them i wee art not' The Epiftleto the Reader. for that to re /eA them, for wc fliall finde fometlmes points nota- bly well c'carcd in them. The Icwes have a proverbe, Cowr^^ ntHfiUirR', ladc^ his ticl^ was, RabbonH ^'^';-\^ d'jUor nosier fanBus ; Saddaas was called, *)XJn ^^^^^^''^^ ; "^y^hen - ez^Kt was called, /.«/?.'> /t//.v//jf J they were alfo called D*nnS ^^ pcrti, the men that faw ; for they reckoiied the people but blindc; Rom, T .and tiic leaders of the blind: then they difdained the people, foh. 7. 49. this people who k>ww not the L %w : they called alio the people populus tcrvA, So when thefe glorious titles were given to the Schoolemen, then the holy G boil: 'withdrew his preicnce mightily from his Church. Wee fliould in charity judge their errors, for they lived in .i,. :^ .urc of darkeneffe, and few there were then to oppofc againfl them, and what marvaile if they did oftentimes ftum' . ^o:h.u this was but infirmity \Ki them, and not malice. r.'.. if they could now behold from heaven the Church o^Rome \\ liO brags that fhce ThcccccTs to^thenij with her new plots,as her * ecjffivom The Epiflle to the 1{eader. eqHtvocatiortSy mentallrefervatioHs^ allowing the killing of Princes^ ahfolvingftibjclis from loyaltie towards their Prince j wives from their husbands, children from their parents ; and giving to ima- ges not onely cultum refpt^ivumy which the fchoolcmen gran- ted to them, but zliocultumconjuK^ififn, ov coadoration ; would they not bee aQiamed of thefe their children , and blufh ifthey could behold them ? A Cardinall upon a time caufed a Painter to paint the twelve Apoftles ; the Painter painted them looking fomewhat reddifh ; the Cardinall asked the Painter whether the Apoftles looked fo when they were here alive ? no faid the Painter : why doft thou then fo paint them faid the Cardinall ? the Painter replyed, They bluih fo now when they behold the corruptions of you who take upon you to bee leaders of the Church. If the Schoolemen could behold thegroffeand innumerable corruptions whi.Qh are main- tained now in the Church of Rome^ which were not then, would they not bluQi and be afliamed^ and difclaime them for their chil- dren ? When LMofes was upon the mount, hee brought a patternc of the whole frame of the tabernacle from the Lord, and eredled it according to the patterne received, but the Church of Rome hath ereded another patterne , framing religion by the mould of hu- mane reafon. If ye will take a view of fcverall points profefled in Poperie, ye may eafily perceive whence they have taken the patterne of them, not from Mofes on the mount, but from fqholafticke fpeculations. Firft, becaufc the Mathematickes confider lines, figures, circles, points, abftraded from bodies, therefore they gather, that acci- dents may be in the Sacrament without the lubjed:. Secondly, becaufe morall Phylofophy efVablifheth neyther pa- nifliment nor reward, unlefTe the freewill of man goe before ; hence they inferre, that there is free will in man : againe, becaufe morall Philofophy kno weth no vertues, but inherent habites and vertues ; therefore it is that they fet thcmlelves fo againft the im- puted righteoufnefTc of Chrift : the morall Philofopher cals vice a voluntary evill, therefore they inferre, that concupifcence is not jfia, becaufe it u not altogether voluntary. Thirdly, froin the Politickcs, in policie,the bed fort of govern- 'mcnt is monarchical!, therefore the Popes government mulVJ^ce nonarchicall. Againe, in Princes Courts, men ufe mediators to eoe The Epi/ile to the "J^eader. g. c to their Prince, therefore they conclude, that we muft nfe the interceilion ofthe Saints to God. In policic, no lawes are given, but which the (bbjeds may fulfill, tkcicbie man is able to fbliill the law of God. Fourthlyjf rom the Phyflc kcs ; Phyficke teacheth ir tliat the bo- dy turncs to corruption, and diflblvcs ; upon this they inferre.that man before hib fall his body llio ild have dyed narurally,as it doth, if fapernaturall righteoufnede had not kept backe corruption ; foj' that they make God as well the author of death; as well as ofna- ture, confidcring man here oncly after the principles of nature, and not according to his hrft creation. Againe, Phylicke teacheth us, that the blood alwaies followeththe body, therefore they have taken away the cup from the people in the Sacrament, bc- cauld ({ay they) if they get his fiefli, they get his blood, per conco- mitiint'iam, Fiftly, the Metaphyfickes teach us, thatevery pofitivethiiig is good, there fore they define original! (inne to be a meere privation, Sixthly,the Platonickes were mightily deluded by the appariti- on of fpirits , hence they have borrowed their apparition of fpi- rits". Seventhly , from the Poets fables they have taken their Pur- gatory. Lafljfrom the incantations of the Gentiles,they have borrowed their exorcifmes. Thus wee fee that they have not taken their platform e from above in the mount with Mofes , but from below^, from humane reafonand Philofophie: and here they ought to have remembred that of the A poftle. Take heede that no maruffoUe jGu with Philofophie. Curteous Reader, if there bee any thing here that may fcrve for the good of the Church and your edification, give the glory to God, and reape you the fruits : if there bee any! thing that feemeth not correfpondent to reafon or the word of God, reprove me for it, and it fhall belikeapretiou balme unto my head. So recommending you to the grace of God, I reft, Your ever loving brother in kfus Chiift, I O H N \ V E E M S E . A Table of the principall diftinctions a nd chiefe points contained in this Booke. ABominmon what it is, pag. i6(5^ A(£^ion trvofoldy 1 05?. Foure affive prifjciples. 1 00 Adams kficw ledge how far re it reached^ 6 7 . What he be^ lecved before the fdl^ go rvhat frinciflcs were con» create withhim^ g\,a dtf* ferenct betwixt his know, ledge and our 5. ibid, bc^ twixt his knowledge and Salomons, 93. vohat li- berty he had before thefal^ lie. how the creatures werefubjeH to him, 23 3. Agent corporall different from intelleBuall^ p 5 Analogic ^n?(?/(£?/^. 87 Angels cannot bee in fir u. ments increatioH. 3, our foules andthe Angels dif- fer, 59. how they know things^ 84. they doe not reafon^ ibid Jhey have two infants, 107. they dffer foure waiesfrom man^ ib. they have a twofold re. ward 167. of thetr mi- nijlrie,2'i/l^.2')^ Anger, what ttis^ii^. how it dtffercth from hatred, ihid, foure forts of anger ^ 224.4 twofold anger^ii. foure vertues moderate it^ 2 2 5. three degreesofan- ger^ 12 J .three fort so fun ]uft anger^ 228. remedies to cure anger y 229. no^ thing opfofite to it^ 231. AttributeSj^&^rp//; Cod. 88. B. Bcafts , their phantafte moves onely thefenfittue appetite. 140 Beautic ^^rx\]\^V{Si\Qnthrcefold^^-J% Q,x^2X\QWwxsfrom the nega* ttsntothe habite ^ 4. no- thing can be an inflnrment in creatio^ ^.Creatiois not a miracle^ ^,how the crea- tures were with God before creatton^6, God is the only ctufe in creation^ ^.good- nejfe isfirfi manifcftedin creation^ 2. Godis difiin-^ gui find from the heathen gods by creation^ 7, man hath fuperi^rity over all creatures, 231.232. Gods wifedome manifefled in creation^ 12^. God hath a twofold iyitention^ 201. D. DcHght, what it is^\96. de- light diver fiy Ml fiingui^ fijcd^ 198. ipp. twofold order betwixt the deli'rhts and operations in beafls , 200« DzfiXQwhatitis , 189. it is fonrejold^i CoJcfire^love^ B b And The Table, and delight differ^ \%^,it is twofold^igo.ig I. zoo. there is d threefelddefire^ ipo. In Chrifi there were ^.defires jibid. A thing is dejiredtrvopfaies^ igu no contrariety in chrijls de- fir cs^ i^i.the de fires of the regenerate are moderate^ 194. remedies to curefm^ fulldeftres. 196. Defpaire contrary to hofe^ 213. defperation is not a funifijment^ 214. dtffe" retjce betweene hatred and defifaire^^i'^. remedies a- gainfi defpaire^ 21^.217. Determination threefold, 125. Digamie twofold^ 27. it is unlawfulL ibid. Divels cannot create^^. what thefinneofthe devils was^ 184.^^ loft three things hy hisfall^ . ibid Divinitie andmorailphilofo' phie differ. 150. Dominion twofold. 239. E. Eare^i y.r/'^ excellency ther. of ihiidi. faith comes by the eare^ i 8 End more excellent than the meanes^ 256. evtr^ thing is carried to the proper end 60 E\ill two/old^ 41.a1p.221 Eyes,!'^. their excellency }h. the eye hath nocolourtn it^ ibid, it hath five tuniclesy 16. F. Faculty ^ how it differ eth from a habit ^g 6Jwoprin* cipal faculties in thefouky ibid. Feare hath many branches^ i^^.what feareis^ 217. Sundry forts offearejih'id. feare twofeldy 220. Formes different^ 5 {. two things requiredinaforme 55. the more excellent ;* forin('^theftri^ercon]un. Bion^ ibid. Freedome/^ radically inthe rvilly 105. G. Gifts twofold^ S6. God gives, hi^gijis two waies^ 322. Chffh twofold^ 77 Glorification ^W^r^;;/^^/^- r at ion differ^ ^g.how a man may behold Gods gbry^ij, the glorijicd have a twofold objeSly 213 God communicates his good* neffe^ i . Qod hath five royall The Table. prerogatives^ 5 . God, na* ture^and tirt^dtffer in ope- rations^ 6, God wade all things irt meafure^numbcr andweizht^ ii.thckrtow- ledge of Cod is naturally inbred^ 6 7 . thefirfiprinci'" pies of the knowledge of Godandsuherfctencesdif" fcr^ ih'id. we are led te take up God three waies^ji^jT, 'J /^.we afcendhy degrees to take upGod^y^.we afcend h ^^^^^^^ ^^P^ ^^^5 7^*^ twofold knowledge in God, 12 I.God opens the heart , 129. God is plea fed with mans works two wies^ l^,S.2S^. Godistobee lo^ ved only for hiwfelfe^i 6^ \6^.nothingto he loved a- hove htm^ 167. notes to know the love ofGod^ 1 7 o . | 171. Godthefirftobjeii of themi^de^ 6j. Goodncfle is cither impcr, \ fed or perfecl^i, goodncjfe. twofold^2,2^^n2 S.two conditions required to chiefe goodr/ejfe^ 1 9 p . Grace taken divers waiesy 134. how grace concurrcs in mans converfion 1 17; I" grace confidered three waies, 133. difference in receiving grace , 134 there is but one fort of gracCy ibid, grace once re, teived cannot be lojl^i^ 5. Hand, 20. the properties thereof^ ibid. Hatred what it is^\ 8 5 . God cannot be the object ofha- f r^^jibid. love and hatred are oppo(ite^i8s. twofold hatred y » 8 5. 1 87. how far the regenerate hatejinne^ ibid. hat redy anger ^(^ en- vy di^er^ 1 88. remedies t$ cure hatred^ 189. hatred and prefumption differ^ 215. Head, 14. the fxcellency thereof i^. Heart thefirjl mover ^i i .the excellency thereof^ ibid. wherefore placed in the left fide y 21 : the fat of the hearty 25. Ho^C^what it is, 1 1 1 . how it diffcreth from de fire, ibid* hope confidered as anatu. rail or theologicallvertue 212 I. Icfuitcs plead for nature , 127 .t hey m/ke a threefold Bb 2 know- The Table, knowledge in Cod^ 120. tf^ey ejlablijh a threefold grace ^ 127. our diffentfro thiamin mat9s converfion, 130,1315132. Ignorance diverjly difiin- guiped^Si. io2.iioaS^. Injurie hath three things foL lowing it. 2 2 7 Image of God wherein it con- ftjls^6'). a twofold im Age ofGody 60. wherein man heares the image ofGod^6i\ man having Gods image dlcreatu^i arefuhjcci to him^ 234-^ twofold con- dition ofGodsimage^i^'j. it is taken uf fourewaies Immortality, how a thingJs faidto be tmmortall, "^o. how Adams body wasim- mortall before thefall^ 3 1 reafons to frvve the im- mortality ef Adams body natuyally^^^,l^,^^,36\ reafons to frove:the im. mortality ofthefoUlc^ 44. 45. the heathen knew of thefoules immortality ^^^ Infinite thing how apfrehen- ded^ 90. 4 thing is infinite two waies^ ibid, ipj. luftice the moft excellent vertue^ i . luftification twofold^ 137, God doth three tht%gs tn our )upfication^ 11 j. K Kidneyes are in afccretflace 25. Knowledge of the creatnres jl)all cvamjh in the life to comCy 78. 7P5 fulnejfe of know ledge twofold^So, Si divers diftir>Clions of knowledge^ ibid. 82.85. 86. 87. a twofold a ff of knewledge^S/^.how know- ■ I edge ism the Angels and mansmind.2^.a threefold knowledge inAngels^ib. a difference betwixt our knowledge and the Angels' 91- L Libertie twofold^ 108. Im* ■pediments hindering the wills liberty » iiy iJi^My the greater it bee^ ob^ fcures the leffer^ 71, Love wh:^t itis^ \6i.fnndry diUmCtionsoflovc^ \6i. 1 53, 1 ^4,1 65,1 66»things are loved two waies^ 16^. 16 9. degrees eflove^ 1 66. theferpetuttie ojUve^ 166 love IS an affection or deed^ 1 7 ^*atwofoldcaufe of love ibid. How wee are to Uve curl The Table. our parefftSjije.xjj Jove I roiceofthc members^ 14, dcJicnds^X'j'^JjowfArrcdA Middles are oficnchofen as unrcgcnerate mans love\ evitl^ 114, all things are extendsji%\. rvcc fhot$ld\ joyned by middles^ 39. love our enemies^ ib. true j things Are]o'jnedtwowaies lovcis one^\%2. remedies \^ u^^rveefeeathtngbytwo to cure finfull leve. ibid, | middles ^ 79. there is a Lifccoh'tcmpUtive preferred 1 tivofoldmiddle^i 52. 1 54, to the acfiie^ 278. CMitn no middle betrvixtvertue h.ith a threefold life^ 2 2 2 . | ^nd vne^ 1 y j 260. tbet^^tiveinfome cafe is preferred^ 257. CM 4ns life confidcred two rvaics, ibid, rvhereto thefe two lives are compared^ 259. M^ns Itfc resembled to fixe things^ 2^0. 263. Liver irclofedinanet. 25 MiraclCyCreAtion is not Ami racle^g . when a worke is a miracle, ibid, therepirre. iiion is a miracle^ibidJwo co'aditlens required in a miracle^\ 1 8 . mans conver- fton is not a miracle^ 1 19. N \' Lungs feated next the heart. Nature taken five waies^ ? j o ibid. iNcccffity diverjly dtfiin- M f gi^if)cd, 35. 109.-178. Magiftrates authority . conJ Neiohhomjjow to be loved^ ftfis in foure things^ 172.! ij^Jnwhat cdfes heeisto Manalittle%vorld^i^i,heeis\ bee preferred before our confidcred 3 . waies^ i ^ 5, | t he fir H part afmansfupe'\ rioritie over bis children^ j 2 3 i.man diverjly confide ! red, 1^0. he hath a pafive power tograce^ 116. mm ^Olh'mg^taken diners waies, and Wife one, 2 6 >) . 4 . made of nothings 6. ! Matrimony hath two farts. O /w/f, 269. Opporitiom'^j^Wi85,2i4. Members of the bo^y place d Order twofold in difcipline^ wifely bjGod^\^jhediffe^\ 71. Bb 5 Orlginall felves^7,%o. wee are not to love all our ne'ighihurs a^ like^y'j '^[-liixkhatufeswee are to prcfcrfe etirfctves to our neighbottrs^x 74.1 75 The Tible. ■! Originall righteoufnejfe was not (ufer natural to Adam 249^ buft naturally 250. reafms t$ prove that it was naturaS , 2ji. to mah it fufernaturall , draweth many crrours withit^ 253. PafGon, w ^4/^ it /V, 1 3 9 . 1 4 o what feat e they have in the fiule^ hii.thej are moved hj the undersianding^ibid onelj reafon fubdues the ifapionSy 141. they have a threefold motion^ ibid. the fare only intheconen- fifiihle ^ irafcihle facuL //V/5I42. their number is in the divers refte6ls of good ahdeviU^ihia.the di- vipons ofthepafsions,t/[^ where the fafssoHs are uni^ tedy i£^:^.Chriftto$keour fafsioSyi^'y. what ^ ^fions hee took^^ ibid, how they wertruledin Chrift^ 146. no cor^trarietie amongfi , his fafsions ^ 148. what ecntradiCiion arifeth in ourfafsions , ibid . // is a feare/ull thing to be given cvertothem^ 149. how the Moralijls cure the pa f. fiens^ 151. the Stoickes roote out allfafsions. 1 5 8 foure waies Chrift cureth thefAfsions^\^g.i6o.i6i howfarre the godly arere^ newed in their fafsions , 148. Perfection diverfiy dtftin^ guijhed. 66.186. Philofophie^fm^yj^/^. 9$ Poligamie is unlawful ^^ 10. Power dtverjly difiingui^ Jhed. 116. 240. 241. Povtny twofold. 243. Propofition hffotheticke , when true. 121. R ^tcom^^nccfourejold. ii6 Reaf5 hath a twofold a6l^ 84 Refiftancc diverjly difiin- gufjhed, i35'^34- Renouncing of things two* fold, ^ 243 Refurredion 4 «^/>^f /^3 10, V3>^whatis meant by the p ft rib,i\.the rtb taken out of Adamsjide^nofuperfuous thing, i6 6 J it was one of his ordinary ribs, ib. how this rib became a woman, 2^7. what matter wai ad-' dedtoit. ibid. Right to a thing diverjly diftinguifhed, 241.242. 2^^,what right Chrtfihad to The Table. t0 the creatures. 2^1.1^1, S SadnefTc hath many iran^ chcs. 144. Sconces thew found out .^-j I. the firfi principles of fci- erjcesarenot tnhred, 68. Seeing, three things requi^ redfor ttjj^. %9e fee three waies^ 75 Scnfes , the common fenfe \ differcth from the pArticu. \ Ur fenfes , 27. tvher^ in the five fenfes agree^zi vp herein thej differ, ibid. which is the mofl exceU l^rit fenfe ^ 25?. 30. rvhere^ Uhtothey Are compared.xb. Similitude twofold^ 61. one thing h^th aftmilitude to another ttPorP4ies^ibid. it differ eth from An image^ 6^,f}m litiide agreat cdufe of love, 245. Servile ful^je^ion^ 236. five forts offervarts^ihid.it is contrary tothe frHeJlate, 2J7. Sinne in a countreyfourefold 2 Td ^Goddoth three things toft ners^ 276. Sin three things follow finne^ ^^^. how It stn the under. sf^inding^\0\ ,a manftnnes two wdies^ 102. how the warkes of the Gentiles are finne. 15^ Soulc hath three faculties^ 3^. how they d/ffer^^i.the nftng of the body doth per • feci the glory of the foule^ 35. how thefouleofman dffer eth from the life of heajis^^i.andfroal other thmgs^^^.thefoule hatha two/old life^^o. how the foule is in the body^'y^ . the j foule cannot animate two bodies^ 54, what middle the foule keepeth^ 5 7. our foule s and the Angels dif~ fer^ ibid, the foule hath a diver fe operatiorf tn the body^ ibid, three things proper to the foule. i jp, ^ Spirits,^ Z'^r there a>^e intelle- Buallfcirits. 51. T Theologie diffcreth from o- ther feiences. iq Tong\:c^the properties ther. of . ip. Truth?) three things concur re that a man m^y fpeuke a truth^ 24 V Vcrtucs morrallandtheolo^ gi call differ^ 154. Vertuc twofold^ 283. Virginitie is not a vertue^ 282. The Tabic. A 282. The Fafifts make ^ crownesfor Vtrgins, Mar- tyrs^ and Doners of the people, 285. Vifagc the bewrayer of the mtnde. 27. Vnderftanding twofold.ej. 19 jJvpofold a6l of the un* derfianding^9^»ftnne how tntheunderfimding. 101 Vniverfall twofold. 70. Vfc of the creatures twofold^ 2^9 . 240. to give to ufe^ and in ufe differ yh'id,^ the ttfeofathing manifold. ibid. VV Will, three properties there^ of 9T.it foUovoeth the lajt determination ofreafon^ ibi. whyfometimes it doth not follow the underftan- ding^ 98. the will and un* derjianding are recipro- cant in aEhion^ ibid, whe- ther we will a thing^or tin- derfianditf^rsiy x^o.how the will followeththelafi determination of reajon, 103. the under [landing is not the caufe of the tvils liberty^ 1 05 . tt hath a two- fold liberty ^i - S.the effcn- tiall property of the will^ 113. what determinates the wtll^x 1 1 . two things conji- dered in the willy ij^^u^. tt is not the caufe oj our predejiination^xi 2. a mans wils a thing two waies. 1 3 1 the will hath a threefold mot ion Ah. it is confidered three waiesy 133. tthath neede of two things^ \gi. Woman made out of the man^t 6\.why made of the rib. 266 Woman helpes her husband in three things ^ 278 World confideredtwo wayes. 7. there (l^ould not he too great inequalitie between manandwjfeinmarriage.^ 27p. K^s we have borne the image of the earthly Adam, fo Jhall wee beare the image of the heavenly Adam, ATable ofthe places of Scripture clea^ red in this Bookc Cenefts, I 2 164 16 26 2J 30 39 A D:Ijnc.ition o^ ihis wlioK: Booke- Good- tT is i Polirion in the MftapifyfichjiTyihii Oninthonum e/lfai communicaihumy nefTc can nocbc contained wiihin it fclfc, biicit marutcfts it fclfc to others. So the Moraii/:tlMV, ^mer uen (j? vmua Love muft alwaycsbc bciwixttvs'o or moe. So. the /ff eand goodnc^c of Goes arc ni inifeftcd to the world divers waycs : but the fiift ftght that we Oct in them, is in Creation, whereby God gave all things through thom a being \ and yiiy/^Mcc, which no CBcaiure on cartli cjnun^trQan J, except man brcaufc he bea- , rcth ihc//»i;e of God (or at Icaft fomefparklcs thereof) ingratied inhis heart. That wcn^^ay conaive what this /ryj^^i*, we muft branch icout according as it hath the li- i luationinrhe foulcand body of man: Thefcaie lively dcfcribcd cousin ihii bookc, which It divided into two parts. In the fiift is contained I fjiencraUof jllci-caiurcvcha.1 P n f^^iHead. , 1 o o U o bodyiwher- in is confi - ' I ingcncrall,in*J dciedofthc i pirticular > of man, ch. J 2. where js c nfidcrcd, the Crea- tion of man. m Eyes. arcs \ :i TMourh. G Tongue. ^ VVomans dui»gc. 5iJHand5. ^ ^r- Soule,cia.^.whcrcin cCnfidCrcd of the '^ Heart. : Lungs. J! iRibbes. -71 i*Intralcs. S I /efunum inttfitnum, • £ I Kidnf ycf. I " jpivcfenfcj. ' ^ J I Immortalitie,chap,4. tPcrfeaioftjchap. ^V ?Immorialiue,chap.7 >'0 2. pnd wherefore nc wascrc«t£d,9 /"Conjunftion of foulc Jandbody,chap.?. 1 ^r natural Ij xi. inbred, and tSit< . : C acquired, i J rCJtOod-, 14, reyeilcdjandthat -^ Of hiscrcatmei C 15. 'Chap. i5, ^L btrty. ^ Power. "fee the fcctnd part. Chap. 1 , oiuward : Ccc tbe fccond part, i 4. two .id jufi% of thif Image. xi The Analyfts. The affe- ftions or paffions , are confi dered ci- ther in *i The fe^ottiifart contAJncs 1 divifion fconcupifci-p which IS blc, whichSlove. runder nthe p.irt coacaines A X^whichtwo, generaJl, Chap. I. Wherein is«^ confidtrcd their ofchcfoule cither all rheoa ! remedies irardb/r, ^ ^ (ions may / which con- >dcfireV bereducvd^ *i laines - ^ *^ J the morall vertues, y rcmedies5bytheStoickes,4. chip 2. ^ Cither by I cither by i by Clinft,^. 1 Love, 0. Hatred, 7. Defire, ^3 . , Abomination, C Particular Jlov^. ^ vyhichare r SadneflV, lO. eleven, ^Hope. ].ii Boldncflb, ' Defpaire, i z, Feare, i ? . Anger, 14. The outward f i Wherefore God placed his image in man, 1 j-. imagcofGod I iii^itf/w.wnsia ovef Ihe'^crel^^^^ ^ ^ Whether this image N«asnaturall or rupernaturall, 17. turcs,t6.wherc. I upon doe a^'ife | three queftions^ (^3 What fociety he had with the Angels^ 18. The AdjunAs fi In his contemplative and adive life. 19 of this image, I were the two / royal Ipreroga-*^ tives which //- dam had in in- noccncie, i a In his conjunft life ormanjage, 10 PORTRAITVRE cfthe Image of G^d in Ma n^ in his Crcation,ReiJaurationj and glorification. O D, rvho drv^lleth in a Light imc^ cephle^ I.Tim, 6. i6. communi- cates his goodnefTe to his crea- tures freely. Every good thing communi- cates it felfe to another: the Sunne among the Planets com- municates Heat and Lights it communicates Heat to all , and Light to many creatures, but yet the Heat is hurtfuU tofome. So juftice amongft vertues is the moft excel- lent vcrtuc; and communicates it felfe to all Societies, and no Societie could fubfift without it, not robbers and liiceves, unlefTefomekinde of juftice were among ft them : for if one fhould take all , the Societie would foone diffolve. luftice communicates not her felfe per- fcdlly to this Society 5 for in this fort of Society there is great injufticc : but Go J communicates his good- C c ncffe Profofithn. Illujlratioff. 'duplex ton'itMimpcY^. fcCfi ts* t'crj'cfla. Prov.«5?.28. ■ ■■ I ■ !■ Ill——— Ojtl>egQodneJJe of God. Prop. Prof a Pr$p. fit for ncffc to all his Creatures in a perfe(a meafurc, their condition, and is hurtfull to none. God communicates his goodneffe to his Creatures fundry waiesj by divers degrees and pcrfe/^-^waperfe(5l man in • aninftant, and y^arons Rod to budde and to bring forth almojsds inznmdsim^ Nfim. 17. beciufe it wasa Creati- on and a Miracle. Thirdly, as they can haften nature, ; fo they can bring accidents into nature.- for [{^ Jacob by laying peeled rods before the flieepc, made them to conceive fpcckled Lambs,Gr». 30, 37, much morecan an Angel workefuch things in nature, ty^ugtsfiinc m his , booke called the CtttcofGod^ giveth an example of this; ; I the O^c which they worfliipped in tg)p was marked : ! with many divers fpots^when hee dyed, how could they j ; finde«nothcr marked after the fame manner *f Augufiine \ • anfwers, that the divell reprefentedto the Cowingcn-| dting, a Bull with the like markes , and fo the Cow i ; brought forth the like. And thusthc Divell continued • I Idolatry in f^^'^f. Here we fee how they can bring acci- Cc 2 dents Duplex Caufa.ftm^icitc^ & cj/cndi m hoc. lllujl. a. /nter primanCaufamt^ primum Effcclutn nihil interx em Thorn, contra Gcntiie:. ConfequencCy If Of the (jeatlon in GeneralL Confequenci 2* Prop* lEuJi. comparativum,& dents into nature, but the Deviis could not creatcthe Oxe o^Egjft. G od only creates ; this diftinguillieth him from the heathen God, zvidithe vanities of the Gentile. Jer. lo. 1 1. So.pyaltthoU'fiy tothem^ Curfedhe the gcds that made not heaven and CArth,, Thisverfeisfctdowne intheChaldee tongue, whereas all the reft of the prophecie is fct downe in the Hebrew tongue: why did the Lord this ^ to- this effccSt, that when the lewes fhould goe into Bab'jlm^ and there ihould bee folicited toworftiip their Idols^, they fliould have this verfc ready in their owne languagc;C«r- fedbe'^our gods^for they made neither heaien nor cart h» God created the world ofnothing. A'^^^/vi'^istakcnfundry wayesinthe Scriptures: firft prk'atively^as^i Cor.Si^^.zn Idolis/^^/^^^^^that iS;,it hath no divinity in it ^ it is nothing frivatively, here, but not negatively Jiot it is ofwood or ftone* So i. Cor. 7. 9. C/>- cumcifion is nothings that is, it hath no efficacy initafte'r the. aboHfliing of it, yet it is not [imply nothing,fov it isthe cutting of the fore- skin,^ Secondly, zthingis^ nothing in comparifon^^ one thing beingcompared with another of I greater e:5$cellencie. Efai.^i.t^ll the world is nothing be- \fora him ^ that is, all the world is nothings being compa. } redv^ithGod. Thirdly ^atbingis\^othmg negatively oiv ifrmplyy Ul^arke li.tpThtre was no fruit upon the jig-tree. When we fay that Godmade the world of ^^;;5/;?^, itis not meant of ;?^f^^ privative ly ov in compar^fon, but of nothing negatiinly and JImplj* Rom,^. Heecalkthupon things that are r>ot^as'thoughthcy were. He proceeded in the Creation from the negation to the habite, when hce made the world of ^/^r^/V^j-yz/^^p/f; fe- cpndly, from a totall privation to the habite^ when liec made light tojhine out ofdark^fffffe. 2 . Cor. 4. 6. thirdly, from a partiallpri^ation to the habit 5 when he made the ,day to fucceecc to the night, God Ikt^s h peathne pro -, ccfiit anegatictieadha' \ bitam, a tntalipr'rja- t-zo'!icadhah':tumj& i lariia'i privaiio/ie ad OftheCrentmi'm GeneralL God hath fundry royall prerogatives which oncly be- long to him fcfc. Firft God can create a thing of nothing ; therefore the Magicians of £^)p^5 who in (hew had many things, yet could not truely make the bafcft creeping thi?jgs^ Exod. 8. 1 8. Secondly, his Gods prerogative to rurnc a thing to nothing , for there is as great avaftneflcof motion from that which is, to that which is not, as is from that which is nor, to that which is. A man may diffblvea body into duft by burning it, but he cannot fimply turnc it to nothing,for onely God by his power muft doc thisj ^nmhtlitto efifnbjlr actio Divini />y?/yjc/^,a thing is tur- ned to nothing, when God withdrawes his influence fromit. Thirdly, it is God that can in a moment with- out natural preparation turne one fub fiance into another, as rvAter imo wim^ lohn 2. and Lots wife into a filler of fait, Gen. 19. therefore the Divell when jiec would take a proofcof Chiift whether he was God or not, bids him c(ur)g€ jlones into bread ^Mat. 4. Fourthly, it is Gods pre- rogative, oncly to adde formes to things, man cannot fimply invent a forme, butcompofe, addc,.Qj:dimini(h from that which he hath feene already ^ a man can make a mountainc of gold, becaufe he hath feene both a moun- taincandgold 5 fo he. can make Dagon halfem.an, and halfe fill], becaufe he hath feene both fifli and a man be- 1 fore, but hec cannot fimply invcnta forme. Fiftly, it is I God that onely can put life into the crefturcs. Sixtly,to preferve and guide them continually, Hee who needeth moft hclpes to his worke, is the mod impel fed worker. There are three fpcciall wor- kers confidercd in their place and decree 5 Jrt^ Natnre^ and God. Art needeth many helpes,iVj?«rr needeth few, butG/?^none, for his working depends upon nothing, and he prefuppofcth nothing to vvorke upon. The per-/ fcil^ionof^ir; is to imitate nature^ thepcrfc(3ionof;/4- Protf^ rlluji. Tantd eft dtftantU ai entc adnontnSiUt A nonemt^ddeni, SoiiuiVcicfi create de nth'tlo,coni3cttcrein nihi'um, transformarCy addcrc formas rehusy-ji' lificarc, O* cosfcrvare. llluJl.Z. rimur. Efi age/is indcfcndivr. Cc turCi Of the (j cation m GeneralL jllHfi,^ Ex inhMi fuhkRo. ^ Cr€:xtifr ut materia, fed ture^\% to imitate Gedm his firfl: creation, when t^n Aq- generates from ;?4/«r^ 5 thenfliee isafliaraed, and when njittiire degenerates from the.firil creation, (hee.bringeth fprthbutmonfters. The tratdefman when he worketh, hee mufl: have mat- ter to worke upon, and his patternc before him 5 our minde when it worketh, hath not neede of matter to worke upon, but of a torrae s but God when he worketh needeth neither matter to worke .upon, nor pattcrne to worke by. God when hee made the world of nothing. Firft, hee m.adeit oj nothtng fimplj. Secondly, of a fubjed that had no hdiltty to produce^ as when hee made the plants out of the earth , there was no more powerintheearth atthefirft to produce thefe plants, then there was in the rockc to give v/ater, Bxod, 2 7- Thirdly, he created man out ofafubjed: that )\z.ino hahility to produce the matter^ and of nothing fimply^ touching the forme, as hee made his body out of the earth, which had no difpofitioa in it fpr making of the body s fo he created the foulc of no- thing, which is the forme of the bcdy, hecproducedtlfe foule of beads, both in the body,and of the body. "He made the world of nothing, E X, hicnonnotat ma. teridmfed ordinem .OF. Jignijieth not here any matper^ [?t(t onderonely.. Qneji. How were the creatures with God before the creation. ^ ^^nfiv. 1 he creatures are faid to bee three manner of waies. Firft inthccaufe, as theRofeinwinterisinthe rootc, although itbeenotfpred. Secondly^when they are in the mind by reprefentation. Thirdly, when they havearcall exifteiiee. The creatures were with God before their creation, as inthecaufe,fothev were with God in his undcrftanding before the creation; and of this (ort pUeangyB4't'idripQ^kcth, PfaLi;p^i6. faying^ Thir/e Of the Creation tn Generali. Thifiiejes di6(fccmj fubJlAncc yet being impcrfe^^ and in thy booke all mj members were written , which in continu- ance were f^pioned^ when ns yet there were none of them : but the creatures had not a rcallcxidcnce with God, as after when they were created. The creatures, cmtnenter funt in Deo^ they are by way of C3^cellency in God, but in themfclves they have a finite being, God is the exemplar of all things. The creatures are but as the fhaddow to the body, or astherciiexofthe glaflfe prefently vaniflieth when the face is turned away; So when God turneth away his face from the creatures, they perifli and turne to nothing PfaL 10/^, 2p. They dte and returns to their dufi. Godin the creation created fome things aHuaHy, otherrhings fotenttilly , in their firft principles, as Hony, Wine, Oyle,Balme,andfuch. God in the creation kept this order; in the univerfe, he proceedeth from the imperfect, to the perfedi, as the Elements were firft created, and then the things made of the Elements 5 the things without life 5 before things withlife; and ofthings with life, hee made man laft, as moft perfefti but in particular things , hee proceeded from the more perfed, to the more imperfeft ; as firft he made the trees, and then hee made the feede 5 fohee made the Woman after the Man, as more imperfedand paffive. i;^^/?. WhethercouldGod have made the world bet- ter than he inade it -:' -^///iv .The world isconfidcred either in refped^of the vvho'e,or inrefpcwi ofthc parts. Inrefpeft of the whole, the world is perfeft, both in refpeft of degrees and parts: but refpcding the parts fevcral!y,the world was not per- feft in rcfpcd of degrees^ for God by his power might have made particular things better than they were. This the Scripture fliewcth us, Gr». i. when it faith. That eve- Cc 4 J rjl Prop, Prop. The order ofthc Cre-' atioii. Pr0frc/}4i akimperficlli aJperfc3a ig ttnizerfi creattonet at in partUu- lartum creafione a Per- fe^is ad mkusperfe£la. 'Duplex perfeffio gra- duum,& part turn. Of the (jeatlon in GeneralL , jrhom. part, prim quifl. -i 'i.art.6 Efjcfiria cuiufque, ret confijlU in ifuii'iiifib'He^Ei^o nih.l potc// add', vcidetrahK Vy naturaefi intcnfn d (it pot in ia inhibit a rydayes jvorke was good^ but when it fpeakes of all toge- thcr, it fayes, They were very good-y Propter ordintim uni" verfty CJr hnc eji ultima (^ nobilisftm^f erf e6f to in rtbus*^ This is the Liji andmofi excellcyit f erf c^ ton oft he creatures^ and this could not be made better. In a Campe^ there are CaptaineSjSouldicrs^anda Generall^a Souldier confide- red by himfelfe, might be in a better place than hce is in ^ for it were better for him that he were a Captaine^ But confider him with the whole Campe, which confiftsas well of inferior members as fuperior^ it is better for him to be a Souldier. So confider thefeverallworkes of God by themfel ves, they might have beene made better ; but confidcv them with the w^hole , they could not have been made better, Confider Chrifts humane by it nature felfe^ it had bcene better if it had not been paflible j but ccMiudcr it in order to our redemption, it was better that hisbod|^ was made paffible, and fo could not have been madcbecter, becaufe it was better for the curing of our raiferie, that his body fliould be mortall and pafTible* Se- condly, it may beanfwered^God could have made thefe things which he made better ^ccidentaDy^hsat not ejfcnti" ally^^ becaufe hec could have made Man or Angel with mcn:e excellent gifts than hee made them with : but hee could riot make them in eflent better than theyTwiere. Thirdly,it is anfwered, by others: that God could not make the world with more wifedom^ 3 or after abetter manner than he na;ade it 5 but refpe^ling the things which were madCjhe could have made them better,^^^^;?/^/;?^/;^^ noff pertintt ut optima.faciat^fedut opttme e^fummx poten^ it A (^ fpientia ; It belongs not to the chief e good , to m^ke things good inthe highejlmeafure of goodneffe, but by his poewre andw ifedome oncly to make them good. ^(yi» Whether are Miraclesa Creation or not. K^nfnf. Where Nature isoncly enlarged or hind red 5 they are not called a Creation, but a Miracle : but where the '^fr Of the Creation in GoieralL the things arc fuddcnly brought fooith, or thcE(rcnriall ibrraes mukiplycd , there is a Creation as well as a Mi racle. Example of the firil, when Nature is oncly exten- dcd;,it is not a Creation but a Miracle^ as when the eye of Stephen favv to the third heaven, Chrift ftanding atrhc right hand of God, ACl.q. or when Sar.x that was barren conceived. Gen. 2 1 . or when the Sunne went backe ten degrees, Efx'j 3 8. or when it ftandcth ftill, /, //; reflect of the efficttnt ^(ini mt of the mMtriAllc^ift: Shccknewno man, fortheha^.y Ghoftovcr-fhacowed her, Luk. 1 .Manna made for the fuftentation cf^iffac- ///f/, is both a Miracle and a Crcation^f.v. 16.12, Irt'rc- fpeft ofthe place from whence it commcth Cfrom Hea- ven; it is a Miracle , in refpeft ot the quantitie that there fell fo much'^m fccdefomanyhundreth thonftndpeo- pie, it was a Creation s In the tafte it was f\veet like ho- ney ^a Miracle j in the colour tranfparent^a Miracle ; fn a quality that the heate oFthe Sun melted it,* and the heatc ofthc-firebak'tit, a Miracle; but that their felLdoublc of it on the evening before the Sabbathjboth a Creation and a Miracle : that it fell not npontbc? Sabbath day, a Miracle ;'that it corrupted when it was g»'r^»''^^xor a new creation, i\/^/;y&, ip. 3. Ch A P. I. of the Creation ef CMan. MOfcs in the firft of Genefis brings in God making man. Hence v/elearne a difference betwixt Divi- ^/tie and all other fcienccs : for although all other fci- cnces be buficd about man 5 zsPhyfick^ for the health of his body; Ethickes^ for hiscivillconverfationj&c. Yet none of them leads him totheconverfationofhis Maker^ but Divinity, till Oifofes come in and fhew this. Th^Kj^riAtemifi will defcribe every member of his bo- die, but never fpeake of hisMaker^ Here wee fee the I prophanenefTeof man, for heemaketlrieflfe account of 1 this fcience than of any other; hee accounts more of the painter that paints him , or of the tayler that makes his cloathcs, than of him that fheweth him who made him. Laertim •writes of one Crates who beftowed his goods vcryfooli(hly, fol: he gave to his flatterer ten talents, to his whore atalcnt,tohiscook ten Mna's,tohfsPhyfitian j a Drachme, to his Philofopher thfee halfe penny's, to his Counfcllor, Fumum^ Smonket, in cffcd, men now count bafelicft of the moft worthieft fciences: butlet men paint thee, drefTc thee, cure thee ,as they pleafe 3 if Mofes come not in and tell thee, that God made thee, they fhall have all but fhame of their handiworke. The Philofopher being asked, what was the caufe that Phi- ° lofophers Ofths Creation of Man. 1 1 lofophcrs attended at the gates ofrichmcn^ & rich men ' attended not at the gates of Philofophcrs ? heanfwer'd, becaufcthc Philofopheis knew what they flood in need ofjbut the rich men knew not what need they hadof Phi- lofophie. So if men knew how much they (tood in need of Divinity, to leade them to their Creator, they would make more of them that Icadcthcm to this knowledge. Divinity pafl'eth far the moft part from the mMenall and /^rw^//r.i///?, and thinketh upon the Efficient and^- ^y4i'5thefirftandthelaftcaufe,and fo while other fcicn. ces are either plunged inthe bafcneflTe of the matter, or curioully fearching into the formesof things (which caa hardly bee knownb) the Divine is carried backe to the contemplation of the firftcaufe, to etermtie^^nd to the- laftcaufc in cternttj , which are the onely comfortable meditations. G H A p. HI. of CM am Bodj. T He body of man was created of the earth. The PhilofophersAy , in refpccf^ of the fubftance efthe bodie, jtconfiftsmoft of earihandwatcr^butin refped of vcrtue and efficacie, it confifts more of moyft and heatc,. than of ccW and dry, that is, it confifts more of fire and ayrc, than of earth and water.and fothe body is kept in cquail ten^erature, inthe operation of the ele- mentarie qualities. : God made all things in weight, nunrtber, andmeafurc V/tf 11.17.7^ wetghifh^iX. the earth and water iliould bee heavieft in fiibftance^and that the ayre and fire (hould be lighrcft. In nt4mber that a little fire (houtd have a great efficacieand power, as a great quantitie of earth, in me a. frrre that they might kcepe a proportion amongftthcm- klves, if thisbarmonie bee broken, it bringcth de-. ftru^ilionof thebody^as if the heat prevaile then it bring- cthi Can fa maicrialli,forma - iUi cfficwn, fnalU. Illujl, 2. Oytnia^perstus c,? Do- minus in rf9nderc:niiiaifQ- 12^ OfMans^ody. I. Cor. 14. Trop, Aheneira. R:Salomon. Prtp. lUujLu eth fevers , if the cold prcvaile thenitbringeth lethar- gies; if the moyft prevailethen itbringeth Hydropfies: lb that the extreamc qualities (according to thefitnati- on of the Elements) heat and cold, muft bee tern peratc j by the middle qualities of the middle Elements, moyft I and dry. | It is to bee marked, how God hath fhowen his wife- dome in creation .• Firft in placing man here below up- on earth who had an earthly body. Secondly his pow- er, when he (liall place the fame body,! when it (hall bee made a JpirifuaU Body, in the heavens to dwell there. Thirdly, hisjufticeinthruftingthe bad angels, who are fpirits^downe to the lower hells, who were created to- enjoy the Heavens if they had flood in innocencie. God created the Body of man of the duft ofthe earth, I thattt might be matter ro humble him. ' WhcnHcrodo^ve not glory to God,^^^. 12. 2 5 .The Text faith,that he rv/^ cAtcn with vermine 5 in the Sjriack xiis^Hexvas madenfiableforwQrmes. Since the fall, the { body is nothing but a ftablefor wormes, and food for them : and the He brew es marke, that theflcih of man is called, Lecham^ Bread, loh, 20.2 3 , Beqaufe how it is in- deed bread and food for the wormes* Out of. a bafe matter God made an excellent ftapc of itianl* Pfal^ T ^9 . 15 . i^ow wonder full j haft thou made me below in mj mothers womb: a fpecch borrowed from^ofe who 1 worke,D/'/^/ Phrygio^icum^rhrjgimor K^rra^ workJWi^ 1 body of man is a peecc of curious Tapeftry or Arras 1 workcjconfifting otskin,bones,murclcs,and fincwes. I The excellency of the body ofmanwhenhe wasfirfl: created, may bee fliewen by the excellent gifts which have been found in the bodiesof men fince the fal^as one finding the length of Hercules foote, gathered by it, the proportion of his whole body 5 So may wee by the ^ rcliques 0/Mans^ody. 13 rcliqucs found in linfull man^ gather wlrat a goodly thing the body of man had bccne before the fall. As the complexion ofi^^LvV^r.^^iw. 16. 12. ThefwiftnefTe of//'^i^4f/vvho\vasfvvifcasaroe5 2..S^z» 2. Hicbeaiity o(i^bfal)ny in whom there was not a blemidi from top to toe, 2. 5^^,14. All which being joyned together Would make a mod rare man.- and if the miraculous wincchangcdby Chrift, foh.%. at the marriage in Cana of Galile exceeded farre the naturall Wine ; how much more did thebody of man in the firfl: creation excecde oucbodiesnow. The members ofthe body of man, arc apply ed too. ther creatures, as ^/'^ Hcud offpices^ Can. 4. Rcncs tritici^ the Kid.cys of thervheMe^De'-jt.'iz.xhc Heart of the earthy Matt/j.\2./\o.thQL^ppe eft/jefcAy Heb.i i. 12. ihcmouth eftljcfrvord^ii.^^. and fuch like 5 all which llicvv the excellencie of mans body. The meafures of every thing arc taken from the body of m^n ^asthe Inch^x.h{:Foot^x.\-\t PalmodXid the Cuhit. There are fundry members in the body of man which Godafcribcstohimfclfe: r.s the Hcad^ the Hearty the Eares^zhc 7^^^/^, to exprcflTe his attributes to i:s. God hath made the body of man a Temple for him- felfe to dwell in , and the Sonne of G6d hath afiumcd the body ofmaninoncpcrfonto his God-head; a d'gnitic which tlj^ Angels are not called unto, and after the ma- I king ofman he left notliing, but romake himfelfe man. God hath placed wifely the members in the body. There are fome members that are called RadiciU mem- ^^rj3asthe//V^r,the/;cjrr,andthe^At/;;^; & Lnthefe,the Lord hath placed the Natura/l.vitall^^nd dfiimallfpirits-^ thefe fpir its a re carried by the Veines^Artcrics.S^i Nerva : the Feines carry the vitall ffirits from the Livery the y^rrmV^ cany the naturall fpirits iiomx\\c Heart: and the Ner^'cs carry the animall fpirits from the Braine. There 6^ Prop, lllnfl,!. Mcmbriradicalia. Offuiaila* 14 3- 4- O/MamSody. There are other members, which are ferving members j as the hanas^ fecte, and fuch. The members of the body helpc one another, the fu- pcriourruletheinferiourj as the eyes, the whole bo- dy: againe^theinferiourfupport and uphold thefupe- riour^ 2isxhc fcete^ the Icgges^ and r/'/^/^tr^fupportthc whole body. The middle members of the body defend the body, and provide things neceflary for it j as wee fee in the hatJds and armcs. Ih^Symfathiezmongii the members.; ifonebecin paine, the whole are grieved ; againe, when one mem- ber is deficient, another fupplyeth the defect of it ; as when a man wants^feete, liee walkes upon his hands; fo when the head is in danger, the hand cafts it felfe up ! to faveit. Laftiy , great griefe in one member, makes I the paine of the other member fceme the Icfle 3 which all j {hew the fympatf;y amongftthe members. j The variety of the members of the body flaeweth al- ; fo this wifedome of God : If all were an cye^ inhere w^re 1 tie feeing^ i Cor. 12.15. Of the feverall outward members of the Body. OJthe Bead. THe Head is the moft excellent part of the body. Firft, we uncover the ^^r^^whenwedoe homage to a man ; to fignifie, that our moft excellent part, (where- in our rcafon and underftanding dwells ) reverenceth andacknowledgcth him. Secondly, becaufe the Head is the moft excellent thing; therefore the chiefeft part ofanythingiscalledthc.A^^^, 2>^«^2 8. 24. Jheu fbalt be OfMansl^odj. M k the hcAddndnot thctajlc. So Chrift is called the Hend oiihcChmch^Efhcf. 5.23. and the husband is called, the head of tbewije^ i Cor.i I.2 3.Sothcexcellenteflfpi- ccs are called, the hcadoffpcesy Exod. 30.25. 1 All the fenfcs are placed in the Ncad^cxccp: the touch, ,' which is fprcad thorow the whole body. Secondly, the Head is fupcrcmincnt above the reft of the body. Thirdly , the He^id givcth influence to the reft of body. Fourthly, there is a conformitic betwixt the Head 3.nd the reft of the body* Chrift , the Heddo^ his Church, he hath graces above the reft of his members ; he giveth influence and grace to them, and hee is like to them. So the man is the womans Head, hec hath more gifts than the woman, he ihould inftru(!^and tc«ch her, flic is ofthc fame nature tliat he is^Boae of his hone ^a^dfi fly of hisfleP), Ger/.2.2$. Of the Eye. Flrftjthe Eje [^ ffeculumartis ^ for men have learned by the £;y^xo make Looking glaffcs.- iftheChrifta- line humour were not backt with a blacke humour, the Eye would give no reflex ; foifglaftes were not backt with ftecle, thcglaffe would give no reflex. Secondly , although a man have two eyes in his head, yet hee re- ceivethhlRt one fight at once, bccaufc his optick nerves meet in one. So although hee have twoeares, yet hee hearcs bur one found at onces becaufc his acoufticke nerves both meete in one. So although there bee many members in the my fticall body; yet all fliouldbeeof one miode, bccaufc /Arrr /> />«/ one fpirit^ i Cor. 12. 4. Thirdly, the eye in it felfe hatfb no colour ^ for if it had a- ny proper colour in it felfe, then the obje^S (hould ever appea re in that colour which the e^f hath jas it is evident i:] HieriAcis ^ inthofc whofecyes are fo vitiate ^ that \ all Vifu ^ ficulo vifcmus, Jcdiiju efftffii^c ^foT' mMiter OLuioin/iru- MSTjtalUcT. 4 6 O/MamSody. A Collation Ketwixt nd^ld the Innocent Adm. all colours fceme alike to them, and in thofe who have the yellow laundife, bccaufe the eye is vitiate with yd- lownefTe, all things appeare yeliow unto them.So when thcminde of man is preoccupied with dangerous error. ' When Chrift told his Difciplesthat hce muft be whipt, crucifiedjand rife the third day 5 the Text faith, T'hey un^ derjleod none efthefe things ^hceing hid from them^Luk. 18. 555 34* Becaufethey had drunke in a falfe principle be- fore- that Chrift behoved to be a worldly King, k^cI, t. 6. andthis isthereafonwhy the lewes interpreted the places concerning Chrifts Kiagdome, literally, and not fpiritually 5 df an earthly Kingdome, and not of a fpiritu- all. Fourthly, there are fivctuniclcsinthe£)'^tokeepe it from any hurt 5 the firft is called armea tunica^ like a fpidcrs webbe 5 thefecond, rctijormis^ woven like a net; the third,f/i;znadultcroi^ eye^z.'Tot. 2. 14. the eye now is ociiluA nequam^an cvillejc^ Matth, 20.1 y.it is now a covctoiu eye^EcclcJ.. :^ j.y.^i've the Lord his honour with ageodeje^anddtmtnifh not his fjrji frnites. Here hce al- ludes to the cuftome of the lewes: »for hec who had a ^ \ good\ OfMansHody. ^7 modeje^^:i\d one of forty, when he payd his firft fruits ; [he who was of a mjdlc fort of eye paid one of fifrie , but jhewho hada^^Y^^^/^jry^j paid oneoffixiie^ and they ufcd to fay, There gocth the man voith a good cje^ meaning ! che hbcrall 3 and. There gocth the man v»ith the evill eje^ ; mcdning the covetous. • Thcrewas a contention upon a time, betwixt the/^e^r^ ! and the eye^ which of thefe two were the caufc of finnc ; J which was decided by reafon after this fort ; j Cordt caufam tmfutanSy ) ocCifionem Oculoi Thccaufe cffinncisinthehearr, but the eye is thcoc- cafion. Of the Eare. The Eare is firft and honourable part of the bodyj therefore of old they did hang Eare- rings and Jewels in their Eares, as afignc of honour. Gen. 24. fo when men were difcharged, their Earc was bored in token of infamic. Exod. 22. Secondly, the Earc is an honorable part for inftru(Si- on.- thePhilofophcrscalIit/?/;y«/zi dtfctflina^ the fenfe for injli nation. Thirdly for dehght, the Eare^ is the moft excellent 1 fcnfe j therefore Salomon Q2}\z%^^ Eares^ the daughters \ of Mtificke^ Ecclef 12. j Fourthly, the Earc is the moft excellent member for igracc; forfaith commeth by hearing, /^^^. 10. i/.The jApoftle when he cited that vcrfeofthe 40. ?/4/;;/(r in the ;.^p. of the H cbrctvcshQ cltQih itthus,TA^« hafi ft ted a body for me '^ but David hath it thus, Thou haft bored mine leare-^ why :* bccaufe his care wasoneof theprincipall 1 members whereby hee gave obedience to GodhisFa- thcr, Dd Fiftly, iS Of Mans 'Body. e. \ A collation Letwixttlic innoccn? & old Adam. j Fiftly , there is not a member in the body that God 1 takes (uch paincs about , as hce doth upon the eare y (for fivQi^revdataurer^y he uncovers the eare^ or takes a [veileoffir, 2 Sam. 20. Secondly, perforata aurem^ hce I bores the care^ PfaL^o, as mafters of old bored their fer-. ' vaiits earCjthat they might d wel with them for tv^x^Exo. '2a. Thefirftvvas adintelUgentiam^ for underftanding 5 \ the Cccondw^s ad ohedie^tiap^j for obedience. Thirdly, j hecircumcifesthe^^r^jiR^;^. 2. 2 5>. which includes both ; the former. i^ Sixtly, there is not a member the Divell envieth more ■ • than the ^/rr^jbecaufeit is lanua vit^^ the gate of life ^ as ' j we fee in the man pofreflTed with a deafe D evilly CHarkc | i9.2 5. he poffcfTcd that y^;/^^ as the moft excellent, to j hinder him from hearing. Before the fall 5 the ^/^rirwasthegateoflifeibutfincc the fall5in the corrupt man^it is the gate of deftru(Sion,£- 'villfpcckiscorruft good manners. 2 Cor. 1 5. and now hee is like vnto the deafe adderj hce Jiofpes his eare andmU not he enchanted, ?faL 58. A.colla^lon betwixt the innocent & old Adam. a. Of the Mouth. Ecclv^. 7."" \:JtU that a, Than labour eth^ is for his mouth j 1 ^y^^ wc«^^^a littleandaftraithole, isfcone filled. Man before his fall was content with little y but fincc ' heelabourethnot to fill a mouthy but a gulfe, as it were ^themouth of the Leviathan. \ of the Tongue. \ The Tongue of man is a raoft honorable member > I wherefore it is called mans honour and his glory. Gen. 4^. i ^. Pp/. 16. 9 . M'j glory rejoyceth^ becaufc ilis the inftru- Imentfortoglorifie God. j I Secondly, Of ManslioJy. Secondly, a man hath twoearcs, and bnt one Tongue^ to teach him to bcc fwift to hcare and flowtofpcake. Urn. 1. 19- lhirdly, thereisbut one Tongue In man, to teach him nottobe biHnguis, of a double Tongue. God will not have ^i hcArt and a, heart inaman^ Pfal. 12. fo hee will M; that not have a Tongue and a Tongue in him. Pro. 8 is5adoiiblc7^;?j'r/^ Before the fall, the r^//^.v^ of man was hke the pen of afwif^rvriterjPfal,^^. I. andv\ttcrcd thofe things which his heart indited : but fince the fall, it is a world of ini- quity, and dcfileth the whole bodie, and fetteth onfire thecourfeofnatuie, and is fet on fire of hell. lam. ^. 6. now it is an unruly cvill, and filled rvith deadly fojfon^ lam. }.2. Before the fal!,he fpake but with one Tongue-jhut fincc the fall, he is bi Unguis^ hee fpeakes with a double tongne^ Prov.S. 13. and Comctimcs tril/nguis^Ecclef^^.Ltngua tcrtidcommovit multosy a third tongue hath troubled nxa- ny. The chalde paraphrafecMQth a backbiter,a man with a three fold Tongue^ov a Tongue which hath three flings. The lewes give an example of it in ^oeg^ who killed • three at once with his evill report; Saul, to whom hee ' j made the evill report j the Priifis^ of whom he made the I evill report : and Himfelfe^^ who made the evill report, j The Heathen in the dedication ofthe fey erall parts of! I mans bl6dy, gave theearesto^/>^fi/4, the tongue to j UMercurie ^ the arraes to Neptune^ and the eye to Cu. \pid.drc. ofthe Womans T>ngge. God hath placed the Won^ans Dug^e inhcr breft, and not in her belly,asinbcafts ; and that for two caufes.-thc ; fiift is a Ph^ficall caufe , the fecond is a Morall caufe. j Dd 2 The] ^9 A collation bftwJxt the tnnoc^QC aad old A Jam Con. 2: lO Of Mans Body. The P/jyfuall caufi:^ God hath plated them fo necrc the liver, that the milke might be the better concoftcd, and ' the more vvholfome for the child: The Mora/l caufe^ that the woman might impart her affedion and love more to her child, by giving it fucke with her Du^ge^ which is fo necre the heart. T he giving o?Sucke was one of the greatefl: bonds of obligation of old, betwixt the mother and the children : when they intreated any thing \ \ of their children,they would fay, By theft Buggcs which \ \gavc thecfush\ I rcqucjl thee dee thi^. Virgil. of the Hand. By the Hand v^e promife, and threaten : k is the right ha/7dof/el/owJ])ip^ Gd.2,9. V\ e reckon by it^Wifedome cofntmth with length ofddjes ufen her right hand^ ?rov* 3 . \6. The ancients reckoned upon ihtvc left hand, untill they came to an hundred yeeres, and then they began to reckon upon their r/^^r^^W. So the meaning of ^^- lomon is, that wifedome fliould make them to live a long age, even .to a hundred yeeres. As wee reckon with the hand^ fo wee worfliip with the ^^W: loh protefts, that hee blejfed n&t his hand when heefarp the new Moone-^ Job 31. 27. I he Idolaters they ufed to kifle their Idols, ofe 13. 2. "But becaufe they could npt r^ach to the Moone to kiffe her, thiey kiflfed their handm\\om^%G before the Moone: and lob purged himfclfe of this kinde of Idolatry. And the fpeciall providence of God is to bee marked in the hand of marl? that hee hath madi^ himtotake.his meatc with his hand^ and hath notleft him to gather his meate with his lipps, as the beafts docyior if man did fo,his lippes^ fhould become fo thicky that hefhouldnotfpeakediftindly ; wee fee by expe- rience, that thofe who have th'>ke lippes, fpeake not diftin(ftly. Of OfMans^ody 2.1 Of the internall members of Mans Bodie. Of the Heart. AH the paflions are fcatcd in the heart ^v/t fee in Feare, fuchasare tranfported therewith, call backetheblood to the heart, as to the place where feare exercifeth her tyrannic, therewith to defend themfelvess and therefore it is that thofe creatures , that have the greateft and lar- geft/^^^r/ZjaremoftfearefuU, becaufcthe heat is more largely difperfcd within their Heart : and confequently, they are lefle able to refill the affaults of feare. ohjcH. But it might feeme, that our anger is feated in the (7^//, love in the Liver, and melancholy in the Sflene^ and fo the reft ; therefore the affciSlions have not their feat in the Heart. i^fjftv. Thcfe foure humoips, feated in the GaU^ Liver, and SfUne^ are not the feate ofthe paflions ; but they are the occafion^^ whereby the paffionsare ftirred up , as the abundance of l?Iood in the Ltvtr, ftirrethup the paf- fion of our love which is feated in the heart. The heart is thefirftmoverof alltheaftionsofman^ foras the ftrft mover carryeth all the fpheresof the Heaveawithit, fo doth the /'r4r^ of man carry all the members of the body with it. In naturall gcneration,the /;r^rns firft framed i and in fpirituall regeneration, it is firft reformed. TheZ/f^r/livethfirft, and dyethlaft, Sointhe fpiri- tuall life, the life ofGracc begins in the heart firft, and is laft left there : herKrcitis, that ///V/^^^/the Archangcll and theDevill, /W. 9. ftrovc no fafter about the body of Mofcs^ than they doc about the heart oi man.- thcrc- Dd 3 fore I. It Of Mans 'Body. . A collation betwixt the \ ianO€€nt and old Adam Coll. 2 , fore the Lord faith, Sonne give mc thy hearty Prov. 23. 1 The Icvves compared the A^^rf of Man for the cxccl- jlcncyofit, to three things. Firft, totheholieft of all, I where the Lord gave his anfwers. So the Lord gives his anfwerSj Firft out of the li/'art * Secondly ^they com- pare it to Salemons throne^ asthcftatelieft place where ;the King fits 5 So the Lord dwels in the ^^^r^ of man, asinthe throne^ Thirdly, to Mofes Tables, in which ^ he wrote his Law. Prov» 3. 3. WriteWifedome upn the \7ahlcs oj the heart. 1 I God dwelt in the heart of Man before the fall 5 but i fince the fall there is a great change in the heart ^ for out I ; of the ^^^r/^procecd Mtirther,\^€dult€rj^evillffeakings^ . and fuch, i^^r^, 15. It was a great curfe which the Pro- phetdenouncedagainft thehoufeof -^-^/i^, 2. King. 10, 27. That it ihould bee turned into alakesj butafarre greater change now unto the heart oi 2im^Vi^ being now a receptacle of all uncleannefle. The heart of man before the fall was a wife hearty and placed in his right fide, Bcclef, 10. 2. But the heart of a foole is now in the left fide, Ecclef lo. 2, The Anatomift^ marke when the ^r^rt^ inclineth more to the right fide 5 the fpirits of thefe men are more live- ly, and are more apt for conterapjation 3 the right handistheftrongerhand, becaufe more heate proceeds ; from the heart to the right band, thent6theleft: But when the heate equally difperfeth it felfe to both the hands, then a man is i^mhidexter^ hee hath theufcof both the hands equally alike. By ite right hand wee doe things more eafily, becaufe motion proceeds firft from the heart to \t The meaning then ofSalomor. is^ that , the heart of the wife man, is a ftreng heart , a coura- gious heart yzptto doe good,and a moft honorable part, wherein the Lord hath fet bis refidcncc 3 fcutthe^^rf of man fince the fall, is a vircake^^^r^, a faint heart, flow O/MansVody *? flow to doc any good, as a bafc and ignorant hc4rf. oftht Liver. TheZ/'v^rinindoredby anet called Reticulum^ the fcventy craaflatc ic Ao(r©-. as yee would fay an huske \ for even as thchuskc inclofeth the Cornc, fo doth this net compafTcthe Z^nrrjand it is to be niarkcd,that God hath fenced his nobleft parts, as the braine, with Piamater^ and Durd mater ; the Heart with Pericard/a^ and the Li- verwiih Reticulum. of the Lungs. The Lungs, the bcllowes of the voycc, are feated fo neere the heart, to teach us that fpeech is but the inter- preter of the heart, againft thole who thinke one thing and fpcake another. To make a man fpeake truth, three things are neceflary; firft, there muft bee veritie in the matter; fecondiy, in the conception of him who fpea- ' kethrthirdiy in his fpeech. The firft m\ji{i.hQinfigiiato,thz * kcovid in conceftn^xhci\i\id in [igno. Ifthe matter be not I itrue, then the conception is falles ifthcconceptionbee } 'falfe,thcn the fpeech is falfe.lfa man ftiouldfet the kings ] ' armes aright ^nrft,there muft bee fuch a thing as a Lyon: « fecondiy, the Lyon muft bee fet right upon the fcale: \ i thirdly,the feale muft be fet right in the waxc .• ifanyof ■ thcfc three be wanting, the Kingsarmesare not rightly . fet. Scthcmatterwhichwefpeakcof, muft firft be true . in it felfcrfccondly, wcmuftconceiveic rightly,&third- JyjWC muft utter it rightly. But in L(7^/V4// verity itiso- thcrwaies : for ifcherc be an agreement betwixt the mat-, tcr oncly and the Tongue^ it fufticeth, although it bcc nofi rightly taken upby theminde. As when I (ay there arc , uifitifoda^ whether I bcleevcthistobeetrue,'Ornot, it j ' Dd 4 makc lL.^^ Veritas eft InYcut in sau/ajn enunc'tattont at fymbo'o: inmoitcutiti fubieGo ibtc dicitur coTfplcxa Veritas, Veritas^ tk9logicai loiita. H O/MansSody. Co»fcque»a. Mindncmvi ViAtcriale, A coUation bctwiit the InaoWflt <5c old Adam. makcsnotmuch; itisaZ(?j/r47/truth,bccaufethercis an agreement betwixt the matter it felfe and the Tongue. but a thcologicalltaxth will have an agreement inalhhe three. Augitfiines notation then of a lie is not perfit : mentiri efi contra mcntem ire. • to lie, is to fpeakc contrary ta the mindcj for it expreffeth not fully the nature of a lycj for a man may lye, fpeaking an untruth, taking it to bee truth; therefore 7^^;/ maketh an untruth a lye, iloljnz, 4 . He that faith / knorv him^ md keepeth mt hh Comman- A demerits^ is aljer^ and the truth is fiOit in him y For if the nnatterbenot^trueinitfelfe, although hectakcittobee truth, and do utter it ; yet it is a lye : it is a materiall lie> and an untruth, although it be not a formall lie. So He- retiekes broaching their errors , which they take to bee truth, teach lyes Before the fall, man fpake as he thought ^ but fince the fall, he hath found out equivocations, and m,entall refer- various, and fpeaketh oftentimes contrary, to that which hemeanes- OftJjcRibBeso . There are two forts of Rihbes in the body of man : the firft,calledbythey«4^^?;»//?y, Cofta legitime j whereof I there are fcven, thefe defend the vitall parts : the fecond Cojlaffuridy whcreoftherear^ five lying to the belly. Qjieft. Whea Aimr flroke Hazael atthefift Ribbe, ^TiAloaby K^maz>^l Which of the Mibbes is it meant of hjere^ \ , A^fiv* It is meant ortheinfcriourii/^^^/, which wee call the (hort Ribbes^ andany of thcfc five Ribbesls called the fift Ribbe. When Abner ftrucke //4;:54^/at the fift Rib^ he ftrucke him on^the right fide, becaufc he was bchinde him 3 but when Uab ftrucke Amazay hcc ftrucke him OB 0/Mans^Ocly. ^5 ontheleftfide, becaufe hcc was embracing him. The ftrokeof ^l^n(r was deadly, becaufe he ftrucke him through the liver; and the ftroke of /^/?^ was deadly, becaule he ftrucke him in at the Pericardia^ that com paf- feth the heart round with water to refrigerate it ; for the nether part ofthc heart reacheth down to the fift Ribh\ WhentheSouldierpicrcedChrifts fide, lohn 19. 34. itisfaid, Heepicrccdhisfidc^ and there came forth rvater dnd blood : the Sjrtacke Paraphraji Cmh^ Hee pierced h/s Rtbbe : that is 5 the Jift Rtbbc ^ where the Pericardia lay. of the intrailes. The IntraiUs are called by the Hebrewes, Rechamim^ and by the Greekes ac^a^ yyt^, the bowels of compaflion, Luke 1. 78. When a woman feeth herchild in any dan- ger, her bowels earne within her 5 \Thich is attributed to Chrift himfelfe, when^he faw thcpcoplc fcattered in the WildernefTe, Marke. 6. 34. l-TyThay yjis^. He had compasfion upon them : in the Grecke it is, Hh boivels dtdearne with- in him -^^ h^xs a pipifnU high prieft ^ rvho is'touchedmth cur infrTfutus^Hch. 4. I5» of the dntraites called lejunum inteftlnum. When the meate is out of the ftomacke, and the Hun- gry gut^ called Jejunum intejiinum , emptic 5 then man begins to be hungry; this gut by the Greekes is called ,ji5-/^,and from it comes tb^Grcekc word y>i^ijc,to fajl. of theKidneyts. The Kidney es lie in a hid and fccret part of the body 5 thcretoie David when hcc would declare how Sod knoweth x6 OfMansSodj. A collation betwixt tke innocent and old i^dam Colt. 2 I knowcth hid and fecrec things, he faith, rhutriejl mj I Reynes^Pfil. i jp. thziis^myfecreteftcogitAtions-^ for al- } though the atfe Esod, z^.^. Lcvit. 3. -^^z^, Efaj6.io.lt was to betaken from the heart, to fignifie that the feate ofour unde.rftanding (which is the heart J is corruptted 5 from the Liver^ to fignifie that our anger is corrupted; from the Ktdrteyes^ to fignifie that the feate ofour concu- pifcence is corrupted. > Man before the fallhadabeautifullbo^y anfwerable j to the holinefle of his foule, but fince the fall. Beauty m \a xcoman vpithout grace ^ is like a ring tn a fwiitcs \fnorvt^ Prov. ii. %i. ThePhilofopher gave thiscoun- 1 fell tohisfchollers, every morning to looke in a glafle, and finding their faces beautifijll, they fliould labour to beautific their minde accordingly. T he ancients faid, that beauty was the flower of goodneffe .• that is, bodi- ly beauty was the image of the foulesgoodnefle. Buc^ theProverbe now goth, Ifhefropereji mm At the Qal- \lotpes arjd the fare H womt^.tn th^ ^S>tex»es . \\tsAt ■whoj ^ OjMans^odj. ^7 who belie their ownc PhyfiognomjyZxcrzxhcxiohtc pu- niflicdrhan others; bccaufc they belie that good pro. ; mifc which God hath placed in the face. Amiochm Eft. fhnncshy DAmel'vt,Q:j\\Qdi AniiQchm HArijace^ "Dan. 8. .23. The impudent countenance ot him , Oiewed his ,perverfeminde. SocrMes confelTed, that the deformity (ofhisbody, didjuftly accaufe the naturall deformitie jofhisfoulcj but that by induflry and learning hee had corre/?(?rr^r^ carried upon a time, the pidure of their ma. fter to one hhilomencs ^ who wasexquificein Phyfio- gnomie^defiring his judgement what he thought of their mafter :' who laid, thathce was one much given to le- chery. But the Schollers found fault with Philomenes^ that he lliould fo have judged of their mafter Hippocrates^ and this they told their mafter s who confefTed, that P^u lomenes had judged aright : but heefaid, theloveof Philofophie^and honcfty, had overcome the corruption of his heart, and hee had gotten that by ftudy which na- ture had denied him. Ojthejivtfenfes. The fpring and orJginall oithQ five fen fcs^ is in the I common fenfcfeaed in the fore- part of the head; this \fe>ife differeth fromthe reflofthe/?;?/?-S as the roote from the branches,* and as a line drawne from the point j i the objeds of the fcnfes arc laid up here as in a ftore- houfe, it judgeth of all the objcfts but the particular y^'^/^confidereth oncly of theobjed. as it is prefent ^ thisy?»/fconfidereththe objed, as abfent. As all the fii^jes have their beginning from xhisfertfe j fo all the a 8 Of Mans Body. \ Senfes , termimntur i» hoc fenfu •, they end in this fenfe. hWthtfenfes agree in this; firft, that their power is paffive, by receiving in, and not by giving out j Reci^ punt fenfilUfcrimmfsionem^ fed difcernunt fenfilid per emisfiontm ; They receive the ebje^s hj immisfion , kut they difcerne them by emifsion^ And looking on them : As the fight which wee have is not by cmiffion, but by immiffion, receiving in the light. Secondly^allthej^;?- fcs agree in this 5 that all receive Angular things, and not univerfall. Thirdly, unto every fenfe there is required ^double nerve; the firft to take up the objecft with- out ; the fecond workes according as the minde workes , and direds the intention of the minde to the outward organ : as in feeing there are two Nerves, one whereof makes th^ eye lookc from without, to the objcft : the fecond Nerve is ruled according to the raincfe^ and dire(Ss the intention of the minde to the organ. Fourthly, in evcxyfenfc there muft be a propor- tion betwixt the objed: and the fenfe^ ^id in medijs de- leltantur^ (^ in extremis corrumpuntury They^re delighted in ob]€Bs proportionable , but extremities corrup£them ;• ^ if the objcd bee too little, wee cannot behold^ it, or if the found bee too vehement, it fppyles us of hea-. ring. Fiftly, to perceive a thing by fenfe^ thefe things arerequifite,theobjeft muft bee prefent,but neither too far^re, nor too neere. Secondly, there muft bee a middle to carry the objed: to the fer^fe. Thirdly, the organ muft bee found and whple. Fourthly, the mind muft be aftually intended to the object. As the fenfe s agree in many things, fo they differ in many things. Firft, in their objects, for every one hath afcverallobjc6i. Secondly, in their CHedia, middles^bc* caufc the tafte and the touch-l^ave no inward mids ; but feeing and hearing have an outward mids; as the light O/Mans^odj. ^9 light, and the ayrc. Thirdly, in theirutiUtie, forthc taltcis moft profitable, ^dcomfervdttonem tndividm, foi the prefer vation ot our pcrfons , the touch againe difcer. ' neth heatc and cold, and other clcmencaric qualities: that the creature may cfchcw things hurtfuU , andfoic i kis^yi}ii^\io^ AdconjcrvAiioncm ffcctet^ For thecontinn. \an€cofourktnd'^ but feeing and hearing fervcforourin- ; ftruclions. Fourthly, they differ in generality, becaufe ^ : the touch is not determinate to one organ, (but is feared I ' in all the members of the body ; as the reft of the fenfes I 'are. Fiftly, they differ in retaining of their impreflions, | ! for the grolTcft fenfes retainc moft ftrongly . \ j If wee confider fimply our Beif^g^ the touch. is the | \ moft excellent fenfe, it includcth all the reft in it, and , i the privation of it, muft bee moft hurtfullto us s but \ \ if we confider our Well, beings and comfortable life, then other fenfes are more dearetous, as our feeing and hea- ring, The touch miht beaft, is the moft excellent fenfe; for when a DogfentethafteraHarr, itisonely for the Touchy hee dchghts not in the fmell for it fel fc, as we do 5 toanaturali man, Secingis a more excellent fenfe than the ficaring , it ferveth more to invention than Hea^ ring^ it takerbup the objeft farther off, than the reft of the fenfes doe; it takes up the objedl prefently, which hearing doth not {o foone.ThccJlf/i>». f. j6» Secondly, Ex (bMcrcationis^ ^jy fr^4f/(>;^, as the Angels andthefot]leof man. Thirdly, Fx hjfothcfi^by condition^ as Adamshody had beene {immortall, if hee had flood in Innocencie. Fourthly, Ex dono novAcreationis^ by the re- fttrre^ion^ as our bodies and the new Heavens fhalUaft perpetually after the refurredion, \ The Phyfitians obferved three eftates in man. , Firft, \dv7t:iKu^, Cum fltis accedit qu:im decedtt^y^h^nmoxQ nou- Jriflimcntremaines with the bodyythan goeth from the jbody; this.fliGuld have beene madams pofterity, if Ojthe immortality of the body i hec had not fallen. The fccond cftate is rfV.uaTct, cum quintum dcccdit fcr fugna?v^ nutritio tantum afpnit 5 When as much nourifiimcnt remaincs as dccayeth. The third cftate is t^rr^^xa^ Dcclinans aitaSyubiacccdit minm quam deficit^ this is the decaying eftate of man, when lefie nourifliment rcmaincth than dccayeth s and this was not in K^dam before his fall. When wee put water into wine, at the firft the wine converts the water into it; but put often water to ic, then ! allturncs to water. The body ot man before the fall I fliould not have turned to corruption, but ftill fliould ' have turned the nourifliment to wholfome food. It is true, there was fome contrariety here; for othcrwaies lice could not have becne nouriilied, but this was with- out the hurtof the whole, w^hich remained whole and perfiti fo that his body Ihould have beene ^^«/a/4- Icntcr ificorruftibilc^ licet non viderctnr cndcm numero materia. It fliould ftill have remained that felfc-faine body, although in it there was fome alteration : for even as Jljcfem Shippe, C after that hchadfcoured the Sea from Pirats by her) they hung herup as a mcmoriall to the poftcrity , and the i^thtnians, when any plankeor board; decayed in her, they put a new plankc or board in place of it; fo that fhe was ftill cadem numero nnvis^ that fclfe-fame Shippc flice was before. So fliould the body of man have bccne ftill the fame body, by fup- plying new and equall firength for that which fai- led. The Chui ch of if'rellcduall, and not by (cnfe ; but after the rclbrrecfion, the fcnlcs fliallnot be a hinde- rancCj but a fuichcrancc to the foule. K^d^m after his fall lived 930. ycdiXCS^Ccn.Mcthufi' Icm 9 60 . yeares, wanting diis fupernaturall, i righteouf- neffe^ what made this ^ nothing but the rcliques of that natarall immorcalitiej wl ich was in man before the fall i, Therefore it was not fupernatural! righteoufneffe that made hiniimmortalK - Go J tnadcthc /fraelascloaihosltfl forty yea^es in the W;ldcrncJfe,Dcut, 29»5. And yW/^ ; * 'r^.c fourc+i reafon is taken from the caufe of death, which is finne % there was no finnc in his naturall body, and therefore no death. There arc three things which fohow finne. fn^^ 'Ddmimarr* feccati^ the dominion of flnne. Stconilfy Sertfu^ fcccati, the fenfc of fmne. Thirdly, r/^/»ww cmfccjuens peccat/jthc lafl confequent of finnc upon his body, when it is turned to duft. The dominion of Hnnc, is taken away by regeneration; the^enf. of finnc is taken away by death ;thcla'Uon- iequcm offinne^ wiaen ihe body is turned to alies (the boc'v r.lUhis time being neither Purum nor imfurum, E e 2 but R'.^'forf.i. Eeafoft,^. Rcafo/t,/^, 3^ Of the immortalitie of the Body. Corpus mfideraturut efipuruifl.impurum.non A collation betwixt the innocent and old Triplex TtcczfjifiViiUta, miita^ajfumpta» A' collation betwixt the innocentjold, and glorified /i(^fft^ but m^ furum) this is taken away by the refurrciUion. There was no dominion of finne in ^^4»? before the fall, therefore hee had no need of regeneration j there wasnofenfeof finne in him, therefore hee could not naturally dies the laft confequent of finne wasnot in him, therefore his body flood not in neede of the refur- redlion, Man before the fall, his body was immortall natu- rally 5 Chrift thefecond Adam his body wasmortall willingly, but not neccfTarily, for he tooke our infirmities ufon him^Efn. 5 3 Joh_. i o .therefore Angufline faith well; Traxit qnidem mortdit Atom fed nan contraxit^c^ nonfmt necejfitas in Chrijio refpeBu fee cat i^ fed refp e^u fcen^ Hee tooke our mortalitie upon him^ hut hee contracted it not by finne : there was no neceffitie whereby Chriflfhould die in refpeU of finne ^ but inrefpe^ of thepum[bment. But man nowneceflarilydietb^/^ is af pointed for all men to die^ EfiiHata necejfitas Adamo^ efiinnata necejfitas nobis, (^ eft affumptanecefitas in Chrift : Neeejfitie of death v^oi Uyd upon. A dam for his finne j neceffitie of death is tnbredin «/ j but death X9 as wtWmgl) affumed by Chrift. But yet wheat he had once willingly uken upon hirp our nature and in-^| firmitiesjhcc muftdie; for it is appointed for all who| have taken our naturall infirmities, to die. A man gives his word willingly for fuch a fumme for his friend, but ! when hee hath willingly given it, a neceffitie is laid I upon him to pay it. So Chrift willingly tooke this I debt upon him, and now muft of neceffitie pay j it* ^'' I The firft Adam before his fall, his body was immor- j tallj^AT hjpothefi^x\\zt is5if hee had flood in obedience to ' God, there fliould have bcene no conrrarictie betwixt ( the humors ofhis body to have bred corruption, there' fcould have beenc no deformity or defeft in his bo- die. But fince the fall,„ the body is a mortal! body, i of the immortality of the 'Body . 37 a deformed body, and corruptible. But in the life to comc,tlicfouIe fliall be fatisfied in all her dcfircs^and all evillfliall be removed from it, bothaduali and poten- tial! 5 there fliall be no aftaall evill, becaufe grace being confun^mate in them, it excludes all finne ^ there fliall I be no potentiall evill in them, becaufe they bciug con- firmed in goodneflc, they cannot finne. Now the bo- dy in the life to come, fliall be fully fubjed:tothe foule^ not onely in rcfped ofthebeingof it, butalfo in rc- fped of the anions and paflions, the motions, and cor- porall qualities of it; and then it fliall be free from corruption both aftuali and potentiall : it flrallbc free fromaftuall corruption, becaufe there fliall benode- formitieordefedinit, and from potential corruption, becaufe then they canfuffcr nothing,thatcan be hurtfull to them; therefore they fliall be impaflfible ; When we fay the bodies fliall beimpaflible, Wemeane of the hurtfull paffions that may hurt the body, but other wayes the fenfes fliall have their comfortable palfions from the objeds; Papofenjas esfferfeciiva^ papo nature eft afjli^ivd vel corruptive ; Tf^e f^jfion of the fcnfe^ pcr^ ""^fts the fenfc^ ( as Muficke doth our hearing)^«^ the paf pons of the nature c^rrtt^tsand ffl 6ts nature^zs(ic\LV[QffQS. We fliall have fmall ufe of the fenfe of touch' in the life to come, which o nely ferves for the continuation of our j kind and pcrfons s this fenfe is common with the beafts, jbutthe feeing and hearing being more excellent fenfes, are more fpirituall, receiving more immaterially their ob)cds;thefe fenfes fliall rcmainc, inthelifeto come, and fuffer by their objects, i Cor. Chip. 15. vcrfe 42. The bodjis fmne in corruption^ andis r^iifed inin- corruption. ty^dams body before the fall was a glorious body, andbeautifuU , but the body of man fince the fall hath loft that glorious beauty, and hath many blemiftics in Ee 3 it. Dos. I ImmoitJiitatic five impaj]ibilit.!i. Duplex malum, aCluAlCy Dos. 2 CUrititis five glorU. ?« Ojthe tmmortality of the body. Triplex puUhitudo^cx terna forma » procedcns ahextm/ecOy procedens ab intrinftco. lu But the body in glory fhall be moft bcautifull, ha- ving the glory of the foule tranfparent in it : as wee fee thccolourof the Wine in aglaflcs fo the glory of the foulefhallbefeenein the body, this glory in the body fhall be a corporal! glory, for this maxime holdeth, Omne nceptum in recifiente^eflfecundum modnm rccifen- tis c^ non recepti 5 Every thing received^ is in the thing recetvi^gy according to the nature of the thingreceiving^ and not of the thing received. So thchody being a cor- porall thing, receiveththc glory from the foule after a corporall manner. A body may befaid to be beau- tiful! three manner ofwayes.Firft,becaufe ofthccome- iy proportionable colour of it 5 as ^^^/^/^^ was beau- tiful!, this is a natural! beauty. Secondly, when the light from without dot;h fliineuponaclearcobjei^, as the Sunne upon a Looking glafle, doth cafta reflex. The third arifeth from an internal! light, as the light which is in the Sunne or Starres; The beauty which was in ^dam before the fall, was that natural! beauty arifing from thecomlinefleand proportion of hisbody, wherein hee exceeded all the fonnes of men j The beauty inOl^&fei and Stephens face, was like the beau- tie of the beames of the Sunne reflex tbacke' upon the glafle^ But the beauty of the glorified bodies Ihallbe like the beauty of the Sunne andthe Starrcs, not. fromwixhout, as the light of thcglaffe, but from the ownc inward light : this is the light that is fpoken of CHatth. 1 3 . The jufijball fhine lU the S»nne in the King- dome of my Father. Chiifls glorious transfiguration, was a forerunner of that glory that wee iliall have in heaven ; Wee fhall be made conformahk to his gloriotis body^ iloh.-},!. This glory in Chrifts transfiguration, inrcfpeftof the F (Fence, was all one with the glory inthcUfe tocome,but itdifFereth inraeafurc from that n^eafurewbichhcq hathinheavenj becaufe it was not : » F^- !>. Of the immo> talitie of the ISocfy. 5P pcrraancntjbut oncly for atimc,as the Sunncinlightcns thcAyrc. Againc, inthc transfiguration it was onely in his face, bucinglory itisthrough his whole body, therefore the Apoftlc calls it Htsglenous bodj. \ c»r. 15. Thirdly, in the transfiguration his cloathcs were made white; but in glory his body isnotcloathed, i Cor.Chaf. I J ,ver, ^^Jt ufewen tn d-jhonour^andrtfah in glory. Adorns body before the fall, was a nimble body and agile fit for the difcharge of the funftions of his foule; for if Afahcl was fwift as a Roe, 2 Sum. 2 . much more was y^ yet cannot be pre- fervcd from corruption. But thefouleof the glorified AdAm enjoying God, adheresto him. perfedlyj there- fore the body enjoying the foule, fliall be perfectly fubjed to the foule^and fliall be participant of the foules properties, fo farre as pofTible it can, having the vegeta- tive and fenfitive facultie fully fubjedi to thereafonable foule. Then the me Ate mddrinkc of the foule (hall be ^to doc thewillof the Father Joh.^.'^/\..kwdto\iVQ\\^onthat hid CManna^Re'v.2. The nature of every thing is more per^ feft, the more it is fubjed to the forme ^ burthen the body (hall be moft perfed, and therefore then moft- fubjcdtothefoulc,! Cor.i'i.^d^JtufowenamtHKallhO' d}y andrifeth af^irituallbody-'^ It is called a fpirituall bo- dy, not that it is turned into a Spirit, but becaufe it fliall be altogether ruled by the Spirit. Chap. V. Of the fcrfeBjon of \Mans'Bodi. ^ MAnAvas created a middle, betwixt the fuperiour and inferior creatures. ^ There is life in Angel and Man^ but more excellent- ly in the AngcllthanMan^. fo there islife in man and inthcBeafr, but more excellently in Man than in the Bead, and in this, Manmay rejoycc, that there is no creature which difdaines to ferve him -^y^z^The Arjgels aremimftringfp'tritsfor hi^good^PfaLio^^> And no marycll that hee is beloved of all thefe. feeing all of thefe, in fome fort, and every one of them, both earthly, and heavenly things doe like, him, be- caufe hee is a middle in which both agree ; and as . thc^ i { Of the per feci ion of Mans ^ody. 4^ the Icwes faid, 2 5./w ip,/[^, Eiz'cwce not .ilLifart in D.iv/d the Kuig r' So all die creatures fay, H^ve rvc noi AllnfJirtln LM.tn? T'hcrc arc three wori ds, and man is the fourth. Firfl:, the elementary world. Secondly, the celediall world. Thirdly^theangelicall orfuperccleftiall. Tourthly^the little world, Man. And thofe things which are found in the inferior worlds, are likewife found in the fuperi- or 5 we have here below the elementary fire, here it is. Ignis urens^m^m<^ fire: 1 his fame fire is in the heavens, and there it is ignis fovens ejr vivificans^ it quickeneth and nouriflicth all things. There is fire abovcin the ce- leftiall fpirits, and there it is, ignis Arderjs (^ ^?mr Sera- fhicus^ burning in love ; Man the fourth world hath, all thefethreefortsof fire in him, Firft;r the elementary fircjn the compofitionof his'body of the foure ele- ments. Secondly, the celeftiall fire, the influence of the Planets in him. Thirdly, the fupcrceleftiall fire, the love of God heating and burning within him^ Luk 24 • Did not our hearts btirne within m, God hath /oyned all things in the world, fcr ?ncdia^ hy middles 5 as firft/he coupled the earth and the water by Jltme i,So tiic ayre and the rvaterhy vapours ^>thc ex. ^^^/^//(W/ are a middle betwixt the /lyrf and thc/rr^ ar. ^HLk oxwdrle,' a middle betw^ixtyZ/w^ and/lo:es -^ So the ^'/'n//^//. betwixt )v/iter and the duimond-^ CMercu. rj or ^fckftiver'^ betwixt water and metals ^ Pjr- rhites the prcjione or m^rcafe^ betwaxt ftorics and metals-^ the c^nitf betwixt roots and (iones, which hath both a roore and branches 5 Zoophita^ or plants rcfcmbling living creatures ( as the C^landrakc re- femblingaman, the henrbe called the y?;y//>'j'^A/ lamb'-^ rcfcmbling a lambc) or a middle betwixt an'^m.ils 2iV\i plants '^ So awphibiai as the Scale and fuchj betwixt the beap living on earth, and in the Sea-; fo //////?. 2. Qj,id; upicx- tAU'iJy.i , cUiiiciitari^, cxlcfijs ju- pcTMUndanus^ (^ mi- crocop.fjs. I - Jiluji,^,^ 4» A collation ofmanbcc tween the three ftatcs of hiilifCf Thatthellves ofbeafts arcmor all I. Reafon. of the perfeSlion of mans Body, \ (oStruthiociimelHS^thtOftrich bctwixtyim/« and beAfis\ Soxhoflecirjgjifbeszxcdi middle, betwixithe/^»» /a and xh^ftfhes'yiht hatt betwixt creefing things and the forvlesy the hermaphrodite betwixt man and wo^^an-y the ^pe betwixt a man and a hajl^ and man betwixt the ^(r4/and Afjgels. A collation betwixt the child in his mothers belly, and when he lives here after he is borne, and when he lived under the ceremoniall Law. In the mothers belly, the firft feavcn dayes it is feedc onely, and then there is feare onely of efflu6iions, but if the mother retaine the feede the firft feven dayes then there is hope that it will be embrje^ this an im- perfeft child in the mothers belly jafter the feventh day till the fortieth day, then there is danger thatflieisab- hort ; if (hee part not with this before the fortieth day^, thenitis/e//z^ i^/x^e/^i a living child, till the birth. When the child is borne, if hee live till the feventh yeare, then there is hope that he (hall be lively, and if he live till the fortieth yearc, that then he ufually comes to bis perfediionand wifedome. Anfwerable to thefe under the ceremoniall law^wera the children pafling the firft feven dayes^who werecir? cumcifed the eight, and the fortieth day were to be prc- fentedbeforethe Lord.Zrei;/M2.5. HAP. VI. of the foule of Man. THc foule of man is an immortall fubffance. The oppofition betwixt the life of the beaft and the foule of man, flieweth that the foule of man is immortall. Firft, the life of the beaft is mortall, and periflieth with the body, bccaufe there is no opera- Of the Souk of Man. 4? operation in the fcnfitivc facultie without the organs of [ the body 5 but in the bcaft there is no operation found above the fcnlitive faculty, for they neither underftand nor rcafon, PfU i^i.g. Be mt like the horfe or mule^ in rvho?n there is neither HrjdersLifidin'7 nor reafon. That the beafts neither can underftand nor reafon, it is manifeft thus, bccaufe all bcaftsand fovvlcsof the fame kinde workealwayes alike, (being moved onely by nature, and not by arc ) as all the S wallovves make their nefts a- like, and all the Spiders weave their webs alike ^ there . fore the beaft can worke nothing without the organs of the body : whereupon it followeth,that when thebody of the beaft periflieth, the life pcriflieth alfo. In every thing which may attaineto any pcrfe' Reapn. 44 RcaforJ./^ Rcapn. f. Co'^fequence* Rcafon. i Of the Souk of Man. The life of the heafl isfaid to be in the Uond^ which is not to be found fo in the Ibulc of man. If the fcnfe received things without a bodily organ, thcnanyofthefenfes fhould receive in them both co- lours, founds fmels^ and taftes, becaufe an imraortall fub fiance doth apprehend all the formes alike 3 as wee fee in the undcrftanding ufing no bodily organ, it under- ftands allfenfible things alike. Therefore the fcnfitiv^ facultie is flill bound to the organs of the body. The fcnfe is corrupted by a vehement objciii, as the fight is dazled, and the eares are dulled, by too vehe- ment objedls of feeing and hearing : butthe underftan- ding>the more it apprehends, the more it is perfe<2eds becaufe it ufeth no bodily organ as the fenfe doth. objeff. But it may be objected againft this out of J^.2 6*i/\ .Too muchharning hath made thee ntadde-^thQn it may feeme that the underflanding i$ dulled by lear- ning, and not pcrfe(fted. K^nfrv. when a man becomes madde through lear- ning. It is not the underflanding firaply that is madde, butthediflrailion is in the fcnfitive part arifing from theillconflitutionofthebody. '..; / , > ^ f Thefoulesof beafls are mortal], therefore Plato and Pythagoras erred, who held that thsry were immor- tall. Chap. VIL Of the Imm&rtalitie of the Soule. T Hat the Soule of man is immortall, it is proved bythefe reafons. Firfl, the Soule when it undcrflandethany thing, it Oftheimmortaliiu of the Soule^ 45 lit abftrafts from the things which it undcrftands, all quamity, qualitic, place and time, changing it inta a more immatcrialland intelligible nature ; which is uni- verfalitic, and lofcth the particular and individuall na- ture: as our ftomackcs when they receive meatc^ change and alter the outward accidents of the nou- riflimcnt to the owne nature, whereby it becomes flelli j andbloud. SotheSouIcwhen it concciveth ofathingj it feparateth all thefe dreggcs of particular circumftan- CCS from the body, and conceives it univerfally in the niindc. When a man lookcth upon ahorfe, hee fceth hiraof fuch quantitie, of fuch a colour, and in fuch a places but when hee is conceived inthemindc, then it is an univerfall notion agreeing to all horfcs. As the thing conceived in the minde is not vifiblc^bc- caufc it hath no colours^ it is not audible, bccaufe it hath no found, it hath no quantide, as bigge or lit- tle: So thefouleitfelfe muftbeof this nature, with- out all thefe; quantity, quality, time, and places and therefore cannot be corruptible. If the Soule were mortall, then it fhould follow, that Ihcnaturalldefircsfliouldbefruftrate, but the naturall defires (which arc notfinfuU inthcSoulc)cannot be. fruftrate, Naturnnihil facit frufira^ Nat fire doth tfothtng in vaine ^it ihould be in vainc, if there were not fomc- thing to content it, which being not found upon earth, muft be fought for in heaven j therefore the foule isim- mortall. A finfull^^fire cannot be fulfilled : as if one fhoulddcfiretobcan Angell; but naturall defires, fas the defirc to be happy and to be free of miferyj can- not be fulfilled inthislife; therefore it muft be fulfilled in the life to come: naturally every man defirestohave a being after his body is diffblved ; hence is that defire which men have to leave a good name behind them, andfo the defire that they have tbat their pofterity be ! well, ' Reafon, J. i 4^ Of the immor talttie of the Souk . Dijt,4A.^ ti j E^afon. J. well,and that thdr friends agrecandfuchrandfrom this natural defire,come thefe ambitious dcfi res in men who aredcfirous toercd momiments and fepulchers after their death, and, to cullthcir Unds after.thctr n^mc^ Pfii 4P, 1 2. So K^bfolon for a memoriall of himfelfe,ict up a pillar in the Kings dale^ 2 Sm!.\%.\'6. Andthcpooreft tradefmanhath his defire when he can reach no higher, hcewill have a (lone laid upon him, which faismarkc and name upon it 5 this very ambitious dcfircin man; is a teftimony in his minde tiiat heeackaowledgcth the immortalitie of the Soule. Siucfi^ Scetpis moves the queftion hcre^ hov/ fhall wee know that thefe^natiirall defires are agreeable to re^foH, and that they- inuft be fulfilled bccaufc they arenaturalf. -^ . "' ^, tAnfvp. He anfwers, that this defire of the immorta- litie of the Soule is haturall, becaufeitlongcthtohave manaperfeft man ^ for manisnotaperfedman^while I he hatha Soule and a Body joyned together after they I are fepame, fo that this defire cannot be afinfulldefirc, i becaufe it is from the God of aature.]Things without life feckc their prefervation^/i^/^/^^^/^/^^^^er/if/jisf^in their own^^ltrticular being, and refift thofe; things wh^ch iaboi^to diflblvethem; beaftsagainedefireihe - » Every corruptible thing is fubjeft totimcandmoti. on^ but the Soultr is neither fubjeft to time nor mo- tion; therefore the Souleis not corruptible ; th^ the Soulc is not fubjedl to morion, it is cleared thus; motion rindereththe Soule toattainetothe ownc pc.feftion, ihe foule bein^ free fi om motion and perturbation is nBoIKpetfedtjCnd ttv^n It ismoft fit to undcrftandthings^ asthe water the morecleare it isj it receives the ifimili- tudeofthefacc moreclearely. Therefore it was^hat Eh^A when he was to receive the illumination of pro- pHecic.he called for a Minflrcll, 2 ir/;/j.3.i4.toplay lad mufickc to fettle hlsaffefiions. Thcfe things that are true, iiave noneedeofa lye to further thcmibutto ufe the injimortalitie of the Soule as a middle to further us^ to the duties which wee are bound to doe, were to ufc a lic^ if the Soule were not immortall; for many religious duties which wee are bound to performe, require the contempt of this life^as the rcftraining of plcafurcs, which a man could not doc if hcc had not hope of immortahtie, in which hej 47 Iie.^forj.x^\, JieAfofs. J, 4S Of the immortalitie of the Souk. Reafon.f. Keafon.j. he findeththerecompenccof hisloffcs. Thisperfwa- fion of immortalitie, made the heathen undergo death for the fafetie of their countrey 5 and if our laft end wereonely in this life, then all that we doefhouldbe for this laft end, to ayme at it, to procure it, and never to crolTe it : it were great madncfTe in men, to undcrgoe fo many hard things as they doe, if they had not a per- fwafionin their hearts of this immortalitie, if we hope onely in this life. Then of all men rvee are mejh^ miferablt^ I Cor.i^. and if the Soule were not immortall, Chrift would never liave commended him, who hated his owne Souleinthis worldjthat he may gaine it in the life tocome. OHarkeS.3'). The Soule is immortall becaufc God is juftj for God being the I udge of all, Gen. 1 8 . 2 3 . it behoo veth him to puniSi the wicked, and to reward the juftjbutifGod did not this in another life, he flionld never doe it , for in this life, the wickedjlourip^ aadthejuftare aJfiiUed^ /yi/.j 7. therefore as Godis juft, there remaines ano- ther life; wherein the foulesofthe godly are re warded forwel-doing: the Prophet faith, ler.ii. concerning every mans reward, Lord thou art\uHwhenl ^lead with thee, yet let me talke with thee$fthy judgements^ why doth the way of the wicked frofpcr^ andwhjgoethitweU with them that doe wickedly. Tothc which objection he anfwereth 5 (that he may defend the jufticc of God) Gather them together as a fiocke to thefacrifce 5 whereby hecfignificth that after this life, they fJiallfraartc in the life to come, howfoever they havcefcapcd in this life. So Chrift in the parable, Luk 1 5.bringeth in x^hraham defending the jufticc of God againft the rich glutton^ tJMatth. Chaf. 22. Verf. 32.33. Godis the God of the li- ving and not the God oft he dead. As Chrifts proves out of this place, the refurredlion of the body ; fo hence is clearcly proved the immortalitie of the Soule of the immortality of the Souk. 49 Soulc : for when God makes a covcnanc with hjs owne,! it is a perpctuall covenant, cherctorc it is called a cove- nant of fak, to note the perpetuity of it, Num, 1 8 . 1 9 . If thefe with whom God makes his covenant exifte not, then the covenant mufl of nccefllty ceafe, but the co. : venantof Gpdinduas for ever ^ therefore thefe with I whom he makes the covenant muft live for ever. God I caUinghimfelfethc God of the Patriarches after their i death, Sx^i^.j. 5. then the foules muft be immortali af- ter the feparation from the body. It is faid of /^//^,although he was flainc in the battle, yet, Hccrva^ gathered in peace to his fathers^ then hce I muft be gathered to the fpirits of his fathers who enjoy I peace, for he was not gathered in peace in his body 5' I For hee rvas jlanje^ 2 Chron. 35.,itjts faid of {^brahar^ ' onely that he was gathered tothebody of Sarah^Gen. 25. 10. but of the reft fimply it is faid, they were gathered to their fathers ; that is, their Soules mre bound up in the bundle of life ^ 2 %Am. 25. 29. Which being wxll marked, is a good argument for the foules immcJrtality, and that it was knownc un- der the old Tcftamcnt, by the fathers here, arc meant, the (^irits ^ofthe ytfi men made perfect ^ Heh. 12.23. The heathen moft of them were pcrfwaded of the immortalitic of the Soule. Ctcere cited out o( Socrates^ I that tlie S wanne was dedicated to Jpollo, becaufe ftiee fang fwcetly before herdcath,likethe children of God, who fing fweetly before they dye ; being perlwaded of this immortality, die pleafantly, finging their laft moft joyfull fong. And the Romans when their great men died, and when their bodies were burnt to aftics, they caufed an Eagle flee and mount on high, to figni- fie that the foule was immortall, and pcriflied not with the body. F f Oh\ea. Renfon,%^ Rcafon. 9< J Duplex vha.ab/biUU if ;)(«77J6'7 fi\x relativa. 50 Of the immortality of the Souk Confeciuencc. .1 A collition betwixt the ObjeR. If the foule be immorrall5how is it fai they anfwe- red,that it might goc well with them in this life^but men now k of the conjunHxon of Souk and SoJj. U now, who piofcfTc the immortalitv of" the foulc, yet ftudy not to kccpc Gods Commandcmcnts, that it may goe well with them in the life to come, t/iugnfitne pro- ieflcd, if he were perfvvadcd, that the foulc were mor- tall, thenof allfcdts hee would makechoyfctobccan Chap. Vlil. oft he corJ]unilidn of the Soule tvith the Body. rHe Soule is joy ned to the Body iramcdiatly. The forme isjoyned to the matter without any middle, but the Soule is the forme to the Body: therefore the Soule is joynedto the Body without any middle. The Soule is joyned to the body ; hence wcc may gather that there are intellec^uall Spirits or Angels which have nolK)dies; for iftwo things be joyned to- gether, the one p^rfe^, the other more knperf ed^if the mort imperfect be found alone, much more is the more ^txitCt : wee fee that there are bodies without fpirits ; ; therefbrethcremuft be fpirits without bodies. Second- : i Iy,thofe things that are infcparable, the one cannot bee found without the other, but thofe things that are ac- cidentally joyned together, the one may bee found without the other, as whiteneffe and fwcctenefTe are but accidentally found in Sugar, for whiteneffe maybe fonndjwherethereisnofwectnes ;asin Snow^fofweet- ncffemay be found where there is nowhitencfTc, asina Figgc : therefore fweetneffc and whiteneffe are but ac- cidentally joyned together in the Sugary fothc body & the Spirit arc but accidentally )oync*d togethersthere- F f 2 ford F/yf lUuft.v ^onfequence. 7)uplcx infeparabiliti Ic^ica cJ" phjfca. fnfepnrahilc fogicum qaoi c o^JtAtionc potcfl JepardutanttimutM' /Mir as in bomine. i^ fcparahJc phyflcim cun unum non depcndcar at aliontcc/fario ut n gr do in ctrvo, 5^ Of the conjunBion of the Soule and (Body. Confe^* Prof. ALimavegctativa (sf lcn[itiva,€fi vtrtusfemi 1216, fr*( par acs m.jeri'im aJ reiii-iindcm formam intiliQilualtm. for.e there are fpirits that fiibfiftbythemfclves without! bodies. oh]e[f. But how is the Soule joyned accidentally to. the body, feeing thefoule is the effentiall forme to the body which animates ic^ Anfw. Thefoule, as the foule, is the efTentiall forme to the body 5and fo ic is infeparable, but the Soule as it is an intelleduall Spirit is accidentally joyned to thebo- by ^and may be fcparatc from it. object* But it might feeme that the Apoftle puts the Spirit betwixt the foule and body, as a middle to joyne them together, therefore the foule and body are not joyned immediacly.. iThejf. 5.23. Heprayes, that God would finBific theMnn their Sprits y SonlCy and Bodies. .r': ' Anfw^ Bythei'/tmisnotmed^nt here a third things which joynes the foule and body together; butbythc S fir it hee meanes the gift of fa notification, which is i through the whole man both in Soule and body oppo- fitetOthe Oldma^n^Rom.'^^ j The foule is joyned immediately to the body, there- j fore Anjcrrots erred, who held^^hat the phantafles or [ imaginations vverea middle to joyneHjhe foute and the 1 body together. Sothefe who heW that tjie Ibule was, I joyned to the Body^by corporall Spirits rand fo thefe who held that they were joyned together by light. The foule being one,yet hath three diftind F Acuities^ lhcFcgctativeySe?7jitive^and Reafon^ble factdties.' ! In the conception the Vegetative mA Senfitivc facuL \ties areverttially in thefeedc, untill the fortieth day , and after the fortieth day the reafonable foule is infufcd, they give place, and it anima es the body. Bxod, 21. 22. If two firivc together^ if one of them fir ike a womin with chili ^ that fhe fart with her child^ dnd there bee no hurt^ neither to the mother ner to the childy then theflriker Of iU cohjunflion of Souk andliody. 5? Jhallrfet die j but if there follow death of either oftherrt^then the Jlrikcr fhall die. If flice part with the child before it bee quicke in her belly , then fliee fliall not die ; butifitbecaquickechild, andlhee part with it, then hec fliall die. Phjfitiapts and Canonists hold, that before the forty daycs it is not a living child s it is then called Golem^PjaLi^g. verf. i6. cMaJfa rudis^ corpus impef" feClum before the members beefafluoncd in it 5 The fcventie reade thefe words', E^od. 21. vcrfe. 22. ila^vi^ui'ov, Non ftgrjatnm-^ which they referre to the imperfed: child when the woman abhorts, and the J?/^. bins call it Aftman^ which word they borrowed from the Greekcsy as money not fealed or ftamped 3 therefore the Law faith, Si cxierint ]eUdehha^ »att e]us, herfonnes the Law then meaneth of a perfeft and a formed infant,when arcfonablefoulequickensjt; Why fhould one give life for life, when as yet the life iis not perfect ^ i^dams body perfedlly faftiioned , faith K^ugufline^ received life and not before. So infants bodies perfedly fafliioned receive the reafonable foule. The foule is joyncd to the body to make up one perfon. The foule is not in the body, as a man dwelling in his houfc, or a5ayleriathc^thippe J for a houfc will ftand without the man, but the body decay eth without the foule; fliee is not in the body as the Spider in her web, as Chdctdius held, determinate to one part of the body, and from thence giving vertue and influence to the whole body ; as the fpider dwelling in the middle of her Cob- web, fcelcs the leaft touch in the wcbbe,either within or without. Neither dwcls the foule in the body as water into a vefTell; or as one liquor into another : or as the heate in the fire; but as the morning light im- parts the beames here and there, and inaninft;mt doth unite her felfc tothetraniparentayre, inallandevery part thereof, ftill refting whole when the ay re is divi- Ff 3 ded. lUuJi. 1 '4 OftheconjunBion of Souk and iBody. ded, abiding pure when the ayrc is corrupted. So the foule filleth the body, beeing all in all, and all in every part 5 and as the Sunne bringeth light from a- bove, although we behold it in the ayre^ fo the foule fprings from eternall light, although fliee (hew her powers in the body 5 and as the Sunne in diverfe places worketh diverfe effcds, hercHarveft, there Springs here Evening, there Morning : fo doth the foule in our little world worke diverfely, upon diverfe objecSs, hereflieeattrads, there fl^ce decods, here flice quic- kens> there fliee makes to grow 5 the light fliincsbyit felfc, without the ayre, but not the ayre without the light; fothefoulelivesbyitfelfe, but the body cannot live without the foule. But asinallcompaiifons there is fome diflimilitude, fo it is here, for the light is but aqualitfe, but the Soule is a fubftance, the light comes- from the fubftance of the Sunne, but the Soule is not oftheBflence of God. This con}unflion betwixt the foule and the body is fo ncere, that it makes up one Pe.rfon^ and this is the reafon , why tf;e foulcs long for the hMcs.RevfUCilQ. to hee foyTfeda^ame tothcminthc refurreciion. ^**' ' The foule was joynedto tWe.bqdy to make up one Perfon, and to dwell perpetually imhe body, butfince the fall, the foule is from home jn the "tody, and abfsnt from the Lord^ 2 . Cor, 6. > ~ ^ The Soule is^ppointed onely .to animate one Bo- dy. The body ofa flee mud onely have the life ofa flee in it, the Soule of a man cannot animate the body of an o- ther Man, or an. Elephant,, Materi^z indhiduales cyifdem ffecici funt itadetermirjat£*y ut nulUm aliam form^m e- jufdemfpecieireciferepoffnnt^ that is^. Every body of that fame kinde isfo deter mnatc^ that it camit receive my other , forme of the fame kind^ hut the.owne^ The Confec^uence^ Tropl Illufr. Animi non eft Uuibilii emni corporifederg-t- %ino^&' aatUTdU adfaf Oj the conjHH fiion of Souk and 'BoJj . 5 5 The foule can animate no body but the owne body of it: therefore they crrewhothinkethattheSoulcof Man may enter into the body of a beaft and animate it, 2. The Pjthagarcans and the lervcs erre, who held ; that the foulcs went from one body to another. Markc 6. 16. Tlip foule was placed in the body^ to animate and to ruleir. There are two things required in a forme. Firft^that itgive a being to the matter. Secondly^ thattheforme and matter make up.-one thing J fo doth the Soule of man give being to the body, and makes up one Pcrfon with the body. ob]ccl. But feeing the foule isafpirituallthing, and the body corporall of two different natures, how can they make up one pcrfon^ K^nfrv. 1 he more excellent that the forme is,the more nearclyitisjoyncdtothematter J and makes thenecrcr conjunction with it. So the foule of man joyned with his body makes a more ftriftcrconjundioii then the life of the bcafl joyned witK Ris body. But if the body were of the fame nature with the foule, it fliould not make uponeperfon, as tlie' life of the bead joyned with the body makes not up one Perfon, becaufe of the bafc- neffe of the forme which is onely drawne out of the mat- ter. . Wee bcleeve that Chiifttookc upon him the nature of Mah; and therefore a foule : which would not follow 5 if the foule were not an effcntiall part of ; man, but onely a ruler of the body. Chrifls Divi- jnity might have ruled his humanity ^ But K^pllimris 1 was condemned for taking away of Chnfts Soule, and Eutting oncIy his Divinity in place of a foule to rule the ody. There arc fome formes which rule onely the body, i rf4 but Confequence. Trop] lUuJi^ I iiiuji.z: i -^ ^ 5^ Of the conjunBion ofSoule and'Body. jdrijlot.ijcanim. Confequencel Thoi ^ltiif:.ccntTag(Kf, but doe not animate them, as the Angels, when they tooke bodies upon them; A^geUrum oferatiencs in cor. forihM nonfuerunt vitales^ Thofc things which the K^n^ gels did inthc Bodies were net vitall-. They ruled the bo- dies, but they informed them not; and they onely mo- ved the bodies. Secondlyjthere are fome formes that in- forme things, but doe not rule them, as the formes of things without life. Thirdly, there are formes which in- forme and rule,asthe Souleofmaninthebody. ol^jeff. It is faid that the Angels did eate and drinke, Gen. i8. Therefore they have exercifedthefevitall fun. dionsinthebody. . K^nftv. Theedorct anfwers, CHetaphorice nonpropril dicuntur edere I They arc faid to eate by way of meta- phor, but not properly,becaufe of the manner of the true eating: and thePhilofopher faith, that, Fox eft ad us animati corporis^ The voyce is the adi of the living crea- ture .• but when a Lute giveth a found, it is but meta- phorically a voyce (faith hce : ) So the eating of the An- gels was but metaphorically a eating, for they catenot to digeft, or to nourifli their bodWs. In this that the Soulc is joynedtothebody as the forme, wee may admire the mervailous workeofGod, for if David wondered at the mervailous faftiioning of the I body in his mothers wombe, PfaL 139. much more I may wee admire the mervailous conjundion of the ; Soule with the body, forwemayobfervethatthehigh- 'cft of" the lowed kind, is joyned jlwaiestotheloweft I of the higheft kind, as the lowcft of living creatures [(which have life) is the (hell-fifh; as the Oyfter diffe- i reth little from the life of the plant, iS' comes nearer in order to the beafl: then the plant doth, becaufe it feeles; therefore it is well faid by one, Sapentia Dei conjungit f^es fupcriorum principijs tnfcriorum -^ thejv/fedomofGod hath conjoyned the ends of the fuferiour v&ith the begin. Oj the conjunftm of Souk and Body 57 nirjgofthewferieur ; as the flicl-fi(h tobcc thcbafcft a- mongll the fcnfitivc, and more noble then the vcgera- tive. So the body of man is the mofl excellent and high* I eft in degree of the inferioiircreatiuesjthefoule ('againej » of man is the lowed of intellecluilSpiritssmarke the h dw jthcfe two are joy ned together. Therforc fitly the foule I of man hath beene compared by fome to the horizon for as the horizon fcparates the upper parts of the world from the nether, to our fight, andyetthefphereisone; fodoth the foulc feparate the intelle(fluall fubftances from the earthly bodies ; and yet is one with them both And as Hercules was faid to be Partim afudfuferes , far^ urn a^ud inferos-^ fois theSoule, partly with the Spirits. above, and partly with the bodies below. The body joyned to the foule, maketh the foule a compleate fpirir. The Angels without bodies are /^/>/V^/ com^leti^ but ourfoules without the bodies are incompleatefpirits. The Angels when they afTumed bodies, it wasnotto their perfcdion, but for their miniftery, Nonquibusju- ventur^fedqHibu^ invent' r Not that they were helped by thefe bodies, but that they might hclpe us. I hey have a double adion, one of contemplation , another of mi. 'niftery 5 for contemplation, to behold the face of Godcontinually, cJ^^r/^. i8. to. They tookenotbo- dies upon them; but onely fortheminiftrytouss but the foule of man isanincompleate Spirit, without the. bodie. The foule was joyned to the body, togoeupward to God, and not to be dcprcffcd by the body. When wateratidoyle are put together, the oylc be- i ing more acriall gocth above,and the water being heavic , goeih under 5 fo the foule being more celeftiall went upward, and wasnotdrawne by the body, v/hcn man ftoodininnoccncy. The Frof Illup Prop, Ilhfr. 58 Of the conjunElion ofSoule and 'Body. Frsp. Illufi. ^nima efi jzviplcx in effenl'iA & multipUx in Frep. Illuji. A collation betwixt the innocent and old i^dam The Soule hathfundry operations in the 'body. W hen it grovveth 3 it is called amma-^ when it con- templates, it is called afpirit ^ when it feeth and heareth, it is called fenfey when it is wife, it is called ammt^<, when it difcerneSjit is called reafon 3 when it remembers, dWcdmeworj '^ when ita&nts lightly, itiscalled It IS opinion : whenihe defineth a truth by certaine principles, then it is cMcd judgement, God hath wifely placed the faculties of the Soule ^ndtlieBody. Hce hath placed the intelleffuallf/icultie in the B mine, ashighcft: the /tffeCf ions inthc Hearty the natur all fart inthQ Lin/cr and Stomacke: heehath placed the under^ /landing in the ffead^ as in the throane ; in the Heart as in the chamber : but the reft of the inferior faealties hec hath placed below, as it^were in the Kitchen; and as it were an unfeemely thing for a Prince to be fitting in the Kitchen, and never to minde matters of eftate; foitisa bafe thing for the foule to have minde of nothing but of eating and drinking, andtochoofei^^r/^^herpart, but newer Marie^^ Luke 10. /^2, :" Man before his fall lived the life of God, but flnce I the fall hee lives onely the naturall life, and few live the j life of grace. There is fo little life itt the fiicll-fifh, : that wee cannot tell whether they live the life of the plant or the fenfitivelife. So the lifebf God is fo weake linmanymen^ that we cannottel^J^ethcritbethena- ' turall life or the fpirituall life whfc'h they live. Zeuzes I the Painter painted grapes fb lively, that hee deceived Ithcbirds, and made them come fleeing to them. Dcdx^ I ///f made cfi.Tc;^nm, images mooving by themfelves, hee i made racnbelecvc that they were living; but Pygma- \ /f^/? made an imngcfo lively, that he fell in love with it himfelfe. So hypocrites which live ondy the life of Nature, they will fo counterfeit the a(5iions of the faith- J - full, Of th conjioiFlion o/Scule and [Body. 59 fulL that they make men bclcevc indeed that they live the life of God^and fomc times they deceive themfclves, thinking that they arc living when they indecde arc dead: thequickning power of the foule defires one- ly heirtg^ and fo it rcfls : the fcnfc would not oncly beCy but dMobcc t»ell: but the undcrftandingafpircs above all thefe to eternall bHfTc: thcfc three pov/ers make three forts of men, for fome like plants doe fill their vcinesonely, fomcagaine doe take their fcnfesplcafurc like beafts onely, and fome doe contemplate like An- gels.- thereforcrhc Poets hi their fables doc faine, that' fome were turned into flowers^others into beafts^ and ci- thers, into god5. Ch A P. II I L of the end of Mans CreAtion-. MAn was created to ferve God. • A circle is more perfccflthanaline, for a cir- I clcreturnes backe to the point whence it began.- but a j line is more imperfei!^, never returning to the place from whence it bc^an. Man and Angels returne backe to God who made them, like a circle, but the beafts are like a line going ft raiteforwardj never looking backe to Godagainc, whomadetbem. It is true, fome make tlie circle ofafmall circumference, and returne to God fooae after they came forth from him; others agalne I make itas large as the world, and run through all things, jfcekingblcflcdncfTe, but finding none, after a large and I wearifome cosnpaffe, they returneto their maker atlaft, i as Salomdn did when he had proved all vanities. Butthe j moft part are like the beafts 5 comming from God asa ftrcight Pro!. Illuft,!. & circaiarli. tfo Oftht cmjnnHm of Souk and ^ody. Confequcacc. Ilhfl.2. A collation betwixt tfae innocent and old Adam ftrcight linCj but never rcturne backc to him againe, and therefore are miferable eternally. Thebeafts content thenifelves with their owne proper obje(fts, never loo- king to God. Therefore when beafts in the Scriptures are brought inprayfmg God, Pfal 148. Itisonelytoftirreupman that he may praife God. All the creatures in fome fort returneto God, info farre as they refcmble him in their being, but becaufe God is a moft wife and underftanding Spirit, it was ne- ceflary that a vifible Creature fhould bee made like to him in underftanding, who fhould turne about againe, to praife and honour him: and not onely to bee anocca- fion of his praife C as the beafts are, ) bui: fhould directly praife him. Man before his fall was directly carried to the right end. but (ince the fall other vifible creatures are carri- I ed to their proper ends : but man now negledeth his j proper end , wherefore hee was created, and is led for- ward by the inventions of his owne heart. j So much of the Soule andjbodyof man, and their threefold eftate, in Creation, Fall, and Rcftauration ; I wee come to the Image of God, by which hee comes to I be participant of the nature of God. Prop, lHuJ}. L C H AP. X. o/t^ Imdge of Gtdin K^an. MAn in his Creation wasmadcinholincfTe, to the /w.i^^of God,andtobeare rule over the reft of the vifible creatures. C od hath an effcntialt I mage ^ and aperfofja/l Image 5 his effcntiall Imageis hoIinefTeand righteoufncs, common to all the three ^^lions -^^hisferfonall hnAgc^ is Icfus Chrift : When Of the um<^e of God hi Man. 6i When Man is faid to be made to the imnge of God, hcc is to be undcrftoodto be made according to the r//?/;- tuiUlTHAge^ and not to his Ftrfondl image ; for if it were meant of his P^r/(?/;.////wj^^, thcnas Augujitnc mzxVQ% well, he would have faid, Let tt^ nuke Man to mj image and net to onrhn.wt-^ But Man beins; rcftored to the Image ot God againe, is rcftored both tothecffentiall Image, and is .confirmed to the Image of his Sonne I Chiift lefuSji^^w.S. 7hofc\vhom he foreknew^ he^rcdefiL natcd to be r?>'ade like to the hyngc of his Sonne. The fimilitude of one thing is found in another two manner of wayes. Firft, when one thing is hkc to ano- ther ifl natures aswhcn^thc fixe burnes the w^ood, the beate in the wood is hke in effenee with the heate in the firc.Secondly,onething is like to another in knowledg'e and undcrftanding^as when we feele or fte the fire bur- ning. Novv the goodnesDf God iscomniunicated to his creaturcs,nor onely by the giving them ^^/>^;butalfo in giving them hoh knowledge in fome mcj^fure hke unto himfelfe,& in this principally confifts the image of God, Tlitreisatwofoldy;^;////f«^^l the firft is naturall, the fccond.by reprefentation ^t\}c n at tirraH fimilitude is when onQ thing is like to anotlif r by nature, as one egge is likeanother : andthis is twofold j eyther ^erfctt or jmferfeci , ferfe^k^^% bervyixt thefe things that arc of the famelcind, as the Sonne is the perfect Image of the Father,! Cor.^^Jmp:rft'^ is that which is fome- what like in nature, & by way oiAnalogie to that which is ferfe^^ as created wifedome in Man harh fome -4W^^/> withrheincreated wifedome in God^CoIoff. 3. 10. Afmiijtude by reprcfentution^ is when things are reprefentcd to the minde, and this reprefcntati- cn\s cythcr oly]eFliveox formalL Objective when one makerha fimilicude, according to 'the pattcrne which he hath before his eyes ^ and this is feenc in arcificiall thing s 'Duplex i-r,ago,ejrcnt*^' lis,& per/enMis, Illf^/f.2. 'pilplcx Cjify,>itltud0. jicundum haturam ^ /*/; iiiuft: 5; 'duplex ej^fimi'itudo, n3iuralU,&repTiefcn a- t'rj \ Duplex c^fimlitudo n,ituralu perfc^j aut 'Duplex fimiirulo.i e- pr^fnrjtii'a/jbjefttvaj &]ormcMf 6z of the conjunSlion of Souk and^ody. Prop. yt a^lqutdfit ima^o ret triarequirhntur, i.ut fttfimileii.utprocidat tilde Autnamaltttraut ariifcidlitcT* things, as when ^ff4z^2 King, xe.mzdc an Altat^ ac- cording to thepatterne of the Altar which hec fawat Vamafcm. ut he was made to his Image hywzy o( ji?jalogie^ nof cxprcffinghis;/w^^^ fully and naturally. Manwasnotmadecothe Iro^geofGod 06* yffive^ becaufc God had no patrerae without himfelfe to make him by^he was made to the I^age of Cod for- mally, when hee was made to the^AT^w/^/^r thatwasin the minde of God. A / w/7/>/^^^ differeth much frojpran /;»4:^^. An egge is like to another egge, yet it is not the image of another egge ; for the one is not of the other, neither can wee know in particular this egge from that egge ; for that which is the Image of a thing 5 firftjit muft bee likcit; fccondly^itmuft bee from it, ekhct naturally^ [ as the reflex of the countenance in the glafTe; ovarti- Ijflcially, asthefcale in the waxefrom thcfeale it felfe. When OJ the image of God in Man. h W hen it is the image of a thing made by o^rr, it repre- fcntcth notthething*fr//jff/W/) 5 hut thiturally ; for the image ofCj^far is not (x tnfntuto^ the image of Cxfir^ at the appointment or picafure of the F aintcr ; for then any figne which the Painter fliould make; (lioulJ bee the image of C^efir ^ but K^rt mufl: imitate nature as neareas flieccan.-fo that the image is the image in f(d farre, as it naturally reprcfcms. Thirdly, it muftrcpre. fent in particular the thing it fclfe, T here arc fourewayes to take up the Image of God inman. Firft, vvcknow a minin vcjtigio, by thtrprint of his footej Secondly, we know him, ipumbra^ by his (hadow; Tliirdly, wee know, infpcculo^ inaglafTes Fourthly, wee know him, inflio^ in his Sonne.. Wee know a man in 'vefiigio^ by the print of his footc, Sped, em hie cognD[cimu6Jcdnon indtviduum. Wee know that a man hath bcene there and not a bead, but wee know not this or that man by the print of the foote. ' Wee know a man, /;; umbra, by his (hadow ; here we take up fomewhat more of man then hee did by the print of I his foote, as wee know it is^he fliadow of a man,- and bcfides this, his qualitie how tall hee is, but wee know l^not in-'particaiar by the fliadow this or that man.' I The creatures they.arc 'but the fliadow of God, they dcmonftrate to us that thereis aGod,and they fliewto us his greatnefTe and power but no more. Wee know a ! mzn in ffeculo^ inaglaffe, when wee fee the image of ' his face in. a glafTe, here wee difcernc'and know him more particularly. Man in his firft Creation was like tothisimage .-When wee fee a mans fonne that is be- gotten of his Father, that is the mod lively rcprefenta- tion of a man,whcn he prcfents his perfon, manners and al!,andfo Chrift is the perfonallandnaturallimage of the Father : and man renewed, i$ the image of Chrift. Man 3.rtf Hlid ipfum advi- vum rcprefcitct, InimagiMcfuui exem- plar ^ cxcmi latum, z. nalurditcr rcpc/iatjt} ^particulannr. Illnft, 2. coinofcin,i(ii 1 inxtfl'ir gio 2. in utr.hra-iMfpC' cnlo^^jnfiiis. ^4 Of the image of God in }dm> Confecj. il Hiaon.OlcafierJn Gen* C0nfeq.'i< A collation betwixt the innoccnr^oldjand reuu- Man was made In holineffe to the Imageof God j therefore the AmhrQ^omor^hitA Cwho thought man was made to the Image of God according to his Body, thinking that God had had alfo a Bodyjwere in a grofle error 5 for when as in the Scripture there are fcete, | hands, and eyes, attributed to God, it is but by way j of mctaphore or borrowed fpeech 5 otherwayes as Theodora marketh well, we fliould bee forced to af- cribe amonftrousbody to.God becaufe hecis faidto have wings, to have pcnnes, Vfd, 1 8. and to have feaven eyes,Zafh.^, The Image of God is not properly in the body but by reflexjtherefore thefe alfo are miftakcn who thinke that Godinthe Creation tooke upon him thevifiblefliape of a Man, and according to that fhape made Man, for man was made according to the image of God in the Soule,and not according to the fhapepf his Body. Thefe who thinke that man was made tothe image of God fthatis,according to the humane nature of Chrift which he was to afTumeof the Virgin Mary) erre alfo, for God faith not, Let us make man to thy Image^ but, to our /»?/^^^. Secondly the Sonne of God according to his humane nature, is faid rather to be made according to- the likenefle of other men, Thd. 2.7. It is true that by grace thefe whom he foreknew he fredtflinate to he like the Imageof his Sonne ^Rom,%. Adam when hce was made to the|mage of God in his firft Creation, was like to the Moonc in the full 5 Man fallen,before regeneration is like the Moone in the con- jun(aion,alcogether obfcured by the Sunne,thc Image of God then is defaced and blotted out in raanby finncithe image of God in Manreftored, is like the Moone wax- ing and growing by degrees till (hee come toherper- fedion. But as in every fimilitude there is fome diffimi- litude, fo it is here, tor when the Moonc is in the con- Oftht Image oj God in Man. ^s conjunction (hcc is neareft to the Sunnc, her light and life, and is more illuminate by his bcamcs, than in the oppofition, although it feeme not fo to us ; and there- fore the Church is well compared in her pcrfciSion, to theMoonc in her conjunction. Againe, the diflimili- tude would be marked, bccaufethe Mooncinhcfful- ncflc is in oppofition, furtheft from the Sunne^ but the Church in her P/r;;/7«w^ of grace, (hee isncarcft the Sunneof rightcoufneflc. The Moone in her conjunction isneareft to the Sunne^but the Church in her conjundti- on being darkened by finne, is fartheft from her Spoufe the Sonne of righteoufncflc. Thcfirfi tAditm was made a living Soule^ hut the fc- cond Ad dm was made a quickning ffirit^ i Cor. 1 5 . that iSy the frjl Ad.im in his Creation could have begotten children to his owne image, in holincflc and righte- oufnclTc ; but could not have given them perfeverance, and continuance in grace; but xhtfecond Adam^ that quickning fptrit-^ as hec begets children to his owne image, fo he gives them perfeverancc in grace^that they fall not away againe. Of this w^e may gather, i^ A damh^^ not finned, his children might have finned ; for hispofterity by gc- neration,could have gotten nothing from him, but that which hee hadhimfelfe : but Ad.tm had not this gift of confirmation to continues therefore he could not pro- pagate this to his children, BffcBm non fetefi e/fe per. feci tor cnufa^ For the efFe(5l cannot be more pcrfed than thecaufe. The Image of God confifl:cd in perfect holinefTcand knowledge. Man was not to grow in holineflc, as he was to grow inknowlcdgc; for hee was fully holy, and had all the perfeftion of it, which was requifite in a Man. The firfl, Ad^m was holy, o^v?, fiilly ; but not cas^a^'o Gg he A collation betwixt the Innocent tmlCe- cond Ad^m* Confequcnee. Pr^p. Illujl. A collitionbstwi'Ct the innoccntjfccond, and renevYed ^dam. 66 Prcf jHuJi,2". Oj the knowledge ofj4dam. hce had not the gift of confirmation in holincflc, to make him continue to the end . Icfus Chrift the fecond 'Addm was holy ohZi & oaot^a^?, hee was fuH of grace and holineffe, and could not fall from his holinelTc : but the renewed Adam is holy^ oao;c\«p^^ ^oho-nK-Z^, hee is but renewed inholineffe in part, und through Chrift hee cannot fall from his holineflTe- Ch A P XL T ^fthe krjoifv ledge of Adam in his jir si creation. His Image of God made o/^^w to have perfcft knowledge both of God and his creatures.. There is a'perfc^flion in parts, and a pcrfecftion in de- grees : hce had alfperfecSion in parts of knowledge be- fore his fall, but hee had not then attained to the per- feftion of degrees ip his knowledge, becaufe he v^snot confirmed in grace.' His knowledge was pbfcure, comparing it withthe light which ftiould afterward have becne revealed to him I for thefe principles of knowledge which he had ; were both common and imperfed: if they hadbeene fingular, they had not beene principles but conclufions; iftheyhadbeenecleare, they had not beene principles butmeanes. The Image of God in c^^//;;^ was cither inv^ard or outward, hisinv^ard Image was cither in his^under- ftanding, will, andaffefttonsor paffions. His outward Image was in his dominion over the creatures ("fpoken of in the fecond part.) In his underftanding confifted his knowledge. -^^/twhadknowledgeboth of God, and ofhiscrea- tures; his knowledge of God was cither his inbred knov/. of Adams inbred kjno'^ledge. ^7 knowledge which was naturall, or his acquired know- ledge, by the creature; or his revealed knowledge, ei- ther of God or of his creatures: of every one ofthcfein order, and firft of Adams inbred knowledge. Chap. XTI. of Adams inbred knotifledgc of God. MAn before his fall, had an inbred knowledge of Godjbefore he knew him by his creatures,or any other teacher. As 1 ight is the firft ob jeft of the eye, and not the light ofthcbunneor Candle. So Godisthefirft objeft of thcmind, but not this or that way revcalcdjby his crea- tures, or by his word. The principles of things, are either raanifeft in them- fclvesonely,or,theyarcmanifeftt9us, xhii there is a God^ is a principle manifcft in it fclife, bccaufe there is noneedeofa middle to proove it. But it is not a prin- ciple fcnowne in it felfe to us, bccaufe we muft ufe mid- dles, that this principles may be ftirred up in us. The firft principles which we have of God, arc na- turally inbred within us; but the firft principles of o- ther fciences arife without from the fcnfes. Prinsipia de Deo^C^ frtnctpafcientidrum cxoppojito djfcrunt ; cog^ nofcimus dcum perextromipenem^cogmfcimft^ fcientixs per intromiponem/ ^\\^ knowledge of God wee have it by cxtroraillion; but the knowledge of the firft principles wee have by inter niifion. Theuii- derftanding'atthe firft is voide of all formes, yet it is capable of all formes ; as the eye being void of all co- lours, yet is capable of all colours ; the w\y how the j under ftaading receives thcfc formers int (5 it is thus, tfic i Gg 2 fenfe \ prep, iiiufi. i: primpkdedeB velfunt pcrfc not A •V€//ccfl«- dumnn. ///«/?.£. Duptcx ejl intcBcdtii, ^8 Of J dams inbred knoMed^i xoiifl imipi>^ Cpnfequ^me, fcnfe lets in the particular abje(5ls to the imagination where they are more refined, than they were in the fcnfe, and by the light of the intelleduall agent, the poffible faculty nowa(auallyunderftands. Asthcwo- manin theGofpelvvho loft hergroat, could not have found itagaine untill the candle was lighted.- fo this poffible power in the undcrfianding, could receive rw objeds from the imagination, unlefle this light inter- vened, and thus the firft principles of fciences are bred intherainde. For if I had never feene with my eyes, mum^ the rvkole^l could never lay up this firft principle in my minde, that, the whole is more thm the farts. So that all this knowled ge comes from the fenfe firft, and that maxime holds true, ^ki^u^dejim inte/leiif*^ ^r/- usfueratif^fepffu. ' Ob\e^. Ifallourknowlegc comes from the fenfes, how are thefe principles faid to be naturally in man. f^njw. They are faid to be naturally In him, becaufe they are framed i^, the minde, withoutany reafoning or difcourfes but "tK^conclufionsdrawne from thefejare. made up bydifcaurfe, and arc not alike amongft all men, as the firft principles are. ob. If all our knowledge oftfcings comeby the fenfe, how is it then that thcmanin theGofpel, who was bo<-nc blind,when he began tafee, faid that, h^fanf mett vpalking 4 farrcojf like trees, CUatth^S. 2/^. Ifheehad not had forae notion of trees in his minde without helpcofthe fcnfes, how could hee compare men to trccs^cf >*;3!/5i?.Thi$ notion which he had of trees v^as by other fenfcs, a« by feeling and hearing ; but if hee had becnc j both deafeand blirid,&c. He could have had no notion ' of trees, as no blind man can judge of colours. The principles of fciences,. are not naturally inbred in us^ therefore FUtOy Origert, and A^errois, exited who held 0fy4dams inhredkno^lei^e. h held that the foulcswcrc from ctcrnall, andthcprin. ciples of all fcicnces, were from allercioicie, inbred with them; and toleArnevJdiS onclyr<7 remember^ and anaduall knowledge of thofe imprinted notions. This comparifonthenjClcancsnotthepurpofc well, if a ma- tter were to fceke his fugitive fervant in a multitude, it were in vaine for him tofeekc him,anle(re he had fome pre-notionsofhim, inhisJhapc and favour ^ or carried iomepiduredrawne by others. So unlefle fomething were drawee within us, wee could never take up thofe things without ; but there is no fuch principles dra wen in ourmindeat thefirft, untillthcy be formed out of the imagination, and laid up in the minde 5 and by thefe we may enquire, after that which we underftand not. Wee underftand nothing by intromiflion through the fenfcs to the undcrftanding 5 then nAdams know- ledge which he had of all the creatures when he awaked out of his fleepc, was an extraordinary infufed know- ledge, and was not natural! to him : -But the firft know- ledge of God, is inbre4withus, andis inlightened with that firft light, which enlightens' aK men cemming in tothevforld^loh.x.^. This inbred ' nowledge, which man had of God be- fore the fall, is moftobfcure now fince the fall 5 as hec who writes with the juyce of an onyon, the letters can not be read at the firft, unleffe thepaper bcholdento the fire to dry the letters, and then tbey appeare /legible. Sothisis writtenwiththepointof a diamont (as it were) in the hearts of all men, that(rArrr is Ged) although they cannot rcade it at the firft, imtill they bcrgintoconfidcr the creatures morenearely, and to j waken that which is lurking within them; The Poets fay, that Otdip46 knew thathee had a father, buthee knew not, that L^ivts was his father ; So manby nature G g 5 know- ConJeq]il A collation betwixt the innocent and old Rom. I. zo. dctim r,egs~ runt, %on ex hahitu va- UTM, fed (X aftCfu 70 Of Mams imbred knowledge. Tiuplex efl unrverfaki Cog'dofc'ma&paitiCHlaria per fef!fum,ut wrAvtrfa- Ua^crintdkclum- Vapfex ordojfiventh' nu, G* aufcul'^attonii. FonfecaM iqz ^^ ^ knoweththat there is a God, but he knoweth not the true God. ^efl. Whether is this imbred knowledge which we have of God 5 or the knowledge which he have of him by the creatures more clearc ^ Jfffw. This inbred knowledge is more obfcure,than the knowledge which wee get by creatures. Thefiril fort ofknowlcdge which we have of God now, is »»/- Tcrfale confufum. Ex Ample, when we behold a man a iarre off: firft. we take him up to be a creature, then wee take him up to be a living creature, and then to be a man, and at laft to be F^/^r or /^/'^ : here wee proceed, fromtheuniverfallto the particular, from that which is confufed, to that which is more cleare and diflindl. So the firft fight, which our minde doth get of God now, is but an obfcure and confufed fight, as that which xkcayithemamhad ef God, Ai^.i'j, When they vp or (hipped the unk^orvpc God ^ fo that of the Samaritans^ Joh.^. They worjhipped thej knew j^ot what. Then we are led by the creatures fome what more clearely to take them up, which is. called tfni'verjale abflraBum, Sio firft we learne particular things by fenfe, and then uni* verfall things by our underflanding^ The "Philofo- phers found outa fort of reafoning by indudion, afcen- ding from the particulars to thegenerall, as Socratesh a living creature ^ therefore all men are living creatures^ Plato is a living creature, therefore all men are living creatures. Here wegoe from the particular to the gene- ral), and fo we procccde thus from the creaturcstotake up what God i^ There is a twofold order in difci- plinc; firft, the ^r^fr of invention^ asthofe whofinde out Arts, begin at ihofe things thatarc moft knowne to our fcnfe, and moft familiar to them; the fc- cond is the order of hearing.^ as when a mafttr proceeds in teaching his fchollers from the caufe . to ■ — ■ . — . — — ^ — - — ^ Of Mams imbred htoMed^e, 71 to rhccffcd. In the firft, wee proceed horn the cor?f pounds to thc/w/>/^5 from the farttcuLirs to the general!'^ but in thelaft, we proceede from the fir/.'plc to the cor^^ found ^ and from tlie univerfall to the parcicul at ^ in the firft wee compound, in the fccond we divide. When we learne by the creatures to take up God, it is or do in^ venttonu jbut when God teachcth us in his fchoole^and inftru(^s us by theeare, this isa mote pcrfe(i;t kinde of learning, this is called or do AufcidtAttonis. Man by nature, hath fought out and poliftied all other forts of Arts and Sciences fince the fall s but the know- ledge of God, they have detained captive, and more and more obfcured it, Rom.i, 1 8. Firft, they found out Thyftcke^ and ncctptit bred this ; then they found out thotaII PhilefQfhjj civilitie bred this ; then they found out Mjthologie or fabulous theologic,and deltght bred this. This Mjthologie againe, they divided three manner of wayeSjfirft, PhyficaUj^ as Homcrhnng^ inthegods fighting, thereby hee meant the fighting of the Elemcnts,winds and rainc. Second- ly, morally when they pldced, Virgo /ujlttia the daugh- terpf/«^//^r betwixt Lcoznd libra ^ they fignified that luftice had a hand both in fortitude and cquitie. Thiid- lyyTf^eologicafly^as/uptterhcgat Vemis upon the froth of the Sea ; wh^eby they fignified, when the gods be- gat any good motions in the hearts of men, there is no- thing but vacuitie and froth in them, no preparation nor difpofition to goodnefle ; but the knowledge of God is more and more obfcured in Man fince the fall. Gg4 Ch A Oi^o compofttonii o* refoUitionUjeuah u».'- virfa'.i^adparticuliTe, Cjr contra. Prop, Necejfuas peperit Phj" {icarriy civilita3,m9tA' lent philofophUm , de- UClsiiOj mythoiogiam. Triplex mythologia,phy [ua^moraliS} & ibeolo^ gica. Of Ma ms acquired kmwkdge. Tropl " iSuji.z: Tribus modU fervcnituT adcog^itionem "Dei. t. Gmap. XIII OfAdms acquired knerfledge of G»dhj the creatures, M An before his fall, knew God by the creatures. We are led to take up God fundry waves Firft Pcrvtarn negationU, as God is not this, nor this : there fore he IS this J the Scriptures proceedc thus in difcril bing God,as, GsdcAmot de»:e hmfdfe,z Tim.z. j , God dmlsmtt-Mcs made with hands, Aif.ij. Godneither ^.;«;;^^...,P/..x,,,4.HereweprLedea^tc carver of an image doth, he cutsofFthis and this K make it thus :and for this purpofe they apply thai- of Ser^cca, Deus eJt idquodvides, > quodionlides cod utbat which thou fecfi^ ^^drvhieh thou fee fimt^hvimr manonwe know-what athingis, andhowit hdiftin. gmfiiedfromotlier things J but when we proceed 6 v way ofdeniall,;ye diftinguiih a thing from other things but know not what It h^x^nfelmus Aeweth this wav of negation very excellently J Circuml^icit amm, Z7 % ponvtdet fulchritudinem tmm ; mfculm ^ non jS, f^'^rrnoniamtmmYtfmt&noryfercifitordoremtuumtl fat &mnfemtkvitjtem tuam, habes enim h^cin tido rnt^neBe^modoweffamnhztis, Mjfo.lehoketh routd abont andfecthHot thjbemj, it hearkneth, and he arc" not tp harmony, ttfmels butfmels not thy favour, it fccksTut /^""^tfylightncff'e forthouh/Ufi O Lord After an trffeakeabkmAnntr. <>'»f»ee But here wee muft marke that wee mnft n«^ ft.ll proceedein deniall, for then our mbdeTwould evani/h to nothing; but at laft wee muft reft in fome pofuive thing, which carrieth fome refemb knee 1 of God ; he IS not a body, becaufe a body is com! pofed, hee is notlrfceto other Spirits mutabt b" Of^djirns acquired knowledge. 7? a Spirit immutable, moft fimplc, and of him- fclfc. Sccondfyj we procecd^/^rr vJ^tm eminenfi x^good and evillarefaidto be comparatively with that which is bed 5 amongfl: the creatures a Body is good, a Spirit is better, which notwithftanding hath not his good- nefle of himfelfe ; therefore hee muft have itot him, whoisabfclutelygoodj The Scriptures teach us how to take up God thus, the excellent things, it calles them Gods things or belonging to God^ as high mouri^ taines it calls them GodsniountMncs^ Num. lo. 33, tall Cedars it calles them, Gods Cedars^ PfxL 8 o . 1 1 • great wreftlingsitcallsthem(7^^^ifr^y?//>;^/,G^/;.3o.8. Soic isfaid, Nmive was ^r eat to God, that is, ycry great,/^;?^* . 5.3. SOy^Mcfes w,€s faire to God^ thatis, veiy faire, v^3» 7.20. So when the Scripture will exprefle great things^ itcompounds them with the name of God, la/j^Co with thenameofGod,^/3 3^^7;/.2 3.20. <^mf/,that is, as yeewouidray,^^ very Jfroffg Lyon^totQach usthat when we fee any excellent thing in the creatures, wcfc fliould elevate our mindes to the infinite beauty andgreatneffe which is in God, Gert. 3 3 . i o. therefore Ltco^ when hee faw Ffius loving countenance, it was as though he had Tcene the face of God. Whenthebeamesof theSunne flrikc upon awatry cloude, the beam.cs arc refledled backe againetothe Sunne, and lc*ave behind them in appearance to our fight imaginary colours, which is the Rainebow. All the creatures (hould be reflexed backe againe to God; the beauty in the creatures is but a fliadow, unrill we come backe to the beauty in God; and as we count little chil- dren foolifh, who come to catch the Ratnbow by the two ends, fo are they foolifli who are bewitched with the beauty in the ctcaturcs, and afcend not to the! beauty in God. I Thirdly,! i.pimamcmkcnti*. Cafii.^^,Fla7AmcTab. 74 Of Adorns accittired knowledge. ^.PcT viaffi cattfutionii. lllujl.l. Triplex eaufayparticu- i laris^univerfalU) (^ fu- i fcreminem. I A collation betwixt the '. In (Xcnt *nd old Thirdly, wc proceedetotakeup God, Perviamcaa- fationis^ from the effeds to take up the caufe ; as firft, to that firft matter,which the Philofopheri^ call Materia, phma^oxth^tTohuvabo/jf^^ voide of all forme, Gen.i.. Secondly to the Elements, thirdly, to that which is compofedof tvvoofthe Elements, as the vapours of Water and Ayre, the exhalations of Aire and Fire. Fourthly, to thofe that are made of three Elements, as the meteors. Fiftly, to thofe that are made of all the Elements, as the inferior creatures. Sixtly, to thofe I that have vegetative lifconely, as Plants and Hearbs. j Seventhly,to thofe that have fenfe,as the Beafts.Eight- j ly, to thofe who have reafon, as men. Ninthly, to thofe j that are intcUeduall Spirits, as the Angek. Laftly, to God himfelfe. Thus we proceed from the lower fteppe oflacobs ladder, (Sen. 2 8. j ^ . and afcend up to God bim- ' felfe. There are three forts of caufcs, the particular caufc, the univerfall caufe, and the fupereminent caufe. jidann could not be led by the effed, to take up the particu- lar caufe 5 as here is an Image ; therefore Polydetus made it 5 here is a Pidure; ihtxQ^oxQ Apelles painted it. Secondly, from the efFe(5^, he could not be led, to take up the univerfall caufe alone; as, here is a man, therefore the Sunnehath begotten him; but this, here is a man, therefore the Sunne hath furthered his ge- neration ; Namfol (^ homo gen er ant homincm\ the Sunne and a Man beget a Man 5 But from the effed: he was led to take up the fupereminent caufe, as here is a world, therefore God hath made it. Man before the fall, could clcarely makeup this con- clufion^hcre is a woild,thercfore God hath made it,but \ fince the fall he maketh not this conclufion clearcly/or i thegreateft Philofophersthoughtthe vvorldtobcetcr• ' nail with God, and here they ftucke as mice in pitch. Tbcrc OfAdvns acquired knowledge. 7S 1 here is a twofold dirpofition of the caiifcs of all things in their operations. Series diufArum^ an order of caufes, and circultis cMtfxrunf^ a circle of caufcs^/Z^y^ \2.'ii.ImllhearetheHeaver.Sya»dthe hcdvcnsjhallheare the cart L\ /I'rdtheeArthjhdll hearc the come Aidthc wine^ andthcj jh.tllhcAre if\ic(^ this is feries cauptrnm. Second- ly, this is the circle ofcaiifcs, as dew breeds cloudes, cjoudesbreedes raine, rainc breeds deaw, and fo about againe, 2 Tct.<\. a^.This^cAreas the UJiyeare^ all things conttrtie alike fincc the Leginnirig : from the efFe(n:s here we may be led to take up the firft caufcjand fo afcend to God. Man before the fall went by the order of caufeSj ei- ther from the caufe to the effed, or from the effed to the caufe. From the caufe to the effcft^ God muft- heare thfc Heavens, that the Heavens may, heare the Earth, and the Earth mufl: heare the Corne and Wine, that they may heare Ifrael, From the effeds to the caufe, as the V\ ine and the Corne heare //r^c/, there- fore the Earth hath heard the Corne'^nd Wine^ and the Heavenshave heard the Earth^and Gcd hath heard the Heavens. But Man after his fall gocth like a blind horfeinthemilne, round about in ihe circle of fccond caufcs,P/?/. 12.9. Imfij ^mhuUnt in circuitu^ and never elevate their minde to the firft caufe God. L^^.7;» before his fall, faw God clearely in the crca- turcs as in nglaffe, \\ c fee three way cs. Firft, a^'^//.;v> ftreight out thirty orforiy mi^cs. Secondly, when we fee^'w^nftreight up,thenwcfccfomanythourandmilcsup tothe Stars. ^ Thirdly, jfwe lookc^^-'o:?7i;^^;dovvnewjrd,then wcfee but hard before us. Man before the fall faw ftrcight out, beholding God; but now hce lookcs downeward onely j now hce is uCj\. 2 Pet' chap. I . Vcrf.c), (^ pur-l/lind 0\tan feeth 7)uplex precejfui cau^a rum, infijit^iS w c/r- A collafion betwixt the innocent and old Duplex ordo in cogniti ore reram'iovv'^i'nv^; Prop, llhjl. A collation b«fwist thei .nocentaiiticM ^■idaai. 7^ Of Adorns acqttired knowledge. lllujl. Gudui pervcnicfid'i ad 'uifwncm^Dcffwit hi.t. in cr cat aril i.vifMi pgno iJnumbru 4 w Carrie $.]l>crfdcm^*i^ gloria. Trop\. fecth nothing but that which is hard before him. obje^. The efFe<^s cannot demonftrate tbe caufe, unleffe they be proportioned to the caufe, but there is no proportion betwixt the creatures and God; there- fore no creature can {hew that there is a God. Anfw, We may demonftrate that there is a God by his creatures, although we cannot have a perfeft know- ledge of him by them. Wee afcend by degrees to the knowledge of God. Firft, wee fee him in his creatures : Secondly, by fome vifible figne 5 as Efaj faw himj£p. 6Jn crcata glo- ria f Thirdly^ w umhriSy as the lewesfaw him : Fourth- ly, i» earners the Apoftlc faw \\\m:Tciit\\\y, fcrfidem^zs the beleevers fee him : Sixtly, in gloria^ as the glorifi- ed fee him. o^^<^^^had a more cicare fight of God than that which hee had by the creatures 5 he had a more clcerc fight than that which Efay had 5 hee hadamoredeare fight than that which the leweshad, he had a more (Afire fight than that which is by Faith: but he had not fo cicare a fight, as the glorified have in heaven of God. The knowledge which man hath by the creatures fliall evanifli in the life to come. 1 cor.i-^^i o Prof hcfte and kndwledge fhallbe abolijhed in the life to come-^ becaufe of their imperfedlion 5 this impcrfe(aion the Apoftle noted in thefc words, i ^it?r. 12.9. We knotp npart, and we prophecy tnpnrt^ we know in part by the creatures, and fo wee apprehend. So weknowimperfe(filyby prophccie^i Or. 15. by yvZ^^t, here the Apoftle underftands that knowledge which we have of God by the creatures, Rom, chap, i.f^erfe 19.7') >^'roc.VTKeK, that iSj which wee naturally know of God by the creatures: and by 'prophecy here, he j meancs, not onely the foretelling of things to come. hut Oj Adams acquired knowledge. 77 but nifo the interpretation of the Scriptures, i Or. 1 4. j butwhcn that which is pcrfcdl (lialicomc, bochthcfe forts of iinpcrfcft knowledge fliall be abohdicd j this the Apoftle declares by the example of little children, I Cor. T 3.1 !• whofe knowledge groweth daily by ex- perience, then their former WTake knowledge is abo- liflKd. So he declares this by the fimilirude of a glaffe, andofadarkcfpecchjr^r/^ii.Thereisatwofoldglaffe by the which we know God ^ the firft, is the Scriptures^ the fecond. is the booke of nature^ but by both thcfe we get but an obfcurc fort of knowledge of God ; and as in an enigmaticall ordarkefpeech we apprehend ccrtaine figncs, but wee come not to the full meaning of the things fignificd, as 5^^/?/^/^ propo£cd to the Phfl/ftims this Riddle, Out ofthecdtcr camcmeate^ mdontoftht hitter came frveet, Z/^^?* ^4*^5* The Phtliflims could un- derftandjwhat was bittcr^and what was fweet^but they could not underftand the meaning of the Kiddle. So it is but anobfcure fight we get her^ and enigmatical], comparingit with the fight which we (Ifellhavc of God, in the lite to come. A greater light obfcures alwayes the Icfler, as the Moo/ie givcth no (haddow when the Sur^fie fliineth^ but fliee cafteth a il-adow when the Sufjnc fhincth not 5 So] the Planet f^ent^ caftech no flia- dow whea the CMcgne fliineth, but lliee cafteth a fliadow when the OMoonc (hrneth not j Here the greater liglit, obfcurcth alwayes the leffer. So in the life to come, the glory that fhall be there, fhall obfcure all the light that wee gctby the crea- tures now 5 for if it Ihall abolifli the preaching of the Law and the Gofpel, and the knowledge that wee get thereby, i €orin, 7hen hee JhaU give up the Kingdonte to the Father I What Kingdome^ his pcrfonall Kingdome ( preaching of the Word, ad- miniftring 7)jplcx fpcculum, fcrif- turarumidr natUTte. llhfi.i. 78 Of j^ dams acquired knowleJl^e. Iffujl.^. Prop, lllajl. *Duofmt mediaypfopin- qniu^f (^ rcmotm ea- que vel ob[cura vei A. collation betwixt the innocent and old rainiftrating of the Sacraments fuch;) if that know- ledge (hall ceafc in the life to come, whylhall not the knowledge which wee get by the creatures ceafe. Inadimmelight wee can perceive a thing which a greater light doth obfcure, as the light of the Starres obfcures not the lightof a Glow-wormej but yet the light of the Sunnc obfcures both. So the knowledge which Adam had by the voyce of Godjand that d-io^a,uiU, the fight of God which he faw^obfcured not the know- ledge which he had by the creatures. But in the life to comc^the bright light in glory (hall obfcurc both. The fight which we havenowofGod/arrediffereth from the fight which ^4dam had in his eftate of inno- cencie. When we looke upon ^ thing by two media middles, ifthc neareft middle be perfpicuous and more cleare, and the furtheft or remoteft middle, be thicker or more | obfcure, then things appeare more cleareand evident j unto us 5 but if tfie neareft middle be obfcure and groflfe, ; and the remoteft clearer, then things appearelcflfe to \ us. A man whenhec beholds a Fifti in the water, he feethherby two middles.Firft, by the Aire the clearer middle, therefore the Fiflifeemeth greater to him and nearer : but the Fifli being in the water, and beholding a manupon thebanke: (firft through the water the groflfer middle, and then through the aire the clearer middle^ the man ftanding upon the bankcfcemeth but little, and afarrcofftotheFifb. So we fee the Starres by two middles 5 firft, by the Ah-c which is the groCTcft middle, then by the heaven, which is the purer and remoter; therefore the Starres feeme but little to us andafarreoff. Man before his fall did looke upon the clearer and more perfpicuous middle, hearing Gods voycCjand faw Oj Mams acquired know It dgc. 79 faw that ^t^:?^^^'^' the fight of God : then he looked up- oil the more obfciirc middle, which is the creatures j therefore hce got a more cleare fight of Godandnea- rer. But after his fall he lookes firftupon thecreatures, and then hec heares his word; therefore the fight which hee gets of God here, is more obfcure andi^. mote. The diverfitfcof the fight arifing three manner of wayes. Firft, from the objeil. Secondly, from the or- ganc. Thirdly, from the middle. Firft, if the obje«fi beclearcr or obfcurer, then the fight differeth. Se^ condly, if the middle be clearer or obfcurcr, then the light differeth ; as if a Chriftall glaffe be interpo- fed, the fight is clearer 5 but ifagreenegbfTebe inter- j pofcd, the fight is obfcured. Thirdly, if the organ be I hurr,or when the fpirits oftheEyearcdifturbedjas we I fee in drunken and mad men, to whom one thing ap- I peares twOjandinthefc who runne ti 1 their heads be The diverfitie which wee have of the fight of God inthehfetccomejandinthislife, arifingnotin refpedi ; ofthe objeft Ged^ for he remaines One Hill to all 5 the divwfitiethenarifcth, partlyfromthe diverfity of the* ; meancs, for God doth not manifeft himfelfe, by the like j meanesto all, and partly from thedivcrfity of ourap- j prehenfion, fot all apprehend him no: in alike man- I ner, but in the life to come the diverfitie fiiall not larife from'thc diverfitie of the mcanes, being to fome clearer, andtofome obfcurer ; but onely accor- ding to the diverfitie of our capacitie, asa pint cannot containe a pottle, and thisfhall make the degrees in glo- ry, I cer. 1 5. A collation betwixt the )?r/L-//^rfWi knowledge and the/Jr^;7^(^//wIcfusChrift. Firft, the fulfrejfe cfkf70rvlcdgei%oftr/o forts. Firft, in Illtift.2. j 7f'ui requirumar ad vl-i dcttdum, obje^urriy or ^mum, (^ medium. A collation betwixt the innocent, old, rc- nuedandslonKcd^- A collation bftin'xt the innocent and Ctio^d 8o Of t^dams acquired knowledge. 7)uplcx efl pknitudo entU, ijcfpciiuejui in 7)uplcx tknituio [cicn- tucrefpctJuobic^iiyia- ienfiveiCw^r;7- I tdlh^ and hee knew more when hcc v^2ls tfj/rty yeere) . I old, than when hee was twelve-^ hee could not tell 1 what woman touched him in the miikitude ( when ; they crowded about him, ) until! the womlh with ' (he bloody-flix, fell dowmc before him and acknow- ledged it was flicc, i/^/t. 8.45, So he could not tell whether there were figges upon the Fggc-treebythis. fort of knowledge, CM^rke u. 15. and in thisfenfe hee was ignorant ofthe day cf judgement, CM^tfj, 24. 3 6. this ignorance in Chrift was not finfull ignorance, it was ignorantiafurd ncgationis, but not frav^ diffofitior.is^ for bee was ignorant of nothing of that which hee was bound to know ; when hee was here upon the earth hee was ignorant of this day of judgement as Man , CMatth. 24. 36. bothinhis/;i/-yr^and expertmsntall knowledge ^ firft,in his infufed knowledge^ fora'l infufed knowledge procecdcs from the hal?ite to the acf > forby exercifing ihc /jahiie wee come to the a^^ but Chrift by his in- fufed knowledge could not come to the ///?, to know of Oj Jd.ms acquired kno^vled^e. s? of this day in particular. Htc knew th:K God fliould judge the worldj and that he fliould j.idgcit on accr- taincday, here he proceeded from the /Af^/r(f to the ac7 1, but from the /jabuc hee could not proce.dc to this par- ticular day 5 for this is , fupeneris fdcntlt ; farrc lefTc could he know this [particular day, by his cx^crimcntatl knowledge. But now being in glory and having received all power, and being appointed judge of the Church, it is moft probable that now as man hee knoweth this day. In his ex^erimentdl knowledge hee farre excelled ^- dam-^ for t/^dam non ferno^avit in honore ^as the lewcsfay) ?fxL 49. -. Hee lodged not one night in honour; they gather henee^fiat cl^dam kll in the day of his Creation •, and confequently could not have fuch expenmeritall knowledge of things ss Chrift had. This his experimentall knowledge, hee learned it not of any teacher as we doe, neither from any Angel: hee was taught by no man, for when he was ftp e he yeeresofagc he could reafon with the Dodors, Luke^ 2 . So lo/jn 7. they marvailedrvhence he had fuch learnings feeing he was not taught. Secondly, hcc had it not from an Angel; an Angel inhis agony came and rcmforted him, Luke 22. that it might evidently appearc that hee was Man, and flood in neede of comfort 5 but they never came to inftrudhim. We ardthe Church of Rontc differ about this igno- rance of Chrift, for they hold that Chrift is faid to be ignorant of the day of judgement , becaufe he would not reveile it to others ; the Scriptures fay hee grew in knowledgeasheegrewinftature,/^//^'^ 2. buthetruely grew in ftaturc : therefore hee truely grew in know- ! ledge. Secondly, the Scriptures fay ^Z«i'e 2. that hee igf'^w in ^race with God a; d jVfj;?; but hee cannot be I faid to fceme to grow in grace with God; therefore 1 H h a he Origin intta^. >< A Collation bctwixtie charc/i of Rome and u>> concerning Chriftj knowledge *no/;^j-f/^. ^^ Firftjthe Angels take up things by one aFl^ they neither difcovernorreafon; they Icarne not hoc ex hoc: fedkac^ foft hoc 'y this of this ybnt^t his after this I they proceed not byway of Syllogtfmey enthymeme^ or indu^ion as wee doe 5 they are intelligentes creatura ^ but not ratio- cinahtes^ underftanding creatures, but not reafon-. ing 3 fo fliall the knowledge of Man, which hee fliall have of God in the life to come, bee intelledu- all and not by difcourfe^ the Apoftle Ephef 3. lo.. ftitli The C^ngells Icarne by the Church , they take up in an inftant the caufe with the effed ; but Man before the fall tookeup thc^aufeby the effe(5l in time.: in thunder there is lightning and the crackc, thefetwo goeinan inftant together: and thus the Angels takeup the knowledge of things -, but Man cannot in an in- ftant. take them up together becaufe of the organs of the body. oh]en. But it nmy feeme that they goc from tire \ - figne Of Adams acquired knoipled^e. 8f fignetothcthingfignificd5£.v(?,i2. the bloodwasfprink. led upcn the lintels of the dooresy that the Angel might not dciiroj their houfcs. K^nfrv. The Angel reafoncd not thus as wc doejhere isthcfigne, therefore here is the houfes but this blood was fprinkled upon the lintels ofthe doores^to confirme and aflfuve the doubting Ifraelites^that the Angel ftiould not deftroy them. The Sacraments are not inftituted for Angels, or for men angelicall like unto Angels, but for poore and doubting finners. {^dams experimental! knorv ledge ^ was gotten from formes drawnefromtheiujfingularobje^s, as the face in the glaflfe, differe'rh frSiiiThe face it felfe, and the print in the waxe from the feale s fo that which Jdam abftraifJed from the creature , differed from the crea- tures themfelves ; but the knowledge ofthe An- gels is not ahftrahive^ they behold the effencc of things, and take them up. The Angels have three forts oiknorvledge»V\i9i^l\iQVC morning knorvledge^whkh is the knowledge they have ofthe my ftery ofthe incar- nation, J. Pet. 2^ They de fire to looke into this myftcry. ; Secondly , their midday knowledge ^ which is the knowledge they have in beholding the God-head. Thirdly, their c^'^;?/;^<^ knowledge ^ which is the know- ledge they have in beholding the creatures below here. Adamh^ioxthis^dWy had not this their ;?^(?r«/;7^i';;^iv- ledge^ nor their midday knowledge^ but he had their ^x/^- \ningknowl€d:^e. I Qucjl. How ihould Adams children have comc to his knowledge if he had flood in innocency ^ [ K^njw. S omc thinkc they (hould have had the vfe of reafon, and perfeft knowledge at the very firft > and that they fliould afterward have growne to more ex- ferimentall knowledge. Secondly, others hold that fo Hh 3 foone Confequence. The ftcond colfation betwixt the firft Adams knowledge and the Ang h. Sckntiaef ahfo!uta(g* e[fentialis in Deojin mea - ' fe hnrndna eflabltraCliva fpecicji w phantafui hw ynamefl c oner eta, fed angdi tntumur ipfit cjjgntias. coll. J. Triplex angdorum cog- niti0yr/2iitutwa» meridian^) y'efperti^ia* ■ ■- ■ ■ i g ^ of /I dams acquired kn^Tli^ledge, lU t^ potSBtiali6. ifooneastheyhadbceneborne, they fliould have had ' the ufe of reafoDj fo farre foorth as to difccrne outward I things good or evill ; as the little Lambes by natures in- 1 ftindt, doe know the VVolfcj and flee from him , and feeke the dugge of their dammes, ) but not to difcernc things concerning morrall vertue and the worfliip of God Thirdly, others hold that they fliould have had no ufe of rcafon at the firft , and this fcemeth to be the foundcfts forthegiftsbcft owed upon ^damyjQxt of two forts. Firflijthe gifts that wcrebeftowed upon him, fecundum naturamfpecifcam, as heewastheroote, out ofwhich all mankind proceeded , andthefe gifts all his children fliould have becqq partakers of. Secondly, the gifts which were beftoi^ed upon him ferf0ndly^. fuch were thefc, prefently to know after his-Creation, j and to be immediately created of God^and to becreated a perfcft Man in full ftature ; thefe he was not to com- I municate to his pofterity; tbey fliould not foeafily i have come to this knowledge zs\^dam did, to whom he could not propagate hxs^Buall hctv ledge^huthis po- tent ia/2 5 for they were to be borne, as in weakeneflfe of: body,fo without aCluall knowledge -^ fo not having uni- verfall notions in their mindes, but being appointed by God to feeke for knowledge^ bv inward light and out- ward meancs : yet they ftioulcf have farre more eafily attained to the mcanes tJiaji wee doe now and more certainely. For the Soulc W man is like a Prince that ufeth fpies : if they bring no newcs hec knoweth nothings if they advertife lyes, then the counfcll , gocthawry. So ifamanbeeblindeanddeafe, then hath hee no underftanding* So if phren/Tes poflcflTe the braine, it blots the formes of things , and the phantafie prooves vaine and brings no true relation totheSoule.- But K^dams fenfes arifing of the exaft temperature of the Body^ gave full information to the phanta OjMams acquired knoT»leige. 87 phamafic, and fo it fliould have bccne in his pofterity^as they grew in time 5 they fhould have received without anycrrour, the imprefTionofanyobjcifl. Thus fliould they have attained to the knowledge of humane things 1 and fo much the more eafiiy (liould they have come to the knotpltdge of God, than man doth know. Man before his fall cooke up God by way of Analo- gic, or proportion, and not fully as he is. There is a full taking up of God whereby onely bee taketh up himfelfe, neither Man nor Angel can thus ] conceive him. Secondly, there is a conception, and ta- 1 king up of God by way of Analogie, as Adam feeing j j fuch goodneflfe and beautie in the [Creatures, gathered < I by way of Analogie, wh^l goodncfTe and beauty muft be in God. The creatures are not like God vnivoce^ that is, fimply like unto God, neither £^uivoce, having oncly a rciemblance in name to him .• but they are like to hisi by way of Analogie. Thirdly, there is a falfc conception of God when we take him up falfely. I There is an Analogie o^ fimilitttde^znd an i^nalogie of .' fr0^ertion. K^naUgie oifimilitudeyZS when it is faid. Be ' yc holy cis J am hol'jy Levit. 1^.2. but there is no Analogic ' off^ofortion betwixt God and man,£/4y. 40.1 8. o/^^w , tookeup God by Amlogie offimilttude^ but not by way of proportion. Mantooke up God by way of Analogic^ but fince the fall he hath a ialfc conception of God: as when the Jewes refembled him to aCalfeeatinghay 5 and the Papifts paint him like an old Man: So they conceive not God by Analogte of fimilitude^whcnthcy rcfemble himbyanldoll. I ^ o6\eef. Seeing Gods attributes and cflTence are one in themfelves,how can we take them up as diftinguid.ed without crrour ^ Makes not this a falfe conception in ! our underftanding ^ Hh 4 Anfa, Prop. lUufr.j. trip!ex conceptui Jci, adtquatuSi ana'.ogt- cusy O'falfut. Anaiogia realis^efi prl- mam mdeo. fcdfecun* duv) rationem notnink ejl priui in nobu. lUftfi.2. "Duplex anologia,fimt- htudink cSr prdportmU* A collation bctv\mtlie innoceac and old Adam S8 (^Mams acquired km^ledge. ^nribura vntwatut In Deo^difperguntwincre. aturiSiUtradi}[blis^ A coliaiion befwlxttfic innoccAt Sc old Adam. "Duplex €9nceptio,>}e^a' Tria impedimenta tn con- cept u , fumma for mo [it at fumrnide{oYmU:ii, & fumm:iinfQ/mita5. Anfw. Although thefe attributes bcc one in God ^ yet in operation towards us,thcy are diftinguifhcd when our underftanding conceives them, Eji inAddu{UAtm c9n^ cepm fed mn fdfus^ it is an unequall conception but notfalfe. The matter may bee cleared by thefe ex- amples. Firft, the powers of the Soule which arc difperfed in the organs of the Body , ( in the Eye it is fceitig, in the Eare it is hearing, ) yet in the Soule it felfe they are., unitedj />/^recJ'^^/»^»^^^5fimply and eminently. So al- though juftice and mercy bee divers in operation to- ward us, .(for he punifliech not by his mercy, nor (hew- eth mercy by his juftice) yj?$ in God they arc one, furl (jr em inenter, . > - 'C . Vi. Secondly, the thunder ^when itbreakesuponatree, it bores the hard, it bumes the dry,it fcattcrs the leaves, and pedes thebarke, yet the thunder is one in it felfc. So the attributes of God, although they have divers o- pcrations upon the creatures, yet they are one in them- felves;whcn I conceive thefe operations diftindly in my underftanding, this is not error in my conception o£ God. Thirdly, the light is one in it felfe^yet as this light is^ reflex t uponthe creatures, weiake it updiverfly.So the . attributes ofGod being one in him, yet when they are difperfed amongft the creatures, wee take them up dif- tindly. Manbcforchis fall could not take up that fully, which w^sin God 5 thiswasnofinnein him, for it was but a n€g4Uveconceftion: itwas more than his nature could reach unto. But Man after his fall conceives of God/n- vatively^ that is, hee takes up leflcof him than hceis bound to take up. There, are three things that hinder us to take up a thing. Firft,y^^»;w4/(?/'?;;^/r^,the great beauty iait.Se- I ' condly. Of Adams acquired htd^ledge. 8p condly, fHTfrmAinformita^ ^ the great informitic in ic. Thirdly, fumma, dcformitas^ the great defbrmitie in it. Wee cannot take up G od for the great beauty that is in him ; hence is that faying, Wee havefccne God^ therefore wcifrnlUie^Iud^. 13.22. Wee cannot take up the firft daycsworkc, forthegreatinforniity init, being with- out all fafliion or fliape. We cannoc take upfinne for the great deformitic that is in ic. Jiucjl. Whax fliould a man doe, feeing he cannot be- hold the glory of God, or take him up ? ^rjftv. Wee muft looke upon the ManChrift, for^ he TV ho fceth the S onne^feeth the Father, I oh a /^, 9 .A Man cannot behold the SunncinihcEclipfe, itfodazeleth his eyes ; what doth hee then ^ hee fets downc a bafen- full of water s and fceth the Imagtx>f the Sun Eclipfed in the water. So, feeing wexannot behold the infinite God, nor comprehend him^ wee m.uft then ca(> the eyes ofour Faith upon his Image Chrift; when wee looke intoacleareglaffeitcaftethno fliidovv to us, but put H:eeleuponthebacke,{thcnitcafteth a reflex : So when wee cannot fee God hinvfclfe, wee mnft putthe Man- hood ofour Lord lefus Chrift, (as it were a backc to his Godhead, ) andthen hee will caft a comfortable reflex to us. Quefi. Shall wee comprehend God in the life to come? /infrvcr. Wee (hallnotfimply be comfrehcrjforcs ^ui, rather apprehenfores i, that is, our underftanding cannot comprehend him , but k fliaU take hold of him. Oijx^. But the Apoftle faith; i.Cor. 9.1^. S$rHn that yet maj comprehind '^ fo, Philip. 3. 12. then it may fecmethat wee Ihallbec comprchcnders of God in the life to come. -^/^/Jv. Thae is a double fort of comprehending thCf 'Duplex compre\: cnfOi 50 Of Adams acquired knowledge. Pr^fp, the firft is vifu^ in the vifion j the fecond, manu : in the life to come we fliall comprehend him and lay hold on him: but wee fliall not fee him totally and fully : and fo wee fliall apprehend rathei than comprehend in the life to come. okjecf. If wee comprehend him not infinitelieinthc life to come, it may fceme that we cannot bee Mefled then 5 for no finite thing can make a man bleficd . A»f}v. Affrchcndimm injimtumfibrationeinfimtiyfcd non infinite ^ We apprehend an infinite things as being in- finite^ hut not by an infinite apprehenfion^ for wee appre- licnd him who is infinite, but finitely: and it is a true ax- iomc^Omne receptttm ejii^f recipient e^ non permodum re^ cepti^fedper mffdumrcapiehtis i that is, everything is re- ceived by the receiver jflot according to the thing recei- ved, but according to themeafure of the receiver, Quefi-. Is not our apprehenflon infinite then < -^/i/rr.Itfollowethnot y the thing is infinite extrin- feci) in it felfe ; but not intrinfecc (^ formditer^ in the intelle(5i. So wee fay, fin is infinite ^%fi^/i/^, becaufe it is committed againfl: tK? infinite God, znd nountrin- /^f e, refpeding the forme of it. But that which we ap- prehend of God is extrinfecc jinitHm^ hut intrinfeci(^ formaliter infinitum^ Chap. XIIII. ef Adams revealed knowledge of God» MAninhis eftateof innocencie knewthetrue God in his attributes, naturally, but he knew not that there was a trinity of perfons in one true God but by re- velation. ^»(/?*Whether belecved Adam before his fall the in carna- of Adams nVealed knowledge. 9^ carnation, as hce belccved the trinitie of pcrfons ^ y^/z/fp. Hce could not bclccvc the incarnation, for then hce fhould have imderftood of his owne fall, and confcquently , hec would have beene in a perpetuall fcare before the fall. ol^jcff. But it may bee did, that j4 Itm might have knownc the end not knowing the meancs,as hfcp/j knew that he fliould bee ruler over his brethren, but hec knew not the meanes how that fliould bee effedled, as ttiac hee fhould bee fold to the U^faJ/anites^znd be a flave in ^SlP^'y So /f^4;w before his fall might have knowne of Chrifls incarnation,and yet not know his owne fall. ^nfy, lefeph knew by revelation that hee fhouH bee Lord over his brethren 3 buf A^m before his fall ( for oughtwefinde,)hadno fuch revelation, and therefore could not know Chrifls incarnation, for it was not knowne till God revealed it to him after his fall.- 7 hat the [cede of the Woman freuld tread doi»nc the head of the Serfefit^Gen. 3, Chap. XV. of the knowleJgewhich Adam had of the Creatures, Pr(^f, llluft. MAn in hisfirfteftate had the firfl principles, crea. tedinhimofallfciencesand liberallarts, where- by he might underftand the nature of the creatures here below, and folearne by them. As hee was Pater 'viventmm^ the Father of all living, fohewas Pater faenuum-^ for as hee was able to beget | a collation bcmixthc children, fo hee was able to teach his poflcrity. ' innjc«nt,oid^ dre= AeUms knowledge, the Angels and ours, differ foure "^'^^^^"^ manner of waies. Firfl, hce had his knowledge ^cr fpe^ €t€s infufas^ and not ferffecies connatas as the Angels have Of Adams knowledge. ScUntia veUft infufty connatayacqu'Jita, vtl experimcntalis. ftt m^iitudine/ckntiis. He f,«f W» //077, we Ufcw 5 77. 1 I Peuctr, de d'rjin* 1 ^Ctgniuo triplex, fitpere- minenSiada(iUAt(i,0* dcfiQitnu have 5 we have our knowledge no^y per fpeciei^ ACffuifitas^ he had not his knowledgehy experience as we have, yet he fliould have had his cxperimentaU knowledge of fcien- ccs and arts if he had ftood. Quefi. Whether was his ^;?^a?/r^^f one fort oi know^ ledge with ours, or different 1 ^nfw. It was not a different fort of knowledge from ours, although his was //y^/?^, and oms acquired. The fight which we have naturally, and that which was mi- raculoufly reftored by C hrift to the blinde, was one fort of fight, though the one wa s fupernaturall^ and the o- thcv natural! : fo although Adams knowledge was infu- fcdand ours acquired,yecit is one fort Qfknowlcdge^ be- caufcthey are both fetupcK) the fame objefts. ' Secondly^ Adams knsitv ledge SLTidoms differed in ex- tent of know ledge ^ for 'tree had the knowledge of all things which might bee knowne ; that befalls toi no man now, for he knoweth not that which he fhould know. Thirdlyjhis knowledge and ours differed/or he knew the caufe ofevery thing ^ wee fcJr the mofl part take up onely thecffefts of nothing , but know not the caufes. The load-ftone draweth thcyronto ir, yet being rub'd with garlikc it cannot draw the y ron to it j here he could underfland the caufc, but we perceive onely the cffeft, that the yron isdrawneup, but know not the caufe ^ Tripolium,tripoll or turki^ 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 colonr 5 and in the evening it is light, red, of a fcarlet colour ; hee knew the reafon of it , wee know onel y the effe<2s» God knoweth the caufe and the effcds of things more excellently then they are in themfelvcs 5 i^dam knew as much as was in the creatures, but v/e know leffe than is in them. There are fome colours qud L earned bj the creatwes. (]us ex^ttjudnt ^ifdfn , as the grccnc colour is equall with our lights there arc fomc colours qH£ fuperant ^jifum^ thatcxcccdc our lights asthcfnow fcattcrs our fight ; there arc fomc colours that arc deficient and Icffc than our fight, asthctawniecoJour: thefe colours which fcatter the fight, the Greekes call j>>.;:^,r7>'^\ thefc which gather the fight, they call ^jvy^m-^, thccrcarures they are Icffe than Gods knowledge, they are equall with ^dams knowledge, but they cxcecdc our know- ledge now. The knowledge that man had before the fall of the creaturs and fince is illuftrate by this A pologe, the Wolfe defired the Crane upon a time to fuppe with her, and powred thinne pottage upon a table which the Crane could not picke up^ becaufc they were fo thinner the next night the Cr^ defired the Wolfe tofupper, and brought a longiiarrow gl^fle with pot- tageinit, which (hcc cou'd eafily put her bcakeinto aixl eate of it, but the VVolfe could not put his head into it, but licktonely the glaffe without. Man before his fall was like the Crane, who could dive eafily in- to the glafie, hce could eafily take upthe nature of the crcaturcs^but fince the fall heeis like to the Wolfe, licking without the glafTc, never putting his head within, to attaine to the fecrets of nature \ there- fore it was that antiquity fained veritie to bee hid in a deepewell. fourthly, his knowledge and ours differed inthefurc retaining, fpi; man in his whole eftate could not forget things taught him ^ but man now doth forget the things that are taught him : wee arc now like to the hourc gIaflc',forthat which wee receive in at the one care go- cth out at the other; or like to a fieve, which keepcth the branneandlettcihthe flouregoe: fo now wee forget the good, and i cr a ine the bad. A collation bciwixt that knowledge which Salomon had 91 T>ifc7nutr€tc:ithne. A collation bctwJxC Sal*")'^ oils /cnow'i<-'<;!s^ and Ad.iminini.oc-'> 54 Of Adams knowledge I had of naturall things, and that which C^dam had bc- ' fore his fall. Man in his innocent eftate excelled ail that ever were in the knowledge of naturall things. But it may be fayd, i.Ktng. 3.12. that, there jvas m-^ vermnelikeSalom:)^!^ in knowledge, before him^or(}uU be after him^ therefore Salomon excelled Adam in know- ledge. Some anfwer, that the comparifon is here oneiy of Kings; there was never fuch a King in Ifrael^ that had fuch wifcdonic as Salomon ; but in divine things vif^j/w excelled him. But v^e mufl: not grant this, for in the knowledge of naturall things Adam excelled all^then the comparifon muft onely be bctweene Salomon and o- ther finfuU men fmce the fall , hee excelled all fin- full men in know ledge yh}Xt not K^ddam in his innocent eftate. fe ^ Qiuefi. How did Adam underftand all forts of trades and fcicnccs before the fall, feeing his pofferity isfaid to findeoutmanyafterthefall, G^;^. 4, As fome of Cains pofteritic found opt the Art to workc in braffe, fome to make tents 5 fo isioah after he came out of the Arke plan- ted the firft vineyard, Gen, p. i o. Anfw. He had the knowledge of alltheliberallfci- ences before the fall, but the mechanicke and fcrvile trades that ferve for mans ufe after the fall he^new them not , for he was not to eate bread by the fw cat of his face \ his worke fliould have onely beenc a recreation to him. A collation betwixt tbe 1 The firfl Adam had knowledge of the liberall fcienccs, innocent and old Adam butfincc the fall hcc poreth ottcly in the earth; and •delights onely his fenfes, as the finding out of muficke ; and for his profit, as folding of cattle, G^en. 4. But be- fore the falVhee had his mind elevated higher to God, and to the knowledge of the liberall fcicnces ; and as the fciences followed Adam fthe Divine; ) fo when the Qofpell was reftored , all liberall f:ierxes follow it. Learned b) the creatures. PS it , as the fliadow doth the body, and was rcftorcd with ic. TfitplexDnlofophlaex- I f^J.v» knew all Aris and fcicnces before his fall, \ Corjfe^ncrjcc. I therefore Philofophy is not an invention of the hea. j [then, for it: came full: from /id.v?^ to the Patriarches^ i and fo hiith continued dill $ the ancicntcft of the Philo. \ fophcrs are but of late , and they did learne the mod of it out of Egjft '^ the exemplar of Philofophy was from God 5 that which was framed to the exemplar was from man. Jittcfi. Whence commeth it that fome men excell o. thers fo farrc now in Arts and liberall fcienccs c' K^nftv. It comes from a new gift of G od ^ itisanew giftofood to excell evenintlicfemechanike things and liberall fcienccs : as the Lord gave to Bczdicl and Aho^- //^^afpeciailgifttoworke in gold and filver, curious worke for theTabernacle ^^^f?^'. J4.1. Eft. 18.26. For his God doth mfiruci him to discretion ^ and doth teach him. God giveth a new gift to the husbandman to excell in husbandry. Itistruethatafterthefall Manloftnotalto. gether this naturall knowledge i Vnlneratus efi in natu. "ralibU'S^(^ fpoLiUHs {fi in fpiritualthf4^ i that is, h ewjs fVOHudcd in his 'Mturall knorvUige, aniff^OjUdof his fuper^ natural/, fortf he had altogether loft this naturall know- ledge^ the life of man could not hauc bcene entertained^ but to excell m this knowledge^ this muft bee a fapernatu. rail gift. Somuchof Adams underftanding wherein hisknow- ledgeconfiftcd^ both inbred and acquired. "Weecome I now to his Will, wherein chiefciy confi(le:hthecon- ' fc-nttothcfcthingswhich his underftanding hath difcer- ; ned, and here ftandeth the power that the Will hath o- I ver all the anions of men. C HA P* trof^ lllufi. tur ad jinemyageu^ "ger inteUcSum movctur in fnem. Chap^XVI. Of tk Will of Man. THcre are two frincipall faculties in the foulc^ the Hnderftandir.g and the will, which continually accompany it, both in the body, and out of the body« The underftanding, is an effentiall/acultle in the Sdule^ rvhcreby it knoweth, ]udgeth, anddifccrneth naturally truth from falfehood. The will, is aneffentiall facultie in the Soulervorking freely y having liberty to chnfe^ rejufe^ orfuffend^ not deter- minate io one thing, •■■ ' Itis called a/2t^«/f/> 5 and not a habite 5 bccaufe a ha- hitt IS determinate to one thing; but zfacultie may make choyce of moe. Secondly it is faid 5 to rvorke freely^ toputadifterence betwixt it and naturall agents, which ftill workc after the fame manner , and are alwaies car- ried to the fame objed: as the Sunne naturally cannot but heate, and it is but by accident if it breede cold : zgzinQ^itis&id^totPorke freely ^ to put a difference be- tweene it and the adions of thebeafts, which are but femilihcr^ aSiones ^ for the beafts cannot but chufe ft ill the felfe fame thing, being alike afFecSed ; as be- ing hungry they cannot chufe but eate, as the ftone be- ing heavy cannot but goe to the center. Creatures with- out life, have neither Hherum motum^ a free motion, (bc- caufe they are moved by another )neither have they /. be^ rum judiciumy free ji^dgQmcnt^ becaufe they are not mo- ved by reafon ; the beafts have zfree motio/?yhcczuk they move themfelves^according to the natural inftind which God hath indued them with -, but they have not a free )udgement, for they are not directed i>y ' cafon. Man hath both Of the will of Man. 97 bothjreemotidn^znd free judgement'^ whereby hework- 1 cxh freely. NAtura/l agents determinate no end to rhcm^ felves; but rcafonablc creatures propound and dctcrmi- I natean end to themfclvcs : therefore nonAturalla^ent { hzxh free dome ^hmmftintl. There are three properties ofthcW/Z/.Firft, the r^^;. f$rm:ty of the wtll vv/th the under fldndtng. Secondly, j the liberty of then?///; for whenitfoUovveth the lasl 1 j»d^em.^rJt oi'ihc undcrflnndmg^ it foUowes it freely. I Thirdly, the/>^iv^rof the n;///, whereby the n?;//afttr the eledionjCwhich now it hath gotten by the diredion ^ of the under pxnding ) applieth it fclfe to the attaining of ; the objeft. j The firfl property of the nv//is,that in the operation it ! dependcth upon the underfrandtng, andfollowcththe ! diredionofthennind. I The n;;//folIowcs the dircdion of the underjianding^ i either mchosfing^fuff endings or refufrng-^ihls is called, (cquaatas votu/itatis'jXhQwtllo(ix,k\it:\sh\}X.C£eafoten- rM,arid hath nothing but a dcfire'^'^\\\c\\ yet hath not de- fire to any particular objeft.exccpt it be led by the light ofthemind.-hencecomcthcfefayings,;?/^///;^ velunta^ te quodnonfriusfuerat inintcllcilu-^ error in notitiaparit j erroremth volnntate^ quodintelleclfis male ]udtcatyVolHn^ [lasmaUappeth'^ (^ tdntum dtUgimus quantum eognofcL ! w'wjthatis, thercis nothingin the'xydl which vpas not 'prfl inthennderflanding : So^efror^in knowledge breeds ,€rror tn the will: fo afAlfe ]udgifig of a thing^hreeds afalfre , \defrre of a thing: fo, the more wee love ^ the more wee \ \ kn9VP, There is in the under jlanding^intelleclion^ or ratio j^e- cuUtiva, which is of things to be knowen by Man ; and intellcEiHs^ ox ratio pra^ltca-j of things ufea to be done : by Man, and fall under his election. Againe in Mans '.praclicall reafon, there is reafon going before, fay- i . I i i"g Tret Froprietatts vlun- fatis, conformirahl'iyer* Tke firft property of the will. Illufr. I 7)upUx intelUBiii.fpe^ intelleffu pTM^ico du- j pltx rano,pT£ccdcm (s^ . fuhfequftiu yoluntai ft- j quitur ultiroum iudici- umpra(fi(iiBtcU€^us, | Of the mtlofMan. ing^tfjis may he done-^znA another following xhQpraiiicall underftandtng^ frying, thisjhaU be done-^ and this lafi yudgcment^ of prafficall u^dcrfiandwg^ihc ^///follow- etl^ and faiih, tf^is rvill J doe, fhe is in fufpence before Ihee hearethislaftconclufion. Queji. What is the rcafon that the »?/Zf doth not al- way follow the laft judgement of the HnderfiajtdingK for oftentimes it goeth a plaine contrary courfe in that ^ which the underftanding hath difcerncd, as Medeafaid, Video meliorafroboiitie^deterioyafequor j I fee the good^ but I follow the bad. Anftv. The ground of this proceeds from the un* derfianding : for the Hnderjtandmg having difcerned a thing to be good, the a fe^jo^s draw the mindc to a newrefolution,asweefceint?iat complaint of the A- poP Ic, R om. 7 . The good that J would doe^ that I doe not 5 andtheevill that I would not doe^ that I doe *y but ftill the Will followeth the Ufl refolution of 'the und^r^ fianding'^ otherwife of it felfe it is but ca^cap^ten. tia* The underftanding hathamutualldependanccfrom the TVill^ and is fct on worke by it. The Will^ wils the end without any deliberation, appctituinnatoi, and before any deliberation, there go- eth an acS of the ?7///ftilI> whereby wee w^/Z/deliberate upon fuch a purpofe, and it faith volo dilibererey be- foTcxhcminde enter in deliberation : when the mill is fet earneftly upon a thing, it ftirreth up the mi/jde to thinkeupon it, and upon the meanes whereby it may attaine unto it, that it may have the appetite fatisfied, therefore the underftanding cannot difcerneathing to be true or falfe, before the will appoint the cnd^ and fa fetthe minde on worke. There is a reciprocal] dcpcndance then betwixt thefe two^. theff///dependeth upon the deliberation of OfthewillofMan. 99 ofthcmi/j^c^ both particularly fcttingdownethc ob- jcd-,and how it fliould cxercifc it felfc about the objedlj but the mind dcpcndeth upon the will, quoAdexercitt^ um,hv[xnox.^r(uo.idfj)cajicAtionem^ for when theminde hath given out her lad determination concerning any particular objciSj the will muft chufc that particular and not another, and neither rcfufe itnorfufpend it 5 and it muft chufe it in that meafure of carneftnefle, as ic is knowne to be goodj tantum qui/qne vult quantum in^ telligitfe vcllc dchere^every man dcfirethfs much as heun^ derftands. But upon the other fide the rvill fets onely the w/W^on worke, and convencth the councell todelibc- ratCj buttelleth them not what to conclude, and at- tendcth their deliberation, and promifeth to follow theirconclufion. £.v^w/>/er,whena coritroverfiearifeth in the Church^thc fupreame magiftrate conveneth a 5y. node, andcommandcth them to give out their deter- mination and Canon s but commandeth them not to cn- cline more to one fide than to the other ; here he com* mands cxercitium^ and leaves fpecificationem free : but when hee hath heard their determination, accor- ding the Word of God, hee taketh him to that fide which they conclude to be bcft, without either fufpcn. dingorrefufing; andfo foUowcth them both, quoad esercitium (jr (^ecifcAtionem : Yet in this fimilitude there isfome diflimilitudesfor the magiftrate,yea every private man hath///^/r/^?w/^{/^r^//<^/^A^; but the will hath no judgement in it felfe, foritmeerely depends upon the jucfgemcnt of theminde, which maketh the necef- fitieofthe dcpendanccofthc will upon theminde, to be greater than the dependance of the King upon his Councell, or of any private man, upon a Synods dct^* mination. This naturall reciprocation of the minJi and the Will, is fenfibly perceived, bythcinftruments of the li 2 under-- 7)upkx M^ut intelleffus (pectficationu (s* exo- y«iuntai feqixkuT iniel- le^uat quQAiffccifica- tienem&exerciuum aClu VtintzU^uiJcquitur voluntAtem quocid exer^ citiuma^ui'tanttim. lOO pTMcipia, resapprebtn- fe,dppre\Knftvayis» i;o- OftheVtliofMan. \ In aHu ah/olato pecco' ^um efl friiM iu innQe- ffuyin a^u (ompgfito & prim in volmtate. underfiandingznAxhQwill inthebody, whereby they cxercife their fundlions^to wit,the heart and the braine: thefpiritsare carried from the heart to the braine, and when the heart waxcthhoate with an eirneft defircof the w^/Z/^then the braine is more bufied, and intended to finde out the way how the heart may be fatisfied ; and againe when there is a cleare and a full knowledge.in the braine, then the fpirits runne from the braine to the heartland ftirre up the heart to purfue for the obtaining of the knowen good ) which reciprocation bringetb foorth a happy worke when the unruly affections, and finful appctiteSjraixc not themfelves with the bufineffe i tomarreall. | gjj^f/?.. Whether ivillwc a thing firft, or under jlar^d\ we it firft, and then will it ? ' | Afffw. We JP/// a thing before w^c uj^derjUadix,^ by j an inbred defire and blinde appetite, but we cannot n?/// ; a thing in refpeft ofthemeancs,untillthe undcrflandtng \ give light firft. In all our anions there concurre foure I things. Firft, the 0^j^(^ which is jthe thing we appre- hend . Secondly, the Apprehending fower or the undtr- jiandingj j^^dging this to bc good or e vill. Thirdly^the n>/7/ which is mooved by the underfianding. Fourthly, !the members mooved by the «?///; here the under J^ \j^anding confidering the objcft givcth lig,h*^^;V -^^^ j Quejf^ Vv here begins (innefirfl,whetbcr in iv t>oth j or in the underjlanding ^ x^nfvp. The hAhiii of finne is firft in the underfian- ^/>?,lKrcaufeall finnc comes from error which is in the underjlanding. AgdAnc^vihttilh^ under fiandtng is con. fidercd by it felfe without any operation, thenfinne is firft, in it; but when the undtrRAndng and the rfiill i worke together, then finnc is firft in the ml I. Here wee may gather that the finne in the nfill is " greater Of the will of ^f an. lOI greater than the finne in the underfidndtng^h^iQZMk in ; the undcrftandingthcreisonelyahabiteof finne, but' . in the will there is both the /'^^/rr and the ^4(f? of finne, { andtberfore we fee that the Willis punifhcd with grea- ter rebellion than the undcrjiiinding is with darkenefTe j pljATdohs heart was hardned^he knew the judgements of? God, but yet his JF/^ continually rebelled. | ^icj}. Whether is there a finne in the will without errour in the undcrftanding or no ^ Aufv. Sinnc is in the«/?^fr//^;;(i//;f^two wayes.Firft, crigitjullj \\\\Qi\x\\QnndcrftandiHg is fo blinded, that it j can give no direction to the WtU. Secondly, inter fte* \ ' tatively^ when the «;;^^r/?W/;jg- hath (hewcn the truth | totheTT/Z/jand the finne is committed firft by the Will^ ] yet for lacke of confideration,the;»;?^<:if/W/>;^ appro- j . veth the ^Ct of the Willj and fo foUowcth it in the fame » j finne, which is by rci\fon of the dependance of the un- ' derjlanding from the »///;as a man going to murthcr^the ■ W///fetsdowne the wicked end that thcunderftanding may devife the cruel! mcanes ; yet the underftandmg hadfliowen the truth to the mil before, that it was good nottomurther. I ^csi. Whether diO\}[i ignotAnce In the undcr^ \jlarfdin'^ make, the jr/7/, willing or not willing in the oscaponalihr, ^ i^JJfi- k^u •riiinaliter^ i» voluntatu formaiittry in membriiqua edufitm. 'Duplex i^nBTMti a, oy';- tivd% ! tica'^; • the^''- .r-c 'There is a threefold ignorance. The firft is ! he at'^^r ^orantia ahtecedens^ when a man is ignorant of j tnat which hec is not bound to know, nor could not I \ kno WjWhich if he had knowne he would not have done : ' it J hQVQ^igi^iorance is the caufe of the faft j as a man cut- j ring wood his axe head flees ofFand killcs a man igno- j rantly, he doth the thing ignorantly 5 which ifhce had j _ knowne he would not have done , here the ig»or.irtCc in : the undcrfldnding^ makes not the fv///, willing, becaufe ; he finnes ex ignorantia. L li 3 The Triplex ignwisntU, an- ' tccederiTy canooBUtMh CO/ffei5j; .vj^ thersthisiscallcdan^j^^^^^^ ignorance and wP . The fecond propertie ofthc will^ is the liberty ^^q^j^ jp/7/, whereby it chufeth freely. Some ohhc Schoolem^n hold ihitp'eedome is originally in the underjtandingyznd formally in the will^zs Aquinas: others hold that this freedomc is formally both in. the underftdnding^ and the «?/7/ibut firft in the under fi an- ding^ and then in the n^/V^as Dtirandus-^but we hold that freedome is onely in the will. Weewijllfliow that this freedome cannot h^ origi- nally Prof The fecond propertie of the will. 7)up!ex lihcrtas^origi' nalis & formalif, Thatfreedorre is not origin-lly in the under: 1 OfthewillofMan. 103 n.iHy in the undcrfiinding^ by thefc two rcafons. Firft, {.hQundcrftartdirt^ is neither free from ^^*t<^/^;f, nornaturallneceflitic : it is not free from coadlion- for the fiicdcrJlAndjng is forced to know a thing which it would not know, contra incUrJ^ionem totius ptppopti^ I contrary to the incHnation of the whole perfon, as the j Devils are forced to beleeve that there is a God • fo, a 1 man that is ficke unto death is forced to beleeve that heflialldie, contrary to the inclination of the whole man who would live, but the tvillczn no wayes be thus inforccd to rv/7/. Againe, xht under Handingis not free from naturaH nccejfttje'^ for if arguments which ncccf- farily conclude be propofcd rto ir^ it cannot chufe but beleeve them: if probable arguments bepropofed to it, then it hath but a conceipt or opinion, with a feare to the contrary r butifargumentsoflikeprobabilitieon both fides be propofed to it, here it is neccffttate to doubt, unlefie the inclmationofthe w///5tomc injto in- cline it rather the one way than the other r' wc may ima- gine any thing that we pleafe, but we cannot give our lighteft aflcnt unto a thingjunleffe there be fome colour of reafon at l^-aft to induce. All the powers of theSoule, are determinate by the rp/V/inthciradjons, and that neceflarily, without any hcrj.r>-e in them 5 as the feeing eye, cannot but neceffa- thcu^cv colours, if they be laid before it, fo the «/;- fhe^fc^dfr^ is forced to underjland^ when truth is laid . before it j but the will although it be determinate by I the under (landings yet this determination takes not a- I way the liberty of the mil and places it in the under ^an^ \ ding orig/nu/ly '^:ig:iiney the undcrjiahding is determiatc by the objc^ft, neccprilj and mtur^lly : but the will '' is determinate by the underftanding^ ncccjfArslj yet freely. j Freedome is radictUy and originally in the mlU therc- I li 4 fore Reafon, I0 ro/untai fiquitur rf^tU non ut tmpuljiyu/^f. Reafon.i. Confe^lx I04 qfthen^illofMan. That free 3omei? not forma ih both in the under{i2Qiinu «ad the (ore BeJlarmwe halts'here, both contrary to himfclfc i and to others of his ownc coatc 5 he is plaincly contra- ry to himfclfc, ^sBemusthQ lefuite markes wells for firft (faith Benius ) he placeth libertie radically in the ! understandings whereby the w?/7/is determinate by ^>^^ Idjl judgement ofrcafon 5 and yet in the third Booke and eight Chapter, of/r^rTr/7//j;;^^r4r^, Bellarmine faith. Voluntas in eltgendo libera eft^non quodnon detcrminetur neccffaril ajudicio ultimo ^ fraBico rationis'^ fed quod ijlud iffum nltimHm (jr pra^icum judicium rationis inpo- I tcjlate ^'oluntatis ejf^ that is, Tl^e mil is free in chufing^not I that it is determinate necejfarilj bj the lajl judgement of j reafon^ but bee anfe this fame lajl judgement of reafon^ is \ inthe power ofthervilL Beniushith^ that he cannot fee i howthefe two can ftand together, that the under Ban* \ dinginthc laf Judgement iho\}\ddctcvminatc the rvilly ! and that the fame laf judgement ojreafen fhoud be in the ! power of thC'W/i^: fo that the patrons of free will in I Man,doenot agree among themfelves concerning the , originall of/^^^Si^z^^jfometimes placing it in the under- ftandings and fometimes in the will. Here we con- clude, that freedome is originally in the will^ for when the /W^r/?^;?^/;jf^,hathdemonft rate the truth un-^ to then?///: although the underjlanding necefitate the'; n^/Vtochufc^yetit doth not inforceit'^h\xx.k cl^-^-'cri [ that which it chufeth/r^^/y. ! Secondly, we will fliew that this //^^m> is not:)Oth I in the underftanding and the «?///, formally 5 for if it I yNtxQ formally inboth,thenitfliould follow that there i were 1^0 free wills in man, one in the undcrfidndtng^ !and another in the will^ and confequently a double •elcdiion, and a double caufe of finnejbut theforraall ! caufe of finne is inther^/7/, therefore Bernard faith I ^iif^^ "voluntas propria^ ^ infcrnus non erit^ that is, I Let the >r/7/ceafe from finning, and there fliallnot be % .^- Of the will of Man, loy a hcJI^thcrcforc there cannot be a formall caufc offrcc- ddwc in the under jiAnding. It refts then that frccdome is both originAllj and lf(frmally in the rr///. Wcemuftnot thinkcthisan idle jfchoole diftindlion^ and fo let it pafTe; for covertly I under this, (that they make the andcrjldfiding to be j radically and f?r/^/VA7//)/rtY,) they cover their poyfon \o( Jrce-rvtlly and fo vent it to the world: for \frecdome being originally in the underjianding I fince the fall (unto good;) it direifis the will in 1 'every cdion^and then?/// being determinate by the »;ir- I dcrlUndtng^ then there muft be yctfrcc-rvill in Man ' fince the fall, naturally to embrace good, as well as; cvill. H Qucft. What is the nnder^ ending lo the rvill then, \ when the w///chufeth5feeing it is notthc orlginallof the \ liberty thereof !r ; ArTJnf, It is the caufe of the determination of the will, but not ohhc liberty thereof: It cannot be t\\t efficient iC4«j?ofthe //^^r/j* of the H?/// although it might fcemc j fotobe ; as for example : remiflion of finnes ispro- ■ mifcd and given, \( we forgive men their trcff.iffes : yet j Gur forgiving of men their trefpaffes, is not the r^«/^ I why God remits our finnes, but a eonditio-n ^ fo, the fire | 1 hca* "-h nor.unleffe there be a mutuall touch betv/ixt I or -^ I . thcii^.vv^nnd the p^nicnt^ but yet thismutuall touch of | ! theagentand the patient, is not thecaufe why the fire j ■ burnethbut a condition -^ So, although the jv/7/ chufe I ; not without the light of the under/landing^^ yet I ! the undcrjlandirg is not the caufc, v/hy the v/ill chufeth [freely, but a condition without which it could not chufe , x\xQcaufe\s one thing, but the condition is an- other. ohjeEi. A f^W;r/>;? never precedeth an effect^ as ye tannor fee unleffe the window be opened, and yet it InteVe-Mis eft caufd fte-i ondUi^Muc lib.aihi:. io6 OfthelDiUofMan^ Condith dup\exy cati- /aliSiO' cGniiitionalis. it will not follow, that if the window be opened( whic h is the conditten) that yee will ftreight fee, unleffe the light come in 5 ( which is the caufc why wee fee : ) but when the under finding (howeth the light to the w/7/,it is not as condition^ but a c j mjiaph^ftcc^^ thco.o • COTjfea^ its Of the willofMan, consradi^ionii' is noted as one of the higheft degrees of pcrfeftion in i I this life to be willing to doc good, f/i/. iio^ CMy peo- j \t>le are a mlli/jg people. [ The liberty of the tpill is twofold,the lil?ertf cf contra^ \ i'f:r::S«T- i r/r^andtbe Hhertyofcontradiciron : U^nh^AUbertjof\ \ contrariety before his fall to chufe good or evill, and //- \ Vherty ofcor^tradiSiion^to doe, or not to doe : thefctwo \ 1 forts oi liberties zxc not the perfciSeft eftate ofthe «?///, I for when it hath power to chufe or not to chufe, it im- I ports a weakeneuc in it, but when it is determinate to 1 i the good, then it is fully fatisfied, this is refervedfor! I Man in glory. The Apoftle, Rom. 6* iS.ufed this word j puberty ^ more improperly, when hee faith, jreefiom I lujiiccy and fervant to pnne ^ when hee callcth this frudome^ it is moft improperly /r^^*^^;^? 5 for, if the Sonne makeusjree^ then wee are free ^ loh.Z. 35. fo wee fay toferve Cod^ this fervice is not properly fervice, but freedome. The eflcntiall property ofthe ivilL\sfrecdome^ that it cannot be compelled by no externall agent in the free chufing J although in the externall aSion thereof it may be forced. j God worketh diverfly upon the n?///^ fometimcs hee } changeth then?///, and converts it; as when hee chan- \ ged and converted the »?/// of *y4«/, and made him an j , Apoftie.Secondly,fomctimeshechangeththcn?///,but j \ converts it not ; as when Bfau came againft his brother \ lacob^ hee changed his will, and made him fall upon his I \ necke andrveepc, Gen.^^./^. But yet converted him not; [{owhcnty^lexander thegreat^ came againft lerufalem, minding to deftroy it, the Lord changed his minde, and made him courteous to the lewes, by gran- ^ ting them fundry priviledges, and beftowing i I gifts upon them ; here his minde was changed, i 'but not converted. Thirdly, fometimes God nci- j \ ' . ther j : The fecond ptopcrty of ■the will. Of the mil of Man, thcrchangeth nor converts the nv//, but reft raincthit3 as the will of Z^/m;; when hcc came againfl /^r^j/;, Gen, 3 1.24. and yf////.i when he came againft i?^;??^. Fourth- ly^fomctimcs God neither changeth, nor convcrteth, nor reftraines the will^but he over- rules it,as he did the I will of the Icwcs who crucified Chrifl ; all thefc jv/aycs God workes upon the will, but henevcrcom- ! pels it. A] though the will cannot be compelled in aciu did- j to^ in the owne free choyce s yet in aBu impcrato^ in the ' commanding adj it may be compelled ; as when they ' drew the Martyrs againfttheinr/7/ before their idols, putting frankincencc in their hands to buinc ir before them: So 7^^.2 1. Chrift^ faith toFctcr^ tbeypalldrarv thee whether thou would'Jl net. As the B?///, in the commanding afl mzy hccompelUdy, fo the will in the free chufmg aH: may be nccefitate. There is a threefold necejfttie, Firft when the necefsi. r/>arifeth from within-^ this is called, »^rf/}/Y^f ah m- trtnfeco^ as the bleflcd in heaven are mooved, by the proper inclination of theirn'/// to love God neccf- faiily, Secondly, when the necefsitj arifeth from wich- out^ aswhcnthewlll is indifi'crent initfelfe, to doe or not to doc, to goc this way or that way. When Nebuchadnezzar ftood in the parting of two wayes, Ezec^.2i. doubtful! whither to goe, towards leruf a- lent or Jiabhath ; the Lord determinates his will to goe towards J erufalem. Thirdly, in refpeft, ofthe^Wjas a man is to paffe over a water, but he cannot goc to the other fide without a boate. Thcfethrec forts of ; necejfities take not away the liberty ofthc will.although .they neceflitatc its the firft fortof ;7fr»^///ofthe Antiehrijl is determinate to finne, by the decree of God. ^;3f/jr .ThisfoUoweth not,becaufe puttingthc decree ponithfauihditatem^^^ ofGod, the ^^^/V/^n/will finne ^ thefe twogo notto- fequtntU, gether as the caufcand the effedi, for Gods decree is not ^N ^ — Ofthewillo/ Man. I! ? notthccaufe why the A?it:chrifi fmncs ; but itonely followes Gcds foreknowledge and isnoraneffc(^ofit, for there is a twofold connexion of things j firft, of the cdufe with the cffct^^ and fo the cffcFl ncceftarily follow- cth the c-iufc. Seconly, of the antecedent with the confc* quent : the finne ofthe Antichriftis theconfequcntof Godsdecrecinfillibly, but not produ(ftive]y, bccaufc the decree is not the caufe of it. objcEl.^uiii may feemethat Gods decree is the caufe of finne, /(?/;. 13.39. TheycouldnotbeUcve^ferEfAjfaid^ he(?li>:dccltheir ejes^ and hardened their hearts. Here it might feeme that the P rophets predidion was the caufe ofthe hardning of their hearts, and not the antecedent of itonely. Ajifw, Thefc cvill things Godfoiefeethtofalloutj becaufe th^ are to fall out, and they fall not out be- caufe hee forefeeth them to fall out ; when I fee a man writing, he writes not becaufe I fee him writing,but be- caufe he is writing therfore I fee him write 5 fo^the Anti^ chrijl finneth not becaufe God forcfawhim to finne, but becaufe the Anttehrtfi was to finnetherefore God I forefaw him to finne. God forefeeth other waics good aftionSjforhedecrceththcm, and they fall out asef- feds of his decree : but it is farreothcrwaies in mans finfuU anions, for they arenottheeffc^sofGodsdc- cree, but a ncceflfary confequent of it. The erfcfltiall property ofthe Will (which is libertic) cannot be changed, but the cqualitie ofthe Will (which is good orevill; maybe changed. There arc two things tobeconfidcrcd ia the rviU. Firft, k:ix oi\\\z ((fence of it. Secondly, o,:^^h'^ or the opera- tion ofthe 1^/7/ .-the e [fence ofthe [F/ //cannot be changed but the operation may bee changed : it may lofe holi- neffe and fanttification in the choyce,but not the ejfcnce Kk of Dup'cx conf^exionrwn i.c:i.upcumcjft:CiU)i. untetcdcruis cumc^nft quentc. 114 OftheVdlofMm. latjon betWiXt A coli: iheinnocenr^nd oU nh-ji; qua Tt^^ cty^'^oy ; fed media eUguntiir plcrunquc ut mala^ut fnm ajlfipa' mur,. Fr&f. of it ; a clocke when it is out of fram^ fliewcth the time but not the true time of the day, and as the fay krs com- pafTe ftnken with thunder, the point of the needle Hands alway es at fome.ay rth, but not at the right ayrthj and fo when Wine is. turned into Vinegar it keepeth ftill the colour and quantitie, but it hath loft the right .; relifli ; fo thcWiU of man after the id\[^jreely chufeth that which it chufeth, Non cerrumptur quoad agcndi radicem fcdterminum, Man in his firft eftate, willed onely good, both in the I fi^^jand in the ;we^/?^yf but man in his corrupt eftaten?/// i the e W,eithcr as good or apparant good ^ but he maketh I choyreofthe meanes often as evill : the will rcfpecJls ] thccnd, and eleftion the meanes ; no man wils the end as it is cvillj but the meanes leading to this end are oftentimes chofen as cvilL The adulterer and the tbcefe> they will the proper ends of their adultery and theft Cwhich are pleafure andgainej as good or at the leaftgoodi-nfliow; but the meanes they know are of- tentimes evill,and chufe them as ei/Zf that they may at- taine to their ends. A gaine, the unregenerate man fome- timesR^/Atheend but not the meanes, F/^i;. 13.4. The fiuggard rvilsyand he wils noti^hc wils the end becaufe it is good ^buthe»?/7^ not the mcAnes becaufe*they are pain- full and laborious ; fo Hof, 10. i i.Ephraim as an oxe de- I lighted in threp-jing but not in flowing i, hee delighted I in threfhing, becaufe the oxe might not bee muzled when hee did threfhj Deuf. 25. 4. but hec delighted j not in plowing ; that is, to take the paines to plow up his heart, and mortifie bis finnes; Balaam wifhed, that he wight die the death of the righteous^ Numb. 23, 14. but hec endeavoured not to live the life of the righteous. Man after his fall had Ulerty in civill and morall ani- ons. This — 1 Of the will of Man. iM This libcrtie which man hath now in his c orrupt c- ftatc, unto any good hath fundry impediments both outward and inwards and ahhough our cledion be free yet the execution thereof is not in our hands. There be three externall impediments in our libcrtie-^ firft, Gods overuUng of the rv///of Man, who although hee take not away the hbenie of the will from us^yet he of- tentimes furthers us in good, and hinders us in evilljand bridles fo the fury of the wicked that they cannot come to the ends which they ay me at^ as wee fee in Jeroboam^ I A'//;^. 13. 5. and Sennaskrib^E/a.^j, 29*Vor the v/Siyes ofmanarenotin hisowne power, Fri?. 16.9. The fe- cond inpediment of our libertic is Sathansfeducing.viho oftentimes feduceth the will when it is inciyned to good and pcrfwades it to evill, Ephe.i.i. which pcr- fwafion is cflS^iiuall in the fonnes of infideiitic fome- timcs Sathan hindrcth the children of God, as hee hindered the Apoftlc that hee [hould not come to the Thefj'aloniansyi TheJf.j:^AjAS. Thethird outward impe- diment is, the muhttndc dfobje^s laid before us, which partly allure the minde if they be pleafant, and terrifie the minde in they be fearcfull. Ihc inwardimpediments which hinder the mils liber- //V,are. Firft, the r^arjt of Gods image. Secondly, the hl'mdncffeofthe under ft anding. Thirdly, tbeiyjprmitie ofthewilL^T^ounhly, a naturall violence y Fifthly, a pronencffe to evill. Sixtly, the vehemencie\of theaffecli. ons^ which draw the ^'/V/ after them, and trouble the ludgcwent. Kk2 Ch APt llluft. lmfedim:ntA lihcrtatit Impedimenta externa (unt deuff diahlut, (^ ImpedmtntA intcrnd \ fufjt, dcfiitutio imciginU \ 7)ei^uciiM intel'ecfm, \ injirftiitaSiVe- hntatiSi natara'ii rjit. lenttapfomtas ai malu & vehement id aJftClio^ num. i6 OftheTelllofMan^ ThetViirdpropertTof theWiU. ^ llhjl. lUuft. potentia> vde^pfa- pin(iua,vel remote, ^af- fiva 3vel mere ^^iva. ~\ Chap. XVII. of tJMarJi Will in his c$nverfion, IN the fir ft point of Mans Ccnverfion^ God infufctb a new habite of grace. The convcrfion of Man is not wroiightjfirft by ftirring up of his i^///, or by alluring or perfwading him, but by powring grace into the heart. Socrates {iidihzx. heewas but to his fchoUers like a midwife 5 for a raid wife doth nothing but helpeth forth the birth already conceived : fohefaid^that heonely but drew forth the wit, which was naturally within the fchoUers. But it is not fo in the firftpointofamanconverfion, for the Preacher doth not hclpe forth thegracesin a man^but he is likea fatlier,. begetting him a new againe through the Go/pel^ 1 .Cor.^, 15 Man before his cornier fton to grace is pafsive. There is inComc patient a neerepojper^zsv/hcn powder is laid to the fire it hath a neere potpcr to bee kindled by the fire. Secondly jthere is in Come patient a remote p$rver ?s when grcene wood is laid to the fire^it may bee kind- led although it be long ere it burne.Thirdly^there isin a patient apafsiz'c or obedientiallporver^ov that which they cal potentia j\^jj.},^or fufceptiva^zsvjhenthQipoizcr makes ^iVQii'QWo^chy.Vounhly^thevcisz meerepafsive power ^ asaflonehathnoaptnestobee mad^e a living ere jtttre. Man before his converfioi^is not like powder^which had z neere porver to take fire^he is not like greene wood w«^- hathzremotepcrpcrz^ take firc^feeisnbthke the ftonethat is mcercpafsive-^but he is like the clay in the potters hand that is pafiive and capable to bee formed according to the will ofthe potter 5 andinthisfenfeis that of l-//«- gujlineto be undcrftood, Felle credere eji gratia^ fedpof- p credere cjl nature ^ to be willing to belecve is ofgrnce^ but to be able to belceve is of nature -^w^^ C^jetan expounds wel, pojfe credere is meant oi'th^ potential ox obediential power. God OfthewillofM^vi. H7 God hath three forts of workcs which hceworkcs in our jtijltjication. Firft, fuch workes as arc oncly proper to God, as to (land at the doorcand knockc, /?ri^f/.3.:o. toopcnthchcart, and to infpirc, &c. In which our will, gi\ cth neither concourfc not co-opera- tion ; therefore in thcfc wc are oncly ^aiiivc 5 and the will is di^rved^no: being as yet antve it felfe ; Ne^f habet Aclivum coiKHrfum huffed foiummodo recifity the will hath no aftive concourle unto grace here, it hath onely an aprncfle to rcccive,faith being wrought init. Second* ly,thc begetting of new qualities inthchabireras Faith, HopCjUnd Charity, for to the bringing forth of fuch ex- cellent qualities, nature can doe nothing ; Man here al- foispaffive, as the ay re when it is illuminate by the light. Thirdly, fuch workes in the aeiu opiTatur hi no/Ira ju/iificatiBKC. Prep. Jllujf. i8 Of thecal of Man^ Iyoluvtas conpderatar kt efl natuTA qu^daWy ^utefiprincifium/U- arum n&iQnum, Them, tm.gentil* de miraculu, Dud cOAditiones requi- luttur ut aliquid fit miraculum.iy'iecaufi fit occulta, z.ut fit in re i unde aliter videAtur dtbere cvcnire. ving it to workc, and foby the grace of G od wee arej that we arc, i C4tician know, eth the reafon ofitjtherefore it is not a miracle. The fc- cond condition required in a m^r.icle is, that it be wrought ina thing which had an inclination to the con- trary effe(3::as when God raifeth the dead by his power, | this is a miracle ^hcc3ufc it is not according tothe nature i of the dead that ever they (hould rife agrine : So when 1 Chrift cured the blind, this wsLSzmiracU^ fot" nature | f :' vi , would ^ in his concur fion. 119 would never make a blindc man to fee ^ Co when Chrift cured Prr^rj mother inlaw ofafeaver onafuddenjChis was a wirAcle^ for nature could not doc this in an in- ftanc. If any of thefc two former conditions be lackc- ingicisnota (JM;rac/c. Therefore in the defcdofthe fccond condition, the creation of the world isnota mirAcU^ bccaufe fuchagreateffcft is proper to the na* turcoflo glorious a caufe; but if Manor Angel could creatc^itwerea w/r.Y.V, for ic is contrary to their finite nature to produce fuch an infinite effccl.bOjthe creation of the Sou!e is not a mirAclc^ bccaufe God worketh j ordinarily here , nature preparing the body, then Godinfufeththe Soulc. But if God fliould create a Soule without this preparation of nature, this fhould bee a miracle in refped of the fecond condition : as when hccreated Eve withoutthe helpe of o/^^«w,and Chrifts manhood in the wombe of the Virgin, without the Virginc SothcconverfionofManisnota miracle^ becaufethereafonable Soule was once created to the Image of God , and is againe capable ofthe grace of God. When wTcheatecoId water by fire, althoughit be contrary to the inclination ofthe forme ofthe water tobeehore, yet it may receive heate, and whenit re- ceives hcate it is not a miracle. But improperly the con- vf^fton of Mao may be faid to bee a miracle^ in refpeft ofthe firft condition required in a miracle^ bccaufe it is ^onc by God whoisanunknownccaufctous,and al- though k bee not properly a miracle^ becaufe th^' ftcond condition is deficient, yet it is a greater worke than a miracle. Nam aliquid ejl majui opus^ed minus miraculum^ utcreatio. In M^ns converjlon we muft not take from grace, and give to nature. It was a maxime received amongfl: the Icv^cs^Satirts ejl adderc de frofano ad fxcrum^ qadm demerc de facro K k 4 ct Crcatio efl 6pm ma^" Frdf Uluft. liO Ofthe^itlof\fan Iefuit£ttipllcem ftkn- tiamfiatuunt inVeo»i fimfiMcu intiiUgtntiiei i . cjr addere adfrofanum '^ they had rather take from the j prophane day^ and adde to the Sabbath , than to take from the holy Sabbath, and adde to the prophane day ; but men now had rather take from grace and give to na- ture, than take from nature and give to grace. When the Fathers laboured to overthrow one error^ they fell in another: as agardnerwhcHheegoethto maicc ftraight a crooked fprigge^he bends it fomc times too farrc the other way : fo they, that they might abfo- lutely defend thegrace of God againft the maintainers of/rc^«7//!f,tbey rooted out freetpi 11^ and gave man free^ dome in no adionSjbut concluded all under the neceffity of Gods predeftinationasdidthe Stoickes among the heathen. But wee muft not fo ftand in the defence of grace that we overthrow free- will^ neither muft wee a- fcribe that tofree-mll^ which is due to grace oncly. The Ufuites that they may pleadc fov/ree-w/llin man, have found out a new platformc of mans falvation ^ for firftj they eftabliQi a middle fort ofknewledg in God-^ by which hee knoweth things that are to come, ( not abfo- lutely but conditionally) what man or AngcU may bee able to doe by the freedome of their wills,no decree of God going before, ) confidering them infuchorfuch a condition, with fuch or fuch circumftances. But there is no fuch middle fort of knowledge in God, for God knoweth aU his workes from the beginnings A^s^i^. 1 8. God knoweth all thefe things thacarccondicioball,^ although they never take effcd, abfolutely and per- fedly.- as for example, he forefawtha: Abimelechxht King ofGcrcr wou^d have defiled y^l^rahamswiic^ nc- verthelcfTe he hindred him that he unned not with her bybis reftraininggracc, (7^;;. ao. 6i J knowthatth^tf] dtdfi this in thefimflicitj of thine hearty therefor el havt kept thee that thou fhouldefi not finne agmn^ me^ neither touch her. So, Exod^ 13, 17. Cod would not bringtht ' jfraelitcs Ofthelt>illofMAn. iti IfrdclttesdircCIlyto the landof CanAAH^ hut hct Icdthcm About by a Urge circuite^ left fcrhafs f faith God) it for e^ thinkt them^ vfhcn they fee the enemy come agdinfi them^ ATidthey rcturncbAcke to Egyft*^ this word ferhAfsis not a doubting inGod, oramiddlefortofknowlcdgc, biit certaincly hce forefaw it would have come to pafle, therefore he prevented it by a fure reniedy.Thcrc is no fort of /t/;^iv/r//^r in God, huXQixhtx^implicisintelltgert' ti£, or vifionis 5 ftmplids tntelUgenttd^ is of things pof. fible, fctentiA r///^;;/^ is of things that ccrtainely come topafTc, objecJ. But they allcdge that place, 1 SAm.ii.n.iz. whenP^Tz/Wconfuits with God, what would become ofhimif hee flayed at KeiUh ^ whether the Kcilttej would deliver him into the hands of 54/// ornot .• ft was anfwered conditionally in this fence, ifyeJiAy^ SahI will come^CJr tfhc come ^t he Keilitcs will deliver you up »nto his hAndsihcncQ they reafon thus; God foretold this future condition: therfore he foreknew it.But hee foreknew it not by the firft fort of knowledge^ becaufe that is of j things poflible, which may come to pafic, or not come I to pafTe^neither doth God foreknow this by the (econd fort of /t;;(?»7^^^f, becaufe that is of things that will cer- tainly come CO paflc^but it is a third fort of knowledge of things that may come to paflc conditionally .Therefore fay^thcy, there is a middle fort of know ledge [n God. K^>2lrv.'\ \iu[oiioi Knoxvlcdge^xhzus propofed con- ditionally, is abfoluteinC^^od, and ' cpends not vpon the unccrtainctie of the condition, foranhipotheticall orconditionall proportion may be true in thr connexi- on, and yet in ihepartsitmay beefalfe; and fo God knowcth ittobefalfcTbe Apofllefaith,//^4»; K^ngcll amejfom heAven andieAch Another Cofpeltha?; th^t rvhich we hdve taught y let himbcAccurfed^GaU 1.8. But an An- gel cannot come from heaven to teach another Gofpel, So, Dupltx /dents in Deo fimpUiiiimUiient'yt viponis. Hypothetics prdpf^fithy pcrefi tjfe vera in cojf rexionCy (^ falfa in pirtibus. 122 Of the Will of Man, r. \ potefi c[fc nuefl^rium So, I Kings 22,1%. If thou returne agairje in fCAce^the Lerd hath not fpokenby mc. But the Lord fpake by the, Prophet Mica]Ahy and the King was never to returne in peace. Although thefe fpeeches bee conditionally fet dovvnejyet God knovves them abfolutely that they (hal cither come to paffe^or not come to paflc : and fo there isnotamiddlcfortotknovvledgeinGod. ^cft. How did God force Dauid'. betraying by the Keilits unto Saul^whcthcv conti?!gentIy oxnecejjkrily: K^^nf. When God lookes^^V/y^/r^, heeproduceth his cfFcds freely, and contingently, becaufe it muft ' [either be or not be; as the Keilites might have delive- red or not delivered, D avid mioihQ hzxidsoiSaul-^ but when God determinates himfe J fe to one of the oppo- fites, then he abfolutely and neceffarily foreknowes itj as hcckncw abfolutely that D4^'/^ fhould flee and not be betrayed/ That which is contingent conditionally in thecaufe, may be infallibly neceffary inthecffcft, as, if Peter runne^ fjcemoovcsy here heemooves neceffari- ly becaufe hee runnes, and yet hce runnes not neceffari- ly; forheemayeitherrunneornotrunnc: fo this be- traying of David was neceffary in the efFed if hee had ftayed at KeiUh^ but it was contingent in the caufc^, for he might either have flayed there or not flayed. %^fl. . 28. F4«/faith If any ofyoHgoeotttoftheJhippeyefloaltall ferial but if yce flay inthefliippeyecfhallallbeeik* ved . they might have ftayed inthefliippcorgoneout other, but relpcfting the event > they behooved to ftay in the fhippc and bee faved : So that , contingent things fall vnder the prouidence of God,and Godspro- videncc takes not away their contingency,no morcthen it did alter the nature of the bones of Chriflj when hee forcfaw that a bone of him fhould not be broken, loh. 19.7,6. but neceffarily thccventsof them follow and arc forefeene of God. When God wils a thing,it comes ' , not /;/ his converjton. not ncccfTarily to pafle j but when God vvi Is a thing nc- ceflanJy, thcnicmuftcomcto pafTc: Godwilstheec- clipfc oftheSunnc, he wills but thiscontingently^bc- ;c aufc it may cither be or not be, but when he wills the cclipfe ncccfTarily, then it muft come to pafTe 3 /;» y^A^yi conjanBo^ that which he wills it muft come to pafle^but /;7/^^f///^/i7/^, that which hcc will, may not come to pafiej for hec needed not to have willed it: forasT/;^- nj.umhxs hookc, c ntr a gentile s^dAth^ ^^damevenL mnt ex neccjfitatc frffofittonts (jr immutahtlit^tis^ e& modo quo frovifa funt ,fci z- co/.tingenter (^ Itben 5 e^qujt Bau \dcierminAvit liberie t^ contingent er event urx^ eacontin^ [gentcrevenient^ dr necejfino qna determinavtt vecefpt* \ rt$. That \%fome things fdl out by necejjitie of fu^^ Ifofition Mnd immutahilttte^ thAt fame way rphifreby tney Are forefcene : to wit, contingently and freely ^ but thofe I things xpbtch Cod hath determinated to fall out con^in^ I gently and freely^ they fhallftll out contingently^andthofe j things that he hath determinate neccJfArilj to cometcrpaffe^ P)allofn€ceJftiebc. .:/ Qjufl. ^eeingthepurpofesofCodarebut abfolute, why are his promifes and threatnings fet downe condi^ tionally < Anp9. He fcts them dov;nc conditionally to move fin- ners more carncftly to repent, ion. 3.5. tct fortie dojn a?/dNi/iivep/llbedc/lroycd,But hec kccpes up the condition here, to move thcN;niv:tes the more ear- neftly to repentance ; and the event flievvcth, that this was G ods purpofe hot to deft roy the AV;?/i//r^/,bccaufe they repented^here by degrees he manifefts his counfcll unto them . Example, whena towneisl3eleaguered,the Counfaile of warrc ordaines that whofoever goes upon the walles (hall die the death, this is to terrific fouldiers, that they goe not upon the walsjthe cncraie make a fudden afTauIt in 124 Of thi Will of Man. ncqut coniUiB prede^i* tuunt. in the night, a fouldier runnes up upon the walles, and ' rcpellsthceneray 5 whether Ih ill this mandicforitor not /* the Coiinfellof warreexplaines themfclves, and that which they fct out ahfoluteiy before^thcy interpret it now this way j our meaning was that no fouldier (houldgocup upon the walles that hee might not give intelligence to the enemy :but this fouldier hath repelled the enemy 5 therefore hee hath not violated our Law, neither is he culpable of death. See the example oilom- tbatf^ iSaw.i^. ^o when God faith fortiedaycs,and J^inive fhall be deftroyed, keeping up the condition, if they refe»tednot j when they repent, he cxplaines his former fentence, and fliewes that it was not abfolutely his meaning thc^ iliould die, but onely to terrifie them, and to naoove them to repentance. The lefuites^v^hcn they fubordinate the l^ViUoiman, to the conditional! knowledge of God jthey leave mans ipdl itidiffdrent here, to chui? or not to chufe 5 and upon thlsfreed^mcofnuns will^ t'^ey ground the decree of God, to predeftinate this man, and to rejedl that man. But if this platforme hold,then it will folio w,that when the »/ //of this man imbraceth grace,and the will of that refufeth it, it muft either be the caf^fe of predeftination or the condition ; but no Chriftianever faid that the will of man was the caufe of predeftination, e xcept the PcU^ gians and their followers ; if they make this ad of the .j^/// th^ condition of mansetedion, then they ju6pe with the Jrminuns, who meafure the efficacic of grace from the event of the «?/7/,which notwithftanding fome of the lefuits ft rongly denie ^ ^uefl. If the will be neither tbcV^^/J nor condition of our predeftination, which is it then:* Anf. It is but a meane,for the fulfilling of mans prede- ftination; for a mans name is not written in the Bookc of life becaufe hee affents willingly, to the promifes of inhlsconVerJion. 115 of the Gofpcl, and belccvcs them .- but becaufc his nameiswrittcninthebookcof Hfe, therefore hccbc. IceveSj^^. 1 3.48./^/ r?2a;jj M tvcre ordatnedunto cternall life bcUeved. I f a King lliould difcerne that none fliould be courtiers with him, unlcflTc they were trained firft up inthewarresj this trianing up in the warres is neither the cAtifc not yet the condition^ which mooves the King to make choife of them; it is a meane whereby they are received into the Court, but no motive which mooved the King.SojFaith whereby a man is adopted to be the Sonne of God, is neither the caufe nox ycithQcondttion which mooves God to eleii Man,but whom he eled:eth freely^ them he gives to beleeve. * If it be asked oi Bellermine^'vfhQX^oxt this na^n isfavcd and not that mane' hec will anfwere that there is no o- thercaufe but the good pleafure and »^;7/ofGod. Secondly, if it bee asked ofhim; why he gives this mdXigratidm coHgruAm^ or fitting grace, and not that man ''. hee willanfwer : becaufe his will is tofavethis man, and not that man. Thirdly, if it be asked of him, wherefore this man re- ceives grace and not that mandie willanfwcre: becaufe grace rs fitting for this man and not for that man.- hee< calIesthisjfm;;^^^r.7r^5riot when the will is determinate by grace fas wee hold, j Phyfica detcrminatione^ or Hy- ftr^h^ficdxdxh^r'^ neither will he make it to depend ab evcnt»y^st\\j^ Armini^ins do^^iom the ^///of nian ; but iheefindes out a middle betwixt thefe two, placingit oncly/;iw^^'////^t'ryn7.'/?(?;;j,and the efficacy ofthewilles determination to ct^pend upon Gods grace: for God ( faith hee / forefeeth, that the will cannot re- fufc, becaufe hee hath fitted it fo to the will, at this time and in this place; fo that he cannot now ^^/^////tV^^rejed the grace of God, but condttio:hill^ : and he f;iith/>^ jcn. fu dntfo hcemayrejeft thegrace ofGod; but not tn finfu Triplex detnmUAUo, phyfna, evcmu^ (t moralu. Dupkx fcnfu^.dtvifus & compofiiU!. m Of the will of Man, ^upliciter dliquts 'vult, tHfailib Utter y &nucf- Tripkx gratia, fa ffic tens ahundMiS, (^ efficnx. \feafrcop$f$fit0. Example^ when I feeamanwriting^he 1 cannot but write 5 andyetconfidering tliis a(ft of wri- I j ting by it felfe, he writes freely ^ fo joyning Mans }ViS I ) with Gods Decree, a man cannot but ^//?; and yet re- fpeding the WtM in it felfe,he may WiU grace or not JV/U ' it when it is offered to him, becaufe grace doth deter- | minatc his fT/// (faith he^^ here hewill^ wfalUbiliter.fcd \ But the f^rminUns hold that the convtrfion of man j altogether depends from \\\%Will^ and that there is no ; other caufe why this man chufcth and that man refufeth 1 grace,butonelytherv///. ** [ Fourthlyjifitbeasked^whetherorno this man may Tcfift the grace of God or not < he will anfwcr j by the abfolute freedeme of his willy hee may refift itjby thisit followeth that they v;ill cftablifh a reall aft in the will, whichis neither fubjed to Gods providence, nor pre- i dcftination^but if they acknowledged the confent ofthc I will, to be a meane for the fulfilling ot predeftination, in this we would agree with them . Secondly, the ufuitcs that they may plcade for free will make three forts oi grace ^ fufficient^ abundam^ and j ejfe^uallgracCj^nd they make dbpindant grace a higher \ degree than fupcient grace ; as that grace which was of- I fered to Corazm and Bethfaida^ Matth:n. becaufe they^ jhada more cffeduall calling xhanTjreandsidon.'i^Y I make that effeftUall grace^when one adually receiveth ! the grace offered, and applyeth it to himfelfe, I But this diftincSion of^r^r^ cannot hold, for how can j that he fufficiem grace jwhkh nevertaketh elTe(3:,feeing ! I none was ever faved,or ever (hall be favcd,by ' hlsftiffu ; cient grace^v^hXzh is not effccSuall j fufficient gracehdxh j ever theowne efrea,for whom God will have convet- I ted, they cannot but be converted, Rom. 9.19. Who ^an rcfifl the will of^God': Againc thofc that are not ! converted Of his conyerfio?i, IZ7 Convcrtcdjthcyofthemfclvcscannotbeconverted^God gives them neither vvillingnefTc nor ft^fficieDt grace (ro whom is he debtcrr J for it'G od gave them this vvilling- ncfTcjthen it fliould be hoxh fujfuient and ejfe^uAllgnue to them. 'j But we hold that hoih fuffuient and (ffcBuallgrticcTiXt the free gifts of God^becaulc^w/Z'^^^ wc(faith Chrift))'^ c^n do nothing joh. 15.5 .Neither mfujficient^nox in cffe- J?/M//^r^r^.Againc5WT hold that Abu?idmtr2iad effettuall ^r^rr^are onely offered to the Elcftjand that v/hich was offered lochorazin and Bethfaid^t was onely fufficient to leave them inexcufable and not to convert them. Thirdly, the /^////r^/ plead for nature, holding that God concurres generally onely with the fccond caufes^ in giving them a naturall pov/er toworke^ but not by mooving and applying them to their operations, as the Carpenter applyeth his axe to cute Neither (fay they) hath heeany influence in the aftionit felfc^alGri- bing nothing to God,buttheconfervationofthefecond caufes 3 and if hee worke with the fecond caufes, they make not man fubordinate to God, but as two .caufes working together5as a weajke. and a ftrong man. carrying aloadev But wehold, that God not onely concurres generally with the fecond caufes, but apply cs and mooves thcfe- rt>fid caufeto worke 3 not as the fecond caufes arcr/?-(?r- dinMc^'xih God, hui^isfubordnatc 5 fo that when God works upon his WiH^ he givcth not only a generall influ- encc,whercbyhcfuftainesthe?F///5 butalfo he hatha particular influcnceintoitmeitheris the will his fellow helper inthe^ftion;' but fubordinate to him, for in pro- ducing of the effcft G od like wife concurs particularly. To conclude this point, that the will of man feparates notitfelfe,! OA4.7. itismanifeft thus 5 if equal] grace be offered to two, and an incquall cffcfl follow, the one Becan.na^.dcdsa. ii8 OfthewillofMan. Prop. Tfiptfx caufa, P'hyfica, morati4i& miraculofii. one of them embracing grace, and the other of them re- fufing 5 one of thefe two abfurdities muft neceffarily follow, cither that the graceof God was not an equal! remedy for both, becaufe it cured them not both, which is blafphemy; or eife that there was not a like corruption in both, which is flat Pelagiamfme 5 If mans will; make the reparation , then the Apoftles queflion, I. Cer, 4. 7, {rvho lMthfefar^tedthce)is eafily anfwered j and man then fhould have wherein to boaft, Rom. n. 18. l^odhov[dyt\iQ^&(h\i2XUaufeo(m2LViSconverfi0n. There are three forts of ^^«/?j. Firft^a Phjficallcat^fe Secondly, a morallcaufc. Thirdly, amraeulouscaufe. A Phyftcdl caufe^ is that which really and truly produ- ccth the efFe(^, and is called an effc^uM cau/e inthc Schooles. A moralleaufe^ is improperly and metapho- rically a catifey becaufe it produceth not properly an eftc(a;pnely it p>Xopofeth arguments to induce or to per- fwade. A miraculous caufe is that which *vorketh a- bove the courfc of nature. < Godmmansjconverfion,isnotonly the moralUaufej becaufe moral! perfwafionsfuffice not to produceafu-- pernatudLpfFe^, it onely propofeth arguments, coun- fels,and commands, but cannot incline thc|ieart difeii- ly* When a Father holds up an appl^to'hjs child 3 or when the mafter of the game, fcts up i^^^tC^?, a reivat^o the runners j hee doth nothing but allure oi^rfw^dc them, he makesthem not able to runne. Secondly, Cod is not onely xhc morall caujiof mzns converfion-^ for then hee fhould h'l^ve no greater ftroke inmzns com^er/ion^ than the Divellliath, in perverting thechildrcnofdifobedicnGe,totheirdeftru(aion.-forthe Devillinmans deftrudiion, onely inticeth, allureth, and feduceth, but hec changeth not his Will^ and worketh onely per ilMcium, inticing him onely to finne5 but in his conVerJiofu 119 Tfcui ntn tantum eft caufi moroiU aut m^ri^ culofa converfionii bu- mant ; pbyJicMtaut qM- butthcmanhimfclfechangeth not his n?///: God doth notonely worke upon omrviUs hymorall perfwafions^ propofing rewards CO us, exhorting and commanding , usjbutchangcth and dircCtly workcs upon the will, rhcrcforcthc Apoftle faith, P/jf/^p. 2, 13. Bot/j thcrvill i and the deed arc jront htm, God is the Phyficallcdufc of mansconverfion, or ra- ther like a Phyficall canfe^ by drawing, inclining, and mooving the heart. A man is put in the fetters, one gets himoutofthefcttcrsby oneof twomcanes. Firft, he ufeth morall perfrvafions to him to come foorrh, tlicn hee comcsasa, Phyjicallcaufe by breaking his bolts and taking him foorth': if God did nothing in mans conver- fion, but by m^rall perfrvafions^ then hee (hould never come out of the fetters;for by nature he is like the dcafe Adder that ftoppeth his care at the voyce of the en- \ chaDter,P/i. 5 8. God is not the tnirAculoM caufe of mans I converfion 5 becaufe the converfion of nian is not a'tnira- clc, as we have fhowen before. When G od converts a man to grace ; fi rft , tje opens the heart, and then he enters ; the heart all this time be- ing dead, untill G od awake it. ■• v*' ■ V** In order ofcaufes, God fir ft he opens the hear!, and thehhe enters ; but in order of time, when he opens,hc enters, The Jefuitcs make God when he enters,the ejp^ citmi cAufc of mans converfion • and they make the heart when it c|>cns5 the materially or dtfpofitii/e caufi o'f mans coKverfion ; and one of them goeth about to cleare the matter by this comparifonoutof Z)'?w?/wV/;^ a Soto^thus. When the windc hcatcsupon a window, by cntring in, it opens the window^and by opening the window it en- ters in ', in refpcft of the efficient caufi it enters in by motion, but in refpeft of the difpofitive caufe, it firft o^ pens, and then enters. But his comparifon is falfe, for God muft fif ft open LI the Prop, Iliufi. 6" difpo[itixa. ijo Of the will of Man i h the heart, and enter; before ever the heart cpenand w^ receive grace s fo that the fecond ad of God^ and our. o^Quing^zrefimul tempore '^ for when we receive, heo- pens 5 and when hee hath cntred, and opened, wee re- ceives although Gods opening goe before in order o£ caufes, yet in time it goethwith our receiving, as the fifli takes chehooke, and the hooke the fi(h, at the fame time s but in order of caufes,the hooke is prefented firil tothefifli. BelUrmirie^mliisfixt BQok^of Free-mil andGrace^Chaf. 15 . fummes up the. co- working of the Grace of God with Free-will in man, iathefe conclufions following. Man hath a remote pow^r before hee get grace, to the. workes of holincffe. Manhath not3.remote power to do good as the greene. wood hath a remote power to take fire, but only a paj^/ve or obedientiallporver^'^jhQxdoygnc^ makes him abIc,to the workes of holinefle. Man before his converfionjhtith not 4 ;^^^/f and aper^ fe^ipovper^ (beforegrace be offered, ) to the workes of h olinefTe : and therefore in the workes of pietie he can doe nothing of him felfc. This propofition we willingly grant, for mans willis not like powder ready prcfently to take-fire. . Stirring upgrace^ muft neccffarily goe before mans converfion, wJiether it be from infidelity to faith, pr from finne to righteoufnefle 5 neither is helping grhce fufficicnt to mans converfion. This propofition might be granted, firft againft the. PjelagIa»s^v/ho denied all grace,and againft the fem- F^- lagians^ who acknowledged preventing grace^ but not Jlirring up grace y and we would grant to it, ifhyjiirring up grace^hc meant infufedgrace^ which after that it is in- fiifed into the heart of man it ftirs him up to do good. Jhis fiirring upgrace^is given to man without any pre- paration to grace. Wc i?i his con)ferJiofu M Wee agree to this propofition, lihyfiirring up grace, he meant tTifufcd grace. Stirring up ^race is not granted toman, without his working, although it be given to him without the co-o- perat/onoffree^Tvil/: this propofition he goeth about to cleare thus jj^irri?jg up grace (faith hc)comprehcnds two things in it. Yix^Xyirtitinmhoru cogitnthni4. Secondly, initinm borii dcfidcrij ; but, to tbtnkc^ and defire^ arc the adionsofthew;^^and w/7/; wherefore a man cannot dcfirc and thinke any thing, without his owne a(flion. Yet becaufe there are fome fudden motions, which an- tcvert all deliberation of reafon^ therefore they cannot be the ads of/rf^-n?/7/,fuch arc thefe impure thoughts, that are caft into the heart by the Divell,againft our rvil thefe are the free motions of the will ^ therefore the A- poftlc, Rom.j. faith, I doe not thefe things^ butfinne that dwelstn mc^S^ it may be faid of thefe firft good thoughts becaufe they proceed not from the n^/V/jIdoe not thefe, but the grace of God which prevents me. lhckpri?r*oprimimotu^^ which antevert the ufe of reafon, arepartly with the ?y///;jand partly againft the rr;7/3they are not with the ?v/7,becaufe they arife before the confent of the n?/7/,neither are they againft the rvill^ for then the heart fhould not delight itfelfe in them when then arife. So the firfl: motions of the fpirit in the h^rt, are not altogether with the r4?/7/,becaufe it is fin- full^ neither altogether againft the n?/7/,becaufe the rpill \ isfubordinate to God, and begins to take fome delight jinthem. Wee muftdiftinguifh thefe three motions of ! ihzwill^involuntarium^ voluntarium^non'voluntarium: j involuntarium^^h^n the rvill no wayes wils a thing^T^<7- j lHHtArlumyjhtr\i\\Q >v/7/wils it altogether; nonvolun^ ; tarium, when it partly wils it,|and partly wils it not : in this laft fcnfe it is,that our willconfents to the working of Gods Spirit in our converfion. LI 2 That Our conf. Concluf,^^ our dijji etK\i(ftOV. fl» Of the will of Man, Conclttf. 6* Our conf. \ Conclnf.']. I I Our diff, i \'Conchr.%. 1 ' i Ourdtjf. ! Concluf,^, \ Ourdijf. j Concluf. lo, Oi^r d'tjf. That we mayaflTent toftirringufgrace^ or to Gods internall calling, helping grace is neccflary. Wee agree to this propofition, ifthis grace be taken (ox i^fu fed grace. Y^Qithtrfiirrmg upgraee^nox helping grace^ impofc a- ny neccflity to man, but that he may either chusc or re- f life Gods calling. Weehold that after ^r^r^ is infufed in the heart, al- though it compellnot then?/// to doe good, yet itne^ cejfitatesk, Ix may be that two having the fame internall motion, the one may be called and not the other. Wee hold, that the mil of the man called inwardly, is fo determinate by grace^that he cannot but chufe his converfion 5 but the n^/// of the other not being deter- minate by grace cannot chufe it. The converfion of man to God.zskis a np^rke^itpxo* ceeds from free will onely, and Gods general! helpe aflifting 5 as it i^good^itis onely from grace^as it is agood worke^ it is partly from the will znd partly from grace 3 and hee goeth about to proove this s becaufe ( faith he) the efficte^it caufe of humane actions ( as they are ri<^/- ons) is the will of man^and as they zxQfree.aEiienSy they proceed from the fieedeme of the w/7/ i and as they are godly asiions^ they proceed of grace"; therefore grace makes the atSion good and fupernaturalL ^ Wee hold that the adion, not onely confidering itjas it hgood^ but confidering it, as it is an aBion proceeding from the will^ is vecefitate by God. Thefeadions v/hichamao doth after hisconvcrfion, he ncedes not to thefe adions a new grace, but onely a continual! dirediion^protefting and keeping the feed al- ready fowen in the heart. Man after his converfion hathneedeof a continual! influence of grace^^ as the Organs have ncede conti- nually inhisconVcrfton. »H niirally of one to blow chcm, otherwifc they will make no found ; they would make the grace of God in man (.being on<.cinhifed,) tobclikeaclockCjifthepcfesbc dra wne up in the morning, it will goe right all the day. The habite of grace is mfufcd into the heart, but not without the preparationof mans ownc will. Wee hold that before grace be infufedin the heart, thcrcisno preparation inman. And thus farrc BeUaK. mirjc^octh aboutto provethat there is/rfr-nv //in man naturally yet unto good, and would extenuate the grace ofood. IhccfficAttousgra^c of God^bcing offered to man^he cannot refill it. We arc to marke, what the iP/7/of man can doc be- fore his converiion to God, fccondly, what it can doe in the firft point of his converfion: thirdly, \vhat hec doth after his converfion. And there is a threefold grace anfwerablc to thefc three eftates ; firft, there is vocdrjs^ an externallciUing : fecondly, %v9rkinggrAcc in- ternally, anfwering to the third eftatc. The firfl: grace is oftentimes refifted ; Ur.'jA'^.When J call upon jeu ear* i I'j Iff the mvrrung, yee unfwer mee not, Ppl,S i . 14. O/j that w^ fcople had hcjirkncd unto me. So ^J^^attl.z^.^'j* How often would J haz'C gMhered thee under mj wings, hut thou would fi >W. The worhng grace anfweringto our third cftate, may be faid to be refifted, notfimply, hdlffccandum quid ; for this refiftance is not bctwix: the wilUnd the grace ofGod, but betwtxt the^JleP} and the fpirit^ Rom. 7. The working grace anfwering to our fecond eftatc, cannot bc^ienfted in the firft point ot mans converfion : when Godgives^i mana jp;7/ to con- vert, he muft firft take away the rcfirtancethathindred his converfion, before that ever he give him the will to convert; it hee firft take not away the impediments he cannot convert ; God gives not grace 10 a man that LI ^ refifts ConcL 1 1 Our di(f. Prop. . iiittn. Triplex coNjUc/atJo fioacm ; in primo pun^o coitverpofiii ^ ^ ^o/l cowutjponcfn. TripleT confiderati» grati^jin 'jocendo^in operando^& in ce-o^ ymdt» j pl(x,&fe(i4n^umquid. M4 Ofthe^ill of Man, T>uplexfen/uigrai}ie ^ rcfiHerti^^ dixifui. Ilhfi, 2 » T/ip'ex refijfcnti i>^q(ia- liSjCompkta^^moM- Confequence. Lib\6.,jt:g7at.^ l.'a-ri.. Quielam deigratiam • reijctunt'^ c^uidiim neque recipitir.t mque )cijci arj\ q'iidam ncq\ rei^ci^ uaf, n:c^ue rcciptunt jld dciccl^rjuf inca: quu da//i upper ii^t corda ui ^ra^iam rect/iant. refift in the compound fcnfe ( as they fpcakc in the fchoolesj that is, fo long as heremaines unwilling hee gives him not grace, but in a divided fcrAJe^wh^Vi he gets grace, refiftance is taken from him. Reftsidnce is, when two jlrivetogether : if they be of e- quall ftrength, then the one of them prevailcs not a- gainft the other, if they be not of equall ftrength, then the weaker fuccumbs, and the ftronger prevailcs ^ if the ager.tbe hindred by the patient, andyetprevaileatthc laft, it is called incom^leta, refifte.ata^ an imperfecfl refi- ftance, but if the patient be of fuch (Ircngth, that is fru- ftr^tes the ^-^genc of his purpofe, then it is called cemfleta refluent la^^pcxitCt refiftance. V/hen MichacUhc arch- arrgell,and the devill, (trove about the body of Mojcs^ ludeg. if the devill had gotten the body oiAlofes^ and had fet it up and mad^c jm IdoU of it, then it had bcene a perfit rcliftance^but ^/V^^^ /prevaihng againft the devil it wasanimperieil refiftance. So when then?/// of man ftriveth againft the ^r^t^;^ of God 5 if thefetwowereof equallfofce, then thcone of them fhould^not pjevaile againft the other; but becaufc they are not ('f equall force, tikhough the n?/// refift for a time, yet he yecldes to the^ftr'bnger, the grace of God : and fo ir is but an im- perfedrefiftance,foratlaftityeldstothegr^ccoiGod. Man in hisconverfioncsnnot refift the grace of vjod ; therefore thatdivifionof^(://4?7;^/^7fjis falfc. Fir ft, he fait-h, that lljme who arecalled inwardly by the fpiric, may rejecfl t|vc palling r ogecher. Secondly, fome nei. thcr receive die grace df God norrcjeft ir,. butfufFer God to knockc at (hehcart,andis no vvnyes moved by it,K) open. Thirdly, feme neither rcxeivc nor rcjcdl grace, but they begin to be delighti^cj v;ith it. Fourth- ly, fom.c open tlieir hearts, and fuffer rhemfelves to be di awne by i he grace of God .• this is falfe;, for it is the Lord only , that hat h the key of the heart to open or ftiut. Man inl'isco}iVcrfw)U M5 Man in his firft tftatc, had nocnccdc of prcverfth/g g^'cc^ yet he had nccdc oflijrnn^^ up^ or p'cj)dri?j^ r^r/rf, roftirrchimup notfroin linncorduggrtinclTCjbutfn^m thcintcririfTionofhisadion: but man regenerate h:uh nQ{:d'Zo[ prevent irg ^r .ic c q^repari rt^^ grace ^w or ki^t :t gr ,i . e ^ and pir/ecJ^r/g gr.jce-^and as the Lord promifcd,7);/fr. r i. 1 2 . AI//JC eycjh.'ill b: upon this land from the begiyinhig of the yeare to tbeefjd:{o imlefTc God looke upon mm, horn the beginning to the end of his converfion, all is i:i valine. \WQCiCC, Numb, i ;. when i^arons rod was laid before the Lord. F irft, he made it to bud, s although ii^ had MO roote. Secondly, to blofTome. Thirdly , to bring forth ripe almonds : So although there be no grace id us, yet the Lord ftirres np good motions in our hearts; then hclecondsthcfe with new defircs, tlienatlafl he make us to bring forth good fruitc : fo that the begin, ning, progrefTcandend of all good workes come of God y when wee acknowledge this froni our heart, then we offer a burnt offering to the Lord. But ic is faid in CM ark. 4. 2 <5.'Xhat the Kingdomt? of Gcdislikca husbandman, who when heehad^ fowcn his (ccdc^ hce lyes dovvne and flcepcs and in tl;ie^mcane time it growcsand flioors forth into the bla:de,ah»l then roth^earci therefore it may fcibme, that when God hath once fbwne- the feede of grace, heeaddcsnota new influence of grace to ir. yinfw. .That parable is onely meant .o^ the Prf'a- chcr, who after hec hath fowne thefee^CrCandoeno more, but commits theevcnf to God • but the para- ble can no waycs be applied to God -, for after that the feed is fowne by God, hcenjuO- give both the firft and the latter raine,^,or elfc it will not frudtifie. The Schoolemen fay v/ell, ad fiKgtdos aclas dcftderatur gra- tia^ unto every aftion that a man doth grace is requi- red. LI 4 Man A c( llation betwjxt the i/moccnr. nnj re- 1^6 Pref, jBufi. I. Gratis f'»if:i '^^^P'/ nonfotcJiatMithH/pe' OftheVtll of Man, Ilhfi. Man in his reftitution receiving the grace of God,' cannot lofc it againe, Thecertainetyof the perfeverance of the Saints in grace, is proved. Firft, inrcfped of God the Father. Secondly, in rcfpcdof God the Sonne. Thirdly, in re- \ fpe3 he deferves the wrath of God, although the Lord powre not oiir his wr^th upon him Quefi What lofeth he then by his fall 1 x^nfw. Hee lofeth notthe habite of his faith, nei- thcr Duplex ikmficAtio.um- vtrfdU tr pmi(ularn» pe cfMtdTfttpe tmttit habit urn nc^uc sifam fdt^Jidadmpo tern n fujptndiiUT. i i 58 of the'^illofMan^iyc confecjutnce. thcrtheadlof his faith, but oriely this acfl of his fair his fufpendcd forthetimCj^/^.io.p. When Eutjchcs fell dovvne out of- an upper lofr,alhhat beheld him thought he had becnc dead; yet when Fan I embraced him in his armes^hefaid^/'^/iw^^ ^cW, the aft of life was not ex- tinguiff'ed here, but fufpendcd. So whenthe child of God falleth into any notorious finne, grace is not quite goneoutofhim. The inccftuous Corr/ithian who had laine with his fathers wife, i Cor. 5 . i . was to be excom- municated andcut off from the Church, That h:s fp:rit might befaved^ andthejlcp deflro. ed-^hc had the fpirit all this tinfie in him wiaen he had fallen into this grc Therefore thefc who hold that a man may lofe bis juftifying faith^either altogether or for a time^and then^ by thcgracjepfGod workmg repentance in the heart of man^if may be teftored to him againej they naiftake the nature of tfufe faith, .for that which is juftifying faith, j is 2ifoHntawe of liifing ^ata^fpfiinging jip unto ctermll j life in man^Ioh.^. Neither can it be totally taken from a \ man,and jxftorcd againe,for indever.^. imh^t hat faith is but once givers to thtSA{nts. Pe-f^r after his fall, went out and wept bitterly^ Math. 26. Deks hie no n inftrdtt no- vum habitum^ fed (ufcitavit^ God inflif^ not a new ha- bite in Peter^ but wakened up the habtte that was flee* ping in him s for hisfeede remained fi.llin htm^ i loh.^. FINIS", 139 THE SECOND PAKTOF THB IMAGE of G o n in Man, in hi? Creation, Reftaura^on^ and Glorification. C H A P.I. of the Pflfions of mdn wgeneralL P^ffjon^ isawotien of the fen- fit^ve appetite^ ^fii'rtcd up by the ^pprebenjid>t^€i4her of good or evill in the 'i7f$4gt nation^ rvhich workctlrp^Tm outtpard change fn the bod), -^ Tlrcy arc called p-^fftorn^ ro put a difference bc^.wix< dicm and thc/:rr<#^^^of the Soulc, which' arc naturally j inbred in it;andbct^yixt the /m/;/^j which arc infurcd and I acquired ; but th* f*4[f.6ns^ aUhough they be naturally I inbred in thefoulcVyct they muft be ftirred up by out- ward objefts.: They arc not \\Vq habits^ which are al- wayes alike and permanent, ncither.are they like bare im^g'tr>Ations and pharjt.i^ics drawne from the objefts,and refcrved in the memory : but they arife from a knowne objcft. Prop, llluji. Trta infuntan'rfKa p(^ tentij, habitus^ (j* faf. fioncs. i40 of th Tafitons 'ingtneralL objcdl laid up in the twagination^ appearing to us cither plcafantor hurtfull.They arewroughtby an apprehcn- fion in the imagination^ becaufe the mfagmatten ftirreth up immediatly xhQ fenfcs, ihtn the under jUmdwg faculty judgcth them to be true or falfc^and t he w. // conlidereth them as good or evill. As the undtrHandmg judgeth them to be true or faire,it ftirreth not up the appctitc^but as the m/Z/judgcth them to be good or evill jy ct not ab- folutely, but as good or cvill to us, or ours:and thcfc/^- culties are rightly joyned together, for the /cn/invefa^ \ cttltie of it felfe is blind, neither could it follow or de- \ cline any thing unl^pe the underfiandpgf^cultj^ direded it: fo the understanding faculty were ncedckfl'e, unlcfle i it had tiiefc ;>^j(//p/?/ joyned with it, to profccute the truths and to (hua the falfehooa. Q^ejl. Whether are thcfe/./j[7/^/?/ placed in the fenfi- tive part, or in the reafonablcf yinfn>. They are placed in the fcnfitiveparr,and not in the reafonable, becaufe the reafonablc doth not im. ploy any cbrporall organs in her a(itions, for w hen \yce reafon^thcreisnoaiteratioriinthebody. But thcpap^ tf;»;/appeareinthc blood, by changing and altering of our countenance,and they area Jiiiddle betwixt the bo- dy and the mindcjandhavccorrefpondency with bothj Hence it was that God commanded his people, to ab» \ flainefnm bldud^ Gen. 9. 4. and thatthey (hould offer j bkudin their facrifices^Heh, 9'iic that fo the fouie tn.gbt dnfwerfor the foul which finned^ Levit. 1 7. 1 1 . 1 2. Although thefc paffions be inthefen/itivepart^zsin the rubjed,yet the under/landing is the principall^caufe which movcth them. If there were a commotion a- Imongft the common peoplc,moved by fome crafty A- shitophel^ the commotion is properly in the people as in thefub}cft,butitisinthe craftie ^r^r^/^^eA head as in the caufcj who movcth the fedition. So thcfe paffions are Ofthepajfms m gene rail 141 arcinthcfP/// zndundcrftandin^^ as commanding and lulingthcm j but inxht fen fitive fart ^ as in the proper Tubjcft-In bcafts \\\c fh mtajie fets ihc fcnfitfve appe^ tite on workc, but in man the phamafte apprehen- ding the objcft, prcfcnts \x.ioi\\QU'/)dcrHandtr}g^ which iconfidcrs it either as true or falfc, and the under Han- ^/>j prcfcnts it to the it///, and thence arifeth the pro- fecutionofthe good 5 or fliunning of the evill in the fcnfitivc appetite, with an alteration of the fpirits in the body. , The/^//jr/>;;/of man ruled by reafon. Wee fee by experience that thefc/?^/^/?nhat draw nereft to reafon, are fooneftfubdued^ahd thefe/'^y}/'?/^^ that are furtheft from reafon^ are more hardly fubdued. A man will foonerfubduc his psffionsthana womanor a childCjbecaufe he hath more reafon, and a man will fooner quite his anger, than his fleflilylufls; bccaufc they arc all further from reafon i and the Philofophcrs ihewthisbythcexampleofaHorfcoraBull, they are fooner tamed, bccaufc they draw nearer to redfon, but thefiflx-s cannot betamed, btcaule'tlicy havenorc- femblancc of reafon. Whether are the/?^y}/wthat antevert the will ru- led by reafon or n6t 1 Anf.Th^fAfnons which antevert then? ///are not from ihe will andreafon, neither are ^ they altogether againftthejv/7/and reafon, but partly | w^fth the rv/7/and partly againft the ^vtll. ^{itic^fAfiktn^^ which antevert the w///, doe not cxcufe but extenuate j the fa (3, tn tanto^ fednon in t'oto^ they excufe the fad in a parr, bu^not fully, ./ Thefe pafsions excufe finne, irj tAnto, fed non in toto ; therefore it is a feife divifion which the Church of Rome maketh ofthepaffionsofthefoule. They fay thnrcarc* ; fiv{k primo-prtmi motui inthcfoule,whicharifcfodainly (before reafon thinke of them s thcfe thoughts the >y/7/y//J'^^^ ! cannot i Prop^. lUufi. ^eji. Confeq. Tripliceimoiuiin ani- 77ia piifufiprimimotusy Jccundi pTtmOmmtm^ mow. 1 142^ Of the mill of many Prof Illufiy rictSr^ \'^i?pjpi4TiyM> ■4^ ^Jixr/.ov. Ofthepaflionsinthe concupilciblc appetite. cannot rcpreflCjbecaufc they proceed from our natural! inclinationsand are neither mortall nor veniall. Second- ly, they fay that there zxq fecundofrimi motm^ which arife fodainely after the tirft motions, thefe the >/// may reprefle ( they fay) if (hee take diligent hcede to them : thefe they make veniall finnes. Tliirdly, ( fay they) there arc in the Conic [ecu f$M «^^///^^w hen the will gives the fulkonfcnt : they make thefe mortall finnes. But the firft motions of all without confcnt arc finne, and damned in the laft Commandement; and the moti- ons which arife with confcnt^are damned in the feventh commandcment by Chrift, (Jl4:at. 5.28. Hee that luftetfy after a roomm hath committed adultery with her already in his heart ; then the motions which arife without eon- fent, arc damned in the laft commandcment. Thefe perturbations doe not extenuate finne fofarre as ignorance doth. The perturbations are ruled by prudencie, but bc- caufe thefe perturbations follow not the light of rea- fon, their finne is greater than the finne of ignorance^, which is wanc'xyf knowledge in tlic underitanding ; The fer^afit that knorveih his LMa^ers will and doth n not^ 'fhallhe beaten with manyfirifcs^ Luke 1 2.47. ^ Chap* II. of the divifion of the Vafions'^ A LI the paffions may be reduced firft,tothe concufif ciile znd irafcihle faculties oi the So\x\q. Second- ly, there are as manypajpons inthefoule as there are di- vers confiderations' of ^ Wand evilL Firft, good and \evill areconfidercd abfolutely 5 then love and hatred 1 have in his converjion* H3 have rcfpciS to thcfc. Secondly, goodand cvilUrc con- fidered^-in the good which may be obtained y and in the r^'/7/ which is imminent 3 the good\\\\\Q\\ is looked for and may be obtained, that wee dcfirc, anditiscallcd deftderium. The cr///ifit be imminent hath noproper name, but is called abufivcly domirjAtion^fcufugamctli. Thirdly, when cither the ^^^.^is obtained or the evill prefent5ifthe^(?^.'<'/^,which cxpe<5leth bomm d/pcile^thatis^ v,fhen goodnefle can hardly be obtained. It hath an eye io g(fod'y which diftinguifheth it iiovcifeare-^ it hath an eye to-future goodj which • diftinguifheth it from joj^ that cnjoyeth the prefect good. Hope lookesto^^^^ hardly to be ob- tained, which diftinguifhed it from dejire^ that is, of thingseafilyto be obtained,. If the^Wmaybc cafily obtained, it ftirres up nud.iciam boldnejfe^x^^ns rerpe(fls c- vil/'yhut yet fuch evjil which it t hinkes it may overcome anditprofecuteththcnieanes which tend to the attai- ning of the^W y it rcfte^Ss evill by accident,hoping to ihunneit. Secondly, it the ^^^,whcn vjt feare that which weno waies canefchewsandfo may thereft ofthe/^yJ/^;?/be bran- ched forth. I The pafsiotjs which are disperfed in the tnferiourfd^ cufpiesy are united after a more excellent manner in the fupcriour As Of the 'Pafuonf ingmerall. «4J k'^ftting^hcAring andfrnelitrg^ are diffcrcnrin the or- gans of the body , and yet in tiic foulc are united cminen into thc/>4\Mnox,V9\\\i pcrtnrbaXion loh^u. 33. hee was mightily troMed in the fptrit And w its troubled in himfelfe But^we Rave our "oliffions with, perturbati- on, • i' lllujl. A collatioh betwixt the innocent yi^tfm and fecond Adam and the Angels, I Clirifl:tookour/>4///^/;>«ponhiinashc,cookeouf na. cure. ^ ' .-': As hee was ^r;? adam -^t he fon of a man (or us; fo he \v.is ben-enofb thefonne ofafratle man^ Pfal. 8 . J . fu bje they I neverdifturbcd his reaf&n^ for in his agony they were like a glafTe; which hath pure and cleane water in it, ftirre theglaffe andthercarifeth nomuddeinit ; but our/'4/}/^;;jantevertr^4/i'A?,thcy troiibleand blind r^^. /o^^ they are like the foule glafTc, when we ftirre ir, prefently it groweth dim me and die mudde arifcth. The flowers of Egypt ^ that are continually watered by the waters of iV//«J", (which are groflc ) ycdd npt fuch plcafant fmellcs ^s other flowers doe; So our finfull padions arc not fo pure and cleare, for the vapoursgnd exhalations th&t anfe out of chem from original! finne. Ompafssor^s are like thcbeardlcfTc Counfcllors oiRe- hoham, who drew away thcKing to hisdcftruftion^ I Ki;fg.i2.S Secondly yihtp'iffidm inChrift diflfered from ours,qu0adgradu^,toT\vhcn once his reafon com mandcd them to retreate and ftay, they did proceed no further 5 therefore in^hrift they might have rather bccfic called pr^p^pionei thin pafsiones^hccmCc they were the forerunners and beginners ofpafsions'^ and might be flayed at pleafu remand liad no power totrauA pore his reafon. So Tie things are neither to bee prayled, in ortu nee f^ogre^u^ in their rifing nor proceeding, as hunger and thirft, which arenoc fubjcvft to reafon. Some againe arc to bee pr:lyfed in ortu^ but not in progrefflt^ as juftanger in manfinccthe fall .• hence the Apoftle, Ephef,^,2<^ Smh^f^e angry katfinnc wi^f^thatiSjtakeheed that your anger continue not/or ifit doe,!: wil turn to I M m 2 finac' i 148 Oj the ^a/uons in generall. finnc; it is like good Wine which is foone turned into Vinegar, Some paffions are to be praifed^both in ortn et f ^^^^ff^y 2nd chefc were proper unto Chrift. I There was no contrariety and conrradi^fiionamongfl: Inter chrtjli papms Chrifts paffions . Secondly, there was no inftability in i:^uuJ:r::¥r: ^^m- Thirdly, there was no importunity in them. tumt(n. 1 But fince the fall, there is a great contrariety and con- tradidionamongftour paflions, and great inftabilitie, I and great importunitie In Chrijlofuermt fcenaUs fed von ; cnlfiibiles ^innohU [nnt fasndes fed et CHlpabiles.ln Chrift tbefafsions rver e a punifl)ment^ hut not a fnne ^ but in us ^ they are both ^ p'mpmeat andfi»ne. Fir ft5in their con- ; rrariety or contradidion^it is written in the life of An felme^whcn he walked in the field hee faw a Ihepheards . \ boy, who had taken a bird and had rycd a ftone to her I legge, and as the bird mounted up, the ftone drew her dowaeagainc3 which triovcd ////^^/A^y^roweepe^Iamen- j tingho;v menindeavouredtoflee uptoheaven^andyet areftillborncdownctorhecarth by finne.-Mens paP fionsnOjW are like contrary winds or tides 5 covetous man that is given to*' aclultery, isdrawnebyrwo wilde horfes colirrary- wayes ^ for liis covetonTneff^bids him hold in^but his adultery bids him fpend.Sccondly^now ontaiftifHonsareinftable^Iikcthc winds changing frpm thlscoaft to that, likc^w/?^;^ whonow hd.tcd'^hamar mor^ than ever hce loved hcrbefore;Thirdly5no\vthc hft'dion^ importunate us, for fometinaes they ik ficke as Ahab did> if rhey get noz^'Nahsths Vmcyard, t Kijse. 21. or like Rachel who crieci: to iJcob^ Give mee chn* drenyrelfel die, (Jf;?. 30. or like the hoi*fe leech which- hathtwo daughters, thdt cry conUntMlly, Cive^ give^ Pr6V.:,Q 15. A coihtioa betwixt The regenerate mm ^ is renewed in all his p-^flions, as :hecla and renewed \\(^W,^y(cc'mI>avidslove,PfalAl9 g'J. HoiV doe 1 loVC ^^^^'' thyUv^ : \x\\vl^ hatred, ihAte thy enemies with a fer. Oftht Ta/ytms in ^^nerail. fe6f Litred^PfAl. i ? o . 2 2 In his defnc^mhfc ejes Are dimme \forwitttifff; hfiwdoel i^ffgforthy lalvatfo»^Pfal.^^:g.ln I ):iVi f€.irc Ms )^d^9incnts arctcrribUl tremble arjdejuake. I tfd. 119.120. Inhis delight ^thy tejiimomes Are my de- light,? fill ig.i 6. lre]oycemorcinthe!n^thenin a rich ffotle^Pfal.119, ip2 In hisjorrotv^mine eses gftjh out with rivers of nwter^ Pfil.\ig.\7,6, But rhcunreeenc' ratc,arc renewed in none ofrhcfcpaflions. The afFcdions of man lince the fall arc fearefull tor- mcntersofhim. Irisagreateriiidgementto be given overto them^ than when the people were given up to be flaine by Ly- ons^ 2.A'/;2g-.i7.2 5.and it may feeme a greater judge- ment to be given over to thefepaflions than to^ bee ex- communicate and given overto Sathan^fbrfundry that have been excommunicate haue beenc reclaimed an^; called backeagainc5i.C(?r.5.butvery few of thcfc who are given overto thefepaflions are reclaitned. ^ ItisamercyofGodwhenaman fals, that God hath nor gi en him overto his finfull appetite wholly, but hauefomefecd of grace working within him,which rcr ftraines him^that heworkc not fin with greediaeiirejand^ makes him long to bee at his firft eftate againe 5 as wee reei;ith-;tinccftuousC^r/^W7/4»,T.C^r.5. when he had Icommirted rharbcaftly finnc inlying with his Others Tvifc^ yertheSpiritth.it was lurking within him^f&red j himup to repentance^and made him to long to be at his; I ffriieti^Kcofgracc againe. * \ 't here is a notable apologue fcrving for this purpofc,, ' wUenfiyps in hlstravailcs had left his men with C$rce that Witch/lLe changed them all into divers forts of jbeaftsrasintodoggcs/wine^Lyons^TigerSjElcphants. 'r/^rZ/fx when he returned, complained that OVr^ h.id 'donebim wrong in turning his men intobeafts,C/rrr; I replied th.-tt-thc benefice of fpecch was left unto* Mm them ?49 Illu/i. On/eq. i It 150 Ofth pafsiomin gemrall I them all, andfo hcc might demand of them, whether they would be changed into men againe. Hec began firft with the Hogge, and demanded of him whether he would be a Man againe or nor, he anfwered, that he was more contented with that fore of life then he was before ; for when lie was a man he was troubled with a thoiifand cares, andonegriefe came continually after another 3 but now he had care for to fill the belly,and talycdownein the dounghillandfleepe : andfo hee demanded of all the reft about : but all of them refufed ' .to turne men againe, untill he came to the Elephant, whoinhisfirfteftatehadbeene a Philofopher^ hede- ^mandedof him, whether or not he would be a mana- gaine , be anfwered that he would with all his heart,be- caufeheknew what was the difference betwixt a bru- ti(h and a rcafonablc life. This application of the apo- logue is this. Thefeteaftly creatures given over to their fcnfuall appetites, transformed and changed by Sathan into beafts, in their hearts they d^re never to returne to abetter eftate,but,to live ftillin their fwiniih picafures, and to follow their fcnfuall appetites. But tl>efc who have the Spirit of Grace in them, and are fallen into fome hay nous fin, having tafted of both theeftates,like the Elephant they defire. to be backe at their firfteftate againe. ; 7^^ J^ivimtie.znd meraU PMv/op/py^iff^r hrvt in (hew- ing Man his finfull palfions 3 xht'^msralifh (liew no. thing butthc out- fide of tbcfe finfull fnfsions ^' j^hey leave them without^ likt fdwtedSefulchcrs^ hut within mU of rottennc^i And dead mens tones ^ OUdfh. 2^,27. They hold up knfhx^f^ovy a founterfeitglaffe^ which makcth her finfull f^fsionsiooV^ a great dcale better than they are. This counterfeitcureofthe«;^^4///?icuringthe^^/ fipnf is.not.unfitly compared to a Barber 3 for a Barber Fbilofoybia diSerwa^ le; 0/ the Ta/stons in gentrdl. »J« doth nothing toa Man but trimmcs him, waftics him, andlh.iveshiiii; h^rgocth norlilcea skilfull Phyfitian to finde out the caufc of his difeafc, but oncly out- wardly hiycs apLiyftcr to the fore, and the paflions, mendAciter pfbqcinnt fc tdntum rat/ifu^ they neither rtiew the beginning, progrefTc nor remnant of their finnc. But Di^vimtie ilieweth this firft as in a clearc glaffe^thc ground of all our finnefuU paflions. Firft, it lets us fee in the bottomc original] finnc the foun- taineof allthc reft, which the moralifi knowcth not. Secondly, it lets us fee the firft motions of the heart (which are without confent)to be fin ; and as in aclearc iLn-fhinc wee fee atomos, the litrlc mots which arc the lead thing, that the eye of man can perceive: So the Law of God lets us fee the firft motions, aryfing from original! finne, to be fione before God. Thirdly, D/t^wV/^ lets usfee^thatunadvifed anger is a finnc before God. Fourthly, itlets us fee,that,^^^ir^ cdshis britherrdCA^ is td bepunifhtdby the Ceunctll^MAt^ j 5.2 2.Fiftly,it lets us fee what a finne the fad itfelfeis. I Sixt)y,it lets us fee that when the revenge is pardo- {aed,yctremaines fomc dregges behind, that we re- member not ; therefore the Law faith, Lcvit.ip.iS. Tee jhallneithcr revenge nor remembfr.lhxs the raoralift cafinotdoc. Mm 4 Ck ap< IJl Of the pa/lions in generall: Chap. Hr. Hetp the fafs ions are cared hy themoriRvertues. Prop. mji., '/irtn mdiaM cxtrc- mo our in medio. VoSime. TWcmorali Fhilofofhers care the Pdfsiem by moralf\\ vertues oncly, "* vio There arc eleven r^fffrall verttHs^ that cure xhtkf/if fiqns jwhich ''Jcrtttes attend them,as P^^dagogues waite upon their pupillcs, and they fing unto them as nurftS do to their babes^/i^i ^-GszvSi^^r^ ^oot-hafi not^hurji notforth^ Thc-fc/4/>/^/^/ have their beginning in the apfetite\zhi end in reafon^but the vcrtfics have their beginning in reafon, and end in ihcpnfitive dpfeme^yth^vtiotQ they- jpnayfiriy-ruIcthe/^^/i'/a/?.;. ' '- t;""^' ' "^*' ^ "■ '"* \ Tjle eleven -vertues , are Libcrdi^-; Temferance^ mcekj^es^affAifility, urbanity or Courttfic^d^nd Ferity : and as the eleven fdpions are reduced to foure, i^p ate the eleven vertues reduced to ^oure^ which are called the io]jLXQeardinallv€rtHes\Frfici€f9cyyTempcrafjce^FortitHde^ ^rid lupce. Thefe v^ertucs curcihc perturbations ov p^ifsio?ts, v^hcn ' they are either in CKcdTc or dcfed-, by dra '>ving them to ;a mediocriryiaadatlaft they attain? to their laft hap-- pincfTe, being ruled by rlk. hcrci^ekc vertues. ' The ;^^r4//)?makerh a double ipicidlc. Firft, when \pjeriui\^ oppoiTte to vice,^ and tht'ti jhe 'v'tce k to bee Gorrededbythei^^A'^"^^^^^ here.the one cxtreamc isjjthe \ meane^which muftreiiiific the other extreame.Sccohd- ly^whcn the i^rrz/^e-isintcrpofed betwixt r»?c vices ^^t^ the T/^^//^^muft mediate betwixt them. : Here wc may obferve^that there is a greater ditference bctwixtthei/(?/^»f and vice^ than betwixt two vices 5 for there cannot beamiddlebetsvixt vertue and vice^ but there is middle betwixt /w^^x^/V^^sthis the Scripture ihewcth Of tht^alskyis inoeneralL »^i: /hcweth lis, Fevel. ^.15. / xvouldjte were cither bote or c$ldJ?Ht hecaafeyee are Inke-warme^ therefore 1 will Jper^ 'yofi $ut of wr month 3 God vviH have no middle here be- twixt truth affd talfchood, therefore he ;Jbhcrrcs more luke-vvarmenefle than coIdncflV : coWnefTe is not to be corre(flcdbylukc-wirmenc{reasthemiddle3buricmuft bee reduced to hotnefTe. ^ * ** "^ ' But thercis a middle bdt^xt ^/)r^ih5 i//r^,and thefe two are corrected bytheT'^^^^^inrheriiJddle'. Example in the c0f7cupifcitTc- apfetite, there are- tht vices of Prodi^Aliti^m excefTcjand the 'uice in defed is fvarice-y thefe two areto bee'rediiced to rhe m'iddle//. I ^;r//r/> rhe T'^r/^w^. So again \hi\iQ;^.2 24. The other cxtrenjitrc is ruflicitleox fulUnneifc^ fuch W'as that clownc NBnl^ and chefe can abide no mirth. Thefe t-woextrcraitics are tobecorre(Jlcd5 by ivr^^Tt^'hl^k "^^which is when a man flicwcth hiinfelfepleafant without jiift offence to his ncigbboiirsas when£//^ jeafted at ih^ idol Baal ^'rfCirj: rS.iy.Soforamantohavctoogreata.defireof^^w/^rj, this is caikd/?r/W^. The other extremitie^^iSjtti' be alto- getliej avcrfefrom honour ^ this \scz\\Qd^puflUfsimiti: o ' ^ n.cfle of mindejthere rrruft be moderated bjthe z _.^oi/f>ti'siian|oderateloveof ^i^/r^'/zr. .../ ' '.^/ Exrrnipie, i X>>^^.i. Met who defireth a itpjopricXf j ^ aefrcih agood wor ke^ihis is the middle s bur \vhen A^o. < /;/;^/tJieA1onkecut off his right ear^^^hat they Hiould i notrnakcchoyceof himtoth<: miniftry^ this was the t'Xtremi:icincIcft(5i/rhe other cxtremitie is^whenpre- 'fumptuoufly^mtnfeekethis calling, as when the high ' *Pricftsfou§htthePricfthood by bribes. " ' i Q*r/?. What fort of middle isrhiSjWhen t;^«kt*mb- ;dera:csBetWixttwo^'/r^//^''*'''''^ '*'*^"*''^"^^*-^^^ Sfi nmCH^fj^iutiy, J »H 0[tl}e curing of the ^afsionu Duplex )nedium,ar'tth' mcticumfeu medtum rct,et icomctricumfcu 7)tffermrvirmes mo- rales tt tbeoloiica. 7)uplcx medium, x/«r- mak Mti ({umtitcitu ab- folutx, %,mat€TiaU vqL propQrtinMU, A»fw. There is a twofold middle 5 the firft is called an Arish mctiullmiddU y thefccond is called a Ceome^ trifall middle 5 the firft is called, medium rr/,thc fccond isc:x\lcd medium perfoH^feurAtionfs. Medium mthmeticnmyOx medium r^/,kcepcth always an equal! proportion betwixt the two extremes ; as when the Ifraelites gathered their Manna,they put itall in one heape , then every man got his Gomer aicafured outuntohim/orthey goteallalike^A:^<^i5,ip. 2 Cer. 8 • 1 5 . B ut medium ^eometricum^feuferfcnxy vel raU$nis^ drawethneererthc one extreme than the other, and giveth to the perfons according to their conditionsand cftate.asitgiveth ftrong meate tothofethat areftrong, afldmilketobabesy^f^.y.13. Sothe^'^r^//tfthatis pla- ced betwixt twQ vices ^ kkccpcs Geimetrifdll middle^ andftandsnotebually betwixt the two extremes, for fr^di^alifie coio^mcthnccrcT to li^etalify than avarice doth. Markka ix^QXcncthttvihtmorAllvertues gLtidtfreolo- gical'^thc moral vertues aire the middle betwixt the two cxtrcmes5butin Divinitieifyt (hall confidcr the/Ar*/^- gicallvertues as they hauea refped to God, (and that infinite good)they cannot bearaiddlcforthefcwhich have a middle,faile either when they come fliort or ex . ceede the middle; but wee cannot, cxceedc, when wee looke to God who is infinite, forwd^^may come (hort there. ■- - -f^.:'.f VV^ oh]e!:i. But hope fccmcth to beea^JPhiddle bet#ijct pre fumpti$» 2nd defp air e^xhtn in the theologicallifertues there may be a middle. -^ ^^/a^.Thereisadoublemiddleithefirftiscalled^r^- diumformale^^x formall middlejor, the middle of ^#4/1- titie : and this refpe(fls the inward cflencc of the vertue^ here no middle is found : the fecond \% called a material midle^oi a midle ofproportion^ditidm this wc may either exceed bjftkemorali'vcrtuet. >55 exceed or come fhort, becairfe of the eight crrcum- ftancesthataccompany every aftjon -, which arccom- prehendcd under this tcchnic;ill Vcrfc. J^is 1 fjuid < vbi?cpitbuf'!(^ curiquomido ?qt4Mndo 1 qufbkfcttm 5 That iSjCvcry aiSion is tried by thcfe circuraftances ; }yho*!wh4t ^ Andvohj^hj what mcanes ? and by vfhofc ? Now '*. vphen ? And vf here ? doc many things dzCcloft. Asjwho doth it ; what hedorli s where he doth it 5 andby vvhatinftrument5&c.Ifwerefpe(athefecirct^^l- ftanccs5thcn a man may exceed or come fhort of religi- on. Ex-imple, ^u«rfP«j^,her hanci liberality ^ her breaft relfgien ^hcr thighcs/«//Vj/}/>;?/, when they rife againftreafonr* j They mud not then bc'rootcd out but moderated; wc i muft not take away diveri^tie of tunes in Mu- ficke, but reduce them to good order, andfo makeup a harmonic. rClTAP; V. I HowChrijl cnreththe Pa^sif^ns. - ' ^/^^iiiit t.iKing O'jr nature and fafsions upon him, i.v->-it is hec that onely reduccth them to right or- ider. j Chrillreaiheththe/'4/f//^;^i',vvhich drive fo one againft another : liidg,i'j.6, when there was no King in Ifr^el^ every mm might doe what he e plea fed *^ fo theft pallions doe what they pleafe, contradicting one another, till Chrift come in to reconcile them. Mofes w^^t) he fiw two Hebrc wes ftriving together, he fayd, J^^j^e brethren ^ why doerfffirive i Exod. 2 . 1 3 . , S o when Cfefift.fecth the pa fsionis ftriving one witfi another, H^i^tmb^^ee are brethren^ why doe yeejtnvei* k^cIs ThijfSIf ;Chrift f^ upontheir right ob- jeds, \yh:erca$;))f^tQ(rt they wereri?jS^upon the wrong ob)eds,and he tiirncs thefei.aordt1ai|fe|defires the right way. A man takes ableedift^t tlii B^gj^ the way to^ ft.iy^hc bloudistodiveK^thc^P.ijrfeOffir'^ and opeaa vcioeinthearme. So the Lord dra-wech the paflions from their wrong obj^fts^indturnes them cO another. Mary Magdalen was given- to i.incleane JISS:, th^if^^d diverted thlsfinfuU paflion, inid rbe-beiame pcnitenf, and thirfted afcer grace, X«/(r;8j#ii*^o" hcc turned the paflionsof ^^/s^/whcn he was a Woudy murtherer, to thirrtforgrace,>^c7.9. We knOvCcI womans appetite to be a falfe appetite, when fhec defireth to eate raw flefb. Oftk^af^n of Love, t6i flcfhjOrcoalcSjOiTuclitrafli : and that fhee is mending againe when her appetite is fct upon wholfomc meaces. So when the pallions are fet upon wrong obje(5ts5 ^hen a m :n is in the eftace of finne : but when thcpafsio^s are turned to the right objeds, then a man becomes the child of God, Fourthly, when Chrift hath fent thefc paflSonsup- on the right objeftj hee fettles them that they cannot becmooved3 foras the needle in the compaftc trcra- bleth ftill, till it bee diredly fctled cowards the North pole 5 then it ftands. So the afte(5lions arc never fetled, till they bee fet upon the right obice, frf. iSuji. Ilkff. Triplex amorjemaHans, impsr^tus,(^ sUiitus, I eficemed t$he good as netre as it can, Manbcfore thefall5loved Godaboueall thingsand hisncighbour as himfelfe. God is the firft good caufe and the laft good end : he is the firft true caufe, by giving knowledge to the under ftandingrhe is the laft good endjbyrcdifing the will s therefore the undcrftanding never contents it- felfe, untillit know God^and the will never refts til it come to the laft good end 5 God is a to the under jlAndingy and a to the will. He is mans chiefe good^therefore he is to be preferred to allthings^both to our ownefelves, l and to thpfe things we count moft of jbefidc our felves whercfore,^^/^. 1 4. he faithji//>'(7^;». 59. ^JofepAwds not bound to Uve Put/p/jdrs wifeagaine,inthisfortof^7;(f. The third fort of /^i/ itfelfe -, this is feene in the world the great man, and in ; man the little world .-for. the water in the great world 1 ifcends 5that there (hould aot bee i'^^/*/^/^ or avaft-|; '\q{[q in the univerfc (for the clcuients touch one Hiothcr ) as wee fee when wc pourc water out ofj i narrow mouthed glaflTe, the water contrary to Triplex tmur,^u£retj£ IHhJI.^. the nature of it. runneth up to the ayre, that there N n 2 ^^^^^ may 1 i64 OJ the'Pa/im of Loye. (Prop. lUnfl, I. Amor prspter fe^ 0* ^T$pHT aliud. >.x.^.i4.^ri'.j, Sttj^erlQb.fsrm.i, may not bee a voyde place : it p-refcrres the good of the whole, to the owne proper center .• fo in the little world man, the hand cafts it felfe up to preferve the head. So God being allinalltous^ wefhould hazard all for him. Man in innocencie loved God onely for him- felfe. Somethings wee love for thcmfelves onely, fomc things we love not for therafelvcs^but for another end. A fickc man loves a bitter potion, not for it felfe^ but for another cndjwhich is his health. Some things we/px'^both for themfelves and fora- notherend; asaman/^x^f/fweetwinefor it felfc, be- caufeirispleafanttohistafte, thenhe underftandsalfo thatitisgood for his health, here he /^^x it not onely "far if felfe, but for his healths fake. But 'w//^4^»in in- nocencie loved God onely for himfelfe. 2«^/. Whether are we to love God more for the moe benefits he bcftowes upon us or not c' AiifwjtThoma^ anfwers thus, God is to be hsUvedA- though hee ftiould give nothing but cori'e^ us; asa good child loveth his father although he correct him : but when it is faid, we are to love God for his benefits : /^r,notcs not the finall ciufe herej^urthe motive.-there- fore Atigu^tHC faith well,iV^/? dilfge adfr^mium^fedip" fe D etis fit framittm turtm , love not fsr tfjc^e^^ardsfAke^ hutlet God hee thy reward \ it is a good thing for a man tothinke upon Gods benefi:S, that he may bee flirred up by themto/ t/^u waflnct irjrichedby the Jfo'lecf the Kings, hut I ft) aU give thee a greater rex9ird, AbrAhim xc^\ii:s^rvhAt reward is this thon coiif: give me feeing I gee £hi,ldl€(fe? jl^raharH had ftwen righreoufnc(re3andthcrcl'orc(houIdreapea/4/Viy^//rtf- I H'^r^j/'r^t/.ii.iS.thoughhcwcreftot inriched by the I Kin^ oi Sodome^ Geo. 1^:22. So that> v^^r/f^ji» loved God onely far himlelfe in tke firft place ^ and he fcekes a reward (fucc flion of children) in the fecond place,. and by this his Faith is ftrengthencd, for he adheres ro thepromifcofGod5G'/- j f»/^/. Scmcagaiuc l4^3e God fcir the creatHres,and thcfc are mercenaries^ but thefe who lovc^ God for himfclfe, thefc are hig^a'^e children $ aod herein v^/^^/^y?/;;^/ fay- ing is to be approved, who fxixh^frnimur Deo, (y* uti- \mur rfZ/y/Jwcenjoy that which wee love for it feJfejbut \iFeufc that which wee ufeto another end. Bucthena- 'rurafl man would enjoy thecrcatureSj and ufcGo/>4/^,becaufe the Angela ( faith he ) defire fri- mumfrdmium^ C^/^r«;;://^f;7, their firft reward in God, thefecond reward for the keeping of man; ihey fliall bee rewarded for their miniftrie towards the bodyes and fouIcs of men,for keeping them, when they (hall giveup th^litcountand [xy, heboid here Aterve^^ndthe children i^h$m thou h^fi given lujdh.i 712. Man before his ftl \ loved God with a!I his heart. •\\thvednox\\\r\{: f^fraDeuTn he loved nothing in' cquallballancevvith God, he loved nothing contrary to Go'i, hec Uvcd him with all his heart, foule, and ftrengrh, and Chr:ftaddeth fA c^<«tvc/fl^, with the efB- cacicof themindeand the will, MAt.ii.^\. and the learned fcribej^^r^t. 12.31. addcth a fit word 7i)ieT/^, N n 4 with loruM ; primnmj (^fc" cundorn* Prop. lHuJl. Kihil anianiumfupra, juxta, c^ntra/iut £^ui- f k DuK , i68 Ofthepa/sion of Love, Part 2. A collation betwixt the innocent, and old Dupkx am^r, intenfi- A colhtiqn betwixt the in^no cent, and re- newed. ^^«i> wirh his whole undcrftanding. By which divcrficy of words God lets us fee, that man when he was created, I^vca God unfairicdly, and that all the Fountaincs or Springs within his foulepraifedhim^P/i/. 8 7. 7. Theyf^y?^^4w/(?v^^ God with allhisheartjbutfince the fall he lo'ves God dfvifo carde^Hof.io^i. and he loves fomething better than God,contrary to God,and equall with God. The Church of Ro-me makesa double pcrfc&ion^perfecfiff vU^^^pcrfe^h patr u, or perfecfh fi^^, drperfe^io ordinis ^ they fay there is not perfeBi^ patria found htxc-^hutpirfe^io^te vu^vjc may love God with all our heart this way (fay they. )Eut this is falfe, for when we have done all things, wee muft call our felves unprofitable fervants,X»/f. 1 7.10. Wccareto/^f^God more than the creatures, yet it ;i|lleth out often, that v/ccl^vethc creatures intenfiv}^ niorethan God; but' the child of God loves not the creatures more 4f/>^^*^^iW/x/^. A man may more lament the death of his ion, than the want of fpirituall grace 5 andyetinhis eftimation and deliberation^ he will be moreforry for the want of Gods graceVthan for the want of his f on ne. The/^-/? Adaw levcd Gbdv^nh all his heart,both in quan:ityandquality,buttherr^^m^^.>^r3^4«?ismeafurcd by thcfoundne/Te of the heart. -P^^^r beingasked of the mcafure ofhis/>& and hope flull be fliut up3 our love fiinll be doubled ; Cum vcnerit qnodferfeitum cjl ,4holctitnr quod impcrfeifum cH^ I Cor ij.Itistrue,^^^/^ pcr^cit NatHramfiv^ct pcrfits Nature ; and fo doth Gloxy ^quoad ejfentiam, as touching the cfTcncC'^ fed evacuat quoad imperfe^idftes^ it takes away all imperfedions. Faith and H$pe arc but iinpcrfedionsin thcfoule, comparingthem with the eflatcin thelifeto comcthey fliallbeiibolilhed then, andonely/^i^^flialiremaine,! Or. 13.8. ^^ Man by natural! dircourfe,fincethcFal,mayMke'up that God is :o be helcved above all thingSjuIthough he cannot love him above all things. That \^ich all men commend in the fecond roome is better tluathit which many commend in thefirfl roome. When the battaile was bought atTherwppy/^i againfl Xerxes King o^PerfTa^lflz had beene demanded I of the Captainesfeverally whowasthechcifecaufe of the viciorie, this Captaine would have faid ic was hee: and this Captaine woald havcfayd itwashce ; then if yec'ha^ a^ked them all in the fecond place, who I foughtnext b'cftto thcm^all of rhem, would hc.uc an- j fwered,TA^w//?(?r/r:7/'v^,thatis,in rcfpecSof thcblcffcdnes thatisdcfired, becaufc they are necrer joynedto us in God. A center, out of which iffueth many Lines s the farther they are extended from the Ctnter,they are the further ^75 AmrcJltumirK^ceiu, Amor (tbjenivtu (^ appmiatiijui. i 176 Of the fafs'm of LoVe. 7)upkx ratio aMfisj \\ Ar'tfiMh.ZSthU. fLircherdif-unitedamoiigftchcmfcIves ; and thenecrcr chat they draw to the Cencer,thcy are the neercr united* So, thofe who arc neereft to God, fliould be necreft to us, and we fliouId wiih to them the greatcft meafure of happiaeffe. But thofe who are neereft to us in the fleihjand in the Lord, Phil.i, 21. (hould be more deare to us affre- //Vi/zi/^jandinoureftitnation, although they have not fuch meafure of grace. And fo Chrift loved lohn better than the reft of his Difciples, loh.1^42^. becaufehe was both hiscoufingcrman^and hadmorcgraccinhim.-but he wiflied not a greater meafure of glory to him than to Paul, ebjeSive ; Fer be that deth moft his rviH^^n his brg. ther a »d fiJier^Math. 1 2 . j o. So that we come under a threefold confideration of Chrift here s for he is confideredas God; as Media- tor God and man ; and as man : Chrift, as God, loved not lohu better than the reft; Chrift,as Mediator,] ovcd him not better s but Chrift, as man, loved him better tir^n the reft. , - ' We arc more bound to love our Parents, than any o- cher of our neighbours,both in temporall and fpirituall th ings, I Tim ,^.^ ifa widow have children JLet them learn to requite their Parents : in the Syriacke it is, refcnden fanus parentibns . A mandiyideth his goods into three parts ; firft, fo much hcfpends upon hiiflfelfe, his wife, and fer vants ; fecondly, fo much he gives to the poore: thirdIy,fo much hclendsto his children, looking for intereft backe againe. Againe, we are more bound to. them,thanthofeofwhomwchavc received greatcft be, ncfits ; yea,than him that hath delivered us from death: Dijs (^ pare/ftii/^ nvn poffnnt reddi squalid. This is divl/'.2.p.andofhimfc]fe, Pfal. 10. 5. How can God (who isabfolutely good)be hated, fecingthercisnoevillin himc ^/;/Jp. God cannot be[direcJly the objc(5t of our/&4- tred • hntim (ft umvcrfAli^cannothch3t^d'yGodis both truth and goodneflesthcrefore he cannot be hated. The j underftanding lookes to truth, and the will to good- nefle,Godisboth truthandgoodnelTej rhercforchce Oo 4 cannot refilit ah objiifo dtifwi^ vnnkrti/^id ut dtfcon-i V(i:oicr}n. A coliarion betwixt tke innocent, aaci old Adam. i r l^ 184 Of the pa/sion of Hatred 7>iafoiu& tria dmifit in lapfUy dikdatiomm in pulcbntudine "Dei.ado- ramnem majeflatU: ij* fViitatiouem exem^UrU honitatis. Arift,tthic,S.f.6. cannot be hated in himfelfe^ but in fome particular re fpw-d^as men hate him, becaufe he infli:^^;?//t/^/)P5thatis, hee hated all forts of finnc with a ^tvitO: hatred^ and chcifely thofefinnes that were moftoppofite to the glory of God his father, 2LS\v2iSid0Utne. 1 But the regenerate, hate finne with ihtferfechonftf \ farts ^hutnoiof degrees y Ffal. 15^.22. Doe I not hate them with a ferfe^} hatred who bate thee: thztis onely a ferfe6hon on farts ^hut not in degrees. Againe,they hate nor finneto the full intenfivei for, the good that they would doe^that thejdoenotyRom,'j.i^. neither doethey hate finneto the full, extenfive. Da^ o;/^ hated Idolatry, but yet not to the full, when hee brought home the Arkeof God from learimethmxhQ houko^Abinadabj and fet it up in the houfeofo^^^- 1 Bdom^ iSam.in 10. he tooke away the Philipnes\ golden My ce,and the Hemorrhoides, iSam.6.^, but' yetheefct the Arkeuponancwcart which he made himfelfe(forrheraenof^r/^y/;^wf/& had cut the Phili^ fit nes cartel Saw. 6. 14.) whichheoughtnortohave done ; for the Arke fiiould have beene carried upon the Prieftsflioulders,A^/^;w^.7.pjandnot upon a cartrhecr- in he followed the example of the P/^///y?/W: fo Junius expounds ir. '' Some Part 2 . Of tbt Tafi'm of Hatred, i8r A collation betwixt thtrcnucdandold Adam, Q>nfeq. Some of the good Kings of luddh tooke away the I- doWcs^itit jct the high places rv ere net remoxed, 2 King, j i3.4.thcrcafonofrhisis3becaufe5/^i^/4rr/>//4>r^r^f ^/ the fie fh, (74/. 5. 20. And wchatc no: thcwcrkcsof the flcfhpcifeftly. The hatred of the regenerate isaperfed hatred in partsagainftfinnejalthough not in degrees. But the /^4- /rfiofrhe wicked is but a faint ^4;r^i againft idolatry ofthis or that fort. The hatred of zhc wicked is not a perfed hatred ^^inCt idolatryrtherefore they labour to reconcile true &falfe religion: fuch were thefe in Or/>f^^ who were both panakersofthecuppeof theLordj and the cuppe of Divels, I Or. 10. and thefcwho halted betwixt God and Sa^t/y I A';;;^. 1 8.2 1. So thcfe who would agree us andthe Church of i^^7?»f, making no difference in the' fundamental! points of our religion 5 bar, what com- muniencAn there hee httvcixt light and darkeneffe : 2 Cor, 5.14. There were fomc who fludie to reconcile the Staichs and FfrifAteticks : but Cicero fayd, they cannot bcc re- conciled, qtti4 noHAgitur defnihtu,feddeiffa h/^reditate: we controvert not with thechurch of ^^»f^ about land- mirkes5but for the inheriuance it fclfc. In Chrifl: there was a twofold hatred. Firft, the^^ tred of diljcrn J ?Mti Oft, Secondly the hatreJofersmitie the hdtrcd of Ahh&mination was when Chrift diftaftcd < '^^p^xodtum.ahor/H rhe cvilldonc againfthisFarher^himfelfe^orhismcm- I "'''<^»'''(:^^^^^'^^cui^ bcrss hating this finne as contrary to his goodncffc, I and ns hiirtfnll to his members .The hatY€dofc»mitie\s when Chrifl willeth thepunifhmentof the perfonbe- caufc of the e vill he is defiled with : Ikc will have a man tobepunifhcdasa wicked man^butnot as a man. As by the firft fort he hated the finnejfo by the fecondhec hated the finner. But A collation bctwi^ct thefccoadandoU^- r 1 88 Iraejl drca^ndividu, odium circa f^^cim* Ofthe Tafsion of Hatred. -i\ But the unregenerate,fometimcs doc hate the pcrfon^ but notthefinnc;/W4^ bad bring foorth his daughter inlawT^^/^s^^andburnehcr Ge^.3S 24.whenhewas as guilty ofthe fin himfelfe^in this he was not regene- rate* Someagaineconniveatthe finne, for the perfonj as jE/^who bore with the finnes of his children becaufe he loved them fo well^ii'^/i^.i.zj. Somcagainehatetheperfonfor the good found in thzaxiZS^Odi Mkhaidm^I hate him, i King.ii.^.So-Xit carcnotj ifboththefinneandthe perfon perifh toge- ther. C$bms willed Darius to kill him and his enemy together '^ fed ^o^prel^dmu^ illud^fereat amicus cftm ini- mico^ wc approve not that, let a friend perifh with afocsbutwefliould favetheone, and kill the other. Ltvit. I p . 1 7 . 7hbuf\ult not hat£ thy brother in thy hearty bntreprouehim-^ Weihould hate his finne but loue the perfon. Hatred^ Anger and Envy ^ differ 5 firfl:,^/^j"^r is par- ticular^aswearc^/ig^^ withPfr^ror/tf^/? for fome of- fence they have done us i but hatred is gcnerall a- gainft the finne it felfe. Secondly, anger may bee cured by procefTe of time, bnt hatred is incureable, for no time can cure it. Thirdly, anger hath bounds^ifonebe angry at ano- ther5andfee any calamity befall him,which cxceedeth the limits of a conamon revenge, he hath pitie upon his c^eray : but hatred\% never fatisfied. Againe3^4^^*^^difrcreth from envy -, for hatred arikth upon the conceit ofthe wrong done to us or ours, or I generally to all mankind ^ whereas envy hath for the I obie^,the felicities or profperitics of other men. Secondly, hatred is alfo inbruiiebeafi:S3but^;ix7is onely found in man. - The Of the pajmnof Hctrtd. 189 7 h( remedies to cure fin full hAtred. The remedies tocusre this finfull hatred -Mt-. fiift, confidcrrhatthe man whom thou hateft moft^may be hclpfiill tothecagainc. lofe^b once moft hatcdofhis brethren, yetnccc/Tirie moovcd thcmtolovc him a- gaine.So the Elders oiGtlead\\\\o did hate lephteb :.nd expelled him out cf his fathers houfe,///^.i 1.7. but when the time of tribubtioncamCjhc became their be- loved head and Capraine. Secondly^if we would makegood ufc of our hatred^ we muft employ it againft vice^ and againft thefeob- jeds, the lovcandpurfuire whereof may pbllute the heart J and blcmilh the image of God which fhineth in ourfoulcs. Tliirdly^ifwe fliould cur<" hatred^v^Q nluft reprefent the miferies which doe commonly accompany the purfuites of envy^ we mufl fet before our eyes the fhip- wrack of fo r^any famous pcrfonSjthkat have loft thcra- fclves upon this (helfe, and weemufl reprefent ro our fclves the crolfes, paines, and torments which this wretched palTion doth caufe. Chap. VIII. of depre. DEfire,/V.^^>/}/V ^bi€h wf have to attaine to a good thing which VH enjey not^ thM \^ec imAgme is fitting fdr Hs. Be fire diffcreth from Iqv€ 2ind fleajure -^ it differeth 'rom lovc^ for Uve is the firft fafsien which wce liavc of any good thing, without refped whether it T>tfiderium efl'vdun- tariut ajeCluA^ ut r&s quit hrd cxifiirnatur C^ dccft,vcl exijtat, iclpi^Jidcatur, 7)ijjeTt defidcriuw , ab am ore tsj* dckCfationc, ipo Ofthi Tafsion of Vefire. Part. 2. Illu/l. T>upUx dejideriiimifpi ritmiu,(^ naturdis bom. A collation betwixt the fecond and ccuu- ed Adam, Triplex ejl depdirium, nrLofn;iturconly. Chrifts humane will was conforme to the will of the Gq^ihead, in the thing willed formally s that is, when hee beheld this cup, as the middle to purchafc mans falvation ^ but it was divers from it, confidcring the ctip materially in it fc !fe,as it was a bitter cup. Example when a ludgc wils a theefeto bee hanged, andthe wifeof this thccfe wils him not to bee hanged, for her owne private wealej hereisnocontrarietic be- twixt 191 Tn Chrifl tresfuenint voluntafcs, divitja^rd- tiovalh] (^ natutalis, Vchiynatcs von fuerunt contrari^Jicet volita fuerunt con traria. 7)uplexenvdle,for' r/iale,(^ materials. ' IpX OJ tkfafmnof Veftre. II \\ Hkjl. HuUaerat contrarietas inter volmtates Chri- ftt/ed i^ter <{iolunt(it cs (^ momm. twixcthctwowils. Bucifthewifcof rhethcefcjfhould willher husband CO livc,as an enemy to the common- vvealch J then her will fhould be contrary to the Iiidges will. Thisw^^/^^-^/^rr/^in C'lrift hindred not his divine and rcafonablewill^ and it willed nothing but that which thcfenc/// willc/74/?3 when I will it with a condition : as, a man would not give his purfe to the robbers, if he could efcapc death 5 hee wils this conditionally onely to efcape the danger. So our Lord willed not abfolutely to drinke this cuppe, but feeing that God his Father had determinate this way, that mans falvation (hould bee purchafcd, Chrift would drinkethiscup. In Chrifts^^y/r^/ there was noreluAationjbutfub- ordination: but in the regenerate, their defires are with fomc relu(ftation, arv^. they arc not fully fubordi- nate. When Chrift fay d to i'^r^^r, ThejjhaU carry thee whither thou wOhUeJl not y loh. 21. 18. meaning what death he (hould die; there was fomefinfull rcladacion here, betwixt Peters fpirituall Jefire j and his HAturall upiex vclunr "'ifih- foUttdO* io?iduionalk. Acollatlonbetwixn the fccond/cnucd and oU Adam, VUumai indigtr^ expk^ Qn/q. u I J ip4 Ofthi pa/sion ofVefire. Conf€(i 3. Acol'ation betwixt the renewed and old Adam* Qn/e^. I. j Wcfliould Icarne by Chrifts example to fubie?^^/^« doth fhunne cvillin a higher degree than hatred^ and hatha greater deteftati- on of it. //^/rtf^refpe(flsthe evill prefent^ dbhomimtion theevilItocome> Chap. IX. OfPleafureor delight TyL^^furCjif dpafsion artfing from thcfweetnejfeofthe ^ oli]€6t which wee enjoy As the fabricke of the heaven makes the motion upon the two poles of Part. 2. Ofthe^afsim ofVelight. \97 ofthc world: whicharcasthc two points where it be ^ins and ends, Soallthepaflions of our foulc depend Tiponplcafureand painc, which arifcfromthe content- mentor diftaft, which wc receive from theobjecfis. As defirclookes to the thing to come^and !ovc to the tiling prefcnr rfoplcafure looks to the delight in en- joyingtherhing. God was the center of mans delight in the creation. Some thing is in the center y primo efperfe-^^s the earthby it felfe, ::nd thereic reftsimmooveable. Se- condly, the metals in the earth are in the center^ im- mooveable^ but not prf/^o^ for there they are by the earth whercofthey proceed. Thirdly a (lone above the earth is in the center^ but refts nor there immooveably, Fourth!y/omcthingsarenotintheraviJ praycthy Ffilmc 4 3 . reutrnc my fonle u thy refi : come from thy I pleafures and reft on God. Thercforethe rich man in the Gofpell, Lnk.ii.i^} when he had his barncsfuUjand then fayd3yi/;^/^/4/t^fi&^ rejfyhc put his foule out ofthc ^c;fter Jrorn trucjoy . The ;w^r^///?ymarke three forts oi fUafure^ the firft is called ^/rr^/i^f^thefecond not pure joy j the third //»- fHrejoy:\tistzydyLuk 10.21. that Chrift rejoyccd'm his Spirit • this was pure and mod: excellent }oy in Chriftsuaderftanding, and it had no griefe as contrary toitjbeholding that comfortable objeiftjGod. Second- ly thispfirejey it bred in his underftanding^it came into his will,and hcrcthe joy was mixed, being partly pure, md partly not pure ipure when it willed thefalvation of manjpartly not/«r^ but mixed wichgriefe^whenit wil- ledthefalvationof man,by drinking of that bittercup. But dcfcending from his undcrftanding and will to the fenfuall part^it was there nonpura^ becaule in his fcnfu. all part he had no comfort : but it was never impura^ neither in his will nor fenfuall part : bat now when he isinglory,ashis joy is pure in bis underfianding, foit is aIrogeclicr/>//r^in his «?/// and inferior f Acuities , In corrupt man his joy begins not in his fpirit^ but oncly in his brutifli and fenfirivc parr, and fo afcending up CO his mll3.nd u^ndcrfianding, makes it impure joy al- together. Quefl. Itmay beaskcdjhowcould Chrift hav^ the fullmearurcof;V?jr at the fame time, and the full mea- fure of ptdneffii feeing two contraries cannot be in the fame fubje^ at oncc^ in intenjls gradiiff^in thehigheft j Lejfim, dc fummit bono. degree .^ J/^fw, Good and evilUvctv/ocontnxks^^Cothit how > muchj^ Part. 2. Of the Tafsien ofVeli^ht. 199 muchKhzlevc oigoodnejfc incrcafcch, fo much the de- tcftacionand hatred ol rT///decrcafcth,but/i^/?^i^t'and ^tV/^^f arc not conrraics, bur divers, bccaufe they arc excrcifcd about divers objc(fis 5 2Lsfweet:^r(fc and Oitter- ;^r//?5 are not contrary butdivers. *SW/;f^ arifcth not (zomj^y bur from /^>^onumrequi' rurjtur,i utr.oyjfit propter aUud.XMthdh^ (It [uSfickmiminfe. 200 Part. Con/eq \ Cm/e^A. A collation betwixt the innocent, renewe*! and old AdAm. T>uplex srdo ^nter ope^ r at tones O* dekSlati- cms brutorumy^ .re- I 0/ thefa/sm ofVtlight in the Tccond condition , for it hath not fufficient good- ncflcof it fclfe but from true happincs; therefore mans chicfc felicity cannot confift in it. True happines is notin the delights of the/^/W^j-^there- fore the EficHres^ChiliafisiTurkes and /^w^fj, who place \i\\Qi): chief e felicitieln worldly pleafureserredr^^/pw^^/i Ecc/ef.'^. when hee fcemeth to place our happi^ejfe^in thefche fpeakerh in the pcrfon oFthc Epicurean. Out c/jcife happi^iefe conGRs not in pleafure^ there- fore the pleafnre of the vnderfiatfding^irn be not from the Spirit of God, and abftrad from the fenfes^ muft not be in the higheft pitch ofour/Jr//V/>;, which requires a fpirituall delight^and joy in the holy Ghoft. The firji Adam^ his delight was in his vnderjlitnding^ but yet he placed not his cheife fdicitie\n\x.^ for it was oncly a companion of his fclicitie ; and fo it is in the re- generate Adam : butthe old Adam hhcheife delight isin his fcnfe^and therein he iphceihhis true happineffe. The delight ol: the regenerate is in his operation,and his de- light is todoe the willof God : but the delights of un- regeneratcmen arid beafts are their laft end,and all that they doe is for delight. There is a two fold order^ betwixt the tf/^rj^'^;? and delcfhtioninhe^ds. Firft^in rcfpeciofGodthe author of nature. Secondly^in refpedofthefcnfitivc appetite. Ifwcrefpedl God the creator of them : Go.d joynedi thefe^^//>^rx5withthc^/>^^'/^^^'i9^/,as weputfawcestorej lifhmeate; but he did nor appoint thek operations for pleafure. If we rcfp:A^ individua (^ fpectesprof^igemur(^ confervcfttur j that particular things might bepropa- gatCjand theirkinds prefervcd 5 andfor this he appoin- ted delight to fcrve for their operations ^q,% hunger to give appetite to nicate. Hhfecor^dary pnrpofe was ( refpcding the beafts ) by putting a natural! inclination in them to doe, that they might attaine pleafure. Example, when the lawe is made, which propofeth rewards of wel-doipgyXhz law of the firft intention prc- pofeth.thatmenfhould give thcmfclvcs to weUdo'tng^ and ordaines rewards oncly for that3 but in the fccond placeas acceflTary, it intends, chat he which is ftirred up byrw'wardsfhoaldfeckc his reward (ox rveLdoing : in the firft he lookes to weI'dof;sg^:ind then to th e reward^ in the fccond being ftirred up by the reward he is en- couraged 10 doc well. So God in his firft confideration lookes firft to their doing^as th c r/^/>/^/ end,and then to ^^//f ^/ as fubordi- natetoit;thcfccondconfiderationhereis not contra- ry to the nrft. But God ordained not man in his firft creation to make pleafnre his laft end, as hcedidin bcaifts,or his firft end,as the wicked jbutnowthc Epi^ ct^re fairh^ Let tis eatejet m drtnke^for to morrow rve [})all dje^ E fdr, 22. 1 ^. I Cor.i^.^ 2 » SpirituaU delights^ are more pleafant th2r\ fenfuaSde* Itghts. There isaneercrcon'jundionbetwixtthefoule and its delighr,than is betwixt the fenfe &thcfenfitivcobje(a For TfupUx tntmio fuit Dei in crcatUne^pi. maria O'fecundaria, lllup. lot Of tJye fafsion of Delink. Part. 2. l des (J* ftnfudts i<{mm- quemBdi^dijjeruvt, I 3 Acollation betwixt the innocent, fecond gloiified,and old For firflj the imdcrftanding reachcdi no: onely to the accidenrs of things, but prarceth inwardly to the cirenceandfubftancesthemfclvcs^thcfenfes fee onely the accidenrs of things, and therefore cannot bring in fo great delight. Secondly, a man takes pleafure in the knowledge which bee hath conceived in his underftanding of a thing, although it bee moll unpleafint to his CcnCi:. A Painter delights to conceive a Black-more in his minde and to paint him rightly, and yet he hath not fo great a delight to looke upon him. So a Carver delights to fa- (hion a Monfter although he delight not to looke upon him.SoaP^^^delightstodefcribea flea or agnatte, al- though he delight not to kdt them ; all thefe prove that x\idf9telle^HdS delights arc farrc to be preferred to thcfetffuall. Thirdly,thc delights of intellecindl things are more perraancnt,and therefore breed a gvcsitcr delight in man than the fcnfitive whofc obje^fis are evanifhing. Fourchly,becaufe eorf^rdl delights are in xh^fenfitive party they have need to bee ruled by reafo^ • but the /»- telleciuall things are in reafon it felfe, which is the rule 5 and thereforcmorcmoderatesandconfequently breeds thegreateftdelight j asthat Muficke which breeds the grcateft harmony delights moft. L^aiyy fenfuall delrghts may exceed mcarure,butthe ijttelle^uall delights cannot exceed meafure.' j In the firjl Adam the delights of his foule redounded ! to his body,oeither took they away the naturahferati-^ onsof\x,\ for he did eate, drinke, and flcepe. In the glorified Adam the joy of the foule fliall redound to the body, that fomethinke he Ihallhave noufeof the baferfenfes^hut onely of his noble fen fie s^jeeirtg and hea^ ring. But in the ^/.V K^dam there redounds no glory | from the foule to the body , for he is altogether fenfuall, 7 he I V- Part. 1 . Of the pafs'm of Delight 2C3 The remedies t$ cure the fin full delights . That wee may cure thefe delights^ Firft,we muft confider,how hurtful! thcic pledfurcs arc to theword of Godjf or they choake it as wcl as thorny cares do ^Luk. 8. Thefe who arelovers of/Z^^/z/A-^arcingreatcftdaa- ger. Secondly^that we be nottaken up with pleajaresy let us remember that which yaleriu^ Maxtmui bringeth outofchcPhilofopherjfayingthatitwas a moft profi- table precept of the Philofophcr^that we fhould Jooke upon pleafures going away^wearied^deformedjand f ul ofrepentance:we fhould look upon the fting and tailc of thefe Mermaides^znd not upon their beautifull fdces: thereforethe Apoftle fetteth before us. The Jhape of t his world fafsingarvay ^iCor .J .LqoVz noiuponiliQm ^ 105 A Collation betwixt Chap. X. OfSAdnejft And gricfc. ^Adneffe is 4 fafsion eft he font e which arifethfnm 4 dif~ "^ cententment thAt rot have received from the objects, coKtrar) to her tncliftdtion. SddKeJfe differeth from dolonr ox grief e^ for Sadneffe is properly in the under ftandirtgy and that is called hcAvi- oejfei hut gr/efe isonelyin ihcjenjitive fart^ and it is common 10 men and hearts. Secondly 5 /f^/yr//? is of things paft, prefent^ and to come^ becaufc it f ollowcth the underf}4nding that comprehcndeth all thefe times 3 but gnefe is oncly of things prefcnr. Ihefirji Adam before his fall had no Jadnejfe 5 becaufc as yet he had not finned : but the fecond^^dam lefus, theinnoccm^aud fc- Chrift, taking the punifliment of our finncs upon him^ ^"^"^ ^^''^* had gvc:kt fadnejfe, carrying the burden of the finnes of all the elcdjbothpaftjprcfent^andtocome. Thcrcwasa double j^^;? to farisfic for us upon the CrofTe. 0^. ^4U/atiorie iharitatu A?^,according to the com- mand of reafon,for his rcafon commands him to be fads in thetwofirftfeflfes, Chrift was not yi^, but hecwas fad Muhe third fenfe.' BonAventure^ interpreting thefc words o^Seneea^tri- \ (litU ttirbdns non eft. in fapiente, expounds it well ; tri- flitiaferturbam non eft in fafiente : although fddneffc trouble a wife man, yet it perturbs hiranoti for a man not to htfad when he ought to be/i^, ef^ duritics et n$nfapientia^kh hardncflc of heart and not wiledomc; rejoyce with thof that rejoycc, and weefe withthofe that tp^efe^Rom.iz. Chrift himfelfe had this paflion, and al- though he was troubled with this pafliDn, yet hecwas not perturbed with it. Queft. When Chrift faith, Jl/4/^.26.38. My feule is heavy unto the death '^ whether was this fadne/fe in the ftifcrior facultie of the foule,or in the inferior } ' Anfrv. If wee take the fuperior faculties of the foule largely^ then this fadnejfe was ^s well in the fuperiour^^ inftrieur faculties ofthe foule^but if we take them firicif' Z)', then this fadnejp was not in the fuferior faculties. The 'Duplex facult as am- rior, Facultates fuperioreS: fumunturvd firiefe, Of the Tafsion ofSadneJp. 207 The fuferior facnltkcs of the foule are taken Urgelj bothinche urtderJfarfJi^fgzndthc w/^, when they lookc not only to God immediately, but alfoto the meanes which Icadc to eternity j as to the fufFerings, paines and griefe5whichitistoundergoe before it come hither j they are idk^u finely ^ looking onely to eternal] things as cternall^and refpecfling oncly God himfelfe. When Chrifts fou le beheld immediately God and mans falva- tion^then it was not /i^, but when he beheld the means leading unto this falvation^herearofe xhc fddnejfe. They cleare the matter further by this comparifon ^A man that is leaprous^theDocfior prcfcribcs him to drink fome poifon for his health:now in his iinderftanding he concei veth what a good thing his health is, and in that hec rejoy ceth ; there is nofAdrieffe in the underftanding here^takingtheunderftanding/?/-/^/;^; fo hee vrils his health, taking the will Jlrt^ly^ and there is no i?.d- neffeinitneicher, but when he^wils his health bv this phy ficke^and remembers that he muft drinke this poy . fon^here comes in the/i^^^y/J. There vjasgriefc zndfadneffcym Chrifts iokile^bcHh in the fujferior ^ndinfcrior facHlties -^ therefore tbefc who hold that Chrift fuffercd oncIy in his foule \>yftmp4thy, from the paines which arofe from the body, & not ira- mediatly in his foulejextenuate mightily our Lords fuf- ferings/orthefoulcofChrift wasimnKrdiatelytheob- jccf^. ofthe wrath of God,and therfore the Pro^hziEfay ch4 )5 9 callc:hthemA*rfl'rj;i'j",bccaufchefuifcrcdthe yfr// ^^jx/^^and the equivalent of they^^^W4^^4/|6 for us. The dignity ofChriftsperfon, I. madchim acceptable in the fi ^ht of God ,2 .it made his fuftcrings to be meri- corious,3 . his f iffrringswcre meritorious for compen- fationincircumftances^but not in fubftance: therefore death it f If could 'lot be remitted to hi:n ,ncither^r;V/i'^ ^ The remedies to cure Sad»eJ[e. To cure this pallion ofj^idsejfe : firft^wc mufl: confi- dcrthacicis fomc times fct upon the wrong objc(2; /ometimcsiiis immoderately (ccupQntherightobjcd. When is is fct upon the wrong objedjit muft be turned to the right obje(ft. Weeare not to comfort a man fo long as the pallion is fct upon a wrong ob)cund with a TrumpctjOr wirh a Cornet: and this the Pocr approveth whenhcfaich 3 Ct4r?t ftgrmm luclu^ gornu grave mu^it ndttnco^ That is. on Duplex objeffum trifil- tt^,verum,0'fatfum. Vertm ohjtttum trlfit* rtf.p.23. Chrift thruft outthe rainftrcls who playedat her death* When they hired mourning women and minftrels to nourifhthis paflion^theydidasif a mother ftould hire a ba^vdc to proftitute her daughter. I Whcnthouartinthy ^r/>/?, behold thejoyes refer- 1 ved forusinheav€n5thiswillfettIethy^r/^^/theT/&^/. I Jahnians mourned immoderately for the dead like hea- thenp 1X^6^^4.13. becaufc they remcmbred not that glorious refurre<3ion» Remember Chrifls paflion^ the prophet Bfay faith, thatit y^zSyWitbhis ftripes th/twe are healed^Efai ,^ j.^ , The firftftripe that Chrift got in his paffion was this fadnejfi^ Andhee began to bee forromfHlI^Maph^ie.'iZr OWy fouU is hiavy to the deathy^nA this breeds joy to uss remember alfb that Chrift was annoy nted with the oylc of gladncflc above his fellowes ta make usglad, P/i/.45. Goeto the Preacher to whom the Lordhath given the tongue of the learned^JE/i^ 5C.4./A4/ hemayjpeak a t^rdh dnefeafon to the vnearj hearty the Preacher muft not Of the ^afsion of Hope^ Xlt not comfort for worldly forrow^ but rather make them for this more forrowfull : fowhenhefeeth the finner caft downc, he muftthcn remit of his fcverity, and then begin to comfort him. It was the fault of the Church of Cpr/>i;A,i Or.j.whcn they (awtheinceftuoHs Cortnthi- Ai$ too much humbled for his fault, and like to be fwal- lowed up with gricfe,that they would remit nothing of the ftiidneflc of their ccnfaresj fo the Primitive Church was too ftridin their cenfures; continuing the penitents too long under them, which brought inSa- tisfaftion afterward in the Church. Let us ufethe remedy of the Sacraments ; the lewcs n- fcd togivethcfe who were carried to execution wine, apply i ng that place, ?ren/. jo . to this purpofe,^/!/^ vfint to him thAt is ofafddheArt j when we fee our/elves as it were carried to execution, then a draught of this preci- ous wine of Chriftsbloud willrefre(hus5 and make us lookccheercfuU againe. Chap. XI. Of (lye ^aflons in tk ira/cihk part of the foule. of the pAfsf0» ef Hofe. THcTchifivcpAffiff^s in the IrafciUe Appetite s hope y dcJpn$re,feArc^ holdnejfe^znd Anger. Hopci^^p^p^o^ dfthe foule^ that t^e hAve oftheim-^ frefston offuture good, 'which pre fentstt fetfe to ourimA- ^inAtioH,asdijficHlttooltaine^wh€reb>j we endeavour to purfueit^ conceiving thxt wee Are able to At tat ne unto ity andintheendto gctthc pofefsion. //(?/>^differethfroni ^//^^.(5.i5. The Part. 2. Oftht ^afs'm ofDefpaire. 2W .' Thr^f^fin the glorified, although it be evacuate in rhclife to come touching thcfubftanccof our blcfled- nefle, yet touching theadjunds of this glory, they fay j we may have/r/>/^,and^^^abufing the imagination ofthe unregenerate, fills their foulcs with vaiac contentments. Chap. XII. OfDeJpaire. DEfpAire is contrary to Hope. There arc two kindcs of oppofitions in the padions of the foules the firft is found amongft thcfe , that have contrary things for their objeds, and that is | Q,q 5 onely •^ fjntazmtt. ficatoTum, abfgluwm (^ fecundmm. ?t4 Oj the(Pa/mn ofVcJpaire. Part.z 'DeCptTammnefl pana fid adjun^um pffcat'h Commnt^fuper CHi>tb, \ oncly amof>gft the paflions of the concufifcibU fan 5 as \hci'^\'&ilovc 2LVid hatred^ whereof the one regards the j^W, and the other the evilly which are two contraries landcacuneverbein one fubjecJl together, at one time i in the fame refpe(5l.Thefecond oppoficionisobferved, ^ betwixt thefe that regard the fsme objefl, but with di- I vers confiderations, and thjit is found amongft the irafcible pafsio^s^whcicof thconQ feckes the good of the objec(whichis a good, difficult to be obtained) drawes us upon the one fidefo farre as.we imagine a power to dbtainc : but de- J}are doth refpedit on the other fide, whehVe apprc* hend that by no meanes we can enjoy it^then we give o- ver and deffaire. This paifioQ of dejpaire was neither in thc/rjty nor fecond Adam^ <:>^;V<5?.AlIpainesofthcdamneJoughtto be fuffered by Chriftjbut^^'j^^/Wis a paine of the damned 5 there- fore it ought to have bcene fuffered by Chrift- An^w. DeJ^erAthn is not a paine or a caufe of the paine properly, but an adjun(fi or confequent of thefinnein the (inner, that fuftereth punifhment, arifingfrom an inward caufe. Chrift had nogriefe ofconfcicnce, which isanadjundoffinneinthc wicked, fo neither had hee dcjpaire. It is a fhamcleflTe flander in thofe who charge Calvine asthough he gave out that thefe words of Chrift ( wji Gody my God^why hafl tbdttferfakenme^) were words of deffaire .'hee. accurfcth fuch hcllifli blafphemie, and fhewcth that bowfoevcrthe flcfli apprehended deftroying I Part. z. Ofthi 1>afsm ofVefpake. ^«J 'DiS'crentU intercom Cr dcf^erntionem. TtijjerentU ittfef pt^* fumpnonem, /(f^ ornot f Anfip.Infidelftj md hating of God in themfelvcs, are more h;iinous finncs than Jejpai^e y for they are di- reftlyagainft God, whoisintiim^'Ife truth and pood- ncffecbut^/c/^^/re'is ofiely^again^ft God ; becanfe the wretched finner cannot p^'rceive hisgoodncffeto him^ therefore ir is not fo great a finnc as the former. QueJ}. Whczhcvls pr ffumpti fin or JeJl^ainzhc^rcztcr finner • . '>*'.'•* •• Anfiv. Dtj^ Air eis a ereaterfihnc th^n prcfumptifiu^hC' caufe it fins againft x.\\^attribuw^rr^>which Is Gods moff glorious attribute towards man. 5 fox God inch'ncs more to (hew w^^r^f than to puni(h\- therefore When he puniflieth^hc is [d\i.facere efusnenfunm^ Efay iS.2i.VVhcnhtpnm{h^thyhepuni/hethto the third and fiurthgf aeration 5 lut hejheweph mA^cy to tht th^ufundth gen^r^tion^ Exod, 2 o . ^.therefore ir m uft be a greater Cm to contemne his wgrcy than his juflice. ' \ De[paire makes a man contemne Gods mercy, zndfrei fumption hisjuJUce.As defpaire is a turning from God 1 Co preftimpcion is an immoderate convcrfion to God ; prefumprion makes a man think to obtaine mercy with- outrepcntancejbutdelpairemakes him thinke it im- poflibletoobtiinc mercy though with repentance. Defperationinmcn is either fudden, or longer advi- fed. AgainCjit is cither under thcfenfeofGods wrath as /•irf/wasjor under theCrodeas many of the pagansjor under the ngc of melapcholly or frenfierthercforc men that are to fight with this monfter, let them rcfort to Qq 4 the \z 1x6 Of the^ajsm ofVe/paire, Part,! the word of (God^andtake it tp be his fccond^and with- allufethefe remedies followitig. T^ remedies to cnre this pafsion. That wemay cure this paffion of def^aire^ Firft^wc puft remember the great mercies of God:if we rcfpeiS thedimcnfionsin corporall things, and apply them to things fpirituall,as the Apoftle doxh^Efhef.^. 1 8 .where hefpea^ech ofche brendtk^length^defth^And height of the loveofGodjtvhtchfii[ftth d^knoiafledge^ that wc might be filled with all fulnefre.of'Gofd. So Ice us apply thcfe dimcnfionsto themercyofGod, and wee (hall finde it moll comfortable.For the latitude and bredth of Gods mercy^lcc us rememberthat which David^Mh^mifen^ c'ordiati^apUM/fiterra^rfaL^j.^.Vorth'^X'^'^^^ mercy^letusrcirtcmb^r that which the Virgin miarj rin2,cth'mhctfongjLuk.i.^o.Afjd his mer^y fs from one generatiofitoma&y generations ^. to them that fear e him. Forthe depth of his mercy, as it isafcarefull thing to lookc into thegulph of our finnes as Cain did ^So it i$ a. comfortablcthing to look into the depth of Gods mcr- cy^thaitvhere [in hath abounded^ grace miyfti^er abound^ Rem, ^.20, Thenforthe great height of Gods mercy, .vyjtiat can w,ec fee r^xt lender God higher than the heavens :' y qt the Prophet faith, PfaLioi. verfe 5. Thy mercies are exalted above the heavens. Artd for the indurancc of his mercy David faith, Tjal. loo* verfe in x]\7x')x\h ab ^terno in £termm. Conctrningzhc multitude of his mercies fomehavc fought to reduce thcmtoCcv<^Ly?.sPi^t^f'did^N4tt hew chapter i%.verfe 2. bur feeing Chi iii wills us, nor ooely, to forgive feven times Jyut [event y times feventimes-^ much more will he, Math.i?^.i2. ^c^ndly, rememberthat although thy unncs were red Part. 2. Of the pajsion^of Feare, 1X7 red likcthe fcarlet, yet hce can makcrhcm whiteasthe (now^Efay.i. 18. Scarlet in the Hebrew it is called ^:tt? twice becaufc iris twice dyed, and in the Grcekcs ;i(2«t9cy,becaufc it is twice dippped : wee cannot wafb this dye out of the fcarlet ngaine : but although wee be dyed once, twice, thrice in finnc, by recidi vations^and failing againe into finncj yet the mercy of God is fuch thathecan wafli outallthofcfinnes. Thirdly, when God lookcs upon thefinnesofhis Saints through Chrift^ he feet h no imquitie in them, Nfnn.23. 2 '^Jje feeth »$ imquitie in 74^^^. There is fpecu- lumgtbbtim^fivefpha:ricum^2^\2iff^ made likea round {\>hcxc.i. Speculum r^/ztr/ZT-^w^a hollow glafTe, ^.Specu. lumpUrmm^z plaincgLiflTc. We fee a thing in a plaine glaflejuflask is, neither more nor IcfTe : we lee a thingina hoJIow glaiTemoretheniti?, wefceathing inaround'glafre3farrelcfrcthenitis. When the Lord lookcs upon*the finncs of the wicked, he feeth them juft as they arc r when ^^/^^;^lookes upon the infTrmities of the Saints, he feeth them more than they are:butwhen God lookes upon the finncs of his Saints, hee feeth rhcm lefTethanrhey i^re^ornotatall ;/^r. 50 20. In thofe d:ijes nndtn that time ^the iniquitie oflfrael jhdl he fiughtfor^and there [hall he nene-^and thefinnes eflndah^ undthey^idl not be found.. Chap. XIH.. OfFenre: FEare, is adiffrtjfe Andgriefeofthefovle, troubled bythe imagjnAtion of feme approach ihg evili '.where- with a man ts theatned without any appearance to bee Abie to arjoyd^ it eAfUj^ It \% called ^in approach- ing. xi8 Of the Tafsion of Feare, Part. 2. Timor veUflnaturalii, hwmnus^mufjdanut, /crviliijtmtiilis vci iffgevilly for when it is prcknty icis no mottfenrc but There be fixe fores of y^^^-^?; fixik^HaturaH^ whereby every thingfliunnesthedeftracaionof kfelfCj this is in abeaft. Sccondly,^^^^^;^^, which ariferh of too much adefire tochislifes/^^ I. Skin for skin 4nd alt that dmanhAth^ i»tllhe give for his life. Thirdjisn^t^r/i/y^whenaman is affraid fortheloflq of hisgoods^crediCjOrfuch, loh.n. Many &f the rulers beleevcd in him JjHt for fear e of the Pharifees they did not eonfejfe him^for they loved more the glory ofmen^ than the glory of God 'y and lohn faith^ ReveLn. thefenrefM JHaU heca^out of the holy City^ that is, fuch fearefnll as feare morethclofTe, of temporary things, than the lofleof Godsfavbur.. ^ --^^i^^ ^ • Fourth,j?^t;/7^5tQavpidthepunfflime'nfc>ffinne5yet they r^taine'flfill thcM^e ind liking of finhe 5 it is called y>ri//7f j^^^^becaufeasthe fervant or hireling workes not for love of bis mafter^but onely forfeare of punifh- ments fo the wicked /J-^r^ God for feare of puaifli- mentjbutnottolGvehira. This fervile feare is called Efaus feare. So it is called an adulterous feare, bccaufe, as the adulterous woman is afraid of her husband onely for feare of punifliment? (o a man in whom there isfervilefeare^hee feareth God onely for punifli- ment. Fiftj/wV/W/, thatmakethaman caft from him the dcfire of finning by reafon ofthcloveof God whichhe hath partly attained unto, and out of the confidcration ofthc woefull confcquents of finnes with the right eye it bcholdsGod,and with the left eye it beholds the pu- nifhment^&as the needle draweth in thethreed after it, fothis/^4rf ^i^'^w^/y^in^^^^^/^'jand maketh away for filiall feare, and it is a mids betwixt yiw/7^ and/Z/W Part. OJtbe pafsion ofFeare. 219 fcareihut it is not fuch a raids as theft mcanes that mediate betwixt thofe that are of the fame kinde^as the middle coulours are betwixt white and bljckcbut as that which is imperfeec|Lufe there was nothing to "hurt him : hehad oneIythac///W/y£'4r^5 that reverence of God, not reoffend him. 'the fcond Adam the Lord lefus Chrift, he h^dntithzit^orldl^i ferv lienor inttiaU feare y but he had HaturaUdind filial feare^ he had natural feare aduaily (which the firfty^^^^ had not) declining the hurtfullobj.^ia which he favv before him. The regenerate have not fervile feare, ov mundane feare :h\xtnatf»r all Jnitiall^ and filiall feare', Man in his corrupt eftate,hath neither imtiall nor fiUall feare ^ but natHrall^hnmaneyWorldlj and fervile feare. Inthelife to zovnt^naturall fef.rejjumane feare rvsrld- ly fervile andimtiall feare fuallcQak s and only fiHall feare (hM remains. Filiall feare in this life doth two things, firft it efcheweth eviil for feare of offending Godjand feare of being feparate from him, which ihall not rcmainein the life to comcjfor thenthe Saints fhal be fo confirmed that they cannot fm/-The fecond part of] Of the Ta/sion ofFeare^ 111 olflid^ffjreisto reverence God as our chiefe happi- neflc, and that (ball rcmainein the life to come, there ftall be neither evill of pimiflimcnt, norcviJJ of finne^ there flull be no evill of finnc theres therefore that part o? filiaH feare fhall ceafe ; neither fh:ill there bee any feare of punifhment there, but to reverence God as our chicfehappine/Ie : Perfjcietttr in putriay m» aheUbi^ tur^ nonmiifutttirfcddHg^etinrevcrcntiatimorifiilis ," this feare Hiall be pcrfeded in the life to comc^ but not abo- liflied s this feare of reverence fhallnotbee dimrni/hed but augmented ro the ble/Tcd. ^ntfUt^^Ufcarc in the children of God here makes them ro cfchew cvilJ both for offending of God, and fox feare of being feparate from hira. But the unregenerateonely ior feare of pu. nifhmentj/r^rtf him. 7 he remedies t& cure this fafsion , That wc may curethe finfull paflioh of feare yFirtt^ many times we feare that whichis not evill, buronely which hath a flie w of cvill, /y^/. 14 . y . T^9'/^'«r^^ n?-6^r^ tie re w,^s no caufe of feare f^ptu Qftnione laboramtu ,quam re i We are more troubled oftentimes with the conceit of a thingjthan with the thing it fclfe : If the thing bee cvillvv^hich wefearCjyetit is notfbgreataneviJfas wc takeit ro^bcj or perhaps that which we fe;?rc will not fallout- or if it fail our, vve fbllf nor be difturbed with it, bcforeit fall out. Thecvill which thoufeareft is either imaginary, momentany, contingent or uncer- tainc,whethcritwill fallout or not: .S'^;;fr^ faith, Ne (is mifer antetemfus^qtiddamnosmagis torquef^t^ quam debcant ^ qn^dam antetorquent^ quam deiea/Jt ; qu^dem t»rquent^cnmomninonon deheant : that is, Bee not to§ miferable before hand : fome things trouble ta mere thanthejoH^htodoe^feme things tronhle tn before they Timor ijdmditP,ima^ ^inarius, momcmancw., co^tir?£erjs,velindeter~ minatus^ 2^1 Ofthe lE^afsm^ofFeare. .ou^ht y and fome things trfiutle m^ which ought not at all relm efidemendiiperfonA 5 pull the maske ofFchings,and then we (hall not be fo afiraid of them. 2 Let the fcare ofthe Lord poflTefle thy heart, and then all oihzxf cares will be caft out : when the dictator rulcdini?^wtfj then all other officer sceafcd jfowhen this true fearc of God pofleflTeth the heart, then it will banifliallother/r^r^. 3 There ire fome, xhztfeare neither God nor man^ astheunjuftIudgc,/^«/t.i8.2.rhefearcworre than the dc\i\lifor,hefeares AndtremUcs^Um.z. ip. There are foroc that /Jr4r^ both God andmdn ^ there are fome rvho feare God And not man : and there are fome, who fearc man ^ and not God. The remedy to feare God^ and to htcbce o(fervilefeare, is firft, to lookc upon Gods Ioue,and then to his juftice, this will breed/W/W//?4r^, inthec.-but if thou looke firft upon his juftice, and then upon his love, that breeds but/ervflefeareiii thou looke firft upon man,and then upon G od^that wil 1 breed onely but a humane and worldly fear C; if thou look firft upon God and then upon man,this will breed filiallfcarc. 4 The gvcatcR fervile feare is^ fuperjl/tious feare^ therefore idols are cilkdterriculamenta^Efay.^^.ie. all other prifoncrs flccpc in their fetters in the night, feuttbefe fuperftitious wretches, arc aflfrighted in their fleepe, and flccpe not foundly : they may be compared to little children, who firft blacke the faces of their fel- lowes, and then are afraid ofthemrfo they firft fct up thefc images, and then fuperftitioufly worfhipping them, are afraid ofthem; but the true remedie to cure this ff^perjlitious feare is, to learne in fpirit and truth I to worfliipthcLord,/^^.4. 5 The life is taken three manner of wayes in the Scviptutes:indtHrAlly,2polftifaSyy^nd$ theologically. NaturaSy^ Tn^txvifiinhmwe , \fbi9lc^ca. Of the Tafsm ofBoldMtJJe, 2tl Nat0r4/ly,vjh):n the foule and the body arc joyncd,and thcfoulequickwsir. P»liticaUy.Ecelcf.6.^. wl>4t hath thcpotre that knmetb to waike icforc the iivi»^;ihc poor areas it were dead in refpcifi of the rich who have the comfortable mcanes to make them live well. Thcolo- eically, the jti^ live tjfaith^Uahac.i 4. fo Rem.-j. 8. and the commandement which was ordained to life j fcare him Icaft who can but take thy p:)litickc life from thee (thygoods :)feare him but in the fecond degree who'can take thy natuTall life from thee ; but feare him moft of all who can take thy fpirituall life from thee.this is to kill the foule. of the ftfsitn efStldneJfetontrary 1 9 feare ^ Boldhcflc, u afafsien tfthefeule, whiehftrtifethita^ ^ahfi Treated miferies.harJe/ltt he 4VciJeJ,a>tdinc9f*r4. fethitttPHrfue^efiJ things rvhtcb are mofi fairtefuU te tf^ww.ThispafTionis for the moftpart joynedwitb temtritieox raftinefTe. When the faints of God ftand forth forthc defence of his Church or Gods gloryut is not boldneflc,but courage orforcitude. Chap. XIV. OfChoUrtr Anger. ANecr, is af*fsi(0 iftheminde ftrwr$ng tfrtd\ it diftrcth from hatred -.{ot anger feckes revenge/*^ ratime )»fti vt^dicativi^it hath rerpcfi to jufticeandrc- venaejnditisafuddcnpaffion.-butthe paffion ofha. tredisz bad paOion in us, it is ira invtterata. Auguftme compares -tw^frto a mote in a mans eye, but hatred to. abalkcorabcame. ^ ZI4 pfihe Ta'sm of Anger. AcolUnon betwixt thcinnocent,2iii fc- cond lencwcd^old A collation betwixt the old renewed and and fccond Adam* \ Af$^eris'm God mifieater:mbc3.&Sktisb[Xi umhAir^t^ andinmanit is properly. . Boj^Aventure in^kah fourc forts of anger j thefirftj which arifech from a deceftation ofche Cm, this he cal- led! affeiiii^ fHr£ deteflationis : that is, when one detefts finnc purely,vvhich might have becnc in Jdam hirn- fclfc before he fell, if he had beene angry with £1/4, when flicc inticcd him to eate of the forbidden fruitc. Secondlyjwhen there arifcth a deceftation of thefinne, with a certainc trouble m thefcnfiiall part, yet without I any perturbation of the mindcjand this was in Chrift. Thirdlyjwhcnnot onely theinfcriourfaculties^butal fothefuperioufaretroubledrasinthechildren of God when they are angry againft finnc, their zcale fome- timesfodidtirbesthem, thatithindreth thelrrcafon for a while^but afterward it gr(^wcs more cl^f arc again : aswhenwelaye'^^yi/'i/tf to the eye's, thip^^s for a while are dimmer^bur afterward they fee mote cleare- ly s fo this zealc although it trouble reafpn for a while, yet afterward itbecoanes morccleare* Fourchlyjit not onely diflurbes the inferiour faculties, but alfo blindes reafon,and puis out the eyes ofir in the un- regencrate, as the PhHijlincs did Sampfons cycs^IaJg. 16. Sometimes man ufcch not reafon at all,but like beafls follow inflin£l^ as mad men and children j fometimes man ufeth reafon, but his reafon is (o corrupt^ and de- praved, that his corrupt reafon and his peverfe will makes his anger to be more finfull, as Ahfalons hatred towards Amnon^ which he kept two yeares within himfelfe,butwlienhe found opportunirie, he killed his brother, 2 ^4w. 13. Thirdly Teafon may be rightly fet,but yet the fenfuall appetite fo prevailes, that it overcomes the will, asin David when hee woald have killed iV4^4/, I 5'/^^?f. 25. Fourthly,reafon may be right- ly Of the Tc^s'm fsf An^. "5 lyfctandhavcthc dominion, ahhoujh anger bee not fully fubducd.yerirprcvailcsnor^as it falls our in the cfiiWrenof God when they .ire (landing in the ftate ofgr2CC^fer^ivcrfa!ftrf;9bu,//c}tN0»rrlftffrtf^r-^nn\3kcs foneflnfr in the Children ofGod,alrhough It refifl: no: alcogether.Fiftly,\vhenthercjsafijll andtotall fnbjc- 6tlon of anger, and this was in Chrift. 1 here are two forts of a^^er ; the d^f^er of ^^^/^>and the ^^g^^ ofrcfcntdKce j the afi^cr ofz>CAlt is, a defire to puniflifintic,as finne in others, -and that was in Chrift when he whif)t out the buyers &fellerscut ofthe Tem- ^\CiLuk,ig./^'^Shez.CAleofG$ds fjoi$fc did ate him up PfaL6^. I o. 1 he ar7ger cfrepcntdnce is^ when one in- fli(5}s apunifhment upon hirafclfe for his owne finn^s, and is angry with himfelfc for his owne finnc, this was notin Chrift, butinth^regcnerate. The regwiemtc feeke rota revenge^buttocaramitthc revenge to God to whom vengeance belongs, t7dum^\i is not out of n>eafure,G'//r.5 o.but theunregencratc being but private men^ and having no authoritie, will have, to^tb foir toQth^ artdejeftr cye^ cJJ/4f^A.5.i8.thisis thcPharifes revenge 5 and fome- timcs he comes to Cains rtvcn^^ y [even f^r one^Gen,^. ay. and {omtx\mz%xo LAmeches xtvtv^gt^^feventjfgrone^ <7^;f .4.,24,and fometimcs to Samffons rtvcngc^Iud^. 1 6 i^^i9y'io,n6\vletmehereveHgedfofOHecfmyeyes^x\{iCt thoufandforone. The regenerate are flowtoangcr irnJ ready to for- givCjbut the unregenerateare ready to beeringry, and flow to forgive, and if they bcc brought from re- vengejyet thedrcgges ftiH rcmalnc with them, and ftill thej retKcmber-y thereforethc Lord faith, ZupUx iratieli CT re. fipifcenti€. Betwixt the renewei GoU. 1. •ymm^ 2l6 0/tke pa/sion of Artier. m 5- ' ^ifjtadruj^c^ nnibutio, feflmid» hatchet) i?/^^^;^ refufeth to lend ir^ Ji^l^endnt the next day, to borrow a fickle fromSimed»'y be grants ir^but withallhefaithjiochercit isjwill not doc to Reul^e^i as hedid tome yefterdayjalthough this be not ultU ( as they f^y,) yet it is retenth. To render cvi& forgood^ that is^fcrverjiutis^ perverfe anger, fuch was than ofludas in felling of Chrift, Mat. iS.toxQtidcTCviUfireviS^ efi fraptitdtis^ anger of in- firraitie^ as /#4i when hec killed t^bncr, for flaying of his brother i/4/4^/, 2 S dm.^.ij.to render gocd for geod, as AhxJhHerH4 did to Mordecai^ who honoured him, be- ! jcaufehchaddifcovcredatreafon plotted againft hira, jthis w^Sdi^ui^Atis^ To render^Wyir eviM^ this is per^ fc^ionis ^ajorkyf, Blejfe them thdt curfe jou^Maf.^ . To render eviUfir ciAi is naturall for a ccjfrrupt man, thisisfoufldinbcaftsj tor ender go^d for pod ^ this is the Pharifej^^f ighteoufnefle, Mdtb.^42o..$,xeeft jonr I nghteoufnejfif^cecdiU right eouf^ejfe of the Thdrifes^ 1 yee ca^jfot enter into the Kingdome of God : a Chriftian mufldocmore thantoxcnder^Wyir^^^^.To render \eviU for ^W,this the divels does but to render good for ev;//, this the Children of God doe. There arcfoure counfeUers,. which moderate and rule the anger of the regenerate, Y\x%longdnimitas ^ or long-fuffering,. which holdeth backe anger, left it haftentoinfli^thcpuniflimcnt. Second, rj^nfuetudo^ mildneflc, which moderates the anger that it exceed not in words, Third^facilita^adignofcendum^e^iCmetre to forgive, which moderates angerthat it laft not too long. Fourth, c/^wr/?ri4, meckenelfe, which mode- rates the puniihment* Theunregeneratcwanring thefe fourecounfellers,their anger exceeds ; firft, they want /d»f.yij^w;?^,andprefenily thcyare fetina rage : fc- condly, they w^nt mildneffcy which {houW moderate thcir^pgerjth^itexccednot in words : thirdly, they are C0/I.4I .^uatucfT moderiwtur tram, lorgctatmtas , manfmtudoy fAclUtai ad i^nofcendumj 0* clemevtiaK > ••-^ i; Of the 'Pa/shn of Anger, "7 arc djTTo^^ci, imfUcabiU$, /i^^,i, they cannot be plea- fcdilaftly^thefarc crnell and cannot becfatisfied in their punillimenr. Q»cji. Whcthcrisamanbound rorcmit the injurie donctohimornot, when his neighbour defircth par- idonof him r Anfiv. Three things arifcof an injurie done to us^ ^rft,i4/r^. our counte- inappc. ... The Hqbrewes lay ^if a man hat« ofFeridcd his neigh- ibour,hcmuftgoeandfeekercconciliati6riofliirti: but if he will not be reconciled, hccfhall take three men with him, vvhofliallintcrcedefor himjandfeekerecon- ciliation: butifhceyctwill not pardon him, this is a grcatiniquitietobeefocruell, and not to' pardon the offencCjfor it is the manner of the Ifraelites to beeeafi- ly reconciled, and to pardon wxongs, as lojefh was to- wards his brethren ; then he leaves his neighbour inex- .cufable* Butif his brother die before he have offered thcfc things and be reconciled to him, hec /hall take ten men, and goe to the place where his brother wasburiedwhomhe hath offended, and ftand above thedcad,andfaybcforethcfcten men,/ h^ve finned a- gairjft the LordGeJof ijrael^dnd againe this my brother ]^,to wheml didfo and fo, Chriftmakcsfundrydcgrecsof unjufl:^;jfj^r,J\//f/.5. He that is angry wth his brother y fhdl be guilty Bfiunge- Rr 2 7Hent\ juriam^irdina^e" Tresgradu&'tr£,ijrtt' xiS Of the fajsm ofAngir. ^Aark^o2^^i<* tfi Uni- fitddcn in ariger, ZutAQnSi;y-niho is- bit- tsi inkii ar^Vm Iment 3 he that caBs his hrBthcr Raca^ fbaH be guilty 0/ the CQunceB.^ but be that eaUs his brother fiole^jhail bee guilty ^//Sfiif/rr 5 tbatiS5ofthegrcateft punifliment in hell i Thcfc that call their brother Rdca^ or arc angry with their brother, are guilty alfo of hell, although not in fuchahigh degrees and according as the finnes grow, fo doth the punishment. Attger without words^is to be puniihcd by judgement ;4/?^^rcxprefled by words, is to bee ponifted by the counccllj but dHger ;oyned with words and contumelie, is to bee punifted by hell. Aftg(^fiiffe[:iithyi^frimoeJI/r4 tafttitmy ii$ fecundo efi ira (^ ferm9 j in tertio ira eft ^ ferfd ex^refsioinifioxt^ .• that is, in the fir ft there is but^nely anger *^in the fecund is anger \dyned mth v^ords ^ in the third ^ anger ix^reffed mth a certaine geftute of mocking. There arc three forts of un juft anger in the wicked: |thefirftis,called /i/, and thefc that arc poflefled with t this angfr art called by theGrcekcs i^^\Kxi\ fu£ eft ira frbitotxcaadefeens, which is an|er foone ftirred up,^ and this conies frotni the humor'/fo'/i^^ choler 5 as they are fooaeftirred up>^ fotfecy are foonc quenched* The fccond is called ^mi> whicharifeth of an induring an- ger, and thcfearc called ;Tixpo») bitter in their angerj this comes offiava hilis^oi yellow cholerand angcr,tbis is ^ more permanent iathefe^Thc third is calledj/^/'i^A'^and thefe that are pofTefled with this, arc called xoXi^oi, this comes from atrabilis^ blacke choler or melancholy, which cannot be fatisfied butby thebloudof the ene- my. Some arc fbone//;5gr)t and foone quenched, thefeare like flaxe, foone kindled and foone burntout. Others Jong ere they are angryj&long ere they be pacpfiedslike grccne wood, long ere it be kindled, and long creic bee quenched i buttheworftofaliarcthefe,£hat arc foone angry M' Part. 2. Oftk ^A^y.4.25./^/^^^randfinnearenottwotvvinS5yetthcy arc very like other 5 as flattery is very like to friend/hip, and can be.very hardly diftinguiflied from it; for men oftentimes thinke themfelves to bee angry for Gods caufe, when as it is their owne particular that mooves them. The difciples called for fire frona heaven upon the Samaritans ^Luk.p . 5 4 • one would have thought this to have beene^\ Anfi^^ it^iUnejJc is riot a paffion buta vertue which moderates it^and is not contrary to it. Somuchoftheimageof God in man 310 his know- ledge, wrll and affccSions, wherein efpecially the idiage of God confifls. Wee come to his outward imjgc of God, wkichis his dominion over the crcp- tures. -r ' Ch A P XV. Ofthcfecondfart 6f the image of God i» man^in his dominion over the creatures. M^;t before the fall was Lord over the creatures^ and herein he refcitibled his Maker. There is no creature that can ufc all the crea- tures but man ; Firft,heehad dominion over the in- fenfiblccreaaires, asthe elements, for no creature can ufe the fire but man ; he can doe fundry things with the i f^re that no creature jcan doe 5 wliich argucth that hee I was made Lord over i:. The Lyon who is the King R r 4 of ijl ^rof IUhJIaI 231 Of Mam domimon over the Creatures. Part.2 %J1.7^ lIlHft.l. lllujl.^. Ilbifl.^. of beads, is afraid of thefire, and when hee fceththc light ofit, he fleeth from ir. 2. Hchadcommandement over the living creatures/or as yet a little boy can leade a great Elephant, and a childe will drive a number of oxen before him; thereMs of Gods image in man makes them ftand in awe of him yet. There are fundry creatures that e>cccll man in fome things ; asfomecxcellhiminfraell, fome in fight, and fomein touch; but joynethemall together in man,hec excelleth them all : which fliewcth that man was crea- ted Lord over the creatures. Reafon is onely found in man, by the which hee can fubduealltheperturbationsinbcafts,/4«?.3.7.o///4rf t^mdhyptdrty which they cannot doc by thcmfelves; that (hewcth that man was made Lord over them. We countchat one of the moft excel|cot qualities in beaftSjwhen they can counterfeit manneereft; as the Elephant his reafon ; the birds his words ; the Ape his g'eftures ; which all llie w that^he was made Lord o- vcrthem. ' ■ i$^: That which hath a fhew oPltafon, (jr diminutc in part onely^diould obcyhim who hath reafon perfedly, andunderftandingof all things: but hearts have oncly fome fhew ofreafon,they know fome particularchin^s, but they have not a full and an univerfall knowledge of < things,thereforethcy are naturally fubjecfl to man. There isnoching fwifccrthan the horfeamohgbcafts, and yet he carries man, the dogge though moft fierce waits upon man; the Elephant for as great and terrible asheis^yethefervesto beafport to man, in pubhke mectingshe.learnes to leap, knee le and dance; and o- thcr bcafts fervc to feed man r we eate the honey of the bees^ we drinke the milke of cattell, therefore all the beafts are made fubjed to man. ^ Man was Lord over the creatures before the fall, and Part. 2 . (fmAtsiicmhmn cricr tlecrecAurcs. ^?? and xhzy were ready to obey him, hence may be drawn thefeconfcqwents. Itis lawfullfor men to hunt after the hearts and to catch them now^becaufc that wayherecoversthe right over them againjthat he had atthebeginning, Man was Lord over the creatures before the fallrther- fore he could beafraid of none of therarwe fee that Iva was not afraid of the ferpenr^as Mofes was when he fled fromir3£'V<^^.4, Man hath another fort of dominion over the living creatures, then that which he hath overtheplantsand herbs of the fieldsifor the dominion which he had over the living creatures was/>rr imfcrium rathnis ^wi he had dominion over the plants^/'fry^/z/^w CArum ufum^oncly byufingthcm,. Man was ifvadc Lord over the creaturesjtherforewhen by linnchcbecopesabeaft, likeadogora hog ; how farre then doth he abafc himfelfe from his firft eftate and dorainion:P/4/tf called ihis^Fa^damanimarumincor. por at ioff cm ^w'h'ich fojncmiftaking,thoughtthat heheJd that thefouies of mertentred into beafts, but hemeant oncly that men became brutifli and fcnfuali like beafts. Qjicff. How were the beafts fo farre diftant from i^d.im garlfcrcd unto hiiu, and how could they give homage to him, bdng fo farre from him ^ At^- guftine holdsthar when the beafts weregathered toge. thcr before marl, that it was not by the authority which man had over them being fo farre diftant ftom him ;but by the miniftery of the Angels, or by the immediate power of God , as they were gathered inihcArketo N$ah^ C7^;;.7,8.p.Thisfcemesmaftpro- bable. Before the fall thebeafts were fubieti unto man : but ffncethefallhe hath loft his dominion 5 they become enemies. Artfl. ^1,1.0,'^ Gen ^^M titer. cip.^ A collation bctwixc the innocent and old Adim, 2^4 Of mans domimon o\er the creatures. Part. iJ Lih.^.c^.^, A collation betwixt the Iccond, rencftd, an^ old Adm*] enemies un:o him^rhey picke out his cyeSjCarc his flcfli, Ijppe hisbloud. Before the fall Godsi nage made them ftand in awe of him. Man ftandsin awe of the Kings he- rald^becaufe of his coate of armes, take oft' this coat of armes from him^and men carry no refpe<5l to him; The image otGodis as it were the Lords coatc of armes, which he put upon him , that made the creatures af- fraid of him. We have a notable example of this in tht primitive Church, as Eufebius teftifiethj when the Chriftians wcrecaft naked to the wilde beads : yee fliould havefeene them ftamping, raging,andftaring a- gainftchcm^butdurft not fee upon them, the image of God fo affray ed them .-therefore the perfecutors cove- red them with the skinnes of wilde bcafts.to makethem run upon them. Chrift when he was in the wildcrnefTe v/itlithe bcafts forty diyes and forty nights^ they hurt him mx^Mark. I . So when the image of God is reftored to man in ho- iinefle, they begin willingly to fcrve him ; but they arc enemies to tfie unregenerate. ipHp dogges that eate the &cChof2ezaM^ i ir/>^.p.35.yettheyIickethcforesof L^zarns^Lnk. i6.ii .The ravens that picke out theeyes of thefe who arc difobedient to their parents, Pr$v.^o. I7.yettheyfeed£//^inthewildernefle5 1 Ki^.ij.^.e The ferpcnts ftingthe Ifraelites in the mldcvncfkyNum. 2 1 . ^.yet the Viper when it leaps upon P4«/rhand hurts him nor, ^t5. 2 8. 3, 5. Thefifli eate the bodies of the wicked in the fca.-yet the Whale preferved lorias, lon.i. 17. The Lyons that touch nox. Baniel : yet devour his ^ accufers,-D4wV/5.i7. It is true that there are fome re- licts of the image of God left, which make the beafts to ftand in awe of him : therefore Pfal.io^. it is faid. When mengoe to reflet hen the beaBs come forth to hunt for their prey. But thefe remnants of the image of God in the unregenerate, doe not fo terrific the beafts, as the image P.irt. J. 0/matis dcniinicn iTer de aiaUnes. ^5 image oKGod rcftorcd in the regenerate man doth. QueJI.Wh^t benefit fhould j^Jam have had of the cre- atures before the fall : for he h?.d not neede of them 4^ 4///wd';?r//«^fornourifhmcnt: he had not neede of them adinJumentHm for cloathing : he kid not need ofthem adlahrts adinmentptw, U) helpc him to labour in his worke,as we have now < Anfw. He had other ufcs ofthem, for they were the matter of the praifing of God. We fee now when Kings and Princes kepeLyons^EagleSjBearSjTigers^andfuch their fubieds gather their greatncfTc bythis^and their foveraingty .-much more did^^^^^^ before the fal gather the greatncflc and excellency of Godjby the divcrfity ofthefccreatures.Againc^by themhcfliould have lear- ned more experimental! knowledge of the qualities of the creatures .-therefore it is faid,/1^4; God brought them ie fore '^daf^t hat hee might fee hov»hc^m»ld call them^ Gen. 2,20,,. . V : >. it^i*. ' As hee was Lord over the beaft$ before the falljand they were peaceablyfiibieiS to him;fo they were peace- able amongil thcnt^lvesj and one of them devoured nor another. Wee fee when the benftswereinthe Arke, after the fall, the ravening hearts lived not upon ilefh, bur they agreed ail together: which vivelyreprcfents to us.thc firft eftate and condition of the creatures. A^ndasit fervcth'for the credit (}faMafterGfafamilic5rhatnot onrly his fervanrsobeyhim^butalfothatthey agree a- mongftthemfevcsrSo the creatures nor onely obeyed m::n before his f ilKbut alfo in feare of their Lord they agreed amoncft thcmfclves. As nia n had dorr.inion over the brutifh creatures be- fore his fallj fo fhould there have beene fome fort of dominion and fubj^ion amongftmen befSre the all. Mans Pro^. mp. frop. ^ Of mins dominion o^er the creatures. Part. 2. mft. Mans cftitc before the fall was no better than the e- ftate of the Angels but amongftthe Angels fomea^re fuperiourandfome inferiour, for there are degrees a- cnongftthe Angds.Colof. i.i5.There fhould havt bin a willing fubjedHon of the wife to the husband;fo then there Qiould have bin a fubjcdiion of children towards their parents. There was no fervile fubje(fiion of man to man before the fall but voluntary. The rclickes we fee of this after the fail, when as ma n had beads a long timefubje(a to him, but not men fcr- vilely. The firft Fathers were (hcepheards a long time before they were KingSjtofuppre/Teand hold men un- 4er:the firfl: King that ever we reade of in the fcripture, was iV/wr^^jWhich was more than 2000. yecrcs after the creation. Servile and unwilling fubiedion came in after the fall. Man is confidered three wayes: firft as he hath a re- ipedl unto God jand in this refpb^aJI menarcfci^vants it was mans chiefe felicity to' fcrve'God. Secondlyjas he is confidered with the bcaftSjin which rcfpedi he was Lord over them,for they were made for him.Thirdly, as he is confidered with other men : and in this refpcft, fo2ie now are fervancs, and fonie are free. Firft, now Ify nature fome arc fervants, as the dull and blockifh, unto them thut arc. of quicker wit and un- derftanding. Secondly^thefc who have commande- mtntov^rihtix affections no Wjare morally Lords over thefe that cannot command their affections. Thivdly^ ihevcsiicfervi fortun:e^gswhcn the poore ferve the rich Fourthly, there :ivcferviMli^ as thefe that are taken flaves inthc wars.FifcJy^^thefe whoare ftrvsLtitsex pa^o that fell themfelves. Servile fubjeiSion was contrary to the firft eftate of Prop. lUufl. Horns tri^iciter conft' dgratuTj I , refpefftt dei, i.refpcGlH brutorum ,j . refpe^u dUorwn bomi^ num. ^uintupkxfervui.i . naturg he may have it with lawfull meanes^thntfo he may draw necrer to this firft cflatc.hcnce it was that God would harve fuch fcrvants. who refufcd thrir liber ty at rhefevcn yeeresend. ExoJ.2i.6. marked with a notcofinfamie, bearing them rhrongh the eare: This curfe to be a fervant was laid, fii ft upon a difobe- dient fonne Cham^ and wee fee to this day, that the MoQres Cbams pofterityj are fold like flaues yet. When men may not have their liberty now by lawful! means, theyfliould not fliake ofFtheyokeoffervitudc ; this was the fault of fundry (ervants in the Apoftles dayes, who thought becauft they werethe Lord's free- men, they might fhake off the yoke of their matters : but the Apoftle teacheth them another leflbn,i Tim.6.i.Wfjo- focver fervant s an under the joke Jet them have a dueref- p[tt$ their jf^afiersje^ the name ofGcd And the rvordccmc to contempt. Qj^cji' ButfceingallmenarefinnersnoWjWhyarenot all men flaves-ir ,;':f Anfw. IfGod would-dealcinjufticewithus now^all fbouldbee flaves,but God hathmittigatedthisrofome to the end that common wealthcs and fimilies might ftand. K^dam gave names to the creatures,asthcir Lord^and in fignc ofthcir fub)eiT(T ota, dei ufu- /r^(l?/j4;r/W,thc tenant ofGodjbutGod was thcimmcdi- .■,r'^ " at? /; Pfmaas dontmion oroer the creature t. n9 [ztehoxdyquilMbcbat directum dominium, et ad omms /¥- //w,hchadthefupreamc dominion and abfolute ufc o- vcr all the creatures, I Adum had not nudum ufnm of the creatiires,but hec vizs ufu^frnituArius. The Lawyers ilJuftrate the matter by this example :if thon get the ufe of ones garden thou mayeftgathcrrofes, hearbs, flowers to thy owncufc^ but thou canft not fbll them to others to make bene- fit of them. But if thou be ufu'-^fruiiuarius^xhtn thou raayeft make benefit of them^ and fell the fruite to others. Another example. If one leave in his latter Will to^ thcctheufeof hisflockjthoumayeftufe his flock for dunging of thy ground^but thou mayefl neither fliearc rhc'flbeep^normilkethemjforthatperraines to them for whom it is Icftrbut if he leaue the 'vfn-fruffumy then thou mayefl ufe both the milke and the wooll. I \ Man in his firft eftate had not Onely fiudum ufum^hut ufu^frMetkm^ heehad iipt onclyabareufcofthemfor maintenance,but hee^jJ^as'.Lord over them.He had not oneJy power utiijs^fedfrHiijs ; not onely to ufc them butalfo to inioy them :& they diftinguifh thefe two m. liudejl dArcAlicuiujum 5 that is,?/ is one thing to give a man the vfe of a thing ^^ and another thing to give him it unto Afy'?:hewhogivcfhtbcufeofa thing,givcth not the dominion .over it : but hec wbogiveth it unto ufe gives alfo dominion. '• A man may have nudum ufum^etil/ifitumreii^s when ^ a thicfe rakes a mans horfe. Secondly^ a man may have ;rr/^/ir«> vfrm^fedlicitumyet vtilem -as when a man hires a horfe. mji. '2)uplexufmcreatur4^ rum.nudmufwjstMfU' frvattariui. atetfruendu "DiflirpiuntuTUcJcire ufumadminufum. 7/M^i Vfuireij/iu/rip/gjc i Thirdly, aman may hzvt nudum vjum^et Itcitum^fea ^if^^etuti/is.^jjcrtui Hon vtilem '^aswhtn the fcrvant ofabankerchangcth^^^yf**''''^M.i^ mony for his Mafter,all the commodity ishismafters. ord^^j^^^^ll^^lll^^' Fourtbly^a man ray have vfum Ikrtumy utilem, et ^n^m ft aimm. 140 Of mtm d9minm over the creatures. A collation bctwiict ihe innocent and fc- .cond Adi^* 7)uplexpoteftii5,u^Uxufmuw,(j* tythes : but Bar/falf as a Levite who dwelt in Cy/r/^, omoflttdea had his poflcflions proper to himfelfej/f^?/ 4. So the Church of lerufalem had their goods in com- mon. Secondly,thereis,^/^;«r^^/^ ufus /4^7/;the ufe of pro- priety, &thc naked ufc of thingsrthe naked ufs is^when atnan hath onely the naked ufe,that he may neither fell if,nor give it toothers : tli^ufe of propriety is, when he may both ufelt himfelf and give the ufc of it to others, When Of mans dotmnion oyer the creatures. 241 When a man hires a houfc^then hcc hath oncly the i^dre #/i of Kjbccaufehcc cannot Icritout to another, but when he hath a Lcafcof i:,thenhchath uf/imjnris^and may then let it to another. Thirdly,thereisar/^^/ of charity 2nA Tiri^ht §fpr0^ fertj : a man comming into a vineyard, he may eatc as many of thegrapcsas he pleafcth to fatisfic his hunger, 2^^*/.25.24.thisis the right of charity : buthec may carry none away with him j this is the right 0f property. So the Difciples when they were hungry upon the Sab- bsLth^pttfftd the earcs of cor ^e^MAtth. 12. 2. This was the right of charity ^but they carried noRC away with them, bccaufe they had not the right of property^ and in this ^cnCeit is that Salomorf^Prov.^. 27. calls the poorc ^4- gnalctobb^tht Lords of thy goods : withhold not thy goods from the owners thergof^ that is, from t he poore ; the poore in their necefTity have the ufe of thy goods. That axiomcis true then, Ins charitatis manetfempcry fed non profempcr, habent enim )iis utendi^nonpro omni tempore fed tempore t^ecefsitatis ; that is, Charity re- raaineth alwaycs,but we are not at all times to give our goods; there is a rime to give them,not all times, burinthetimcof neccifity ; and in this fenfeisthat of LuketohcnndcrdoodyLukeS.io.Gfvetoeveryonethat askes of you 5 that is, who in extrcame neccffity askcs of you. Chrift had not/«y in communis with the Difciples, in the b.igee, loh. 1 2 . For thefe that have a common right y one of them cannotgive withoutthe confcnt ofthe reftj, but Chrift had a proper right to the br^ggc, and com- manded ludof to ufe it for the benefit ofthe poorc,/*/^. 13.29. Secondly,Chrift had not a bare & a naked ufeohKmgs^ bucalfo he had the ufe of property in fomc things, as the clothes which he wore,and the money which he fpentj S f he Oft^c right th«t ChriA as man had CO the acatuic*. 241 Gfnums dominion o^er the creatures. I he had not on cly the ^faked fife to vacate thcm^ bucalfo the prof erty of them, for he might have given them to others: it is true, he h^dhwt mdtfm uff^m o( the hou[c which he dwelt in^Luk.p.^S.TAe F fixes have holes, ^ but the Sonne ef man^ hath net a hole wherein to hide bis heddy for he had not the property of any houfe. Thirdly, he had not onelyj^ r^^/r/Vrf^/irto things^but aJfo the right of property^ neither had he thefc things as almes, for that which a man laboureth for is not called zlmcs^folus titulns tecifiendiyratione natnralis^^ecefsita* tisfmtmendicnm^ the onely tide of receiving in refpeiJl of naturall nece/fity , makes a bcgger: when it is fought and given in this manner, then it is almcs. Nowthatthe/?r^W>#^4»ihadnot his maintenance given him, by way of almes, it is proved thus 3 firft he hAdtheends of the earth given himforAfojfefsionyPfd.i. and aS things were fut under his feet^PfAl. 8. hcfentfor themAns eolt^Lfik.i^.^o^ Which (hewcth that he had right over all the creatures. Againe ,itis proved thws^lf wee fow to iouJf^irituAS things y ought yeenot to give us femporaH things ? iCor. p.ii.butlcfusChriftfowcdfpirituallthings to them, therefore temporall things were his by right of pro- perty. Thirdly, it is faid, Who f cedes the pckedndeAtes not of themilke of it?iCor. p.j.zsth^t fhepheard andfoul- dicr have the right of property to their wages, fo had Chrift. Fourthly, Chrift faith Z«^, 10. Goe into whAtfoever houfe yee cometOyAndeAte thAt which is fet if e fore you : the Dijfciples had not onely ]t4s grAtitudinis^ the right of thankfulneffe; butalfo ]u4 ]uris^ the right of proper- ty ; Chrift had this right feeing he preached the Gof- pclL When B^nl tookc no ftipend from the Cmnthi- ansy 2 Cor^i uZ^recefsit k jurefuOy hccwent from his ^ ri|ht; Thipttsejm ^miudi- mmtmmm'mm Of >nam dominion over the creatuns. 24} right : therefore others had this right of property, and fohadChrift. 6>^(f^.But Chrift willed his Difciplesto leave all for hiscaufe, JV^r.io.jy. andhcfethiEnfelfc as an exam- ple before them of poverty : therefore he did renounce all right of things. Afifv. Wee renounce all things two waycs cither in our affe^foff^or in Jad - they renounced all in affc^i- ^A;but nounde^d. Secondly, there are two forts of poverty 5 ntAterUU poverty jand/irwiiii'poverty, Chrift left all things both moveablcandiramoveablcinhisaftcdiion5/irOT4i?y;but not matendllif.'firmaU poverty is this, when in our afte- dion wearc ready to renounce all for Chrift;but mate- r/W/povertyiSjwhenwc arc a<5tually called to the re- nouncing ofall. otjclt. Mark. 10.21. Chriftcommanded the young man, U fell 4II mdf^lUvf him, ifhee wcnld beferfeSt- therefore it may fceme that ;w4/m4/i poverty, is requi- red of him that would be moft abfoltttely perfccfl, and that Chrift madechoyceof this fort of poverty hiooi- feife. Anfw. Wee muft diftinguifli betwixt thcfc two^firft, to leave til, and to follow Chrift: Secondly, that hec who trnfts In his riches (hould fell all, The firft part of this fpcech belongs to the matter ir felfc, and thefecond to the pcrfon ; the firft is commoq toalljbccaufeall are bound tolcauc all for Chrift in affe^aion j but the fccond part belongs onely to this^ youngman, who was fowell conceited of himfclfc, trufting in his riches, that he (hould fcU all, and ftiould give of that which hec fold to the po©re ; not that bee (houfd give all to the poprc when he fold it,but give of that which he fold to the poorej n^nddretmwU^fedde omnibus ^^C$r.i.^. Sf t Qmejl. 'Duplex p. X4^ Ofth end^berefore. Part.2 Acolktion betwixt the innocent and old Qonfeq. Thod^HtMb, i,cap, II. of his poflefTiofiithercfore thcFathcrs called him mm^ mum D ei-^ for even as Princes fct their image upon their coynejfo did the Lord fet his image upon man j there- fore miferable are thcfe, who adulteratethis coyne^and bloc outchis Image of God: he dcferveth now to be ar- rained as a traitour before God. Man in innocency was like unto God, but now he is become like unto the beafts of the field, Pfal.^p, now God may juftly exprobratc unto him,^^^/^;^^;^ ^i^. come like pnefifus,Thcrewd,sa great change in Naomi when dice came to Bethlehem • fliec was not then Naomi beautiful!, but CMara. bitterneffe : there is a greater change now in man when he is falne from his firft e- ftate^and loft this holy image. Man was made to the jmage of God^therefore no man fliould life his hand againft him, G^//.p. no Prince will fufFcr his image to be defaced, much leffe will God. There arofe a fedition at Antio^hiov that Theodojins the Eraperour exafled a ' n<:w kind oft ribute upon the peo- ple jinthac commbtion^-the pe%$lebrafeedownethe I. mage of the EmprefleP/4a//^^(^hpvvas lately dead.) The Emperor in a great rage fent his forces againft the City tofackcit. When the Herald came,and cold this to the Cltizens^onc ^Juacedonitis aMonkeinducd with heavenly wifcdom,fenc untothe Herald an anfwere af- ter this mannetj "Tell the Emperour thcfe words,that heis nbt onely I ^'an Emperor, butalfoaman, therefore let him not "onely looke upon his Empire,buc alfo upon himfelfe : "for he being a man commands alfothefc who are men; "let him not then ufe men fo barbaroufly,whoare "made to the image of God.He is angry & that juftly, ^'thar the brazen image of his wife was thus contumc- ''lioufly ufed j& (hall not the King ofheaven be angry, ^'to fee his gloiriobis image in maacontumcliouily han- dled t- Part, God placed the imagi in ma^u 247 '^dlcd ; Oh what a difference is there betwixt the rea- ''fonablcfoule, and rhe brazen imager We for this i- «' mage are able rofct up an hundred, but he is not able ♦'to retupah.nreofthefe men againcifhe kill them, Thefe words being told the Emperor, hee fupprefled his anger and drew backe his forccsrif men would take this courfe^and ponder it deepcly in their heart, they would not be fo ready to breakc downe this image of God by their bloody cruelty. Chap. XVII. whether the Image of God in Adam was rfaturdllorfu^ fcrnAturdl ^ nPHe fecond confequentofcheimagcofGod being ^ placed in man^is^concerning the nature of it. Therearctwothingsiyhich principally wee and the Church of Rome controvert about, touching the image of God.The firflis^rW/r/V/^^f/i^r^jthc condition of na- turerthc fecond is/^W^/>;Af/?///>,conccrnigmans righ- teoufnefTe. The Church ofi?^wf hoIdSjthat there was concupif- ceaceinintfaenatureofman, being created in hispure- ^^if/i^r^/Z/jbutirwasnotafinne Cfaythey) era punift- ment of fin as it is no Wjbut a dcfedl following the con- dition of naturejand they fay that it was not from God but befides his intention. And they goe about to cleare the matter by this comparifon : when a Smith makes a fword of yronjhc i$ not the caufe of the ruft in the y- roojbut ruff followethasaconfequcntiniheyron: but ifthis rebellion flow from the condition of nature, how can God be free from the caufe of fin, who is the author of nature:' ____^ Sf4 Their ^Duplex conditio ima^. BellgrmM,7>i(ip,i^, 248 whether the imaoe of God in Adam Part-: Tri^gx difs'wjUitudo That there was n. concupifcciicc inman be fore the fall. Their comparifon then taken ftom the Smith and the iron is altogether impertinent : fi rft^the fmith made nor theyron,as God made manjthereforc he cannot bee fay d to be the caufe of the ruft of yron,as God making j man, concupifccnce neceflfarily followes him accor- ; ding to their pofition i Secondly, the ruft doth not neceflarily follow the yron,neither is the yron the caufe ofit^butfome exter- naiUhingsrtheymakeconcupifcenceneceffary to fol- lowthebody. Thirdly, the Smith ifhc could, he would make fuch a fwordthatfliould takenoruft s but God (according to their judgement)madc man fuch that concnpifcencc did neceflarily follow. Before the fall there was no reluAation nor ftrife betwixt the fuperlourand inferiour faculties in man; and therefore* 00 concupifccnce r our reafons are thefe. FirftjQur firft parents wcrc^«pot afliamed when they were naked. Gen 2. but after that 'c/^^^w had finned and faw himfelfc naked, hcc fled from the prcfcnce of God and hid himfelf e even for very fliame s it is the rebellion betwixt the fuperlourand inferiour faculties that makes men afhamed.. Secondly, in lefus Chrift xhtfccond K^dam^ there was no rebellion, and yet he was like to us in all things finne excepted, taking our nature upon him, andtheeflentiall properties of it. As to bee tempted, MAt.^.i, lefue wx( carried hy thf Spirit i?fto thedefert to ke tempted 'y Soto feZTC^ Hehr. 5. 7. he was heard ijuhat i^hich hce feared. So to be angry, Mark, 5.5. Hee leohed round about en them angerly : So forgetful- ncflc of his ofSce by reafonofthe.agonic aftoni/hing his fenfes ; Father, if it ieepofsillCy Jet this cup pajfe from mc^ Oiiat.2 6.S9' Wherefore if this ftrife, betwixt the fuperiour *i\ Part. 2 . w^ uaturall orJifernaturnlL 249 fupcrioiirand infer iour faculrics, was rhc confequent of nature inour whole cftatc, then Chriftfliould not havebccnc blamclc/Tc^ which [is blafphcmy ifoicfi^cM- ftfcenccis jin^ Rom^ 7.7. Thirdly^ifthcrcha d been rcbcllionjbetwixt xhcfH'- pcrhur 2nd i»finot^r facu/treshcfoTCihci2]l'^ then man in his whole eftate had not beene happy for F^ul in rc- ]pe(3 of this concupifccnce,is forced ro cry out5i?(?w. 7. 1 1 • O rvrctchedm.tn that I Am^who fhall deliver p'.ce from thishod-jof dtAth'izndox\gm2\\\\xK\ct had norbcenc fuch an excellent gift in that cftate^bur only a reftrainr, 10 reflrainc this concupifcencc that it burfted not forth. Fourthly^ifthis rebellion flow from nature, how can God be free from finne who is the authour of nature/' qui efi caufa caupt^eji caufa cAufAtiJn t^entidliter fuher. rtf/^i^/Afjhewhoisthe caufe of a caufe^, is Hkewife the caufe oftheefFc(a in things effentiallyfubordinate: but Godistheauthor ofmaqs nature and concupifcence; thercforeaccordingtothcir pofition, he muft bee the author of finne ; this is blafphemie^ The Church of iJ^/w^ holds, that ibis fjfi/t^efew^LS a fufcrfiAtttral/thingioimn^and not naturallinhisfirfl creation: and they goe about to fhewthc matter by thcfecomparifons. They fay5mansrighteourneffein his innocent eftate, was like a garhnd fet upon a \ irgineshead 5 the garland is no part of the virgins body,and although thegarland beremoved,yetfheremaincsftillavirgin. So this cr;- ginAll rtchteeufncjfe^ they make it as it were a garland, which bcingtakenawsy from man^no naturall thing is blemifhedin him. Secondly^they compare it to 54«/>/i;?/Iockes3which jwhenrhey were cut off^nothing was taken from Samp^ \(ins nature. ^ Third- Ofmant origlnall ju- ftice^ac cording to the Chiirch of Home, IJO T>uplexhomo,nudus PererMb,$^nGcH, ii8. 1 — — — . Whether the image of Ged in Adam Part. 2. Thirdly5they compare it to a bridle in a horfc mouth, which is no partofthchorfe,nor naturaJl to him, but fervcs to bridle the horfe and kecpe him in. So Cay they,this original! righteoufnejfc^^s no nacurall thing in man before the fall, but ferved onely as a bridle to reftraineconcupifccnce^and theyputa difference be- twixt a naked man and a robbed man. Man before his fall(fay thcy)he was naked,but God did caft his cloakc oi fu^ernAturdl righteonfnefjc about him to cover him: but fincethe fall (fay they) hce hviot homo rjudtu fed ffoltAtHs^'x naked man, but fpoyled of the graces of God. Hence is that divifion madeby thclefuitesofthe eftate of man ; the firfl eftate( faith he ) is of man con- fideredwithoutgraceor finnejCasthcytermeit )in his fure naturals 5 the fecond eftate is of man in his pure na^ turals^ cloathed with fupernatnrall righteoufhes; the third eftate is of man degenerate and finfull : the fourth eftate,is of man regenerate 5 and^e laft is of man g^^ri. fed, Buttoconfideraman bokf^'voyde of grace and finne/uch a man was never, nor never (hall be 5 neither did the lewifli or Chriftian Church, ever divide the c- ftatcofmanthus. The lewifli Church raketh up the eftate ofmanin thefethrec^ the firft they call Jdam^ratio^eereationis^ becaufchee was made out of the red earth: the fecond they call £/;^y&, raanfubjedi to all miferies.- the third theycall//&,raan rcftored to blefledneffe and happi- neffe. Theorthodoxe chriftian Church, divides the eftate of man thus : the firft eftate, \s gratis collatio^iht be- fto wing of grace: the fecond is^eoUatx amifsio the lofle ofthatgraccbeftowed : the third is, infaHratioamif' /i, the reftoring of loft grace jand the fourth is, r^;;- frmatioinjlauratayth^ confirmation of reftored grace. Wee Part. WAS uaturall or lupermturuU. M» Wc will Ihcw that his origindL rightiOHfn€([e, was ;»4/*r4//coman5andnotrupcrnatiirall: where we uuift confider .-that naturcis taken five waycs; Firft, a thing is mturall by creation^ as the foule and the body arc ;^4/«M//toman5bccaufcthcy give a being to him. Secondly, for that which flowcth efTentially and naturally from a thing, as the faculties from the foule. Thirdly, for that which cleaveth moft furely to na- ture, as finnc doth to the foule now. FourthIy,for chat which bcautificch natureand helps it, as grace doth. Fiftly, for that which by generation is propagateto thcpofteritie, as originall corruption. Originall jufiiee yffzsnot naturallto man in the firft fenfe,foritwas noplirc of hiseffence. Itvvas not-na- turall to him in t lie fecond fenfe, for it flowed not from the underftaoding effentially , as the faculties of the foule doe 5 but it was naturall to him in the third fenfe^ becaufehee was created in holinefre,and wasthefub- jedof holinefle; irw^as naturallto him in the fourth fenfe,becaufeit made his nature perfe(ii : It was naru- rail to him in the fift fenfc,for hcfliould havetranfmit- ted it to his pofteritie by generation, if he had flood in hoHnefle, asmandothfinne now, which is come in place ofir. Originall rightcottfnejfe to the firft ^dum was natb- rall, tbfhe renewed o/^-» m*«/^» »U A « rM y»/-»/-» ^ i? /^ I !_ 1 _/• finccthefalljfuchwaschciinage of God in roan before thefall: bucthc remnants of the Image of God in man fincc chefall, arcnacurall, Rom.2.1^. for by nature they dee the things cent atne din the Law, 2 Cor.n. Doth not natureteachyoH this .^ therefore the image. of God in man before t he fall was natural!* Secondly^ ffffernatnraUgifts are not hereditary ^nor propagate by generation, no more than a colt ("toufc their ownc firailitude ) is brought forth with a bridlein his teeth : but man before the fall, /hould have begotten children in his image in crigindH ju^ fiice : therefore origimll \ujHce was notfufernAtHrdS :ohira. Thirdly 5 l^y ndture we are now the children of wrath 5 £phef .2.^. therefore originaS jf^flice (hould not have heene fupernatHrall toman, but naturall by the rule of contraries. JSelUrminCy although hegrant that there might have beenc a man, created as well without graccas finnci yet heeis inforccd'to acknowledge, that this point of erroneous dofirine, did never generally prevaile in the Roman Church : for there were fome( faith hec) ex- cellently learned, that thought as wee does that man muft either be in the cftate of grace, or finne j and that there is not amiddlccftate: and that originall righte- oufneflc was required to the integrity of nature, and confequently that being loft, nature was corrupted and deprived of all naturalland morall reftitude. So that man after the fall of K^dam, can doe nothing mo- rally good, or that truely can bee named a vertue, till he be renewed by grace, aslikewife Adam before his fall was not able to doe any thing morally good by na- tures power, without the affiftance of fpeciall grace from God. But we muft hold for our part,this to be the ground of -rrr \ was naturall 9r Jvpernaturall. of no fmallcrrour which the Church of ^^w^layeth ^ that man in his furc n^ttirals^ was voydc both of grace and finne; this is the ground of many other errours which they maintaine. Firftjthat c^ncufifccnceis naturall to man/ollowing alwayes his creation. Secondly, that naturall gifts both in men and divcls remaine unblemifhed fincethe fall. Thirdly^that the corruption of nature confifts not in any corrupt qualitie^ but onely in the loflc of fuper- naturall grace. Fourthly, that death is not an efFeft of finne proper- ly, but it is from nature, and it is oncIy accidentally from fin; becaufe fin removes that bridle of original! righteoufneire, which held backe death. Fiftly, thatconcupifcenceis notfinnein the regene- rate. Sixtly, that man now after his fall, is in the fame cftate wherein hce was. before the fall \nh\s pure ?7a^ turals : for K^dams finnc hath diminiflied nothing from that which is natarall : and the body, (they fay) fince the fall is no more pafliblc y than it was be- fore in the pure »4turals. So (they fay ; the minde of mart being confidered by it felfe, without this fupernatuail holincffe, is no more weakened by the fall y than it was before the fall in things na- turall. ■/ ■; Seventhly, that man hath ffee will lefrin him aFcer his fall rwhichgrounds are allfalfe. Here wcmuft doe as E/iJJjadid when hee cured the waters of lericho^ '2 iST/V?^ 3 . he went tothe fpring heads, and there caft in fait: fomuftvvegoe to this, asonqof thefprings from whence many errours in popery proceed, and cure it firft. This popifhplatforme of mans cftate before his fall,is takeni 14. *H Of Adorns fociety wkh the yfngels. taken from the fchoolcs of Philofophie, buc not from it/#/i/ and the Prophets. The Philofophers were igno- rant of the nature of manin his whole eftate, fo were they ignorant of his fill ^ and thcretore they tooke up man in a middle eftate. So r hefc Sophift s following the Philofophers, and not the Scriptures, as though they had never heard of naans creation, nor yet of his fall 5 imagine him to be a middle fort of man, fuch a man as never was, neither in his whole eftate, nor after his fall: buc they ought to have remembred that of the Apoflle, O/^/a.8. TakeBcedlcfi any Jp$yU yott by phi- Ufopbit. A collation becwixc the innocent, fccond , renewed^nd ol4 i Chap. XVIU. Of the C0»feqnej$ts of Gods imdge in man 3 i» his fiehtic with the y^ngtls. TpHc tliird omfcqucnf that foUpweth upon the image * of God being placed in manin his creation, is con- cerning the focictie and fello wihip that he had with the Angclsfolongashecftood ininnocency^ K^d^m in his firft eftate was litde inferiour to the Angels. It fhallbectbe greatcft perfcdionof man in glory, that hce fliall bee like the Angels of God, and bee loved of them, as they love one another. So it was mam great happincflb before thdfall, that bee conver- fed with the Angels, and they loved him . The Aagels did neither minifter unto, nor kccpe the fr^ ^ith the Angels 255 they neither rainifter to the wicked^ love them, nor kcepethem. Firft5the Angels neither did miniftcr to j4s/4m before his fall, nor did they keepebim^ becaufe hee wasin no dan^er^oncly they loved him ; they oiiniftred to lefus Chriftjbutthey did not keep him/or htvf:xsc§mfrehefp^ for^ as well as viat$r. Chrift is the head of the Angels, therefore hee is not kept by them : bat they minifter to the eled, and keepe them by Chrift j which priviledge Adamh^d not of them before his fall. objecl. It may fecmc that they did kecpc Chrift^P/i/. giJhey p)d[l kecfcthcein all thy wayes. Anfw. Thisisto be underftood tf^^Ci^r//?^ myjlico^ of Chrift in his members i that is, they fhall kcepc thy members inalltheirwayes.But this part of the Pfalme was mifapplyedby theDivellto Chrift in proper per- fon, U^dtth.^. for the Angels keep e not Chrift, but minifter to him; but they both keepe and minifter to his members theele(5^. oifjeci, Butit maybe fayd, that tbceledl have grea- ter priviledges then, than Chrift hath,fccingtb^y both keepe them^and minifter to them. K^nfw. Thisarguethnot any prerogative that the Saints have above Chrift, but onely their weakeneflc and wants, that they have need of the Angels to pre- ferve them, as young children ftand in n^cd of nurfts to waite upon them. object. Icmay feemethat Angels are not miniftrihg. fpirits inrefpedoftheeledjbut in refpcdl of Chrift ; becaufe the Angell, i?^^'^/.ip.22. calls himfclfc, not opr fervantj bur, ourfelUw fsrvant. So the Angels are nc. called the fervants of the kingdomes, but, The Prtmts dfthe Kingdomes^DoH. 12. Th\xi\y,r\\c Apoftic proves Chrift to be God,^r^.2.bccaufe the Angels are fervants to him. A fliephcard is not the fcrvam of his aj6 Of Adams fociety with the Angels-, his fhecpt, although hce keepcs them j bur his Maftcrs fcrvant. So although the Angels kccpe us^ yet they fceme not to be our minifters but Chrifts. Af^fvf. TheScripture, -^^^. i. calls them miniftring fpin ts^ fent for thera that are cle(ft 5 and although they be more excellent creatures in themfelves, than the c- lci5bjyctin Chrift^andby Chriftjthey becomemini- ftringfpirits to us. Chrift hiinfelfe is not afhamedto call himfelfea fcrvant to the t\t&^ Mat.20. 1 came not tobeeferved, but t$ ferve : why may, not then the An- gels be faydj to be minifters to the cle^ i objcSl. It is a Maxime in phylofophy ^that the end is more excellent than the mcanes tending to the end; but the fafety of man is the end : and the Angels are thcmeanes, therefore it may fecme that man is more excellent than the Angels. -lative life is the bcft life 5 becaufc in the acfi've life there arc many dangers and perils, but not fo in xhe contemfU^ five. Anfw. To cicarc this point, wee mufl: raarkc thcfe af- fertions folio wing. Firft, when we compare thefe two wifedome and^r/^- dencj together, either we refpccS the nccefllty of them, or the excellency of them. If wee refpecfl the necefsity of them 5 then no doubu prnde^^cy is moft fit for ourc- ftatcnow. If wee marke the excellency ofthem,thea wcemuft ufethlsdi{lii»dtft>nj one thing is faidtobc better than another,cither abfolutely.or determinate to this or that particular: a$, to have fou refect is good forahorfe, but notabfolutelygood^forlns not good for a man. Soto bea philofopheris dcterminately good for man, butnotabfolutely good 5 for it is notgood forahorfe. So wJJedome znd frudxncy conferred together, fp/"/^- V^^^rabfolutelyis better than /r//^;^ry-i hut prudency in this cafe as we are now,is better for us.. Thirdly, if wee confider the end of mans life, then €6ntemplation\shtx.tcrt]\2LV\ adion j butif weeconfider themcanes tending to the cad, then z&,ion is fitter for nsthsincfif^tcmplatim. If weeconfider the end, it is more excellent than themeanes^ for all thefe pra(aicall arts and operations which man doth, arc oidaitied^as tOiheirpropcrcnd,)tother(?;?/^w/'/*i^i^/>.oftheunder- ftanding:andallthcf#;«;/^«^^/'i^/^/^ofthcunderftanding is ordained f or t he metaphyfickes: and all the know- . % ^ ^ led Of Adams conditian of lift ^59 ledge which wc have of rhe meraphy ficks : ( in fofarrc as it precedes the knowledge which we have of God ;) is ordained for the knowledge of God, ?s the laft end j loh.ijiThis is life etcr vail teknoxv the: enelj^ Mdtth.^. BU(fidare the furein he Art ^ for they fjall fee GcJ 'there- fore the ccKtempLitive life J being the luftcndjmuftbce moftperfedinitfelfe ; foritftandethin needot fewer helpesthanrhe/>r/rr7/V*^ life doth. Thefe two forts onives,are Co neceffary both for this hfe, and for rheHfe to come,and arc fo ftraitly lincked, that we muft labour to joy ne them together. Thedi^fveif/c^whhonzthefofgtemplativelife^isamod imperfed life, like the fruit pulled from the tree s fo the coHtempl4tivclfe,\s\x.houi the 4^ive^ is amoftimpcr- fed life; but joyne them both together, they make a perfed c-x/'r^w/ , having his eyes looking up and downe. Thefetwoforrsoflives are well compared to the two great lights in heaven,the Sun and Moone : firft^asthe Moone hath her light from the Sunne,fo hzihfruden- cj her light from wtfedcme. Secondly, as the Sunne rules the day, and the Moone the night; fo mfedome rules our heavenly life 5 znd prude»cy our earthly life. Thirdly,as the mooneis neerer to us than the Sunne^fo [Sfrudencj n this eRate neerer to us than wifed^me. Prf(de»cydnd wifedeme xhe a6iive:mdcof9temfUtive hfe, fhould be joyncd together: thcreforcthefe^/^isrjr/, or wildcafles, the Hermites 3 who give themfelvcs one- ly to rtfw^^w/'/^^/V/^anc! withdraw themfelves from the focicty of men, never joyningadliontotheir contemfU- tfon 3 miftake altogether the end wherefore man was placed her>e. When Elias was in the wildernefTejthe Angel came to him and faid-,what doftthou here:" So the Lord will fay one day to thefe unprofitable members ( that arein the Tt 2 Church 9rof. llkft. Qnfe^juence J xio Of A Jams €ondimnof hfe. Triplex vita, a&iva, Tta, Church and Common- wealth) what do ye in the Wil- dcrncffes The philofopher could fay, that heewasci- ther a God or a beaft that could live in the WildernelFef thisthdv cor)tempIative life hath pride for thefather^ and idlencfle for the mother. - Thcft!p!cxJcJiderium; ex parte appctibilk, (^ ex parte appaevtis. i6i Of^dams condition of life% Part.2 Duplex itiniium i ex- tenpvum, (f tTJtUJfi- ivum, Picalbpm lib* lo. E- tbicSexcon^itiones vi- tte humane jmcttphora faTHpta d careen ^ mon- Q»(fi. Whether (hall the fo.ile after the refiirreiflion, being joyaed with the body againCjenjoy greater hap- pinc/Tc, than ft had without the body in hf aven i Anfw. In refpccfl of the objeft which is God,it ffialj have no greater happineffe 5 butinrefpeiSofitfelfc, it (hill have greater joy, both extenfive, becaufcitfliall rejoycein the glory of tlicbodyjandiinten/ivejbecaufe intheconjunftiOn with the body, the operation there- fore ftall be raorcforciblc^ when foule and body are joyned together. The ^if4^^w/V^rj make fixe conditions of the life of man whereuntoitis refembled, which- they fet out to us by fix metaphors. The firft is in the conjundlion of thcfouleandthebodysa^d herein they take the com- I parifon from a man in a Frifon^ and in this cftate man 1 had need of fpurres to ftirre him up, that he may eome outofpri(on, Thcfecond Condition of mans lifeisinconfifting of contrary faculties 5 and in this eftate they compare htm toacJ^i^/^/fr-^haifeman and halfebeaft, the fenfualf part fighting againft the reafonables here wemuftrake heed »efuirs^ /era iittret humamm^ le/ithe brutifli part overcome the rcafonable; The third condition makeshiman abfoluteraaniiand then he is called the //V^/^ t^orld^orefih^u^' murtdr^th^ compcndof theworlds and:fo hee fltould labour to feeepe aihhingsin a juft frame; I Thefourthconditio-n^as he is ay ming towards his I end^and fo he is compared to a fi)ifpe in the midft ofthc 'Sea, fay ling towards the haven 5 rcafonisthefliip; the windcs, waves, and rockes, are the many hazards we areexpofedtoin thislifej theoares arc his afl^fiions anddcfiresjand when the ey^ is fet upon eternal! happi- neffe,. this is like thepblc which direds-the fliip. The fift condition i5 then, when as the foulcispuri- : fied % Part. 2. OfAhms conMon of fife. i€^ ficdby vercue, and elevated above the owne nature, then it is compared to a r^^r/V/, whkh refembles the wholeconftitution of thefoule joyned to the bodyjthe •Coach-man is rcafoni the horfes which draw the coach arc two, one white and another blackej the white horfc is the irafcible appetite, the blacke is the concupifcible appetites the fpurres which fpurre ihcfchori'cs forward^ arc, defire of honour, andfearc of ihamc. The fixe condition is, when the fonlc by contem pla- tion afcends to God, then it is compared tozfitvle mounting upward, then it is no longerconfidered as yoakcd in the coach, for now the horfes areloofed,c^ aungs jlflens COS del frdfefe^tribt$it tuneUdrf^ ambro- ftam ; that is, the coachman Icejing the herfes^ brings them to the manger y and gives them nectar and ambripa i$estea»d drinke-^ for when thefoule is taken up with this contemplation, beholdingthe chiefeGood, then *♦• the appetite isfatisfied with milkeand honey as the. Scripture calls if. Asnurfes takingpleafure and delight to feed their babes, when they have ftilled them, they lay them up toflcepc, and then they take delight to feed themfelves : fo, when the fenfible faculty ftall be fatisficd, then (hall ourgreat delight be in contemplati- on to behold the face of God and that crernall glory: whereupon is refolvedthat pofitionlaid downc in the beginning, that mans chiefe felicity in his life before the fall, was chiefly in contemplation, and fo fliall it be in glory : although a^ionin love doc flow from it, as the fruit frorathctrec. TC4 Ch A P A 264 OJ ^Jams mafria^e. Part. r\uni C B Ar. XX.- of Adams csrijunfflife^-or his p^4rri4gc. ^i':>ii: ;T^Hefccond royajl prerogative beftowcd upon^. A ^3^;»inParadire3was5thache hadhis marriage im- mediately celebrated by God* God made the woman of the man. Hee made not padres qfmile^^nd females in mankinde, asheedid of thiyefl;qfJivin«Gfeaturesj but he made the one of the othcr^firft to fhew them the neere conjunction which is betwixt them s fecondly, hee made the woman of the man,thac he migh^be her he?d,and thefountaine of all man-ki;idA,i'Which chiefly b^lpnged to his dignity ; thirdly5flic.was made of him, that ihe might obey and honour himj Chriftfaii:h5^4r^.2.27. the Sabbath was made for man^and riot man for the Sabbath ; therefore ''as man was m^de Lord over the Sabbath^ fo hee was made Lord over the woman. • > Thisfubjedionofthe woman to the man, was fliew- edby theveilcwhich was put dpon the womans head when {he wasmarricd, Gen^i^.e^- In the fiff of Num. ^ers when the husband accufed the wife of adultery flie wascommanded to-ftand bareheaded before the Prj^ft^ as not being now under her husbands fubjeflion, until! fte was cleared of this blot. Secondly, this fubjedion is notably fet out in that heavenly order, i C0r.11.}. Gsd is chrip head^ and Chrifi is thi mAns head^ And the man is the Tvomans bead. Thirdly, this fubjedion is likewife (hewed by that dvczineoilvfeph,Ge».}.j. Where the father is compa- red to theSwnne,thcwifetotbe Moone^ and the chil- dren to the ftarres. Fourthly, Part. Of Alams marriaoe. 16^ «EourthJy 5 the Per fans had this lovcraignty over their wives, rhey had aprovcrbiall kind of fpcech which was^rfW they putll jpCiikethe Ungnageoftljetr owntpco^ ./'/^jthat iSjthey fliall li . e after tiic manner of their owne country, and have commandement over their wivcs^ Ejih. 1. 20. vcjit tenu ]ccar^x.\\ty put her in the mafcuh'ne gender, to fignific their ready obedience s for when the Hebrcwes will commend a th.ing in women as well done, they put them inthcmafculinc gender : and a- gaine, when they will difcommend men, they put them in the feminine gender 5 becaufe now they have com- mitrcd abomination with idols. Since thefalljthis heavenly order is mightily inver- ted, when the woman claymes foveraignty over the man, and will not bee fubje(fttohim;as fheieekes fu- perioriry ov^r her husband j fo if flie could, (he would puIIChrift out of his place, and God the Father out of his. # 1 his inverting of natures ordcr,hath ever a curfe joy- ned with it, when fuch efFc^fupcriority. Tlutdrch hath a very good apologue for this: the members of the bo- dy of the Serpent ( faith hec) fell at variance among thcmfelves^ the taile complained that the head had alvvaycs the govcrnement, and dcfired that it might rule the body 5 the fimf^c head was con- 1 tent, bnt what became of it when the tayletooke the ^fthe head and the reft of the body c' it pulled uic ii^<.A and the body, through the bramblesand briars, and had almoft fpoylcd the whold body. So let us remember that apologue of the bramble^ Ittdg.-^y, vVhenitgottherulingof therreesof theficlJ, whatbecameof them,a firecame out from it and burnt them. Infomccafethe Lord hath granted as great power ^o the woman orer the man, as he hath granted to the ' " man A collation bctwixi the innoccnt^^and i i66 Of Adams marriage. Part. 2. Prop. Illufl. /* No^tff individitumfed manoverthewotnan^asinthcmutuall ufeof their bo« dies ; and in this ca fe he is as well fubj e(ft to his wife, as he is her Lord : but in other things the man hath the (ti- perioritie over the woman. 22.^/. Seeing the woman hath as great rightovcrthe body of the man, asthe man hath over her body, how is it that Rachel with her mandrakes pcrfwaded her husband to lyc with here' Ge^.^oi^. Icmightfecme (hec had not fuch a right to claimc this of her huf- bandc' Afffr. In this polygamic, there was fomccaafe of exception, bccaufc a man had two wives at once, and that of Chrift may be fitly applied here, Of^ man cart- notfervcttvB msfierSy MAt,6.i/^. God made the woman ofthe rib of ^dam. She was not made of the eye as the Hcbrewes fay, thatlhefliould not be wandring and unftablc like Bi- ndhyGev.^^.i^ Neither was fine made of theeare, that flicftiouldnotbc aufculutrix a hearkcncr like Sarak^ (7^;i^.i8.io.i4*hemadchernotof the foot, that fhec fliould not be troden upon like the Serpent : Buthee made her of thctib, that (he might be his collateral!, f^ edteofhismsrfeUyJrinkeefhis cHp^ md Jletp in his bo ^ fome^ iSamuelyii.^^ Qjfefi. When God tooke this rib out of ^i/4»i/ fide, whether had Adam a rib raoc than enough 5 o^ when it was taken out whether wanted he a rib f To fay that he wanted a rib, would imply an imperfciaionj'to fey that he had a rib moe than enough,wouId imply fuper- fluiticin -^^4/^5 which in the eftate of innocencie can- not be granted. Anfw. >^^/4«^muftnotbeeconfideredas other men, butashcwhoreprefented whole mankind 5 and there- for he having a rib raocthen other men have, who arc but Angular raen,yec he had not a rib^moe than enough. The Part. 2. Of AJams marriage. 167 The feed which is in the body oFm2n,is no fupcrfluitie in roan, bccaufeitfervcthforthe continuation of his kindej So this rib was no fupcrfluous thing in k^ dam, although he had a rib more than the reft ofmankindc. Wc count it now a fuperfluous thing, when a man hath moc fingers than ten,{b to have moe ribs than twenty- foure. Againejifvfefayit was one of his ordinary ribs, it will not follow, that there was any defedt, when this rib was taken out rforweemayfafely hold, that God put in a new rib in place of it ; for when L^efes fakh^ that God (hm up the flefh in place ofir, it will not fol- low that he clofed it up onely with fit ft, but alfo with a rib, as y^^^^«himfcUe afterward fhewed, Cen.2,i^. jhc isflefh ofmjflepj^and hone $fmj bones. Q^<^fi' But how could fo little a matter as a bone,be- come the whole body of a woman, was this the exten* dingorrarifying ofthebone. as wecfecyce rarified^ into water ; orwasitby adding new matter to the bonef ihemoi anfwersjthat this could not be byrariffcation of the bone,for then the body of £x/4^fhould not have beenefolidenoughjbutitwasas he holds, by additi- on ofnew matter. As the five loaves which fed fo many thoufandsinthewildernefTe. 3/4/. 14.17. was not by rarifying-^nd extending them, but onely by adding to them. . Quc^. VVhecherewasthematter which wasaddedto the rib, firft turned into a rib; and then made a woman, orwasfiie immediately madca woman of this rib, and the matter added to the rib ? • Anfxp It fecmeth more probable, that the womans body was made of this matter and the rib, without r,ny new con verfion of this matter into a rib 5 neither need wee to grant two converfions or changesvTliercforc the Securdiifccutjd^ flr/. j. lU: ^ _ j^ ■ " ■ r ■_ _ — ~ — : ■ — r^ 0/ Adams marriage, R^ta. t\\Qfcho9Ume}Q, Hiy well, no^ j^^nt mtdtiplicandd mirACft'^ U : it is not probable, chat all this matter was changed intoarib^^ndthcnitgrevyupiatoaboiJy., • r, . Qjt^fl*\ }N)\Y is fl^^ chen rather, fayid cp'tj^made of the. rib^then o.f{[^e matter added to the rib ^ Anfuf. Bccaufe principally and chiefly, Godchofe thacrib,to make the woman oHr, and then hec added the reft of the matter; although there was much more added to the fiuc loaves (which fed the people in the wilderncflc^ than the fubftance of the five loaves 5 yet rhcy arc fayd to bee filled with the five loaves, bccaufe God tooke them firfl & chiefely for this mira- clCjby adding the reft of the fubftance iiiiraculoufly for feeding o( the people. Butweemuftmarkeherea difference, betwixt that which was added to the five loaves, and this which was added to the rib of the man 5 forin.that which was mi*; ^aculoufly added to, the loaves, there was not sl third thing made up ofthem: but of this riband the matter added to it,thc woman was made. God madethem two,one fleih. \ pirft,^^4/» is created tnc 5 fecondly, two are made oiit'of one 5 thirdly, two are made me againe, by confent and conjundiofi ; thefe three are the workes of God : but when they are diftblved againe^and made tp^ohy adultery, tbis is the worke of the di- veil. \ ^'^ Thereare three thingsbetwixt the man and the wijc ; firft, vnim : kcondXy ^commamon ; thirdly^r^;^/^/^/?/* cAting. By vnhn they are made one fleih. : . >^;, ^y ^ By communien.xht manisnochis ovvne,biit-his wives, the wife is no: her o wne,buc her husbands. Commnmcathg, iso'ftheir goods : P/^^ willed that in his common-wcalliij menm et /^/wkj, fiiould not be Proj^. Ilkjl. A dim prima fa£f us eft unmje'mde duoitertid V7JUifqUXrtoldU9. Jlluftr, Trialt^imenta inter miritum (^ vxoreniy unio,commimo,t^ com- r/iumaatio. i 0/ Adams marriage. lip be }>eard betwixt the man and the wife: but all fliould be called the husbands : for as wine mixed with water, although there be much water ^and little wine^yetitis called wine : So although the wife bring much fub- ftancctothehoufe^andthe husband but little : yet all fliould be called the husbands. So that which is the husbands, muft not bee referved for himfelfc alone, but make it meo^tuum, common with the wife. The wife participates of his fubftance, /lie is bone of his bone and flefh of his flcfb ; fo his name, he is //7^ and flic isiJhM. So among the Romanes, it was a proverbe, when thou art called Caju^^I piallOe called Caia: there- fore fliee fliould be partaker of his goods. Qu^eft. How is the man and the wife ^;?f i^ Artftv. They arc not one^ hjfoslatically : as Chrift God and man:they arc not one ^myftic ally : as Chrift and his Church are ene : they are not one, ^byfically • as the foure Elements make up the body : they are not one^r- tif daily ^^s the ftones and Timber make up a houfe ;but this«w/y oicon']Hnciion\^y^^xt\^ naturally partly moral/, and partly ^/V/>^^:the Baturallpartis5thattheytwoarc madconeflefli:themoraJl part iSj that they fliould bee alike in manners and condition : and the divine par t is theconformitiein religion. Qtfejt. How is it that the Apoftle applyeth thefc wordSjCi Corwth.6.i6. And they twojhallheegneflepy^) to the Whore and the Harlot, which isfpoken of ma- riagcherec* Anfw. There are two things in marriage, the mat e- riall f2Li:t,andthc formall :thQ mater UX part is the con- jundjon of the bodies,the formall parr is the con- junfiion of the hearts, and the bleffingofGodupon them. The Whoreand the Harlot are one flefli,;»//^- rt ally ^hut not for m ally ^2nd thus is the Apoftle to be un- derftood. AMd mihi^tuumtibi^fpeo^ Vititoi vel lypofuLtic^ phyfica^rttfcialjdfeu naturjisjr di\ina. Tiuctfiint partes niAtri- mon'tj t mat€r'tdis,(j* formaliSr 270 Of Adams marriap. thtpUxjKiidivinumt What the CKutch of Rome holds conccr- mng iHgamy. \ ^^V' t^nd they two (hall U one flef)^ Mat .ig, \ Thitdigamieisun- Thistakcs zvf'^y digamie; There arc two forts o(di uwtu I. g^mj ^direct and indirect He is called digAmm proper- ly ^who hath two wives at one time, for this is dire(Jl dlgAtnic. Iffdireff digamy againc.is, when one wife be- ing put away unjuftly, he marries another^ and of this fortof^/f4wf>,the Aportlefpeakes I T/w^^jf '^.g.Shc mufl he the wife $f one hush And : bytheLavvof Godjfhc raigkt not divorce from her firft husband j but it was permitted amongft the Icwcs,& commanded amongft the Gentiles. She was but the wife of the fecond hus- hmdjure hnrndnc ^hy humane law : but fhe was the wife of the firft husband UtiW^jure divino^ by the Lbw of God, and fliec might not marry another folong as hee lived rifihecaft him ofF,and married another then flie was the wife of two husbands. The Chnrchof if ^w^ makes them D/g-rfw^/jwho mar- ry one wife after another, although the firft be dead or lawfully repudiate 5 and fuch they debarretobe Priefts qnid imferfeBe refrxfentant ferfomm Chrtfii^ becaufe they reprefentChriftsperfonimperfcifllyjforthey fay, Chrift in virginitie, married his Church a Virgin : therefore a Prieft being once married, and marrying againethe fecond time, marries notin virginity, nei- ther can he a type of Chrift, and his Church. They hold moreover, thata rnan onccbeingmarryed,if /'is Wife dye, him they feclude not from the Pfiefthood: but ifa man marry a woman that hath beene marryccj before, him'they feclude from the Priefthood. So if hee have raarrycd a divorced woman him they count digAmos. But all thefe grounds they have drav^ne from the cc- rcmoniall Law: for the high Prieft vnderthc Law, might not marry a widow, a whore, nor a divorced woman : hemightnotmarry^awidow,becaufche got . ^ not Of Adams marriage. not hcTJirJl Uve:hctnis,ht noc marry zdivgr^edwcman^ bccaufchecgotnorhcr;V^7? /tfx'f, Levtt n.^.ij^^ Hec might not marry a wA^'^^^becaufchcc got not hci c^e- ly love. So Chrift will have of his Church, her firft love, her juft love, and onelyloue : Thatwhichwas typicall to the high Prieftvndcr the Law, is it lawful! for them to make a rule of it under the GofpcU ^ Sofromtheccrenaoniall Lawthey have ordained, that none who hath any blemiih in his body maybe a Prieft 5 fuch they make irregular, and not capable of thePricfthood, So they va^xVc defeCtus ;i4/4//>i^;wanirrcgularity5that nobaftardcanbeaPrieft^all borrowed from thecerc- monialllaw. Andthcj twpjl)all be 0Heflejh^Mat,\g, This condcmnes polygamy as well as dtgamy ^(or after marriage the man bath no more power over his body, but his wife,neirher hath the wife power over her own body^but her husband : but it was never lawfuU for the wife to have moe husbands at once .-therefore it was never lawfnll for the man to have more wives at once. A concubine among the Hebrewes is called Z'l<'h^ d^^^'^Hdividcre virt^m^ becaufe when hee is marryedto more, he is divided among them. Hence the Greece word ?rtfAXctx?c, and the Latine/^^//^A-vvhich we call a concubine.or halfe wife- To prove thar Felygamie is unlawful!, wee willcon- firineit by two places of Scriptur< : the firft is out of Levit. i^Ai.Tecjhsllnot take aw0mantoherfi(}er:ihn is^ ycefliall not takentoe aronce. That thisverfeis mtdLnioi mon9gdmi( is proved- by analogic with thei <^. verfe, where it is faid^'thu [hah not unc$ver the naked- "(Jf'^f^yfji^r^^ Z'^jv.Againejthetext would be too farre ftrainedifitwere other wife interpreted, for the Scripture calls (ccond wives mfclj^amie, vexers or CMviers 171 OfAiiams mamage. envicrs as here: and the Greckc dyn^eAaro;, as PenninAh is called the adverfary ofAn^a^ the other wife ofElka . nAh,iSam.i,6. So A Jah znd Zi/iahy the wives of La- mech.Gen,/!^.!'^. Thirdly^ bcczufc di^^mie and poly. ^4W)f(houldnowaycsbe difchargcd in all the Scrip- tures if not here except to the King^D^^^, 17. 1 5. which werecontrary to the Scriptures.' and this Chrift ma- kethmanifcft5Af4/.ip.5. zndPaul,i Cor. 6,16, The Karram among the lewesjCalled by the Greekes <^i(i>'vw?oi(thefcfollowedthellterallfcnfeof the Scrip- turcs,and therefore were called Jjomwi^vtrfuum : )they followed this interpretation. But the Pharifeesi in Chriftstime) interpreted tht\voxdsxh}jiS:,recfhallnot take awifednd her Jtfter,fo long asjhe liveth : but after flieeisdead ye may marry her fifter, for (faythey)as two brethren may marry one wife, B enter onomie 25.5. fo may one man marry two fifterSj one fucceflivcly af- ter another. Bntthiswasonclya pharifaicall glofle contrary to the command of God : for when the Lord comman- ded one brother toraifeupfeed to another, that was onelytohis eldcft brother^ and therefore that place oil>euter$itomy^lf brethren drveltogether^andoneofthem want feednn^Fnus is to be underftood. Primus or pri- mogenitm^ior none of the brethren had this priviledge but the cldcft brother5he was a.type of Chrift^^^^r was thtjir^hrne among many brethren^ Rom, 8^2p, If feed- had beene raifed ujHo any ofthe reft of the brethren^ it had bin inceftj z:^!/. 1 8 . Thcfecond place to prove that polygamy is unlawfully is owtof Bent erenomie ij.ij.The King/hall not multi- ply wives. Jhc Pharifees who gave way tothefinncsofthepeo- plCjinterpreted the Law thus : The Kingjhall not multi- ply wives ^ xhziis^ he fhall not have too many wi^es 5 for _, they Part. 2 Of Acimn^marrtaze^ 171 rhcyfay I>4^'/yth\s\\^z Nebf^cktduczzdr had no right, for God oncly permitted him to tyran- nize overthem. But when God confirmes this firft gift to a man: the n he gives iti:,c heneflacit$ according r ' ' ^ood pleafure,ashegavCj&t/4to y/^-^wr^jOtthebe- giiuiiiig. ' *^'* '' ' ... , Vv Goa 'DofJa a Deo dupliciter djn fur. I .ftncralitcr, Kcj:lac'uo* 274 Of Adams rmrnage. Part.i. Aduherium pr^prii et Cod ^2V€ Sauls wives to I^a^ufd by the firftgift onely by permiflion: but he had neverthis gift confirmed, therefore no pdygamie is lawfull. Quefi. But what (ball wee thinke of this foljgamie of the fathers ? Anfw. Wee cannot hold it to bee adultery ^takhiga- diilcery properly : for if it had beene adultery in the propcrfignificationrGod whoreproved B^vid for his adultery fooften^would not havefuflfered this fin un- reproved:but our Divines naake it a fiane leflethan a- dultery ^and more than fornication. Yet taking adultery largely, it may be called adulte- ry j^^'^'P . 1 6.Tf?ey/hall commit adultery and Jhall^ not mcreafeithis fccmesto be fpoken ofihcf^ilygamifls^znd not of the adulterers ;.for it wer^ nopunifliment for- the adulterer to want children : but the Bolygamijis did chufe many wives of kx. purpofc,. that they might multiplychildren.Sothat/^^/^/Jr . There is in a. Countrey a fourfold fin :tbc firft is cafted vitlum ferfinx^ the finne of the perfon^tfaat they reproov^jwhich wasthe finofa particular man. Stcondly^vittHm gentis^t\it finne of a whole nation that fin they reprooved : as the Prophets reproved the iewes for their ftiffeneckedneflc and hypocrific. Thirdly.^ rber is wlinm vofathms ^tht fin of a mans cat- ling,as lUhdiis called a TAvnntr hylof.i.i. But lames f:dSiShzi2LHdrht^ Umes^ .2.5 . This fin tbcy reproved. Fourthly. V Pare. 2. Of Adams m^a^c 275 Fourthly^thcre is vftu/MfccuU^whcn die finnc ovcr- fprctls all,& is univerfjlly received as felifg^my among the Icwcs rand this yc (hall fifld chc prophets fcldomc to have reproved. QutH. Whether had the levvcs any difpcnfacion of God in this ihdi pfilygdrnte ? y^rtfw. Some hold that God gave thttn a difpenfati- on ; and to prove this, firrtchey fay that fomc Lawes arc Jlaile^ r.s the ordinances of the Church, which every man may not alter . S econd ly /ome lawcs are im^ «^^i/^4^/^,as the Lawes given by God himfelfc in his (ccond Table, cannot bcdifpcnfcd with, butbyGod himfeJfe who gave them. Thirdly/ome Lawcs are/*- cammutahle^which cannot be changed by God himfelf, without a ftaine of his holincffe. I hey fay, that thcfe lawes of the fecond tabic which God hadmadCjAownotneceffarily from him, as his juftice and holincfledoe^but freely rforthefc he wills, or not wills, without any ftaine of his holineffe .As for exaHipIe; GcJis tohcloved^ih^itfox^amanniAynotTHdr rj his brothers wife^ this doth not follow rcccffarily in the ftriifteft fignification : but the precepts of the firft tabic cannot bee difpcnfed with by God, without a ftaifieof his holinefle. As for exam^k God is tote bdo- veJythcrfotc^he caftnot diffCfice that orpeJhoHld hati him : firhc intrirtfcCA refugnAntia. They fay,that God difpenfed with the fathers in ^tu& ^cca^ difpence with ic^withoucany ftalne of his holinefFe.. Agaiae, when icis demanded of thcfe men, what fcripcurcthey can bring for this difpenfationrThey an. fwer that God himfelfe {^ith to ^J^l^raiam^Ge^. 21. Hearken vjttQ Sarah y inwhatfoever ^e faith to thee :by I this admonition, ^^r464/w was moovedto caftout//^- ;^4r and her fonne; although this might have feemed j contrary to the law of nature, therefore the Text faith, \t his feemed hard to AhrahamSo when God faith to A- \ braham^ Hearken vnto Sarah^ iff w hat f oev er jhee faith to fhee:gnd Sarah bade him take his owne hand-maide. Gen. 1 6. 1 . then Sarah y^zs Gods mouth to hi-H in that poiataifo. Anfr^. Thefe v^ord^^Hearkef^ unto Sarah in all tharfhe faith ; are not to bee vnderftood in whatfoever fhec faith ; but in all that flice faith coQcerning //ii^^r and her fonne,in that he was to hearken to her. Againe, Abraham tooke Hagar before he got this^ diredion foi^ to hearken to ^^4^: fbthat this place can be no war- rant for a diipenfation to the Patriarchs in their poly- gamy at was onely a permiffion which God yeelded unto for the time, as hee granted them a bill of divofce |forthe hardheflebftheir hearts ? but God cannot dif- pence withanyofbtslawes,, neither in thefirft ndffe- cond Tables, they are fonecre joyned together, that thofe which breake theone,doebreake the other al- ifo. Queft. Why did not God! puniih this fmne in the ft- sthers •r i< : L^nfw. Goddotfethrcethingscoticerning fin. Firft he pardons RnncSccon^^hcpffniJheth finne,thirdly,he paffeth hy'dnnc^Rom.^zj. BythefoirgiveHijfipffinms^ thatpa(fedbj. * •^.^'•' q^i - liw ;. V- 'v/i f?' A fintie aiitialty forgi'uen-znd'k BnwftdfeJ'by^ditkri. A;ftnneisa,which was their finnc of ignorance j and therefore they were to offer a facrificc for the finnes of igno- rance, Lr^';>.4.IJ. 17. and among the reft for this po- lygamic. I ^^/. How -differed concubines then from other 1 wivesrr Firft, they were not folcmnly married as the other wives, neither was there any folcmne contract betwixt them as betwixt the man and the wife;they had notdowriej their fonncs did not inherit; yet when they were marriedjthe Scripture cals them x^lvts-^ludg. rp.r,i, after that Ahfolon knew Davids concubines, 2 Samuel 16. David jbut them up^ and hec knew them n9 mere , but he closed them up to the day of their death ^ and thejlivedin widowhood-^ whence Z^r^gathereth well, that thefe concubines were wives, Againe,to'provcthat/>^/;'^4wyf isfinne^and unlaw- full, it isconfirmed by Chrifts words 5 when hee redu- ced marriage to the firft inftitutioH againe, JVf^r^.ip. Whifoever puts away his wife^ and marrtcth another^ commits w h ore dome ^much more he who fceepes his wife, and takes another to hcr,commits whored ome. The Apoftle,! Cor.-j. givcsthc like authority to the wife o- ver the husband,as he givcth to the man over the wife : as it was never lawful! for the wife to have moe huf- bands at once, therefore it was not lawfullfor a man from the beginning, to have naoc wives at once. Vv 5 This 178 VfAJams marmoe. Triplex cp con junSfio J rfatwra^s>poUtica,0' Iffiritualfi, Trof. Wufl. Tna adiumevta covfert vxor virojiio* i.iw re- ligione. Triplex torjunffiOiCar^ nalisfpirhualis.ts'fpi' ritiiii,(^ corn is. This necreconjundion betwixcmanand thcwife,is callcdfleavipfg tdher. Gepf.i. Chriftvvhen he expoundes thefe words, hec fartb, 7r^o7KjiKK)\^¥,7ir!Li agglutinatur uxeriy hccis glcwedto his wifcrforas glcw joyncs two things togethcr^and makes them one ; fo fliouldlove bcaglewing oftheirhearts t02,^lhtx lamerconiugalls debet eJferedprccus^xhQ glew muft take hold on both fides, or elfc the conjundlion will not laft long. There is a threefold conjundion; firftj naturall:kcond\Y^felytike,znd thirdly /fpirituali^ thcfirftis common to us with the beafts, the fecond with the heathen, and the third proper onclyto the Chriftian.-this third miiftbethechiefe ingredient ^xhis is that wh ich they C^y^Nuptia inchantur in ca^lis^ferfi^ ciuntur interris^ Marriages are begun in heaven, and perfeded apon the earth ; ihmthaUmuseritpro tem^ p/oy & thffru^ pr& altari^xhziis^th^ wedding cham- ber (hall be for the Church, and the marriage bed for the Altar. The woman was made a helper to the man. Thishelpe ftandsin three things. Yxrik^inreligfon^ I Fet.^.^. Take heed tkatyee jane not Jeafi Satan hinder your prayers^ he is fpeaking tothe man & the wife here; fuch a helper was PnfiilU to K^qmUa-, A£ts\%^ubs. wifewasnot ahelpertahim in his religion, who bade him curfe God and dye : lob 2. nor Michdto Bavidy when Ihe fcorned him as hee was dancing before the Arke,! Sdmuel d.fte was a hindcrance to him in his re- ligion. So 5'^//77?;e?;;/ wives, when they drew him to Idolatry^ i A'/>gMi .were not helpers to him in his re- ligion* PW nates three forts of conjundion,! Corinth.6. 16. thefirftisinthe/^y&onely, as becwixraman and a whore, or a harlot: the fecond in they^/V/Vonely, as betwixt Chrift and his members 5 the third, in the Gf Adams mortage. 179 the fifjh j/fjt/jefpfrhywhcn two faithfull are maried to- gether ; fuch will hclpt one another in religion. Secondly^rtic rauft hclpc him in his/ahurs^z wafting woman iscompircd to ihe ivie, it fceracs to uphold thetree,andin chemeanetimeiackesouc the juycc of it. A fbohrti woman ovcrthrowes her houfe.i'r t?x/rr^ri- 14. 1, but a vcrruoiis woman is compared to a fiuitfull Thirdly, now after the fall, fliee muft hclpe in his gricfcs, Ez,ek.2^,i6.Q.Kls>QA\Qd^th€ delight (fhts eyes ^ io Frfivedes $ 19. fliee is called his hinde or Roc :fhee muft not bee hkea drop of raine, or as afmoake in the hoofcj continually to moicft and trouble it, Prov. 19*13- She was made a helper like to himfclfe 1 The fimilicude betwixt the man and thcwife, con- fifts in three things. Firftjthcy muft belike in ficty^ tor thisjfce before in the former propofition. Secondly^thcy muft bealike in degrees,there would not be too groat inequalitie betwixt the perfons who marry : but fome make the inequalitic in their owne eftimation,where theeeis none at all. ^hac apologue in the i Kiffg 14. p, fheweth this well. The Thiftic Df Lebanon fent to the Cedar of Lebanon to make a mariagc with it, but the bcafts-of the field tfcadcdowne the Thiftle But there was not fo great o'Jdes bet wiA t the ten tribes and the two tribes as betwixtthc bafe ThiftlCjand the rail Cedar of L^ba- non; this came oncly from the high corrceit which theyhadof themfclves. The leweshave another apologue^ very fit for this purpofe.TheyCiy that the Moon upon a time fought to marry with the Sunne, rlieSun faid that the Moon could be no match to him^for he ruled the day and the jTarc^ hee nouriflicd all thiags with his heatc, hee V V 4 ruled i,inhb9rihuft J An dakfihus^ Prof. Illufl. Triplex fimititu(l$ vxo^ riadtjirum* I inpiitdtt^ i^radtbus di^nititk* 28o of A Jams marmge. I* In atat^ lllufl. \ ruled the heart ofman, the maft excellent part of the body, and by his heate hee brecdcs the gold, the moft excellent of the metals. But the Moone replied, that there was not fo great oddess for if the Sunne ruled the day. She ruled the nighty if the Sunne ruled the yeare, fhe ruled the moneths : if hee nouriflied things with his heate, yet hee fcorched and burned many of them rand if itwerenotforthe moyfture which they receive of her inthenight,rhey would quickly perifh^ ifheruled the heart of man>(herulesthcbraincofman3 if he br^ed the gold, ihee breedes the filverr therefore there is not fo great oddes betwixt the Sunne and the Moone, but they may marry together. Thirdly, the man and the woman muft bee like in age. The mother of i>/tf/s^y^/^ the tyrant, being very old,defired herfonnetocaufea young man to marry her : heanfweredj I can dQeanj things hnt 1 cannot inforce nAPure •• Naomi faid, R(*tb i,lam too old to mar- ry agaim. Among the 6'/'4r/4;7e?x, there was a fet time for their marriage:and they \yidi^oenam h\iy^\H upon thcfe who had deferred their marriage too longrtheir punifhmcnt was, that they were never fuffered ta marry. Where thtfe three refpeds before mentioned (to wir,religion, degrees, and age) are not obferved in marriage 5 often- times the con jundion of them > is like thccqjLiplingof Sampfons foxe-tayles, If^dg- 15. which had a fire-brand bound betwixt every of them ; fo thefe that are un- equally yOc».kcd, the firebrand of Gods wrath falh be- twixt themfometimes. Before the fall, itt^of not g^od forman toheeaUne^ Gen,2\ Itisgoodformannottobealone,for the propaga- tion of mankinde : but it isgood for man to be alone,in refped odhzi^^qtiodho^mm ntilc wr4w/^,that isjwhen he .^\ I Part. 2. OJ Mams marriage. 281 ThipUx honum; cxpc- hee hath the gift of God to abftainc, for the kingdomc of God, Mdtth. ip. that hee may the more exercife himlelfein thcfeholydutiesof prayer^ and other reli- giouscxercifes. _ Here we muft marke.that there is a twofold good; to wit^thc^ooj cf fxpeJ/encic^and marAllg$od. 24 or dU good ^tcntug,o* momU* is oppofice to finne, but not expedient good. When Fdul faith^//// notgBodto ;fi4rry5his meaning is5that it is not expedient good at that time to marry, not that hee would make it a finFte 5 for he faith alfo, if he marry^hc finncs nor. In refpcdl ofcircumftances,it that time it was better not to marry, this is oncly io^um fecu^df^r^f q74id,rc- fpeeOiin Chrijfo,0* in officio: feu cmfdti' tcr (f confi^uenur. but a man may have one of the inferiour vertucSjand not have the reft, asthe Church of Epkfwhsid fdtU effce.znd fufFered many things for Chiiiiy yet /Ije fe& fr§m her frfl levCy Revel, i . 0^;>^7.BiKthc Apoftlefaithji Corinth, ']. The unmar^ riedfledfeth the Lord^ therefore Virginitie is a vertue. A»ftv. We pleafe God two wayes^ firft, onely by I hisSonneC//A*jr/?as thecaufcsfecondly^wepleafc God "Du^kahonum^fcffef (ff id Atiquid. in that r4///>;^, that God hath called us to j if wee have the gift of continencyjthen we pleafe him in the unmar- ried life } if we have not the gift, then we pleafe him in marriage^i Tim, 2.15 Women Jh all be faved through bea- ring of children 'y that is, they pleafe God, when they are called to that eftate, to live in wedlocfce, and to bring up their children in his feare^ then they teflifie that5ieyarein Chrift; fo that we pleafe God as well inthe one eftatcas in theother. g£^/. But feeing Virginity is not a vertue, what will) yce make it then c^ Anfw. There is atwofoId^W^ Firft, that which is good in it felfe 5 Sccondly^that whichis^Wforano- jtherend3yi//>5■isnota thing that is good in it felfe 5 ifor a man is not accepted before God that hcfafts 5 it is ; but good for another end, that is,when he fafts that he I may bethemorereligioufly difpofed. So virginitii is I not a thing that is^Win it felfe , but good for another end, that is, when a man lives a fingklife, Iwvirig the gift of ChafHtie,that heemay be the more fit tofcrve God. Virginity is no more acceptable before God than marriages therefore thc^ Church of iJ^f;>^ preferring virginitie fo farre above marriage , is flrangely de- I luded ; for they glofiing that parable of the fower, I A^4^.i3.faytI]atr/>^/;>7/>/Vbringethouta hu^red foldj Widowhood {\n\tio\di^ZT[dmariagey butthiriyfold. I * A^aine Parti. Of Adams martiage. 28- Againc they fay, quod coKJupumpertifict ad vertidm*^ virgtnitas /td gloriam-^ ijr fortticdtto ad fan Am, that is, marriage hath need of pardon 5 virginity deferves glo- rie, and fornication puniflimcnt. Thirdly, they fay, that there are three crowncs; one for martyrs ; a fecond for vi'rgins s and the third for Doftors.Tothefe ( fay they ) there arc three enemies oppofite:the/ ( / ii '* ^ 5